 enough,
which most people deal with for their entire lifespan. I mean that
fundamental feeling of wrongness, that something has gone dramatically
wrong, that all this fragmentatio n wasn’ t meant to be—the core guilt. It
comes from the belief that you can order your own thoughts, that you
can judge. It’s misusing the power of your mind. It’s like sayin g, “Hey,
I’m in time and space now, and I can do any damn well thing I want to
do here. I’ve got my currency to spend. I’ve got my time to spend.”
Giving this power to ego is almost like giving a small child a credit card
and saying, “Go at it! Go have  some fun with that credit card and do
whatever you want with it. I don’t care!” Ego believes this time is yours,
it’s a currency to spend between birth and death, and you can do
whatever you want. And, wow! Look at the variety that’s involved with
that, if you consider all the years, the centuries that this has been going
on, and all the different ways an individual life is spent: as a Roman
centurion, as a prostitute, as a governor, as an athlete, as an of fice worker
or doctor, as a husband or wife, as a nurse or carpenter or whatever. There are all kinds of combinations. It’ s almost like the new age teaching
you might have seen: “Crea te your own reality.” That’ s what’ s
underneath this: the belief that you’ve got a menu in time and space, and
you can pick and choose and select from all the different possibilities, all
the images, and make a conglomerate, a synthetic personal self. With a sense of these dynamic s that go on in the mind, you can
learn, not to stop judging, but to let the Holy Spirit judge for you. The
Holy Spirit, Who knows us as we truly are, judges every one and
everything as innocent. We can refer to the Biblical expression: judge
not, lest you be judged. That was spoken by Jesus two thousa nd years
ago. Do you know anyone who has been able to completely follow these
words?Returning Home to Our Father
Jesus told the parable of the prodigal son, where one son left after asking
for his inherita nce. Off he went and used his entire inheritance for
riotous living until he had nothing, until he was hungry, until his only job
was feeding the pigs and he was eating the husks. And after some time,
he said, “Even my father ’s servants have more than me. Maybe I should
go back.” And he went back in shame; he went back in guilt. He went
back with his head bowed low. But before he even got close to home, his father came running
down the road, running to welcome, running to celebrate. In the same
way, our shame, guilt, and believed wrongdoings are met with open
arms. The father can only see the son’s innocence, so he celebrates with
a party, by killing a fatted calf. And then the other son, the dutiful son,
the son that tried to play it safe and do all the right things, sees the
condemned brother come back. He says, “What is happening here? A
party? I have stayed here dutifully by your side all along and not once
have you killed a calf for me. This wanderer, this betrayer, this weak one
who blew it all, you welcome him back and have a party?” The dutiful
one is angry. And the father says to him, “Dear son, all that I have is
yours; it has always been yours. But your brother, my son, he was lost,
and now he is found.” There is nothing more important than to be found,
to find our true inheritance again,  regardless of what seemed to happen
when we were lost. This second chance is the olive branch that is there for all of us. God is saying, “Just take the olive branch, just take the branch of peace.”
This realization is what the second coming of the Christ means. It’s our
Self-realization. When the awareness of our true Self dawns—the
knowledge that all is forgiven and that we are one in God where  we have
always been—we know that we are nothing but mind. This mind is
whole and complete. It never dreamed of fear, loss, and separation. It is
free and happy in God. It is guiltless—innocent!Exercise: Looking at Guilt—From Blame to Innocence
To listen to a recorded version of this exercise, go to
http://www.newharbinger.com/41870. (There are a host of other
materials available for download there. See the very back of this
book for more information.) Sometimes we really want to be right about a situat ion. Whenever the pain of guilt or the desire to be right arises,
remember that if you yield to it, you are deciding against your
happiness, and you will not learn how to be happy. In this two-part exercise, you are going to use a situation to
look closely at your experie nces of blame and guilt and move
toward the release of them. Acknowledge and invite the presence
