know ther e is good in the world, but we know that ther e is
something else as well. And we ar e living at a time when acontest between the two is both intense and intensif ying. Whatever it is that leads human beings to hate, to destr oy,
and to kill has tak en on a collective for ce lik e never befor e,
as technology and globalization now give it the capacity to
not just strik e, but to strik e us all, together, as one. Never
has ther e been such an ur gent need to dismantle this for ce,
whatever it is, that is so contemptuous of love and intent on
destr oying us all. This is not just a for ce that seeks to
inconvenience us. It is a for ce that wishes to see us dead. Yet this for ce is in fact an antifor ce. It does not so much do
anything, as it gets us to do its bidding. It is a place wher e
we have for gotten who we ar e, and thus act as we ar e not. It
is a darkness that, lik e all darkness, is not an actual
presence, but is rather the absence of light. It is a black hole
in psychic space that e xists when light is unseen for even a
moment. And the only true light is love. The pr oblem of what to do with this darkness—called by
many names but her e termed the “shadow”—is a question
that has plagued humanity since its earliest beginnings. There has never been, that we know of, a community or
civilization on earth in which love pr evailed at all times. Y et
we continue to dr eam of it. Such a state, accor ding to
certain r eligions of the world, is called paradise. Certain
religious and spiritual te xts suggest we have an ancient
memory of such a state, though this state was not of the
earth at all. It was our spiritual beginnings, a dimension of
pure love whence we come and to which we passionately
long to r eturn. The fact that we live at times, even most of
the time, so separated fr om this state of pur e love is a
psychic ruptur e of such intense pr oportions as to traumatize
us every moment of our lives. Just as the planet moves so
fast that we can’t even feel we’r e moving, we’r e
traumatized at such a deep level that we don’t even know
we’re in trauma. Separated fr om love, we ar e separated fr om God. Separated fr om God, we ar e separated fr om ourselves. Andseparated fr om ourselves, we ar e insane. In the wor ds of Mahatma Gandhi, “The pr oblem with the
world is that humanity is not in its right mind. ” That is the
problem with the world, indeed. Ther e is a place we go into,
both individually and collectively, that is the absence of who
and what we ar e and what we ar e her e to do. It is an
inversion of our power, a perversion of our identity, and a
subversion of our mission on earth. The pr oblem is this is not so obvious when we ar e actually
there, for it is a place of gr oss, cosmic confusion. W e are
prone to feel, when we ar e separated fr om love, that our
anger is justiﬁed, our blaming another is only r easonable,
and our attacking someone is in righteous self -defense even
when it is not. Either that, or worse. A t times, a person—
sometimes even whole nations—can become so suck ed into
the black hole of lovelessness as to be at the eﬀect of its
most e xtreme, even heinous intentions, for this thing, which
is actually a no -thing, is not inert. Human consciousness is
like a pilot light that never goes oﬀ. The pr oblem is it is used
to create either a life-pr oducing heat or a life-destr oying
conﬂagration. Wher e ther e is no love, ther e is fear. And fear,
once it has gripped the mind, is lik e a vice that thr eatens to
crush the soul. So that’s what it is, this thing we call the shadow. It does
not appear, in most of our lives, as a gigantic ﬁr e, but
simply as a slow bur n. It is you when you mak e the stupid
remark, hurting someone you love and possibly ruining a
relationship. Or you when you do the stupid thing that
sabotages your car eer. Or you when you pick up the drink,
although you know you’r e an alcoholic and that if you
continue doing this it will kill you. In other wor ds, it is the
you within you that does not wish you well. It is your
shadow, and it can only be eliminated by shining forth your
light. God’s love both dwells within us and e xtends out fr om us
every moment of every day. When we ar e living inalignment with our true selves as God cr eated us, we
receive love constantly and then e xtend it outwar d as we
have r eceived it. That is what it means to live in the light. Yet as commonsensical as this sounds, it does not feel lik e
common sense when someone has behaved in a way that
seems undeserving of our love. A t such a moment,
extending our love to that person feels lik e the wr ong thing
to do, and withholding our love feels right. That moment—
that little bit of unloving thought that seems lik e just a tiny
thing, just a r easonable judgment—is the r oot of all evil. It is
the cor nerstone of the shadow’s thought system, for it
involves a separation fr om God and a casting of blame. God
never withholds love, and we achieve sanity by lear ning to
love as God loves. Our task, if we ar e to cast out the shadow, is to lear n to
think only immortal thoughts, even though we live on the
mortal plane. Our higher thought for ms will lif t the
frequency of the planet, and the world will then transfor m. But what about now. What mak es us for get who we ar e,
thus tur ning oﬀ the light and splitting the world into two
separate states—love and fear. It is one thought: that
someone is guilty. How we deal with human imperfection is
the essential question that decides whether we dwell in the
shadow or in light. God does not look at a person who has made a mistak e
the same way we do. God does not seek to punish us when
we have made mistak es, but to cor rect us. When we r eturn
to our right minds, loving unconditionally and unwaveringly,
then the world itself will self -correct. That does not mean we lose discer nment, boundaries, or
brain cells. Divine love is not a weakness. God’s love is not a
gooey love. It’s not even always “ nice,” in a kind of pink,
fuzzy way. It involves radical truth telling, the kind of truth
that the heart knows even when the mind r esists it. It has
less to do with style and mor e to do with substance. Ther e
are ways to very sweetly withhold love, putting too muchemphasis on a half -baked understanding of the wor ds
“positive” and “supportive” and ther e are ways to e xtend
love with a kind of harshly r ealistic honesty that only
appears, much later, to have been love at all. It is time for all of us to get deeply serious about love. In
the wor ds of Dr. Martin L uther King, Jr., it is time to inject
“new meaning into the veins of human civilization. ” W e
need to e xpand our sense of love beyond the personal, to its
social and political implications as well. Only in doing so will
we cast out darkness that now hangs lik e a specter above
the world. Living in the darkness, we ar e living in the
shadow. And in the shadow, suﬀering r eigns. IT MIGHT NOT BE REAL, BUT IT SURE L OOKS REAL
Sometimes you have a ﬁght with someone you love and you
can’t even believe it’s happening. It feels lik e a nightmar e. You actually hear yourself saying, “This can’t be
happening. ” And that’s because it isn’t—you ar e lost in a
parallel universe, a hallucination of separation and conﬂict. Years ago, I told myself not to wor ry about the Devil,
because that was all in my mind. And then I r emember what
happened ne xt. I simply stood ther e, stopped in my tracks
by the thought that, in fact, that was the worst place it
could possibly be. I’m not so much comforted by the idea
that ther e’s no Devil out ther e stalking the planet for my
soul, as stagger ed by the idea that ther e is an ever -present
tendency within my own thinking to per ceive without love
and thus mak e myself miserable. So


 reservation. It’s relinquishing any resistance to what is. 14. Thinking that you are the physical form that you’re occupying, with its
psychological make-up, and the stories that it tells itself about who it is
and what has happened to it during its lifetime, is an illusion. 15. Know yourself as something that is beyond form. To lose yourself in
some form is suffering. 16. Every time that you react to a form that arises in the stillness or the
spaciousness that exists around everything that there is, you identify
more and more with the world of form. 17. An exercise that Eckhart Tolle recommends in order to become more
aware of the present moment is to stop a few times throughout the day
and look around the room you’re in as if you had just been born into that
room, even if it’s just for a few seconds. Simply allow your entire self to
be present and alert in the room, and enter the moment more fully. Don’t
think about what you’re looking at; just look at it. 18. Most of your suffering is self-created. Almost all suffering arises out
of your interpretation of something that is; that is, it comes from your
thoughts about the situation, not from the situation itself. 19. There comes a point in which a person says, “I’ve suffered enough”,
and at that point they’re ready to listen to the message that there’s
another way to live. There’s another way to live that does not create
further suffering. This way of living is when you stop mentally arguing
with what is, and when you stop identifying with the world of form and
with the mind-created self. 20. When you stop inflicting suffering on yourself, you’ll stop inflicting
suffering on others. 21. You’ll never be able to arrange the world of form exactly as you wantit, and you’ll never be able to accumulate all of the forms that you think
that you need in order to be yourself, if you identify your sense of self with
the world of form. It’s in the nature of the world of form that nothing
stays fixed for very long. 22. The world of form will never make you feel complete and happy. Stop
demanding that people, places, and situations make you happy and fulfill
you. You need to go deeper, instead of staying at the surface. 23. When you see the inability of the world to make you happy, and when
you notice the short-lived nature of whatever forms you encounter, you’ll
begin to step out a state of unconsciousness and start to become more
enlightened. 24. Accept what is. If someone cuts you off in traffic, it’s like a sudden
gust of wind. You don’t personalize a gust of wind, so don’t personalize
the fact that another car just cut in front of you. It’s simply what is. 25. The ego is habitual and compulsive thought processes that go through
your mind continuously. It’s about being trapped in thought and in
mental noise. 26. Even your mental chatter is surrounded by stillness; simply tell
yourself, “I’m full of mental noise, and that’s OK. ” This will allow you to
move beyond it. 27. The pain-gap is the gap that exists between your rigid expectations ofhow things should be, and the way things are. Acceptance of what is
releases you from the discomfort of the pain-gap. 28. Whatever you think that the world is withholding from you, you are
withholding from the world. Give to the world, and to others, whatever
you think is being withheld from you. This applies to all of the following:
Love;
Recognition;
Assistance;
Appreciation, and so on. If you don’t think that you can give it because you don’t have it, just
pretend. Soon after you start giving, you will start receiving. 29. If you don’t have a good relationship with the now, then you can’t
have a good relationship with life, because life takes place in the now. 30. Worry is repetitive, negative thought patterns. There are three
methods you can use in order to step out of the stream of negative
thinking:
First, move into the present moment by taking a few deep breaths. Second, you can step out of the stream of negative thinking by placing
your attention on the feeling of aliveness in your body: in your hands,
your arms, your legs, and so on. A third method you can use is to place all of your attention on anobject in your environment. Source: “30 Pearls of Wisdom from Eckhart Tolle,”
from daringtolivefully. com

