heralded for
recovery or blamed for poor outcomes.
OTHER PARADOXES
Power, no matter who has it, does not confer wisdom. Doctors
sometimes equate their authority with sagacity. Some interventions
produce disastrous long-term eects on health. Iatrog enesis, or
doctor-induced illness, can result from drugs, surgery, radiation, and
chemotherapy. Iatrogenesis is one of the leading causes of fatal
disease. Appro ximately one out of every ve people admitted to a
research hospital acquires an iatrogenic illness.
Nobel prize-wi nning microbio logist René Dubos describes the new
threats to health arising out of technological innovation. He says it
is a painful and richly documented paradox that every drug of
proven worth can itself become a cause of disease.
Some of the toxic eects are extremely indirect and delayed.
They result from disturba nces in the physiologica l and
ecological equilibrium of the organism. Their mechanism  does
not reside in chemical or physiological reactions involving
direct cause-eect relationships, but rather in complex
interrelated responses made by the whole integrated organism,
including its indigenous microbiota. 8
Another consequence of focusing more attention on the disease
than the patien t is that the doctor can eradicate the tumor but has
no means of promoting the health of the patient. This enables one to
say, “The treatment was a success, but the patient died.” For
example, chemotherapy claims success at treating the disease and
yet cannot necessarily impro ve the longevity of the patient. John
Cairns of the Harvard School of Public Health states:Each year about 3,000 patients under age 30 are being cured by
chemotherapy who would otherwise have died. Only two
percent of the patients who die of cancer are under 30,
however. For the vast majori ty of cancers, which arise in older
patients, the results of chemotherapy are much more
controversial.…  Apart from the success with Hodgkin’s disease,
childhood leukemia and a few other cancers, it is not possible
to detect any sudden change in death rates for any of the major
cancers that could be credited to chemotherapy. 9
The other major paradox of the Western medical model is that it
separates the indivisible. Western medicine has so successfully
dissected the human body that it suers from “overseparation,”
where the whole is no longer perceived as a meaningful entity.
What was one indivisible circle, an unbroken continuum, became a
straight line of successive causality in which events became random,
losing their intrinsic relation ship to each other. The mind has been
separated from the body; the disease from the person who has it; the
specic pathogen from the disease process as a whole; the parts
from each other; the sympto ms from the source of the ailment; and
the patients from their self-responsibility and self-power.
This overseparation occurred at the dawn of modern Western
civilization when matter was severed from the immaterial, human
from nature, and process was frozen in xed and absolute laws.
Dualism shatte red unity. This division has made us susceptible to an
inversion of process whereby the means (technological, industrial,
and scientic innovation) governs our ends (human values) and
people become the “objects” rather than the “subjects” of their own
activity. This has distorted our image of what the world is and who
we are within it. The world man has made is impressive but lacks
integrity—it no longer ts together, and neither do we know our
place within it. When people are like machines, modern medicine
becomes oblige d to keep the machine running. Its purpose is dened
as avoiding death rather than enriching life. Bodies must be kept
alive at all costs because to die is considered intrinsically evil—death is the enemy to be conquered. Life and death are no longer
part of a continuous cycle.
In ancie nt culture nothing was intrinsically good or evil, it was
simply a matter of how one stood in relation to it. For an old person,
it could be a gift to die with grace and ceremony just as it had been
a gift to live— to preserve the tissue without the spirit would have
been an oense, an insult worse than death.
The center of Western civilization has been commerce, industry,
and information—the proliferation of economic transactions,
manufactured products, and data. As Westerners we have been able
to produce the world we live in, to control it by achieving power
over nature. But the Wester n model is exclusive. It excludes the
mysterious and intangible from its reality because the immaterial
cannot be tamed, contained,  and controlled. In an eort to achieve
mastery over the world, connectedness with nature and humanity
often perish.
Physicist Roger Jones comments upon the legacy of Descartes:
“His genius, which has cleanly cut through the dense web of
primitive mystery, has also severed our felt connection to the
universe.” This is where the Chinese model, still based on ancient
principles, can help the Cartesian separation become whole again.
Science historian Joseph Needham tells us that “the mechanical
view of the world simply did not develop in Chinese thought, and
the organicist view in which every phenomenon was connected with
every other  … was universal among Chinese thinkers.” Rather, he
continues, “The harmonious co-operation of all beings arose, not
from the orders of a superio r authority external to themselves, but
from the fact that they were all parts in a hierarchy of wholes
forming a cosmic and organ ic pattern and what they obeyed were
the internal dictates of their own natures.”
OceanofPDF.comPhilosophy in the East: The Doctor As GardenerCHAPTER THREE
PHILOSOPHY IN THE  EAST: THE DOCTOR  AS
GARDENER
Everything observable by the senses is subject to change and
therefore in motion  … there are interlocking cycles of
change  … one cannot bid the winds and waves to cease, but
one can learn to navigate treacherous currents by conducting
ourselves in harmony with the prevailing process es of
transformation—and thus weather the storms of life.
John Blofeld
I Ching
EASTERN PHILOSOPHY IS BASED ON THE PREMISE THAT ALL LIFE OCCURS  within
the circle of nature. 1 Things within this matrix are connected and
mutually dependent upon each other. Nature is one unied system,
the Tac with polar and complementary aspects: Yin and Yang.
Nature is in constant motion, following cyclic patterns that describe
the process of transformatio n. When the elements of nature are in
balance, life is harmonic and ourishes. When the balance of polar
forces is upset, disaster looms.
Within the Eastern worldview, the human being is a microcosm of
Nature, a smaller universe. Human beings represent the juncture
between Heave n and Earth, the ospring of their union, a fusion of
cosmic and terrestrial forces. The Chinese ideogram for human
being pictures a gure rooted like a tree in the Earth with hands
outstretched like branches toward the heavens, receiving power
from above and below. Sustained by the power of Earth and
transformed by the power of Heaven, humanity cannot be separated
from Nature—we are Nature, manifest as people. As a cosmos inminiature, we are propelled by the same forces. Good and bad are
relative, not absolute. Life and death balance each other. Seen and
unseen, soma and psyche, * are aspects of one continuous process, by
denition everchanging and in ux. 2
Since everything is connected by the circle, health is understood
broadly, den ing the whole being within the social and natural
order. What is good for nature is good for humanity, what is good
for one is good for all, what is good for the mind is good for the
body, and so on. To harm a part is to harm the whole. What is bad
for the heart is bad for the body, what damages one person damages
all people, what injures the earth injures me. Conversely, to restore
and preserve the good health of one body and mind is to foster the
well-being of the whole, the earth and all life upon it.
The center of most ancient cultures, from China in the second
century B.C. to twentieth-century native America, was the earth.
Human welfare was attached to the rains upon the soil, the wind of
the heavens, and pliable trees embedded in an abundant forest.
Chief Seattle, in 1854, summed up this ancient view of how
humanity stands in relation to the world: “This we know—the earth
does not belong to man, man belongs to the earth. All things are
connected like the blood that unites one family. Whatever befalls
the earth befalls the sons of the earth. Man did not weav e the web
of life; he is merely a strand of it. Whatever he does to the web, he
does to himself.”
Most ancient cultures, engaged in tilling, sowing, cultivating, and
harvesting the soil, depended on the fruits of the land for survival.
Agrarian cultures experienced power through nature and aspired to
be in harmony with the seasons, rhythms, and patterns that
connected all


 taste-buds of their rights, thus
lessening the desire for perfect mastication.
One of the first steps in adopting a reform or hygienic
dietary is to eliminate from the bill of fare all condiments, hot
sauces, and such stuff. Remember  their origin was not very
respectable. They seem to have  been created for the purpose
of covering up something which we instinctively regard as
unclean.
HOW TO EAT.

TO the average individual who eats everything in sight, who
accepts as correct anything that is jumbled together and
dished up by cunning Chinamen, greasy Africans and
uneducated foreigners, knowing as little of the chemistry of
foods and their nutritive value as they do about the
inhabitants of Sirius, this  title will be amusing.
They will no doubt regard it as presuming upon their
intelligence. They will expect to see on the next page
instructions as to how to draw th eir breath, though the fact is
that but few people know how to do either. The majority use
about one-third of their lung capacity and eat with less
intelligence than a cornfield goose.
There are several thousand taste-buds called "papillae"
on the top and root of the tongue. There are six groups of
salivary glands that work in harmony and in pairs. The two
largest groups are called the parotid glands. They are located
in front of the ears on each side of the mouth.
When the mouth receives food that is approved by the
taste-buds each motion of the jaw in mastication pumps out
of these glands small particles of saliva which pour it into the
mouth.
The most delicious thing to the taste, therefore, is that
thing which will exercise—put into operation or call into
activity the greatest number of these tasters. Therefore, the
combining or mixing of foods in the mouth becomes not only
of paramount importance, but the principal factor in
digestion, and in the enjoyment of what we eat.
One article of food may call into use but one set of
tasters, while two or three articles whose properties
chemically agree, may put into use the entire six groups.
Hence the logical place to mix and make combinations of
food is in the mouth. It is the crucible in which everything
that goes into the stomach should be tested and prepared, for
the obvious reason that the taste-buds occupy the very
important position of being the police of the stomach. If they
have not been perverted, and abused, they will stand ever on
guard to see that nothing goes into that strange factory
without protest except that which will make good blood,
muscle, bone and brain.
They will perform this service for us perfectly if we train
and treat them decently; but if we abuse and pervert these
delicate organs by heaping upon them and forcing them to
accept stimulating, irritating and unnatural things, they cease
to perform their functions, and sullenly accept almost
anything we choose to load upon them.
Luigi Cornaro was a Venetian nobleman and
philosopher. He became a physical wreck at 40. He ceased
philosophizing about ethics and such things and decided to
ascertain why.
He very soon solved the problem. It was overeating. He
began by restricting himself to 12 ounces of solid food per day. As he advanced in age he still further reduced his daily
ration, until he partook of only one egg a day, in addition to a
very little wine and water.
After adhering to this custom for many years and
enjoying perfect health, he one  day partook of two ounces of
solid food, an experiment which nearly cost him his life.
Some of his best works were written between the ages of 86
and 95. He lived to be 103 years old, while the best medicine
men of his day told him at 40 that he could never reach the
age of 50.
In subsisting wholly upon uncooked food, the natural
tendency is for all the organs that are employed in converting
food into energy to become normal, and make no demands
except those required by nature. They require more
mastication, which is natu re's greatest guard against
overeating; but until the system adjusts itself to the new
regime, it is best to partake of only about half the quantity
one would eat were the foods cooked, but masticate them
twice or three times as long.
If people would masticate their food until it ceased to
taste, removing from the mouth the residue, if any, and
involuntarily swallowing the liquid (soup) therefrom, it
would quadruple the pleasure of eating and eliminate forever
from the catalogue of human ills indigestion, constipation and
overeating.
In commencing the use of uncooked foods, one must not
fail to remember that the taste and appetite so long fed on
fired and devitalized foods must be reckoned with. If they
accept the new diet, all is well; but should they rebel, give
them some of the old charcoal and ashes now and then. But
give them plenty of live, vita l foods again, and they will soon
accept them. Then will one begin to live in a new world.
Until taste and hunger are sufficiently well trained to
demand such food as the system needs, it is well to employ
our learning to aid them. We should avoid the continuous use
of such things as contain similar nutritive elements, that is to
say, we should not eat too much of any one thing. We should
acquaint ourselves with the composition of the leading
articles of diet, which will enable us to select intelligently our
daily menu until abnormal appetite  is changed to natural
hunger.
No greater question can possibly command the thoughts
of people than the study of nature's infallible laws of feeding.
When the proper energy and vita lity are given to the body by
correct food a certain amount of motion becomes imperative.
We would not need to take lessons in physical culture. We
would be forced to obey the demands of the body, thus
sending to the lungs an extra amount of blood, which would
cause deep breathing, or extra oxidation of waste matter.
Therefore, if the great natural law of feeding was obeyed,
we would instinctively carry out the laws of motion and
breathing, which would give us not only perpetual insurance
against disease, but emblazon the way to perfect health.
MASTICATION.