of Spirit, your higher power, to guide your mind through this
process. Part 1:  Exploring the Feelings of Blame and Guilt
Identify a person you blam e for hurting you. In your journal,
answer the following questions:
1. What do you blame this person for? 2. Why do you think they are guilty? 3. How are you maintaining the story that they are guilty in
your mind? 4. In this situation, what do you think you did that you regret or
feel guilty about? Prayer for Release from Guilt
I ask you for help, Holy Spirit, to see myself and my friend as
you created us. I cannot do this alone, so I ask that Y ou be with me now.I want to be happy. Holy Spirit, help me to decide for peace. I give this situation or relationship over to Y ou. I trust that Y ou
will guide me in the way ahead. Peace of mind is a present decision, which I gratefully choose
right now! Blame and guilt only seemed possible because I was
determined to hold on to a false belief about who I am and who
my friend is. I let go of the meaning I gave to the situation and open my
mind to the present—absolved and innocent. I am grateful for the realization that the cause of my upset,
which I thought was in the world, was actually only an
unquestioned belief and decision in my mind. I have decided anew for my peace of mind. Part 2:  Innocence
Stay with the same person and situation. You and they have a
shared identity  in God as perfect innocence. Spend a moment
and reflect on this. When you’re ready, answer the following
questions in your journal:
1. Do you feel this person deserves to be innocent? Why or
why not? 2. If you cannot see that you are both innocent, can you feel a
sense of wanting to be right? 3. If being right means that you will be unhappy, do you still
want to be right? 4. Can you see how accepting your innocence releases both
of you from guilt? 5. What is innocence to you? Write it down and focus your
attention on how this experience of innocence feels to you. 6. Take a moment now and reflect on this prayer:I am the work of God, and His work is wholly lovable and
wholly loving. This is how a man must think of himself in his
heart because this is what he is. To further process and deepen your healing experience using the
levels of mind, you can find a downloadable works heet at
http://www.newharbinger.com/41870. Let Miracles Replace Guilt Thoughts
Nothing we perceive is there by accident; it is just exactly  as it is
because that is the way our mind wants it to be. By making our
unconscious guilt conscious and then releasing it, we can heal and start
to perce ive the world differentl y. We have a choice in how to interpret
things. In truth, there is no guilt going on at all. It has no purpo se. Only
as long as we still have some unconscious desire for guilt do we interpret
the world in a harsh way. We can learn to be more gentle with ourselves
and free ourselves from those harsh interpretations and be light-hearted! We can laugh and sing in joy and really feel that we are moving on in the
right direction. Why not let every day be like that? In our hearts, we can find the innocence even when things seem to
fall apart and when things seem to implode. Don’ t try to hold it together! We are going Home. We are waking up. There is no need to make it any
more complicated than that. We are here to expose the ego’s guilt game. Everything the ego does—every scheme, every defense, every  trick in
the book—is aimed at perpetuating guilt. Let it arise and release it. You need to realize how closely you are identified with the thoughts
you think. If you project judgments onto the world, how could you not
feel guilty? Of course, in truth, you are not guilty because God didn’ t
create guilt. God didn’ t create a stream


 : 4/11/65
l
1
⁄
2
 cc H-D.M.S.O., IV
Total Dosage and Response
 : 48 injections. Tumor regressed for 3 months. Present Status
 : Died 12/24/65. Patient Number
 : 3. Age
 : 73
Sex
 : M
Primary Tumor and Cell Type
 : Adenoca. of prostate and bladder. Generalized
metastasis. Preterminal
Surgery
 : None
Other Chemotherapy and Radiation
 : None
Response to Other Therapy Alone
 : None
Date of Administration Hematoxylon DMSO Dosage
 : 11/5/65
2 cc H-D.M.S.O., IVTotal Dosage and Response
 : 56 injections. Tumor regressed for 4 months. Present Status
 : Died 5/12/66. Patient Number
 : 4. Age
 : 72
Sex
 : F
Primary Tumor and Cell Type
 : Squamous-cell ca. of neck with metastasis
Surgery
 : Multiple resections of neck. Other Chemotherapy and Radiation
 : Max. radiation only. Response to Other Therapy Alone
 : Retardation of local tumor growth
Date of Administration Hematoxylon DMSO Dosage
 : 11/12/65
2 cc H-D.M.S.O., IV
Total Dosage and Response