        Section summary:

Please summarize each paragraph (point) separately while maintaining accuracy and brevity. Point #01-02 & Point#03

These two points emphasize becoming conscious of 'now' – letting thoughts occur within us. We're asked NOT TO REACT nor judge these internal dialogues BUT RATHER BECOME AWARE OF THE PRESENT MOMENT -THE NOW ITSELF-

This allows our inner selves discover hidden dimensions beneath appearances. Points 04&05

Tolerance towards surroundings gives rise to tranquility. When exposed to chaos/chaos outside oneself,you could take refuge inside silence,

You may realize how trivial most circumstances appear upon reflection. **End**

(Note:** I'll provide summaries based solely on provided data. ) **Summary**: Each line represents individual suggestions made available online under "Pearl's" title written by renowned thinker Echard Tolleso. These paragraphs describe principles aimed primarily against reactivity, focusing on acceptance before judgment reactions. Summary highlights key concepts mentioned here :
    * Be Aware Present Moment. Identify With Events And People(For)
         Realization Self Beyond Thought Content. Recognizing   Still Unconsciously Created By Yourself       Surround Everything Including Anger Emotions Within Situations Around Us. * Focus On Spontaneous Creation Rather Than Focusing Form As Identity Recognition. Because No Thing Is Permanent Or Last Forever Therefore Seek Inner Awareness Through Meditation Start Day Strongly Without Resistance From Thoughts Flow Free Energy Flows Automatically Then Can Create Beautiful Worked Effortlessly Achieve Happiness Never Require Anything Else But Peaceful Mind Settle Down Into Reality Stay Connected Live Fully Presence Experience Existence Awaken Conscious State Letting Go Releasing Old Patterns Pain Release Joy Return Sincerest Thanks Love My God. All Righteousness Comes First Place Must Follow Divine Guidance Do Not Expect Results Always Remember We Are One World Unity Spirituality Will Help Our Journey Together Bring Harmony Change Inside Soul Grow Slow Learn Patient Listen Silence Keep Open Heart-Mind Make Space Feel Full Fulfillment Allow Truth Enter Freedom Come Close Find Out Who Am I Really Wherever He Leads Me Move Forward Use Past Experiences Reflection Upon Their Meaning Take Responsibility Acknowledge Understanding Gratitude Being Thankfulness Forgiving Compassion Empathy Sympathetic Underlying Current Movement Moving Away Reaction Distraction Distracting Noise Constant Struggle Endless Pursuit Desire Condemnation Judgement Blame Denial Avoiding Ignoring Deflect Disguise Conceal Overcome Difficulty Problem Obstacle Challenge Control Influence Determine Decide Choose Optimize Perfect Outcome Success Failure Satisfaction Dissatisfaction Perfection.<|eot_id|><|begin_of_text|>
Q: According to Eckhart Tolle, what is the key to not reacting to external events?,
A: Instead of reacting to the content that arises in your life, allow it to be and become aware of the stillness that underlies everything.
Q: What is the goal of the recommended exercise in point 17?,
A: To become more aware of the present moment and release yourself from the discomfort of the pain-gap.
Q: According to the text, what is the source of most suffering?,
A: Almost all suffering arises out of your interpretation of something that is, which comes from your thoughts about the situation, not from the situation itself.
Q: What is the purpose of the three methods for stepping out of negative thinking?,
A: To move into the present moment and become aware of the stillness that surrounds all events.
Q: What is the relationship between having a good relationship with the now and having a good relationship with life, according to Eckhart Tolle?,
A: You can't have a good relationship with life if you don't have a good relationship with the now, because life takes place in the now.<|eot_id|><|begin_of_text|>OceanofPDF.comOceanofPDF.comOTHER HA Y HOUSE PRODUCTS BY DR. W AYNE W. DYER
BOOKS
Being in Balance
Change Y our Thoughts—Change Y our Life
Don’ t Die with Y our Music Still in Y ou (with Serena J. Dyer) (available June
2013)
Everyday W isdom
Everyday W isdom for Success
Excuses Begone! Getting in the Gap  (book-with-CD)
I Am  (children’ s book with Kristina T racy)
Incredible Y ou! (children’ s book with Kristina T racy)
Inspiration
The Invisible For ce
It’s Not What Y ou’ve Got! (children’ s book with Kristina T racy)
Living the W isdom of the T ao
My Gr eatest T eacher  (with L ynn Lauber)
No Excuses! (children’ s book with Kristina T racy)
The Power of Intention
The Power of Intention  gift edition
A Promise Is a Pr omise
The Shift
Staying on the Path
10 Secr ets for Success and Inner Peace
Unstoppable Me! (children’ s book with Kristina T racy)
Your Ultimate Calling
AUDIO/CD PROGRAMS
Advancing Y


	benefits,	if	any.) As	more	and	more	toxic	substances	begin	to
accumulate	or	linger	in	the	intestinal	tract,	the	lymph	and	blood	start	absorbing	some	of
these	harmful	substances. This	leads	to	progressive	congestion	of	the	lymphatic	system
and	thickening	of	the	blood. All	of	this	overtaxes	the	liver	and	excretory	functions. Intestinal	disorders	can	greatly	deplete	bile	salts	in	the	body	owing	to	poor	reabsorption
from	the	lower	parts	of	the	small	intestine. Low	levels	of	bile	salt	lead	to	the	formation	of
gallstones. This	is	clearly	shown	by	the	markedly	increased	risk	of	gallstones	among
patients	suffering	from
Crohn’s	disease
	and	other	forms	of
irritable	bowel	syndrome
. An	imbalanced	blood	and	lymph	condition,	caused	by	overeating,	leads	to	decreased
blood	flow	in	the	liver	lobules,	thereby	altering	bile	composition	and	producing	gallstones. Gallstones	in	the	liver	further	congest	the	blood	and	lymph,	which	upsets	the	body’s	basic
metabolism. The	more	one	overeats,	the	fewer	nutrients	become	available	to	the	cells	of
the	body. In	fact,	constant	overeating	leads	to	cell	starvation,	which	creates	the	strong	urge
to	eat	food	more	often	than	is	normal. The	repeated	desire	to	snack,	known	as	food
craving,	is	a	sign	of	serious	malnourishment	and	metabolic	imbalance. Moreover,	it
indicates	imbalanced	liver	activity	and	the	presence	of	gallstones. Eating	to	the	point	at	which	you	feel	completely	full,	or	feel	that	you	cannot	eat	any
more	food,	is	a	clear	signal	that	the	stomach	has	reached	the	point	of	dysfunction. Digestive	juices	in	the	stomach	are	only	able	to	combine	with	ingested	food	as	long	as	the
stomach	is	at	least	one-quarter	empty. Two	cupped	handfuls	of	food	(use	your	own	hands
to	measure)	equal	about	three-quarters	the	size	of	your	stomach. This	is	the	maximum
amount	of	food	the	stomach	can	process	at	one	time. Therefore,	it	is	best	to	stop	eating
when	you	reach	the	point	at	which	you	feel	you	could	still	eat	a	little	more. Leaving	the
dinner	table	slightly	hungry	greatly	improves	digestive	functions	and	prevents	gallstones
and	disease	from	arising. Eating	Between	Meals

Ayurveda,	the	most	ancient	of	all	health	sciences,	considers
“eating	before	the	previous
meal	has	been	digested”
	to	be	one	of	the	major	causes	of	illness. The	following	factors	are
among	the	most	common	reasons	why	people	eat	in	between	meals:
•	A	stressful	and	hurried	lifestyle. •	The	temptation	generated	by	the	huge	variety	of	processed,	refined,	and
attractively	packaged	foodstuffs	available. •	The	convenience	of	having	fast	food	meals	(low	in	nutritional	value)	available
at	virtually	any	time	of	the	day	or	night. •	Lack	of	satisfaction	and	nourishment	from	foods	eaten;	hence,	food	cravings
develop. This	can	be	expressed	by	the	urge	to	eat	popcorn	or	junk	food	while
watching	a	movie. •	Emotional	eating	to	comfort	oneself	and	avoid	dealing	with	fear	or	insecurity
issues. Any	or	all	of	these	may	have	contributed	to	the	irregular	eating	habits	prevalent	in	a
large	percentage	of	today’s	population. As	a	rule,	the	more	processed	and	altered	foods
are,	the	fewer	nutrients	and	less	life	energy	(chi)	they	contain. Since	the	nutritional	value
of	such	foods	is	so	low,	we	need	to	eat	more	in	order	to	satisfy	the	daily	requirements	of
the	body. (
Note:
	Taking	food	supplements	can	neither	replace	real	food	nor	provide	the
satisfaction	that	arises	from	eating,	which	is	what	the	body	requires	to	successfully	digest
and	process	nutrients.) Irregular	eating	habits,	which	include	eating	between	meals	and	snacking	in	the	middle
of	the	night,	greatly	upset	the	body’s	finely	tuned	biological	rhythms. 1
	Most	of	the
important	hormonal	secretions	in	the	body	depend	on	regular	cycles	of	eating,	sleeping,
and	waking. For	example,	the	production	of	bile	and	intestinal	digestive	juices,	which	are
necessary	for	breaking	down	foods	into	their	basic	nutrient	components,	naturally	peaks
during	midday. This	suggests	that	the	biggest	meal	is	best	eaten	around	that	time. In
contrast,	the	body’s	digestive	capacity	is	considerably	lower	during	the	morning	and
evening	hours. If,	day	after	day,	the	lunch	meal	consists	merely	of	light	snacks,	the
gallbladder	cannot	squeeze
all
	its	contents	into	the	intestines,	so	it	leaves	behind	enough
bile	to	form	gallstones. Note	that	the	gallbladder	is	naturally	programmed	to	release	the
maximum	amount	of	bile	during	the	midday	period. If	you	don’t	use	what	the	body
produces	naturally,	it	can	turn	on	itself. In	addition,	eating	only	nonsubstantial	meals	during	lunchtime	causes	nutritional
deficiencies	that	most	often	manifest	themselves	as	a	frequent	urge	for	foods	or	beveragesthat	promise	a	quick	energy	boost. These	include	sweets,	pastries,	breads	and	pastas	made
from	white	flour	(starches	act	like	white	sugar),	chocolate,	coffee,	black	tea,	soda,	and	the
like. For	every	little	snack	eaten,	the	gallbladder	releases	a	small	amount	of	bile. However,
the	secretion	of	just	a	little	bile	is	not	sufficient	to	completely	empty	the	gallbladder,
which	raises	the	risk	of	gallstone	formation. Having	a	constant	urge	to	eat	between	meals	suggests	a	major	imbalance	of	the
digestive	and	metabolic	functions. If	you	decide	to	eat	something	an	hour	or	two	after	a
meal,	for	example,	the	stomach	is	forced	to	leave	the	previously	eaten	meal	half-digested
and	attend	to	the	newly	ingested	food	instead. The	older	food	begins	to	ferment	and
putrefy,	thereby	becoming	a	source	of	toxins	in	the	digestive	tract. The	new	food,	by
contrast,	receives	inadequate	amounts	of	digestive	juices,	leaving	it	only	half-digested	as
well. While	the	body	is	engaged	in	digesting	a	meal,	it	is	simply	incapable	of	producing
and	delivering	sufficient	amounts	of	bile	and	other	digestive	juices	to	properly	handle
another	meal	at	the	same	time. If	this	stop-and-go	process	is	repeated	many	times,	it
results	in	the	generation	of	ever-increasing	amounts	of	toxins,	even	as	ever-decreasing
amounts	of	nutrients	reach	the	body’s	cells. Both	these	stressful	situations	cause	a
reduction	in	bile	salts	(poor	digestion	of	food	decreases	the	reabsorption	of	bile	salts)	and
an	increase	of	cholesterol	production	by	the	liver	in	response	to	poor	digestion	of	fats. Both	these	situations	leave	the	body	with	no	other	choice	but	to	produce	gallstones. To	escape	this	vicious	cycle,	allow	yourself	to	go	through	the	initial	phases	of	food
cravings	with	more	awareness. Feel	what	your	body	is	“telling	you”	when	it	signals
discomfort. Ask	yourself


