 desired for use in a deep vessel, and cover
with warm water. Keep in a warm place. Allow to stand
twenty-four hours and longer if desired very soft. Drain
thoroughly. It will be found suffi ciently softened to be easily
masticated and eaten with nuts. This makes probably the most
nutritious dish of all the cereal family. A very little salt may
be added. FLAKED OATS OR FLAKED WHEAT. Put an amount sufficient for several days' supply into a
deep vessel. Add enough warm water to hardly cover. After
standing a few hours stir well, so as to thoroughly moisten the
top portion. This in a short tim e will be found ready for use. A very little salt can be used. This can be served with cream,
strained honey, ground nuts, or any two of these or a
combination of all. FLAKED WHEAT DRY. Flaked wheat is a most delicious dish served dry and
eaten with either cream, olive oil or honey. CHRISTIAN'S COMBINATION CEREAL. This is a combination of several Cereals, especially
prepared and so proportioned as to level or balance all the
nutritive elements contained in grains. It can be used and prepared the same as flaked oats of
wheat. UNFIRED BREAD. Bread forms a very important part of the uncooked menu,
but its production is not practical in the home where this book
is intended to be of greatest use, as it requires special
machinery for flaking and grinding the different grains and
nuts of which it is made. It also requires a special electric
light oven for drying during the winter when the rays of the
sun cannot be utilized. Note:—It has recently been shown by experiments made
in Washington that both the light and heat from the
incandescent electric lamp contain nearly all the properties of
sunlight and will delegate to  vegetation an abundance of
chlorophyl (green) the same as natural sunshine. To meet conditions that exist we make an exception here
and give two recipes for bread that requires cooking, but is
unfermented. UNLEAVENED GEMS. Put three cups of whole wheat flour in a bowl or pan, two
cups full of ice cold water, a little salt, and a table-spoonful of
melted butter or cream. Beat a nd stir. Take up on a spoon and
work all the air possible into the batter | by vigorous beating
two or three minutes in the open air. It will probably need
some additional water after the lumps are out. Then beat
again until it bubbles. Have gem pans and oven very hot and
pans well oiled. Put batter in to pans and bake quickly. UNLEAVENED HYGEIA GEMS. Whip one egg to a creamy froth to which add three cups
of ice cold milk, a pinch of salt, and three heaping cups of
Christian's Combination Cereal Meal, or enough to make into
a batter. Stir into this a small piece of melted butter and place
in very hot gem or muffin pans oiled with butter and bake in a
very hot oven. This will make about one dozen gems. This bread can be made extremely delicious by omitting
the butter and adding one-half cup of grated protoid nuts to
the ingredients above named. Note:—Cooked bread has become such an universal
article of diet and modern milling and bolting processes have
so perverted and changed the nutritive value of the Natural
grain that we therefore have prepared this special meal,
making an exception in this case, and give the above recipe
for making a perfectly pure, delicious and wholesome article
of unfermented bread. Note:—The raising and lightness of all unleavened bread
depends entirely upon the difference in temperature between
the batter and the oven. If the batter is made ice cold and
aerated well in mixing, and placed immediately in a very hot
oven, the expansion of the air contained in the batter caused by heating will raise the bread, making it as light as if made
with baking powder. SANDWICHES. The sandwich has become a part of the traveler's bill-of-fare. The few recipes given here are only suggestive of the
combinations that can be made in elementary foods. APPLE AND NUT SANDWICHES. Cut apples into very thin slices and lay between unfired
wafers. Slice Brazil nuts and place a layer of nuts over the
apples. LETTUCE AND CHEESE SANDWICH. Spread unfired bread thickly with fresh Philadelphia
cheese and lay on this a crisp lettuce leaf that has been dipped
in salad dressing. Keep in ice box until ready to serve. CHEESE AND DATE SANDWICH. Spread the unfired cracker with Philadelphia cream
cheese, then a layer of date butter, and cover the other piece
of bread with cream cheese also, and press both firmly
together. Fig butter and unfired crackers also make nice
sandwiches. CREAM CHEESE SANDWICH. Spread the cheese between unfired wafers, making the
cheese as thick as the wafer. RIPE OLIVE SANDWICH. Remove the pits from the olives, chop fine with nuts and
place between the unfired wafers. CHIPPED BEEF SANDWICHES. Spread sweet butter or cream cheese on unfired wafers,
placing a layer of chipped beef between the wafers. This
makes a very delicious sandwich. ANCHOVY SANDWICH. Soak the anchovies for an hour or two. Then remove
bones and chop fine with tender pieces of celery. Cover
unfired wafers with sweet butter, spread this between, and
serve on a dish garnished with parsley. RAW BEEF SANDWICH. After scraping the raw beef, season it with salt and
pepper and spread between unfired wafers. NUTS. NUTS average from 50 to 70 per cent. fat and from 15 to 33
per cent. proteids. They are, therefore, measured by their
chemical food values, the natural substitute for meats, to say
nothing of their superiority in purity and cleanliness. They
may constitute a part of every elementary meal. The preparation of nuts requires no recipes, They
compose, however, a part of many dishes, recipes for which
are given, and into which they are put in some form owing to
their delicious flavor when mixed with other foods and their
high nutritive value. FOR BLANCHING ALMONDS. Soak almonds over night, or seven or eight hours, in cold
fresh water. The covering will be easily removed and they
will have become very crisp and edible. The old method of
blanching almonds has always been to emerse them in boiling
water, which cooks and tou ghens the nut, making it very
difficult both of mastication and digestion. SALAD DRESSINGS. THE objection to nearly all salad dressings is that they contain
either vinegar, or chemical acids. These condiments set up
immediate fermentation when mixed with cereal starch,
which is contained in bread a nd other cereal foods eaten at
the same time, and hyperpepsia (sour stomach) is the natural
result. HYGIA SALAD DRESSING. 2 Eggs,   1  cup Whipped Cream,
 ½ Lemon, Sugar,
 2 tablespoonfuls Olive Oil,  Salt. To the yolks of the eggs, beaten very stiff, add the oil and
juice of the lemon very slowly, beating hard all the while,
until it has all been added and is quite thick. Then add the
beaten white of eggs, salt and s ugar to taste, and last, one cup
of whipped cream; whip all together until very stiff and set on
ice until ready to serve. WHIPPED CREAM FOR SALAD DRESSING. Place in a soup bowl one cup of very thick cream. Whip
with Dover egg beater until very stiff. Add to this two
teaspoonfuls of powdered sugar. Beat thoroughly again. This
makes a very delicious dressing for all sweet fruit salads. If
very heavy cream cannot be procured, add to it the stiffly
beaten white of an egg. SALADS. IN living upon uncooked foods, vegetable salads become
absolutely necessary. The elementary bill of fare cannot be
balanced without a certain percent, of chlorophyll, which is
only obtainable in green plants. All green vegetables are also
rich in organic mineral salts, which is one of the most
necessary articles in vegetable nutrition. In addition to these
material values, they are highly ornamental, and no dinner is
complete without them. BANANA SALAD. Oranges,   Pecans,
 White Grapes,   Bananas. A strip of the peel of a nice large banana may be turned
back, and most of the pulp carefully scooped out. To fill the
space left by the removal of the pulp prepare a mixture of
thinly sliced banana, shredded orange or grape fruit, seeded
white grapes and a few Pecan meats in small pieces. In their
season, cherries may be added. Mix all this well in a salad
bowl, with whipped cream, and fill banana peel. Serve on
lettuce leaf. CHERRY SALAD. Cherries,   Apples,
 Lettuce,   Whipped Cream. Stone nice, ripe sweet cher ries, cut equal quantity of
sweet apple with it, then


	spiritual	experience	are	outside	the	limited
paradigm	of	logic;	thus,	they	lack	the	capacity	to	denote	meaningfulness	or
