 things with each other. Within this reality, the world
was like a garden. The garden was nature—the living earth, the
human person, the biosphere, the circle of all life.
When people are like gardens, then doctors are like gardeners.
The role of the Chinese doctor is to cultivate life.THE MOTIVE FORCE: QI
That which animates life is called Qi (“chee”). The concept of Qi is
absolutely at the heart of Chinese medicine. Life is dened by Qi
even though it is impossible to grasp, measure, quantify, see, or
isolate. Immate rial yet essential, the material world is formed by it.
An invisible force known only by its eects, Qi is recognized
indirectly by what it fosters, generates, and protects.
Matter is Qi taking shape. Mountains forming, forests growing,
rivers streaming, and creatures proliferating are all manifestations of
Qi. In the human being, all functions of the body and mind are
manifestations of Qi: sensin g, cogitating, feeling,  digesting, stirring,
and propagating. Qi begets movement and heat. It is the
fundamental mystery and miracle.
Life cannot be separated from the way it manifests. When the
heart beats and the breath is warm, it is understood that life exists
within the body. When the heart stops beating and the body
becomes cold, the life force, or Qi, is no longer present. Life force
and Qi are one. Like fresh air, healthy Qi moves freely; like stale air,
stagnant Qi is heavy, oppressive, constrictive, and congestive.
Like air, Qi has its own movement and also activates the
movement of things other than itself. Just as the wind moves the
trees, grasses, and water, so Qi moves the chest, causing inhalation
and exhalation. People do not inhale Qi. Rather, Qi is the motive
force that establishes respiration. In this way, Qi is the cause and
also the eect.
The essence of food is also a form of Qi. This highly rened
essence is the source from which the material form of the body is
constructed. When the Qi of food and the Qi of air enter the body,
they become one entity known as “pure” or “righteous” Qi. Air Qi
represents the immaterial motivating aspect of Qi and Food Qi the
material or constructing aspect. Qi is both the foundation of
structure and the catalyst of transformation and movement.
Scholar Nathan Sivin relates that by the year 350 in Chinese
writings about nature, the word Qi meant “basic stu.” Hecomments that in Chinese thought there was a tendency
to think of stu and its transformations in a unitary way.… [Qi
is] simultaneously “what makes things happen in stu and
(depending on context) “stu that makes things happen” or
“stu in which  things happen.”  … Qi is often the material basis
of activity, but the activity  itself is often also describ ed as
Qi.…  This is not an easy idea for moderns, with their clear
distinction between substance and function, to grasp. The
ambiguity is impossible to overlook, but discourse was adapted
to it, and the readers for whom it was intended did not
complain that it is confusing. By the time a medical literature
developed, its authors tended to use Qi predominantly in the
functional sense. 3
Medical under standing was generated from ideas about  nature.
According to the ancient Chinese art of practical ecology, known as
Feng Shui (“Wind Water”), the earth has veins of energy that cours e
through it, hold it together, and act as a grid from which all life
derives its power. The movement of wind and water reects the
activity of Qi.
The forces of Qi can work to our advantage or disadvantage. By
closely observi ng the formation of mountains, growth of trees, ow
of water, move ment of wind, and patterns of light and shadow, the
practitioner of Feng Shui places us in a favorable relationship to
these forces, to derive maximum benet from the environment. The
object is to align human dwellings, objects, and activities with the
current of Qi. The point of focus is the relationship between the
person and the patterns of Qi. This protects and enhances our power
and good fortune. The doctor as gardener practices Feng Shui in
that he seeks to place human beings in a benecial relationship to
Qi.
THE MOTIVE  FORCE:  QIQi (pronounced “chee”) can be understood as the creative or
formative principle associated with life and all processes that
characterize living entities. All animate forms in nature are
manifestations of Qi. Qi is an invisible substance, as well as an
immaterial force that has palpable and observable
manifestations.
Qi has its own movement and also activates the movement of
things other than itself. Qi begets motion and heat. Within the
context of the human person, Qi is that which enlivens the body
and is dierentiated according to specic functional systems.
All physical and mental activities are manifestations of Qi:
sensing, cogitating, feeling, digesting, stirring, propagating.
One Chinese ideogram for Qi is comp osed of an upper radical
representing “rising vapor” and a lower radical denoting
“grain.” The steam that spirals from a pot of cookin g rice
symbolizes distilled essence, hence Qi can be transla ted as the
vapor of the nest matter. The highly rened essence of food
(Food Qi ) and air (Air Qi ) in the body become one entity known
as “pure” or “righteous” Qi. Defensive Qi (wei) is the activity of
adapting to inuences such as weather or mobilizing resistance
to pathogenic microorganism s and noxious substances in the
environment. Qi refers to resources the human organism
consumes, transforms, and transmits.
HEALTH IN THE  GARDEN
A garden is a dynamic self-regulating system that transforms
sunlight (Yang) and water (Yin) into the living tissue of vegetation.
Within the cycle of seasons, there is a time for sprouting, maturing,
ripening, harvesting, and composting. Through this process of
transformation the garden continuously sustains and re-creates
itself. This interplay of Yin and Yang is what enables life to
mushroom.Maximum growth in the garden derives from the proper balance
between the heat and light of the sun with the cool moisture of
water. The garden is healthy when rich growing conditions prevail
and when plants are resilient enough to tolerate adversity. An
occasional period of drought, a spring storm, an infestation of
insects, or the moldy fungus  that grows during periods of extended
humidity can be overcome by a vigorous ecosystem, adaptable
enough to recover once the hardship has passed.
The gardener does not make the garden grow. Nature does. The
gardener is an ally who prepares the soil, sows the seeds, waters,
and removes the weeds, placing plants in the proper relation to each
other and the sun. If the gardener did not tend the garden, it would
lose its unique  identity and grow wild, merging completely with its
surroundings to blend with the larger environment. The gardener
protects the integrity of the garden by promoting growth in some
areas, restrictin g it in others, adding compost to keep the soil fertile.
He observes and nurtures the interaction between the garden and
environment.
HEALTH IN THE  MICROCOSM OF A  HUMAN BEING
Both the garde n and the human body are microcosms of nature. The
processes, cycles, and conditions that exist in a garden can also be
observed in the life of a human being.
Like the earth, the human body is enveloped and permeated by
streams of Qi that link and enliven all its activities. The human body
is subject to similar rhythms and cycles as the garden. A person both
embodies and interacts with cycles—daily, monthly, seasonal, and
lifelong. Over millennia doctors observed cycles in nature and
conceptualized the body in these terms. They saw a human being as
a complete system unto itself with constellations of subsystems
within it. The body is not conceived of as cells, tissues, and other
structural components. Rather it is understood in terms of the
relationships among the constituents of form and process that
generate, regulate, and accumulate Blood, Moisture, and Qi.Just as earth is comprised of land, ocean, and atmospher e, so the
body is organized as Blood, Moisture, and Qi. The Blood  governs
tissue, the material form of the body. The Moisture  governs the
internal environment, the body’s inner ocean. The Qi governs the
shape and activity of the body and its process of forming and
organizing itself. Qi also means the totality of Blood,

QI, MOISTURE, BLOOD
Just as earth is comprised of land, ocean, and atmosphere, so
the body is organized as Blood, Moisture, and Qi. Blood  governs
tissue, the material form of the body. Moisture  governs the
internal enviro nment, the body’s inner ocean. Qi governs the
shape and activity of the body and its


. The
most delicious flavors of foods are developed by long
mastication, which gives the saliva time enough to act upon their chemical properties and begin the process of changing
and digesting them.
For instance, the changing of starch into dextrine and
grape sugar is the first process of digestion; if done by
mastication it develops a most delicious taste. If this most
important function is not performed in the mouth by the act of
mastication, the taste-buds are not only robbed of their rights,
but extra labor is put upon the stomach, and the process of
digestion much retarded and made more difficult.
Perfect mastication is the surest means of avoiding the
habit of over-eating, which is  so disastrous to the health and
so common among civilized people. Every pennyweight of
food taken into the stomach more than is necessary becomes
at once a leaden load upon the body. It is converted into a
poison. It so over-burdens the excretory organs that they
become torpid and diseased and Bright's disease,
constipation, and the long train of evils that follow are the
result.
Not long since, we dined with some friends whose
knowledge of the culinary art was very highly developed.
From memory we made an inventory of the quantity of food
consumed by one of the most advanced disciples of French
cookery; and according to our best calculations if the same
quantity of material had been eaten in its elementary state and
thoroughly masticated it would have taken about thirty-one
hours' continuous chewing to have disposed of the cargo.
The only excuse nature offers to man for creating him is
that she gives him liberty and the means of securing his
happiness and contentment. Yet nearly everything he does
with reference to his physical structure seems to be especially
designed to defeat this purpose.
There is a great deal of pleasure to be gained from eating,
but when our highly civilized man comes to perform this very
important function, he shovels in the provender with one
hand while he makes out a mortgage or figures per cent. with
the other. The result is that he gets no happiness from the
mortgage or per cent., but a great deal of unhappiness from
the provender; therefore, at the age of forty the majority of
men stand dejected and defeated, while half the amount of
study bestowed upon themselves and the inexorable laws of
nature that they have given to the foibles of fashion or the
fight for food would have brought health and abundant
vitality up to and even beyond the century mark.
Old age is the most valuable period of life. When the
strife and chase is ended we st and before our fellows with
accumulated knowledge, with no ambition to serve except the
common good, which should be given to the world in
exchange for what Mother Nature has given to us.
FEEDING CHILDREN.

