body with urine, and then
rubbed  him for about two hours with my own. En passant, I may
remark that the most  important  parts of the body to rub are the face,
neck and  feet. After the rubbing, Mr. P. was washed down with  plain,
warm tapwater.  The following  day the treatment  was continued  for
some hours. Subsequently  Mr. P. came to my house every morning to
be rubbed  in the same manner. He did not enter the Nursing Home for
observation  or the exploratory  operation.  With regard to food, he was
allowed  to eat once a day,  but only such foods  as I advocated.  After one
month of treatment,  he was so far i mproved that he was able to return
to business. In twelve weeks he registered  complete  health, and no sign
either of the valvular  disease of the heart or the suspicious  l ump in the
solar plexus  remained;  a fact which  his doctor cheerfully  and
ungrudgingly  admitted.  Not once  since the day Mr. P. began the
treatment  did he have a heart attack,  and  so little did he fear a
recurrence  that he consigned  his drug tablets  to the flames!
Should it be supposed  that I am the only one who practises urine‐
therapy  with success, the following  casehistory  will serve to contravene
the assumption.
Mr. R. Heart disease with dropsy. Feet,  legs and  abdomen  greatly
swollen. Heart much dilated. Doctor took a very serious view of the
case,  and gave the patient only a month  to live. He was then induced to
try treatment  in a well‐ known  Naturopathic  Establishment.  The
treatment,  however,  proved so unsuccessful  and the patient was in
such a critical condition  that he was requested  to leave; seeing that he
was expected to die within a fortnight.  Mr. R. then heard of the
courageous  Naturopath,  Mr. Oliver Warnock‐Fielden, of Harrow who 63
 eventually  cured him with urine‐therapy  in six weeks. During the fast
his weight was reduced from about 12 to 7 stone 11½  lbs. Mr. R. had
been a very excessive  smoker,  and contrary to instructions,  smoked to a
certain extent during the fast ‐ a matter which  somewhat  delayed
progress.  Needless to say,  his doctor was very surprised  at his cure; the
more  so as Mr. R. had  thought it s ise not to divulge the modus
operandi.  As things stand at present, many people who do something
so unconventional  as to drink  their own urine are afraid to be
ostracised  by Their fears are quite understandable,  but  society.
obstructive  to the spread of urine‐therapy as a means of helping
suffering humanity.
I may  here  add  a word to this chapter  relative to what has been
pronounced  to be one of the causes of heart disease it modern times,
viz., serums and  vaccines.  According  to Dr. Benchetrit  these measures
"are  principally  responsible  for the increase of these two really
dangerous  diseases, cancer and  heart disease." The doctor adds: "I
have been for a long time a serologist  and I know  what I am talking
about." Dr. Benchetrit  is by no means the only doctor to criticise the
practice of employing  harmful preventatives  (or  alleged  to be
preventatives)  against  acute infectious  disease. Dr. S. S. Goldwater,
New  York Commissioner  of Hospitals,  pointed  out in The Modern
Hospital  Magazine  that measures  used to check contagious  diseases
may  permit of longer  (?) life but not of stronger life. "Chronic diseases,
" he adds, "are  growing at such a rate that America  may  become a
nation  of invalids. More  than half  the hospitalbeds  in the United States
to‐day are occupied by sufferers from chronic mental and physical
diseases. Middle‐aged and elderly persons are not the only sufferers;  64
 many children are victims. " (See  Health Practitioners  Journal, June,
1944.)
One may ask, if sera  and  vaccines are liable eventually  to produce
heart‐disease and  other  chronic serious ailments, why then are they
boosted by the B.M.A.? For, first  of all, as Dr. Alfred Pulford, M.D., has
tersely  remarked:  " Any one who can prevent an occurrence  positively
that he does not know  is bound to occur is indeed a seventh day
wonder  "; and  secondly certain renowned  bigwigs in the Medical
Profession  have demonstrated  that the most  " deadly " germs are
harmless  in a healthy body.  We read that " Prof. Metchnikoff  said he
found the bacilli of Asiatic cholera in the waters of many to alities, but
no epidemic or plague or disease was ever known  to be at any of these
places before or after his findings…  Prof. Tentenkoffer  swallowed
several million germs of the deadly (?) Asiatic cholera… Nothing
happened.  To verify the test, Prof. Emmrich  made a culture from the
intestines  of newly  dead victims of the disease, and  swallowed  millions
of germs, with no noticeable  results! To test even more thoroughly,  and
in far more  frightful conditions,  Dr. Thomas Powell  allowed the germs
of seven deadly (?) diseases to be shot i nto his blood‐ stream‐and


 that the ego made, including the body. This is not
something that you can try to skip over; there is going to be a lot of guilt
that will come up as you relate in this world. Along the spiritual journey,
the ego defense mechanisms attempt to minimize fear and guilt without
actually letting them go. Instead, the ego minimizes the fear and guilt to
the point of being tolerable—so that you will keep them! The ego-
thought system does not want to get rid of them, so it acts ingeniously:
minimize the intensity to keep you trapped. It is as if you were forced to
agree to drink a cup of lethal poison but were granted one wish of
deciding how you would drink it. Your wish was to mix the poison with
the ocean first, let it blend in, and then you fill your cup. That is what the
ego is doing; it lets you dilute the poison before you drink it. It dilutes
the guilt so it gets unrecognizable and acceptable to the sleeping mind. But diluted poison is still poison, although it’ s harder to recognize. The Origin of GuiltGuilt is the feeling that something has gone wrong. The mind gets
fixated on it, gripping something that is not loving, but how do you
become aware of and release this feeling of wrongness? Guilt is also associated with linear time. Projection and guilt are the
“making” of time, for without those, there is only timeless eternity,
where all is one. Because the ego invented linear time, it tells you that
you were guilty in the past, that there has been much wrongdoing in the
past, and that the present moment is nothing or insignificant. It rolls over
or skips  the present moment where the answer of peace is and moves
into the future, making us believe that the future will be the same as the
past. This guilt comes from way down inside. It originates in believing
that we are separate from God. The ego-thought system uses linear time
to keep the mind trapped in guilt, and then it maintains the guilt by the
repetition of this same mistake of separation, over and over again. But it
is all a big trick to keep you feeling you have done something wrong. In this way, guilt has nothing to do with behaviors. Guilt gets
generated from the core split in the mind (see the levels of mind
discussion in chapter 2), not from things in the world, although it is
immediately projected out as the world of form. This means that the
experience of guilt is solely a result of the purpose the ego gives to
things. Most people are not consciously aware of this, so no matter how
much we try to change behavior, guilt is still there. The belief in hell, the
devil, or some dark force separates the mind from the experience of
being one with God. Metaphysi cally, it is our own guilt that projects the
whole idea of an external dark force or hell. Since the ego believes in
opposites and is scared of God and love, it makes up ideas such as hell,
the devil, and sin. It is as if the ego is using what should be the most
sacred to scare the mind with opposite ideas. For example, Christianity
in its core is pure. It is supposed to lead people into God. Jesus’ s pure
teachings—present in mystical Christianity, Gnosticism, and The
Urantia Book IV—are all about that. And the ego seems to take what is
the purest and make it dark to scare people. This separation guilt is all
unconscious. Most people don’t come home from an emotionally bad
day and tell their partner, “Dammit, it’s that belief I’ve separa ted from
God; I’ve been acting it out all day.” We don’t get into traffic and say:
“That guy tried to cut me off! Ah…separation from God again!” Andthen we don’t eat lunch and say, “Oh, I overate; I feel bloated…ahhh…
separation from God.” This separation from God arises, and we feel so
guilty. But we don’t go throug h the day consciously thinking that we
have separated from God. We are not aware that this separation is our
only problem, nor are we askin g ourselves why we keep playing this
game. We are not aware that it’s ontological guilt that’s causing all the
specific problems. In attem pting to fix our life or to heal, we mistakenly focus very
strongly on specifics. The mind gets tangled and complicated; that’s why
we can work with a psychotherapist for years and make very little
headway—because we focus on the wrong thing. It is like rearranging
the deck chairs on the Titanic  while the ship is going down. As long as
we have guilt coming up, there  is a deep fear of love way down in the
mind. Whether we’re aware of it or not, there is a tremendous terror of
love. Of course, it’s the ego’s terror, and as long as we’re identified with
the ego, we’ll feel its emotions. W e’ll feel the ego’ s guilt. How Ego Wields Guilt to Keep Us Trapped
We need to disidentify from the ego, to expose it, and show its
nothingness. Once we are disidentified from the ego, we are free of guilt
forever. So how is the ego maintaining guilt? What are its tricks at the
bottom of the mind where the guilt actually occurs? There is a lot of guilt in the mind. The ego has it wired that way for
a reason: to keep us trapped in a small self-concept that is very limited
and experientially very far from our true Self. The way it does this is
through memories, conditioning, and anticipation. We just keep having
certain memories and experiencing events that reinforce the guilt over
and over again. This is because guilt is wired to behaviors. But no matter
how much we try to behave and be a good little boy or girl and no matter
how old we get, because of the guilt, we still seem to mess up. And we
still seem to have behaviors that we associate with guilt. It seems like we
are caught with our leg in a trap, and we can’t get out of it because the
guilt just recirculates and recycles through the memories and theconditioning. And our anticipation that this is just the way it is keeps
projecting the guilt out onto the future, and so we keep experiencing it. There is a line in A Cours e in Miracles  that says, “For you must
learn that guilt is always totall y insane, and has no reason.” That is a
pretty clear teaching from Jesus: there is no reason for guilt. Another line
says, “All anger  is nothing more than an attempt to make someone feel
guilty.” I call this the unholy trinity: guilt, fear, and anger. They are
coming from the ego belief system in an attempt to project. It’s a
dynamic where, if you get angry enough, somebody is supposed  to admit
guilt or feel bad. It’s all an egoic attempt to not look at our own guilt,
which actually only maintains our guilt and anger. My great suggestion
is that when you have those emotions arising, do not buy in to ego
justifications or rationalizations for them or look for causes in the world
to blame. You can never fully know the bigger picture of mind while the
ego is believed to be real. We can only feel angry, guilty, or afraid while we still have  the
belief of separation active in our mind. All guilt arises from the attempt
to think apart from how God thinks. God is love and the illusion of guilt
can only come from having thoughts that aren’ t of God. They must be
ego thoughts because that’s the belief in separation from God. A Course
in Miracles states that guilt feelings are just a sign that we don’t know
that God Himse lf orders our thoughts and that we believe we can think
apart from Him. How does this relate to all the problems we see in the world? To
believe you can think apart from God is “the authority problem.” It’s
believing you can author yourself. So, the authority problem is a
question of authorship: Am I the author of me, or is God the author of
me? Am I as God created me, as Spirit, or can I make myself something
other than Spirit : flesh, separate, tiny, and little? It happens in the mind,
but it gets projected to form. It plays out when children have problems
with parents. Think about two-year -old children and the first “No!”
coming toward Mom or Dad. You know how it goes when the teen years
come, parents get authoritative:  “You are drinking; we’re going to give
you a curfew; we’re taking away your driving privileges.” The war may
start against parents and transfer to classmates and teachers, and then, as
the young adult grows up, there are authority issues with police officers,politicians, lawyers, and bosses. It goes on and on. It’s all a projection of
the initial authority issue, of thinking we are the author of our self. Guilt and judgment always go together. We judge because we feel
guilty. But where does the guilt come from? Where does that deep
ontological feeling of wrongness, of separation, come from? Not the
personal guilt of I, personally, am unworthy or I’m not good