validity	to	the	ordinary	ego. Actually,	all	the	most	profound	and	significant	experiences	in	life	occur
in	the	realm	of	the	nonlinear. Force	is	linear;	power	is	nonlinear. It	is
meaning	that	empowers	and	transforms	people’s	lives,	and	the	onlyimportance	of	facts	is	what	they	actually	mean	to	them. Happiness	has
nothing	to	do	with	facts	but	instead	stems	from	attitudes. Q:	What	is	the	essence	of	the	spiritual	quest. A:	The	spiritual	quest	could	be	simplified	as	the	task	of	transcending	the
limitations	of	linear,	sequential	duality	created	by	perception	so	as	to
reveal	Reality,	which	is	unlimited	and	nonlinear	and	therefore	nondual. On	a	calibrated	scale	of	consciousness,	we	can	see	that	the	weakest
levels	below	200	have	to	rely	on	force	as	a	substitute	for	power. As	one
gets	closer	to	Reality,	the	power	increases	exponentially	at	a	rapid
logarithmic	rate. The	400s	denote	the	realm	of	the	highest	development	of
the	Newtonian	paradigm	and	indicate	mastery	of	the	physical	domain. The
world	of	science	is	unsurpassed	in	its	capacity	to	comprehend	and
manipulate	the	world	of	materiality. Science	gets	us	to	the	moon,	but	only
man’s	consciousness	gives	the	feat	meaning	or	significance. Likewise,	joy
does	not	come	from	figures	or	statistics	but	from	what	they	mean. Q:	Where	is	Reality	to	be	sought. A:	Life	is	lived	solely	on	the	level	of	experience	and	none	other. All
experience	is	subjective	and	nonlinear,	and,	therefore,	even	the	linear,
perceptual,	sequential	delineation	of	‘reality’	cannot	be	experienced	except
subjectively. All	‘truth’	is	a	subjective	conclusion. Once	having	understood	that	the	only	significance	or	importance	of	the
linear,	perceptual	world	is	how	it	is	subjectively	experienced,	the	quest	for
truth	shifts	from	‘out	there’	to	within. To	the	worldly,	success	is	something
‘out	there’	to	‘have’	and	to	be	acquired. To	the	more	experienced	and	sophisticated,	it	becomes	apparent
through	wisdom	that	the	source	of	happiness	is	within	the	subjective	inner
world	of	experiencing,	which	is	the	result	of	inner	qualities,	meaning,	and
context. Q:	How	does	one	arrive	at	meaning. A:	It	is	meaning	that	gives	life	its	value,	and	when	life	loses	meaning,	suicide
results. Meaning	arises	from	value. The	realization	that	it	is	not	the	facts	or
events	of	life	but	their	meaning	that	determines	happiness	leads	to	an
interest	in	the	subject	of	philosophy. This	is	the	highest	realm	to	which	the
intellect	can	aspire;	it	is	the	realm	of	examination	of	meaning	and	its
subtle	implications. Philosophy	tries	to	define	its	components	and	how
man	comes	to	understand	meaning. This	investigation	leads	to
epistemology,	or	the	science	of	how	man	knows	anything,	that	then	bringsforth	cosmology,	which	tries	to	define	what	it	is	that	is	potentially
knowable. Beyond	epistemology	and	cosmology	arises	theology,	which
stretches	the	linear	intellect	to	try	to	comprehend	the	nonlinear	Reality	of
Divinity	itself. The	next	higher	step	in	abstraction	is	to	move	on	to	metaphysics,	which
addresses	the	Reality	of	nonduality	and	reemphasizes	the	subjective	as	the
domain	of	spiritual	truth. The	word	‘metaphysics’	simply	means	‘beyond
the	physical’. Beyond	the	realities	addressed	by	metaphysics	are	the	levels
of	experience	traditionally	described	as	mystical. Beyond	mystical	states	is
the	condition	of	Awareness,	traditionally	called	Enlightenment. Enlightened	states	reach	from	the	awareness	of	the	presence	of	God	to	the
final	completion	of	spiritual	evolution	with	the	relinquishment	of	all
duality	of	a	self	that	is	apart	from	God. The	final	realization	is	that	there	is
only	total	Oneness,	and	that	the	Self	and	source	of	Self	are	one	and	the
same. The	Infinite,	Ultimate	Potentiality	is	the	Actuality	of	Existence. ‘All
That	Is’	is	therefore	innately	Divine	or	it	could	not	exist	at	all. The
absolute	expression	of	divinity	is	Subjectivity. If	I	exist,	then	God	Is. Enlightenment	is	the	verification	that	all	existence	is	not	only	the	result
of	Creation,	but	also	that	existence	itself	is	not	different	from	the	Creator. The	created	and	the	Creator	are	one	and	the	same. Once	the	false
dichotomy	produced	by	perception	is	removed,	the	exact	nature	of	Reality
is	clear	and	obvious. There	is	no	fallacious	subject-object	artifact	of
mentation	left	to	separate	Reality	into	the	Creator	versus	the	created. In	the
nondualistic	reality	of	pure	subjectivity,	all	illusion	disappears. The	substrate	of	all	existence	and	creation	is	the	state	of	subjectivity. God	is	the	very	essence	of	subjectivity. What	is	aware	of	existence	is	the
awareness	of	the	presence	of	God	within	us. With	this	realization,	we
resolve	the	spiritual	conundrum	of	that	which	is	seeking	is	that	which	is
sought;	in	essence,	it	is	the	subjective	searching	for	the	subjective. The
illusion	that	there	is	a	dualistic	set	of	opposites	called	subjective	versus
objective	dissolves. It	is	the	ultimate	human	paradox	that	man’s
dependence	on	perception	precludes	his	being	able	to	know	his	own
identity. As	the	state	of	enlightenment	presents	itself,	there	is	a	glad	moment	as
though	experiencing	a	reentry	into	the	profoundly	familiar. There	is	a
fleeting,	transitory	thought	that	one	had	forgotten	who	they	were. This
forgetting	was	a	consequence	of	the	operation	of	perception	itself. This	is
allegorically	alluded	to	in	Genesis	as	the	eating	of	the	apple	of	the
perceptual	domain	of	the	opposites	of	good	and	evil. The	innocence	ofsubjectivity	was	now	contaminated	by	a	positionality	that	condemned
mankind	to	endless	suffering	in	error. Without	divine	intervention,	the
return	to	Reality	is	not	possible,	and	thus,	mankind’s	solution	is	only	by
means	of	the	grace	of	God. Q:	Is	the	realization	of	God	‘personal’	or	‘impersonal’. A:	Although	the	pathway	to	the	realization	of	the	presence	of	God	and
enlightenment	has	been	described	thus	far	in	terms	of	an	evolution	of
awareness	through	the	levels	of	consciousness,	that	is	merely	due	to	the
languaging	that	has	been	chosen	in	order	to	make	the	transition
comprehensible. The	levels	of	consciousness	describe	the	terrain	to	be
traversed,	but	they	leave	out	the	essential	factors	of	love	and	devotion	that
activate	the	journey	and	give	strength	to	the	endeavor. These	are	the
sources	of	the	requisite	energy	to	make	and	sustain	the	effort	and
commitment	to	persevere. By	analogy,	one	can	have	a	car	and	a	map,	but
without	gasoline,	the	source	of	energy	and	power,	the	vehicle	does	not
move. The	destination	is	sought	because	one	is	impelled	towards	it	and
attracted	by	it. The	way	is	lighted	by	God’s	grace	as	the	Holy	Spirit,	which
is	the	Guide	and	Sustainer. In	the	end,	the	God	of	Transcendence	and	the	God


 ms the heart. All the powers that emanate
from God ar e powers that will set us fr ee. To the shadow, the light is an enemy. But to the light, the
shadow is nothing. It simply does not e xist. BY THE W AY, IT’S ON THE MO VE
Consciousness is a dynamic, cr eative ener gy. It is not inert,
it is not stagnant. It is always e xpanding in whatever
direction it’s moving. Love will always build on love, andfear will always build on fear. The shadow is an ine xorable
drive towar d suﬀering and pain. Yet how does this thing—which itself is an illusion, which
itself has no life—act as though it does. The answer to that
is that although fear itself is not r eal, the power of thought
that car ries it is. Fear is lik e an e xplosive device, and
thought is the missile on which it rides. The mind is cr eated
to be a conduit of the divine, delivering e xplosions of love,
but fr ee will means we can dir ect it otherwise, should we
choose. Your mind is always either e xtending love or pr ojecting
fear as well as subconsciously planning how to do mor e of
the same. The shadow is your own mind tur ned against
yourself. Just as L ucifer was the most beautiful angel in
heaven befor e he fell and a cancer cell was a nor mal
working cell befor e it went haywir e, the shadow is your own
thinking tur ned in the wr ong dir ection. It is your self -hatr ed
masquerading as self -love. Y our shadow is as intelligent as
you ar e, because it is your own intelligence co -opted for
fear’s purposes. It has all the attributes of life, because it
has attached itself to your life. And lik e all life, it seeks to
preserve itself. Whenever love is near, the shadow becomes particularly
active in or der to guar d against its own demise. It knows