THE stomach has no teeth. Teeth were the product of
necessity. They were placed in the mouth by nature for the
specific purpose of emulsifying food, so that it could be
absorbed by the body. This process we call digestion.
Food that is not thoroughly pulverized by mastication
must be reduced to solution by the stomach and the other
digestive organs. If it be such material as the gastric juice will
not dissolve, then it must be disposed of by disintegration,
which starts with fermentation. This is the genesis of nearly
all indigestion and intestinal disorders.
Fermentation changes food from a life- giving to a life-
destroying substance. It generates a poisonous gas which is
absorbed by the system and which preys upon the red
corpuscles of the blood, lowering the vitality of every organ
of the body.
This is only one of the many evils that result from
imperfect mastication. A whole book could be written and the
subject not exhausted—in fact, a very admirable work has
been written by Mr. Horace Fletcher called "The A B Z of
Our Own Nutrition," devoted almost entirely to the subject of
mastication. Under the heading of "Some Pertinent
Questions" he suggests that the reader interrogate himself as
follows: "Were I an iron and steel automobile instead of a
flesh and blood automobile, which I really am, could I get a
license for myself as a chauffeur to run myself with safety,
based upon my knowledge of my own mechanism and the
theory and development of my powers?"
Nature refuses to create and keep healthful any part of
the anatomy or member of the body which is not used. Allow
the arm to rest in a sling for a few months, and nature will
cease to feed it, and it will become feeble, emaciated and
almost useless.
Nature is a perfect economist. If the teeth are not used,
she will refuse to keep them in repair; she will allow them to
decay. She presumes that you do not need them because you
have refused to put them to that use for which they were
created. So long as people subsist upon soft, cooked, mushy
foods, they cannot expect to have good teeth. This is one of
the greatest arguments against the baneful habit of cooking
and in favor of elementary foods.
Nature produces no food that should be swallowed
without mastication, when eaten in its elementary state. She
produces no soup trees, gravy vines, mush plants or cook
stoves. Elementary food must be masticated. Thorough
mastication will develop numerous  flavors in foods that are a
revelation in enjoyment to those who live upon them.
The majority of people cheat and dull the keenest sense
of taste and defeat the primary purposes of nature by doing as
others do, viz.: yielding to their hurried environment


	self-serving
personal	interest	and	motives.
For	many	years,	the	test	was	thought	to	be	a	local	response	of	the	body’s
acupuncture	or	immune	system.	Later	research,	however,	has	revealed	that	the
response	is	not	a	local	response	to	the	body	at	all,	but	instead	is	a	general
response	of	consciousness	itself	to	the	energy	of	a	substance	or	a	statement.That	which	is	true,	beneficial,	or	pro-life	gives	a	positive	response	that	stems
from	the	impersonal	field	of	consciousness,	which	is	present	in	everyone
living.	This	positive	response	is	indicated	by	the	body’s	musculature	going
strong.	For	convenience,	the	deltoid	muscle	is	usually	the	one	best	used	as	an
indicator	muscle;	however,	any	of	the	muscles	of	the	body	can	be	used,	such
as	the	gastrocnemias,	which	are	often	used	by	practitioners	such	as
chiropractors.
Before	a	question	(in	the	form	of	a	statement)	is	presented,	it	is	necessary
to	qualify	‘permission’;	that	is,	state	“I	have	permission	to	ask	about	what	I
am	holding	in	mind.”	(Yes/No)	Or,	“This	calibration	serves	the	highest	good.”
If	a	statement	is	false	or	a	substance	is	injurious,	the	muscles	go	weak
quickly	in	response	to	the	command	“Resist.”	This	indicates	the	stimulus	is
negative,	untrue,	anti-life,	or	the	answer	is	“no.”	The	response	is	fast	and	brief
in	duration.	The	body	will	then	rapidly	recover	and	return	to	normal	muscle
tension.
There	are	three	ways	of	doing	the	testing.	The	one	that	is	used	in	research
and	also	most	generally	used	requires	two	people:	the	tester	and	the	test
subject.	A	quiet	setting	is	preferred,	with	no	background	music.	The	test
subject	closes	their	eyes.
The	tester	must	phrase	the	‘question’	to	be	asked	in
the	form	of	a	statement
.
	The	statement	can	then	be	answered	as	“yes”	or	“not
yes”	(no)	by	the	muscle-testing	response.	For	instance,	the
incorrect
	form
would	be	to	ask,	“Is	this	a	healthy	horse?”	rather	than	make	the	statement,
“This	horse	is	healthy,”	or	its	corollary,	“This	horse	is	sick.”
After	making	the	statement,	the	tester	says	“Resist”	to	the	test	subject	who
is	holding	the	extended	arm	parallel	to	the	ground.	The	tester	presses	down
with	two	fingers	on	the	wrist	of	the	extended	arm	sharply,	with	mild	force.
The	test	subject’s	arm	will	either	stay	strong,	indicating	a	“yes,”	or	go	weak,
indicating	a	“not	yes”	(no).The	response	is
very	short	and	immediate
.
A	second	method	is	the	“O-ring”	method,	which	can	be	done	alone.	The
thumb	and	middle	finger	of	the	same	hand	are	held	tightly	in	an	“O”
configuration,	and	the	hooked	forefinger	of	the	opposite	hand	is	used	to	try	to
pull	them	apart.	There	is	a	noticeable	difference	of	the	strength	between	a
“yes”	and	a	“no”	response.	(Rose,	2001).
The	third	method	is	the	simplest,	yet,	like	the	others,	requires	some
practice.	Simply	lift	a	heavy	object,	such	as	a	large	dictionary	or	merely	a
couple	of	bricks,	from	a	table	about	waist	high.	Hold	in	mind	an	image	or	true
statement	to	be	calibrated	and	lift.	Then,	for	contrast,	hold	in	mind	that	which
is	known	to	be	false.	Note	the	ease	of	lifting	when	truth	is	held	in	mind	and
the	greater	effort	necessary	to	lift	the	load	when	the	issue	is	false	(not
true).The	results	can	be	verified	using	the	other	two	methodsCalibration	of	Specific	Levels
The	critical	point	between	positive	and	negative,	between	true	and	false,
or	between	that	which	is	constructive	or	destructive,	is	at	the	calibrated	level
of	200	(see
Map
).	Anything	above	200,	or	true,	makes	the	subject	go	strong;
anything	below	200,	or	false,	allows	the	arm	to	go	weak.
Anything	past	or	present,	including	images	or	statements,	historical
events,	or	personages,	can	be	tested.	They	need	not	be	verbalized.
Numerical	Calibration
Example:	“Ramana	Maharshi’s	teachings	calibrate	over	700.”	(Y/N)
Or,	“Hitler	calibrated	over	200.”(Y/N)	“When	he	was	in	his	20s.”(Y/N)
“His	30s.”(Y/N)	“His	40s.”(Y/N)	“At	the	time	of	his	death.”	(Y/N)
Applications
Muscle	testing	cannot	be	used	to	foretell	the	future;	otherwise,	there	are
no	limits	as	to	what	can	be	asked.	Consciousness	has	no	limits	in	time	or
space;	however,	permission	may	be	denied.	All	current	or	historical	events	are
available	for	questioning.	The	answers	are	impersonal	and	do	not	depend	on
the	belief	systems	of	either	the	tester	or	the	test	subject.	For	example,
protoplasm	recoils	to	noxious	stimuli	and	flesh	bleeds.	Those	are	the	qualities
of	these	test	materials	and	are	impersonal.	Consciousness	actually	knows	only
truth	because	only	truth	has	actual	existence.	It	does	not	respond	to	falsehood
because	falsehood	does	not	have	existence	in	Reality.	It	will	also	not	respond
accurately	to	nonintegrous	or	egoistic	questions,	such	as	should	one	buy	a
certain	stock.
Accurately	speaking,	the	muscle-testing	response	is	either	an	“on”
response	or	it	is	merely	“not	on.”	Like	the	electrical	switch,	we	say	the
electricity	is	“on,”	and	when	we	use	the	term	“off,”	we	just	mean	that	it	is	not
there.	In	reality,	there	is	no	such	thing	as	“off-ness.”	This	is	a	subtle	statement
but	crucial	to	the	understanding	of	the	nature	of	consciousness.	Consciousness
is	capable	of	recognizing	only	Truth.	It	merely	fails	to	respond	to	falsehood.
Similarly,	a	mirror	reflects	an	image	only	if	there	is	an	object	to	reflect.	If	no
object	is	present	to	the	mirror,	there	is	no	reflected	image.
To	Calibrate	A	Level
Calibrated	levels	are	relative	to	a	specific	reference	scale.	To	arrive	at	the
same	figures	as	in	the	chart	in
Appendix	A
,	reference	must	be	made	to	that
table	or	by	a	statement	such	as,	“On	a	scale	of	human	consciousness	from	1	to
1,000,	where	600	indicates	Enlightenment,	this	_____	calibrates	over	_____(a	number).	”	Or,“On	a	scale	of	consciousness	where	200	is	the	level	of	Truth
and	500	is	the	level	of	Love,	this	statement	calibrates	over	_____.”	(State	a
specific	number.)
General	Information
People	generally	want	to	determine	truth	from	falsehood.	Therefore,	the
statement	has	to	be	made	very	specifically.	Avoid	using	general	terms	such	as
a	“good”	job	to	apply	for.	“Good”	in	what	way?	Pay	scale?	Working
conditions?	Promotional	opportunities?	Fairness	of	the	boss?
Expertise
Familiarity	with	the	test	brings	progressive	expertise.	The	“right”
questions	to	ask	begin	to	spring	forth	and	can	become	almost	uncannily
accurate.	If	the	same	tester	and	test	subject	work	together	for	a	period	of	time,
one	or	both	of	them	will	develop	what	can	become	an	amazing	accuracy	and
capability	of	pinpointing	just	what	specific	questions	to