 revealed no active cancercells in the vestigial remains of the previously large lymphomatous nodules. Many
ghost cells—cells that were formerly cancer but weren’t any kind of cells anymore
—appeared in the microscopic sections. Not a single distinguishable cancer cell
remained in the dog. The Tucker research organization put out word for another lymphosarcomatous
dog, which came from a veterinarian hospital. This animal had a small-cell
lymphosarcoma. Injections of DMSO-hematoxylon for this dog were less effective
than for the first. Its tumors regressed somewhat but not altogether, and the animal
died two months after the withdrawal of treatment from a perforated heart brought
about by heartworm infestation. Small-cell lymphosarcoma failed to respond to the
DMSO-hematoxylon solution as dramatically as had large-cell lymphosarcoma. A wild horse with osteogenic sarcoma on the right hind leg was treated by
Tucker with local applications of the solution. He sprayed on 25 cc of diluted dye
and DMSO in 500 cc of normal saline and glucose. The tumor disappeared after
treatment continued for approximately a year. The animal lived for at least five
more years with no evidence of recurrence locally or by metastasis. An Arabian stallion with generalized malignant melanomas in and about the
anus and under the tail was treated with 10 cc of the solution in 5 percent dextrose
in saline twice weekly for three months. The tumors lodged under the skin
regressed and then remained static for two more years. A small squamous-cell carcinoma of the eye in a white-faced cow was treated
by local injection of 15 percent DMSO-hematoxylon solution in normal saline and
injected directly into the conjunctival sac daily for three months. The squamous-
cell tumor completely disappeared and did not recur. Tucker determined the human dosage of this DMSO-hematoxylon solution by
trial and error intravenous injections into 250-gram rats and 25-pound dogs. He
lowered the dose seven times and eventually arrived at the correct figure for its
parenteral administration to humans. Made from 25 grams of hematoxylon and 75
cc of DMSO combined, 1 cc of the resultant solution is ideal for each 75 pounds
of body weight. This material has been administered to people intravenously, intra-
arterially, and topically. ANTI-CANCER SOLUTION TRIALS ON DYING PATIENTS
Tucker told his hospital associates of his findings. Jack Bevil, M.D., of Houston,
approached him about trying this new solution for a patient dying from inoperable
fibrosarcoma. The woman was critically ill and comatose. Her husband listened toTucker tell his story of animal cancer treatment and asked the doctor to try to save
his wife. Tucker sat by this woman’s bedside and gave the intravenous infusion
exceedingly slowly and cautiously, taking six hours the first time. He gave her
weeks of treatment, and her tumor began to recede. When it had shrunk to a small
enough size, Dr. Bevil took her back to the operating room and removed it. The
woman lived on in Houston uneventfully for two more years and then moved to
San Antonio where Tucker lost track of her progress. Tucker performed a series of hematoxylon-DMSO intravenous injections in an
extensive, privately financed research project to record the effect of his treatment
on different types of cancer. Table 11.1
 shows his results. Analysis of this series of thirty-seven preterminal American cases of
malignancy reveals that the treatment with dimethyl sulfoxide and hematoxylon
therapy when combined with current anti-cancer agents resulted in condition
improvement in 70.5 percent of the patients. These agents included surgery,
radiation, and the anti-cancer drugs 5-fluorouracil (5FU), methotrexate, and
thiotepa. Improvement of the patient was gained in only 5.4 percent of those cases
treated with the anti-cancer agents alone and no DMSO-hematoxylon solution. When DMSO-hematoxylon solution was administered alone, condition
improvement jumped to 38.1 percent. This was largely a reduction in symptoms
with the exception of one case of leiomyosarcoma (case number 1 in the table in
which the tumor regressed and was surgically removed). The most striking results observed by Tucker were in two cases of large-cell
lymphosarcoma (number 17 in the table and an uncharted Panamanian patient) and
two cases of malignant giant-cell tumor of the bone (numbers 10 and 14 shown in
the table). There was complete regression in both of the cases of large-cell
lymphosarcoma with no recurrence up to a time well beyond the date of Tucker’s
published report in June 1968. One of these DMSO-hematoxylon-treated patients
died ten years later of a heart attack and the other is still living today. There was
also
complete regression in one case of malignant giant-cell tumor of
approximately one-third of the femur that underwent new bone regeneration. Tucker did not publish more papers on the subject of hematoxylon combined
with DMSO as a treatment for cancer because of continual colleague criticism of
his use of a non-approved drug. He was expelled from the staffs of two hospitals
for administering this treatment. The expulsions were separate actions that hurt him
deeply. Despite his emeritus status among his peers as the grand old gentleman oforthopedic surgery, this did not stop vindictive reactions to his use of DMSO for
cancer treatment. Consequently, he provided treatment only very selectively—
when the patient was obviously preterminal and in a destitute state. His fees for
cancer therapy were ridiculously low, if he charged any fees at all. Tucker didn’t
want any more publicity about his anti-cancer therapy. My report is given here
because I believe it is about time the medical community, especially oncologists,
took hold of this treatment and explored it further for the purpose of aiding those
one out of three suffering Americans who will eventually come down with cancer,
and one out of five who will die from it. On an ironic note, Dr. Tucker himself came down with a form of cancer that
would have responded to his DMSO-hematoxylon treatment, but before he could
administer it to himself, he fell into a coma. No one had access to his formula
except the author of this book, and I did not know Dr. Tucker’s attendants needed
it to save his life. Dr. Tucker died only a few months before this book was first
published. Its updating and republication may save lives—I hope so! HOW TO PREPARE AND USE THE HEMATOXYLON-DMSO
SOLUTION
To prepare a solution of hematoxylon dissolved in dimethyl sulfoxide for anti-
cancer application, obtain from almost any chemical company 25 grams of
powdered hematoxylon HX-0025. Into an 80 cubic centimeter (cc) volume bottle
containing the hematoxylon powder, pour DMSO, stirring continuously, until
DMSO fills the bottle by three fourths. Stopper the solution and shake by hand or,
better, by machine until all powder is completely dissolved. No solid particles
should be showing on the bottom of the bottle after it is left standing. Then, fill the
bottle with the balance of the DMSO and shake again. The hematoxylon-DMSO
solution is now ready for therapeutic use against cancer. To insure safety during treatment, start by using only.5 cc of the solution
injected into a 250-milliliter (ml) bottle of 5 percent dextrose water. For diabetic
patients, substitute normal saline for the dextrose. Increase the treatment solution
concentration by one-tenth daily until the doctor administering the treatment
determines that his patient’s tolerance level is reached. Beyond tolerance will tend
to cause the patient to go into a high fever about 35 minutes after the treatment
ends. For this reason, it is advisable for the patient to always carry either Demerol
or 50-milligram tablets of Benadryl to counteract the intolerance.Table 11.1
 Hematoxylon-DMSO Treatment on Different Types of Cancer
Patient Number
 : 1. Age
 : 66
Sex
 : F
Primary Tumor and Cell Type
 : Leiomyosarcoma (inoperable) of abdomen
Surgery
 : 3 unsuccessful attempts at removal. One successful. Other Chemotherapy and Radiation
 : None
Response to Other Therapy Alone
 : Removal of necrotizing tumor. Date of Administration Hematoxylon DMSO Dosage
 : 10/23/67
2 cc H-D.M.S.O., IV
Total Dosage and Response
 : 50 injections. Tumor regressed and was removed
June 1966. Present Status
 : November 1967 Patient still surviving. Patient Number
 : 2. Age
 : 27
Sex
 : F
Primary Tumor and Cell Type
 : Chondroosteosarcoma. Terminal
Surgery
 : 2/10/65 Biopsy
Other Chemotherapy and Radiation
 : None
Response to Other Therapy Alone
 : None
Date of Administration Hematoxylon DMSO Dosage