without hurting each other. Right now, I feel
like you only want to destr oy me rather than
dealing with whatever it is inside of you that
brought me her e. Please don’t hate me and
try to destr oy me. L ove me. Let’s talk and listen to each other and try to
live in peace. Thanks. AIDSDear HIV,
A little over eleven years ago you blew into
town. Everything has changed since that
time. Many people have lef t because of you. I
really miss them a lot. Ther e has been so
much pain and suﬀering because of you. On a
conscious level, no one wanted you. I myself
have been personally dealing with you too
long alr eady. Back in ’87 and ’88, you almost
took me out. I just thought you might lik e to
know that it is 1991 now and I’m still ar ound
and so ar e you. Isn’t it about time we stop this
bullshit and become friends? L et’s put the
past behind us and gr ow forwar d together. I
have tried to love you as best I can, but
sometimes I r eally have diﬃculty doing so. Please, let’s be friends and mak e up. Love always,
Paul
Dear P aul,
Okay. Love,
HIV
Dear AIDS,
I’m really pissed oﬀ! Why do I have to wor ry
about you and death when I’m only 26? I want
to know I’ll be alive for my ten- year classreunion, but no—it’s a big maybe. I’m also
sick of wor rying that every cold I get or sleep
patter n that’s diﬀer ent is a sign of the end
coming. I’m tir ed of wor rying about others
ﬁnding out. Get out of my body. I don’t want
you her e! That’s all. Russ
Dear R uss,
Both you and I don’t know how we came to
be, but we’r e her e together. I would be glad to
go, but that door is not open to me. Hey, I’ve
given you a perspective on life and death
most people your age never think about! Work with me, we’ll get thr ough this. AIDS
Dear AIDS,
I, like lots of other people, have been
through so much pain and so many changes,
both physically and mentally. Now, yes, ther e
is a gr eat part inside me who is very angry
and sad. It feels lik e a big nightmar e. Yes, I
must have done something to cause this
disease. But what a wound to be punished lik e
this. I must say, I do not lik e all the pain I’ve
gone thr ough with this crazy disease, and I
don’t lik e the suﬀering it has put me thr ough
mentally. But I pray daily. PeterDear P eter,
I’m in your body and yes I am a virus and
yes I have caused you a gr eat deal of
discomfort. But I do assur e you that the power
of your mind does mak e a diﬀer ence. Y ou
know if it did not, you would not be her e. Yes,
I have alter ed your life in some ways, but in
some ways positively. Your mind is much mor e
powerful than I am. AIDS
Dear AIDS,
I hate the uncertainty. But I feel thankful for
the kick in the butt this was in my life, and to
those ar ound me. Y ou made me ﬁnd the
strength I always had, and made me see the
love those ar ound me could show. You made
us all lear n to appr eciate every day and the
strength I was capable of. I know I k eep
saying str ength, but it’s true, AIDS gave me
strength. This is because when you ﬁnd out
your biggest fear in life comes true and you
can still move on, fear no longer has any
strength. Thank you for helping me stop
beating up on myself and hating what I
wasn’t, and making me love what I am. Andrew
Dear Andr ew,
You’re welcome.AIDS
Dear AIDS virus,
Go to Hell. Y ou took a shining star fr om my
family. I miss him and loved him and I never
told him. Why do you invade us in our prime? Why do you strik e with such vengeance? I
hate the pain and agony you cause, but
somehow you br ought out the best in L eo and
the best in his family. Inez
Dear Inez,
I didn’t bring out the worst or best. I just
am. And how you live with me is up to each of
you. AIDS
I suggest to every person dealing with a serious illness in
themselves or others, that they consider starting a jour nal in
which they “communicate” with their illness. Seeing
sickness as our own love that needs to be r eclaimed, is a
more positive appr oach to healing than is seeing the
sickness as something hideous we must get rid of. Ener gy
cannot be destr oyed. It can, however, be miraculously
transfor med. That miracle emer ges fr om our own thoughts,
our own decision to let go our belief in fear and danger, and
to embrace instead, a view of the world that is based on
hope and love. Ther e is certainly nothing to lose, no risk in
trying. “The A tonement is so gentle you need but whisper toit and all its power will rush to your assistance and support.”
God does His part when we do ours. 5. THE BOD Y IN RELA TIONSHIPS
“The body does not separate you fr om your
brother, and if you think it does you ar e insane.”
Our r eal identity lies not in our body, but in our spirit. “The
Christ in you inhabits not a body,” says the Course. Neither
is another person’s body who they r eally ar e, either. The
body is an illusionary wall that appears to separate us, the
ego’s chief device in trying to convince us that we ar e
separate fr om each other and separate fr om God. The Course calls the body “the central ﬁgur e in the
dreaming of the world.” The human storyline, wher e bodies
talk and move and suﬀer and die, for ms a veil of unr eality in
front of God’s cr eation. It hides “the face of Christ.” My
brother might lie, but he is not that lie. My br others might
ﬁght, but they r emain joined in love. “Minds ar e joined,” says the Course, but “bodies ar e
not.” The body of itself is nothing. It cannot for give, it
cannot see, and it cannot communicate. “If you choose to
see the body you behold a world of separation, unr elated
things, and happenings that mak e no sense at all.”
“When you equate yourself with a body, you will always
experience depr ession,” says the Course. Equating another
person with a body will bring up the same anxiety. One of
the ways the body can be used to manufactur e depr ession
is thr ough loveless se x. Our se xual impulses become
canvases onto which we e xtend our love or pr oject our fear. When se x is of the Holy Spirit, it is a deepening ofcommunication. When it is of the ego, it is a substitute for
communication. The Holy Spirit uses se x to heal us; the ego
uses it to wound us. Sometimes we have thought that se x
with another person would cement the bond between us,
and instead it tur ned out to manufactur e mor e illusion and
anxiety than ther e was befor e. It is only when se x is a
vehicle for spiritual communion that it is truly loving, that it
joins us to another person. Then it is a sacr ed act. Holiness means the pr esence of a loving purpose, and in
that sense, the body and its accouter ments can be a holy
expression. Many spiritual seek ers have felt the need to
eschew all body -related things. But that can actually be as
ego-center ed as an overattachment to the physical. Anything used to spr ead joy and communicate love is a part
of God’s plan for salvation. When I was about twenty years old, I had my ﬁrst date
with a man in a suit. I had never befor e been pick ed up at
my house by a man wearing anything but bluejeans. When I
opened the door and saw a handsome man in a suit and a
beautiful over coat, my ﬁrst thought was that maybe he was
in the maﬁa! I went on the date and struggled for the entir e evening
with my conﬂicts about his war drobe. I couldn’t tell this
man, of course, that I was tur ned oﬀ by his gor geous
clothes! He was an Italian, and my ﬁrst e xposur e to a
European