that love is its only r eal enemy. When the shadow senses
love, when it senses the light in you, it literally runs for its
life. The shadow will try, in whatever way possible, to
invalidate, suppr ess, mak e wrong the good in you—for it
knows that once you r emember the light of your true self,
it’s gone. And so it ﬁghts. Thus the well-known phrase, “ Love brings up everything
unlike itself. ” You met someone with whom your soul feels is
a sacr ed connection. Bewar e, you’r e likely to do something
stupid in that person’s pr esence. Y ou have an e xtraor dinary
chance to manifest your dr eams. Bewar e, you’r e likely tosabotage the opportunity. And that is the shadow : the evil
twin of your better self. Until ther e is a conscious movement away fr om fear
towar d love, the dynamic ener gy of fear will be acting as a
destructive for ce that tak es no prisoners. It can lead to
something as seemingly small as an incident in which you
say something stupid but har mless or as consequential as
an action that could actually ruin your life. W e should
neither under estimate its power nor doubt its viciousness,
for the shadow is on a rampage—sometimes in a slow and
long drawn- out fashion and sometimes mor e quickly—but it
is always intentional in the dir ection of pain. In Alcoholics Anonymous, it is said that alcoholism is a
“progressive disease. ” What this means is that it will not
stay put; if you’ve got a pr oblem with alcohol today, then
you’ll have even a bigger pr oblem with it tomor row unless
you deal with it. And its ultimate goal is destruction, even to
the point of death. An addiction such as alcoholism isn’t just
about alcohol; it’s about the movement of dark ener gy, a
shadow for ce that plagues both body and soul. And the
reason so many millions of addicts have gotten sober
through A A is that the pr ogram mak es it clear that only a
spiritual e xperience can save them. Only God is powerful
enough to over come the shadow, whatever its for m. When Jesus said, in the Bible, that we should be of good
cheer for he had “ overcome” the world, the wor d he chose
there is particularly fascinating. He didn’t say that he had
“ﬁxed” the world. He said that he had “ overcome” dark
forces, by being lif ted to the r ealm of consciousness wher e
lower thought for ms no longer had power to limit him. And
that is the shadow’s challenge to us: that we r each so high
for the light above—the deep sanity of a higher and mor e
loving perspective—that the shadow itself is r ender ed
powerless. GROUP SHADOWS
We all r ecognize the shadow when it tak es individual for m: a
person who is angry, contr olling, dishonest, violent, and so
forth. But sometimes it’s just as important to r ecognize the
collective shadow of a gr oup. Gr oups such as nations ar e
made up of individuals; ther efore it’s not surprising that the
personality characteristics of its members show up in the
collective behavior of the gr oup. But what is less obvious is
how ener gy cr eated in a gr oup—whether loving or fearful—
is magniﬁed; the ener gy of two or mor e minds thinking in
the same way is not just the sum of those two. It incr eases
exponentially. Terrorism is an e xample. A pathological ideology can
spread lik e a cancer thr oughout an entir e population. Once
large enough numbers of people ar e enr olled in the
destructive thought for ms that mak e up the ideology, the
force of their combined ener gy can be truly confounding to
even the most technologically advanced purveyors of brute
force. The r eason this is true is that the actual power of the
terrorist thr eat lies not in its ideological r oots, but in the
passionate conviction with which so many people ar e drawn
into it. T errorists have conviction,  and ther ein lies their
power. Our power to over ride their destructive intensity lies
in our ability to love with as much conviction as they show
in hate. Hating with conviction, they draw forth mor e hatr ed;
when we love with gr eater conviction, we will draw forth
more love. Just as no person is perfect, so neither is any gr oup. The
shadow hides itself fr om the conscious awar eness of both
individual and collective, posing always as the light,
although it is the essence of darkness. A quote fr om R alph
Waldo Emerson describes the shadow of nationalism when
posing as patriotism: “When a whole nation is r oaring
Patriotism at the top of its voice, I am fain to e xplor e the
cleanness of its hands and purity of its heart. ” It is of tenwhen a gr oup is violating its principles the most that it
claims to be standing up for them the most enthusiastically. The shadow is sly in the way it covers its tracks, whether
using r eligion as a cover for bur ning people at the stak e or
using patriotism as a cover for imperialistic misadventur es. But just as the collective shadow can bring us down, the
collective light can bring us up. Any gr eat literatur e; popular
expressions such as fairy tales, ﬁlms lik e Avatar,  and books
like the Harry Potter  series; and obviously, genuine r eligious
or spiritual gr oup practice—all ar e examples of collective
beams of light. In the movie Avatar,  the collective shadow of
contemporary America is on full display. We see the
danger ous mar riage of pr edatory capitalism to the full might
of American militarism, an intellectual haughtiness that
disallows defer ence to spiritual principles, an ar rogant
disregard for the sacr edness of the envir onment, and an
imperialistic tendency to tak e whatever it wants for no other
reason than that it wants to. The ugliness of America’s
shadow gets a full- on spotlight in this passion play of a ﬁlm. Yet what lif ts the story beyond mer e ﬁnger -pointing to the
level of illumination is its perspicacity r egarding the light
that is never too far fr om the shadow. The Illuminator is always poised to pr ovide an alter native
to darkness, drawing loving hearts to the scene of the
shadow the way r ed blood cells ar e drawn to a wound. Y es,
there are characters in the ﬁlm who r epresent our worst, but
there are also characters who r epresent our best, and that is
important. W ithin every individual as well as every gr oup,
the better angels of our natur e do e xist. Lik e darkness, they
are on the move (notice that angels ar e always pictur ed
with wings, while the Devil is not). And


 no past, no
future, and no linear consciousness, especially since the brain (which is the
only thing we have to do this contemplating with) is in a body that is linear
and did have a beginning and will have an end. It is simply one of the great
mysteries, this idea of everythin g happening at once, yet in my dream state
and occasionall y in deep meditation I have had a glimp se of this
nonlinearity. I urge you to read Anita’ s book, Dying to Be Me, to gain
perhaps a bit more understanding of how the now/oneness appeared to her
as she embarked upon her healing journey away from a certain death
prognosis. As you read Wishes Fulfilled  I encourage you to take notice of the
importance of being able to feel in your body what you desire to manifest. Pay particular attention to what it means to know  within that you are truly a
Divine being here in the material world of ours on Earth. I repeatedly
emphasize, in the pages that follow, the importance of your imagination in
creating a wishes fulfilled life. But your imagination is strictly a domainthat’s controlled by your thinking processes. Once you place a thought into
your imagination about who you want to become, I encourage  you to live
from that end, as if it had already materialized into the physical realm. And this is precisely what I have been doing with the teachings of both
Saint Francis and Lao-tzu for many years: living their messages
intellectually; writing about them, lecturing on them, analyzing them,
interpreting them—all in my imagination. But now at this time in my life, I
have gone beyo nd my intellect when it comes to the teachings of these
Divine masters. When I appeared onstage that evening in Vernon, B.C., and
when I spoke to that audience in Assisi and felt myself overwhe lmed by the
presence of Saint Francis, I was feeling  them in my body, living their
messages as if they were me—or, in other words, assuming the feeling of
the wish to know their truths as already fulfilled. And when you are able to
passionately feel whatever it is that you wish to have or become, as long as
it is aligned with your highest self—that is, God—you become it and it