—and even parking places. If your thoughts are focused on what you want to attract in
your life, and you maintain that thought with the passion of
an absolute intention, you’ll eventually act upon that
intention, because the ancestor to every single action is a
thought. The greater your desir e, the more thought horsepower you’ll
apply to its fulﬁllment. The more intense your desir ous
thoughts, the greater the measur e of love going into your
asking and your labor will be—and coming in contact with
love is the very essenc e of Spirit and inspiration. Weak
thoughts will attract doubt and weakness, which will cause
you to experience monotony and drudgery in your eﬀorts. With monoto ny, you’ll give up, but with love, you’ll be
available to abundant hope. For example, I ﬁnd it impossible to think in boring terms
when it comes to my writing. My thoughts are so intense
that I feel love for what I’m doing and joyful when I even
pass by my writing space. I get a warm feeling throughout
my body because my desir e to convey these ideas and
express what I’m learning each day is so intense that it
matches up with the spiritual energy of the Source of All
Creation. Obviously when I’m asking for guidance, my
thoughts or queries go out to my Spirit, which then matches
up with the Divine Sour ce. I know that my thoughts are energy and that those
harmonizing with Spirit will align to activate the creation
process. I love watching all this ﬂow so perfectly and being
in harmony with the Force that’s responsible for all of
creation. I know deep within me that I can participate in the
activation of this F orce to bring into r eality the manifestation
of my spiritually aligned desir es. If you make this an inner  mantra: I intend to feel good, you
can think of and pictur e yourself experiencing joy regardless
of what’s going on around you. You can remind yourself that
whatever you desir e is on its way, in amounts greater than
ever imagined. If you keep this thought upper most in mind,
then befor e long, the All-Cr eating Source will conspir e to
bring your thought into your physical life. Most important,
you’ll begin to act on your thought and receive Divine
guidance. The most empowering thoughts you can have are those of
peace, joy, love, acceptance, and willingness. These
thoughts don’t create a counterfor ce. Powerful, joyful, loving
thoughts stem  from your willingness to allow the world to be
as it is. Then you’r e in a state of inner bliss wher e serenity
replaces ﬁghting, reverence for all of life substitutes for
craving and anxiety, and understanding supplants scorn. You become an optimist. Rather than seeing the glass as
half empty, it’s always half full. All of this is nothing more than a conscious decision on your
part to be in charge of your thinking. Be awar e at any given
moment in your life that you always have a choice about the
thoughts you allow in your mind. No one else can put a
thought there. Regardless of the circumstances you ﬁnd
yourself in, it is your choice. Choose to replace
disempowering, weak ening thoughts with thoug hts of a
higher spiritual fr equency. Don’t convince yourself that it can’t be done or it’s easier
said than done. Your mind is yours to contr ol. You are the
creator and selector of your thoughts. You can change them
at will. It is your God-g iven inheritance, your corner of
freedom that no one can tak e away. No one can have contr ol
of your thoug hts without your consent. So choose  to avoid
thoughts that weak en you, and you will know true wisdom. It is your choice. OceanofPDF. comAfterwor d
Experience has taught me that the laws of the material
world truly do not apply in the presence of God-r ealization. And I know that I have the choice to live at this level of
awar eness and be succes sful and ﬁnd inner peace. When I
do so, it seems that the world changes: Animals behave
diﬀer ently than their biological genetics would seem to
allow, people at a distance seem to hear me telepathically
and respond to my highest thoughts, objects seem to
materialize in deﬁance of what scientists say is possible,
and healing takes place in spite of moder n medicine saying
otherwise. In other wor ds, miracles seem to be or dinary. The world looks like a place wher e everything is possible,
wher e restrictions and limitations are non-e xistent, and
wher e the power of our Creator seems to roll right up and
land at my feet, begging me to hop on board and witness
the inﬁnite possibilities it oﬀers. This is how I feel when I
align myself to Spirit: Pleased with myself inside because I
know somet hing that so few ever come to realize, but
humble and awestruck on the outside at the miraculousness
of it all. I’ve come to understand that when one thing appears to be
going wrong, I can see clearly that 10 things are going right. For example,  if my cell phone isn’t working, I can note that
my health is ﬁne, my family is safe, the ocean is calm for
swimming, my bank account has a surplus, my electricity is
fully functional, and on and on it goes. I automatically shift
my attention away from what’s going wrong and onto
what’s right—this then becomes my point of attraction and I
attract more of what I’m focused on, wher eas at an earlier
time in my life, I’d attrac t more of what was going wrong
because that was my point of attraction. How sublimely beautiful the world now looks to me from this
magniﬁcent place. No longer do I stay focused on and
attract more of what’s going wrong, for I’ve learned to place
my attention on what’s right, what’s working, and what’s
aligned with the All-Cr eating Spirit. Rather than hoping, wishing, and even praying for an
outcome, my inner world  aligns with the idea that what I
desir e is feasible and on its way. This kind of inspir ed
knowing frees me from anxiety and worry. I aﬃrm: It’s on its
way; there’s absolutely nothing to fuss about. And I leave
the time of its arrival into my life in the hands of the All-
Knowing, Always-Cr eative Spiritual Source. I ﬁnd that I no
longer quest ion the Creator of the Universe because I’m at
peace with the timing of everything. I know enough now not
to push the river, not to demand that the timetab le of my
ego be the same as God’s. What I so sincer ely want to share here is that the feeling of
being completely in harmony with our Source generates not
only success and inner peace, but miracles everywher e. I
have the delicious spine-tingling sensation of bliss as I
observe and interact in this world from the wondr ous vista
of being inspir ed. These words from A Course in Miracles
ring true for me: “All that must be recognized, however, is
that birth was not the beginning, and death is not the end. ”This is the knowing that I have from this inﬁnite spiritual
perspective. It’s my intention to continue to live what my mind knows,
rather than only what my eyes see. And my mind knows
that we’re all in a univer se that has a creative, organizing
intelligence supporting it. I know that it ﬂows through me,
and God willing, I’ll assist you to live the life that you came
here to live. Ther e can be no gr eater blessing. I send you love, I surround you with light, and I invite you to
enjoy success and inner peace as you live your life aligned
with Spirit.<|eot_id|><|begin_of_text|>
Q: What determines one's health, according to the passage?,
A: Your thoughts.
Q: What happens when you refuse to entertain thoughts of fatigue, jet lag, or headaches?,
A: Your body reacts to your thoughts.
Q: What happens when you focus on what you want to attract in your life, and maintain that thought with passion and intention?,
A: You'll eventually act on that intention and manifest it in your physical life.
Q: What is the author's approach to dealing with negative thoughts?,
A: He recommends replacing them with thoughts of peace, joy, love, acceptance, and willingness.
Q: What is the author's perspective on the power of one's thoughts and the universe?,
A: He believes that one can choose to control their thoughts and that this alignment with the universe can lead to a life of success, inner peace, and miracles.<|eot_id|><|begin_of_text|>O c e a n o f P D F. c o mALSO BY DAVID R. HAWKINS, M.D., PH.D.
Dissolving the Ego, Realizing the Self
Along the Path to Enlightenment
Letting Go
Healing and Recovery
Reality, Spirituality, and Modern Man
Transcending the Levels of Consciousness:
The Stairway to


 point that it was time to /G10/G05/G01/G06/G03/G01/G06/G0E/G07 /G20/G01/G01
/G21/G01/G0B/G12/G14/G04/G01/G22/G04/G04/G03/G01/G12/G22/G0C/G04/G01/G10/G07/G01/G22/G05/G02/G03/G0E/G01/G16/G07/G0F/G04/G01/G07/G0A/G01/G10/G0B/G04/G01/G0C/G12/G05/G0E/G04/G05/G01/G0C/G04/G16/G16/G07/G03/G16/G01/G10/G0B/G12/G10/G01/G21/G01gleaned from that expansive journey into the pages of /G01/G02/G03/G04/G06book. Cosmic Wealth
 94
But they are all that I take with me now, from that previous
karmic drama and debt - into the allowance of my new life adventure of a conscious inner life and my abundant cosmic
wealth. My life is much lighter and free-er now, with clearer
sight and greater truth. There are times in our lives when we are ready to review
our current experiential “story,” the one we tell ourselves (and others) on a daily basis – and th us the one we are living, to
decide if it matches the vibration of what we want  or what we
don’t want. It is a kind of inner housekeeping. And when we
invest the time to gently look at our current story and its experience, it is very liberating  to see that we truly are the
authors of our lives. We write the script. We listen to our own
cues. And we choose our thoughts, beliefs, dreams, and life experiences. I released that story, with the help and grace of hawk in
my heart. And I chose to writ e a new one, when my inner
guidance called me to do so. And in this journey, I deliberately
transformed my karmic debt into cosmic wealth. That is the
opportunity for us all, in our present and future creations. We are continuously writing the script for what we wish to experience. Wherever you are,  and however you feel right
now, remember that life is a story that is yet to be written. Dream your dreams and live your heart’s magic that is the  truth of your infinite nature. I close my hawk medicine story with this aerial view of how every day can be elevated to  the miraculous, simply with
our willingness to open, to see, to listen, to choose, and to allow
it. Every part of this enchanted forest is our friend. The natural
world adds tremendous depth to our life experiences, when we
allow our heart-felt experience of our oneness with all things. If we follow Hawk, and we honor the divine guidance and
messages that come from Spirit in all of their forms (that feel good to us), we can soar into the sun-filled sky in beautiful celestial flight. Thank you Hawk friend. I am grateful. 95
/G14/G15/G0B/G16/G0F/G09/G08/G01/G22/G13/G0A/G0F/G09/G09/G0E/G21
Living the Prosperity of a Rich Inner Life

/G25/G07/G12/G06/G0F/G09/G05/G06/G18/G05/G03/G0C/G0E/G06/G0D/G0F/G10/G10/G05/G11/G06/G01/G07/G06/G1A/G07/G12/G09/G06/G03/G0C/G0C/G05/G09/G06/G0C/G0F/G01/G12/G09/G05/G0A/G06/G06/G25/G07/G12/G06/G0F/G09/G05
being called to your inner worl d that is the true world,
as compared to the world aro und you. You have all the
abundance that you need in th is inner world – fruit of
the finest trees, sunlight of  a pure and rich variety,
silver moons that warm and nourish your spirit in  dream times. You have all the material elements you
could ever want and need. Heal th is your “always” state
of being. Confidence and gaie ty are your fabric and essence,
each and every day. You smell of sweet joy. You smile
at your bliss and comfort. An d you live love-fully. This
is the inner world in which I invite you now. /G28 Spirit 1/5/09

It continually amazes me, upon  reflection, that no matter
how many channelings I receive, books from conscious teachers that I read, or life experiences that I have – the core messages
within them are always the deriva tive of Source. That is the
root message in the “already is” application of the Law of
Attraction;  that the ultimate essence of anything that you desire is the essence of Source, and that the ultimate essence of who you really are is the true essence of Source. In this way, we are
always the potential  vibrational match of anything we can ever
need, want, or desire. We sim ply need to relax into the easy
feeling essence, within ourselves and our desires, to bring the vibrations into harmonic alignmen t.  This is the grand Source-
ful string that connects us all,  and expands our non-physical
essence toward greater understanding and light-filled expansion. There is a new consciousness, a new energy, coming to our earth experiences. It rests within the mystical world of the non-physical. And yet it is mo re real than anything we can
physically see. I have transcrib ed two Spirit messages in this Cosmic Wealth
 96
final chapter, that speak to these expansive energetic shifts
and our ultimate experience of cosmic wealth. They seem to summarize the essence of the vastness of our earth experiences and our non-physical truths. I offer them to you now, for your
own reflection. We believe the time has come for all beings to awaken to
their inner, dormant light. It is a light so bright, so full, so
rich - it would astound even the most skeptic of you. Because
you cannot see it, with your out er eyes, does not mean it does
not live within you. Inner eyes, inner vision, is a way to see,
feel, and perceive that vastn ess of all that you really are. Energies surrounding the earth, and within the Earth herself,
are flowing toward the greatness of the illuminating light. As these non-physical energies fill more of the spaces within the
earth’s atmosphere, the vibrationa l essence within all of you -
will turn toward that which burn s as bright, in its likeness. Where is that? They will turn inward – for within is where
the same eternal light exists. And they will begin to see it – with a new lens, an old lens rea lly, but to them - a new one,
of inner vision. Of energetic vision. Creative vision. Believing vision. There is nothing to fear. Some, who would say they prefer the
darkness, then have lost their contrast. Darkn ess can only be
desirable to those removed so fa r from their light that they
would deny the sun. Yet, they cannot separate themselves
from their “already is” truth and brilliant light. While some may continue to deny, or resist, the approaching new energetic
realities, it is the same as deny ing the presence of air on your
planet. Unseen, but very  much in existence. There you see that the shift in energies brings a new age of
expansively supportive and lovi ng energy. We want you to
know that this energy already burn s bright in all of you – it
is only a matter of allowing it in your field of consciousness. We understand your desire to live in the familiar. The world
of what, you believe, appears to  be “known.”  Yet expansion
requires an expectation and a llowance of change. The Living the Prosperity of a Rich Inner Life 97
“known” qualities of change often are believed to mean
the “not good” or the “not wa nted.”  But truthfully, if we
understood “change” as an ever expansive richer Source-full
flow, we would allow it instantly, and all of its feeling good-
ness. You are doing your pa rt beautifully and rem arkably. We love
seeing you relax and expand, relax and expand. Some will
expand with ease, and some with willful fight. But expansion
always comes. It is your natu re to expand. The earth itself
naturally expands. Fighting e xpansion does not stop change. It simply creates resistance, and thus challenges, in finding
ways to feel good. We suggest beginning to believe in your inner power, your
inner light, as the flow of change shifts the world perspective. It is in allowing, that you can a ll receive the greater truth that
exists in all that is, of wh ich you are an essential part. Be the person you want to be, th rough the allowance of all that
you already are. Live the life you desire to live, through the allowance of all that you already have. Become your original
self and you have won the lottery of earth life. In that
“original” state, everythin g already is, that could ever
potentially be wanted. You ha ve only to expand what you
already are