 : 60 injections. Tumor regressed for 5 months. Present Status
 : Died 8/66. Patient Number
 : 5. Age
 : 58
Sex
 : F
Primary Tumor and Cell Type
 : Adenoca. of breast with extensive metastasis—
Grade 4
Surgery
 : Radical mastectomy. Other Chemotherapy and Radiation
 : No chemotherapy, Max. X-radiation at
operative site. Response to Other Therapy Alone
 : None
Date of Administration Hematoxylon DMSO Dosage
 : 11/26/65
2 cc H-D.M.S.O., IV
Total Dosage and Response
 : 28 injections. Tumor regressed for 3 months. Present Status
 : Died 4/1966. Patient Number
 : 6. Age
 : 84
Sex
 : F
Primary Tumor and Cell Type
 : Large fungating adenoca. of breast with
metastasis to lung
Surgery
 : Simple mastectomy. Other Chemotherapy and Radiation
 : None
Response to Other Therapy Alone
 : NoneDate of Administration Hematoxylon DMSO Dosage
 : 1/5/66
2 cc H-D.M.S.O., IV. Local application of 15% H-D.M.S.O. Total Dosage and Response
 : 47 injections. Local applications 7 months. Complete regression of lung metastasis. Present Status
 : Died 8/5/66. Heart disease. Patient Number
 : 7. Age
 : 52
Sex
 : F
Primary Tumor and Cell Type
 : Squamous-cell ca. of pelvis with large metastases
Surgery
 : Pan-hysterectomy. Other Chemotherapy and Radiation
 : Max. radiation, 5 F.U. 1800 mg total
dosage. Response to Other Therapy Alone
 : Poor
Date of Administration Hematoxylon DMSO Dosage
 : 1/5/66
2 cc H-D.M.S.O., IV
Total Dosage and Response
 : 27 injections. Complete regression of metastatic
masses. Present Status
 : 2/7/66 in complete remission. Died 5/3/66 of drug addiction. Patient Number
 : 8. Age
 : 51
Sex
 : M
Primary Tumor and Cell Type
 : Squamous-cell ca. of lung with metastasis to neck
Surgery
 : None
Other Chemotherapy and Radiation
 : None—Max. X-radiation to lungs. Response to Other Therapy Alone
 : Poor
Date of Administration Hematoxylon DMSO Dosage
 : 2/7/66
2 cc H-D.M.S.O., IV
Total Dosage and Response
 : 54 injections. Remission for 6 months. Present Status
 : Died 10/66. Patient Number
 : 9. Age
 : 86
Sex
 : F
Primary Tumor and Cell Type
 : Adenoca. of breast with fungating postop. area
Surgery
 : Radical mastectomy.Other Chemotherapy and Radiation
 : Max X-radiation to operative site. Response to Other Therapy Alone
 : Fungating growth at operative site
Date of Administration Hematoxylon DMSO Dosage
 : 10/7/66
Local application to fungating area only. 15% H-D.M.S.O. Total Dosage and Response
 : Daily for 8 months. Complete relief of pain. Lesion
regressed. Odor subsided. Present Status
 : Died 6/67. Heart disease. Patient Number
 : 10. Age
 : 60
Sex
 : M
Primary Tumor and Cell Type
 : Malignant giant-cell tumor of femur
Surgery
 : None. Biopsy only. Other Chemotherapy and Radiation
 : Total F.U. 8,810 mg. Response to Other Therapy Alone
 : Poor
Date of Administration Hematoxylon DMSO Dosage
 : 10/5/66
2 cc H-D.M.S.O., IV
Total Dosage and Response
 : 102 injections. Complete remission. No tumor
formation by biopsy or x-ray. Present Status
 : 10/9/67 date of complete remission. Patient Number
 : 11. Age
 : 52
Sex
 : M
Primary Tumor and Cell Type
 : Squamous-cell ca. ulcerating of face
Surgery
 : None
Other Chemotherapy and Radiation
 : Max. local X-radiation. Total F.U. 1,120
mg. Response to Other Therapy Alone
 : Moderate
Date of Administration Hematoxylon DMSO Dosage
 : 4/5/67
2 cc H-D.M.S.O., IV. Local application of 15% H-D.M.S.O. Total Dosage and Response
 : 72 injections. Local applications daily for 7 months. Complete relief of pain and odor. Present Status
 : 11/9/67 tumor continues to regress. Patient Number
 : 12. Age
 : 50Sex
 : M
Primary Tumor and Cell Type
 : Adenoca. of prostate. Metastasis to vertebrae
Surgery
 : Suprapubic cystotomy. Other Chemotherapy and Radiation
 : None
Response to Other Therapy Alone
 : None
Date of Administration Hematoxylon DMSO Dosage
 : 2 cc H-D.M.S.O., IV
Total Dosage and Response
 : 54 injections. Prostatic tumor regressed. Present Status
 : 7/17/67. discharged 11/15/67 still in remission. Patient Number
 : 13. Age
 : 45
Sex
 : M
Primary Tumor and Cell Type
 : Squamous-cell ca. of mouth. Preterminal
Surgery
 : Radical neck resection and hemimandibulectomy. Other Chemotherapy and Radiation
 : Total F.U. 1,600 mg. Response to Other Therapy Alone
 : Moderate
Date of Administration Hematoxylon DMSO Dosage
 : 4/2/67
2 cc H-D.M.S.O., IV
Total Dosage and Response
 : 36 injections. Remission. Present Status
 : Dismissed 8/67. 11/15/67 still in remission. Patient Number
 : 14. Age
 : 24
Sex
 : F
Primary Tumor and Cell Type
 : Malignant giant cell tumor of upper
1
⁄
3
 left femur,
advanced
Surgery
 : None
Other Chemotherapy and Radiation