becomes you. When I teach these profound  messages, they are way beyond an
intellectual exercise. I feel them, and this is what Brenda Babinski observed
in those fleeting  moments while I was onstage. Imagine it; live as if it were
your reality; allow no detractors; but, most important, assume the feeling of
it, and you will merge with it and it will merge with you so that it is no
longer a duality—it is you becoming one with what you desire. That same evening Brenda came to see me, as I sat onstage and signed
books, the entire hockey arena  was filled with orbs as if to confirm the
conver gence of the truths of both Saint Francis and Lao-tzu as I assumed
the feeling of these spiritual truths in the core of my being. (See photo
insert.) Those orbs also appeared in photographs at the churc h in Assisi
where I felt in my body the presence of Saint Francis as I stood and spoke
where he had lived and spoken. (Again, see photo insert.) I do not believe
that my being seen by an audie nce member as actually transforming into
these great teachers is an indica tion that I might have lived as them many
centuries ago. I know that when you begin to go beyond the intellect and
feel the presence of what you most desire as an already present fact, and
live from it with unabated passion, you merge into it, and come to know the
truth that the laws of the material world do not apply in the presence of the
God-realized.Nicollette
I have chosen to relate one additional story here in the beginning of
Wishes Fulfilled  that brings home the most salient feature of this book. That
is, that there exists within all of us a Divine spark, called the I am that I am,
and when it is kindled and nourished, it is capable of miracle-making at an
astonishing level. In May of 2011 I met a group of women, including a mother and her 20-
year-old daughter, while on a walk along the oceanfront on Maui. Linda, the
mom, recognized me, and we began a brief conversation. As I looked at her
daughter, Nicoll ette, it was obvious that she was suffering from some kind
of facial  paralys is that had disto rted her features—the muscle activity in the
entire left side of her face appe ared to be frozen. Something motivated me
to reach out and touch her face and ask her what was happenin g. And then
began a saga that I have chosen, with permission from both of them, to
relate here in this book to give you a sampling of what is possible when we
use the inherent  power that is a part of our very essence—called the I am
presence—for the fulfillment of our Divinely aligned wishes. I felt called to invite the entire group of women into my home and to talk
to Nicollette about the wishes fulfilled teachings that I was channeling and
writing about each and every day, and had been for several months. I spent
an hour or so with Nicollette while her mother, grandmother, and two of
Linda’ s friends stayed in the background. During this time I felt in my body
that something stupefying and mystical was energizing not only me but the
entire room. At the end of our time together, I insisted that Nicollette spend an hour
with my friend Kate MacKinnon, a craniosacral therapist who was visiting
and offering me CST treatments. I had set up an appointment for myself
with Kate for the following day. I gave my appointment to Nicollette, and
what follows are two descriptions of the event that transpired. The first is
Linda’ s letter to Kate about her understanding of the entire experience. Hi Kate,
I wanted to tell you that befor e Hawaii, Nicollette did not know of
Wayne Dyer at all. She is a university student consumed with classes,
assignments, work, and parties and has never been to his lectu res orread his books. She still knows very little of him other than she is now
reading The Power of Intention. On Satur day I arrived in Hawaii with my husband, Gord, and son,
Jason. Nicollette  called me from Victoria, B.C., the next day. She said
she had experie nced a weird headache the night befor e, and now her
face was going numb on the left side. She was having difficulty
smiling on one side and was worried. She sent a pictur e of herself
from her phone and we told her to go to the emer gency room now and
get it looked at, for it may be a stroke or something! Nicollette  didn’ t
want to go because she said she had too much schoolwork to do, had
final exams to study for, and didn’ t feel well enough to go. I insisted
we needed a professional assessment. She went and was triaged
immediately thr ough and given a battery of tests. She called me about an hour later and said she was diagnosed with
a very sever e case of Bell’s palsy—cause unknown. They had theories
of causes, but didn’t see the other physical effects of these causes and
so the doctors were stumped  by her condition. She was given
prophylactic antiviral medicatio n and high doses of prednisone. It not
being a life-thr eatening conditio n, they said, “Sorry, this is all we can
do—time will tell,” and she was sent home. Nicollette was beside herself with grief. She called us and was so-o-
o upset. We suggested that if the doctors said it was okay, then she
would come to Hawaii or I’d fly home to be with her. She spent the
next two days seeing differ ent physicians making sure she could
travel. She arrived in Hawaii on T uesday. We could  see that her paralysis was worse when she arrived—it was
definitely progressing. It worsened for several days thereafter. I was in
contact with our doctor at home and sent him another picture of
Nicollette in full paralysis. He told me that based on what he saw in
the photo, it was a sever e case. He told us to be pr epared that ther e’s a
strong possibility that she may only partially recover from this or …
perhaps not at all! Furthermor e, this type of palsy (Ramsay Hunt) can
be quite  painful and may have nasty side effects from the nerve
damage that has been done. At the doctor ’s request, we went to the local drugstor e and
purchased full-c overage eye patches and eye lubrications so her lefteye would not ulcerate, as it was no longer closing. A week or so passed, paralysis  continued, no movement, nor any
taste sensation on her left side of her tongue. Her left eyebr ow nerves
were blown out, eye couldn’ t close, nostril and mouth affected as well. She was having difficulty chewi ng. Nicollette was in a state of stress,
distress, and shooting pain. The universe intervenes—we meet Dr


	what	your	body
really
	wants. If	you	crave	something	sweet,	try
eating	a	piece	of	fruit	instead. In	many	people,	the	urge	to	eat	is	actually	a	sign	of	dehydration,	and	all	the	body	really
wants	is	water. Because	hunger	and	thirst	signals	are	identical,	the	hunger	pang	or
discomfort	may	subside	once	you	drink	one	or	two	glasses	of	water. At	the	same	time,
make	certain	that	you	get	a	substantial	and	nutritious	meal	at	lunchtime. In	time,	and
provided	you	have	completely	cleansed	your	liver,	your	body	will	receive	enough
nutrients	from	this	main	meal	to	satisfy	almost	all	its	daily	nutritional	requirements. This
will	effectively	stop	food	cravings	and	the	desire	to	eat	in	between	meals. Eating	Heavy	Meals	in	the	Evening

A	similar	eating	disorder	occurs	when	the	main	meal	of	the	day	is	consumed	in	the
evening. Secretions	of	bile	and	digestive	enzymes	are	drastically	reduced	later	in	the
afternoon,	especially	after	6	p.m.	For	that	reason,	a	meal	consisting	of	foods	such	as	meat,
chicken,	fish,	cheese,	or	eggs	cannot	be	properly	digested	later	in	the	day. Oily	foods	or
those	fried	in	oil	are	too	difficult	for	the	body	to	digest	in	the	evening. Instead,	such	a	meal
turns	into	toxic	waste	matter	in	the	intestines. Undigested	foods	always	end	up	congesting	the	body,	first	in	the	intestinal	tract,	and
then	in	the	lymph	and	blood. This	greatly	affects	the	quality	of	digestion	during	daytime
meals. Gradually,	the	digestive	power,	which	is	determined	by	balanced	secretions	of
hydrochloric	acid,	bile,	and	digestive	enzymes,	becomes	subdued,	causing	similar	side
effects	to	those	that	result	from	overeating. Therefore,	eating	a	large	meal	in	the	evening	is
a	major	contributing	factor	in	the	development	of	gallstones	in	the	liver. Eating	food
before	going	to	sleep	also	upsets	the	digestive	functions,	for	similar	reasons. Ideally,	there
should	be	at	least	three	hours	between	eating	and	bedtime. The	ideal	time	for	evening
meals	is	around	6	p.m.,	and	the	ideal	bedtime	is	before	10	p.m.