  shine  through. There  is  a  certain  gentleness,  which  can  be  learned,
that  needs  to  prevail  through  all  manners  of  crisis
when  we  are  holding  food. It  must  be  picked  up,
washed,  prepared,  and  cooked  with  a  firm  care. Should
negative  emotions  prevail,  leave  the  kitchen. Go  out-
side or  to  another  room,  scream,  kick  up  a  storm,
pound  on  the  walls — allow  the  emotions  to  dissolve
and  then  return  with  a  softness  and  delicacy  to  the
kitchen. The  sharing  of  food  goes  back  in  time  to  when
every  household  fed  the  mendicants. In  India,  a  small
portion  of  food  is  always  placed  on  the  altar  before
each  meal  is  eaten  as  an  offering  to  the  deity. Today
we  continue  this  sharing  of  food  with  our  friends  and
152 J@jfr
FOOD    SADHANAS
family. It  is  vital  to  remember  that  the  toil  of  the
wage-earning  family  member  makes  this  sharing  pos-
sible. Thus,  this  person's  name  should  be  included  in
the  grace,  with  thanks. The  sharing  of  food  has  always  produced  powerful
emotional  bonding. When  we  are  able  to  control  all
stages  of  food  preparation,  the  wholesome  results  help
bond  us  with  our  universal  kin. As  we  adhere  to  the
dharma  of  harmonious  behavior  within  our  home
and  during  our  meals,  we  forge  a  healthy  tie  with  each
family  member  and  with  our  friends. When  we  ne-
glect this  natural  human  urge,  we  seek  to  fulfill  this
need  in  other  ways. As  a  result,  we  develop  attach-
ments to  foods,  to  substances,  and  to  material  things. THE   LIMBS   OF   GRACE  —
SADHANAS   OF  THE
HAND   AND   FOOT
Eating  food  with  our  hands  is  as  old  as  time  itself. The
mere  touching  of  food  with  the  fingertips  stimulates
the  five  elements. Each  finger  is  an  extension  of  one  of
the  five  elements. Each  serves  to  aid  in  the  transfor-
mation of  food  before  it  passes  on  to  internal  diges-
tion. One  broad  and  numinous  stroke  extends  from
the  beginning  of  the  food  preparation  to  its  final
invitation  into  our  bodies. The  sadhana  of  feeding  ourselves  from  hand  to
mouth  enhances  our  vital  memory. It  begins  from  the
day  of  our  birth. According  to  Ayurveda,  a  newborn
should  be  given  a  mild  emetic  made  from  rock  salt
and  medicinal  ghee. This  is  administered  by  placing
the  emetic  in  the  right  hand  of  the  newborn  and
assisting  the  hand  to  the  child's  mouth. This  proce-
dure even  precedes  breast-feeding. In  the  Vedas,  the  hands  and  feet  are  referred  to  as
the  "organs  of  action." By  using  our  organs  of  action,
we  engage  in  the  moment-to-moment  remembering
of  the  five  elements  of  our  nature. Our  hands  are  vital
extensions  that  enable  us  to  touch,  and  be  in  touch
with,  creation. Ayurveda  exhorts  us  to  use  our  body
as  the  ruler  and  measuring  cup  for  all  our  needs. We
are  born  with  all  the  tools  needed  to  exercise  our  gifts Air  (Lungs) Fire  (Large  Intestine)
Water  (Kidneys)
Earth  (Heart)
All  energy
congregates
and  aligns  in
center  of  palm
The  Hand  of  Nature,
our  continuous  dance  with  the  five  elements
for  sadhanas,  including  those  needed  to  feel  and  mum
sure  foods  as  we  prepare  them. In  keeping  with  this  principle,  you  need  to  become
comfortable  using  your  hands  and  eyes  lor  all  mea
suring. In  Sanskrit,  the  term  anjali  refers  to  the  vol
ume  that  can  be  held  by  your  two  hands  cupped
together. Two  anjalis  of  grain  or  vegetables  from  vmu
own  hands  is  designed  by  Nature  to  fill  your  own
stomach. When  you  are  cooking  for  others  use  two
anjalis  for  each  adult,  and  one  anjali  for  each  child
Likewise  gauge  your  spices  or  accents  with  youi  own
pinch. Like  your  handful,  it  is  tailored  to  provide  a
suitable  amount  for  your  own  personal  body  needs
Anguhi  refers  to  the  distance  between  the  joints  ol
each  finger. This  unit  ol  measure  is  cosmically  de
signed  to  gauge  spues  and  herbs,  sikIi  as  cinnamon
sticks  and  ginger. 153
m
THE    PRACTICE    OF   AYURVEDA
Amount  in  your
cupped  hands  =  your  equivalent  of  1  cup
Size  of  your  pinch  -  your  equivalent  of  Vi*  teaspoon
Liquid  in  your  palm  =  your  equivalent  of  1  tablespoon
Length  of  your  finger
joint  ( 1  angula)  =  your  equivalent  of  'A  inch
Sadhana  means  your  participation  with  everything. Use  only  those  tools  that  are  absolutely  necessary. As
soon  as  possible,  give  up  using  measuring  cups,
spoons,  and  useless  kitchen  paraphernalia. These  ad-
juncts are  distracting  and  interrupt  your  direct  ener-
getic exchange  with  the  food. It  may  be  difficult  at  first  to  take  this  conscious
step,  to  trust  the  accuracy  of  your  own  physical-spiri-
tual apparatus. With  time,  you  will  become  comfort-
able enough  to  return  to  the  original  and  most  natu-
ral system  of  measurement. Unfortunately  today's
publishers,  in  deference  to  their  readers,  will  not  ac-
cept a  cookbook  manuscript  unless  it  has  precise
measurements. For  this  reason,  I  have,  with  reluc-
tance, included  them  in  this  book. I  urge  you  to  trans-
late all  the  tedious  measurements  in  this  and  other
cookbooks  and  use  your  own  personalized  measures,
based  on  your  limbs,  hands,  and  fingers. Your  hands  should  partake  fully  in  all  food  prepa-
ration. Knead  your  energy  into  the  dough,  massage
your  hands  with  the  grains,  pat  the  chapatis  and  roll
the  rice  balls  between  your  palms. Allow  the  universal
energy  to  mix  with  and  transmute  your  own  energy. Puree  sauces  and  mash  potatoes  with  your  hands. Tear
leafy  greens  gently  with  your  fingertips. When  the
hands  must  have  a  medium,  use  the  grinding  stone  or
mortar


  oil,  175
onion
RECIPES  USING
Barley,  Onion,  and  Carrot  Salad,  274
Okra  and  Onions,  237
Pressed  Onion  Salad,  271
Sesame  and  Onion  Sauce,  259
Snow  Peas  and  Onions,  233
Squash  and  Onion  Aspic,  291
Yellow  Squash  and  Baby  Onions,  232
orange
RECIPES  USING
Orange  and  Cherry  Chutney,  309
Orange  Raita,  310
Soy  and  Orange  Peel  Brew,  324 Orange  and  Cherry  Chutney,  309
Orange  Fennel  Dressing,  280
Orange  Raita,  310
Orange  Rasam,  249
osha,  342
Othappam,  202
ovum  and  sperm  dhatus,  health  of,  26,
61
ovum  and  sperm  srotas,  29
Pal  Payasam,  320
panchakarma,  27
panchakosha,  16
Panch  Puran:  Bengali  Masala,  303
Pan-Fried  Tofu,  263
panir  (Curd  Cheese),  184
paprika,  299 parboiled  rice,  161
Pasta  Sauces,  258-60
Payasam,  319-20
payasvini  nadi,  3 1
pea(s) tastes  and  energy  of,  67
dried. See  dhal
RECIPES  USING
Barley  and  Pea  Salad,  275
Buckwheat  and  Pea  Salad,  273
Buckwheat  and  Peas,  2 1 1
Bulgur  and  Peas,  209
Millet  and  Snow  Pea  Salad,  275
Snow  Peas  and  Onions,  233
Steamed  Snow  Peas  and  Acorn  Squash,
232
pear RECIPES  USING
Clay  Pot  Baked  Pears,  314
Pear  Lassi,  325
Pear  Lassi,  325
peera,  342
pepper(s) anchochili,  295
cayenne,  296
Chili,  297,  341
pippali,  342 RECIPES  USING
Brussels  Sprouts  and  Pepper  Rings,  226
Corn  and  Red  Pepper  Aspic,  290
Corn  Balls  and  Red  Peppers,  237
Hot  Pepper  Chutney,  309
Red  Cabbage  and  Pepper  Aspic,  291
Roasted  Peppers,  242
peppercorn,  299 Peppered  Barley  Idli,  205
Peppered  Corn  on  the  Cob,  230
Peppered  Oil,  279
Peppermint  and  Walnut  Mousse,  317
personality
Kapha,  52-56 Pitta,  48-52
Vata,  44^18 Pesto  for  K  Types,  259
Pesto  for  V  Types,  258
physical  body ama,  27
dhatus,  26
doshas,  23-26
malas,  26-27
srotas,  27-29
Pickles,  305-7
Pie  Dough,  311-12
Pies,  312-13 Pineapple  Kanten,  315
pingala  nadi,  30 Pitta,  16,  19-20. See  also  doshas;  Fire
beneficial  tastes,  58
body  type,  36-37,  38-39,  39,  40,  42
daily  sadhana,  188
eating  utensils,  157
features  of  foods  that  nourish,  60
five  fires  of,  25
menus,  140-43 natural  tastes,  58
nature  and  tastes  of,  57-58
personality,  48-52 prevalent  seasons  and  times,  131-32, 132
recommended  foods  for,  92-97 Pitta-Kapha
prevalent  seasons  and  times,  133
recommended  foods  for,  104-10
Pitta-Vata
prevalent  seasons  and  times,  133
recommended  foods  for,  98-103
Plain  Dhal,  244
Plain  Dosa,  203
plantain,  342 Plantain  Kuttu,  251
plasma  srotas,  28
Plum  Chutney  (Aloo  Bukhara),  308
pokeroot,  342
pomegranate,  301 Popcorn  Crunch  Crustless  Pic,  3 1 3
poppy  seed,  300
potato RECIPES  USING
Cauliflower  and  Potato  Masala,  225
Cauliflower  and  Potato  Soutllo,  22  -
Dill  and  Parsley  Potatoes,  224
Eggplant  and  Potato  Curry,  224
k.uikai  (Eggplant  and  Potatoes),  226 Leek  and  Potato  Soup,  284
Ix-ck,  Potato,  and  Barley  Soup,  285 Masala  Dosa  (Filling),  204
l'otato  and  BrOCCOll  Soup,  288
Potato  Roti,  208
Shepherd's  Pie,  228 l'otato ,un\  Broccoli  Soup,  288
Potato  Roti, . 'US pots  anil  pans,  indent,  157
prabhava,  60  61
351
jmtr
1  NPI'X
pi  Ami. 9, : ;
prana  body,  18  19
pranamaya,  18
pranavaha  nadi,  30
prayer,  151,334
precepts  for  eating,  151-52 Pressed  Bibb  1  ettuce  Salad,  271
Pressed  Cabbage  and  Radish  Salad,  272
Pressed  Cucumber  and  Dill  Salad,  272
Pressed  Endive  and  Cucumber  Salad,  271
Pressed  dinger  Salad,  271
Ptessed  Onion  Salad,  271
Pressed  Red  Radish  Salad,  271
Pressed  Salads,  270-72
Pressed  Sprouted  Mung  and  Cabbage
Salad,  270
Pressed  Watercress  and  Tamarind  Salad,
272
pressure  cooking
dhal,  173
grains,  169
proper  conduct. See  dharma(s)
proper  foods,  introducing,  74
psychological  nature
Kapha  types,  52-53
Pitta  types,  48^19
Vata  types,  44  46
pudina,  342
Pudina  (Mint)  Masala,  304
pungent  taste,  59
Puranas,  11
pusha  and  yashasvini  nadis,  30
quinoa,  166
RECIPES  USING
Cumin  Quinoa,  212
Millet  and  Quinoa  Salad,  274
Quinoa  and  Carrots,  213
Quinoa  and  Carrots,  213
radicchio,  342
radish
RECIPES  USING
Karikai  (Daikon  and  Sweet  Potatoes),
227
Mula  Achar  (Daikon  Pickle),  306
Pressed  Cabbage  and  Radish  Salad,  272
Pressed  Red  Radish  Salad,  271
Seitan,  Daikon,  and  Carrot  Stew,  269
Raitas  (Yogurt  Salads),  310
rajma  dhal,  172
Ramps  and  Tofu  Stew,  262
rasa,  59-