 : Max. X-radiation. Total F.U. 4,800 mg. Response to Other Therapy Alone
 : Poor
Date of Administration Hematoxylon DMSO Dosage
 : 5/2/67
2 cc H-D.M.S.O., IV
Total Dosage and Response
 : 72 injections. Tumor regressing rapidly, with bone
regeneration. Present Status
 : 11/16/67 patient continued to improve. Patient Number
 : 15.Age
 : 45
Sex
 : F
Primary Tumor and Cell Type
 : Mixed tumor of uterus (undifferentiated)
Surgery
 : None
Other Chemotherapy and Radiation
 : Total F.U. 400 mg. Response to Other Therapy Alone
 : Poor
Date of Administration Hematoxylon DMSO Dosage
 : 3/4/67
2 cc H-D.M.S.O., IV. Local application of 15% H-D.M.S.O. Total Dosage and Response
 : 16 injections. Pain, hemorrhage and odor ceased. Present Status
 : Died 4/2/67
Patient Number
 : 16. Age
 : 44
Sex
 : F
Primary Tumor and Cell Type
 : Adenoca. of breast. Preterminal
Surgery
 : Radical mastectomy. Exploratory laparotomy. Other Chemotherapy and Radiation
 : Max. X-radiation. Total F.U. 1,600 mg. Response to Other Therapy Alone
 : Poor
Date of Administration Hematoxylon DMSO Dosage
 : 9/14/67
1


 Enlightenment
Truth vs. Falsehood: How to Tell the Difference
I: Reality and Subjectivity
The Eye of the I: From Which Nothing Is Hidden
Power vs. Force: The Hidden Determinants
of Human Behavior
Dialogues on Consciousness and Spirituality
Qualitative and Quantitative Analysis and Calibration
of the Levels of Human Consciousness
Orthomolecular Psychiatry (with Linus Pauling)
Please visit:
Hay House USA: www.hayhouse.com®
Hay House Australia: www.hayhouse.com.au
Hay House UK: www.hayhouse.co.uk
Hay House South Africa: www.hayhouse.co.za
Hay House India: www.hayhouse.co.in
OceanofPDF.comO c e a n o f P D F. c o mCopyright © 2007 by David R. Hawkins
Published and distributed in the United States by: Hay House, Inc.: www.hayhouse.com® •
Published and distributed in Australia by: Hay House Australia Pty. Ltd.: www.hayhouse.com.au •
Published and distributed in the United Kingdom by: Hay House UK, Ltd.: www.hayhouse.co.uk •
Published and distributed in the Republic of South Africa by: Hay House SA (Pty), Ltd.:
www.hayhouse.co.za • Distributed in Canada by: Raincoast: www.raincoast.com • Published in
India by: Hay House Publishers India: www.hayhouse.co.in
All rights reserved. No part of this book may be reproduced by any mechanical, photographic,
or electronic process, or in the form of a phonographic recording; nor may it be stored in a retrieval
system, transmitted, or otherwise be copied for public or private use—other than for “fair use” as
brief quotations embodied in articles and reviews—without prior written permission of the publisher. The author of this book does not dispense medical advice or prescribe the use of any technique
as a form of treatment for physical, emotional, or medical problems without the advice of a
physician, either directly or indirectly. The intent of the author is only to offer information of a
general nature to help you in your quest for emotional and spiritual well-being. In the event you use
any of the information in this book for yourself, which is your constitutional right, the author and the
publisher assume no responsibility for your actions. Previously published by Veritas Publishing (ISBN 978-0-9715007-7-8)
Library of Congress Control Number for the printed edition:
2013946873
Tradepaper ISBN: 978-1-4019-4498-8
16  15  14  13     4  3  2  1
1st Hay House edition, 2013
Printed in the United States of America
O c e a n o f P D F. c o mStraight and narrow is the path…
Waste no time. Gloria in Excelsis Deo! O c e a n o f P D F. c o mTABLE OF CONTENTS
Foreword
Preface
Introduction
Section One The Spiritual Process
Overview
Chapter 1     Devotional Nonduality
Chapter 2     The Inner Path
Chapter 3     Orientation
Chapter 4     Spiritual Practices
Chapter 5     Clarifications
Chapter 6     The “Experiencer”
Chapter 7     The Razor’s Edge
Chapter 8     Allness Versus Nothingness
Section Two Discussion
Chapter 9     Dialogues
Chapter 10   Spirituality and the World
Chapter 11   Teachers and Teachings
Chapter 12   The Devotee
Chapter 13   Transcending Identification with the Ego/Self
Chapter 14   Enlightenment: The Presence of Self
Chapter 15   Progressive States of Consciousness
Section Three Appendices
Appendix A Calibration of the Truth of the Chapters
Appendix B Map of the Scale of Consciousness
Appendix C How to Calibrate the Levels of Consciousness
Appendix D References
About the Author
O c e a n o f P D F. c o mF O R E W O R D
Prior written works plus recorded lectures have provided an organized
body of information and verifiable data that have occasioned numerous
study groups worldwide and translation of the works into the world’s major