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


 el tratamiento do las
tuberculosis cutáneas.” Clin, y Lab. 20:550-552, Jul. 1932. Lassen, O. “Gerson, Herrmannsdorfer diet in pulmonary tuberculosis.”
Ugesk. f. laeger. 92:445-451, May 8, 1931. Lechner, P 1984. “Dietary regime to be used in oncological postoperative
care.” Proc. Oesterr eicher Gesellsch. f. Chir. Jun. 21-23, 1984.
van Leersum, E.C. “Phosphorle bertran und die Gerson-Herrm annsdorfer -
Sauerbruchsche Diät zur Behan dlung der Tuberkulose.” Nederl. tijdschr. v. geneesk. 74:2854-2864, Jun. 7, 1930.
van Leersum, E.C. “Phosphorlebertran und die Gerson, Herrmannsdorfer,
Sauerbruch Diät zur Behandlung der Tuberkulose.” Münch. med. Wochnschr. 77:975-976, Jun. 6, 1933.Leitner, J. “Blutdruck, Blutstatus und Blutsenkung bei der Diätbehandlung
der Tuberkulose nach Gerson-Sauerbruch-Herrmannsdorfer.” Beitr. z.
Klin. d. T uberk. 78:331-336, 1931. Levin, O.L. “The treatment of psoriasis by means of a salt-free  diet.” Med. Journ. and Recor d. 134(4):179, Aug. 19, 1931. Liesenfeld, F. “Klinische Versuche und Beobachtungen mit der Diatbe-
handlung der Lungentuberkulose nach Sauerbruch-Herrmannsdorfer -
Gerson während 1 1/2 Jahren.” Beitr. z. Klin. d. T uberk. 72:252-259, 1929. Lorenz, G.F. “Der Kochsalzgehalt der Gersondiät. Entgegnung aus dem
Diätsanatorium von Dr. Gerso n, Kassel-W ilhelmshöhe.” Med. Welt. 4(38):1362-1363, Sep. 2, 1930. Lubich, V. “La dietoterapia della tuberculosis (Rivista sintetico-critica sulle
diete Gerson-Herrmannsdorfer -Sauerbruch).” Lotto. contr o. la tuber c.
3:245-261, Mar. 1932. Ludy, J.B. “Cutaneous tuberculosis.” Med. Clin. North Amer. 18(1):31 1-
327, Jul. 1934. Maag. “Über die Diätbehan dlung chirur gischer Tuberkulose nach
Sauerbruch-Herrmannsdorfer -Gerson.” Deutsche Ztschr. f. Chir. 236:603-
610, 1932. Maendl, H.; Tscheme, K. “Beobachtungen bei der Diät nach Gerson-
Sauerbruch-Herrmannsdorfer an 40 Fällen von Tuberkulose.”
Tuberkulose. 10: 132-134, Jun. 10, 1930. Mariette, E. “The dietetic treatment of tuberculosis.” Annals of Int. Med. 5:793–802, 1932. Mårtensson, A. “Gerson-Sauerb ruch-Herrmannsdorfer diet in treatment of
tuberculosis.” Ugesk. f. laeger. 91:1063-1066, Nov. 28, 1929. Mathiesen, H. “Gerson’ s tuberculosis diet.” Ugesk. f. laeger. 91:1066, Nov.
28, 1929. Matz, PB. “Gerson-Sauerbruch  dietetic regimen.” U.S. Vet. Bur. M. Bull. 6:27-32, Jan. 1930. Mayer, E.; Kugelmass, I.N. “Basic (vitamin) feeding in tuberculosis.” J.
Amer. Med. Assoc. 93(24):1856-1862, Dec. 14, 1929. Mayer, E. “Salt-restricted dietary with particular application to tuberculosis
therapy.” J. Amer. Med. Assoc. 97(26):1935-1939, Dec. 26, 1931. McCarty, M. 1981. “Aldosterone and the Gerson diet—a speculation.” Med. Hypotheses. 7:591-597, 1981.Mecklenbur g, M. “Sauerbruch-H errmannsdorfer diet in chronic  pulmonary
tuberculosis.” Ztschr. f. Tuberk., Leipzig. 57147, Jun. 1930. Mienicki, M. “An attempt to increase the curative effect of a salt-free diet
on lupus vulgaris.” Przegl. dermat. 29:346, Sep. 1934. Metz, G.A. “Über die therapeutische Wirkung von Lebertran, Sauerbruch-
Herrmannsdorfer -Gerson-Diät und Heliotherapie bei Tuberkulose.”
Deutsche med. Wchnschr. 61:916-917, Jun. 1935. Meyer, F. “Zur Gerson-Therapie (Medizinische Aussprache).” Med. Welt. 4(2)168, Jan. 1 1, 1930. Meyer, M.; Irrmann, E. “Considérations sur le traitement diététique de la
tuberculose d’après Sauerbruc h-Herrmannsdorfer -Gerson.” Strasbour g
méd. 92:169-171, Mar. 15, 1932. Meyer, M.; Irrmann, E. “Le Regime de Sauerbruch-Herrmannsdorfer -
Gerson. Ses Bases Théoriques. Ses Résultats Dans la Tuberculose
Externe.” Gaz. d. hôp. 105(51):957-961, Jun. 25, 1932. Meyer, M.; Irrmann, E. “Le Regime de Sauerbruch-Herrmannsdorfer -
Gerson. Ses Bases Théoriques. Ses Résultats Dans la Tuberculose
Externe.” Gaz. d. hôp. 105(52):997, Jul. 2, 1932. Michelson, H.E. “Lupus vulgaris.” Arch. Dermat. Syph. 24:1 122, 1931. Moeller, A. “The dangers of salt withdrawal in pulmonary tuberculosis.”
Deutsche med. Wchnschr. Aug. 15, 1930. Monzon, J. “Le regime de Gerson; un essai allemand de traitement
diététique de la tuberculose pulmonaire.” Presse Méd. 37:1251-1254,
Sep. 25, 1929. Müller, P. “Über die Behandlung der Lungentuberkulose mit salzfreier Kost
und Mineralogen.” Deutsches Ar ch. f. klin. Med. 158:34-41, 1927. Münchbach, W. “Gerson-Herrmannsdorfer -Sauerbruch-Diät.” Beitr. z. Klin. d. Tuberk. 77:395-41 1, 1931. Neumann, W “Bemerkungen zu der Arbeit von Max Gerson.” Wien. Klin. Wchnschr. 48:1069, Aug. 23, 1935. Noorden, C. von. “Kritische Betrachtungen über Gerson-Diät, ins
Besondere bei T uberkulose.” Med. Klin. 28:743-748, May 27, 1932. Noorden, C. von. “Reply to Gerson.” Med. Klin. 28:1062-1063, Jul. 29,
1932. Noorden, C. von. “Bemerkungen zur Gerson-Diät.” Wien. Klin. Wchnschr. 45:708-709, Jun. 3, 1932. Oulmann, L. “Lupus vulgaris.” Arch. Dermat. Syph. 34:317, 1931.Ota, M. “Erfahrungen mit der Diätbehandlung nach Gerson-Sauerbruch-
Herrmannsdorfer bei Hauttuberkulose.” Jap. J. Dermat. & Urol. 39:82-
85, May 20, 1936. Pachioli, R.; Gianni, G. “Contr ibuto ala cura della tuberculosi polmonare
del bambino medianto il trattamento dietetico di Gerson,
Herrmannsdorfer, Sauerbruch.” Riv. d. pat