THE first year of the baby's existence is the most trying and
hazardous period of its life. The frightful fatality among
children the first year after birth furnishes ample evidence
that something is wrong. The average mother or nurse knows
but little about the few simple la ws that nature has framed to
govern infant life. The greatest of all errors are made in
reference to feeding. The nurse or mother seems to think that
the least outcry or expression of disturbance is a demand or
evidence that baby must be fed, and straightway the place is
searched for something—something sweet —anything that
will temporarily give employment or divert the mind of the
child from its trouble, while in the great majority of cases it is
caused by too much or the wrong kind of food being given.
For the first twelve months, or until all the molar teeth
have appeared, a child should take nothing but liquid food.
Mother's milk if possible. If this cannot be supplied, then
whole, unsterilized cow's milk is the best substitute. The
practice of boiling or sterilizing milk is positively
mischievous. This subject is treated at some length in our
chapter on milk.
Dried or powdered milk and all kinds of "infant foods"
should be religiously avoide d. Putting milk through the
drying process destroys the cellular tissues of the fat globules,
and the butter fat is set free and becomes very difficult of
digestion. Every mother should read Dr. Fischer's "Infant
Feeding," which treats this subject at great length in the most
frank and scientific manner. Dr. Fischer gives the analysis of
"Nestle's Food," which he term s "a farinaceous, dried milk
food." He shows that this food has not quite one-sixth the
amount of fat, and only one-third the amount of proteids that
is to be found in mother's milk. Over one-half of the proteid
matter has been made insoluble by the drying process. Dr.
Fischer refers to "Horlick's Malted Milk" and a preparation
called "Milkine," both of which he shows to be about the
same in food value or more properly speaking, in lack of food
value as that of "Nestle's."
By the exercise of reasonable thought and intelligence a
child might be raised without ever giving but few expressions
or cries of disturbance or illness. To begin with, the mother-
to-be should surround herself only with that which is the most
pleasant and agreeable. Her diet should be selected with great
care. It should not be composed of too much calcareous
matter or starchy foods such as cereals, potatoes and legumes
which go to construct bone a nd cartilage. Moderate exercise
and deep breathing should be the most conspicuous part of
the daily duties. She should read the best books, write and
compose the best literature of which her mind is capable, she
should endeavor to create something, think the best and
loftiest thoughts, hear the best music, look upon the best
works of art, and commune closely with nature in all its
solemnity, poetry and grandeur. This will endow her child with a vivid and active imagination without which no great
thing has ever been accomplishe d. She should live as near as
possible in the aesthetic and keep her thoughts as near as
possible to the domain of ethics. She should endeavor to be
all that she would have her child become in character. If the
unsatisfied want of a strawberry will in some strange way,
through the mind, leave its impression upon the body of her
child, how much more certain are the higher, nobler, grander
thoughts to leave their indelible impression upon the
embryotic mind and heart.
When baby comes, the first thing done is to bundle it up
in three feet of foolish rags, putting its little limbs in a strait-
jacket, depriving it of its liberty and right to exercise which
nature so strenuously demands. Wh en it is taken out into the
air it is bundled and wrapped a nd rolled into more and more
wool, caps and cloaks, the air only being allowed to touch a
part of its face. It is propped up with pillows, and when its
little spine begins to ache and curve from the unnatural
weight it bears and it cries and weeps in anguish, telling in
the only language it has learned of the pain affectionate
ignorance is inflicting, it is given a dose of Lydia Killem's
Soothing Syrup, until from the effect of the powerful drug
and sheer exhaustion it falls into slumber awakening only to
suffer the same torture inflicted in the same way again and
again, day after day, until from want of natural nourishment,
fresh air, sunshine and exerci se, its cheeks grow pale and
wan, its vitality is lowered from week to week, and it passes
into the great unknown from which it has just emerged—
passes away like a drop of dew that reflected for an hour the
prismatic colors of a morning sun, and faded forever from
those who loved it most. Who is to blame? Who is
responsible for the tens of t housands of little ones who come
unbidden into a world and are thrust out of it by ignorance
and stupidity through a veil of sorrow and tears?
Mother's milk is preferable to all foods for a baby, and
upon it often depends the question of life or death. Mother's
milk, upon which so much depends, necessarily involves the
question of the mother's diet. Good milk—good baby food,
the thing upon which baby's health, maybe its life, depends,
cannot be made out of such things as tea and toast, coffee,
vinegar, pickles and pastries, gravies and condiments, canned
foods, greasy meats, fermented bread, wines and beer.
There is no period in life when diet is so important as
when it is taken second-hand in the form of mother's milk.
The diet of the mother should consist of pure, clean,
wholesome, nourishing foods such as fresh, unsterilized milk,
cream, nuts, fresh ripe fruits, fresh green vegetables, and
newly laid eggs, all of which can be taken without cooking,
without devitalizing them with fire.
If the above foods are partaken of by the mother, it will
stimulate the secretions of the breast and purify its contents
so that baby ills, especially such ailments as "three months'


	ask,	even	though	the
subject	is	totally	unknown	by	either	one.	For	instance,	the	tester	has	lost	an
object	and	begins	by	saying,	“I	left	it	in	my	office.”	(Answer:	No.)	“I	left	it	in
the	car.”	(Answer:	No.)	All	of	a	sudden,	the	test	subject	almost	‘sees’	the
object	and	says,	“Ask,	‘On	the	back	of	the	bathroom	door.’”	The	test	subject
says,	“The	object	is	hanging	on	the	back	of	the	bathroom	door.”(Answer:
Yes.)	In	this	actual	case,	the	test	subject	did	not	even	know	that	the	tester	had
stopped	for	gas	and	left	the	jacket	in	the	restroom	of	a	gasoline	station.
Any	information	can	be	obtained	about	anything	anywhere	in	current	or
past	time	or	space,	depending	on	receiving	prior	permission.	(Sometimes	one
gets	a	‘no’,	perhaps	for	karmic	or	other	unknown	reasons.)	By	cross-
checking,	accuracy	can	be	easily	confirmed.	For	anyone	who	learns	the
technique,	more	information	is	available	instantaneously	than	can	be	held	in
all	the	computers	and	libraries	of	the	world.	The	possibilities	are	therefore
obviously	unlimited,	and	the	prospects	breathtaking.
Limitations
Approximately	ten	percent	of	the	population	is	not	able	to	use	the	muscle-
testing	technique	for	as	yet	unknown	reasons.	The	test	is	accurate	only	if	the
test	subjects	themselves	calibrate	over	200	and	the	intention	of	the	use	of	the
test	is	integrous	and	also	calibrates	over	200.	The	requirement	is	one	of
detached	objectivity	and	alignment	with	truth	rather	than	subjective	opinion.
Thus,	to	try	to	‘prove	a	point’	negates	accuracy.	Sometimes	married	couples,
also	for	reasons	as	yet	undiscovered,	are	unable	to	use	each	other	as	testsubjects	and	may	have	to	find	a	third	person	to	be	a	test	partner.
A	suitable	test	subject	is	a	person	whose	arm	goes	strong	when	a	love
object	or	person	is	held	in	mind,	and	it	goes	weak	if	that	which	is	negative
(fear,	hate,	guilt,	etc.)	is	held	in	mind	(e.g.,	Winston	Churchill	makes	one	go
strong	and	bin	Laden	makes	one	go	weak).
Occasionally,	a	suitable	test	subject	gives	paradoxical	responses.	This	can
usually	be	cleared	by	doing	the	“thymic	thump,”	as	was	discovered	by	Dr.
John	Diamond.	(With	a	closed	fist,	thump	three	times	over	the	upper
breastbone,	smile,	and	say	“ha-ha-ha”	with	each	thump	and	mentally	picture
someone	or	something	that	is	loved.)
The	imbalance	may	be	the	result	of	recently	having	been	with	negative
people,	listening	to	heavy	metal	rock	music,	watching	violent	television
programs,	playing	violent	video	games,	etc.	Negative	music	energy	has	a
deleterious	effect	on	the	energy	system	of	the	body	for	up	to	one-half	hour
after	it	is	turned	off.	Television	commercials	or	background	are	also	a
common	source	of	negative	energy.
As	previously	noted,	the	muscle-testing	method	of	discerning	truth	from
falsehood	and	the	calibrated	levels	of	truth	has	strict	requirements.	Because	of
the	limitations,	calibrated	levels	are	supplied	for	ready	reference	in	prior
books,	and	extensively	in
Truth	vs.	Falsehood
.
Explanation
The	muscle-testing	technique	is	independent	of	personal	opinion	or	beliefs
and	is	an	impersonal	response	of	the	field	of	consciousness,	just	as
protoplasm	is	impersonal	in	its	responses.	This	can	be	demonstrated	by	the
observation	that	the	test	responses	are	the	same	whether	verbalized	or	held
silently	in	mind.	Thus,	the	test	subject	is	not	influenced	by	the	question,	as
they	do	not	even	know	what	it	is.	To	demonstrate	this,	do	the	following
exercise:
The	tester	holds	in	mind	an	image	unknown	to	the	test	subject	and	states,
“The	image	I	am	holding	in	mind	is	positive”	(or	“true,”	or	“calibrates	over
200,”	etc.).	On	direction,	the	test	subject	then	resists	the	downward	pressure
on	the	wrist.	If	the	tester	holds	a	positive	image	in	mind	(e.g.,	Abraham
Lincoln,	Jesus,	Mother	Teresa,	etc.),	the	test	subject’s	arm	muscle	will	go
strong.	If	the	tester	holds	a	false	statement	or	negative	image	in	mind	(e.g.,
bin	Laden,	Hitler,	etc.),	the	arm	will	go	weak.	Inasmuch	as	the	test	subject
does	not	know	what	the	tester	has	in	mind,	the	results	are	not	influenced	by
personal	beliefs.Correct	Muscle-Testing	Technique
Just	as	Galileo’s	interest	was	in	astronomy	and	not	in	making	telescopes,
the	Institute	for	Advanced	Spiritual	Research	is	devoted	to	Consciousness
research	and	not	specifically	to	muscle	testing.	The	DVD,
Power	vs.	Force
(Veritas	Publishing,	[1995],	2006),	demonstrates	the	basic	technique.	More
detailed	information	about	muscle	testing	can	be	found	on	the	Internet	by
searching	for	‘kinesiology’.	Numerous	references	are	provided,	such	as	the
College	of	Applied	Kinesiology	(
www.icak.com
),	and	other	educational
institutions.
Disqualification
Both	skepticism	(cal.	160)	and	cynicism	calibrate	below	200	because	they
reflect	negative	prejudgment.	In	contrast,	true	inquiry	requires	an	open	mind
and	honesty	devoid	of	intellectual	vanity.	Negative	studies	of	behavioral
kinesiology	(mscle	testing)
all
	calibrate	below	200	(usually	at	160),	as	do	the
investigators	themselves.
That	even	famous	professors	can	and	do	calibrate	below	200	may	seem
surprising	to	the	average	person.	Thus,	negative	studies	are	a	consequence	of
negative	bias.	As	an	example,	Francis	Crick’s	research	design	that	led	to	the
discovery	of	the	double	helix	pattern	of	DNA	calibrated	at	440.	His	last
research	design,	which	was	intended	to	prove	that	consciousness	was	just	a
product	of	neuronal	activity,	calibrated	at	only	135.
The	failure	of	investigators	who	themselves,	or	by	faulty	research	design,
calibrate	below	200	(all	calibrate	at	approximately	160),	confirms	the	truth	of
the	very	methodology	they	claim	to	disprove.	They	‘should’	get	negative
results,	and	so	they	do,	which	paradoxically	proves	the	accuracy	of	the	test	to
detect	the	difference	between	unbiased	integrity	and	nonintegrity.
Any	new	discovery	may	upset	the	apple	cart	and	be	viewed	as	a	threat	to
the	status	quo	of	prevailing	belief	systems.	That	a	clinical	science	of
consciousness	has	emerged	which	validates	spiritual	Reality	is,	of	course,
going	to	precipitate	resistance,	as	it	is	actually	a	direct	confrontation	to	the
dominion	of	the	narcissistic	core	of	the	ego	itself,	which	is	innately
presumptuous	and	opinionated.
Below	consciousness	level	200,	comprehension	is	limited	by	the
dominance	of	Lower	Mind,	which	is	capable	of	recognizing	facts	but	not	yet
able	to	grasp	what	is	meant	by	the	term	‘truth’	(it	confuses
res	interna
	with
res	externa
),	and	that	truth	has	physiological	accompaniments	which	are
different	from	falsehood.	Additionally,	truth	is	intuited	as	evidenced	by	the
use	of	voice	analysis