languages. Consciousness research has resulted in the widespread
dissemination of essential information not previously available to mankind. While the primary thrust of consciousness research was to facilitate
spiritual awareness and identify verifiable truth, it was also educative to
apply the same techniques to elucidate the evolution of consciousness and
its expressions over time as various facets of civilization and history, as
reported in Truth vs. Falsehood. These included a study of the world’s great
religions and the verification of teachers and teachings of spiritual truth
over the ages, which are of great pragmatic value to the spiritual seeker. The totality of the foregoing results in a distillation of critical premises
that constitute the essentials which need to be known in order to facilitate
the evolution of spiritual consciousness in the individual seeker. This is
especially so for the serious devotee of spiritual truth as the pathway to
Enlightenment. The way is both confirmable and subjectively experiential. Thus, the pathway of Devotional Nonduality is a direct course to
Enlightenment via clarification of core essentials that merely await
activation by decision, intention, and dedication of the will. While revered literature and scripture by teachers of spiritual truth and
enlightenment are available worldwide, their historic works were not
written, verbalized, or contextualized for ready comprehension by the
modern person who is now more formally educated. The current human
mind is often put off by seemingly extraneous teachings that are intertwined
with traditional religions, such as unfamiliar languaging or ecclesiastical
doctrine that incorporates primarily ethnic observances of time and location. By over-inclusion, the extraneous becomes confused with the essential,
thereby decreasing appeal as well as credibility and clarity. For truth to be true, it must be so throughout time, which means,
therefore, that it must be verifiable and confirmable in the present day as
well. The Realization of Truth is thus not only a radical, experiential,
subjective state but also a condition that is confirmable by the methodologyof consciousness research. Thus, the Reality of a spiritual state is verifiable
both from “within” (experiential subjectivity) and from “without”
(confirmable objectivity), i.e., validated by Descartes’ res interna (cogitans)
as well as res extensa (the world as it is). Therefore, in order to serve the
objective requirements, included are the calibrated levels of all chapters, the
work as a whole, and important statements. In addition, in Appendix C
there is a description of the simple technique whereby any integrous person
can independently confirm the level of truth of any statement or principle,
the validity of which does not depend on a specific teaching or belief
system. O c e a n o f P D F. c o mP R E F A C E
The discovery of the method of how to tell truth from falsehood, and also
how to calibrate the verifiable degree of levels of truth, opened up for
examination and redefinition the entire human experience over vast periods
of time in all of its cultures and expressions. As in the discovery of the
compass, telescope, or computer, the new information recontextualizes
common human beliefs and experiences and examines them from a higher
perspective and clarity of definition. Like prior advances of knowledge, new discoveries result in a mixed
response of excitement and pleasure from the more adventurous to
argument and resistance from the pessimist or skeptic. Thus, while part of
the mind is stimulated and uplifted by new discovery, another part longs to
cling to the familiar, even if it is flawed or grossly incorrect. New discovery brings challenge as well as promise, and actual value is
derived from practice, application, and experience over time. Of value in
the advances in the understanding of consciousness are redefinition,
clarification, and recontextualization that reveal new meanings and
comprehension at greater depth. What follows is a distillation of pragmatic applications of confirmable
truth for seriously committed spiritual endeavor, and to that end is this work
dedicated. GloriainExcelsis Deo! OceanofPDF.comGloria
in
Excelsis Deo! O c e a n o f P D F. c o mI N T R O D U C T I O N
The straightest way to spiritual evolution and advanced states of
consciousness is via the field of consciousness itself, which is the nonlinear
Radiance of Divine Energy that is the substrate of all that exists. The
condition of Enlightenment is the state of pure Radiance that shines forth as
the Presence/Self. The Self is the essence of spiritual existence and Reality