“My teachers were on a dif ferent wavelength from me,” Louise says. What is the purpose of school? My education was a bewildering
experience. I remember scary old teachers, dreaded algebra lessons,
corporal punishment, short playtimes, and for lunch, always blancmange. What is blancmange anyway? Is it even a real food? My school report said
that I was a polite boy who had a lot of potential. Potential for what? I never
found out. I remember being scolded one day for not being original. “Holden, be original!” the teacher shouted. This really hurt me. “I couldn’ t wait to leave school,” says Louise firmly. “You surprise me,” I tell her. “You’re my role model as a lifelong learner
who is always open to learning new things.”
“I didn’ t understand why I had to learn about battle dates, the Industrial
Revolution, and the history of politics,” she tells me. “How did you get on with exams?” I ask. “I failed most of them,” Louise says. A syllabus without a soul: That’s how I describe my educa tion. The
curriculum was based on a narrow definition of intelligence. It was an
intellectual exercise. We focused on “head” intelligence. We studied logicand literacy. We memorized and recited facts and figures. Little attention
was given to the intelligence of the heart and to finding your inner voice. Like Louise, I wasn’ t very academic. My education show ed all my
weaknesses and none of my strengths. “What a distress ing contrast there is between the radiant intelligence of a
child and the feeble mentality of the average adult,” observed Sigmund
Freud. We are each created with a radiant intelligence. It’s in our spiritual
DNA to want to learn and grow. Psychology studies show that young
children, from about three years old, ask as many as 390 questions a day. Any parent can verify these findings. Children are blessed with a love of
learning, and it is either nurtured or knocked out of them. Girls and boys need a fairy godmother to help nurture their love of
learning. A fairy godmother might be a loving parent, a wonderful
schoolteacher, or an eccentric aunt, perhaps. Or maybe the fairy godmother
takes the form of a musical instrument, a pony, or some other great passion. “I loved  to draw and paint when I was young, and I always kept my desk
neat and tidy,” recalls Louise. “I also spent hours and hours reading. I
especially liked fairy tales. My imagination was a safe and wonderful place
to be.”
I rediscovered my love of learn ing when I entered higher education to
study psychology and philosophy. I went from being a C student at school
to an A student who passed exams with distinction. How did this happen? The difference was that I could choose my subjects now. At last, I was
learning about something that interested me. My learning wasn’ t just for a
career or a future income. I was following a passion. And I was finding my
voice. Dwelling in Possibility
Louise and I are having dinner  at her place. We are sitting at the big,
round table with its swirling universe full of galaxies and stars. We are
talking about how the world is not as physical as it looks but is really a state
of mind. I have pen in hand, and we’re drawing up a syllabus with a soul—
a list of classes we wish we’d been taught as children. So far, the listincludes classe s on self-acceptance, love, meditation, nutrition, real
happiness, for giveness, and imagination. “Imagine you could teach one class to every child on this planet; what
would it be?” I ask. “How wonderful!” Louise says. She gives herself a
moment to play with some possibilities. Sensing her readiness, I ask her
what she’d call her class. “I’d teach a class on ‘Making Friends with Your
Mind,’” she tells me with a big smile. “And how would you begin?” I ask. “With mirror work, of course,” she replies, in her matter -of-fact way. “And all the teachers and parents would have to attend, too.”
“What would you teach in your class?” I ask. “We’d start by looking in the mirror and af firming Life loves you.”
“Life loves you, ” I repeat, letting the af firmation sink in. “Then we’d say to our mirror, I love you, I r eally love you,”  she says. “I love you, I r eally love you,”  I affirm. “We’d also say, My mind is very creative, and I choose to think loving
and happy thoughts today,” she says. “That’ s beautiful,” I tell her. “When we love ourselves, we naturally think beautiful thoug hts,” she
tells me. Most of the thoughts we think are not our real thoughts. They are
primarily a gaggle of judgments, criticisms, doubts, and other commentary
we have picked up along the way. These so-called thoughts come not from
the original mind of our Unconditioned Self but from a self-image that
believes the basic fear I am not loveab le. This basic fear is not natural but
learned. All our neuroses stem from it. “Babies don’t criticize themselves,” Louise says. That’ s true. Imagine
meeting a newborn baby that didn’ t like its wrinkles. Babies don’t feel
inadequate. They don’t appear to judge themselves or others as being not
good enough or not cute enou gh or not smart enough or not successful
enough. Babies don’t hold resentments. On the contrary, it’s amazing to
witness how quickly they dry their tears and how easily they let things go. Babies are not pessimistic. They haven’ t given up on the future. They are
still with their original mind, and they dwell in possibility. Your original mind reflects the basic truth I am loveable. It is a
consciousness of love—a radiant intelligence empty of the psychology that
reflects the basic fear I am not loveab le. Michael Neill is an author Louiseand I love and respect. Michael teaches people how to think. “At any
moment you’re either with your thoughts, or you’re in love,” he says. In
other words, you’re tuning in to either the psychology of your self-image or
the pure awareness of your Unconditioned Self. The totality of possibility  is how Louise describes the consciousness of
the Uncondition ed Self. “It’s a phrase I learned from one of my early
teachers, Eric Pace,” says Loui se. “I met Eric at the Church of Religious
Science in New York, when I was in my mid-40s. I’d recently been
divorced. I was feeling unlovea ble and like life didn’ t love me. Eric taught
me that if you change your thinking, you can change your life. Each time
you drop a limitation—a judgment, a criticism, a fear, a doubt—you open
yourself up to the totality of possibilities that exists in the infinite
intelligence of your original mind.”
So how do you experience your original mind? There’ s a beautiful
inquiry I teach in my Loveability  program. If you’d like to try it, all you
need do is make a quiet space for yourself, just as you would  for a basic
meditation pract ice. Let your body relax, place a hand on your heart, and let
your thoughts be still. Then ask yourself this question: What is it like to be
me when I am not judging myself? Repeat this question once every minute
for 15 minutes, and with practice you will surely experience the loving
awareness of your original mind. In a recent Loveability  seminar, I taught this inquiry at the front of the
room to a student named Amanda. Her first response to the question What
is it like to be me when I am not judging myself? was “I’m not sure if I’ve
ever experienced myself withou t judgment.” That’ s how it can feel when
we forget about the basic truth I am loveable. Eventu ally, Amanda found
her flow. By the end of the inquiry, she was “in heaven,” as she put it. In her
feedback to the group, Amanda  said, “I had no idea it could feel this good
to be me.”
I recommend that you follow up this inquiry with a simple exercise. The
idea is to complete the followin g sentence five times: One good thing that
could happen if I judged myself less is … Don’ t edit yourself or judge your
answers. Allow your original mind to speak to you. Let yourself dwell in
possibility. And let the basic truth of who you are inspire and guide you.Suffering fr om Psychology
One of the best classes I ever took was in my first year at Birmingham
City University. It was a talk on cognitive therapy given by a guest lecturer,
Dr. Anderson. The title of the lecture had piqued everybody’ s interest: “Do
you honestly, truly, really believe that a flat tire can give you a headache?”
Physically, Dr. Anderson resembled the actor Dick Van Dyke. He was full
of happiness, and we liked him from the start. Dr. Anderson briefly outlined the history of cognitive psychology. He
mentioned Aaron Beck and Albert Ellis, considered pioneers in the field,
and talked about the recent rise of cognitive behavioral therapy. He was
most insistent, though


 to defend himself. “I’ve seen him with Channa. They go at it. No, it’ s something else,
something he won’ t tell me,” Suddhodana grumbled. Ignoring the presence of the priest, Siddhartha threw himself flat on the
floor and seized his father ’s feet. Suddhodana turned away, embarrassed by
this show of humility, which to him expressed weakness. “For God’ s sake,
get up!”
“I won’ t, not unless I can speak freely.”
Suddhodana’ s eyes wandered the room in confusion. “Whatever you
want. Just get up.”
But Siddhartha didn’ t. His face touching the stone floor, he said, “I have
never been what you wanted, and the more you demand, the less I am.”“If you’re not what I wanted, then what are you?” the king said, now
more bewildered than angry. “I don’ t know.”
“Ridiculous! I know who you are. He knows who you are.” Suddhodana
looked at Canki, asking for support. The priest was at a loss. Canki was in
service to a warrior king, but at heart he despised violence and had
contempt for those who used it to get whatever they wanted. Kings were no
better than murderers, the only dif ference being that they had a legal
monopoly on killing. The Brahmin’ s way was one of guile, patience,
persuasion. T o him, those were marks of superiority. After a moment, he knelt beside Siddhartha and placed a hand on his
shoulder. “Do what is asked of you. If you go one step at a time, everything
will come easier. This is only a shadow, a charade of war. How will you
know about yourself until you try?”
Skillful as he imagined himself to be, Canki had no ef fect on the prince,
who ignored him and kept his eyes fixed on his father. “I want to go away,”
he said. A chill passed through Suddhodana’ s body, a cold premonition of
failure. “No, that isn’ t possible,” he said in a flat, toneless voice. “Ask me
for anything else, but not that.”
The sudden weakness in his father ’s voice stirred Siddhartha, and he got
slowly to his feet. “What have I said that makes you so disturbed? If you
love me, let me see what lies beyond these walls.”
“You know nothing about my love,” snapped Suddhodana. He gazed
into his son’ s eyes, and what he saw there couldn’ t be answered. T urning
abruptly, the king left the room, pausing a moment at the door to signal to
the high Brahmin. “No more words. Leave him be.”