 body
and mind is strong, we will lack the opportu nity to become diseased. The
beauty of the Internal Exercises is that they are very easy to practice. No
matter where you are or what time it is, it is possible to practice these simple
techniques: when you are driving along in your car, do the Deer Exercise by
squeezing the sphi ncter muscles. Nothing could be s impler or easier to
practice; no special equipment is needed and no one else need know what
you are doing!
In addition, Internal Exercises encoura ge the circulatory system without Conclusion
speeding up the heart rate. All the exercises are done slowly, without
effort. You see, the number of times our heart beats during our lifetime
indicates the length of our life. We do not want the heart to wear out
prematur ely. The heart rate does not increase during the practice of these
exercises and, yet, through their practice the heart rate actually slows
down. We are therefore able to increase our life expectancy as the ancient
Taoists wished.
Oftentimes, people who practice external exercises become involved in
a subtle, yet destructive cycle. External exercises work to train the muscu
lar system. Vigorous exercise often stimulates the appetite and the person
in training ends up eating more than he or she would otherwise. All goes
well until the person stops exercising, and then all the muscles which have
been built up tum to fatty tissues. This does not occur through the practice
of the Internal Exercises. They work to control the size and tightness of the
muscles and other tissues without encouraging the appetite. As a matter of
fact, many report that the Turtle Exercise actually decreases their appetite.
The ancient Taoists recognized that the Internal Exercises follow natural
laws in working to fulfill their final purpose. Will power is not necessary to
practice these exercises, for one is not interested in making impossible
things occur, only in doing what is possible. By practicing the Internal
Exercises, one forgets oneself and the ego becomes smaller, while the spirit
or god within becomes larger.
There are four kingdoms in the universe. The first, or Vegetable King
dom, has no purpose other than to exist and grow; plants and one-celled
organisms have no mind of their own. The second, or Animal Kingdom,
has mind and soul, but lacks a spirit and therefore has no purpose other than
to propagate itself. The third realm, the Human Kingdom, has mind, soul,
and spirit. If we ask why man has religion, we realize that man is not
content with his situation as it is. Animals do not seem to care about their
situation, but man does. He has a higher purpose than merely to exist. This
is exemplified in man's pursuit of his material life-he always wants
something more than he has. We also have a desire to improve ourselves.
Why? Because we have a spiritual need to improve ourselves into the
Kingdom of God. To be religious means to find a way to get into the divine
Kingdom of God-the fourth realm of this universe-to become im
mortal. The ancient Taoists recognized this primal urge of mankind and
through their knowledge of the natural laws perfected this system of
Internal Exercises as a means whereby-with daily practice-man could
realize his birthright, his divine self. The system of Internal Exercises is
220 Conclusion
meant to provide each of us with the opportunity to unify our bodies with
our minds and our spiritual selves. Only then can we realize the Tao, our
true immortality, and enter into the Kingdom of God.
221 Index
Abdominal Strengthening Exe rcise, 144- 145,
209
Acid, 42
Acupressure, 34
Acupuncture: IS, 34, 2S; chart of, 185
Adrenal glands, 40, 41
Aging, 14
Allergies, 14
Anus : problems of, 93, 154
Ann and Hand Press ing Exe rcise, 135-136,
210
Arthrit is, 135, 136, 164, 210
Asthma, 61, 210
Astigmati sm, see Eye, problems of
Back Pain, 68, 145, lSI, 211
Bear Exe rcise, 59-60
Biorhythm: 70; cycles, 71
Bladder: 62, 6S; merid ian, 162, 164, 178
Blood: analysis of, 171; cells, 35; circulat ion,
35-37, 122; clots, 122; flow, 35, 36; pres
sure (high), 145, 159, 163, 211; pressure
Oow), 60, 211; sugar, 60; vessels, 37, 57
Bone: 65; Breathing Exerc ise, 191-19 2, 210,
211, 213, 214, 215; cancer, 211
Brain: 186-18 7; cells, 58, 113;
Cleansing I, 194-196, 210, 211, 214 ;
Cleansing II, 196-19 8, 210, 211, 213
Breast: cancer, 98
Bronchit is, 211
Bursit is, 135, 136, 164, 210
Candlelight Contemplation, 184
Cme l, Alexis, 72
Cataract, see Eye, problems of
Cellulit e, 212
Colon: 144; cancer, 154
Co mmo n Cold, 138, 212
Concentration: Exe rcise, 184-187, 212 ; problems of 212
Constipa tion, 71, 110, 144, 212
Coughing, see Lungs, coughing
Cramps, 94, 156
Crane Exe rcise: 37, 4S, 100-IO S, 115-116,
127' 209, 210, 211' 212, 213, 214, 215,
216, 217 ; digestive problems, 102; respira
tory probl ems, 102-103; Standing Crane,
106-10 7
Deafness, see ED1', probkms of
Deer Exerc ise: 43, 45, IIS-116, 209,
210, 211, 212, 213, 214, 215, 216;
estrogen production, 94; Female, 93-99;
impotence, 93; Male, 87-93 ; menstrualion,
94-95 ; premature ejacula tion, 93; Prone,
99- 100 ; self -determination, 87
�. ·"·�.. Dhann a, 79-80
... Diabetes, 60, 212
Diarrhea, 110, 144, 213
Digesti on, 66, 159
Digestive syst em, 68
Disi ntegration into Evil, 92, 201
Diverti culitis, 102
Dragon Exe rcise, 43, 44-58
.._ Eagle Exe rcise, 61-62
222 "' Ear: Exe rcise, 128-130, 208, 211, 213 ;
problems of, 129, 213
Eight Directional Exercises, S I, 63-69, 209,
215, 217
Emp hysema, 61, 213
Endocrine syst em, 42
Endorp hins, 93
Energy: balance of, 33, 34, 42, 70; Oow
of, 39, 42, 52, 162, 172-174; nature of,
30-32, 91-92; transf ormation of, 33, 34
Energy gate, 118
External exercises, 13, 36 Eye: 66, 151; Bxem�e�. 122-126, 208. 210
211, 213, 215; problems of, 122, 213
F.:e Rubbina Bxe n:i�e, 132, 209
Fats. 145
Five Animal Exen:iaes. 5 I. 54-63, 209,
212, 215, 217
Five Elemen t Theory, 51-54
flatu lence, 148
Gallbl adder: 58, 66, 67; meridian, 162, 164,
180
Ginaena. 24
Glaucoma, see E�, problem of
Gums, see Moudt
Gymnastics, 191
Hamsb'ings, 160
Hand and Ann Exen:ises, 136, 209
Head: ache, 122, 213 ; Rubbing Exen: ise,
121-12 2, 208, 211, 212, 213
Heart: 57, 67, 145; attac: k, 141; beat, 36;
Consb'ictor merid ian