 change his
appearance, can cause life by sitting down and death
by standing up, can cover a complete army from sight
and can turn broad daylight into darkness. One of us can ride in space and walk on emptine ss,
can go into the sea and the deep, can go in and out
through any partitions and can breathe a breath of
one thousand miles. One of us can go into the ﬁre without being scorch ed,
into water without getting wet, can be stabb ed
without being hurt, can be aimed at but never hit by
an arrow and is not cold in freezing water and does
not sweat in summer. One of us can perform thousands of changes at will,
can bring forth birds and animals, weeds and woods,
in a moment, and can move mountains, heights and
rivers. One of us can prevent havoc, reclaim from dangers,
dispel evils, do away with harmful things and can
cause longevity. One of us can boil mud to get gold, assay lead to get
silver, can fuse the eight minerals of the alchemist
into a liquid form from which pearls ﬂow and can ride
the dragon and harness the clouds to travel aﬂoat in
the Great Clearness. They then oﬀered gifts to Liu An who made obeisance
and served wines and fruit to them with his own hands. The abilities of the hsien  were tested  and conﬁrmed andthe Prince was given the Book of Medicines. The elixir was
made up, but Liu An did not take it until later, when a
jealous court ier informed  falsely against him. The courtier
persuaded the Emperor that Liu An had plotted against
him and the Emperor, believing the informer, sent to bring
the Prince to justice. The eight hsien  then said: ‘You must
go now, this is a heaven- sent message for you to depart.’
They all went together to the mountain, Liu An took the
medicine and they all made a ceremonial oﬀering, burying
gold in the earth; then all rose heavenwards in broad
daylight. Liu An's dog and the chickens in the courtyard
picked up some of the pills and were immediately
transported to heaven with him. A diﬀerent version of Liu An' s end is that, when the
Emperor ordered him to commit suicide, he simply
disappeared, ascending to heaven complete with his family
and all his domestic animals, who had all taken the elixir. The same happened with Huai-nan Tzu, who wrote a
treatise on alchemy and was said to have discov ered the
elixir of immortality, which he took and at once ascended
in broad daylight in the presence of witnesses. As he rose
in the air he dropped the jar containing the rest of the
pills, which were picked up by his dog and hens who all
promptly rose to heaven after him, where their barking
and crowing was heard. This disappearance of an adept
heavenwards is a familiar event in other cultures; the
translation of Elijah to heaven in a ﬁery chariot, for
example, and the case of the patriarch Enoch, who ‘walked
with God and was not.’
There are endless accounts of the wonder-w orking
powers of the hsien. One crossed the Yangtze river in ﬂood
by pointing his fan at it, whereupon the waters divided and
left him a passage on dry ground. Another hsien  ambled
oﬀ in an old donkey cart, which, when followed, could not
be overtaken by a galloping horse. There was also a PiedPiper among them who charmed away a plague of rats,
and there are accounts of feasts at which the wine jar was
inexhaustible and the meat and delicacies never gave out. In his Pao P'u Tzu, Ko Hung describes the state of the
hsien:
Now once we can mount into the empty air and tread
upon the light, with the clouds as our vehicles and
rainbows for canopies, we shall be able to taste the
dews of roseate morning vapours and quaﬀ the
intoxicating essences of the deep blue heavens and
the yellow earth. For drink we shall have nectar of
jade and ambrose of gold, for food we shall taste
cerulean iridescent mushrooms and vermilion-red
ﬂowers; our dwellings will be of jasper and sardine-
stone, with rooms composed of rubescent gems; and
we shall wander in the realm of Great Purity. There is much in common  with the traditional spirit and
fairy world in the powers exhibited by the hsien— in their
powers of invisibility, shape-shifting and ﬂying, and in their
ability to pass through solids and summon up the magic
table that provides unlim ited food and drink. There is also
the phenomena of time-loss and timelessness, as in fairy
stories, when mortals disappear for what seems a few
moments or hours only to return and ﬁnd a world
hundreds of years older. The hsien  Tung- fang went missing for a year as a child;
on being reproached by his foster-mother, he gave an
account of wanderings in supernatural realms, though he
insisted that he had gone  out in the morning and returned
at noon on the same day. Two friends who went into the
mountains to collect herbs for recipes got lost for thirteen
days but ﬁnally found a peach tree and ate its fruit and
drank from a stream; they then came across two
amazingly beautiful maidens and stayed in theirmagniﬁcent abode for ten days, after which they decided it
was time to return home. The fairy women had them
escorted on their way with music and singing,  but on
reaching ‘home’ found that seven generations had passed,
though they managed to ﬁnd a descendant of the family
who rememb ered the story of a distant ancestor who had
disappeared into the mountains and never returned. Another hsien, Wang Chih, was given a date stone to suck
when he went into the forest to cut wood. There he stayed
for a short time with the fairies, but when he arrived back
in the morta l world his axe-handle had crumbled to dust
and several centuries had gone by. The idea of the hsien  greatly appealed to the Chinese
mind and there were countless stories of the Immortals or
Genii. But although legends and interest abounded, few
actually unde rtook the work of transformation. A passage
from a Sung dynasty treatise, on alchemical techniques,
reads: ‘As for the aﬀairs of elixirs, chemicals and the
furnaces, scholars, high-ranking ministers and learned
Taoists, ensconced in mountain and forest retreats, all love
talking about them and searching them out. I should think
that seven or eight out of ten are like this, but I doubt
whether all of them are bent upon getting the chemical
medicines of immortality to become hsien.’
Not only were there the dilettantes, there were also the
charlatans, the ‘false teachers’ against whom Ko Hung
inveighed as those who ‘utter clever and eloquent
inanities.’ He instances cases of false teachers and casts
doubt on some of the accounts of hsien  leaving empty
coﬀins. He wrote of one pseudo-teacher who fooled many
of his followers during his life and ‘the crowd believed
everything they heard of him,’ while ‘those of us who knew
the stories he told treate d them as a matter of laughter.’
This false teacher grew old and forgetful (which  a hsien
should never  do), fell ill and died. It was assumed that hehad been transformed, but when a pupil, at whose home
he had died, bored a hole in the coﬀin a year later, the
corpse was still there. That several hsien  were executed by emperors or killed
by jealous or vicious enemies does not in any way imply
lack of powers, either prophetic or magical, on their part
for not avoid ing such a fate. Execution was often regarded
as a means of release from the body by the ‘sword
method,’ and in such cases the hsien  was always seen to
be alive and well some days later, or the coﬀin found to be
empty except for some identifying object. One such hsien,
Kung-yüan, who was beheaded by the Emperor in a ﬁt of
fury, reappeared and told the Emperor that it was all a
joke to him: ‘One who has attained to hsien -hood is
immune from all calamity. Heaven and Earth might be
engulfed and still he would remain unscathed; how much
less could he be injured by ordinary weapons.’
OceanofPDF.com– 4 –
LONGEVITY AND IMMORTALITY
The desire for longevity, immortality and the conquest of
death occurs in most civilizations, religions and
mythologies, but is parti cularly prevalent in Chinese life
and literature. In the conventional greeting of wishing
‘long life, health, wealth and happiness,’ it is the long life
that is the most important and the character for longevity


 belief.”
The manager told him that whenever he looked at his own fears he
stared them in the face and stood up to them, looking them strai ght in
the eye. Then they faded and shrank into in-significance. • He landed in the jungle
A chaplain told me of his experiences in the Second World War. H e
had to parachute from a damaged plane and land in the jungle. He sa id
he was frightened, but he knew there were two kinds of fear, norm al
and abnormal, which we have previously pointed out. 205  He decided to do something about the fear immediately. and bega n
to talk to himself saying, “John, you can’t surrender to your fear. Your
fear is a desire for safety and security, and a way out.”
He began to claim; “Infinite intelligence which guides the pl anets in
their courses is now leading and guiding me out of this jungle.”
He kept saying this out loud to himself for ten minutes or more. “Then,” he added, “Something began to stir inside me. A mood of
confidence began to seize me, and I began to walk. After a fe w days, I
miraculously came out of the jungle, and was picked up by a r escue
plane.”
His changed mental attitude saved him. His confidence and trust  hi
the subjective wisdom and power within him was the solution to his
problem. He said, “Had I begun to bemoan my fate and indulge my fears, I
would have succumbed to the monster fear, and probably would have
died of fear and starvation.”
• He dismissed himself
The general manager of an organization told me that for three years
he feared he would lose his position. He was always imagining failure. The thing he feared did not exist, save as a morbid anxious thought in
his  own mind. His vivid imagination dramatized the loss of his job
until he became nervous and neu-rotic. Finally he was asked to resign. Actually, he dismissed himself. His constant negative im-ag ery and
fear suggestions to his subconscious mind caused the latter to respond
and react accordingly. It caused him to make mistakes and fool ish
decisions, which resulted in his failure as a general manager. His
dismissal would never have happened,. if he had immediately mov ed
to the opposite in his mind. • They plotted against him
During a recent world lecture tour, I had a two-hour conversation
with a prominent government official. He had a deep sense of inne r
 206  peace and serenity. He said that all the abuse he recei ves politically
from newspapers and the opposition party never disturb him. His
practice is to sit still for fifteen minutes in the morning and rea lize that
in the center of him is a deep still ocean of peace. Medit ating in this
way, he generates tremendous power, which overcomes all manner of
difficulties and fears. Some time previously, a colleague called him at midnight and tol d
him a group of people was plotting against him. This is what  he said
to his colleague, “I am going to sleep now in perfect peace. You can
discuss it with me at 10:00 A.M. to-morrow.”
He said to me, “I know that no negative thought can ever manifes t
except I emotionalize the thought and accept it men-tally. I r efuse to
entertain their suggestion of fear. Therefore, no harm can come t o
me.”
Notice how calm he was, how cool, how peaceful! He did not start
getting excited, tearing his hair, or wringing his hands. At his center
he found the still water, an inner peace, and there was a great calm. • Deliver yourself from all your fears
Use this perfect formula for casting out fear. I sought the Lord, and
He heard me, and delivered me from all my fears. PSALM 34:4. The
Lord is an ancient word meaning law —the power of your
subconscious mind. Learn the wonders of your subconscious, and how it works and
functions. Master the techniques given to you in this chapter. Put them
into practice now, today! Your subconscious will re-spond, and you
will be free of all fears. I sought the Lord, and He heard me, and
delivered me from all my fears. • Step this way to freedom from fear
1. Do the thing you are afraid to do, and the death of fear is certain. Say to yourself and mean it, “I am going to master this fear,” and you
will. 207  2. Fear is a negative thought in your mind. Supplant it with a
constructive thought. Fear has killed millions. Confidence is gre ater
than fear. Nothing is more powerful than faith in God and the good. 3. Fear is man’s greatest enemy. It is behind failure, sickne ss, and
bad human relations. Love casts out fear. Love is an emotional
attachment to the good things of life. Fall in love with honesty,
integrity, justice,  good will, and success. Live in the joyous
expectancy of the best, and invariably the best will come to you. 4. Counteract the fear suggestions with the opposite, such as “I s ing
beautifully; I am poised, serene, and calm.” It will pay fa bulous
dividends. 5. Fear is behind amnesia at oral and written examination time. Y ou
can overcome this by affirming frequently, “I have a perfect  memory
for everything I need to know,” or you can imagine a friend
congratulating you on your bril-liant success on the examination. Persevere and you will win. 6. If you are afraid to cross water, swim. In your imagina-tion s wim
freely, joyously. Project yourself into the water mentally. Fee l the
chill and thrill of swimming across the pool. Make it vivid. A s you do
this subjectively, you will be compelled to go into the water  and
conquer it. This is the law of your mind. 7. If you are afraid of closed places, such as elevators, le cture halls,
etc., mentally ride in an elevator blessing all its parts  and functions. You will be amazed how quickly the fear will be dissipated. 8. You were born with only two fears, the fear of falling and the fear
of noise. All your other fears were acquired. Get rid of them. 9. Normal fear is good. Abnormal fear is very bad and de-structi ve. To constantly indulge in fear thoughts results in abnormal fea r,
obsessions, and complexes. To fear some-thing persistently ca uses a
sense of panic and terror. 10. You can overcome abnormal fear when you know the power of
your subconscious mind can change conditions and bring to pass the
 208  cherished desires of your heart. Give your immediate attention a nd
devotion to your desire which is the opposite of your fear. This is the
love that casts out fear. 11. If you are afraid of failure, give attention to success. If  you are
afraid of sickness, dwell on your perfect health. If you are a fraid of an
accident, dwell on the guidance and protection of God. If you are
afraid of death, dwell on Eternal Life. God is Life, and that is  your life
now. 12. The great law of substitution is the answer to fear. What -ever
you fear has its solution in the form of your desire. If you are sick, you
desire health. If you are in the prison of fear, you desire freedom. Expect the good. Mentally con-centrate on the good, and know that
your subconscious mind answers you always. It never fails. 13. The things you fear do not really exist except as thoughts in your
mind. Thoughts are creative. This is why Job said; the thing I feared
has come upon me. Think good and good follows. 14. Look at your fears; hold them up to the light of reason. Learn t o
laugh at your fears. That is the best medicine. 15. Nothing can disturb you but your own thought. The sug-
gestions, statements, or threats of other persons have no power. The
power is within you, and when your thoughts are focused on that
which is good, then God’s power is with your thoughts of good. There
is only one Creative Power, and It moves as harmony. There ar e no
divisions  of quarrels in it. Its source is Love. This is why God’s
power is with your thoughts of good. 209  20
How to Stay Young in Spirit Forever
Your subconscious mind never grows old. It is timeless, ageless,
and endless. It is a part of the universal mind of God, which was  never
born, and it will never die. Fatigue or old age cannot be predicated on any spiritual quality  or
power. Patience, kindness, veracity, humility, good will, peace,
harmony, and brotherly love are attributes and qualities, whic h never
grow old. If you continue to generate these qualities here on thi s plane
of life, you will always remain young in spirit. I remember reading an article in one of our magazines some years
ago, which stated that a group of eminent medical men at the D e
Courcy Clinic, in Cincinnati