, 162, 165, 179; Exer
cises, 1� 144, 209,210, 214 ;exhaustion,
37; merid ian, 70, 162, 165, 177; problems
of, 143, 214
Hemorrho ids, 154, 214
Hepatitis, 214
Herbs, 23-24, 139, 171
Hsien, 201
Hyper-and hypog lycemia, 60, 216
Hystuectom y,43
Impotence, 15S, 214
Indigestio n, 103
Insomn ia, 71, 214
Insulin, 40
Internal Organ Relaxation, 1S8-160, 208,
210, 212, 21S
Intestines, see Large or Small
lmtstines
Iodine, 133
Jeo-Mo meridi an, ISS, 199
Kidney: 62, 1S2; Exen:ise, 1Sl-1S 2, 209,
210, 211, 213, 214 ; meridian, ISS, 162,
178; problems of, 68, 214
Kim Bong Han, 160, 161
Kingdom: Animal, 220; God, 220-2 21;
Human, 220; Vegetable, 220
Kirlian photograph y. 32 Index
..._.Tse, 14, 19
Large Heave nly Cycle, 203-204, 210
Large infatine: 65; meridian, 162, 165, 175
Laxat ives, 110
· -..... Lew is, Thomu, 161
""" Liver: 58, 66, 67; cancer, Ill; Bxercile,
149-1 51, 209, 210, 211, 212, 214, 215,
216 ; meri dian, 155, 162, 181
Lordosos, I 52
Lower Back Exen: ise, 152-154, 209,
210:211, 21S
' Lower Body and Sexual Glands Exen:ile,
ISS-1S7, 209, 212, 214, 215
Lumbago, IS2
Lung: 6S, 68; asthma, 139; bronchial
tubes, 139; coughing, 138; Exen:ise, 138-
144, 209, 210, 211; meridian, 162, 165,
172-174
Menopau se, 94
Menstruation: problems of, 214
Meridian: 34, 69, 160-16 3; Massage,
160-166, 209, 211, 212 ; Medi lllion, 37,
171-181, 209; Points o f Entty and Exit, 162
Monkey Exe n:ise, 62-63
Moonlight Contemplation, 184
Mother and Child Law, S4-5S
Mouth: Exm:ises, 130-13 2, 209, 211,
213, 216 ; problems of, 130, 132,216 : llli
va, 130-131
Muscle, 66
Near- and fars ightedoess, see E�. �
lems of
Neck: 113; pain, 134
Nei Ching, 29, 160
Nerve: 4S, 66, 67, 68, 71, 79, ISS; problems
of, 214
North Star Meditation, 182-184
Nose: Exercises, 127-128, 208, 212, 213;
sinus, 127
'-.. Obesity, 107-108, 163, 21S
Overacidit y, 148, 21S
'
223 Pancreas gland, 40, 41
Pineal gland, 40-4 1, 87
Pituitary gland, 40-4 1
Pneumo nia, 21S
Polyps, 154
Prematwe ejaculati on, 155
Prematwe labor, 95 Prostate gland: 88; cancer, 93;
problems of, 215
Prostatec tomy. 43
Reverse Crane I, 188-190, 210, 211, 215
Reverse Crane 0, 190-19 2, 210, 211, 215
Rheuma tism, 210
, Ringing ears, see Ear, probknu of
Runny nose, see Nose
Sciatica, 21 S
. Seven Glands System, 39-43, 87, lSI
-..... Sex glands, 39�. 41, 42-43, 67, 199-
200
Shoulder: pain, 68, 1 34
Sitting position, 117-119
Skin, 61, 6S, lSI
Sleep: as energizer, 33-34; position, 120-
121, 139
Slipped discs, 152
Small Heavenly Cycle, 201 -203, 210
Small intestines: 57; meridian, 162, 165, 177
Snori ng, 139
Solar Plexus Exerc ise: 107-112,209, 211-216
Spine: 87, 152; probl ems, 68
Spleen -pancreas: 60, 66; meridian, 70, ISS
162, 176
Standing position, 119
"' SIOmach: 60, 102; cancer, 148; Heal ing
Exerc ise, 148-149, 209; indigestion, 148;
meridian, 162,164, 176;pQn, 21S
Silas, 13, 37, SO
Sun Worship Exercise, IS4-1S S, 210, 214
Sunlight Conlem plation, 184
T'ai Chi Cluan, 16, 80
Tao of Revitalization: history of, 14; u
therap y, 16; types of, 14-15 Tao TeChing,
19, 170, 194
Taoism: Eight Pillan of, 19-28; symbol of
(Pa-Kua), 20, 64
Techniques for Relieving Pain, 134-13 5,
209, 210
Tennis elbow, 135, 210, 216
Tension,37
Thymus aJIDCI, 40, 41, 87
Thyroid aJIDCI: Exemse, 133, 216 ; iodiDe,
133; problems of 216
naer Exen:iiC, 58-59
Toe WilaJina and Body Stletchina, IS7-IS8,
208, 211, 214, 216 Index
Tooth decay, see MOUlla, probknu of
Toxins, lSI, 157
Triple Heater meridian, 162, 165, 179
Tu-Mo meridian, 199
Tuberculosis, Ill, 216
Tui-Na, 2S
Turtle: Exercise, 45, 113-116, 209, 210,
211,212,213, 214,21S, 216 ;mebho6sm,
114; nervous system, 113-114
Twelve Ne rve Exercises, 45, 79-86, 209,
214, 215, 217
Twelve Zodiac Exercises, 43, Sl, 71-79, 209
212, 217
Ulcer, 215, 216
Varicose veins, 163
Vertigo, 213
--.,...., Vilamin D, IS4
'V omiting, 215, 217
224 Walking, 120
Watches, 70-79
Water retention, 163,164
Weight Reduction Exercise, 145-148, 209,
211, 215
Wrinkles, 133, 211
Yellow Emperor, 14, 19 <|eot_id|><|begin_of_text|>Eckhart Tolle

Stillness Speaks

Introduction

A true spiritual teacher does not have anything to teach in the conventional sense of
the word, does not have anything to give or add to you, such as new information,
beliefs, or rules of conduct. The only function of such a teacher is to help you
remove that which separates you from the truth of w ho you already are and what
you already know in the depth of your being.  The s piritual teacher is there to
uncover and reveal to you that dimension of the inn er depth that is also peace.

If you come to a spiritual teacher or this book loo king for stimulating ideas,
theories, beliefs, intellectual discussions, then y ou will be disappointed. In other
words, if you are looking for food for thought, you  won't find it. And you will miss
the very essence


 you. I
thought it might be the stage lights or the ambient atmospher e in the
arena, but ther e was no halo ar ound the lady who intr oduced you.
Then something even stranger happened. Dr. Wayne, you were
talking about Saint Francis and befor e my very eyes, you transformed.
Your body was clad in a long robe and your featur es transformed so
that you were Saint Francis of Assisi. It lasted for only a moment, but
it was powerful, emotional, and very, very r eal.
But then something even stranger happened. You began to talk
about Lao-tzu, and you transformed into him! A long braid taileddown your back, and I could see your face completely transform into
Lao-tzu. Again, it only lasted for a moment, but the experience will
last with me for ever.
At intermission,  Dad went to the restroom and I stood up to stretch
my legs (and dry my eyes). I felt a warm hand fill mine and I looked
down to see a little lady, very old and with a wonderful smile, and she
was urging me to sit beside her. I sat, and she stared straight into my
eyes. She told me that she kept staring at me because I was glowing
with light and she felt like she was watching an angel. I was transfixed
by her eyes, thinking that I knew her somehow because I recognized
her twinkly green eyes. She and I talked, at times saying the same
thing at the same time. Things like “We are all the same” and “Ther e
is only love” and other deeply spiritual things. It felt like a dr eam, and
befor e we knew it you were onstage again, creating your magic. I
decided I needed to perpetuate contact with her and would get her
name and number after the show. Despite my good intentions, when
the show  ended  and we got up to leave, she had disappear ed. This
surprised me because she had been sitting two seats away from me
and I never saw her leave.
Dad and I left, and as I was backing the car up in the parking lot I
caught sight of my own eyes in the rearview mirror. And that’s when I
realized wher e I had seen those twinkly gr een eyes befor e.
Impossible? Maybe … not. I have no explanation for any of the
things I experien ced that night, but every day I give thanks that I was
able to “experience the miracul ous” with Dr. Wayne in such a unique
and lovely way.
Namaste,
Brenda Babinski
If you are wondering about her “twinkly green eyes” reference, it makes
perfect sense to me because I readily recall Marcelene, the mother of seven
of my children,  telling me of her experience giving birth to her firstborn
son, Shane. In the hospital she was struggling in labor and didn’t wish to
use anesthesia. A nurse with distinct red hair came to her side, wiped her
brow, spoke soothingly and lovingly to her of how to breathe, and stayed
with her throughout the entire birth process. When she inquired the next dayabout this wonderfully helpful nurse and how she could properl y thank her,
she was told that no one of that description had ever worked in that hospital.
Angelic guidance—perhaps. And Brenda’ s encounter with her very old
little lady may also have been an encounter with her highest self (see
Chapter Three ).
I include  Brenda ’s letter here in the beginning to give you a sense of what
is possib le when  you begin to assume the feeling of a wish fulfilled, as I
detail in Chapter Six. My first thought upon reading Brenda’ s words came
directly from my ego, which declared, You were probably Lao-tzu and then
Saint Francis in two of your previous lives, and why not. Look how
important you are and all that you are doing to make this a more spiritually
awakened place.  Then I talked by telephone with author Anita Moorjani in
Hong Kong and read her the letter, and she quickly put my ego-driven
thoughts to rest. She said that her experience of being on the “other side”
was perfectly clear on one thing : Everything is happening at once. There is
no past or future, only one and only now. And that the closest she could
come to this idea was that these are all parallel lives.
Now I know how perplexing it is to contemplate this idea of no past, no
future, and no linear consciousness, especially since the brain (which is the
only thing we have to do this contemplating with) is in a body that is linear
and did have a beginning and will have an end. It is simply one of the great
mysteries, this idea of everythin g happening at once, yet in my dream state
and occasionall y in deep meditation I have had a glimp se of this
nonlinearity. I urge you to read Anita’ s book, Dying to Be Me, to gain
perhaps a bit more understanding of how the now/oneness appeared to her
as she embarked upon her healing journey away from a certain death
prognosis.
As you read Wishes Fulfilled  I encourage you to take notice of the
importance of being able to feel in your body what you desire to manifest.
Pay particular attention to what it means to know  within that you are truly a
Divine being here in the material world of ours on Earth. I repeatedly
emphasize, in the pages that follow, the importance of your imagination in
creating a wishes fulfilled life. But your imagination is strictly a domainthat’s controlled by your thinking processes. Once you place a thought into
your imagination about who you want to become, I encourage  you to live
from that end, as if it had already materialized into the physical realm.
And this is precisely what I have been doing with the teachings of both
Saint Francis and Lao-tzu for many years: living their messages
intellectually; writing about them, lecturing on them, analyzing them,
interpreting them—all in my imagination. But now at this time in my life, I
have gone beyo nd my intellect when it comes to the teachings of these
Divine masters. When I appeared onstage that evening in Vernon, B.C., and
when I spoke to that audience in Assisi and felt myself overwhe lmed by the
presence of Saint Francis, I was feeling  them in my body, living their
messages as if they were me—or, in other words, assuming the feeling of
the wish to know their truths as already fulfilled.  And when you are able to
passionately feel whatever it is that you wish to have or become, as long as
it is aligned with your highest self—that is, God—you become it and it
becomes you.
When I teach these profound  messages, they are way beyond an
intellectual exercise. I feel them, and this is what Brenda Babinski observed
in those fleeting  moments while I was onstage. Imagine it; live as if it were
your reality; allow no detractors; but, most important, assume the feeling of
it, and you will merge with it and it will merge with you so that it is no
longer a duality—it is you becoming one with what you desire.
That same evening Brenda came to see me, as I sat onstage and signed
books, the entire hockey arena  was filled with orbs as if to confirm the
conver gence of the truths of both Saint Francis and Lao-tzu as I assumed
the feeling of these spiritual truths in the core of my being. (See photo
insert.) Those orbs also appeared in photographs at the churc h in Assisi
where I felt in my body the presence of Saint Francis as I stood and spoke
where he had lived and spoken. (Again, see photo insert.) I do not believe
that my being seen by an audie nce member as actually transforming into
these great teachers is an indica tion that I might have lived as them many
centuries ago. I know that when you begin to go beyond the intellect and
feel the presence of what you most desire as an already present fact, and
live from it with unabated passion, you merge into it, and come to know the
truth that the laws of the material world do not apply in the presence of the
God-realized.Nicollette
I have chosen to relate one additional story here in the beginning of
Wishes Fulfilled  that brings home the most salient feature of this book. That
is, that there exists within all of us a Divine spark, called the I am that I am,
and when it is kindled and nourished, it is capable of miracle-making at an
astonishing level.
In May of 2011 I met a group of women, including a mother and her 20-
year-old daughter, while on a walk along the oceanfront on Maui. Linda, the
mom, recognized me, and we began a brief conversation. As I looked at her
daughter, Nicoll ette, it was obvious that she was suffering from some kind
of facial  paralys is that had disto rted her features—the muscle activity in the
entire left side of her face appe ared to be frozen. Something motivated me
to reach out and touch her face and ask her what was happenin g. And then
began a saga that I have chosen, with permission from both of them, to
relate here in this book