  ago when
Francesco lived there and began  the Franciscan order. As my two-hour talk
was winding down in this holy building, something happened to me that I
have never experienced in almost four decades of public lectures. I felt
something take over my body, and I was rendered speechless. I was doing a
reading from Kazantzakis’ s Saint Francis, and at the end I simply froze. My
body wouldn’ t move. I broke into almost furious sobbing, and the entire
audience stood up and stretched  out their hands to me in silenc e. Everyone
knew that a truly metaphysical happening was transpiring. (The entire trip
was filmed, including this and two other lectures. You can see it all for
yourself if you so desire by viewing the Experiencing the Miraculous  4-
DVD set that is produced by Hay House.)
Many photographs were taken of me speaking beneath a portrait of Jesus
Christ in the church, and I have included one in the photo insert  so that you
might view the very large orb that made its appearance at that transfixing
lecture in the holy church in Assisi. You will learn more about these orbs
later in this book.
What I can say with certainty is that I once again felt in my body the
power of Saint Francis. I experienced him, not only by his words and not
only around me, but in me— as me—while speaking to those 162 people
whom I feel were a catalytic group gathered for the purpose of fulfilling a
collective dharm a, originating in a thought in my imagination and now an
active force for good in our world. Looking back at my life, at the events
that brought Saint Francis into my life, it seems clear that I didn’ t recognize
the significance of them at the time. I simply did what I felt called to do.
And I must say that Francesco didn’ t just come into my life with an
occasional message to prompt my own spiritual awakening, he actually took
it over and changed the course that my life was taking at the time—he lived
in me most of the time.
I am going to leave Saint Francis for a moment and relate the presence of
another luminous being who arrived in my life about six years ago.
Lao-tzuBack in 2005 I became reacquai nted with the ancient spiritual text the Tao
Te Ching, narrated some 2,500 years ago by the ancient Chinese master
Lao-tzu. Some have called this small book containing 81 short verses the
wisest book ever written. While I had a cursory awareness of the Tao, it was
by no means a significant teaching in my life. Y et I noticed that at the age of
65 I kept reading and receiving messages from the Tao Te Ching, which
translates loosely to the book of living the virtue of the gr eat way.
I was familiar with some of the most quoted passages from the text and
had even used them in my previ ously published books, but now in 2005 for
some reason I seemed to be bombarded by them almost on a daily basis. In
a restaurant several lines from the Tao appeared on the menu; I heard more
quotations on a couple of TV shows; in a bookstore a translation was
misplaced on a shelf right next to one of my books; a close friend told me a
story of how he claimed to be a Taoist and the peace that it brought him;
and someone I didn’ t know sent me a card deck containing each of the 81
brief verses, along with a drawing of Lao-tzu sitting on an ox, and the
likeness seemed to speak to me like no drawing had before.
Then one morning in my medit ation I felt a strong inner calling to read
the entire T ao Te Ching, and I did so that very day. That evening I called my
publisher and said I’d like to write a brief essay on each of the 81 verses on
how to apply the ancient wisdom of Lao-tzu to today’ s modern world, and
publish it as one volume titled Change Your Thoughts—Change Your Life.
From that moment on, I began to feel the same relationship with Lao-tzu as
I had been havin g with Saint Francis for the previous decade or so. I began
to hear this man speaking to me in my early-morning meditations.
I mentioned this on my weekly radio show on HayHouseRadio.com, and
an artist named Magali told me on the air that she’d channeled a likeness of
Lao-tzu that she’d produced in a frenzy of automatic painting, and was
sending to me. The painting arrived via overnight delivery, and I literally
talked to this likeness for the entire year of 2006.
Each week I spent four and a half days studying, meditating,
intellectualizing, and analyzing a verse of the Tao Te Ching. On the half
day, after medit ating with the painting of Lao-tzu, I simply let the words
flow onto the page. I spent the entire year of 2006 communing with Lao-
tzu, gazing at his portrait and watching how his eyes seemed to follow meas I moved about my writing space, and most significantly, listening and
letting the words flow through my heart and onto the page.
My year of being steeped in the Tao Te Ching was truly life altering. I
learned and practiced the essential messages of humility, living the mystery,
contentment, simplicity, serenity, and finding God in nature rather than in
an ortho doxy. Lao-tzu became my constant companion, and the Tao Te
Ching not only guided me to a more enlightened way of life, it did so for
millions of others as well. The Public Broadcasting Service (PBS) allowed
me to present the essence of Lao-tzu’ s ancient messages on a pledge show
that aired thousands of times, often in prime time, in every major market in
the United States and Canada. Somehow in some mysterious way known
only by the invisible Tao or the one Divine mind, I became an instrument
for getting these powerful messages out to large numbers of people, 25
centuries after the passing of Lao-tzu.
Saint Francis and Lao-tzu and their teachings are still hugely
consequential in my life every day. But more than being these momentous
spiritual teacher s, their appearances in my life have impacte d countless
others, including you as you embark on the reading of this book.
Brenda’ s Letter
I am now going to share a remarkable letter that I received a few days ago
as I was prepar ing to write the opening pages of Wishes Fulfilled.  Please
read it with an open mind, and then allow me to explain the relevance it has
for you as you begin reading this book.
Dear Dr. Wayne,
Miracles happen. I feel compell ed to share with you an experience I
had very recently, because you were a part of the miracle that I
experienced.
Several months ago I heard about your “Experiencing the
Miraculous” tour, and I knew that I had to be a part of it. Life for me
is compl icated right now as I go through a great big shift, so for me to
work out the logistics of going on the European tour was likely to take
a miracl e, but I was open to anything. I stated my intention out loud. Isaid, “I intend to experience the miraculous with Dr. Wayne,” and
then I left it to God to come up with the hows.
A few months passed and my situation was slow to change, so my
trip was not booked. I continu ed to have faith and to know that I
would experience the miraculou s with you even if reality kept saying
“not likely.” In the beginning of April my busy schedule had me
traveling with my 14-year -old daughter, Emily, to Kelowna, B.C., for
her singing festival. It is an eight-hour drive from wher e I live, but she
is very passionate about opera, so giving her the opportunity to go to
Kelowna to work with some experts was certainly my pleasur e. My
parents happen to live there, too, so I called them to say we were
coming.
I talked  to Mom for a few minutes, told her when we would be
arriving, and chatted about this and that when I heard Dad mum bling
something in the backgr ound. Mom interpr eted for me: “Your Dad
says Dr. Wayne Dyer will be in Vernon Tuesday night if you want to go
see him.” Well, after I picked the phone (and myself) off of the floor, I
asked Dad if he would be my date, and I went online and bought
tickets. Needless to say, I was thrilled that God would be so kind as to
bring you to me instead of getting me to Eur ope.
The night of your lectur e came, and I eagerly sat in the 14th row.
When you walked onstage and started to talk, something weird
happened. It had happened once  befor e when I saw a young boy sing
“Ave Maria,” and a huge halo of light appear ed around him. At first I
had thought I was getting a migraine, but the light was only around
the young boy. That same light was surrounding you. No matter wher e
you moved on the stage, the light followed you, and only


 love or compassion to our planet or humanity or groups or
individuals. I do not regard these as emotions.
Another group of feelings are asso ciated with energy ﬂows within the body that we may experience during meditation, guided
imagery, bodywork or other forms of healing. We may experience a part of our body become warm or tingling or notice pleasant
streamings  in the pelvic area, we may also feel our muscles being tense or relaxed, our head being clear or congested.
Another possibility is a dispassionate feeling about something in an impartial judgement. At a crossroad, for instance, we may feel a
preference for one road over the other. In most instances, however, this is not a proper body feeling but an intuition or hunch, which
remains just a brain af fair.
'Moods' are generalised feelings usually beyond our conscious control, and often with a somewhat negative connotation.
'Sentiments'are more tender feelings but usually about something and may then be grouped with the emotions. 'Desires',  too, are
about'something' and, therefore, emotions.  'Passions'are generally regarded as strongly felt and expressed emotions.
Earlier I mentioned the 'ego'. I regard the ego as the self-centre d, self-preserving and individualising  part of our overall personality.
Generally, the ego causes us to react 'emotionally' from suppressed feelings instead of with direct feelings appropriate for the
situation at hand.
HOW WE LOST OUR FEELINGS
The widespread emotional misery in our society has much to do with our diminished capacity for feelings, especially for tender, loving
feelings. If at all, we seem to experience these only for a short period in our life when we fall in love and then yearn for them ever
after.
The repression of our feelings has much to do with the male inspired cultural priority placed on the intellect in our society with a
corresponding contempt for soft and tender feelings that are regarded as feminine. It is easier to gain power, to dominate and build
an empire if one is not hindered by sentimental feelings. With their present bid for equal power, even many women cannot afford any
more to be vulnerable and they steel themselves against feminine softness.
In addition, self-control is highly valued, especially in the Anglo-Saxon culture. We are not supposed to show anger or even
displeasure but rather be outwardly polite while we may boil inside. Only in recent years has it become more acceptable to show
tenderness in public, but even so, cuddling and touching, except in a ceremonial way, are still largely constricted to those who identify
with the 'New Age Movement'. Conventional members of our society are as rigid and inhibited as ever.10/30/24, 2:59 PM Health-Science-Spirit - The World of Feelings & Emotions
https://health-science-spirit.com/Healing_Our_Emotions/The-World-of-Feelings-Emotions.html 2/7We may say that our emotional dilemma arises from two sources. One is the suppression of our feelings enforced by the standards of
our society and the other is the lack of role models for the development of tender feelings in our childhood.
Suppression of our feelings starts as infants when we are trained not to cry when we are unhappy. We may be just left to cry without
response until we realise it is useless to express our frustration. Espec ially suppressed are any expressions of childhood sexuality
such as playing with the genitals and even cuddling the parent of the opposite sex or generally adults of the opposite sex.
Such contact is important for later developing mature emotional relationships with our adult sexuality. Unfortunately, there is now a
perception to regard such adults as potential child molesters and they intentionally hold back, depriving themselves and the children
of this essential expression of af fection.
Also at an early age we are trained in the use of social lies and social conventions and discouraged to express our true feelings. It is
even worse at school and university  where we are overwhelmed by purely intellectual activity of an unimaginative kind. This greatly
inhibits our creativity and intuitive abilities. Many great inventors and innovative scientists like Einstein, for instance, did not make
their discoveries by thinking but rather through intuition. For the rest of his life Einstein reportedly tried to understand on the mental
level what he had perceived intuitively in a ﬂash.
Creativity is the active outlet for the meaning we give to our life, and intuition is an important link between both. This combination
gives satisfaction and perpetual joy and happiness to our life but it is crushed by our education system in order to prepare us for the
later institutionalised conformity in our work place. A more suitable alternative would be an education system based on the model of
the Rudolf Steiner or Montessori schools.
ROLE MODELS
The presence of positive role mode ls for our emotional development is most important during infancy because then we are most
impressionable and learn the fastest. At this age we learn to feel by absorbing feelings from our surrounding like a sponge. This
activates our feeling centres. If we are radiated with love, our capacity to feel love develops, if we are exposed to anger, then that is
what we learn.
I believe that because of their own love-deﬁcient upbringing, most parents just act lovingly towards their children from a mental level
without actually feeling it. The most  common exception is non-intellectual, soft and 'feminine' mothers, especially as personiﬁed by
the typical Polynesian woman.
In many third-world countries it is common for whole families to sleep in the same room where children may be aware of the sexual
activity of their parents. This is natural as it is in the animal kingdom and provides role models for subconscious programming. But it
is essential that the sexual interaction, like any other interaction of the parents, is loving. This imprinting is most important for infants
and does not need to interfere with our more inhibited western morals for older children who, unlike infants, prefer their own rooms
anyway.
The lack of tender feelings combined with an exposure to negative emotions from the parents in early life has much to do with the
present culture of violence in our society. This is constantly reinforced by the bombardment with violence on the screens. With their
tender feelings undeveloped, many do not feel the suffering of others, they simply cannot feel compassion. That may start with cruelty
to animals as children and lead to individualised or institutionalised cruelty and torture as adults.
A national football coach is quoted as saying that to be successful in a contact sport you must build up a hate for the opponent before
the game. He is right in that this releases stored up negative energies and it may even be good that it does. Even the many onlookers
may release some of their negative energies. But is this the kind of society we want where our role models require hatred to perform?
There must be a better way!
MUSCLE ARMOURING
Muscle armouring is a concept disco vered by Wilhelm Reich, an eminent  psychiatrist and at one time the apparent heir to the position
of Sigmund Freud. Reich found that the emotional disorders of his patients were to an amazing degree reﬂected in their body
structures. In particular, patients with repressed feelings commonly had hard, rigid and permanently contracted muscles in certain
areas of their body. Different kinds of negative emotions seemed to be associated with speciﬁc muscles.
Reich compared these rigid muscle structures to the armour of a medieval knight and called the process of their formation
'armouring'. While the steel armour of the knight had the purpose of protecting him against physical aggression, the muscle armour
serves to protect us against emotional aggression.
At ﬁrst glance it may sound somewhat far-fetched that contracted muscles should have anything to do with how we feel. But we can
easily observe ourselves that we become tense when we are apprehensive, while our muscles relax when we are at ease. When we
expect someone to cause us pain, such as sticking a needle into us or hitting us, we automatically tense our muscles and we may
even hold our breath by contracting our diaphragm.
These are automatic body reﬂexes designed to diminish the expected feeling of pain. However, we may use the same mechanism if
we want to diminish feelings for other reasons. As an infant we may have been afraid of being separated from our mother, of being
left alone in a strange surrounding, so we tensed up and held our breath. Eventually we had to continue breathing but we did it rather
shallow with contracted diaphragm and chest muscles.
With repeated fear responses these muscle contractions may gradually become permanent. The child may grow to develop a narrow
chest with weak lung functions or if only the diaphragm remains contracted, a barrel chest may result. In both instances breathing
remains permanently shallow and the child is susceptible to lung infectio ns and asthma. In babies this may be a contributing factor in
cot death or SIDS. The advantage of the armoured chest or permanently contracted diaphragm is that we now do not feel our fear10/30/24, 2:59 PM Health-Science-Spirit - The World of Feelings & Emotions
https://health-science-spirit.com/Healing_Our_Emotions/The-World-of-Feelings-Emotions.html 3/7any more, it remains subconscious. However, we gradually may develop substitute outlets of our fear, such as being afraid of heights
or of public speaking, and so forth.
Another example is the suppression of anger because we are told that it is not socially acceptable to show it openly. We may initially
feel an angry emotion rushing upwa rds from the