 Other physicians have noted
that the patient who has ceased to respond and whose blood pictures does not get back
to normal will be much better and will recover something approaching a normal blood picture does not get back to normal will be much the average internist and the average
general physician are concerned, here the ma tter rests in a fog. The main group believe
in giving iron alone. One group is sold on the idea of giving iron with vitamin B. Another group believes that the best results are obtained by giving the iron with vitamin
C. Apparently on none has the true situation dawned that these patients who are deficient in iron are deficient in all the vita mins and also in the minerals calcium and
iodine. [Editorial note from soilandhealth. org: there is an incomprehensibility about this paragraph which does not seem resolvable. Obviously there was a major,
overlooked typographical error here. ] An examination of the food intake of anemic persons will disclose the fact that the
sick person has been living on a diet which is largely composed of devitaminized and
devitalized carbohydrates, and this has cut down in his diet not only iron, but all
vitamins, calcium, iodine, and the trace minerals. The person suffering with pernicious anemia has very much the same kind of an
etiology. In his case the deficiency is a multiple deficiency, but by some freak the thing
in which he is most deficient is the so-called extrinsic factor which has to do with the
manufacture of red corpuscles, and which may be had in its greatest concentration in
liver. As an example of the failure to evaluate properly the causative factors in the anemias
among presumably well informed physicians, a certain faculty meeting may be cited. This was a meeting of the faculty of one of the class A medical colleges. The subject for
discussion at this meeting was the Iron Anemias. Specialists in internal medicine,
surgeons, neurologists, general practitioners, and pathologists joined in the discussion,
which continued over two hours. During the whole evening, not one word was said about the needs of the patient suffering with secondary anemia for any other therapeutic
item except iron. The discussion took up matter s concerning what preparations of iron
should be used; what dosage should be used; how the dose should be given (by mouth
or hypodermically), and the economic side of the question--which kind of iron was best
and cheapest for the patient. This kind of iron treatment for secondary anemia was in practical use in the Hospital
connected with this medical school. Treating such patients with iron alone would, of course, only temporarily restore the patient to some degree of improvement. In many
cases it would do no good whatever. In no case would it give the optimum treatment to
the patient, as all these patients were suffering from a deficiency in other minerals as
well as iron, and all were suffering multiple vitamin deficiency. CHAPTER IX
WHAT MUST BE DONE
   Since the most important thing in connection with medical practice is not treatment of
the person's illness, but a clear understanding of the causes which brought about the illness, this same thing is true when applied to the population as a whole. If the population of a town, state, or nation suffers from some particular kind of disease, the fact the disease is so circumscribed is a great help in working out the cause. In
connection with the diseases incident to diet deficiencies, there is no such aid or
assistance. The deficiencies cover our own nation and in different degrees affect the
population of every civilized country in the world. Diet deficiencies, contrary to general
belief, also are a serious problem with savage  and uncivilized peoples. In the islands of
the Pacific Ocean, varieties of food are not easily accessible. Where the geographical
limitations make it necessary for the persons living there to subsist on the products of
their particular island, no great variety is possible. Such populations are always badly
nourished. This same thing is true in connection with the savages of Australia and Africa, and the
low-class populations of India and Siberia. While these peoples suffer geographical
limitations, they are also subject to tribal limitations. Their area of activity is limited on account of hostile neighbors. Their food supply is therefore limited as to variety. The
healthiest and strongest of the North American Indians, before the white man
completely dominated the country, attacked and routed their weaker neighbors and stole their food. They enjoyed a better diet. It is difficult to say whether the aggressive Sioux tribes were more fortunate because they conquered their neighbors and were therefore
better fed, or whether the good food produced in their particular areas gave them a
better diet, and therefore stronger muscles and better nerves and brains, which in turn
gave them dominance over their neighbors. At any rate, among the savage peoples of
the world, food supply has determined domination, and lack of proper food supply has caused the enslavement of those unfortunates who had the lesser degrees of nutrition. In order to attain the optimum, all the scientific assistance available should be brought
into the problem, in the same manner that the best engineering skill is brought into play
in building guns, tanks, and airplanes. Without great physical endurance, good eyes,
nerves, and brains, the tanks, guns, and airplanes are of no use. The world struggle for
power will undoubtedly go to the group which possesses the highest degree of nutrition. This has been demonstrated plainly in the history of England. It is being demonstrated
at the present time in the world war now going on. The ordinary person who has believed th at savages were always well-nourished also
had another delusion and that is that our primeval ancestors were marvels of physical
perfection owing to their having a proper and right diet. This idea is also a fallacy. Those of our primeval ancestors who did attain great physical and mental prowess were
those who were accidentally well fed. The great masses, for economic or other reasons, were not well fed, the main reason for this being that they did not know what constitutes
a good diet. They, like the animals of the fields, were entirely creatures of their own
capricious appetites. They liked sweets, and were therefore eager to get sweets. They
liked the effects of alcohol; therefore they ove rindulged in alcoholic drinks. Those of us
who have come down to the present time should be thankful that we have come through times of stress and strain and starvation  and bad dietary surroundings, but we should also realize that we have not come through in the optimum manner. The bad diets of
former generations have left their imprint on the nervous systems, brains, bones, and other bodily structures. There is, therefore, a hereditary stigmata which must be corrected in the future by
several generations of proper and right di et. A perfect race is not going to be
manufactured all at once, even though the best scientific diets are at once adopted by all
civilized countries. The change that might be brought about by the adoption of scientific
diet would be a very spectacular and decided change. Somewhere from 70 to 80 per cent
of the disease that now afflicts the human animal would be eliminated. The average age
of the average human being could be extended from somewhere around sixty to well over one hundred years. No one has yet known what the upper age limit could be under
optimum conditions; but from work with animals, in which it has been demonstrated
that the life period may be doubled, we have reason for believing that this might also be
achieved in connection with human existence. At no time in the history of the human race has there been any nation or any group
that existed on optimum diets. At no time in the history of the human race up to the
present time has it been known what constitutes a normal, scientific dietary intake. In no
period or time in history have we understood the physiology or dietary action of even one mineral such as iron, iodine, or calcium. Since vitamins are a recent discovery, of course nothing has been known in a scientific way about them. As has been shown here, even the persons who have devoted a good deal of time to nutritional affairs have not
had any proper conception of the nutrition of the population as a whole. Individual
workers and individual universities have concentrated on individual parts of the
problem. Williams and Spies have concentrated on vitamin B
1; McCollum and Johns Hopkins
on vitamin A; Steenbock has focused on vitamin D; Sure, Bishop and Evans have given
much of their attention to vitamin E; Sherman has devoted his attention to vitamin G; Hanke, of Chicago University, worked with great enthusiasm on vitamin C; Plummer
did a good deal of work on iodine. Dr. Alice Bernheim worked long and patiently on
calcium. Various workers too numerous to mention have worked on iron. In no case has
a right and proper correlation of all this work been achieved, not even in any branch of the government where such correlation should take place. The only possible correlation of all this new knowledge of nutrition is in the hands of
the man who is engaged in the clinical practice of medicine. The data emanating from the laboratory worker who has no clinical experience are not only likely to be wrong,
but are almost sure to be wrong. An example of this is a new book by an author who is a
Ph. D. but not an M.<|eot_id|><|begin_of_text|>
Q: What is the main issue with treating anemia with iron alone?,
A: It is not effective in the long run and may not even work at all, as the patient is likely deficient in other minerals and vitamins.
Q: What is the author's stance on the use of single vitamins