 abdomen to the shoulder in order to hit out or to the throat to shout. When we
suppress these impulses the emotional energy of the anger becomes stuck in the shoulder or in the throat and tenses the muscles
tension there.
If this tension is not released by other means it may become permanent and if we continue our suppressive behaviour pattern, these
muscles become permanently severely contracted. In joints surrounded by contracted muscles we easily develop arthritis, while
contracted throat muscles give us a weak voice and possibly stuttering and other speech and throat problems.
The muscle armouring becomes stronger and stronger with advancing age because we tend to repeat our set behaviour pattern over
and over again. This then forms our distinctive facial features, our body structures and our increasing rigidity. There are, of course,
other factors that contribute to shap ing our body and making it more inﬂexible, such as heredity, nutrition and occupational muscle
use.
PAIN AND DISEASE
There are many reports that demonstrate the strong inﬂuence of our feelings and emotions on health and disease. One example is a
study of the survival rate of women with breast cancer. After ten years 70% of those who reacted to the diagnosis with a ﬁghting spirit
were still alive, while those who reacted with denial had a 50% survival rate, stoic acceptance gave 25% and of those who felt
hopeless and helpless only 20% survived.
Other ﬁndings show that cancer frequently is diagnosed about a year after a traumatic event, such as losing a spouse. Also the
negative effect of mental depression on our immune system is well known, while we feel and to some degree are invincible when we
are in love. Our digestive juices are inhibited when we are upset or stressed, and asthma attacks may be triggered by fear or
apprehension.
Generally, we can distinguish between acute or immediate inﬂuences of strong emotions and the long-term or chronic effects of
unexpressed emotions. The immedi ate reaction is due to the direct inﬂuence of our feelings on the hormone-producing endocrine
glands and on the nervous system. More insidious, however, are the long-term effects of muscle armouring caused by suppressed
emotions.
At the physical or body level this leads to poor blood circulation and a reduced supply of nutrients to the affected area while metabolic
wastes and toxins tend to accumul ate similar to sediments in a slow-ﬂowing part of a river. In addition, permanently contracted
muscles generate a great strain on associated joints. A combination of these factors makes us susceptible to the development of
arthritis. Armouring of the chest and diaphragm commonly leads to respiratory diseases.
Wilhelm Reich found that his cance r patients had severely inhibited sexual energies caused by strong armouring in the pelvic and
abdominal areas. Those patients who could most successfully free their sexual energies had the best chances of recovering. He
regarded cancer as a'shrinking biopathy' of the total energy ﬁeld of the patient. This shrinking was seen as a forerunner and not as a
consequence of the disease. Tumours are only the ﬁnal stage of the shrinking process. When he succeeded in regressing  the
tumour, making it disappear, without revitalising the general energy ﬂow, the patient would die anyway. Spontaneous remissions, on
the other hand, may in some instances be due to a revitalised energy ﬂow.
Another aspect of armouring is the generation of pain. The resistance of a contracted muscle to the ﬂow of energy produces pain
similar to the heat produced by the resistance of a thin wire to the ﬂow of electricity. Short-term muscle contraction uses energy,
therefore it causes no pain and can be used as a defence against expected emotional or physical pain.
However, if a muscle remains contra cted with continued energy ﬂow, pain is produced either directly or noticeable as tenderness only
when the muscle is pressed. I often could stop pain in patients immediately by pressing into tense muscles or relax them with other
methods. Finally, in a permanently contracted muscle that has become like a rope or sheet, the energy ﬂow to the area is so
diminished that there is no pain, even when pressed. Repeated deep  muscle massage may eventually restore energy ﬂow and
temporary pain to the muscle. Some individuals can clairvoyantly perceive these energy ﬂows.
Another problem with suppressed negative emotions is the possibility that under provocation they may be released explosively in an
act of violence. This pattern is now very common in our society. On the other side of the fence are those sensitive souls who are full
of bottled-up feelings and emotions but unable to release and expres s them. This drains their vitality and they suffer from poor
circulation with low blood pressure, cold hands and feet and lack of energy.
BODY  LANGUAGE
Our emotions have a strong inﬂuen ce not only on our glands and inner organs but also on our external body structure. Certain
emotions are traditionally linked with problems in certain organ functions. Anger, for example, damages the liver and conversely,
irritability and quick temper are partly caused by liver problems. In a similar way, grief, negativity and anxiety are linked to the lungs;
fear to the kidneys and intestines; excessive laughter or lack of joy to the heart and worry to the spleen.
Emotions, if not released in outwar d action, solidify by causing musc le contractions. The stronger the energetic charges of the
emotion, the stronger the muscle contractions. Other parts of the body, on the other hand, may be more or less blocked off from the
ﬂow of emotional energies, and these parts will become weak and start wasting. By examining our body, we can get a reasonably
good idea of the kind of emotional problems that have helped to shape it and, furthermore, of the corrective measures to be taken in
order to improve ourselves
The following compilation can be only a summary one; for further information see "Body-Mind" by Ken Dychtwald.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 4/7SUMMAR Y OF BODY  LANGUAGE
Legs
Show how we move through life:
Weak, underdeveloped  : no ﬁrm stand in life.
Massive, overdeveloped :  rigidly grounded - needs to explore, let go.
Fat, sluggish :  to move through life - needs enthusiasm, jogging.
Thin tight :  moves energetically through life but often erratic, not  gracefully - needs to develop tranquillity.
Pelvis
Shows condition of our sexuality :
Front tipped downward,  causing hollow back (lordosis ) : usually strong sexual energy, but full ﬂow is blocked through constant self-
control, not able to let go - develop faith in higher guidance.
Front tipped upward,  causing ﬂat low back : lessening of sexual focus, lack of tender feelings in the lower part of the body - learn to
lower attention from chest to lower abdomen, develop tender emotions.
Belly
The centre of emotions as they relate to ourselves.
Enlarged in upper half : rugged, outgoing, masculine - develop more tender feelings.
Enlarged in lower half :  blocked energy ﬂow to pelvis and legs, especially if abdominal wall is hard - let go.
Moderately enlarged :  if belly is soft and back not very hollow -good contact with body vitality, possibly emotionally too soft.
Overall enlarged but obese :  usually poor contact with vital energies
Overall ﬂat, contracted : too much mental control, no 'gut feelings', strong emotional blocks (fear, anxiety) - develop tender
emotions, have faith, let go.
Chest
Modiﬁes our emotions as they relate to our intentions with reference to ourselves.
Narrow contracted :  feeling of inferiority, lack of power, unexpressive  - learn to communicate, to give, chest breathing.
Wide expanded : feeling of superiority, power, expressive - learn to experience tender feelings within, especially in pelvis, learn from
others, abdominal breathing.
Shoulders
Show how we carry our burdens through life.
Bowed rounded :  feel overburdened - develop power, chest breathing, have faith.
Raised :  chronic fear - anxiety-releasing therapy, chest breathing.
Square :  carries responsibility - relax.
Forward hunched :  fear of being hurt, self-protection - develop power, chest breathing.
Pulled back, retracted : forceful control or suppression of unwanted emotions, especially anger - let go, express yourself in a
suitable way.
Narrow :  cannot shoulder responsibilities - become more powerful.
Right side lower :  interacts in a predominantly masculine way.
Left side lower :  interacts in a predominantly feminine way.
Arms
Show how we express ourselves in physical actions.
Weak, underdeveloped :  lack of initiative and physical expression - learn to communicate through your arms.
Massive, over- muscled :  insensitive, forceful interactions, lack of grace - learn to be gentle.
Thin, tight :  inability to hold on to anything - become more peaceful, settled.
Fat, underdeveloped :  sluggishness in expressing yourself - become stimulated, animated.
Upper Back
A channel for the expression of forceful or violent emotions.
Soreness, hump :  repressed anger or hitting reﬂex - let go, hit a pillow or sand bag.
Neck
Reﬂects tension between body emotions and mental control.
Bent forward :


 relationships follow
certain patterns — and you may remember things that happen ed in the
past or see them more clearly. That is fine and can be helpful, but it is not
essential. What is essential is your conscious presence. That  dissolves the
past. Th at is the transformative agent. So don’ t seek to understand the
past, but be as present as you can. The past cannot survive in your
presence. It can only survive in your absence.CHAPTER FIVE
T H E  S T A T E  O F  P R E S E N C E
IT’S NOT WHA T YOU THINK IT IS
Y ou kee p talkin g about the state of pr esence as the key. I think I
understand it intellectually, b ut I don’ t know if I have ever truly
experienced it. I wonder — is it what I think it is, or is it something
entir ely differ ent?

It’ s not what you think it is! Y ou can’ t think about presence,  and the
mind can’ t understand it. Understanding presence is being  present.
T ry a little experiment. Close your eyes and say to yourself: “ I wonder
what my next thought is going to be.” Then become very alert and wait
for the next thou ght. Be like a cat watching a mouse hole. Wha t thought
is going to come out of the mouse hole? T ry it now.