 ar chitect who pays no attention to the foundation of a
building but spends a lot of time working on the superstructure.
For example, many people are w aiting for prosperity. It cannot come in
the f uture. When you honor, ack nowledge, and fully accept your present
reality —  where you are, who you are, what you are doing righ t now —
when yo u fully accept what you  have got, you are grateful for what you
have got, grateful for what is, grateful for Being. Gratitude for the
present moment and the fullness of life now  i s true prosperity. It cannot
come in  the future. Then, in tim e, that prosperity manifests for you in
various ways.
If y ou are dissa tisfied with what you have got, or even frus trated or
angry ab out you r present lack, th at may motivate you to become  rich, but
even if you do m ake millions, you will continue to experience the inner
condition of lack, and deep dow n you will continue to feel unfulfilled.
Y ou may  have many exciting experiences that money can buy, but they
will com e and go and always l eave you with an empty feeling and the
need for  further physical or psychological gratification. Y ou won’ t abide
in Being and so feel the fullness of life now that alone is true prosperity.
So give up waiti ng as a state of mind. When you catch yourself  slipping
into waiting... snap out of it. Come into the present moment. Just be,
and enjoy being. If you are pre sent, there is never any need for you to
wait for anythin g. So next time somebody says, “Sorry to have kept youwaiting,” you can reply, “That’ s all right, I wasn’ t waiting. I was just
standing here enjoying myself — in joy in my self.”
These are just a few of the habitual mind strategies for denying the
present moment that are part of ordinary unconsciousness. They are easy
to overlook because they are so much a part of normal living: the
background static of perpetual  discontent. But the more you practice
monitoring your inner mental-emotional state, the easier it will be to
know when you have been trapped in past or future, which is to say
unconscious, an d to awaken ou t of the dream of time into the  present.
But bew are: The false, unhappy self, based on mind identification, lives
on ti me. It knows that the present moment is its own death and  so feels
very threatened by it. It will do all it can to take you out of it. It will try
to keep you trapped in time.
THE INNER PURPOSE OF YOUR LIFE’S JOURNEY
I can see the truth of what you ar e saying, but I still think that we must
have purpose on our life’ s journey; otherwise we just drift, and purpose
means futur e, doesn’ t it? How do we r econcile that with living in the
pr esent?

When you are on a journey, it is certainly helpful to know where you are
going or at least  the general direction in which you are moving, but don’ t
for get: T he only  thing that is ultimately real about your journ ey is the
step that you are taking at this moment. That’ s all there ever is.
Y our life ’ s journ ey has an outer purpose and an inner purpose. The outer
purpose is to arrive at your goal or destination, to accomplish what you
set out to do, to achieve this or that, which, of course, implies fu ture. But
if yo ur destination, or the steps you are going to take in the future, take
up so much of your attention t hat they become more important to you
than the  step you are taking now, then you completely miss the journey’ s
inner purpose, which has nothing to do with wher e  you are going or what
you are doing, but everything to do with how. It has nothing to do with
future bu t every thing to do with  the quality of your consciousne ss at this
moment. The outer purpose belongs to the horizontal dimension of spaceand time ; the inner purpose concerns a deepening of your Being in the
vertical dimension of the timeless Now. Y our outer journey may contain
a million steps; your inner journey only has one: the step you are taking
right now. As y ou become more deeply aware of this one s tep, you
realize t hat it already contains within itself all the other steps a s well as
the destination. This one step then becomes transformed into an
expression of perfection, an act of great beauty and quality. It will have
taken yo u into Being, and the lig ht of Being will shine through it. This is
both the purpose and the fulfillment of your inner journey, the journey
into yourself.

Does it matter whether we ac hieve our outer purpose, whether we
succeed or fail in the world?

It will matter to you as long as you haven’ t realized your inner  purpose.
After that, the ou ter purpose is j ust a game that you may continue to play
simply because you enjoy it. It i s also possible to fail completely in your
outer pu rpose an d at the same time totally succeed in your inner purpose.
Or the other wa y around, which is actually more common: outer riches
and inner poverty, or to “gain the world and lose your soul,” as Jesus
puts it. Ultimately, of course, every  o uter purpose is doomed to “f ail”
sooner or later, simply because it is subject to the law of impermanence
of al l thi ngs. Th e sooner you rea lize that your outer purpose can not give
you lasti ng fulfi llment, the better. When you have seen the limitations of
your ou ter purpose, you give up your unrealistic expectation that it
should make you happy, and you make it subservient to your inner
purpose.
THE P AST CANNOT SUR VIVE IN YOUR PRESENCEY ou men tioned that thinking or talking about the past unnecessarily is
one of the ways  in which we avoid the pr esent. But apart fr om  the past
that we r emember and per haps identify with, isn’ t ther e anothe r level of
past within us that is much mor e deep-seated? I am talking about the
unconscious past that conditions our lives, especially thr ough early
childhood experiences, per haps even past-life experiences. And then
ther e is our cultural conditioni ng, which has to do with wher e we live
geographically and the historical time period in which we live. All these
things d etermine how we see th e world, how we r eact, what we think,
what kind of r ela tionships we have, how we live our lives. How could we
ever bec ome con scious of all that or get rid of it? How long w ould that
take? And even if we did, what would ther e be left?

What is left when illusion ends?
There is  no need to investigate the unconscious past in you ex cept as it
manifests at this moment as a thought, an emotion, a desire, a reaction,
or an external event that happens to you. Whatever you need to know
about th e unconscious past in you, the challenges of the present will
bring it out. If you delve into th e past, it will become a bottomless pit:
There is always more. Y ou may think that you need more time to
understand the past or become free of it, in other words, that the future
will eve ntually f ree you of the past. This is a delusion. Only the present
can free  you of the past. More t ime cannot free you of time. Access the
power of Now. That is the key.

What is the power of Now?

None o ther than the power of your presence, your consc iousness
liberated from thought forms.
So deal with the  past on the level of the present. The more atten tion you
give to the past,  the more you ener gize it, and the more likely y ou are to
make a “self” out of it. Don’ t misunderstand: Attention is esse ntial, butnot to the past as past. Give attention to the present; give att ention to
your beh avior, to your reactions, moods, thoughts, emotions, fears, and
desires a s they occur in the prese nt. Ther e’ s  the past in you. If you can be
present e nough t o watch all thos e things, not critically or analytically but
nonjudgmentally, then you are dealing with the past and diss olving it
through the power of your presence. Y ou cannot find yourself by going
into the past. Y ou find yourself by coming into the present.

Isn’ t it helpful to understand the past and so understand why we do
certain things, r eact in certain w ays, or why we unconsciously cr eate our
particular kind of drama, patterns in r elationships, and so on?

As you  become more conscious of your present reality, you may
suddenly get certain insights as  to why  your conditioning functions in
those particular ways — for e xample, why your


1 clove garlic, ½ cup soup stock, 1 cup fresh lima beans, 3
cups zucchini, 4 med. tomatoes, ½ tsp cornstarch, 4 sprigs fresh parsley, a
dash of thyme and sage or a pinch of dried parsley.
Mix all ingredients except herbs.
Simmer about 15 minutes (until tender).
Thicken with cornstarch mixed with a little water.
Just before serving add herbs.
Onions and Raisins
1 onion peeled and chopped plus ¼ cup raisins.
Stew in tightly covered pot approximately 30 minutes.
Onions, Cheese Marinated*
2 tbsp lemon juice, 3 oz pot cheese (unsalted, nonfat), ½ tsp brown sugar,
and 2 cups onions sliced thick.
Stuffed Peppers  *
1 large green or red pepper, 4 oz pot cheese, ¼ onion, 1 zucchini, 1 small
carrot, 3 tomatoes, 1 small turni p, 1 clove garlic, 1 tbsp fresh mixed herbs,
and 4 oz Special Soup.
Put the pepper in a saucepan with a little water and cook over low heat
(covered) until tender.
Remove from the pan and leave the pepper upside down to drain and
cool.Finely chop the onion, zucchini, carrot, herbs, tomatoes, turnip, and
garlic.
Place in a small saucepan with the soup and simmer over low heat for 45
minutes to an hour.
Core the pepper with a sharp knife, removing all seeds.
Mix the pot cheese with the cooked vegetables and fill the pepper using a
small spoon.
Stand the pepper in a suitable baking dish and bake for 40 minutes at
350° F.
Serve with French T omato Sauce, baked potato, and a green vegetable.
Potatoes
Potatoes are most often boiled slowly in a covered pot over medium-low
heat approximately 1 hour until tender.
Baked Potatoes
Baked potatoes should be thoroughly washed, not scraped or peeled.
Bake in a low-heat oven for 2 or 2½ hours or, alternatively, bake for 50
minutes to 1 hour at 350° F
Mashed Potatoes
Peel and cube potatoes.
Place in pan with one small onion and enough water to bring to a boil and
simmer until done.
When done, there should be no water left.
Mash with enough nonfat yogurt to make smooth.
Mashed Potatoes and Chard
Take one bunch of chard, green or red, wash and shred, and put in pan.
Add small amount (4-5 tbsp) of water or soup stock, and start to boil.
When boiling, turn down to simmer.Meantime, peel 3 large or 4 medium potatoes; cube and place on top of
the chard.
Let simmer until potatoes are soft and done.
Remove water if any remains, and add approximately 6-8 oz of nonfat
yogurt.
Mash all together.
Add a little more yogurt if the mixture is too dry.
The same recipe  can be used with kale. When using kale, remove central
stems by stripping them before shredding into pan.
Parsley Potatoes
Boil several potatoes in their skins until done.
Remove the peel and roll in some chopped parsley after slightly brushing
with flaxseed oil.
Potato Puffs  (Note: this is marginal food; eat rar ely)
Take a baking potato and cut it into thin (½") slices.
Place the slices on the oven rack and, without any addition, bake at high
heat (425° F) to puff, turn over, and lower heat to 325° F (with oven door
cracked open).
Bake for another 20 minutes.
The slices puf f up and become crisp and tasty, almost like fried potatoes.
Done when shiny brown on both sides.
Scalloped Potatoes
Take a glass baking dish and place one whole chopped onion in bottom.
Slice potatoes and place one layer on top of the onion.
Then place a layer of sliced tomato on top, another layer of sliced or
chopped onion.
Sprinkle with a dash of 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