	Overeating	Proteins

As	mentioned	earlier,	excessive	protein	consumption	leads	to	the	thickening	and
congestion	of	the	basal	membranes	of	the	blood	vessels	(capillaries	and	arteries),
including	the	liver	sinusoids. 2
	Protein	deposits	in	the	blood	sinusoids	hinder	serum
cholesterol	from	leaving	the	bloodstream. Therefore,	the	liver	cells	“assume”	that	there
must	be	a	shortage	of	cholesterol	in	the	body. This	perceived	“shortage”	stimulates	the
liver	cells	to	raise	cholesterol	production	to	abnormally	high	levels	(some	of	the
cholesterol	is	needed	to	heal	and	protect	injured	parts	of	the	arteries). This	extra
cholesterol	enters	the	liver	bile	ducts	with	the	intention	of	being	taken	to	the	small
intestines	for	absorption. However,	because	the	membranes	and	openings	of	the	sinusoids
are	clogged	with	accumulated	protein	fiber	(collagen),	most	of	the	extra	cholesterol	never
makes	it	there	and,	instead,	is	caught	in	the	bile	ducts. Any	excessive	cholesterol	(not
combined	with	bile	salts)	forms	small	clumps	of	crystals	that	combine	with	other	bile
components	in	the	liver	and	gallbladder. This	is	how	cholesterol	stones	are	made. Interestingly,	Asians	generally	have	a	low-protein	but	high-fat	diet,	and	rarely	have
cholesterol	stones	in	their	gallbladders. On	the	other	hand,	cholesterol	stones	in	the
gallbladder	are	very	common	among	Americans	whose	diet	is	rich	in	flesh	and	milk
protein. Dietary	fats	play	only	a	secondary,	almost	insignificant,	role	in	raising	cholesterol	levels
in	the	blood. The	liver	cells	produce	most	of	the	cholesterol	the	body	requires	on	a	daily
basis	for	the	normal	metabolic	processes. The	main	reason	we	need	fats	in	our	diet	is	not
so	much	to	meet	our	need	for	cholesterol,	but	to	help	digest	and	absorb	other	foods	and	to
derive	fat-soluble	vitamins. The	liver	raises	cholesterol	production	to	abnormal	levels	only
when	the	basal	membranes	of	the	sinusoids	are	plastered	with	protein	deposits. Other	factors	that	generate	excessive	amounts	of	protein	in	the	blood	include	stress,
smoking,	and	drinking	alcohol	and	caffeinated	beverages. Smoking,	for	example,	causes
inhaled	carbon	monoxide	to	destroy	red	blood	cells,	thus	unleashing	a	large	amount	of
protein	particles	into	the	blood. Once	enough	of	these	degenerate	proteins	are	deposited	in
the	blood	vessel	walls,	adequate	quantities	of	cholesterol	can	no	longer	reach	the	body’s
cells,	and	the	liver	cells	automatically	raise	cholesterol	production. The	side	effect	of	this
response	is	gallstone	formation. If	you	are	not	a	vegetarian,	it	is	best	to	cut	out	meat,
3
	eggs,	and	cheese	first,	and	keep
other	types	of	animal	protein,	such	poultry	and	fish,	to	a	minimum. Although	all	animal-
based	protein	has	a	gallstone-generating	effect,	white	meat,	including	chicken,	turkey,	and
rabbit,	causes	a	little	less	damage	to	the	liver,	provided	they	are	of	free-range	origin	andnot	eaten	more	often	than	once	or	twice	a	week. 4
	It	is	best	to	avoid	fried	and	deep-fried
foods,	as	they	aggravate	both	the	gallbladder	and	the	liver. Once	your	taste	for	meat	or
other	animal	proteins	begins	to	diminish,	you	can	gradually	switch	to	a	balanced	vegan
diet. Over	two-thirds	of	the	world’s	population	are	still	vegetarian	(they	eat	some	dairy)	or
vegan	(they	eat	nothing	from	animals)	and,	therefore,	they	consume	little	or	no	animal
protein. These	population	groups	show	almost	no	signs	of	such	degenerative	illnesses	as
heart	disease,	cancer,	osteoporosis,	arthritis,	diabetes,	obesity,	MS,	and	the	like. The	body’s	protein	requirements	are	actually	quite	small,	and	certainly	not	as	high	as
you	have	been	led	to	believe	by	the	food	and	medical	industries. First,	about	95	percent	of
the	body’s	protein	is	recycled. Second,	the	liver	synthesizes	new	proteins	from	amino
acids	that	are	not	necessarily	derived	from	the	foods	you	eat. In	fact,	each	cell	in	the	body
makes	proteins. The	nucleus	of	each	cell	is	constantly	engaged	in	protein	production. Brain	cells	produce	proteins,	known	as
neuropeptides
,	in	response	to	every	thought	or
feeling	you	have. Neuropeptides,	also	known	as
neurotransmitters,
	are	the	molecular
language	that	allows	mind,	body,	and	emotions	to	communicate. The	body	makes
thousands	of	different	enzymes,	all	of	which	consist	of	proteins. Not	eating	protein	foods
does	not	diminish	the	body’s	ability	to	make	proteins. On	the	contrary,	overeating	proteins
can	severely	congest	the	blood	and


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


 with it. The inner resistance to the situation they found
themselves in became so intense as to produce unbearable suf fering, and
there was nowhere to run and nothing to do to escape it, not even a mind-
projected future. So they were forced into complete acceptance of the
unacceptable. They were forced into surrender. In this way, they were
able to enter the state of grace w ith which comes redemption: complete
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


 marjoram and/or thyme and bake in a low oven
1-2 hours or until done. Potatoes and Carr ots, W estphalian Style
6-8 small carrot s sliced or 4-5 large carrots sliced, 3 medium potatoes or
2 large potatoes, 1 lar ge onion, and 3-4 tbsp of soup stock. Wash and slice carrots into pan. Peel and slice potatoes and chop onion. Add all together in pan with soup stock. Let simmer until done, adding a bit more soup stock if necessary. When done, no water should remain in pan. Red Cabbage
Combine in pan: ½ cabbage shredded, 3 tsp vinegar, 3 large chopped
onions, 2 bay leaves, and a little soup stock. Stew over low heat approximately ½ hour. Last half hour add: 3 apples peeled and grated plus 1 tsp raw sugar. Spinach
After cutting of f roots wash 3-4 times. Put in large, tightly covered pot that has a layer of onions on the bottom
of the pan. Do not add water. Stew over a low flame until spinach wilts. Pour of f excess juice. Serve chopped with slice of lemon. Stuffed Holiday SquashYN
1 large kabocha squash (about 4½ lbs), ¾ cup raw brown rice, ¼ cup raw
wild rice, rye or wheat berries, or more brown rice, 2½ cups vegetable stock
or purified water, 1 cup onion diced, 3 cloves garlic minced, 1½ cup fresh
peas shelled, or sprouted lentils, ¾ cup celery diced, ¾ cup yellow or red
bell pepper diced, ½ cup unsu lphured raisins or prunes (pit prunes andchop), 1 tsp each of sage and savory, 2 tsp thyme,
  cup fresh parsley
finely chopped, and ¼ cup fresh orange juice. Yvonne Nienstadt says: “I love the texture and taste of this Japanese
squash. It’s very meaty and sweet, but you could use pumpkin, turban, or
acorn squash too (cut the latter in half and seed). You may also use 2 or 3
smaller -sized squashes rather than a large one. This makes a very attractive
presentation, especially if the squash are of dif ferent sizes. ”
Cook rice and wild rice together in vegetable stock for 45 minutes or
until rice is done. Using stock to cook the grain adds both nutrition and flavor. Just save your vegetable trimmings, for carrots, parsnips, chard stems or
greens, celery, celery root, onion all work well. Avoid cabbage family veggies as they impart a strong flavor. Cover with pure water and simmer until done. Use in soups, to make sauces or what have you. Carefully cut the top off of the squash as you would when carving a
pumpkin. Remove seeds. Place squash face down on baking pan together with the squash lid and
prebake for 25 to 30 minutes in a 350° F oven. Take care not to overcook; a mushy squash cannot be stuf fed. Place onion, garlic, peas, and celery in a pot and cook on low for 20
minutes to barely tenderize. Add diced pepper, raisins, herbs, citrus juice, and cooked rice, mixing
well. Fill squash with stuf fing, packing it down. Return to oven and bake 25 to 30 minutes, or until squash is tender, but
still firm. If there is extra filling, bake in a covered casserole with a tablespoon of
stock or juice, or fill a bell pepper or two and do the same. To serve, arrange a platter with fresh kale or other leafy greens. Place squash in center of platter and artistically prop squash lid up
against squash. Spoon out each helping, making sure to get some of the delicious squash
meat. Alternatively, if squash is cooled  a bit before serving, it may be sliced in
wedges. Ladle Parsley Yogurt Sauce (see recipe below under Sauces and Dips)
over each portion, if dairy is allowed; otherwise, a squeeze of orange juice
adds a bit of zing. Enjoy. Stuffed SquashYN
3-4 acorn squash, ½ cup onion diced, ½ cup celery diced, ½ cup carrot
diced, 1¼ cup cooked brown rice, ½ cup lentils sprouted, ¼ cup raisins or
chopped prunes soaked and drained, 3 tsp fresh parsley minced, ½ tsp
rubbed sage, ½ tsp thyme, and 1 lar ge clove of garlic crushed. Slice squash lengthwise and remove seeds. Combine remaining ingredients; fill squash halves. Cover and bake at 300–325° F for 1½ hours, or until squash is tender. Delicious with Apricot Sauce or Golden Gravy (see under Sauces and
Dips). Try using 6–8 whole cloves garlic for a delicious mild flavor. Crushing
the fresh  garlic releases its strong aromatic oils, whereas using garlic uncut
imparts a very mild flavor. Stir-Steamed Snow Peas Medley*
1 lb snow peas, 1 bunch bok choy, 1 medium zucchini, 1 medium
crookneck yello w squash, 1 small red onion, 1 carrot, 1 leek, 1 cup orange
juice, 1 tbsp honey, 1 tbsp vinegar, and 1 tsp of allspice. Clean all vegetables, removing stem from snow peas, slicing white stalk
and green leaf of bok choy into strips, slicing yellow squash lengthwise and
then into half circles. You can make attractive planks out of the zucchini by trimming off each