W ell?

I had to wait for quite a long time befor e a thought came in.
Exactly. As long as you are in a state of intense presence, you a re free of
thought. Y ou are still, yet hig hly alert. The instant your c onscious
attention sinks below a certain l evel, thought rushes in. The men tal noise
returns; the stillness is lost. Y ou are back in time.
T o t est t heir deg ree of presence, some Zen masters have been k nown to
creep up on their students from behind and suddenly hit them with a
stick. Quite a shock! If the student had been fully present and in a state
of al ertness, if he had “kept his loin girded and his lamp burning,” which
is one of the analogies that Jesus uses for presence, he would have
noticed the master coming up from behind and stopped him or stepped
aside. But if he were hit, that w ould mean he was immersed in thought,
which is to say absent, unconscious.
T o s tay present in everyday life, it helps to be deeply roote d within
yourself; otherwise, the mind, which has incredible momentum, will drag
you along like a wild river.

What do you mean by “r ooted within yourself”?

It m eans to inh abit your body fully. T o always have some of your
attention in the inner ener gy fie ld of your body. T o feel the body from
within, so to speak. Body awareness keeps you present. It anchors you in
the Now (see chapter 6 ).
THE ESOTERIC MEANING OF “W AITING”
In a sense, the state of presenc e could be compared to waitin g. Jesus
used the analogy of waiting in s ome of his parables. This is not the usual
bored or restless kind of waiting that is a denial of the present a nd that I
spoke about already. It is not a w aiting in which your attention i s focused
on some  point in the future and t he present is perceived as an undesirable
obstacle that prevents you fro m having what you want. There is a
qualitatively dif ferent kind of waiting, one that requires your totalalertness. Something could happen at any moment, and if you are not
absolutely awak e, absolutely still, you will miss it. This is the  kind of
waiting Jesus talks about. In tha t state, all your attention is in the Now.
There is none left for daydreaming, thinking, remembering, anticipating.
There is no tensi on in it, no fear, just alert presence. Y ou are pre sent with
your wh ole Being, with every cell of your body. In that state, the “you”
that has a past a nd a future — the personality, if you like — is hardly
there an ymore. A nd yet nothing of value is lost. Y ou are still essentially
yourself. In fact, you are more fully yourself than you ever were before,
or rather it is only now  that you are truly yourself.
“Be like a serva nt waiting for th e return of the master,” says Jesus. The
servant does not know at what hour the master is going to com e. So he
stays aw ake, alert, poised, still, lest he miss the master ’ s arrival. In
another parable,  Jesus speaks of the five careless (unconscious) women
who do not have  enough oil (co nsciousness) to keep their lamps burning
(stay present) and so miss the br idegroom (the Now) and don’ t get to the
wedding feast (enlightenment). These five stand in contrast to  the five
wise women who have enough oil (stay conscious).
Even the  men who wrote the Go spels did not understand the me aning of
these parables, so the first misinterpretations and distortions crept in as
they were written down. W ith subsequent erroneous interpretations, the
real meaning was completely lost. These are parables not abou t the end
of th e w orld but about the end of psychological time. They po int to the
transcendence of the egoic mind and the possibility of living in an
entirely new state of consciousness.
BEAUTY ARISES IN THE STILLNESS OF YOUR PRESENCE
What you have j ust described is something that I occasionally ex perience
for brief moments when I am alone and surr ounded by natur e.

Y es. Zen  maste rs use the word  satori  to  describe a flash of insight, a
moment of no-mind and total presence. Although satori  is not a lasting
transformation, be grateful whe n it comes, for it gives you a  taste of
enlightenment. Y ou may, indeed, have experienced it many times withoutknowing what it is and realizing its importance. Presence is needed to
become aware of the beauty, the majesty, the sacredness of nature. Have
you eve r gazed up into the infinity of space on a clear night, a westruck
by t he absolute stillness and i nconceivable vastness of it? Have you
listened, truly listened, to the sound of a mountain stream in the forest?
Or to the song of a blackbird a t dusk on a quiet summer evening? T o
become aware of such things, th e mind needs to be still. Y ou ha ve to put
down fo r a moment your personal baggage of problems, of past and
future, a s well as all your knowledge; otherwise, you will see but not see,
hear but not hear. Y our total presence is required.
Beyond the beauty of the extern al forms, there is more here: so mething
that cannot be named, someth ing inef fable, some deep, inner, holy
essence. Whenever and wherever there is beauty, this inner essence
shines through somehow. It only reveals itself to you when you are
present. Could it be that this nam eless essence and your presence are one
and the same? W ould it be there  without your presence? Go de eply into
it. Find out for yourself.

When you experienced those m oments of presence, you likely didn’ t
realize th at you were briefly in a  state of nomind. This is because the gap
between that state and the influx of thought was too narrow. Y our satori
may only have lasted for a few seconds before the mind came in, but it
was ther e; otherwise, you would not have experienced the beauty. Mind
can neither recognize nor create  beauty. Only for a few seconds, while
you were completely present, was that beauty or that sacredness there.
Because of the narrowness of that gap and a lack of vigilance and
alertness on your part, you were probably unable to see the fundamental
dif ference between the perception, the thoughtless awareness of beauty,
and the naming  and interpreting of it as thought: The time ga p was so
small th at it seemed to be a sing le process. The truth is, however, that the
moment thought came in, all you had was a memory of it.The wider the time gap between perception and thought, the more depth
there is to you a s a human being, which is to say the more consc ious you
are.
Many pe ople ar e so imprisoned in their minds that the beauty of nature
does not really exist for them. They might say, “What a pretty flower,”
but that’ s just a  mechanical mental labeling. Because they are  not still,
not pres ent, the y don’ t truly se e the flower, don’ t feel its essence, its
holiness — just as they don’ t know themselves, don’ t feel their own
essence, their own holiness.
Because we live in such a mind-dominated culture, most mo dern art,
architecture, music, and literatur e are


 tbsp vinegar, and 1 tsp of allspice.
Clean all vegetables, removing stem from snow peas, slicing white stalk
and green leaf of bok choy into strips, slicing yellow squash lengthwise and
then into half circles.
You can make attractive planks out of the zucchini by trimming off each
end, and then cutting in half, then half again.
Stand each barrel of squash on end and slice down into
 " planks.
Dice red onion, then slice carrot s oriental style as thin as possible at a 45-
degree angle into ovals.
Slice leek in similar fashion across stalk into ovals.
Put orange juice, honey, allspice, and vinegar into a blender, then pour
into a suitable-sized steam pot.Cover with all the vegetables and simmer 15–20 minutes until tender.
Very succulent!
String Beans
1 lb green beans (cut tips, wash, and cut into any size piece desired).
Add: 1 onion chopped, some soup stock (just enough to keep beans
moist).
Stew approximately 50 minutes (until tender).
Sweet Potato
Cut of f tips and wash.
Perforate potato with knife to let steam escape and place in casserole
(covered for soft skin, uncovered for crisp skin).
Bake in low oven for 2 to 2½ hours.
Tomatoes, Grilled
Slice tomatoes in half.
Put in pan, sliced side up, and cover each half with chopped onions.
Bake in a low oven 1 hour.
Save juice to put into soup.
Green T omato Mincemeat
1 qt green tomatoes, 2 oz golden raisins, ½ cup brown sugar, ¼ cup
water, 2 oz seeded raisins, ¼ tsp cloves, ¼ cup wine vinegar, along with 1
pt of tart apples.
Put tomatoes through coarse chopper.
Combine all ingredients except apples.
Heat to tender about 30 minutes, stirring.
Add chopped apples and cook until thick.Tomatoes Stuffed with Mixed V egetables
4 tomatoes (hollowed out as the vessel), vegetables: a variety, as much as
desired, 2 tomatoes and 6 garlic cloves (the sauce).
Wash tomatoes well.
Hollow out the 4 tomatoes.
Cut the vegetab les into small pieces and boil in a little water for half an
hour.
Put cook ed vege tables in the tomatoes and place them in a baking dish
without the lid.
In the blender, blend the 2 tomatoes and garlic.
Spread sauce on top of each tomato.
Preheat oven to 350 degrees for 10 minutes.
Turn it of f and put tomatoes in for another 10 minutes.
Zucchini
Combine: sliced  zucchini, raw chopped onion, chopped tomatoes, and a
touch of soup stock.
Stew for 20 minutes or cut squash into small pieces and place in a baking
dish. In the blender, blend the tomatoes, onion, and 4 garlic cloves.
Pour sauce over squash and bake 1½ hours at 200–250° F.
Zucchini and Rice
½ lb or ganic brown rice, 1 carrot, 1 zucchini, and 2 garlic cloves.
Wash the rice and vegetables well.
Put rice in a baking dish and add chopped up parsley, carrot, celery, and
zucchini squash.
At the same time blend tomato  and garlic in the blender and spread on
top of the rice and vegetables.
Bake in the oven for 1½ hours at 250°F.
Zucchini and T omatoesSD6 small zucchini sliced, 1 mediu m or large onion chopped, 2-3 tomatoes
chopped, plus garlic and herbs to taste (thyme, mace, marjoram).
Saute onion, tomatoes, and seasonings in a little water.
Add zucchini when half done, and simmer.
Serve as a vegetable or potato topping.
Spaghetti with BeetballsYN
Wash I medium spaghetti squash and cut in half.
Scoop out seeds and place cut side down on baking sheet.
Bake in low oven for 2 hours or until tender.
Or, place cut side up in a large covered pot with 1” water and steam over
low flame for 1 hour or until done.
Note: Spaghetti squash is a yellow hard winter squash develo ped by a
Japanese farmer  some 30 years ago. When cooked, it comes out in strands
like spaghetti. It is now widely available especially in organic growers’
circles.
Spaghetti Beetball Sauce
2 lb ripe tomatoe s (6–8 large), 3–5 cloves garlic minced, 1 medi um onion
diced fine, 1 green pepper diced, 2 stalks celery diced, or 1 small fennel
bulb diced, 2 small zucchini sliced, or 1 cup eggplant cubed,  4 tsp fresh
parsley minced,  pinch each of rosemary, thyme, sage, and marjoram, a and
½ tsp fennel seeds.
Cook whole tomatoes over a low flame for 30–35 minutes or until tender.
To ensure a thick, rich sauce,  pour off the extra juice drawn from the
tomatoes during cooking.b
Put drained tomatoes through food mill or sieve to remove skins and
seeds.
Pour sauce back into pot and add remaining veggies and seasonings.
Cover and stew over low flame for 1 hour or until veggies are done to
your liking.
For a little extra bite add a dash or two of wine vinegar with a tsp of
honey.Beetballs
2 tsp parsley minced, 1 small onion minced, 1 medium beet grated, and
3-4 medium carrots grated. Or, 1 cup eggplant ground, ½ cup Essene rye
bread or saltless and fatless rye, 1½ cup of 2-day-old lentils germinated, c 1
small bunch endive, spinach or young chard finely chopped, and 2–3 cloves
garlic minced.
Put lentils and eggplant (if used) through food grinder or Norwalk® juicer
using grid #2.
Mix with bread crumbs and remaining veggies.
Mix well.
Form into 2” balls and place on baking sheet well sprinkled with oat or
rye meal to prevent sticking.
Cover and bake in low oven for 1 hour.
Uncover and bake 1 hour more.
Arrange cooked  spaghetti squash on a plate with one or two beetballs,
cover with sauce and enjoy!
Variations of this recipe: Use 3 large white or 3 medium sweet  potatoes
in place of ground lentils.
Boil sweet potatoes until tender, then put through food mill or grinder
with skins. Proceed as with above.
Replace bread crumbs with ½ cup cooked brown rice or
  cup oat flakes
ground in the Norwalk juicer.
Veggie LoafYN
Grind in the Norwalk® juicer or in a food grinder: 2 cups lentils
germinated, ¼ cup fresh parsle y, 1½ cups eggplant diced or parsnips or
yams.
Add: 1 cup onions diced fine, ¾ cup beets grated, ¾ cup carrots grated, 1
cup celery diced  fine, 3 cloves garlic minced, 1½ cups cooked brown rice,
pinch thyme, pinch of rubbed sage, pinch of tarragon, and 1 tsp lemon juice.
Bake in covered pan in low oven for approximately 2 hours.
Uncover and baste with Golden Sauce or T omato Sauce.
Bake another 30 minutes to 1 hour.
Serve with extra sauce.Veggie Str oganoffYN
1 cup onion diced, 1 cup eggplant diced, 1½ cups cauliflowerets or
cabbage, 1½ cups sliced carrots or tomatoes, 1 cup broccoli or green
pepper, and 1 cup celery or zucchini sliced.
Stew vegetables for 1½ hours until tender (you may want to add soft
veggies like tomatoes and zucchini last).
Set aside and let cool to 140° F while making sauce as follows:  combine
3 tbsp wine or cider vinegar, 1 tsp dillweed, 2 cups yogurt, 1 cup cottage
cheese (nonfat, saltless), and green onions or parsley for garnish.
Blend sauce until smooth.
Mix with warm veggies.
Serve over a bed of baked spaghetti squash or cooked brown rice.
Garnish with chopped green onions or parsley.
SOUPS
Potato Soup
1 large onion, ½ small celery knob, parsley, 2 large potatoes, 1 leek, plus
2 stalks celery and 2 quarts water.
Clean and dice all vegetables.
Place in covered saucepan with water.
Bring to boil.
Lower heat.
Cover. Simmer 2–3 hours.
Mash through food mill.