 was the
‘corpse free,’ whose body disappeared at death or
vanished after being placed in a coﬀin, which when
examined later was usually found to contain only the
clothes or identifying objects such as shoes, a sword, a
bamboo staﬀ or a bamboo tablet with red writing on it.
One hsien  disappeared from his usual haunts but left a
bamboo eﬀigy to be buried in his place. An ancien t writing
says: ‘After the death of an adept seeking immort ality, the
form of the skeleton may remain behind while the
Immortal goes away; that is what is meant by “corpse
free” (shih chieh ). When one is ready to rise up as an
immortal, one leaves behind the malodorous house of clay,
hence the expression “corpse” (shih)  from which the hsien
is liberated.’ This stage is the shih chieh hsien.
The second grade was the ti hsien  or earthly immortal,
who, having achieved hsien -hood, chose  to remain in an
earthly environment and who ‘resorted to a famous
mountain.’ The body became so reﬁned that the ti hsienlived a life of the spirit, wandering amidst the beauties of
the world and consorting with the like-minded.
The highest was the t'ien hsien, the heavenly or celestial
immortal who ascended to heaven, rose to ‘the aery void’
and joined the supernatural spirits.
It was said that some remained in the ﬁrst state of shih
chieh hsien  from choice. Such was the hsien  Mr. White-
stone, who was 2000 years old but looked like a man of
forty. He maintained that the joys of heaven were not
superior to those of earth, because on earth one was
greatly respected as a hsien  and would be no better oﬀ in
heaven. This sort of hsien  was probably one who
deliberately only took half a dose of the elixir; but if he
wanted to change his state he could always take the other
half and become a celestial immortal. There was also,
again, the vague and little mentioned class of aquatic
hsien  who were of the yin, water y, nature and lived in the
waters.
Most hsien, whose biographies appear in the T'u Shu Chi
Ch'eng, which has the lives of more than a thousand such
immortals recorded, made their ﬁnal exit from the world in
a spectacular manner. They were people from every walk
of life and every type of person, male and female; from
princes such as Liu An of the Han dynasty, to humble
beggars; from high oﬀicia ls to peasants; but the manner of
their departure followed the same patterns. Sometimes
the ‘death’ was followed by an amazing reviviﬁcation such
as happened when a hsien  had been deliberately killed by
some ill-disposed person; but more usual was the
spectacular ride heavenwards, for example, as already
quoted, Li Po departing  on a whale. He, no doubt in
consonance with his gamin sense of humour, would choose
so incongruous a mount to go heavenwards! Lao Tzu
himself trave lled to the West; one account says he was
borne away on a yellow buﬀalo, another that hedisappeared into the heavens in a chariot drawn by a black
ox. Ma Shih Huang, who was a horse doctor in the Yellow
Emperor's reign and who also treated an ailing dragon,
was later taken up to heaven by the dragon. Lü Shang,
after living 2000 years, was placed in his coﬀin by a son,
but when the son set about performing the funeral rites
the coﬀin was found to be empty except for a jade seal and
six bamboo manuscript tablets.
The beautiful girl Kou-i Fu-jen, who became the mother
of the Empe ror Chao Ti, was a hsien. She was murdered
but her body did not grow cold in death and emitted a
wonderful fragrance. Later, her coﬀin was found to contain
nothing but a silk slipper. Yü Tzu, on the other hand, never
died; he climbed a mountain and was seen to take oﬀ
heavenwards in broad daylight.
The powers exercised by the hsien  are fully illustrated in
the story of the Eight Immortals who visited the Prince Liu
An, a noted patron of alchemists. They were refused
admittance by the Prince's gatekeeper when they
appeared as old men, so they immediately changed into
boys of ﬁfteen with black hair and peach-blossom cheeks;
this so frightened the gatekeeper that he ran to Liu An
who in turn hastened to greet his visitors without even
pausing to put on his shoes. He conducted the Immortals
indoors and established them on furnishings of silk, gold
and jade and burned incense of ‘a hundred ingredients
harmoniously compounde d.’ The hsien  then changed back
into old men and the Prince took up the position of a
disciple, facing North, with hands raised in salutation.
Introducing themselves the hsien  said:
One of us can cause wind and rain by sitting down,
can raise clouds and fog by standing up, can make
rivers and lakes by drawing lines on the ground and
can create mountains by piling up sand.One of us can crumble heights and ﬁll up deeps, can
control the tiger and leopard, and can catch the
dragon and the snake and can master gods and
ghosts and make them serve him.
One of us can separate his form and change his
appearance, can cause life by sitting down and death
by standing up, can cover a complete army from sight
and can turn broad daylight into darkness.
One of us can ride in space and walk on emptine ss,
can go into the sea and the deep, can go in and out
through any partitions and can breathe a breath of
one thousand miles.
One of us can go into the ﬁre without being scorch ed,
into water without getting wet, can be stabb ed
without being hurt, can be aimed at but never hit by
an arrow and is not cold in freezing water and does
not sweat in summer.
One of us can perform thousands of changes at will,
can bring forth birds and animals, weeds and woods,
in a moment, and can move mountains, heights and
rivers.
One of us can prevent havoc, reclaim from dangers,
dispel evils, do away with harmful things and can
cause longevity.
One of us can boil mud to get gold, assay lead to get
silver, can fuse the eight minerals of the alchemist
into a liquid form from which pearls ﬂow and can ride
the dragon and harness the clouds to travel aﬂoat in
the Great Clearness.
They then oﬀered gifts to Liu An who made obeisance
and served wines and fruit to them with his own hands.
The abilities of the hsien  were tested  and conﬁrmed andthe Prince was given the Book of Medicines. The elixir was
made up, but Liu An did not take it until later, when a
jealous court ier informed  falsely against him. The courtier
persuaded the Emperor that Liu An had plotted against
him and the Emperor, believing the informer, sent to bring
the Prince to justice. The eight hsien  then said: ‘You must
go now, this is a heaven- sent message for you to depart.’
They all went together to the mountain, Liu An took the
medicine and they all made a ceremonial oﬀering, burying
gold in the earth; then all rose heavenwards in broad
daylight. Liu An's dog and the chickens in the courtyard
picked up some of the pills and were immediately
transported to heaven with him.
A diﬀerent version of Liu An' s end is that, when the
Emperor ordered him to commit suicide, he simply
disappeared, ascending to heaven complete with his family
and all his domestic animals, who had all taken the elixir.
The same happened with Huai-nan Tzu, who wrote a
treatise on alchemy and was said to have discov ered the
elixir of immortality, which he took and at once ascended
in broad daylight in the presence of witnesses. As he rose
in the air he dropped the jar containing the rest of the
pills, which were picked up by his dog and hens who all
promptly rose to heaven after him, where their barking
and crowing was heard. This disappearance of an adept
heavenwards is a familiar event in other cultures; the
translation of Elijah to heaven in a ﬁery chariot, for
example, and the case of the patriarch Enoch, who ‘walked
with God and was not.’
There are endless accounts of the wonder-w orking
powers of the hsien. One crossed the Yangtze river in ﬂood
by pointing his fan at it, whereupon the waters divided and
left him a passage on dry ground. Another hsien  ambled
oﬀ in an old donkey cart, which, when followed