gathering hard facts about the brain. Because data only has meaning given a certain way of
seeing it. This point was made in the one book almost every
college stude nt reads (if they read any) in the philosophy of
science, Thomas S. Kuhn’s The Structure of Scien tiﬁc
Revolutions,  published in 1962. Kuhn shattered the notio n
of objective progress in science by arguing that given their
starting assumptions, every scientiﬁc scheme for explainingNature—what he called a paradigm—is right on its own
terms. This groundb reaking insight went back to 1947, when
Kuhn, then a graduate student at Harvard, was wrestling
with how wrong Aristotle had been. Aristotelian physics
was the ﬁrst systema tic explanation of Nature in
mechanical terms, the cornerstone of Western science that
made Copernicus, Newton, and Einstein possible. And yet a
brilliant mind like Aristo tle’s arrived at complete ly wrong
conclusions about such basic things as why objec ts fall to
earth or what heat is. Suddenly Kuhn had an epiphany:
What we call Aristotle’s mistakes in fact weren’t mistakes
at all. If you accept the starting assumptions behind
Aristotelian physics, its description of Nature was valid. Kuhn seemed  to be saying that Aristotle was just as right
as Newton, which to most people, including probably every
physicist, makes no sense. In our time, the accepta nce of
scientiﬁc progress is all but universal, and the triumphs of
modern technology are undeniable. Yet no one has rebutted
Kuhn’s point that we view Nature through our own
paradigm, our worldview. The history of science is a
constant stream of shifting paradigms, one after another. There is no way to step outside the paradigm you totally
believe in. But what if the current paradigm happens to be
absolutely right. A Theory of Everything has been on the
horizon for decades, and we are told that it’s only a matter
of time before the theory  is complete. Kuhn’s point is that
an absolutely correct theory, no matter how much data you
feed into it, cannot be achieved. All you can achieve is the
fulﬁllment of the paradigm you believe in. Eventually
problems will arise that cannot be solved without
shattering the present paradigm so that a new one can be
formed. To a doctor, spontaneous remission from cancer  posed
just such a problem. As long as your medical paradigm
separated mind and body, no way existed for consciousness
(including beliefs, expec tations, fears, wishes, faith, and
hope) to inﬂuence the daily life of cells. Looking beyond
medicine, we have to consider consciousness as a whole. If
the mind can inﬂuence the body, what do we mean by
mind. If brain = mind, the answer to all ills should be a
host of super-pills that alter brain function, steering it in
the direction we want it to go. In eﬀect, this is where
neuroscience thinks it’s heading, because the old paradigm
says so. There is literally no room for consciousness being
the agent of change. In the years since Quantum Healing  was ﬁrst published,
my own thinking has become more sophisticated about the
so-called hard problem of connecting mind and brain. Anyone who ﬂatly says that brain = mind is turning their
backs on what the philosophy of science teaches. 1. Theories are right about what they include and wrong
about what they exclude. 2. No model of reality is big enough to explain reality. 3. Data has no meaning unless it is interpreted, and
interpretations are bound by the observer’s starting
assumptions. In a word, everyone has a story, and everyone believes
their story. Even contradictory stories can be valid and ﬁt
the same data. This startling conclusion applies to everyday
life all the time. Competing stories are told in divorce court
when marriages break apart, in criminal court when
prosecution and defense do battle, and in the corridors of
medicine when two doctors have diﬀerent concepts of
healing. Sticking to your story convinces you that you’retelling the truth when in fact you are just defending a way
of seeing. —
The story told by neuroscience, that brain = mind, is
particularly weak. There is absolutely no data to indicate
that neurons  can think; they merely light up on an fMRI as
thinking occurs, which isn’t the same thing. You could
construct a setup so that a 100-watt bulb lights up over
your head every time you have a bright idea, but that
doesn’t mean  the light bulb caused  the idea. Neuroscience
ignores this obvious ﬂaw when it arrives at the same false
conclusion, using neurons instead of a lightbulb. The current state of total conﬁdence in neuroscience
requires thick blinders. Brain scientists don’t see the dead
end they are walking toward when they promise that
neurons are going to explain where thoughts come from. Not just thoughts, but no color, shape, sound, taste, and
smell will ever be locate d in neurons, and what isn’t in a
neuron isn’t in the brain, either. It would be pointless to tear down the old paradigm
without having somethin g better to oﬀer. In that regard,
Quantum Healing  pointed in the right direction. All the
things the brain is credited with actually should be
assigned to the mind. Once this shift is made,  enormous
untapped potential becomes available. Neuroscience will
continue to do valuable things, in particular ﬁxing the
abnormalities and disorders of the brain connected to a
wide range of diseases. You can’t play Mozart on a broken
piano. Yet the mystery of Mozart’s genius, like all mysteries
of the mind,  must be solved on a diﬀerent plane, beyond
the physical. OceanofPDF. comRecently a young woman in her late twenties, a part-time
model, came  to my oﬀice  in Boston. After years of hiding
the fact that she had an eating disorder, her family had
ﬁnally persua ded her to seek treatment. Since adolescence
she had been obsessed with her ﬁgure, and over time this
concern had become more and more abnormal until it
blossomed into a double sickness, anorexia nervosa and
bulimia. Looking at this attractive, bright woman, who to all
appearances was normal, I was not lulled into thinking that
her problem was easy. Despite extensive resea rch and
publicity in recent years, both anorexia and bulimia remain
highly puzzling. Why should young wome n, many of them
well educated and from high-income backgrounds, nurture
an uncontro llable obsession with diet and weight. Anorexics develop a fear of food and a horror at the act of
eating. Conﬁned to a rigidly ritualized pattern of behavio r
that leads them to voluntary starvation, they will deny that
they are too thin, even to the point of death. The companion disease, bulimia, can be separate from
anorexia or can coexist with it, as in this woman’s case. In
bulimia, the horror of food takes a weird turn in the form of
bingeing. The secret food binges that a bulimic goes on are
often enorm ous—anywhere from 2,000 to 50,000  calories
at a sitting (2,000 calor ies is enough food to sustain a
vigorous 150-pound perso n for a day). This huge amount of
food is then vomited back up, causing tremendous stress on
the digestive system and the body as a whole. This particul ar woman’s  disorder had advanced to the
point where she was vomiting every day in order to
maintain the normal but still low weight needed  for her
work. The very sight of a dessert, she told me, caused her
to break out in a cold sweat and sent her heart racing. She
was extremely intelligent and listened closely when I said
that at the root of her disorder was a mistake in her self-
image. Because our society is obsessed with the ideal of
thinness, many women try to live up to an inner image of
their bodies that is simply not right for their physical
makeup. In her case, however, the image was not saying, “I
have to be thin. ” It was saying, “I can never be thin
enough. ”
To explain this paradoxical illness, one has to drop the
distinction between mind and body and think of one
system, the “bodymind. ” This is because an eating disorder
is a holistic disease, the cruel opposite of holistic health. In
anorexics, the distorted idea, “I must be thinner,” takes
over the bodymind like a malevolent and elusive phantom. Even after long hospitalization and exhaustive psychiatric
treatment, the patient rarely eats like a normal person. A
normal person would have to struggle to starve himself—
once the body went past a certain point of deprivation, its
hunger signa ls would take precedence over everyt hing else
in the bodymind, until the desire for food became
overpowering.


 biggest one of all: Y ou may fear
failure. The Myth of Failure
This ma y come as a surprise to you, but failure is an illusion. No one ever
fails at anything. Everything you do produces a result. If you’re trying tolearn how to cat ch a football and someone throws it to you and you drop it,
you haven’ t failed. Y ou simply produced a result. The real question is what
you do with the  results that you produce. Do you leave, and moan about
being a football  failure, or do you say, “Throw it again,” until ultimately
you’re c atching footballs? Failure is a judgment. It’ s just an  opinion. It
comes fr om you r fears, which ca n be eliminated by love. Love for yourself. Love fo r what you do. Love fo r others. Love for your planet. When you
have lov e withi n you, fear can not survive. Think of the mes sage in this
ancient w isdom: “Fear knocked at the door. Love answered and  no one was
there.”
That mu sic that you hear inside of you ur ging you to take risks and follow
your dreams is your intuitive connection to the purpose in your heart since
birth. Be enthusiastic about all  that you do. Have that passion with the
awareness that the word enthusiasm  l iterally  means “the God ( enthos)
within (iasm).”  T he passion tha t you feel is God inside of you beckoning
you to take the risk and be your own person. I’ve found that perceived risks are not risky at all once you transcend your
fears and let lov e and self-respect in. When you produce a result that others
laugh at, you’re also stirred to laughter. When you respect yourself,
stumbling allows you to laugh at yourself as an occasional stumbler. When
you love and respect yourself, someone’ s disapproval is not something you
fear and  avoid. The poet Rud yard Kipling declared, “If you can meet
triumph and disaster, and treat th ose two imposters just the same  … yours is
the earth and e verything that’ s  in it.” The key word here is  imposters. They’re not real. They exist only in the minds of people. Follow your right brain, listeni ng to how you feel, and play your own
unique brand of music. Y ou won’ t have to fear anything or anyone, and
you’ll never experience that te rror of lying on your deathbe d someday,
saying, “What if my whole life h as been wrong?” Y our invisible companion
on your right shoulder will prod you each and every time you’re moving
away fro m your  purpose. It mak es you aware of your music. So listen—and
don’ t die with that music still in you.T h e  T h i r d  s e c r e t
No man who is occupied in doing
a very difficult thing and doing it
very well, ever loses his self r espect. — Geor ge Bernard Shaw
As soon as you trust yourself,
you will know how to live. — Johann W olfgang von Goethe
Y o u  C a n ’ t
G i v e  A w a y
W h a t  Y o u
D o n ’ t  H a v e3
T h e  T h i r d  S e c r e t
Y ou Can’t
Give A way What
Y ou Don’t Have
Of course you can’ t give away what you don’ t have! That seems  so obvious
that you  may be wondering why  I would make it one of my ten secrets for
inner pe ace and happiness. It’ s because I’ve found that most people who
don’ t en joy inner peace and suc cess in their lives have failed to master this
simple truth. Think o f the people you know who give love in response to  negative
ener gy that’ s directed their w ay. There aren’ t very many p eople who
respond lovingly  in that situation. The ones who do are able to because they
have love to giv e away. They k now that it’ s impossible to give away what
they don’ t have, and they’ve go ne that extra mile to acquire what it is that
they want to both attract and give away. If love and joy are wh at you want
to give and recei ve, then remember that you can’ t give away wh at you don’ t
have, bu t you can  c hange your li fe by changing what’ s inside if you’re
willing to go that extra mile. Changing What’ s Inside
Consider the following concept of your inner reality. Y our thoughts create
your reality because your though ts determine how you respond to situations
in your daily life. Those respons es are the ener gy you have inside of you to
give away. If yo u feel anger, it’ s because you have anger ener gy in your
body. Li ke every thing in our un iverse, your thoughts are a form  of ener gy. Everything that you feel and experience is the result of what I call attractor
ener gies. This means tha t you get back what you put out into the world. Thus, what you’ve attracted to you is what you have to give away to others.Low en er gy attracts low ener gy. Some of the low ener gy thoughts are
anger, h ate, shame, guilt, and fear. Not only do they weaken y ou, but they
attract more of the same! By changing your inner thoughts to the higher
frequencies of love, harmony, kindness, peace, and joy, you’ll attract more
of the same, and you’ll have those higher ener gies to give away. These
higher a nd faste r frequencies that empower you will automatically nullify
and diss ipate the lower ener gies in the same way that the prese nce of light
makes darkness disappear. Loving and Respecting Y ourself
By beco ming more loving toward yourself, you will attract more of the
higher, faster ener gies and begin to change what’ s inside you. In your
thoughts, cultivate an inner voice and attitude that’ s 100 percent of the time
for  you. Imagine an aspect of yourself that only supports and loves you. Y ou might schedule a certain time of the day when that’ s the only thought
that you allow yourself to pay  attention to! Gradually this a ttitude will
extend to other people even if you can only do it for a minute or two. Y ou’ll
begin to receive this ener gy back and ultimately be able to send thoughts of
love and joy to everyone and everything in your world. Notice when your
thoughts drift into the lower ene r gy of ridicule or hate or guilt, and change
the t hought at that very moment  if at all possible. If you’re unab le to change
the thought, then at least love yourself for what you did  d o—tha t is, for
noticing. Make a pact to remind yourself  often of this secret of not being able to
give away anything that you don’ t have. Then work on yo ur personal
program of self-love, self-respect, and self-empowerment, and create a huge
inventory of what you wish to give away. One of the lessons I continue to learn and practice is that the universe
responds with the same ener gy that we send out. If you attr act a lot of
people who wish to take advantage of you, you need to co nsider what
you’re d oing to attract victimizers into your life. If you run into  anger a lot,
explore the angry thoughts you have inside you. If your consciousness is a“Gimme! Gimm e! Gimme!” ener gy, you’ll attract all manner of demanding
ener gies into your life. Y ou know if this is true by the number of deadlines
not being met, demanding bosses or customers you encounter, and the
feeling o f being a victim. Send out “Gimme! Gimme! Gimme! ” ener gy to
the universe, and it will do the same in return. If w hat you gi ve is self-respect and self-love, the universe, via the
attractor ener gy,  will return the love and respect you’ve been radiating. It’ s
really so simple. Y ou can’ t give away what you don’ t have. The Irony of Giving
If you wanted to give a dozen o ranges to your neighbor as an expression
of love, you obviously would ne ed to be in possession of 12 ora nges. If you
intended to purchase a new automobile for your parents to show your
gratitude to them for putting yo u through medical school, naturally you’d
need to have the funds to do s o. Likewise, you can’ t give lo ve away to
others if  you don’ t have any for yourself Y ou can’ t show respect for others
if you  l ack  self-respect. Y ou can’ t give  happiness away if you feel unhappy. And of course, the reverse is true. Y ou can only g ive away what you do  have, and all that you’re giving
away each and every day are items from your own personal inventory. If
you give away h atred, it’ s because you’ve stored up hatred insid e of you to
give aw