end, and then cutting in half, then half again. Stand each barrel of squash on end and slice down into
 " planks. Dice red onion, then slice carrot s oriental style as thin as possible at a 45-
degree angle into ovals. Slice leek in similar fashion across stalk into ovals. Put orange juice, honey, allspice, and vinegar into a blender, then pour
into a suitable-sized steam pot. Cover with all the vegetables and simmer 15–20 minutes until tender. Very succulent. String Beans
1 lb green beans (cut tips, wash, and cut into any size piece desired). Add: 1 onion chopped, some soup stock (just enough to keep beans
moist). Stew approximately 50 minutes (until tender). Sweet Potato
Cut of f tips and wash. Perforate potato with knife to let steam escape and place in casserole
(covered for soft skin, uncovered for crisp skin). Bake in low oven for 2 to 2½ hours. Tomatoes, Grilled
Slice tomatoes in half. Put in pan, sliced side up, and cover each half with chopped onions. Bake in a low oven 1 hour. Save juice to put into soup. Green T omato Mincemeat
1 qt green tomatoes, 2 oz golden raisins, ½ cup brown sugar, ¼ cup
water, 2 oz seeded raisins, ¼ tsp cloves, ¼ cup wine vinegar, along with 1
pt of tart apples. Put tomatoes through coarse chopper. Combine all ingredients except apples. Heat to tender about 30 minutes, stirring. Add chopped apples and cook until thick. Tomatoes Stuffed with Mixed V egetables
4 tomatoes (hollowed out as the vessel), vegetables: a variety, as much as
desired, 2 tomatoes and 6 garlic cloves (the sauce). Wash tomatoes well. Hollow out the 4 tomatoes. Cut the vegetab les into small pieces and boil in a little water for half an
hour. Put cook ed vege tables in the tomatoes and place them in a baking dish
without the lid. In the blender, blend the 2 tomatoes and garlic. Spread sauce on top of each tomato. Preheat oven to 350 degrees for 10 minutes. Turn it of f and put tomatoes in for another 10 minutes. Zucchini
Combine: sliced  zucchini, raw chopped onion, chopped tomatoes, and a
touch of soup stock. Stew for 20 minutes or cut squash into small pieces and place in a baking
dish. In the blender, blend the tomatoes, onion, and 4 garlic cloves. Pour sauce over squash and bake 1½ hours at 200–250° F. Zucchini and Rice
½ lb or ganic brown rice, 1 carrot, 1 zucchini, and 2 garlic cloves. Wash the rice and vegetables well. Put rice in a baking dish and add chopped up parsley, carrot, celery, and
zucchini squash. At the same time blend tomato  and garlic in the blender and spread on
top of the rice and vegetables. Bake in the oven for 1½ hours at 250°F. Zucchini and T omatoesSD6 small zucchini sliced, 1 mediu m or large onion chopped, 2-3 tomatoes
chopped, plus garlic and herbs to taste (thyme, mace, marjoram). Saute onion, tomatoes, and seasonings in a little water. Add zucchini when half done, and simmer. Serve as a vegetable or potato topping. Spaghetti with BeetballsYN
Wash I medium spaghetti squash and cut in half. Scoop out seeds and place cut side down on baking sheet. Bake in low oven for 2 hours or until tender. Or, place cut side up in a large covered pot with 1” water and steam over
low flame for 1 hour


Library of Congress Cataloging-in-Publication Data
Names: Cooper, J. C. (Jean C.) author. Title: Chinese alchemy : T aoism, the power of gold, and
the quest for immortality / J.C. Cooper. Description: San Francisco : W eiser Books, 2016. |
Includes bibliographical references and index. Identiﬁers: LCCN 2015042587 | ISBN 9781578635771 (5
× 7.75 pbk. : alk. paper)
Subjects: LCSH: T aoism--China. | Alchemy. Classiﬁcation: LCC BL1923.C66 2016 | DDC 299.5/14--
dc23
LC record available at http://lccn.loc.gov/2015042587Cover design by Graham Lester
Text design by Jane Hagaman
Printed in the United States of America
M&G
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OceanofPDF.comC O N T E N T S
Acknowledgments
1. Origins
2. Alchemy East and W est
3. Hsien
4. Longevity and Immortality
5. The Elixir
6. Medicines
7. Minerals and Plants
8. The Alchemist as Midwife
9. Astrology
10. The Five Elements
11. Ch'i
12. Y oga
13. Magic
14. Allied Symbolism
15. The Esoteric and Exoteric
16. The T wo Great P owers
17. The Real Alchemy
Notes
Bibliography
Index
OceanofPDF.comA C K N O W L E D G M E N T S
I am greatly indebted to Professor Needh am for
permission to quote, and use illustrations, from his
monumental work Science and Civilization in China. My
thanks also to Mr. W. Greenhalgh for reproducing
photographs from old slides taken in China. OceanofPDF.comIn memoriam
Francis Clive-Ross
OceanofPDF.com– 1 –
O R I G I N S
There is little in Chinese alchemy that cannot be
associated with Taoism and although the exact origins of
that alchemy  may still be in dispute in the light of present
incomplete evidence, it is not questioned that it grew and
was nourished in the soil of popular and religious Taoism. It is also recognized that there are two distinct branches
of Taoism: the classical Tao Chia, the mystical,
metaphysical aspect, stemming from Lao Tzu and Chuang
Tzu, and the popular, religious, magical, alchemical side,
the Tao Chiao, which arose traditionally with the Yellow
Emperor and his Three Immortal Ladies, or Maids, who
taught him magic, mysticism and love. Lao Tzu and
Chuang Tzu probably represented a movement against
these earlier  animistic-m agico practices and founded the
Tao Chia as a protes t, or rather a correction, at a time
when such practices had lost their original meaning and
become loaded with superstition. Yet another viewpoint is that classical Taoism  was
original but was too austere and rareﬁed for the general
populace and later, meeting the shamanism which
ﬂourished in the tribes of the regions north and west of
China proper, absorbed shamanistic-animistic lore and
degenerated into the religious, ritualistic, magical and
alchemical branch, the Tao Chiao, which fulﬁlled the day-
to-day needs of the people and which still exists in modern
times as a popular religion. Thus, from being abstract
philosophy, it became a concrete religion with a
ceremonial Church, having a priesthood, liturgy and
theology, a Pope, and a Trinity known as the Three PureOnes. From the original non-theistic mysticism it became
not only theistic but polytheistic, adopting the pantheon of
popular Buddhism. While the origins and dates of Chinese alchemy are still
being resea rched and debated (there are literally
hundreds of Taoists texts as yet untranslated) it is known
for certain that it ﬂourish ed well before 144 BC, for at that
date the Emperor issued an edict which ordered public
execution for anyone found making counterfeit gold. The
making of counterfeit cash was also proscribed. However,
in the year 60 BC the then Emperor appointed a well-
known scholar, Liu Hsiang, as Master of the Recipes so
that he could make alchemical gold and prolong the
Emperor's life. He failed  to make the gold and so was
disgraced. This points to an already well-establis hed and
widespread practice in alchemy. It was also said to have
been practise d in the fourth century BC by Tsou Yen, who
had a reputation as a miracle-worker and a following
among the aristocracy. He was also reputed to have been
the ﬁrst alchemist to combine the search for the Elixir
with the search for gold. The Later Han dynasty (AD 25-220) was a time of great
interest in science, astronomy, botany, zoology and
medicine and in this period there appeared the ﬁrst book
on alchemy, the Ts'an T'ung Ch'i of Wei Po-yang. Its date
was about AD 142 and its title is translated as ‘The Book of
the Kinship of the Three,’ but it was written in terms
which were too diﬀicult for the understanding of all but
initiates. But most of the alchemical texts derive from the
T'ang dynasty (AD 618-960), which maintained this
interest, especially in the alchemical branch of T aoism. The language of the Ts'an T'ung Ch'i being too
complicated and esoteric to be of general use, it is to Ko
Hung that we must turn for the earliest complete treatise. He lived about AD 260 to 340 and is regarded as the mostfamous of writers on Chinese alchemy. He is supposed to
have written  several hundred books but his known work is
the Pao P'u Tzu nei p'ien, usually referred to as the Pao P'u
Tzu, though this was, in fact, a pseudonym he adopted and
can be translated as ‘The Master who preserves his
pristine simplicity,’ which has also been rendered as ‘Old
Sobersides.’ The work is in two parts, the nei p'ien,
comprising some twenty scrolls, and the wei p'ien, some
ﬁfty. He says: ‘My nei p'ien, telling of gods, genii,
prescriptions and medicines, ghosts and marvels,
transformations, mainten ance of life, extension of years,
exorcising evils and banishing misfortune, belong s to the
Taoist school. My wei p'ien, giving an account of success
and failure in human aﬀairs and of good and evil in public
aﬀairs, belongs to the Confucian school.’1
It was Ko Hung who was responsible for the delightful
deﬁnitions of classical Taoism and Confucianism. He was
asked: ‘Of Confucianism and Taoism, which is the more
diﬀicult?’ He replied: ‘Confucianism is diﬀiculty  in the
midst of facility; Taoism is facility in the midst of
diﬀiculties; in it all annoyances are lifted with an inner
harmony that grows of itself; perfect freedom of action and
thought; no fear, no grief.’ Taoists ‘reject specialization in
worldly matters, wash away all trickeries, forget wealth
and neglect honours, block repression and encour age free
expression, are not concerned about the loss of anything,
do not glory in success and are not saddened by
denigration and take no delight in praise.’