as subjectively Known by virtue of effulgent Identity. The Radiance and Effulgence of the nonlinear Self are autonomous,
consequent to relinquishment of the linear/ego positionalities and emotions
that preclude their realization. The phenomenon of Enlightenment is thus
analogous to the shining forth of the sun when the clouds have been
removed. The radiance of the sun cannot be ‘acquired’, ‘forced’, or
‘obtained’, all of which are linear concepts consequent to the suppositions
of the ego/mind’s belief in cause and effect. There is no ‘cause’ in Enlightenment anymore than there is a ‘cause’ of
God. Such


. Everything else is an illusion of resistance to  that natural flow. /G39/G10/G17/G01/G11/G10/G01/G16/G09/G10/G16/G1A/G09/G01/G1A/G09/G0F/G01/G1F/G10/G01/G10/G0A/G01/G0F/G15/G09/G01/G13/G1A/G1A/G12/G19/G13 on, that they see as
being real? /G1D/G02/G05/G1A/G06/G10/G05/G01/G06/G03/G01/G06/G0E/G07/G24/G06/G07/G0C/G05/G06/G0D/G02/G07/G03/G0D/G05/G06/G0F/G01/G06/G01/G03/G19/G05/G24/G06/G18/G1A/G06/G10/G03/G04/G01/G05/G0C/G03/G0C/G0E/G06/G01/G07/G06/G01/G02/G05/G06/G20/G17/G05/G05/G10/G06/G0E/G07/G07/G11/G21/G06
or “doesn’t feel good” cue in  their vibrational system. /G2E/G15/G0B/G0F/G01/G13/G0A/G01/G0F/G15/G09/G1C/G01/G0B/G08/G09/G01/G19/G10/G01/G11/G13/G19/G0C/G10/G0E/G0E/G09/G0C/G0F/G09/G11/G2A/G01/G0F/G15/G0B/G0F/G01/G0F/G15/G09/G1C/G01/G11/G10/G0E/G2D/G0F/G01/G0A/G09/G09/G1A/G2F /G01
/G15/G13/G05/G09/G1A/G07/G0C/G05/G06/G17/G05/G05/G10/G04/G0A/G06/G06/G29/G0C/G1A/G06/G11/G05/G19/G07/G0C/G04/G01/G09/G0F/G01/G03/G07/G0C/G06/G07/G17/G06/G0F/G0C/G0E er tells you that they
feel. That has simply become a default truth. Their illusion
has simply become a default trut h.  They do not know this of
course, and therefore believe the truth of it, not knowing any
better to double check their feelin g state, their allowing state, /G15/G07/G16/G0F/G02/G13/G01/G17/G04/G12/G0C/G10/G0B
 98
/G01/G02/G05/G03/G09/G06/G04/G01/G0F/G01/G05/G06/G07/G17/G06/G17/G10/G07/G14/G0A/G06/G06/G27/G05/G06/G14/G07/G12/G10/G11/G06/G04/G0F/G1A/G06 – is that anger giving you
what you want or pushing it fa rther away? To be truthful,
most would admit, perhaps even tually, that it has gotten
farther away. Everyone feels. You cannot fully disconnect from your
feelings. Your emotional guidance system is simply the
register of Source energy. It is  the meter that shows how close
or how far from Source energy yo u have become. Like a metal
detector, or the game HOT/COLD, it beeps when you are close,
and the trail gets cold as you mo ve farther away. The cold in
this case is the experience of da rkness. You have  left the warm
glow of the light. When it is darker inside, you begin to reach
for a flashlight, or a match. In the darkness, cold, and anger of
having lost your flow,  often – it is when people find the match
– the vibrational match – to the feeling of light. Surrendering
at that point of darkness is the release of full resistance, and so
often you will see someone make a complete turn around in this
instance. Why? For they have  buoyantly bounc ed and risen
right back up to their true  light. Without resistance,
they re-instated all that they  originally are. You see? So no. Everyone feels. Illusi on always shatters when one
goes too far into the darkness. For on its other side, always,
always – is the light. We believe in this new, ye t original, paradigm. Its
transparency will align many to the vibration of their inner
light. Truth is truth is trut h.  Light is light is light. /G27/G23/G12/G0F/G28 /G06
/G11/G0F/G09/G16/G0C/G05/G04/G04/G06/G03/G04/G06/G10/G03/G0E/G02/G01/G06/G01/G05/G19/G08/G07/G09/G0F/G09/G03/G10/G1A/G06/G17/G07/G09/G0E/G07/G01/G01/G05/G0C/G0A/G06/G06/G1E/G0F/G09/G16/G0C/G05/G04/G04/G06/G03/G04/G06/G0C/G07/G01/G06darkness. In the deepest pit or cave of darkness, the truth of
light always appears. With a shining light upon the illusion of the shadows of
darkness, all will rise to the ultimate of their being – their
Source-full light-filled selves. It is a learning to fly process. A taking flight. A rising. You have been receiving Sour ce messages for some time. Knowing sometimes a specific Source, sometimes not. You are
here to also learn  - Source is So urce is Source. The derivative /G1B/G02/G14/G02/G03/G0E/G01/G10/G0B/G04/G01/G1F/G05/G07/G16/G0D/G04/G05/G02/G10/G19/G01/G07/G0A/G01/G12/G01/G3D/G02/G13/G0B/G01/G21/G03/G03/G04 r Life 99
/G07/G17/G06/G0F/G0C/G1A/G06/G19/G05/G04/G04/G0F/G0E/G05/G06/G03/G04/G06 – Source. If a message feels good – accept it
as a truth. If a message does no t feel good, release it. We are
here to bring feel good messages,  to teach people about their