CANKI SA T IN HIS STUDY, a plate of sesame rice uneaten by his side. His
mind was filled with the troubles to come when the world discovered, assurely it would, the rift between king and prince. The Brahmin’ s thoughts
were interrupted by a soft knock at his door. He had to conceal his surprise
when it opened and Siddhartha, unannounced and alone, entered. “Tell me about the gods,” he said. Canki smiled easily. He pushed aside the plate of sesame rice,
wondering inside if he shouldn’ t be worried. T o side with the prince, or to
even seem to, could soon be an act of treason. “I attend to the gods,” said Canki. “Y ou don’ t have to concern yourself
with them.”
“But what do the gods want?” asked Siddhartha. “Why would they
curse someone? Can a person sin and not know it?”
Canki cleared his throat to hide his momentary confusion. He had never
known Siddhartha to confide in him, or to openly show anxiety. The youth
was guarded, as princes should be. The priest decided not to ask why the
sudden interest in curses. “You want to know how to get into favor with the gods?” he said. “And
so you should. It’ s commendable.” Siddhartha, for the first time, placed
himself at the priest’ s feet, in the classic pose of a disciple asking his master
for wisdom. “The gods allow great suf fering—wars, famine, crime, and immorality
—because the people have for gotten how to please them,” Canki said. “Since no one can be perfectly good, there is much sin in the world. Rituals
and sacrifices honor the gods and erase that sin.”
“But everyone honors the gods, and not everyone is happy,” Siddhartha
pointed out. “Why does misfortune visit us?”
Canki waved his hands, pointing to piles of scriptures written on dried
palm leaves and vellum, hundreds of scrolls lining the shelves of his
cramped, airless study. “Every sin is a karma, and every karma has a precise
remedy. It takes years to delve deep enough. Y ou study and try tounderstand every detail. The invisible world is complex. The gods are
fickle. Even then you may fail.”
“Have you ever failed?”
Canki was taken aback. “Brahmins cannot fail. Every word in the
scriptures was delivered to a Brahmin.”
“And no one else? The gods have to find a priest or they don’ t talk?”
Canki had a ready answer. It was his job to know all the answers, but he
hesitated, his mind searching for a solution. Despite all the king’ s efforts,
his son was turning the other way. His deeper nature hadn’ t been diverted. Canki wasn’ t alarmed, however. Now he had a chance to influence
Siddhartha, and it might be his last. He looked at the youth sitting at his feet
and decided that the canniest course, for once, was to tell the truth. He said,
“You are among the few who can understand. I’ve always sensed that, ever
since you were a little child.”
He leaned closer and put his hand on Siddhartha’ s shoulder. He had no
real af fection for his pupil, but experience told him that physical contact
was a more powerful bond than words. “I want to tell you about the Golden
Age.” He ignored Siddhartha’ s puzzled look, pressing his fingers into the
youth’ s flesh. “Just listen. There was an age, long, long ago, when the world
was perfect. The scriptures tell us that no one had to struggle. There was no
evil or wrongdoing. Abundance was the only life that people knew. But
then decay gradually set in. This perfect world was only possible because
the gods kept the demons at bay, unable to touch human beings and create
mischief. W ould you wish to bring back such an age?”
Siddhartha started. “Me?”
“It was prophesied when you were born that you could be the king of a
new Golden Age. Y our father knows this. Why else would he protect you so
strongly, covet your safety above everything else?”
Siddhartha was hanging onto the Brahmin’ s words now, and Canki
smiled knowingly to himself. The prince was listening so eagerly becausehe felt guilty. He thought he had committed some obscure sin, which was
being punished by his imprisonment in the palace. “Your father loves you, but he’ s also in awe of you. If he ruins the
chance to bring back the Golden Age, how much guilt will he carry for the
next hundred lifetimes?”
Siddhartha considered this seriously. “So he’ s not disappointed in me?”
“On the contrary, the failure he’ s anxious about is his own. Y ou must
prove to him that he has raised you as the gods and the stars prophesied. If
you can do that, you will both be favored for the rest of your lives. If not—”
Canki held his breath for a reaction. He had his private doubts about the
destiny that awaited Siddhartha. There had been little evidence so far of a
great warrior or a great saint in him. “Tell me about demons,” said Siddhartha abruptly. Now it was Canki’ s turn to be startled. Demons? The Brahmin almost
replied, “Have you met a demon?” Then Canki caught himself and realized
that bluntness wouldn’ t work, not with a withdrawn youth just coming out
of his shell. “Don’ t worry about demons; they are indestructible and beyond your
reach to defeat them. W orry about men who have taken evil to heart. There
will be no Golden Age until they are defeated,” said Canki. “Y ou may find
it impossible to believe that this all depends on you, but I am willing to risk
that you can accept the truth.”
Siddhartha stood up, his demeanor more serious. Canki could see that
his words had sunk in. He had dangled a mystery before the youth, and few
can resist a mystery, particularly one that features themselves at the very
center. SUDDHODANA HAD SULKED  in his room, at first furious with his son, then
gradually sinking into moroseness. T o face rebellion from the prince just atthe moment of victory was too galling to endure


 quickly zap these viruses,
bacteria, parasites, or whateve r else does not belong here and is
dragging me down for my overall well-being. Allergies and T apping
While about 60 percent of my clients are allergic to cats, our cat, Mr. Purr,
lives in the home (not in the part that’s my office) but none of them have
ever had an allergic symptom in the office. I too used to have cat allergy. It’s my sense that an allergic reaction in many cases is similar to the
overreaction of the phobic (irrat ional fear) response but the overreaction is
diverted to the immune system instead of the nervous system. (See Chapter
9 on phobias.) Both have been cleared in my practice with EFT using a
similar approach. I have helped clients resolve smoke, rash, sinus, food, and other allergies
with tapping. Practitioners have  created entire protocols for allergy clearing
with remarkable success rates. I believe that allergies, like phobias, can
arise because they are linked with bad experiences the person had while
near or involved with the allergen in question. The brilliant primitive brain
mistakenly notes anything near the trauma that happened as something to
avoid. The phobia affects the nervous system; the allergy affects the
immune system. Tapping on Y our Own Symptoms
for Sickness or Pain
When you don’t know where to start, a great place to begin is asking
yourself what was happening in your life just before or during the time you
got sick. What was going on with your work, family, social life, spiritual
life, relationship s, physical body, or any other important area of your life?Major life stress ors or big emot ional upheavals can be enough to upset the
applecart of health. Sometimes, the emotional origin s of the illness are rooted in an incident
from a very long time ago that had a serious effect on you but wasn’ t
resolved. For example, Talia wound up very sick after experiencing a
significant and traumatic loss. She had a genetically inherited illness she’d
had her entire life that had never sidelined her until then. Within about three
months of the loss, she went out on disability. We were able to track back
significant events and moments  during those three months that may have
contributed to the issues she was experiencing at the time. We also tapped
on three key specific core stories from her childhood. In the next months,
she had complet ely transformed  her life—she was at work doing what she
loved, volunteer ing, and once again feeling the many possibilities life had
to offer. When you do not even remember the origins of the illness, your
body does. Places to Start Exploring with
Chronic and Serious Illnesses
You’ll never run out of topics to tap on with this one. These are just a few
suggestions. 1. Tap on physical symptoms  one at a time with Chase the Pain and see
where this takes you. It regularly takes tappers straight to the cause. 2. Ask questions:  What was going on, specifically, within a few months
before, during, or after the time you got sick? Are there upsetting events or
big transitions —losses, moves, job changes, deaths, accidents, divorces,
children moving away, vacations that didn’ t happen, sudden shocks—that
you have not worked through yet? Use what you know and tap on any
specific events that come up. If there was an upside to this illness, what might it be? What’ s the
downside of getting better? If there were a reason for this illness no matter
how outrageous  or crazy it sounds, what might that be (go with first
thoughts that come to mind).T ake a wild guess and you may uncover adeep-seated unconscious belief from your childhood that you have
outgrown. Then you can go to work tapping on that. When’ s the first time you felt like this? How does the pain/illn ess make
you feel? Tap on the troubleso me feelings relating to experiencing your
situation. 3. Explore the belief systems,  self-talk, inner critic, fears, and other
thoughts you have about being sick or in pain. What do you believe that
other people think about you because of the illness? What stories are you
making up in your head about what’ s going on with you? Are you angry
with yourself or others that you’re not better? Do you have concerns about
not making financial ends meet? Do you believe it’s your fault you are sick
and that you shouldn’ t be sick? Are you angry that you don’t have the life
you planned and envisioned? 4. Tap on upset stemming from hurtful things that happen in your day-to-
day life due to your illness, such as hurtful words (or the silen t treatment)
from well-mean ing people who don’t get what you’re going through. Tap
on issues stemming from medica l professionals and your care. For example,
one client let me know that he taps each time before going to the doctor,
while in the waiting room, and after leaving. Tap on specif ic upsetting
events relating to your medical care, problem hospital stays, thoughtless
things that hurt, when you looked to a physician or caregiver for hope and
instead received nothing encouraging. What sort of prejudic e have you
experienced? Has your self-worth and status taken a hit? 5. Are you “shou lding” on yourself? It shouldn’ t be this way.Tap on those
shoulds! 6. Are you hatin g your body  because it’s causing so much pain? Tap on
that. Rem ember, your body is your partner. Tapping can help you shift your
relationship with your body. I can’t tell you how many times it’s happened
in my office that someone who has been at war with their body is overcome
with emotion when I suggest we thank his or her body for carrying all this
pain for him/her all this time or thank the body for holding up through all ofthis trouble. It’ s big and it’ s deep. It’ s useful to send some positive messages
to your body, too. 7. Tap on the shame, blame, and guilt you have relating to your illness. Do you blame yourself becaus e you should somehow be able to handle
everything life throws at you? Do you believe the illness is your fault,
somehow? 8. Invoke gratitude. It seems hard to be grateful when you’re in pain or
feeling miserabl e, but it seems that’s one of the ways out of the pain and
misery. The feelings of gratitude and appreciation actually evoke an
immune-enhancing response. Even if you don’t feel grateful but you feel
hateful, pretend. Or look back in your memory for one good experience,
something you really appreciated, and savor the memory for at least 12 to
30 seconds. See it, hear it, feel it, really note it—it takes longer for your
brain to register the positive. Practice every day. Start a gratitude journal. It
takes practice when you are suffering with illness or pain, but you can do it. Exercise: T apping in Gratitude for
Your Body’ s Magnificence
Step 1. Start tapping on the points or your favorite point or the finger points
now. Step 2. This exercise offers gratitude  for the magnificent body that’s
carried you around all these years. Try this simple way to begin recognizing
how amazing your body is, and shower it with gratitude. Pick one little or
big thing you like about your body to start. If you can’t think of anything,
what about appreciating the fact that your body breathes without you having
to do anything? Step 3. If strong feelings are coming up because you can’t find anything
to like about your body, this is a great opportunity for you to tap on
identifying what you don’t like and list in your EFT journal any specificincidents that are coming to mind relating to what you don’t like about your
body. Tap while taking the time to write down everything that comes to mind
about not liking your body. Tap on those aspects one at a time until
resistance subsi des and just one thing (or more) bubbles up that you do
appreciate abou t your body you are willing to tap on. I understand that
when your body is sick, when you have major allergies and have a hard
time eating almost any food without a reaction, when your allergy is to
something like the sun, or when  you have muscle pain no matter what you
do, it can be hard to find someth ing to appreciate or that’s likable. The body
can feel like the enemy even though it’s not. You can simply track the pain
—or you can tap on tail-end ers about finding a positive thing you
appreciate abou t your body. If you thought about something positive and
then had a tail-ender, go with that. Here’ s some examples:  “Even though I don’t like my body”; “Even
though I find it hard to be grateful when my body doesn’ t do what I want it
to”; “Even though my body isn’t doing what it’s supposed to do”; “Even
though I’m really angry at my body for ….”
Remember to rate your intensity before and after tapping the EFT basic
recipe. When you are able to think about your body with minimal
resistance, you can go to the