Special Soup  (also called “Hippocrates soup”—see
its recipe cited at the start of this chapter or see
the Gerson Therapy Handbook,  page 80)
Tomato Soup with Lemon and Garlic2 to 3 large tomatoes, 1 clove garlic, 1 bay leaf, juice of ½ lemon, 2
onions, 1 tsp oat flakes, 1 tsp brown sugar, and ½ cup soup stock (see
Special Soup recipe above).
Dice all vegetables.
Place vegetables, soup stock, sugar, and lemon in covered saucepan and
cook for 1 hour.
Mash through food mill.
Replace in saucepan.
Add oat flakes and cook 5 more minutes.
Tomato and Mint SoupGSG
2 lbs tomatoes (Roma preferab ly), 5 green onions (scallions), 2 small
cooking


, could not
be overtaken by a galloping horse. There was also a PiedPiper among them who charmed away a plague of rats,
and there are accounts of feasts at which the wine jar was
inexhaustible and the meat and delicacies never gave out.
In his Pao P'u Tzu, Ko Hung describes the state of the
hsien:
Now once we can mount into the empty air and tread
upon the light, with the clouds as our vehicles and
rainbows for canopies, we shall be able to taste the
dews of roseate morning vapours and quaﬀ the
intoxicating essences of the deep blue heavens and
the yellow earth. For drink we shall have nectar of
jade and ambrose of gold, for food we shall taste
cerulean iridescent mushrooms and vermilion-red
ﬂowers; our dwellings will be of jasper and sardine-
stone, with rooms composed of rubescent gems; and
we shall wander in the realm of Great Purity.
There is much in common  with the traditional spirit and
fairy world in the powers exhibited by the hsien— in their
powers of invisibility, shape-shifting and ﬂying, and in their
ability to pass through solids and summon up the magic
table that provides unlim ited food and drink. There is also
the phenomena of time-loss and timelessness, as in fairy
stories, when mortals disappear for what seems a few
moments or hours only to return and ﬁnd a world
hundreds of years older.
The hsien  Tung- fang went missing for a year as a child;
on being reproached by his foster-mother, he gave an
account of wanderings in supernatural realms, though he
insisted that he had gone  out in the morning and returned
at noon on the same day. Two friends who went into the
mountains to collect herbs for recipes got lost for thirteen
days but ﬁnally found a peach tree and ate its fruit and
drank from a stream; they then came across two
amazingly beautiful maidens and stayed in theirmagniﬁcent abode for ten days, after which they decided it
was time to return home. The fairy women had them
escorted on their way with music and singing,  but on
reaching ‘home’ found that seven generations had passed,
though they managed to ﬁnd a descendant of the family
who rememb ered the story of a distant ancestor who had
disappeared into the mountains and never returned.
Another hsien, Wang Chih, was given a date stone to suck
when he went into the forest to cut wood. There he stayed
for a short time with the fairies, but when he arrived back
in the morta l world his axe-handle had crumbled to dust
and several centuries had gone by.
The idea of the hsien  greatly appealed to the Chinese
mind and there were countless stories of the Immortals or
Genii. But although legends and interest abounded, few
actually unde rtook the work of transformation. A passage
from a Sung dynasty treatise, on alchemical techniques,
reads: ‘As for the aﬀairs of elixirs, chemicals and the
furnaces, scholars, high-ranking ministers and learned
Taoists, ensconced in mountain and forest retreats, all love
talking about them and searching them out. I should think
that seven or eight out of ten are like this, but I doubt
whether all of them are bent upon getting the chemical
medicines of immortality to become hsien.’
Not only were there the dilettantes, there were also the
charlatans, the ‘false teachers’ against whom Ko Hung
inveighed as those who ‘utter clever and eloquent
inanities.’ He instances cases of false teachers and casts
doubt on some of the accounts of hsien  leaving empty
coﬀins. He wrote of one pseudo-teacher who fooled many
of his followers during his life and ‘the crowd believed
everything they heard of him,’ while ‘those of us who knew
the stories he told treate d them as a matter of laughter.’
This false teacher grew old and forgetful (which  a hsien
should never  do), fell ill and died. It was assumed that hehad been transformed, but when a pupil, at whose home
he had died, bored a hole in the coﬀin a year later, the
corpse was still there.
That several hsien  were executed by emperors or killed
by jealous or vicious enemies does not in any way imply
lack of powers, either prophetic or magical, on their part
for not avoid ing such a fate. Execution was often regarded
as a means of release from the body by the ‘sword
method,’ and in such cases the hsien  was always seen to
be alive and well some days later, or the coﬀin found to be
empty except for some identifying object. One such hsien,
Kung-yüan, who was beheaded by the Emperor in a ﬁt of
fury, reappeared and told the Emperor that it was all a
joke to him: ‘One who has attained to hsien -hood is
immune from all calamity. Heaven and Earth might be
engulfed and still he would remain unscathed; how much
less could he be injured by ordinary weapons.’
OceanofPDF.com– 4 –
LONGEVITY AND IMMORTALITY
The desire for longevity, immortality and the conquest of
death occurs in most civilizations, religions and
mythologies, but is parti cularly prevalent in Chinese life
and literature. In the conventional greeting of wishing
‘long life, health, wealth and happiness,’ it is the long life
that is the most important and the character for longevity
appears everywhere, stylized in literally dozens of ways in
art, on talismans and ornaments. The Chinese having
always had an extreme reverence for old age, the
pictograph also stands for old age, ‘enduring forever,’ a
long life and prosperity ; but in the popular branch of
Taoism its immortality aspect can also signify death, with a
religious immortality meaning.
Some idea of the extent  of the longevity aimed at in
alchemy may be given by the story of Huang An, who
preserved his body by eating cinnabar. He sat on the back
of a tortoise for so long that its shell became quite ﬂat.
When asked how long he had been there he replied: ‘The
tortoise fears the light of the sun and the moon and puts
its head out only once in 2000 years. This I have seen it do
ﬁve times already since I have been sitting here.’ When he
was wandering about instead of sitting he carried the
tortoise on his back.
In the classical Taoism of Chuang Tzu this prolongation
of life was not advocated. He wrote: ‘How do I know that
loving life is not a delusion? How do I know that by hating
death I am not one who, having left his home in his youth,
has forgotten  the way back?... How do I know that thedead do not wonder why they have ever longed for life?’
He also said that ‘What makes my life good makes death
good... the Sage delights in early death, he delights in
old age; he delights in the beginning; he delight s in the
end,’ and ‘The True Man of ancient times knew nothing of
loving life and hating death. He who clearly apprehends
the scheme of existence, does not rejoice over life nor
repine at death, for he knows that these are not ﬁnal.’
There is no doubt, though, that in alchemy the long life
of the body played an important part. At one level  the cult
of longevity had the objective of prolonging life in the body
for the sake of gaining more time for the development of
the spirit. This attitude also occurs in Indian and Tantric
alchemy. There are accounts of Indian yogins living for
more than three hundred and ﬁfty years. The theme also
appears in Muslim writings, probably having been  spread
westward from China via Turkistan.
Talismanic characters for Longevity and HappinessAs to immortality, ‘The body must be brought into
complete subjection to, and into complete harmo ny with,
the principle s of the Tao. Through this process the body
would eventually acquire the attributes of the Tao, and
since Tao is immortal, immortality of the body would be a
natural and logical result. Death would not ensue, for after
the complete process of acquiring Tao, the physical
essence of the human organism would become reﬁned and
might no longer be distinguished from the spiritual
essence. Through the agency of Tao, therefore, man might
become, truly and completely, an immortal being.’ O. S.
Johnson, from whose study of Chinese alche my this
passage is quoted, sees in this stage of the development of
Taoist thought the crucial transition period from the
classical, philosophical Taoism of Lao Tzu and Chuang Tzu
to a utilitaria n and popular religion, having in it the seeds
of Chinese alchemy.
Chinese religion and philosophy did not have the
otherworldly outlook of the Mesopotamian-Mediterr