Ko Hung regarded the existing scrolls for medicines as
incomplete, confused and often lacking in treatment for
many critical illnesses. He said that they employed
expensive ingredients only available to the rich, whereas
his scrolls would be found to mention all the medicines
and give full treatment for all serious illnesses: ‘Any
household possessing this book can dispense with theservices of a physician. Further, it is not always possible to
ﬁnd a physician at a moment's notice and when you do ﬁnd
one he may not wish to come immediately.’ (This strangely
modern passage was written nearly 2000 years ago!) Chinese alchemy, being more concerned with longevity
and immortality than with the making of gold, was
naturally involved with ﬁnding the Elixir of Immortality
and with prescriptions  for prolonging life. When
challenged that he was attempting the impossible in trying
to overcome  mortality in this life, Ko Hung replied that
although the deaf could not hear thunder or appreciate
music, and the sun and the splendour of the Emperor's
robes were invisible to the blind, it did not mean that these
things did not exist. His recipe for long life was the use of
appropriate medicines, breathing exercises and
philosophical thought. Alchemy, like all esoteric lore, had
to


 18. All you owe any person in the world is love, and love is wishing
for everyone what you wish for yourself—health, happiness, and all
the blessings of life. 177  17
How to Use Your Subconscious Mind
for Forgiveness
Life plays no favorites. God is Life, and this Life-Principle  is
flowing through you this moment. God loves to express Him-self as
harmony,  peace, beauty, joy, and abundance through you. This is
called the will of God or the tendency of Life. If you set up resistance in your mind to the flow of Life thr ough
you, this emotional congestion will get snarled up in your
subconscious mind and cause all kinds of negative conditions. God
has nothing to do with unhappy or chaotic conditions in the world. Man’s negative and destructive thinking brings about all these
conditions. Therefore, it is silly to blame God for your trouble or
sickness. Many persons habitually set up mental resistance to the f low of Life
by accusing and reproaching God for the sin, sick-ness, and suffer ing
of mankind. Others cast the blame on God for their pains, aches,  and
loss of loved ones, personal tragedies, and accidents. They are a ngry
at God, and they believe He is responsible for their misery. As long as people entertain such negative concepts about God, t hey
will experience the automatic negative reactions from the ir
subconscious minds. Actually, such people do not know that they are punishing
themselves. They must see the truth, find release, and give up all
condemnation, resentment, and anger against anyone or any power
outside themselves. Otherwise, they cannot go forward into a hea lthy,
happy, or creative activity. The minute these people entertain a God of
love in their minds and hearts, and when they believe that God is their
Loving Father who watches over them, cares for them, guides them,
sustains and strengthens them, this concept and belief about G od or
 178  the Life-Principle will be accepted by their sub-conscious mind, and
they will find themselves blessed in count-less ways. • Life always forgives you
Life forgives you when you cut your finger. The subcon-scious
intelligence within you sets about immediately to repair it. New cells
build bridges over the cut. Should you take some tainted food by error,
Life forgives you and causes you to regurgitate it in order t o preserve
you. If you burn your hand, the Life-Principle reduces the edema and
congestion, and gives you new skin, tissue, and cells. Life holds no
grudges against you, and it is always forgiving you. Life bring s you
back to health, vitality, harmony, and peace, if you co-operate  by
think-ing in harmony with nature. Negative, hurtful memories, bitt er-
ness, and ill will clutter up and impede the free flow of th e Life-
Principle in you. • How he banished that feeling of guilt
I knew a man who worked every night until about one o’clock in the
morning. He paid no attention to his two boys or his wife. He was
always too busy working hard. He thought people should pat him on
the back because he was working so arduously and persistently past
midnight every night. He had a blood pressure of over two hundred
and was full of guilt. Un-consciously, he proceeded to punish himself by hard work and
he completely ignored his children. A normal man does not do that. He is interested in his boys and in their development. He does not shut
his wife out of his world. I explained to him why he was working so arduously, “There is
something eating you inside, otherwise, you would not act this way. You are punishing yourself, and you have to learn to forgive
yourself.” He did have a deep sense of guilt. It was toward a brother. I explained to him that God was not punishing him, but that he was
punishing himself. For example, if you misuse the laws of life, you
will suffer accordingly. If you put your hand on a naked charged wi re,
 179  you will get burned. The forces of nature are not evil; it is your use of
them that determines whether they have a good or evil effect. Electricity is not evil; it depends on how you use it, whether to b urn
down a structure or light up a home. The only sin is ignorance of the
law, and the only pun-ishment is the automatic reaction of man’ s
misuse of the law. If you misuse the principle of chemistry, you may blow up the
office or the factory. If you strike your hand on a board, you may
cause your hand to bleed. The board is not for that purpose. Its
purpose may be to lean upon or to support your feet. This man realized that God does not condemn or punish anyone,
and that all his suffering was due to the reaction of his s ubconscious
mind to his own negative and destructive think-ing. He had cheated
his brother at one time, and the brother had now passed on. Still, he
was full of remorse and guilt. I asked him, “Would you cheat your brother now?”
He said, “No.”
“Did you feel you were justified at the time?”
His reply was, “Yes.”
“But, you would not do it now?”
He added, “No, I am helping others to know how to live.”
I added the following comment, “You have a greater reason and
understanding now. Forgiveness is to forgive your-self. Forgiveness i s
getting your thoughts in line with the divine law of harmony. Selfcondemnation is called hell (bondage and restriction); forgi veness
is called heaven (harmony and peace).”
The burden of guilt and self-condemnation was lifted from his mind,
and he had a complete healing. The doctor tested his blood pressur e,
and it had become normal. The explanation was the cure. 180  • A murderer learned to forgive himself
A man who murdered his brother in Europe visited me many yea rs
ago. He was suffering from great mental anguish and torture believing
that God must punish him. He explained that his brother had been
having an affair with his wife, and that he had shot him on the spur of
the moment. This had hap-pened about fifteen years previous t o his
interview with me. In the meantime, this man had married an
American girl and had been blessed with three lovely children. He was
in a posi-tion where he helped many people, and he was a transf ormed
man. My explanation to him was that physically and psycho-log ically he
was not the same man who shot his brother, since scientists i nform us
that every cell of our bodies changes every eleven months. Moreov er,
mentally and spiritually he was a new man. He was now full o f love
and good will for humanity. The “old” man who committed the crime
fifteen years before was mentally and spiritually dead. Ac tually, he
was condemning an innocent man! This explanation had a profound effect upon him, and he said it was
as if a great weight had been lifted from his mind. He reali zed the
significance of the following truth in the Bible: Come now, let us
reason together, saith the Lord: though your sins be as scarlet, they
shall be as white as snow; though they be red like crimson, the y shall
be as wool. ISAIAH 1:18. • Criticism cannot hurt you without your consent
A schoolteacher told me that one of her associates criticize d a
speech she had given, saying to her that she spoke too fast, she
swallowed some of her words, she couldn’t be heard, her diction was
poor, and her speech ineffective. This teacher was furious an d full of
resentment toward her critic. She admitted to me that the criticisms were just. Her firs t reaction
was really childish, and she agreed that the letter was reall y a blessing
and a marvelous corrective. She proceeded immediately to supplement
her deficiencies in her speech by enrolling in a course in pub lic
 181  speaking at City College. She wrote and thanked the writer of  the note
for her  interest, ex-pressing appreciation for her conclusi ons and
findings,  which enabled the teacher to correct the matter at once. • How to be compassionate
Suppose none of the things mentioned in the letter had been true o f
the teacher. The latter would have realized that her class material had
upset the prejudices, superstitions, or narrow sectarian beli efs of the
writer of the note, and that a psychologically ill person wa s simply
pouring forth her resentment because a psychological boil had be en
hurt. To understand this fact is to be compassionate. The next logical  step
would be to pray for the other person’s peace, har-mony, and
understanding. You cannot be hurt when you know that you are master of your
thoughts, reactions, and emotions. Emotions follow thoughts, and you
have the power to reject all thoughts, which may disturb or upset you. • Left at the altar
Some years ago I visited a church to perform a marriage c eremony. The young man did not appear, and at the end of two hours, the bride-
to


 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


 the 1970s?,
A: The discovery of neurotransmitters has revolutionized the field of biomedicine, as it has revealed the intricate and complex interactions between the mind and body.