 n d  a l l  o f  a
s u d d e n  i t  l o o k s  f a b u l o u s. Y o u  t h i n k  y o u r  h u s b a n d  i s n ’ t  a l l
t h a t  w o n d e r f u l,  b u t  t h e n  s o m e o n e  e l s e  d o e s,  a n d  a l l  o f  a
s u d d e n  h e ’ s  f a b u l o u s. E v e r y t h i n g  w e  e x p e r i e n c e  i s  f i l t e r e d
t h r o u g h  o u r  o w n  t h i n k i n g. H o w  y o u  s e e  y o u r s e l f  i s  h o w  y o u
w i l l  t e n d  t o  s e e  y o u r  l i f e,  a n d  h o w  y o u  s e e  y o u r  l i f e  i s  h o w
y o u  w i l l  t e n d  t o  s e e  y o u r s e l f. I  h a v e  k n o w n  p e o p l e  w h o  h a d  s o  l i t t l e  a n d  y e t  t r e a t e d  i t
s o  w e l l. I t ’ s  n o  s u r p r i s e  t h a t  w h a t  t h e y  h a d  t h e n  i n c r e a s e d. A n d  I  h a v e  k n o w n  p e o p l e  w h o  h a d  s o  m u c h  a n d  t r e a t e d  i t
s o  p o o r l y. I t ’ s  n o  w o n d e r  t h a t  w h a t  t h e y  h a d  d e c r e a s e d. T h e
w o r l d  e x p a n d s  o r  c o n t r a c t s  a c c o r d i n g  t o  o u r  p a r t i c i p a t i o n  i n
i t. W e  a r e  o n e  h u n d r e d  p e r c e n t  r e s p o n s i b l e  f o r  h o w  w e
e x p e r i e n c e  o u r  e x p e r i e n c e. I  k n o w  a  w o m a n  w h o  h a s  b e e n  t h r o u g h  a  t e r r i b l e  d i v o r c e
a n d  y e t  n o w  g l o w s  f r o m  w i t h i n. I  o n c e  o v e r h e a r d  h e r  s a y,
“ Y o u  g e t  b i t t e r  o r  b e t t e r. ”  I  w a n t  t o  b e  l i k e  h e r  i n  t h a t  s e n s e ;
I  w a n t  t h e  n e g a t i v e  t o  f a l l  a w a y,  l i k e  a  b a l l  t h a t  h a s  b e e nt h r o w n  t o  m e  b u t  t h a t  I  d o n ’ t  h a v e  t o  h o l d  o n t o. E v e n  w h e n
w e  a r e  v i c t i m i z e d,  w e  u s u a l l y  m a d e  s o m e  m i s t a k e s  w e  n e e d
t o  t a k e  a  g o o d  l o o k  a t. A n d  f o r  t h a t,  w e  c a n  t h a n k  e v e n
t h o s e  w h o  h u r t  u s. F o r  t h r o u g h  t h e  e x p e r i e n c e s  t h e y
e n g e n d e r e d,  w e  w i l l  l e a r n  t o  a v o i d  s u c h  s i t u a t i o n s. W e  w i l l
g r o w,  a n d  p e r h a p s  t h e y  w i l l  t o o. A n d  l i f e  w i l l  g o  o n,
b e c a u s e  G o d  l o v e s  u s  a l l. I n  G o d,  t h e r e  a r e  n o  g o o d  g u y s  a n d  b a d  g u y s. T h e r e  a r e
l o v i n g  c h o i c e s  w h i c h  w i l l  b e  m e t  w i t h  h a p p i n e s s,  a n d
u n l o v i n g  c h o i c e s  w h i c h  w i l l  b e  m e t  w i t h  p a i n. A n d  t h e
m i r a c l e  w o r k e r  i n t e r p r e t s  a l l  t h a t  i s  n o t  l o v e  a s  a  c a l l  f o r
l o v e. *  R e g a r d e d  i n  t h i s  l i g h t,  t h e  c l o s e d  h e a r t  o f  a n o t h e r
c a n n o t  h u r t  u s  a n y m o r e. F o r  i t  w a s  n o t  t h e  c l o s e d  h e a r t  o f
a n o t h e r  t h a t  c a u s e d  u s  t o  s u f f e r  b u t  r a t h e r  o u r  i n s t i n c t  t o
c l o s e  o u r  h e a r t  i n  r e s p o n s e. P r a y  f o r  t h o s e  w h o  h a v e
w r o n g e d  y o u,  a n d  t h e  p a i n  y o u  h a v e  s u f f e r e d  w i l l  t u r n  t o
p e a c e. I t  m a y  n o t  h a p p e n  i n s t a n t l y,  t h a t  i s  t r u e. I f  s o m e o n e  l i e d
a b o u t  y o u,  o t h e r  p e o p l e  m a y  b e l i e v e  t h e  l i e s. I f  s o m e o n e
s t o l e  f r o m  y o u,  i t  m i g h t  t a k e  t i m e  t o  m a k e  y o u r  f i n a n c e s
r i g h t. B u t  t h a t  i s  t h e  m e a n i n g  o f  t h e  s y m b o l i c  t h r e e  d a y s
b e t w e e n  t h e  c r u c i


,  o n c e  t h e y  h i t  m i d d l e  a g e,  f a c e  a  f o r k  i n  t h e
r o a d. W h i c h  r o a d  t h e y  t a k e,  a s  R o b e r t  F r o s t  w r o t e,  w i l l
m a k e  a l l  t h e  d i f f e r e n c e. O n e  r o a d  l e a d s  t o  g r a d u a l
d i s s o l u t i o n — a  c r u i s e  ( h o w e v e r  s l o w )  t o w a r d  d e a t h ;  t h e
o t h e r  r o a d  b e c o m e s  a  b i r t h  c a n a l,  a  p a t t e r n  o f  r e b i r t h. T h e
o l d e r  w e  g e t,  t h e  h a r d e r  i t  i s  t o  c h o o s e  r e b i r t h. T h e  e g o ’ s
g r a v i t y  s e e m s  h a r d e r  t o  r e s i s t. W e  s t a r t  o u t  s o  e n t h u s i a s t i c  a b o u t  l i f e,  s o  e n t e r t a i n e d  a n d
d e l i g h t e d  b y  t h e  v e r y  n a t u r e  o f  t h i n g s. B u t  t h e  n e w n e s s
f a d e s ;  w e  g r o w  j a d e d  o r  e x h a u s t e d,  a n d  w e  b e g i n  t o  l o s e
s o m e  v i t a l  a p p r e c i a t i o n  o f  t h e  p o s s i b i l i t i e s  i n h e r e n t  i n  a  d a y. A s  I  w r i t e  t h i s,  I  h e a r  t e e n a g e r s  i n  m y  b a c k y a r d,  d e l i g h t i n g
i n  t h e  m u d  p u d d l e s  p r o d u c e d  b y  t h e  a f t e r n o o n ’ s  s t o r m. I
h a v e  t o  c o n s c i o u s l y  c h e c k  m y s e l f — t o  r e m i n d  m y s e l f  t h a t
t h e  a b i l i t y  t o  h a v e  f u n  i n  t h e  m u d  i s  w h a t  m a k e s  b e i n gy o u n g  s o  w o n d e r f u l,  a n d  n o t  m a k e  a  s t i n k  a b o u t  t h e  f a c t
t h a t  m y  t o w e l s  a r e  b e i g e  a n d  t h i s  c o u l d  r u i n  t h e m. M y
m o r t a l  t r u t h  i s  t h a t  I  w a n t  t h e  k i d s  t o  h o s e  o f f  b e f o r e  t h e y
c o m e  b a c k  i n t o  t h e  h o u s e,  b u t  m y  s o u l ’ s  t r u t h  i s  t h a t  I  w i s h
I  c o u l d  e n j o y  t h e  m u d  t o o. S o  i t ’ s  c o m p l e t e l y  u p  t o  m e,  w h e t h e r  I  s t a r t  t o  b e c o m e  a n
o l d  b i d d y  w h o  c a r e s  t o o  m u c h  a b o u t  t h e  t o w e l s  o r  i n s t e a d
h o l d  o n  t o  m y  s e n s e  o f  a d v e n t u r e. I  w a n t  t o  f o c u s  o n  w h a t ’ s
i m p o r t a n t  a s  I  g r o w  o l d e r. S o  w h a t  t h e  h e l l,  t h e  k i d s  a r e
h a p p y  a n d  t h a t  i s  w h a t ’ s  i m p o r t a n t. A n d  n o t  j u s t  f o r  k i d s,
b u t  f o r  a l l  o f  u s. C h o o s i n g  t o  S e e

B i r t h  i s  a u d a c i o u s ;  c r e a t i v i t y  i s  a u d a c i o u s ;  t h e  s p i r i t u a l
q u e s t  i s  a u d a c i o u s. W i t h o u t  a u d a c i t y,  w e ’ r e  m e r e  c o g s  i n
t h e  w h e e l s  o f  t h e  e g o ’ s  s t a t u s  q u o. A n d  t h a t  s t a t u s  q u o  l e a d s
t o  d e c a y  a n d  d e a t h,  n o t  a s  a  p o r t a l  t o  g r e a t e r  l i f e  b u t  a s  a
m o c k e r y  o f  l i f e  i t s e l f. I  w a s  o n c e  a b o u t  t o  t h r o w  o u t  w h a t  I  t h o u g h t  o f  a s  d e a d
p i n k  r o s e s  w h e n  a  f r i e n d  o f  m i n e  s a i d  t o  m e,  “ W h a t  a r e  y o u
d o i n g. W h y  a r e  y o u  t h r o w i n g  t h o s e  a w a y. ”  I  s a i d,
“ T h e y ’ r e  d y i n g. ”  H e  s a i d,  “ L o o k  a t  t h e m,  M a r i a n n e. T h e y ’ r e  b e a u t i f u l. I  t h i n k  t h e  f a d e d  p i n k  o n  t h e m  t o d a y  i sa c t u a l l y  m o r e  w o n d e r f u l  t h a n  t h e  b r i g h t e r  p i n k  t h e y  h a d
y e s t e r d a y. ”
A n d  h e  w a s  r i g h t. I t  w a s  n o t  t h e  l o o k  o f  t h e  d r y i n g
f l o w e r s  b u


