Session 3 — May 2007

Asked whether colon or kidney cleanses must precede a liver cleanse, the Wonders say no, and remark that Andreas Moritz has complicated his own liver cleanse with each new edition.

Their simplified version: 4,500 mg of malic acid per day (instead of apple juice) for the seven days before the cleanse, then Epsom salts and water, then olive oil with grapefruit juice plus a few drops of black walnut seed extract for parasites, then Epsom salts and water again.

They suggest zinc ointment around the anus to ease the passage, and optionally a good enema within half an hour to an hour after the cleanse and again another day, to clear small stones from the colon.

Supplements continue as normal, taken in the morning on the day of the cleanse, skipped during the Epsom salt phase since they would simply be flushed out, and resumed with the evening dose afterwards.

Chanca piedra tea may be used and has some benefit.

Other cleanses may be added, but lovingly and without overdoing it — they note Frederic's habit of overdoing things and wanting to be perfect ('if one liver cleanse is good, let's do four').

Alternatives such as milk thistle or dandelion root flush the liver but do not help the gallbladder or remove stones, which is the point of the cleanse.

Using sound waves or ultrasound has been done but is difficult to control without damaging the liver and organs.

Frederic asks about the recommendation to use spring water bottled no more than two weeks earlier.

The Wonders say most bottled water in his area is about a week to a week and a half old, so he is on the edge and should buy only what he needs each day or two.

On pH, they say most of the world's water is now slightly acidic and even mountain spring water carries its own chemical content because the world's water is polluted, but mountain-sourced water is cleaner and has a fairly good pH balance, so he need not be concerned.

They point out this is his perfectionism again, which is what often stops him choosing freely; they see his growing willingness to choose more freely but note he still reverts to the pattern out of fear, and offer this as a useful guideline: when the perfectionist perspective appears, he is caught in fear.

Asked what can be done about skin scars beyond the protocol, the Wonders give a topical mixture, all ingredients organic: two parts aloe vera, one part calendula cream, one and a half parts plantain (known as bone mend) and one part horsetail.

It is applied to the area, left for 32 minutes and repeated daily, after which the scar will begin to disappear.

Frederic asks whether water can be made more alive.

The Wonders explain that Rescue Remedy does not add life force but enhances the vitality already present, and that water removed from its source for more than two weeks has lost all vitality — Kirlian photography would show nothing left — comparable to a body after death or a plant pulled from the ground, which begins decomposing within days.

Within the two-week window, flower remedy, Asimaya, Radiance Technique or other energy work can reactivate some of the life force, though never restoring it fully.

They describe this loss as dissipation rather than contraction, and note that energy can likewise sustain a plant or even a body for a limited time before deterioration takes over regardless.

Asked about the Q-Link, described as a tuning fork for human cells, they call it a great toy: it enhances the vibration of the cellular structure and can restart sluggish cells, but it adds nothing and the effect is short-lived, ending when the vibration stops — an effect rather than a support.

Frederic asks what Asimaya is.

The Wonders describe it as a healing modality they gave to humankind, currently being expanded by the individual they gave it to, with a DVD being created; the outer form can be learned from the DVD but it is best learned with a teacher, and true practice requires an inner realisation.

Compared with Matrix Energetics, they say Asimaya is so simple he will wonder why he considers doing it — childlike, fun, playful and with no logical expression to the mind — while quantum-field modalities are attractive precisely because his mind loves a puzzle.

The key to Asimaya is to suspend the mind; its outer form exists only to keep the mind busy.

Everything he thinks it is, it is not; it is not controllable or definable, and forcing it will not work, but if he genuinely chooses to use it, it will enhance his life amazingly.

Asked the difference between suspending and expanding the mind, they say expanding merely gives the mind more to play with, while suspending means the mind cannot prejudge, predetermine, anticipate, justify, define or categorise.

The mind is part of everything but is not everything, though it perceives itself as the creator; in fact it participates in the effect without creating it.

It is the 'you that is you', which encompasses the mind, that chooses, and it is through the energy of choice that effect and movement arise.

Following this, the mind becomes the tool of exploration it was designed to be rather than the one permanently in charge.

Frederic asks about the Healing Codes work (Dr. Ben Johnson) and later about Sol Luckman's DNA activation protocol with its nine chakras of which two must be sealed.

The Wonders call the latter poppycock and say its only benefit is keeping him busy, which he already is; they do not forbid exploring it but want him to see it as a puzzle of the mind with a great deal of fear built into its psychologies.

Of the Healing Codes they say the mind needs a key for its choices, partly rationalisation, and that the mind is powerful enough to convince him such codes are built into his DNA.

More broadly, all the methodologies he has studied are interesting, all have benefits and all have built-in limits.

What he is really seeking is that which does not fuel or enhance fear yet allows limitless exploration through fear — found by going within himself rather than looking outside for answers, since no technique will supply it.

Using the example of a piece of wood seen variously as wood, a stick, a baton or a weapon, they explain that perception is expressed in the words people use, and that the language of healing modalities and theories of the body is fraught with fear that is absorbed subconsciously.

Seeing the fear consciously lets him set the perception aside, keep the knowledge as mere knowledge, and choose whether or not to use it.

They also warn during a tape pause that the more they explain Asimaya the more he tries to figure it out, and the less connected to it he becomes — to connect, he must stop figuring it out and simply practise.

Frederic says his real question about the protocol is how he could determine it himself.

The Wonders answer that if he were in complete awareness of his physical body and listened to the body directly rather than through the mind's perception of it, he would know that what they gave him is what his body requires.

He agrees that he knows it but that fear then arrives — the mind creating perceptions: can we control this, what if they are wrong, is it too much, too little, it is not perfect.

They tell him that as he moves past his mind he will recognise these perceptions ever more easily, and that once he realises one perception he will realise ten, then a hundred, then thousands.

Where the average person in a life of 40 years has perhaps two or three moments of clarity, they tell him he has had approximately 183.

To get more, he must truly listen to what has been given in the session; listening to it 123 times would yield 123 different perceptions of it.

Frederic asks whether there is a way to communicate with his soul essence, of which he is an extension.

The Wonders tell him to simply say hi — and point out that he did not listen, because his mind was busy anticipating, so he missed the answer.

The only way to communicate with soul essence is to be in the moment, without anticipating, prejudging or pre-thinking.

They encourage having conversations with himself, aloud in private, and say he will be surprised at the answers even when nothing seems to be there.

They distinguish listening — going within oneself — from hearing, which is done with the ears, referencing their Learning to Communicate series.

Soul essence, they say, is like a very quiet, shy woman whose voice cannot be heard in a group of men talking, the group of men being the mind: gentle, light, non-intrusive, never pushing, only suggesting and encouraging.

When the mind claims soul essence is pushing him, that is the mind; if he listens, he will know the difference.