  trust there is a perfect plan for the unfolding of my highes t good,
which my rational mind cannot perceive or formulate. God’ s plan works,
and mine does not. I cannot know how my part fits best into a lar ger plan
for t he healing of the world, but God does. My job today is merely to
open my mind and open my heart so that a higher consciousness can then
flow through me.
I kn ow I am not alone in a random universe, but rather I’m held
safely in the arms of God.
Dear God,
I put my trust in Y ou,
T o lay a path befor e me
Leading fr om darkness into light.
In every moment that I am aligned with Y ou,
Y our plan is at work in me.
May I cleave to what is true,
That the truth shall ever guide me.
Amen.DA Y 179
T o d a y  I  w a l k  f o r w a r d  i n  t h e  c o n f i d e n c e  G o d
p r o v i d e s.
I  do not n eed to create myself, or make myself worthy. For all o f us are
perfect creations  of God. I need only allow the light within me to shine
forth for others to see.
I do not lack confidence, for I am confident in God who lives within
me. I am neithe r better nor wor se than anyone else, and in that lies my
freedom to love and be loved.
I need neither to add nor to subtract fr om my essential being, for
whom G od has cr eated me to be is mor e than enough. I walk
forwar d today in perfect confidence that the holiness within m e,
cr eated by God, is the truth of my being and the light of the
universe.DA Y 180
FOR REFLECTION
O n  C o m m u n i c a t i n g  w i t h  L o v e
M iracles a re created in an invisib le realm. The Holy Spirit improves
our s tyle. He tea ches us how to communicate from love instead of attack.
Often people will say, “W ell, I told them. I really communicat ed!” But
communication is a two-way street. It only occurs if one person speaks,
and the other one can hear them. W e’ve all been in conversatio ns where
two people spoke and no o ne heard a thing. W e’ve also had
conversations where no one said anything and both people un derstood
everything perf ectly. In order to truly communicate, we must take
responsibility fo r the heart space  that exists between us and another. It is
that hea rt space, or the absenc e of it, which will determine whether
communication is miraculous or fearful.DA Y 181
I  s e e k  t o  b e  w h o  I  a m  c a p a b l e  o f  b e i n g,  t h a t  I  m i g h t
d o  w h a t  I  a m  c a p a b l e  o f  d o i n g.
D ivinely i nspired being precedes divinely inspired doing. I seek to be
today who God would have me be, that I might know—and be capable of
manifesting—that which He would have me do.
As I make the focus of my attention the enlar ging of my compassion
and the honing of my gentle self, then all I am meant to do wil l proceed
from who I have chosen to be. My highest function is to be the person I
am capable of being, in order to do what I am capable of doing.
T oday I call forth my highest mi ssion, by standing in the space of
my highest self. As I do so, the universe arranges itself to pave
the way for my h ighest performa nce in the world. I will naturally
attract all people, all ideas, an d all situations that make it so.
Amen.DA Y 182
M a y  m y  w o r k  b e c o m e  m y  m i n i s t r y.
I  change the purpose of my work today from a job to a ministry. A job is
merely an exchange of ener gy, while a ministry is the platform for my
highest service. It is the place from which I serve. I am not on earth just
to do a job; I am on earth to fulfill the spiritual mission of becoming
God’ s light and love on earth.
Whatever I do, I can do with an  attitude of service. Whatever I  do, I
can do as a way to serve the world. As I dedicate my work to higher
purposes, my work shall be lifted, transformed—and even exchanged for
other wo rk, if necessary—to ser ve God’ s plan to use my talents for His
sake.
Dear God,
I surr ender
My talents and abilities
For the purposes of love.
May my work become my ministry,
And all I have and do be used by Y ou.
Thus shall I experience the joy
Of knowing
That what I do is for a higher cause
Than my mortal mind can know.
Amen.DA Y 183
T o d a y  m y  p a t h  u n f o l d s  b e f o r e  m e.
A s I becom e who I am meant to be, what I am meant to do will fa ll like
a path of rose petals before me. I may not feel I know what my path is,
but God does. H e knows how my talents and abilities can best fit into
His plan  for the enlightenment and healing of all things. What talents I
have, H e will glorify as I use t hem to glorify Him. And talent s I don’ t
even know that I have, that lie latent within me, will eme r ge as I
surrender more deeply to love.
T alents that lie latent within me will arise as I surrender my heart.
They will take form as I begin to view everything I do as a way to serve
God and to serve the world.
Dear God,
Please pave another path befor e me
Than the one that I have tr ead.
As I change my mind,
Please change my futur e.
Fill my mind with love,
That only love might lie ahead.
Amen.DA Y 184
T o d a y  I  f i n d  m y  c a l l i n g.
A  c alling  is an or ganic field of ener gy emer ging from the d eepest
aspects of who I am. It is the fulfillment of what God has creat ed me to
be and do. App roaching my work as a job versus approachin g it as a
calling makes all the dif feren ce in whether or not I dwell in the
miraculous univ erse. I have a calling simply because I am alive. I have a
calling b ecause I am a child of G od. I have a calling because I’m on this
earth with a div ine purpose: to rise to the level of my highest creative
possibility, expressing all that I am intellectually, emotionally,
psychologically, and physically in order to make the universe  a more
beautiful place.
My calling is what I would do whether I were paid to do it or not. It
is w hat I  have to do  in order to  be happy. My calling connects me to my
deepest self, and to the rest of life around me. T oday may I find my
calling, if only in my heart.
As I  hea r God’ s call within me, I answer with all my heart. Ou r
love will r esonate thr oughout the universe, and form the calling
of m y soul on earth. Gr eat power will emanate fr om this gr eate st
of loves. And so it is. Amen.DA Y 185
FOR REFLECTION
O n  S e e i n g  W e  A r e  O n e
O ur n eeds are not separate, because all of us are one. What I think
about you, I will  think about myself. And what I see in myself, I will see
in y ou. Only by accepting our oneness, do we come to see our
dif ferences in the light of truth.
On t he level of spirit, there is n o place where you stop and I start.
Like wa ves in the ocean or sunbeams to the sun, there is no real
separation. Sepa ration does not actually exist, for there is only one of us
here. Th e though t of separation is the illusion at the core of all problems
in th e w orld. As I heal my own thoughts of separation, I contribute to its
healing everywhere.DA Y 186
T o d a y  I  c h o o s e  t o  l e a r n  f r o m  m y  f a i l u r e s.
A  fail ure remains a failure only if I refuse to learn from it. Any
situation that teaches me greater humility, sobriety, wisdom about self
and others, responsibility


 Calc Phos deficiency symptoms of a waxy appearance of the root of the nose, eyes
and into the eyebrows. She has the reddish overlay indicative of a Mag Phos deficiency, and a Calc Fluordeficiency can be noted in the raised pattern in the corner of the eyes. The bags under her eyes denote aNat Sulph deficiency. Her squinting appearance, horizontal lines on the root of the nose, and short eye-brows also show a hypothyroid condition. Such conditions accompany a weak liver. Another sign of livermalfunction is seen in the greenish appearance, a Nat Sulph deficiency.
36 FACIAL DIAGNOSIS OF CELLSALTDEFICIENCIES
CHAPTER 4: C ALCPHOS 37Cancer, in scrofulous (swelling of the lymph
nodes) constitutions.
Catarrh (mucus congestion), in chronic or ane-
mic persons.
Chlorosis (greenish tint to skin) type of anemia.
Convalescence, during and after acute diseases.
Convulsions, from teething, without fever, if Mag
Phos fails.
Cough, in consumption (tuberculosis).
Delicacy, in growing girls and children.
Diabetes mellitus.
Diptheria, first remedy, to reduce the fever and
limit inflammation of throat.
Dropsy (swelling), from non-assimilation or ane-
mia.
Eczema, with anemia.
Eczema, with dry, crusty affections.
Enuresis (urinary incontinence), nocturnal, from
general weakness.
Eyelids, spasmodic affection, if Mag Phos fails.
Face ache (neuralgic, rheumatic), worse at night.
Fits (epileptic), during development in child-
hood and youth.
Fits, in the scrofulous.
Fontanelles, remaining open too long.
Fractured bones, to promote union.
Glands (lymphatics), enlarged, chronic.
Gonorrhea, with anemia.
Gout, rheumatic.
Hemorrhoids, chronic, in anemic or weak
patients.
Headache, the head feeling and being cold to the
touch.
Hernia, in anemic patients.
Housemaid’s knee (swelling of the knee), with
anemia.
Hydrocele (clear fluid in a cavity), if Nat Mur
fails.
Hydrocephalus (water in the head).
Inflammation of the eyes, during dentition, after
Ferrum Phos.
Intestinal worms, predisposition to, in anemic
patients.Intermittent fever, chronic, in children.
Kidney disease (Bright’s).
Lameness, rheumatic, obstinate, after Kali Mur.
Leucorrhea (white discharge from the vagina), as
a constitutional tonic.
Lumbago, if Ferrum Phos fails.
Lupus, if a partial manifestation of scrofulosis;
see also Kali Mur.
Ozena (foul-smelling nasal discharge), with
scrofulous symptoms.
Pains (rheumatic), in the head, worse during the
night.
Pains in the head, worse with heat or cold.
Rheumatism, worse at night.
Rheumatism, aggravated by heat or cold.
Rheumatism, worse in bad weather.
Rheumatism, worse with change of weather.
Rheumatism, chronic, of the joints, with cold or
numb feeling.
Rickets.Skin affections, in anemic persons.
Suppuration (discharge of pus from infection), of
bone.
Teeth, too rapid decay of.
Teething, disordered.
Teething, too late.
Teething, minor ailments caused by it.
Tonsils, chronic swelling,
Toothache, worse at night.
Toothache, worse in bad weather.
Tubercles (nodules), in the skin.
Whooping cough, obstinate cases.
“EVERY DISEASE WHICH AFFLICTS HUMANITY
REVEALS A LACK OF ONE OR MORE OF THESEINORGANIC CELL
-SALTS.”
– J.B. C HAPMAN, M.D. ASTROLOGY OF CALCPHOS
Capricorn: The Goat of the Zodiac
December 21 to January 19
Adapted from: Cell Salts of Salvation by Dr. George
Carey
Persons born be-
tween the dates Dec-ember 21 and January19 come under theinfluence of the Sun inCapricorn, the Goat.
Capricorn represents the great business interests– trusts and s
yndicates. Here many laborers are
employed. Thus Capricorn symbolizes the foun-dation and framework of society – the common-wealth of human interests.
The bones of the human organism represent
the foundation stones and framework of thesoul’s temple. Bone tissue is composed princi-pally of the phosphate of lime, known as cal-carea phosphate, or calcium phosphate. Withouta proper amount of lime, no bone can beformed, and bone is the foundation of the body.
A building must first have a foundation
before the structure can be reared. Thus we seewhy the “Great Work” commences in the Goat.Lime is white – hence the “White Stone.” In thebook of Revelations (2:17) we read: “To him that
overcometh will I give to eat of the hiddenmanna and will give him a White Stone, and inthe Stone a new name written which no manknoweth saving he that receiveth it.”
In the mountains of India, it is said, a tribe
dwells, the priests of which claim that man’scomplete history from birth to death is recordedin his bones. These people say the bones aresecret archives hence do not decay quickly asdoes flesh and blood.
Capricorn people possess a deep interior
nature in which they often dwell in the “Solitudeof the Soul.” They scheme and plan and build aircastles and really enjoy their ideal world. If theyare sometimes talkative, their language seldomgives any hint of the wonderlands of their imag-ination. To that enchanted garden, the sign, “NoThoroughfare,” forever blocks the way.
The governing planet of this earth sign is
Saturn. The gems associated with Capricorn arewhite onyx and moonstone, and the colors aregarnet, brown, silver-gray, and black.
In Bible alchemy (an esoteric interpretation
of the Bible), Capricorn is represented by Judah,the fourth son of Jacob, whose name means “thepraise of the Lord.” John is the New Testamentdisciple associated with this sign.
38 FACIAL DIAGNOSIS OF CELLSALTDEFICIENCIES
<|eot_id|><|begin_of_text|>REPRINTED FROM BEYOND HEALTH® News