original state. Their light. Their truth. And in that, lies
the prosperity of every kind and flavor, that all desire. /G01/G01
/G18/G0B/G04/G01/G0A/G07/G0C/G0C/G07/G1C/G02/G03/G0E/G01/G02/G16/G01/G10/G0B/G04/G01/G16/G04/G13/G07/G03/G11/G01/G0F/G04/G16/G16/G12/G0E/G04/G01/G0A/G05/G07/G0F/G01/G2E/G0D/G02/G05/G02/G10/G01/G12/G22/G07/G08/G10/G01
shifting energies, allowing, choice, and prosperity. Through our experiences, we learn the /G0F/G09/G01/G06 /G07/G0A/G01/G12/G0C/G0C/G07/G1C/G02/G03/G0E/G20   For it is through our
own personal experiences of non-physical energy (our /G07/G14/G0C /G01
/G16/G08/G13/G13/G04/G16/G16/G04/G16/G01/G12/G03/G11/G01/G02/G03/G03/G04/G05/G01/G05/G02/G16/G02/G03/G0E/G42/G09/G01/G10/G0B/G12/G10/G01/G1C/G04/G01/G0C/G04/G12/G05/G03/G01/G10/G0B/G04/G01/G10/G05/G08/G04/G01/G0F/G12/G0E/G02/G13/G01/G07/G0A/G01/G07/G08/G05/G01infinite nature, that is who we truly are. The truth of Source energy lives within all of us. We  can hear, experience, and live
its truth any time we “catch” ourselves feeling good! /G1E/G05/G0F/G09/G06/G1F/G0C/G05/G06 –
There is a time when we all exercise free choice, to begin the
journey of what is rightfully ou rs – the generous abundance of
good feeling flow and the richness it brings to our spirit and
our experience of life. You are receiving the message from your spirit that it /G0D/G0F /G06/G01/G02/G0F/G01/G06/G01/G03/G19/G05/G06 – that no longer will you be swayed
by the energies and conditions of  others. That your feet are
firmly planted in the ground of  Mother Earth, and your heart
is connected to a constant stream of Source energy. This is the
ease of living that


  and  pestle  for  grinding,  the  suribachi  for  the
positive  energy  provided  by  clockwise  motion. This  is
sadhana. The  closer  to  nature  each  utensil  or  appara-
tus, the  more  connected  the  prepared  food  will  be  to
the  energy  of  the  cosmos. The  motion  of  a  hand  grinder  compels  cognitive
remembering. This  motion  transports  us  to  the  realm
of  timelessness,  to  the  sadhana  of  meditation. We  were
given  these  hands  and  feet  so  that  we  may  bond  gently
with  the  earth.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Major
Arugula Corn,  fresh Okra
Asparagus Daikon Onion,  cooked
Beet  greens Dandelion Parsley
Bell  peppers
Eggplant Pokeroot
Broccoli Endive Potatoes,  white
Broccoli  rabe Green  beans
Spinach Brussels  sprouts Jerusalem  artichoke
Sprouts Burdock  root Jicama Summer  squash
Cabbage Karela (yellow  crookneck)
Carrots Kohlrabi Turnips
Carrot  tops Landcress Turnip  greens
Cauliflower Leeks Watercress
Celery Lettuce Winter  squash  (spaghetti)
Collards Mustard  greens
121
jmt. THE    PRACTICE    OF    AYURVEDA
KAPHA-PITTA
Minor
Artichokes Onion,  raw Sweet  potatoes
Chili  peppers,  hot Plantains Winter  squash  (acorn,
Cucumber Pumpkin buttercup,  butternut)
Horseradish Rutabaga
Regressive Summer  squash  (zucchini)
Beets Mushrooms
Radishes Tomatoes
FRUITS
Use  seasonal  fruits. Major
Apples Mango
Pomegranate
Apricots Peaches Prunes
Berries Pears
Quince Cherries Persimmon Raisins
Figs,  dried
Minor
Avocado Kiwi Pineapple
Cranberries Lemons Plums
Dates Limes Strawberries
Figs,  fresh Melons Tamarind
Grapes Oranges
Regressive
Bananas Papaya Soursop
Grapefruit Rhubarb Sweet  fruits,  in  excess
Grapes,  green Sour  fruits,  in  excess Watermelon
GRAINS
Since  most  dry  goods  are  available  throughout  the  year,  grains
are  categorized  by  season  for  the  dual  types. Winter /Spring  (December  to  end  of  April)
Major  Minor
Barley  Amaranth
Basmati  rice,  brown  Buckwheat
Quinoa  Corn
Wild  rice  Millet
Rye
122 Regressive
Basmati  rice,  white
Brown  rice,  medium-  or
short-grain
Oats,  whole
Wheat
jmt. EATING   ACCORDING   TO   YOUR    BODY   TYPE
KAPHA-PITTA
Spring/ Summer  (May  to  end  of  August)
Major  Minor
Barley  Amaranth
Basmati  rice,  white  Basmati  rice,  brown Regressive
Brown  rice,  medium-  or
short-grain  or  sweet
Corn Buckwheat Oats,  whole
Millet Rye
Quinoa Wheat
Wild  rice
Fall  (September  to  end  of  November)
Major Minor
Regressive Barley Amaranth Brown  rice,  medium-  or
Basmati  rice,  brown  or  white Brown  rice,  long-grain  or  sweet short-grain
Corn Buckwheat
Rye Oats,  whole
Millet Wheat
Quinoa
Wild  rice
PROCESSED  GRAINS  (ALL  YEAR)
Use  processed  grains  sparingly. Minor
Barley  cereals Millet  cereals Soba  noodles
Barley  flour Oat  bran Udon  noodles
Cornmeal Pasta,  whole  wheat
LEGUMES, BEANS, PEAS,  AND  SOYBEAN  DERIVATIVES
Major
Aduki  beans Lima Pinto
Black  beans Muth  beans Split  peas,  yellow  or  green
Black-eyed  peas Navy