Q: What is the primary function of endorphins and enkephalins?,
A: Endorphins and enkephalins are internal painkillers produced by the brain, which helps to regulate the sensation of pain.
Q: What is the main problem with the concept of using drugs to treat mental illnesses?,
A: The main issue is that the brain is not just a simple machine that can be fixed by altering its chemical composition, but rather a complex, highly adaptable system that cannot be fully understood by simply manipulating its chemistry.
Q: What is the implication of the discovery of receptors in the immune system?,
A: The discovery of receptors in the immune system implies that the immune system is capable of complex communication and thought processes, and that the distinction between the mind and body is no longer tenable.
Q: What is the author's perspective on the relationship between the brain and the immune system?,
A: The author suggests that the mind and body are not separate entities, but rather interconnected systems that are deeply entwined, and that the concept of a "chemical revolution" in the field of neuroscience has led to a profound shift in our understanding of the human body.<|eot_id|><|begin_of_text|>Our main focus was simply to detoxify Walter. In the
normal cours e of things, he would have passed through the
revolving door and back out onto the street. But while he
was staying in the hospital I began visiting with him. It was
clear that he was an exceptional person. Despite his
desperation, he did not seem eaten up by inner violence,
and he was courageously willing to ﬁght his habit. Walter
made friends with me. He also made quick progressmedically, and a year after detox he was still holding a
steady job and talking eagerly about the norma l life he
longed for and loved. Then a strange incident occurred. One day Walter’s car
broke down, forcing him to take the subway to work, which
he hadn’t done in several months. He got on the train to
Dorchester, an old, clattery line with screeching rails. He
hated the noise and couldn’t manage to ignore it. The fan
was broken, and it was July. Within a few minutes of being
shut up in the hot, stiﬂing compartment, he found  the train
intolerable. He went from feeling uneasy to agitated to
extremely agitated, and by the time he got oﬀ he was in a
completely wild, irrational state. Nothing he could do
would make his agitation go away. By the time I saw him,
two days later, Walter was completely hooked on heroin
again, and this time he had hardly any will to recover. What happen ed to this man? A chem ical explanation for
the train incident is not suﬀicient. I keep thinking of him
wearing his pinstriped business suit, conﬁdently outﬁtted
for a new life, but then having to step onto the same train
that he had ridden when he was troubled and addicted. In
some treacherous turn of memory lane, the past came
back, and with it came his craving. Where did the craving
hide out for a year before it returned? In some way that
medicine is just beginnin g to unravel, a cell’s memory is
able to outlive the cell itself. At any point in the bodymind, two things come together—
a bit of information and a bit of matter. Of the two, the
information has a longer life span than the solid matter it is
matched with. As the atoms  of carbon, oxygen, hydrogen,
and nitrogen swirl through our DNA, like birds of passage
that alight only to migra te on, the bit of matter changes,
yet there is always a structure waiting for the next atoms. In fact, DNA never budges so much as a thousandth of a
millimeter in its precise structure, because the genomes—the bits of information in DNA—remember where
everything goes, all 3 billion of them. This fact makes us
realize that memory must be more permanent than matter. What is a cell, then? It is a memo ry that has built some
matter around itself, forming a speciﬁc pattern. Your body
is just the place your memory calls home. This conclus ion is diﬀicult to argue with, in light of all
that we now know about forms of chemical intellig ence, but
medicine stubbornly resists these implicatio ns. For
instance, it is generally believed that people who are
addicted to alcohol, cigarettes, or drugs have a “chemical
addiction,” meaning that their cells are hooked on nicotine,
alcohol, heroin, et cetera. But if you look at the level of the
body’s chemistry, you ﬁnd that heroin or nicotine ﬁts into
the same receptors on the cell walls that everyone has. An
addict does not have receptors that exhibit abnormal
cravings. By analogy, a fat man’s stomach lining isn’t addicted to
food—it just accepts what is given to it. The truth seems to
be that the cell’s memory for the addictive substance is
what is hooked, and it keeps creating distorted cells that
reﬂect its weakness. In other words, an addiction is a
distorted memory. It is just our material bias that keeps
looking to the cell. (These pernicious memories may be
inherited, since addiction runs in families, but even if there
is a speciﬁc “addiction gene,” one is forced to consider the
nonmaterial conditions that caused the DNA to express the
gene. Your ears are formed because a gene encodes them,
but the reason the ear was developed in the ﬁrst place,
millions of years ago, was certainly nonmaterial—some
organism started to respond to sound.) If you take an addict, detoxify his body, and keep him
away from alcohol or drugs for several years, all the old
cells that used to be “chemically addicted” are totally gone. Yet the memory persists, and if you give it a chance, thememory will latch onto the addictive substance once again. A good friend of mine, a cardiologist from Colombia, gave
up smoking ﬁfteen years ago. This spring he went back
home and happened to go to a movie, a rare event in his
life. He is an extraordinarily busy man, even for a heart
doctor, and had not seen a movie since he could remember. There was an intermission in this particular show, and
when he walked into the lobby he was seized by an almost
uncontrollable urge to smoke. “You see, when I was a teenager in Bogotá,” he told me,
“we used to smoke in the lobby between movies. All I did
was step back into that scene, and the urge to smoke came
back in a ﬂash. I found myself in front of the cigarette
machine fumbling for change, and only by clutching myself
inside and repeating, ‘This is crazy, you’re a cardiologist,’
was I able to resist.” Even so, he had to rush out of the
theater and now wonders ruefully how the movie ended. What makes any addiction so frightening is that the
brain’s receptors are always willing to cooperate with the
mind’s instructions. Think back to the stress reaction
where a car backﬁres and adrenaline is released into your
bloodstream. We noted that as part of the overall reaction,
the stomach and intestines stop digesting food. As long as
the stress reaction is temporary, this is a completely normal
and correct thing for the body to do, and it happens
automatically. However, if you choose to stay in an environment where
there is constant stress, the time must come when your
body wants to return to digesting food. Then a deep conﬂict
will arise, because the stress reaction will still be saying
“no” to the stomach while another part of the brain
(probably the hypothalamus) is saying “yes.” The resulting
turmoil ties the stomach in knots and churns up the
intestines. These organs  begin to lose their natural rhythm,
and if you do not give them a chance to return to it, theywill become victims of wrong memory, just as surely as an
addict does. The stomach  will start pouring out gastric
juice at the wrong times, the colon will go into spasms, and
the smooth linkage between the whole gastro intestinal
system will collapse. Hence the burning ulcers  and chronic
irritated colon experienc ed by many people under high
stress. In the case of the addic t, one of the reactions that is
blocked by drugs is the ability to think rationally and
perceive clearly. As long as his receptors are full, the addict
will feel euphoric and his perceptions will be a woozy blur,
a cond ition that may be pleasant in the short run but
devastating over the long term—without clear perception,
the brain cannot issue the most basic instructions for
thinking, eating, working, relating to other people, and so
on. All of life requires clear thinking, clear thinking
requires a host of diﬀerent neurotransmitters, yet the
addict has seized on only a few and clings to them
desperately. —
Likewise, a strictly physical explanation