, for giveness, depth of reflection, and better
decision makin g—teaching m e what’ s truly important—is not an
ultimate failure. Sometimes what I deem a failure at the time it happens
actually serves to foster a change within me that creates an eve n greater
success down the road.
Great people are not those who h ave never fallen down. Great p eople
are those who, when they do fall down, dig deep within themselves and
find the strength to get back up. T oday may I be someone who r ises from
the past.
Dear God,
I feel that I have failed.
I feel that all my efforts have come to naught.
I feel shame at the way my life has turned out.
Please, dear God, r epair my heart, heal my mind, and change my
life.
Pave a way for me out of darkness into light.
I atone for my err ors and I pray for for giveness.
Please do for me what I cannot do. Thank you, God.
Amen.DA Y 187
G o d  i s  c o n s t a n t l y  c r e a t i n g  t h r o u g h  m e.
G od, as love, is constantly expa nding, flourishing, and creating new
patterns for the expression and attainment of joy. When my mind,
through focus on love, is an op en vessel through which God expresses,
my life become s a canvas for the expression of that joy. That is the
meaning of my life. It is why I am here.
I wasn’ t just randomly thrown onto a sea of rocks. I have a mission—
to h elp save th e world through the power of love. The wor ld needs
healing desperat ely, like a bird with a broken wing. People know this,
and millions have prayed. God heard us. He sent help. He sent each and
every one of us to do His work on earth.
T oday may I be a canvas on which God Himself can write, a
vessel thr ough which He can operate His miraculous authority on
earth. I open m yself to r eceive His power that it might the n
extend t hr ough me, as a blessing I r eceive and then a blessin g
that I give.DA Y 188
M a y  G o d  m a k e  e v e r y  d e c i s i o n  f o r  m e.
B asing my decisions on the matters of the world should be balanced
with we ighing them against the matters of the heart. Once l egalities,
medical opinions, accounting, and other people’ s perspectives have been
factored into my thinking, I will  remember to place all ultimate decisions
in the hands of God. I know the most powerful way to make any decision
is to ask God to make it for me.
Then I will know through the a uspices of my heart what my mind
alone could never discern. Spiritual forces will then move on my behalf.
Dear God,
Please make this decision for me.
I do not see the futur e,
But Y ou do.
I do not know what’ s best for everyone,
But Y ou do.
I cannot make sense of this,
But Y ou can.
Dear God,
Please decide this for me.
Amen.DA Y 189
M a y  I  a c t u a l i z e  t h e  L i g h t  w i t h i n  m e.
E veryone I meet, every situation I find myself in, represents a lesson
that wou ld lead me to the next step in the actualization of my true self.
Everything that happens is part of a mysterious educational process in
which I’m subconsciously drawn to the people and situations that
constitute my next assignment. W ith every lesson I’m challenged to go
deeper, b ecome wiser and more loving. And whatever my next lesson is,
it awaits me wherever I go.
God’ s w ork is the work of my g reater becoming, and I don’ t ha ve to
be some where else, or doing so mething else, in order to do it. Right in
front of me, on this very day, the re are things to do and thoughts to think
that represent a higher “poss ible me” than the one I have been
manifesting. In any given instant, there is more love I could express.
T oday m ay I expand the boundaries of my capacity to love. May  I
be mor e  for giving, mor e mer ciful, mor e compassionate, an d
kinder. May others feel in my pr esence mor e permission to shine,
as the light of G od shines thr ough me to bless them and lift them
high.DA Y 190
FOR REFLECTION
O n  S u c c e s s
S uccess means we go to sleep at night knowing that our talents and
abilities were used in a way that served others. W e’re compen sated by
grateful looks in people’ s eyes, w hatever material abundance supports us
in perfo rming joyfully and at h igh ener gy, and the magnificent feeling
that we did our bit today to save the world.
Our work should spread love. Our store should spread love. Our
technology should spread love. Our business should spread love. Our life
should s pread lo ve. The key to  a successful career is realizing  that it’ s
not sepa rate from  the rest of our lives, but is rather an extension of our
most basic self. And our most basic self is love.DA Y 191
T o d a y  I  c h o o s e  t o  t h i n k  w i t h  l o v e.
C rossing the bridge to a better world begins with crossing a bridge
inside m yself, from the addictive mental patterns of fear and separation,
to enlightened perceptions of unity and love. I have been trained by the
world to think fearfully, and today I choose to think with love.
T o achi eve a miraculous experience of life, I embrace a more
spiritual perspective. Otherwise, I will die one day without eve r having
known t he real joy of living. I am committed today to seeing everyone
and ever ything as part of God’ s plan for me, and for them. May everyone
I see and everything I do be used by my higher mind as a lesson in love.
May fear thus dissolve in my presence and lose its grip on my life.
T oday I command fear to go bac k to the nothingness fr om whence
it came, as I embrace the love that alone casts it out of me. I
choose l ove, I embrace love, and I cleave to love. Though I know
I shall be tempted by fear, I als o know I shall be saved by Go d
and deliver ed to the peaceful shor es of love given and r eceived.DA Y 192
T h e  u n i v e r s e  i s  i n f i n i t e l y  a b u n d a n t,  a n d  s o  a m  I.
T he unive rse is infinitely abunda nt. As a child of the universe, I am
entitled to the m iracles that flow forth from it freely. Y et th ough the
orchard is filled, I must reach fo r its fruits. T oday I make myself miracle-
ready by recognizing I am entitled to the miracles of love.
While the material world is a kingdom of lack, the spiritual universe
is infinitely abundant. As I identify with the spiritual kingdom, my mind
becomes a vessel through which I receive its riches. I am open today to
receiving the abundance that is part of who I am.
T oday I r ecognize that I am entitled to the riches of the universe. I
am n ever denied abundance by God. His will is that I r eceive His
plenty, t hat I might then extend it into the lives of others. Lack
and struggle ar e not of God, and I am part of Him.DA Y 193
I  a m  c o n f i d e n t  i n  w h o  I  a m  b e c a u s e  I  k n o w  G o d
l i v e s  w i t h i n  m e.
T he true me, my holy self, is beyond any limits of the mortal world. As
God live s inside me, so does His brilliance and infinite power. As I dwell
in that knowled ge, recognizing  and appreciating His divine s pirit that
resides in all of us, I receive the charisma of a self-confident person.
Confident in God, I am confident as a person; seeing myself as God’ s
follower, I come across as a lead er in the world. I live within an invisible
light, a sense of humble certitude, and a greatness that comes from
beyond myself.
God’ s gr eatness  lives within m e, cr eating ever -mor e-expansive
patterns of life and love. It sings to me, and I sing back, a
continuous song, fr om my heart to the universe and the universe
back to me.DA Y 194
E


, and Giardia. Natives in Southeast Asia who drink filthy water, loaded with bacteria and parasites, are nonetheless healthy, mostly due to the protective effect of the coconut oil in their diets.

Thyroid Support
Coconut oil helps people with low thyroid function. Regular oils such as soybean, canola, safflower and corn suppress thyroid function. The medium-chain fatty acids in coconut oil stimulate metabolism, boost energy, and promote weight loss. While not a cure, some people have been able to reduce and even eliminate their thyroid medications.

Cancer Protective  Coconut oil appears to protect against cancer and not to promote cancer. Animal studies have shown
that when animals are fed carcinogens and a variety of oils, the animals that do not develop cancer
are those on coconut oil.
Anti-Inflammatory Effects
Coconut oil appears to have anti-inflammatory effects. For the past 20 years it has been known that
coconut oil has been beneficial to patients with inflammatory bowel diseases such as Crohn’s disease. Coconut oil appears to have a direct effect in suppressing inflammation and repairing tissue, and it
may also contribute by inhibiting harmful intestinal microorganisms that cause chronic inflammation.

Good for the Skin
Coconut oil rejuvenates skin and wrinkles and slows the aging and wrinkling of skin.    Used as a
lotion, it protects against sun damage, and strengthens underlying tissues. It moisturizes, heals sores
and injuries, and prevents production  of “liver spots,” (oxidized oils).  When liver spots occur, this
same oxidative damage is also happening in other tissues such as the brain, heart, eyes, and blood
vessels.
Among other properties, coconut oil:
• Does not require refrigeration, and is stable at room temperature from one to five years.
• Increases lung function by increasing the fluidity of cell surfaces.
• Regulates blood sugar and prevents hypoglycemia by providing a supply of fuel not affected by
insulin.
• Boosts energy in chronic fatigue and suppresses herpes and Epstein-Barr viruses.
• Doesn’t oxidize easily, thereby protecting the body from lipid peroxidation.
Selecting a healthy, high-quality coconut oil was no easy task. Obtaining reliable information about
production techniques and quality was difficult. These products come from far away third-world
countries, and from small producers who may speak poor English and have difficulty answering technical questions. I found that even some usually reliable sources in the U.S. were not offering the
best oil because they ran up against the same problems, didn’t do their homework, and made poor
choices.

The virgin coconut oil I have approved is the least processed oil on the market. This extraordinary oil is not heated above normal air temperature, and it is made form freshly harvested coconuts. Most oils are made from copra (dried coconut), which can be contaminated with mold. Coconut oil is a sensible addition to anyone’s diet, and the purity, flavor, texture and quality of the oil I have selected is truly
superior. A therapeutic dose is three tablespoons a day. To order Beyond Health Coconut Oil, call 800-
250-3063 or order online.

Raymond Francis is an M.I.T.-train ed scientist, a registered nutrition consultant, author of
Never Be Sick Again and Never Be Fat Again, ho st of the Beyond Health Show, Chairman of the
The Project to End Disease and an internationally  recognized leader in the field of optimal
health maintenance.

Reprinted with permission from:  Beyond Health® News
Subscriptions: Call 800-250-3063 website: http://www.beyondhealth.com
email: mail@beyondhealth.com
Copyright 2005, Beyond Health