Coconut Oil
by Raymond Francis
Unjustly maligned for decades, coconut oil is reemerging as a miracle fat that boosts energy, burns
fat, is antibiotic, and helps with thyroid problems. In the past, poorly done, misleading studies were
used to discredit the saturated fats in coconut oil in order to displace it in our diet with soybean oil.
Now that soybean oil has caused an epidemic of health problems, healthy coconut oil is being reintroduced. After a yearlong stud y of coconut oil, I recently approved a superior product and added
it to my own diet

Coconut oil has been safely used for thousands of years. Natives in tropical climates who consume lots of coconut oil don’t suffer from the heart disease, cancer, colon problems, and other health challenges
that we do. Because it is highly saturated, coconut oil is very stable, stores well, and is suitable for
cooking. But don’t let the saturation bother you. These saturated fats are different. The medium-chain
fatty acids in coconut oil are easy to absorb, dige st, transport, and metabolize in the body. Unlike
other saturated fats, the medium-chain fatty acids in coconut oil speed up the body’s metabolism and
are used by the body to produce energy rather th an being stored as fat. Coconut oil does a body
good. Let’s have a look at the reasons why:

Heart Healthy
Population studies show that coconut oil lowers cholesterol, and reduces risk of heart disease.
Americans consistently have higher cholesterol levels than coconut eating cultures.
Weight Control
Coconut oil helps you to lose, maintain, or gain weight depending on your body’s need. It contributes
t o  w e i g h t  l o s s  b y  s p e e d i n g  m e t a b o l i s m  a n d  b e i n g  u s e d  a s  f u e l  r a t h e r  t h a n  s t o r e d  a s  f a t.  F o r
underweight people, coconut oil helps to gain weight, especially useful to those suffering from AIDS or
cancer.
Infection Fighting
The medium-chain fatty acids and monoglycerides found in coconut oil are the same as those in
human mother’s milk, and they have extraordinary antimicrobial properties. By disrupting the lipid
structures of microbes, they inactivate them. About half of coconut oil consists of lauric acid. Lauric acid, its metabolite monolaurin, and other fatty acids in coconut oil are known to protect against infection from bacteria, viruses, yeast, fungi, and parasites. While not having any negative effect on
beneficial gut bacteria, coconut oil inactivates undesirable microbes such as H-pylori, Candida
albicans


 blood pressure
you may also use sodium ascorbate and calcium ascorbate.
Try the following bowel tolerance protocol for several weeks or months: Start with half a teaspoonful of vitamin C and each following
day increase by another half teaspoonful until you take half a teaspoon ful every waking hour, or until you develop ‘loose’  bowels or
signs of water retention. Then cut back to a maintenance dose that does not cause any problems. Do not suddenly stop a high
vitamin C intake, but always reduce gradually. Even more effective and recommended in advanced cases is intravenous vitamin C
infusion, for detailed instructions see vitamin C articles at http://www.doctoryourself.com.
MINERALS
Selenium supplementation is essen tial except in areas with known high soil levels, it is especially important in New Zealand and
Australia. With a growing tumor take 400 mcg in divided doses, after improvement reduce this to 100-200 mcg daily. Selenium is
commonly available as selenium methionine in selenium yeast or as tablets. Alternatively, Brazil nuts are high in selenium. Take 2
unshelled or several shelled nuts daily in divided amounts. A fresh, unshelled Brazil nut contains about 80 mcg of selenium, while the
amount of available selenium supposedly declines to about 20 mcg in shelled nuts. Keep all nuts refrigerated, be they shelled or
unshelled. It is easier to remove the nuts from their shells after being frozen.10/30/24, 4:47 PM Health-Science-Spirit - Cancer Nutrients
https://health-science-spirit.com/Diseases/Cancer/Cancer-Nutrients.html 4/6Unfortunately, Brazil nuts are very oily and may cause digestive problems if you eat more than 1 or 2 per meal. They cause fewer
problems if you chew or grind them very ﬁnely and add some lecithin. Inside the nuts should be white and have no bitter aftertaste. If
they are yellowish or have a bitter aftertaste they are rancid and should not be eaten. Also do not eat any nuts in shells that have a
moldy smell after cracking.
Zinc is important for the immune system, and generally 5-10 mg with most meals is recommended. It is especially important with
prostate cancer, leukemia and lymphomas. In high amounts zinc can cause a relative deﬁciency of copper and with this prevent the
formation of new blood vessels. This can stop tumor growth, especially if combined with other measures explained under the heading
of Anti-Angiogenesis. Therefore, if growing tumors are present, increase zinc to 3 x 30 mg (30 mg with each meal), and avoid any
copper supplements, or food and water high in copper. See http://www.coldcure.com for a collection of articles on the use of zinc in
cancer treatment.
Copper is a part of many oxidizing enzymes and can help to normalize the energy metabolism. It also strengthens the immune
system and, especially as copper salicylate, is strongly anti-inﬂammatory. However, copper also increases angiogenesis, the
formation of new blood vessels in tumors and so stimulates their growth. Therefore, if you have tumors, avoid all copper
supplementation, and use copper salicylate only externally for treating skin cancers. The most important use of copper is in cancer
prevention, while with established and especially fast-growing cancers, it is important to deny copper to cancer cells through a high
intake of zinc. Tumors store copper and it can take several months before copper depletion shows a beneﬁcial effect. Therefore,
tetrathiomolybdate, or TM, has been experimentally used to leech copper out of the body.
Additional molybdenum is advisable with cancer of the throat and esophagus.
Calcium EAP helps protecting cells from degenerating by keeping toxins and unwanted chemicals from entering, and assists in
transporting essential minerals through the cell wall into the cell. In addition, it helps maintaining and restoring a normal electric cell
potential between both sides of the membrane. After evaluating the treatment of several thousand multiple sclerosis patients over
many years Dr Nieper found that hardly anyone of these patients had developed cancer. Also in a 6-year study of 8 patients with
repeated surgery for colon cancer there were no further recurrences with calcium EAP  therapy.
Another report states that by elevat ing the intracellular calcium level even fast dividing metastatic cancer cells could be made to
undergo programmed cell death. Orotate is another carrier that is able to transport calcium into cells. Commonly 1 to 3 tablets of
calcium EAP  are taken before meals three times daily (swallow whole). For a source of supply see the Internet.
Magnesium is an important mineral in cancer therapy, and magnesium chloride is my preferred form. It strengthens the immune
system as well as all digestive functions. Magnesium and chloride ions are needed with food to activate digestive enzymes.
Furthermore, in combination with lemon juice, or limejuice, or cider vinegar, magnesium chloride forms hydrochloric acid and
magnesium citrate or acetate in the stomach. This is especially helpful for individuals with low gastric acid production. Continued use
of this combination does not cause overacidity as do prolonged use of hydrochloric acid supplements.
Take up to half a teaspoon 3 times daily, mixed with food or drink; it tastes bitter-salty. Some individuals are very sensitive to its taste
and need to start with tiny amounts mixed with larger volumes of liquid or food, and increase amounts very gradually. Alternatively
just wash it down quickly during a meal and take something pleasant immediately afterwards.
For convenience I recommend ﬁlling a jar half with (hydrated) magnesium  chloride, and then to the top with water. Sprinkle up to one
teaspoon of this solution over food. However, to neutralize overacid condition I recommend magnesium, calcium and potassium as
citrates or acetates, see Alkalizing The Body.
Half a teaspoon of hydrated magne sium chloride or about 2g provide  240 mg of magnesium. It is available in 25 kg bags from
companies that sell pool chemicals, industrial or farm chemicals (see http://www.health-science-spirit.com/resources.html). Keep it
airtight as it attracts water although it does not spoil. For further information see Magnesium Chloride.
Cesium and Rubidium are heavier relatives of potassium with a stronge r alkalizing potential. They kill cancer cells by making them
too alkaline. Cesium is the strongest alkalizing mineral, and is very effective for destroying tumors. You may take 3 to 6g of a cesium
salt daily in divided doses with meals or about one rounded teaspoon  daily. You may order 100 or 500g of the cheapest grade
(technical) of cesium chloride from a supplier of laboratory or ﬁne chemicals; see the Internet or Yellow Pages. Cesium is only
effective with an alkaline diet high in potassium (e.g. from fruits and vegetables) and low in sodium. Also take potassium citrate (1 tsp
in divided doses) as a strongly alkalizing potassium supplement. Apricot kernels or other bitter kernels increase the effectiveness of
cesium.
Lithium is a lighter relative of sodium. Lithium carbonate has reportedly some beneﬁts in the treatment of leukemia.
Alkalizing the Body
Tumors grow and expand into surro unding tissue only if it is too acid. A tumor releases protein-digesting enzymes (proteases) to
dissolve the tissue, but these enzym es are only activated in an acid environment. Therefore, if the lymph ﬂuid surrounding the tumor
is neutral or slightly alkaline, the tumor cannot grow. This will also help to reduce or eliminate any pain.
The main cause of overacidity is overproduction of lactic acid due to inefﬁcient metabolism, food allergies, Candida overgrowth, and
sweet and acid food, including fruit and fruit juices. With cancer overacidity is mainly due to lactic acid production of the tumor itself.
You can reduce lactic acid productio n by keeping the blood sugar level and the insulin level low. Sensitive individuals are too acid all
over, and this leads to rapid tumor growth.
However with advanced cancer, urine and lymph ﬂuids may sometime s also become too alkaline with a rather insensitive body,
except for possible pain in the tumor area. This is due to a depressed energy metabolism, which causes deﬁciency of metabolic acids10/30/24, 4:47 PM Health-Science-Spirit - Cancer Nutrients
https://health-science-spirit.com/Diseases/Cancer/Cancer-Nutrients.html 5/6and massive losses of potassium from body cells, which is then replaced by less alkaline sodium. The best course in this case is to
have plenty of fresh fruits and vegetable juices until conditions are greatly improved.
In most cases, especially if body and skin are sensitive, you can assume that you are too acid and alkalizing will be beneﬁcial. The
simplest way to check your acidity is with litmus paper or pH paper from a chemist, preferably with a range of about pH 5 - 8. The ﬁrst
morning urine may be slightly acid, but during the day the urine should be slightly alkaline.
Testing the saliva shows the acidity of the lymph ﬂuid. Clean the mouth, ﬁll it twice with saliva and swallow it. Then check the pH in
the third saliva accumulation before a meal either with a pH meter or with test paper. The pH should be close to neutral.