 c a l  w o r l d. W e  s i m p l y
h a v e  f a i t h  t h a t  t h i s  r e a l i t y  i s  b u t  m e r e  i l l u s i o n  b e f o r e  t h e
l o v e  o f  G o d. W e  d e n y  t h e  u l t i m a t e  r e a l i t y  o f  t h e  w o r l d
i t s e l f. D o e s  y o u r  f a i t h  l i e  i n  t h e  r e a l i t y  o f  t h e  c r u c i f i x i o n  o r  i n
t h e  r e a l i t y  o f  t h e  r e s u r r e c t i o n. W e  t e n d  t o  h a v e  g r e a t e r  f a i t h  i n  t h e  l i m i t a t i o n s  o f  t h e
w o r l d  t h a n  i n  t h e  l i m i t l e s s n e s s  o f  G o d ’ s  p o w e r. W h e n  t h ed i s c i p l e s  o f  J e s u s  t h o u g h t  t h e y  w e r e  g o i n g  t o  d r o w n,  t h e i r
f a i t h  l a y  i n  t h e  p o w e r  o f  t h e  s t o r m. W h e n  J e s u s  c a m e  o u t
a n d  w a l k e d  o n  w a t e r,  H e  d i d n ’ t  s a y  t o  H i s  d i s c i p l e s,  “ O  y e
o f  l i t t l e  w a l k i n g - o n - w a t e r  p r o f i c i e n c y ;  d i d n ’ t  y o u  r e a d  t h e
b r o c h u r e. ”  H e  s a i d,  “ O  y e  o f  l i t t l e  f a i t h. ”
F a i t h  m e a n s  w e ’ r e  o p e n  t o  t h e  p o s s i b i l i t y  o f  m i r a c l e s,
k n o w i n g  t h a t  w h e n  w e  s t a n d  o n  t h e  g r o u n d  o f  l o v e,  w i t h i n
t h e  s p a c e  o f  h o l i n e s s,  t h e n  a l l  m a t e r i a l  f o r c e s  a r e
a u t o m a t i c a l l y  p r o g r a m m e d  t o  w o r k  o n  o u r  b e h a l f. W e  d o n ’ t
h a v e  t o  d o  a n y t h i n g  n e w  s o  m u c h  a s  b e c o m e  s o m e o n e  n e w
i n  o r d e r  t o  f u n d a m e n t a l l y  c h a n g e  o u r  l i v e s. A n d  t h e n  w e  d o
n o t  j u s t  b e l i e v e  i n  t h e  r e s u r r e c t i o n ;  w e  s h a r e  t h e
r e s u r r e c t i o n. A s  w e  h u m b l e  o u r s e l v e s  a n d  s t e p  b a c k  w i t h
o u r  e g o,  a l l o w i n g  G o d  t o  l e a d  t h e  w a y,  m i r a c l e s  o c c u r
n a t u r a l l y. N o  s t r e s s,  n o  s t r a i n. A  C h a n g e  o f  H e a r t

W h i l e  t r a v e l i n g  i n  A m s t e r d a m  s e v e r a l  m o n t h s  a g o,  I
n o t i c e d  t h a t  s o m e t h i n g  a b o u t  m y s e l f  h a d  c h a n g e d. I  h a v e
t r a v e l e d  e x t e n s i v e l y  s i n c e  I  w a s  a  c h i l d  a n d  v i s i t e d  s c o r e s  o f
m u s e u m s  t h r o u g h o u t  t h e  w o r l d. I  h a v e  a l w a y s  d e l i g h t e d  i n
p o r t r a i t s,  l a n d s c a p e s,  s c u l p t u r e,  O r i e n t a l  s c r e e n s,  d e c o r a t i v e
a r t s,  j e w e l r y  d e s i g n,  a n d  a l l  t h e  o t h e r  v i s u a l  t r e a t s  t h a t  a r e
o f f e r e d  i n  s u c h  p l a c e s. B u t  o n e  p a r t i c u l a r  c a t e g o r y  o fp a i n t i n g  n e v e r  m o v e d  m e,  a n d  I  a l w a y s  p a s s e d  i t  b y  w i t h o u t
g i v i n g  m u c h  a t t e n t i o n. T h a t  w a s  n a u t i c a l  a r t :  s h i p s  i n  t h e
h a r b o r,  s h i p s  o n  t h e  s e a,  s h i p s  w h e r e v e r. I t  s i m p l y  w a s n ’ t
m y  t h i n g. B u t  i f  y o u ’ r e  v i s i t i n g  m u s e u m s  i n  H o l l a n d,  y o u ’ r e  g o i n g
t o  s e e  p i c t u r e s  o f  b o a t s. A n d  t h i s  t i m e,  f o r  w h a t e v e r  r e a s o n,
t h e y  t o u c h e d  m e  i n  a  d i f f e r e n t  w a y. T h i s  t i m e,  w h e n  I  s a w  a
p a i n t i n g  o f  a  s h i p  o n  a  r o u g h  s e a,  f a c i n g  t h e  c l e a r  p o s s i b i l i t y
o f  s h i p w r e c k,  m y  m i n d  w e n t  t o  t h e  s a i l o r s  w h o  w e r e  o n  t h e
s h i


's whom there is some strong regret. everyone's satisfaction. 1 1
Before presenting an inquiry we have
demonstration that the body instantly
Once a numeric scale is elicited (see
found it instrumental to first test the
It should be remembered that people
went weak in response to unhealthy
below) calibrations can be arrived at by
statement, "I may ask this question. " This
process experience dif ferently: some
emotional attitudes or mental stresses
stating, "This item" (e. g., this book,
is analogous to an entry requisite on a
primarily adopt a feeling mode, others
which had the greatest ongoing clinical
or ganization, this person's motive, etc. ) is
computer terminal, and will occasionallyare more auditory and still others, more
21
22
reaction was always one of amazement
influence.<|eot_id|><|begin_of_text|>
Q: Who developed the muscle testing technique?,
A: Dr. George Goodheart and Dr. John Diamond.
Q: What is the primary goal of this study?,
A: To demonstrate the efficacy of the muscle testing technique.
Q: What is the purpose of the test procedure?,
A: To verify the truth or falsity of a declarative statement.
Q: What is the significance of this study?,
A: The study aims to demonstrate the importance of the testing method in diagnosing and treating mental illnesses.
Q: What is the main goal of the study?,
A: The study aims to provide a new perspective on the role of nutrition in the development of mental health issues.<|eot_id|><|begin_of_text|>ener gizing their desires to the degree that
themselves of what may be available. sadness of life itself. This level colors
(64) Fear limits growth of the personality
they move out of Apathy and begin to
Unless external ener gy is supplied by
one's entire vision of existence. Part of
and leads to inhibition. Because it takes
seek a better life. W ant can start us on the
care-givers, death through passive the syndrome of loss is the notion of
the ener gy to rise above Fear, the oppressed
road to achievement. Desire can,
suicide can result. W ithout will to live,
irreplaceability of what is lost or that
are unable to reach a higher level
therefore, become a springboard to yet
the hopeless stare blankly, unresponsive
which it symbolized. There is aunaided. Thus, the fearful seek strong
higher levels of awareness. to stimuli, until eyes stop tracking and
generalization from the particular, so that
leaders who appear to have conquered
(65)
there is not enough ener gy left to even
the loss o£ a loved one is equated with
their fear to lead them out of its slavery. swallow prof fered food. the loss of lave itself. At this level, such
Ener gy Level 150: Anger
emotional losses may trigger a serious
This is the level of the homeless and the
Ener gy Level 125: Desire
Although Anger may lead to homicide
depression or death. derelicts of society. It is also the fate of
There is yet more ener gy available at this
and war, as an ener gy level it is farther
many of the aged and others who become
Though Grief is the cemetery of life, itlevel; Desire motivates vast areas of
removed from death than those below it. isolated by chronic or progressive still has more ener gy to it than does
human activity, including the economy. Anger can lead to either constructive or
diseases. The apathetic are dependent;
Apathy. Thus, when a traumatized
Advertisers play on desires to program us
destructive action. As people move out of
people in Apathy are "heavy" and are felt
apathetic patient begins to cry, we know
with needs linked to instinctual drives. Apathy and Grief to overcome Fear as a
as a burden by those around them. he is getting better. Once he starts to cry,
Desire moves us to expend great ef fort to
way of life, they begin to want; Desire
he will eat again. T oo often society lacks suf ficient
achieve goals or obtain rewards. The
leads to frustration which in turn leads to
motivation to be of any real help todesire for money, prestige or power runs
Anger. Thus, Anger can be a fulcrum by
Ener gy Level 100: Fear
cultures, as well as individuals, at this
the lives of many of those who have risen
which the oppressed are eventually
level, who are seen as drains of At the level of 100 there is a lot more life
above Fear as their predominant life
catapulted to freedom. Anger over social
resources. This is the level of the streets
ener gy available; fear of danger is
motif. injustice, victimization and inequality has
of Calcutta where only the saintly such as
healthy. Fear runs much of the world,
created great movements that led to
29
30
major changes in the structure of society. dependent a upon external conditions,
of Courage, life is seen to be exciting,
T aking such positions createsBut Anger expresses itself most often as
without which it can suddenly revert to a
challenging and stimulating. (67)
polarization, and polarization in turn
resentment and revenge and is, therefore,
lower level. The inflated ego is
Courage implies the willingness to try
creates opposition and division. As in the
volatile and dangerous. Anger as a life
vulnerable to attack. Pride remains weak
new things and deal with the vicissitudes
martial arts, a rigid position becomes a
style is exemplified by irritable, because it can be knocked of f its
pedestal of life. At this level of empowerment one
point of vulnerability; that which does
explosive people who are oversensitive
into Shame, which is the threat that fires
is able to cope with and handle not bend is liable to break. Rising above
to slights and become "injustice the fear of loss of pride. ef fectively the opportunities of life. At
barriers or oppositions which dissipate
collectors," quarrelsome, belligerent or
Pride is divisive and gives rise to200, for instance, there is the ener gy to
one's ener gies, the Neutral condition
litigious. factionalism; the consequences are
learn new job skills. Growth and allows for flexibility and non-
As Anger stems from frustrated want, it
costly. Man has habitually died for Pride-
education become attainable goals. There
judgmental, realistic appraisal of
is based on the ener gy field below it. armies still regularly slaughter each other
is the capacity to face fears or character
problems. T o be Neutral means to be
Frustration results from exaggerating the
for that aspect of Pride called
defects and to grow despite them, and
relatively (68) unattached to outcomes; not
importance of desires. The angry person
nationalism. Religious wars, political
anxiety does not cripple endeavor as it
getting one's way is no longer
may, like the frustrated infant, go intoterrorism and zealotry, the ghastly history
would at lower stages of evolution. experienced as defeating, frightening or
rage. Anger leads easily to hatred, which
of the Middle East and Central Europe,
Obstacles which defeat people whose
frustrating. has an erosive ef fect on all areas of a
are all the price of Pride, which all of
consciousness is below 200 act as
At the Neutral level a person can say,
person's life. society pays. stimulants to those who have evolved
"W ell, if I don't get this job, then I'll get
The downside of Pride is arrogance and
into the first level of true power. another." This is the beginning of inner
Ener gy Level 175: Pride
denial. These characteristics block
People at this level put back into the
confidence; sensing one's power, one isPride, which calibrates at 175, has
growth; in Pride, recovery from
world as much ener gy as they take; at
not easily intimidated. One is not driven
enough ener gy to run the United States
addictions is impossible, because
lower levels populations as well as
to prove anything. The expectation that
Marine Corps. It is the level aspired to by
emotional problems or character defects
individuals drain ener gy from society
life, with its ups and downs, will be
the majority of our kind today. People
are denied. The whole problem of denial
without reciprocating. Because
basically okay if one can roll with the
feel positive as they reach this level, in
is one of Pride. Thus Pride is a very
accomplishment results in positive punches is a 250-level attitude. contrast to the lower ener gy fields. This
sizable block to the acquisition of realfeedback, self-reward and esteem People at Neutrality have a sense of
well-rise in self esteem is a balm to all the
power, which displaces Pride with true
become progressively self reinforcing. being; the mark of this level is confident
pain experienced at lower levels of
stature and prestige. This is where productivity begins. capability to live in the world. This is the
consciousness. Pride looks good and
The collective level