 <|eot_id|><|begin_of_text|>OceanofPDF.comIn order to ensure the privacy of the patients mentioned in this book, their
names, circumstances, and other identifying details have been changed.
Copyright © 1989, 2015 by Deepak Chopra, M.D.
All rights reserved.
Published in the United States by Bantam Books, an imprint of R andom House,
a division of P enguin R andom House LLC, New Y ork.
BANTAM BOOKS  and the HOUSE  colophon are registered trademarks of
Penguin R andom House LLC.
Originally published in hardcover in the United States by Bantam Books, an
imprint of R andom House, a division of P enguin R andom House LLC, in 1989.
ISBN 9781101884973
eBook ISBN 9780804179980
randomhousebooks.com
Book design by Jo Anne Metsch, adapted for eBook
Cover design: V ictoria Allen
Cover art: Francisco Javier Gomez Quesada
v4.1_r2
ep
OceanofPDF.comContents
Cover
Title P age
Copyright
Foreword
Introduction
Part I: The Hidden Physiology
Chapter 1: A fter the Miracle
Chapter 2: The Body Has a Mind of Its Own
Chapter 3: The Sculpture or the River?
Chapter 4: Messengers from Inner Space
Chapter 5: Ghosts of Memory
Chapter 6: The Quantum Mechanical Human Body
Chapter 7: Nowhere and Everywhere
Chapter 8: Silent W itness
Chapter 9: The Mystery of the Gap
Part II: Body of Bliss
Chapter 10: In the Rishi’s W orld
Chapter 11: Birth of a Disease
Chapter 12: “ What Y ou See, Y ou Become”
Chapter 13: Body of Bliss
Chapter 14: The End of the W ar
Acknowledgments
Reading List
Bibliography
Bestsellers by Deepak ChopraAbout the Author
OceanofPDF.comWhenever the word quantum  comes  up, the word physics
follows automatically. This habit of mind made Quantum
Healing  a novel and provocati ve title in 1989, but its
author, a curious-minded endocrinologist outside  Boston,
was implying a legitimate question. If every atom and
molecule in the universe emerges from the quantum ﬁeld,
doesn’t this mean that our bodies do, too? The answer is
undoubtedly yes. In that case, we possess a quantum
mechanical body. Dr. Deepak Chopra then reasoned that
the mysteries of the human body, particularly the mystery
of healing, are inevitably immersed in the quantum ﬁeld.
Very few scientists were thinking that way almost thirty
years ago. Medical schools approached the human body
essentially as a machine subdivided into the working parts
of a machine—organs, tissues, and cells. When the body
broke down through illness, something materia l was at
fault. Bacteria had entered to disrupt the mechanical
operation of an organ, or a worn-out part had failed. An
arthritic joint was consi dered similar to a tire with the
tread wearing thin.
Modern scien tiﬁc medicin e goes into sophisticated  detail,
but in essence it embra ces the two basic principles that
bind all the sciences together: materialism and
reductionism. Materialism holds that there must be a
physical explanation for every phenomenon. Reductionismholds that complex problems can be broken down into
smaller component parts, wherein lie all solutions and
answers. Quantum Healing  blew the whistle on both
principles, not because they are inherently wrong, but
because they left out some extremely important things,
especially when it came to the human body.
Materialism left out the mind-body connection. Mind isn’t
material. Yet our thoughts cause our bodies to move,
something we take for granted the minute we get out of
bed in the morning but which stands as a great mystery.
When you break the body down into organs, tissues, and
cells, you can’t ﬁnd the slightest trace of a thought, and yet
the mind must be related to the body. How?
Reductionism left out the holistic nature of the body.
Trillions of cells cooperate to sustain one another, acting to
preserve overall balance and health. Up to a quadrillion
neural connections in the brain generate a microscopic
electrical storm, and yet the result is organized thought,
not a jumble of static. As skilled as medical science is at
dissecting body and brain, it has little to say about the
experience of life as a whole, yet that experience impinges
directly on who gets sick and who stays well.
Deepak was not the ﬁrst to see these ﬂaws and
omissions, but Quantum Healing  was very bold in becoming
the ﬁrst book to oﬀer a path to new answers. He proposed
that quantum  physics describes an invisible domain from
which mind and body both emerge and unite. Quantum
Healing  struck a nerve by focusing on the most baﬄin g
phenomenon in medicine, spontaneous remission from
cancer. How could the most intractable of diseases, the
object of billion-dollar campaigns to ﬁnd a cure, suddenly
disappear from a patient’s body? Since oncology is a
numbers game, it was easier simply to ignore these
extraordinary cases as anomalies. But if science prides
itself on going wherever  reality leads us, such cases arewell docume nted in medical journals. They force us to
rethink the entire materi alist, reductionist model—Deepak
was willing to go there.
Even today, not everyone  is willing. As a neurogeneticist,
I have  been fortunate to study the wondrous interplay of
genes and the brain. All organic processes are coded in our
DNA. Since that includes


 With
advanced cancer it may be a rather acid 4.5.
The best alkalizer is potassium citrate. If available you may also add magnesium and calcium citrate. Alternatively, you may make
your own by neutralizing potassium bicarbonate and dolomite powder with lemon juice or vinegar.
Keep a teaspoonful of dolomite powder in a jar with lemon juice or vinegar (white or cider), shake occasionally and use a
tablespoonful (15 ml) of the decanted liquid before meals in juice or herb tea three times daily. Just before drinking add a pinch of
potassium bicarbonate to fully neutralize the solution. The next morning use a fresh teaspoon of dolomite.
In addition you may use alkaline water from a water ionizer or from disso lving Mega-Hydrin in water. You may also use a combination
of these with potassium citrate or bicarbonate to soak the skin over the tumor. To remove acids from the tumor area improve the
lymph circulation with exercise, inverted position or pressure massage towards the collarbones. A diet high in fresh, raw fruits and
vegetables is alkalizing. For more information on alkalizing see The Acid-Alkaline Balance.
Also over-breathing, breathing faster and deeper than necessary, makes the body more alkaline by releasing excess carbon dioxide
with the breath. To remove acids from the tumor area improve the lymph circulation with exercise, inverted position or pressure
massage towards the collarbones (see Lymph Drainage Massage). Eventually a diet high in fresh, raw fruits and vegetables will
balance the body.
Caution: The information in this article has been provided in good faith according to my experience and understanding. I am not
aware of any harmful effects with the described methods if sensibly used. However, I cannot guarantee results or accept
responsibility for any side ef fects. If in doubt consult a qualiﬁed health practitioner.
Disclaimer: The aim of this web site is to provide information on using natural healing methods to aid in the treatment of illness and health improvement.
The author cannot accept any legal responsibility for any problem arising from experimenting with these methods. For any serious disease,
or if you are unsure about a particular course of action, seek the help of a competent health professional.
© Copyright W alter Last & Austpac Productions. All Rights Reserved. | W eb Design by Austpac.10/30/24, 4:47 PM Health-Science-Spirit - Cancer Nutrients
https://health-science-spirit.com/Diseases/Cancer/Cancer-Nutrients.html 6/6<|eot_id|><|begin_of_text|>SEXUAL  RELA TIONSHIPS
by W alter Last
Presently a large number of marriag es ends in divorce, often already after a very short time. Informal relationships are even more
fragile. While this is a rather recent phenomenon, the underlying reaso n has always been there. In previous centuries marriages
simply were held together by social pressure and an inability to get a divorce.
The underlying reasons that drive relationships apart are rooted in the hormonal characteristics of our sexual relationships. In
evolutionary terms we are conditioned to spread our genes as widely as possible, and provide a safe environment for raising our
offspring. This means we are programmed to meet, fall in love, mate to conceive a child, and after some time to meet another lover
and repeat this procedure.
Females are attracted sexually to handsome men, but often choose mate s based on resources and parenting potential, and males try
to spread their genes by being strongly attracted to any (fertile) female with genetically desirable features.
This evolutionary pattern comes to a head after pregnancy when the woman maintains high prolactin levels during breastfeeding, and
instead of maintaining a loving oxyto cin connection with her partner, she now has switched her oxytocin bonding to the baby. In this
situation sex is hormonally undesirable, and any orgasmic sex leads to further hormonal and emotional instability.
Therefore, what happens presently in our society is perfectly normal in evolutionary terms. The main problem is just the unacceptable
amount of emotional distress and social upheaval that it causes. Other casualties are our health and wellbeing, which are greatly
enhanced by harmonious long-term relationships.
Initially we were bonded together by falling in love through a generous release of oxytocin and enjoyed the exciting peaks of
dopamine release during our sexual encounters. Gradually the oxytocin glow faded and we began to fall out of love, and it also
became more difﬁcult to maintain an exciting sex life.
Instead of enjoying dopamine peaks, increasingly we now have to cope with the dopamine lows after our routine sexual encounters.
We begin to see all the faults in our partner that were previously covered by high oxytocin levels (from frequent physical contact
without unpleasant subconscious associations). As these dopamine lows may last for up to two weeks this causes considerable strain
on a relationship.
During this time we tend towards increasing irritability, nagging, resentment, frustration, blaming each other and similar negative
emotions as an expression of a biological hangover. Depending on our emotional makeup we may now develop a subconscious
desire to separate, and many couples do just that. Over time couples start losing interest in sex and withdraw emotionally, or they
may try to shift their emotional involvement to other common interes ts and in this way may be able to maintain a satisfying
relationship.
Still others try maintaining peak dopamine experiences by exploring all the different sexual positions, or start swapping partners, or
becoming interested in a new partner. Dopamine peaks can also be maintained by becoming addicted to something, it does not really
matter to what. This may be legal or illegal drugs, games, racing and betting, chocolate, or frequently ﬁnding a different sexual
partner. Apart from causing long-term stress-related and other health problems, addictions also have a host of unpleasant side effects
on our capacity for intimacy.
Beyond Orgasm
With the present structure of our society it is obviously an advantage to form stable cooperative sexual relationships for the beneﬁt of
the children and also for the emotional wellbeing of the parents. As this objective is contrary to our evolutionary neurochemical
conditioning, we need to ﬁnd ways to outsmart the hormonal changes that drive us apart.
In hormonal terms we need to maximize oxytocin production and avoid the dopamine rollercoaster. Apart from occasional procreating
activities, all of this could be done within a loving platonic relationship. However, there is a biological catch: To maintain a strong and
healthy body we also need to maintain a strong production of sex hormones. This hormone production is best maintained by sexual
feelings. As with muscle activity, it is best to use it or we may lose it.
This leads us to two remaining questions: “Can sexual activity without orgasm be satisfying?” and “Is orgasm needed to stimulate our
sexual glands and maintain the health of our sexual organs?” These questions cannot be conﬁdently answered from theoretical
considerations, but fortunately we have already a wealth of practical experience in this regard.
KAREZZA
Home About Diseases Healing the Body Healing Foods Healing the Mind Healing the Emotions Energies Science & Spirituality Spirituality Contact10/30/24, 2:56 PM Health-Science-Spirit - Sexual Relationships
https://health-science-spirit.com/Healing_with_Sexual_Energy/Sexual-Relationships.html 1/3Karezza and the related practice of White Tantra are one answer to non-orgasmic sex. "White Tantra" was promoted by Samael Aun
Weor in his book The Perfect Matrimony (1950), Thelema Press, also see http://www.gnosticteachings.org/. These non-orgasmic
methods shift the focus of love-making from the sexual organs to the heart. There have been three basic ideas in the evolution of
Karezza: increasing health and wellbeing, avoiding unwanted pregnancy, and increasing close bonding and sensual pleasure.
From time to time some health-min ded individuals, generally males, felt from their own experience that non-ejaculatory sex gave
them more energy and improved their health, while at the same time preventing unwanted pregnancies. Their female partners were
uniformly enthusiastic about the close emotional bonding that it provided. However, this not necessarily the case at present as many
women still prefer orgasms and men are even more strongly orgasm oriented.
The Oneida Community
One early pioneer was John Noyes from the Yale Divinity School. Noyes came up with the concept of Male Continence as a
consequence of his wife losing four premature children in the ﬁrst six years of their marriage. After struggling with self-imposed
celibacy, he eventually found that he as well as his wife greatly enjoyed non-ejaculatory sex. He told friends about it, and in 1848 they
founded the Oneida community in upstate New York, which eventually grew to 250 men and women.
Intercourse without ejaculation was a cornerstone of the Oneida Community. Noyes also realized some spiritual implications for Male
Continence. In order to create the Kingdom of Heaven on earth we must not only strive for reconciliation with God, but also bring
about a true union of the sexes. He even suggested that the frequent unease after ejaculatory intercourse lies at the heart of the
Judeo-Christian association between sex and guilt.
Because of statements from some medical authorities that non-orgasmic sex is harmful a large number of members of this
community were examined by a medical practitioner and found to be “in perfect health, happy and in complete harmony.”
Karezza Classics
In 1872, after more than 25 years of practice John Humphrey Noyes published his experiences and theories in Male Continence. Two
other Karezza Classics are The Karezza Method by J. William Lloyd