 in what has been conventional
thinking about illness and health care. By preventing and reversing disease through
the six pathways, you put the power to get better and stay well into
your
hands. If
you are so sick that you have given up hope, this approach is the light of choice. Had
I this level of understanding years ago, I would never have become sick in the first
place. I have shared my ideas with thousands of people around the world, including
hundreds of medical doctors. I have seen people who have been sick for a decade or
more apply this information and quickly become well again. I have seen people who
have fruitlessly tried endless doctors, hospitals, clinics, medications and even
gimmicks. They become well again by applying logical, sound, scientific approaches
to enhancing health at the cellular level. This book asks you to think outside the box of traditional medicine—a box that
may have you stifled by misinformation and cut off from the kind of understanding
that will truly make you well. Consider how conventional thinking can trap us: Why
do we easily accept that stress can make us sick, but we have difficulty embracing
the idea that love, laughter and a balanced life can make us well? Why are we
willing to ingest chemicals in the form of prescription drugs that are alien to our
body, but we are skeptical that natural substances—primarily the right foods—can
heal? Why are we willing to recognize the damage of an obvious poisoning—a
major chemical spill, for instance—but we ignore the devastating effects of small
amounts of toxic substances, which accumulate in our bodies and make us a little bit
sicker every day? Our bodies have an amazing capacity to heal, but they are more vulnerable than
you may realize. This book teaches you how to tap that capacity for healing and how
to avoid the toxins and the stresses—in the environment and inside your own body—
that make you sick. Many dangers around us go unrecognized, but they take a toll
every day. My theory of wellness takes you to the front lines of the battle between health and
disease: the cell. Your body is made up of trillions of cells. Cells have needs, which
I identify, that must be met if they are to function well. If your cells are healthy,
your body will not become sick. If your cells do not receive what they need or if they
are damaged or poisoned, they will stop working right and you will become sick. (You may be surprised to discover what is toxic to your cells.) Cells that receive
what they need and avoid harm can function well and provide for healthy life,
regardless of your age, the genes you have inherited or the “germs” to which you
have been exposed. Healthy cells refuse disease; no one with healthy cells has any
reason to become sick, not even to contract a cold. People alive today are far sicker
than most of us recognize, and they die decades sooner than their genetic potential.Healthy life, well past one hundred years old, should be our birthright. We do not usually think about health in this way. We don’t knowingly choose
disease, but we do choose diets and lifestyles that lead to disease. Unable to predict,
prevent or conquer disease, most people and most physicians pursue treatment—
such as prescription or over-the-counter drugs— once obvious symptoms have
presented, after massive cellular malfunction has already occurred. Patients and
their physicians treat body parts or body systems as unrelated. The mainstream
medical community has no unifying theory of disease, no unifying treatment and no
plan for prevention, and therefore true and lasting health is an illusion. This book describes how to keep your body—all your cells—truly healthy. Understanding the six pathways toward health and following them in the right
direction will change your life. You will learn things about nutrition that you have
probably never heard before, including how the way you shop, the way you cook or
the foods that you combine at a meal spell the difference between health and disease. You will learn to recognize hazards in your home and how to stop toxins from being
created
within your own body. You’ll learn specifics, down to the kind of vitamin supplements you should take,
the toothpaste you should use and the olive oil you should buy. I name names and
identify brands based on how the products affect cells, because buying the wrong
products does nothing to keep you healthy. Certain products, in fact, make you
unhealthy. Consider your own life: Do you suffer from a health condition that you have given
up trying to cure and now accept as fate? Do you bounce from one medical specialist
to another, dizzy with conflicting diagnoses and different ideas about which
treatments are best? Is your cabinet full of medications that you take regularly
without any sense that you are healing? Are you tired most of the time? Do you
expect to live past your eighties? This book guides you out of the maze of medical specialists and on a path toward
wellness. This book teaches you how to question your doctors’ advice and how to
evaluate, on your own, the medicines you should take, if any. You can regain the
kind of energy for living that you may have thought was lost forever. With this book
you can learn how to live beyond one hundred years of age. By looking at health and disease in entirely new ways, and understanding how to
choose health, you can reevaluate illnesses that you may have come to accept as
unavoidable. You may be shocked to discover how often you choose not to be
healthy. My code for living shows you, in big ways and in small ways, how to stop
making yourself sick. I describe a potential for human health—and long life—that
you never thought possible. Horizons will open up as you consider the possibility
that you can live, fully and vigorously, decades beyond what you now consider old
age.Many people know more about how their automobiles work than about what their
bodies need in order to function, and people often pay more attention to maintaining
their cars than themselves. People feel they just don’t have the knowledge or
medical training to figure out what is wrong with their own bodies or how to heal. The truth is that knowledge and power are within one’s reach. No theory about health is so simple yet so powerful. This approach clears up the
confusion surrounding thousands of so-called “diseases,” and eliminates most
modern medical treatments—drugs and surgery—as toxic, invasive and rarely
necessary. The focus, instead, is on the common problems of disease and how to
solve them. This book bypasses the complex and confusing world of illness and
remedies and simplifies our understanding of health and disease, enabling people to
prevent and reverse disease by addressing its causes. From the tangle of all the
complexity emerges a straightforward approach to becoming well and staying well
—an island of clarity in a sea of confusion. In its simplest terms, how health is determined can be expressed as an equation:
Health = positive things minus negative things
The quality of your health is determined by the positive things you do
for
your body
minus the negative things you do
to
your body. This concept is not complicated,
sexy or original; it is simply the truth. The problem is that accurate information
about the factors that affect this equation is hard to obtain. Accurate information
about what is positive and good for you and what is not does not come easily. Contradictory information and myths circulate, and people disseminate opinions as
if they were facts. Many health writers, untrained in science, misinterpret scientific
information or parrot each other. The blind are often leading the blind. To choose
health, you must know how to distinguish between good choices and bad choices
regarding diet, toxic exposure, exercise, prescription and recreational drug use,
stress and other factors. This book shows you how to make these distinctions. You may already read the labels on the foods you buy, the warnings on the
prescriptions you take and the coverage limits of your health plan, but if you are to
achieve health and stay healthy, you must first understand what your body needs. Many health books provide recipes, diet lists, exercise regimens and the like—
routines to be blindly followed with no real understanding of the rationale behind
them. This book is different. This book provides a powerful and logical conception
of health, a framework that assists you in coming to your own conclusions and
making your own choices. With this framework, you will have a basis for
understanding which choices need to be made, when you should make them and why. Your body is made of cells. When a large number of your cells malfunction, body
systems become disrupted, leading to the
one disease: cellular malfunction. Cellular
malfunction has only
two causes: deficiency,
cells not getting what they need, andtoxicity,
cells poisoned by something they do not need. Finally,
six pathways
exist
between health and disease through which the health of our cells can change for
better or worse. We can become healthy or sick (i.e., deficient and/or toxic) through
the following pathways:
• Pathway 1—Nutrition You are what you eat. Learn how to select and prepare
the types of foods that will enable your cells to function at their best. • Pathway 2—Toxin A toxin is a substance that interferes with normal cellular
function, thereby causing malfunction, which is disease. Learn where toxins are
found and how you can avoid them. • Pathway 3—Psychological The body and mind are inseparably connected;
they are one and the same thing. The way we react to life events and respond to
our thoughts and emotions directly affect our cells. •