Urad  dhal
Chickpeas
Minor White  beans
Lentils Tofu,  cooked Toor  dhal
Mung  dhal,  split  or  whole
Kidney Regressive
Soybeans  and  soy  by-products,
except  cooked  tofu
123
m
THE    PRACTICE    OF    AYURVEDA
K  APHA-PITTA
NUTS  AND  SEEDS
Minor
Coconut Pumpkin  seeds,  roasted Sunflower  seeds,  ro
astei
Poppy  seeds
Regressive All  nuts Sesame  seeds
DAIRY
Major
Ghee Goat's  milk
Minor
Cottage  cheese Yogurt,  mildly  spiced
Regressive
Buttermilk Dairy  products,  commercial Ice  cream
Cheeses,  hard  or soft or  powdered Sour  cream
Cow's  milk,  certified  raw
OILS
Major
Canola Sunflower
Minor
Almond Mustard Soy
Corn Safflower
Regressive
Apricot Coconut Sesame
Avocado Olive Walnut
SWEETENERS
Sweeteners  are  to  be  used  sparingly  by  K  types. Major
Dried  sweet  fruits  Fruit  juice  concentrates  Honey,  raw  and  uncooked
(apples,  apricots,  figs,
mangoes,  and  raisins)
124
jmir
EATING    ACCORDING    TO   YOUR    BODY   TYPE
KAPHA-PITTA
Amasake  (rice  milk)
Barley  malt
Brown  sugar,  unrefined
Dates
Fructose
Honey,  cooked Minor
Brown  rice  syrup
Regressive
Molasses
Sucanat
Sugarcane  juice Maple  syrup
Sugar  substitutes
(saccharin,  Sweet  'n  Low, and  NutraSweet)
White  sugar
HERBS,  SPICES,  AND  FLAVORINGS
Allspice
Anise
Bay  leaf
Black  cumin
Black  pepper
Caraway
Cardamom
Cinnamon
Cloves
Coriander
Curry  leaves
Curry  powder
Cumin
Ajwan
Asafoetida
Fennel
Mango  powder Major
Dill  leaves  or  seed
Garam  masala
Garlic,  cooked
Horseradish
Mace
Marjoram
Mint
Mustard  seeds Nutmeg
Orange  peel
Oregano
Paprika Parsley
Minor
Fenugreek
Garlic,  raw
Ginger,  dried
degressive Peppermint
Pippali Rosemary
Saffron Sage
Spearmint Star  anise
Tarragon
Thyme
Turmeric
Vanilla
Wintergreen
Kudzu Savory
Tamarind
Black  pepper
Cilantro,  fresh
Daikon,  fresh CONDIMENTS
Major
Mint  leaves
Orange  peel Rose  water
Sprouts
125
m
THE    PRACTICE    OF    AYURVEDA
KAPHA-PITTA
Chili  peppers
Chutney,  coconut  or  mango
Coconut,  fresh  or  roasted
Coconut  milk
Gomasio,  mild
Black  sesame  seeds
Garlic,  raw
Ketchup
Mayonnaise
Miso Minor
Lemon  juice
Mustard,  noncommercial
Pickles,  mild
Rock  salt
Sea  salt
Regressive
Olives,  black  or  green
Onions,  raw
Pickles,  strong
Salt,  iodized
Salty  condiments,  in  excess Vinegar,  brown  rice  or
mild  herbal
Wasabi
Yogurt,  mildly  spiced
Sour  condiments,  in  excess
Soy  sauce Tamari
Yogurt,  plain
SEAWEEDS
Use  seaweeds  sparingly  and  mostly  in  the  fall  (September  to  end  of  November). Rinse  and  soak  thoroughly  before  use. Agar-agar
Arame
Dulse Minor
Hijiki Kelp
Kombu Riverweeds
Seaware
Wakame
BREWS  AND  BEVERAGES
All  fruit  juices  should  be  diluted  with  water  or  milk  for  K-P  types
Major
Chicory  drinks
Cran


61,  62
Rasam  and  Sambar,  247—49
Rasam  Masala,  304
raspberry
RECIPES  USING
Raspberry  Gel  Pie,  312
Raspberry  Tart,  314
spberry  Gel  Pie,  312 Raspberry  Tart,  314
Ratatouille,  229
Rava  Payasam,  320
recommended  foods
for  Kapha,  110-15
for  Kapha-Pitta,  121-27
for  Kapha- Vatta,  115-21
for  Pitta,  92-97
for  Pitta-Kapha,  104-10
for  Pitta- Vata,  98-103
for  Vata,  74-80
for  Vata- Kapha,  86-92
for  Vata- Pitta,  80-85
for  Tridosha,  128-30
recycling,  184-85
Red  Cabbage  and  Pepper  Aspic,  291
Red  Lentils  and  Basmati  Rice,  253
reverence,  151
rice,  160-63,  200. See  also  basmati  rice,
brown  rice
RECIPES  USING
Collard  Nori  Rolls,  218
Rice  Nori  Balls,  216
Sweet  Rice  and  Aduki  Beans,  254
Rice  and  Aduki  Beans,  253
Rice  and  Wakame,  293
Rice  and  Whole  Mung  Beans,  253
Rice  Idli,  205
Rice  Nori  Balls,  216
Rice  Nori  Rolls,  217
Ricotta  and  Tofu  Quiche,  265
Ricotta  Fruit  Dessert,  315
Rishis,  8-9 Roasted  Breakfast  Grain,  222
Roasted  Peppers,  242
Rolled  Stuffed  Collards,  233
Rosewater  Pudding,  317
Rutabaga  Stew  with  Dumplings,  228
rye,  165 Rye  and  Corn,  208
Rye  and  Urad  Dosa,  204
Rye  Croutons,  281
sadhana(s),  5
cognitive  memory  and,  14
of  compassion,  332-33
daily,  186-89 of  devotion,  334
of  dhal,  171-73
food, 149-50
of  grain,  160-70
of  hands  and  feet,  153-55
for  the  heart,  151-53
for  the  kitchen,  155-60
of  love,  330-32
of  milk,  176-84
scheduling,  160
of  silence,  334-35
of  spices,  173-74 of  truth,  333 safflower  oil,  175
saffron,  300
Saffron  and  Apple  Pie,  312
Saffron  Basmati  Rice,  212
Saffron  Rice  and  Corn,  209
Sago  Payasam,  319 sahasrara,  33
salsify,  342
salt black,  296
rock,  300,  342
salty  taste,  59
Sambar  Powder,  304
sansho  leaves,  343
saraswati  nadi,  31
sarsaparilla,  300
sassafras,  300
Sauteed  Asparagus,  235
Sauteed  Broccoli  Pasta,  257
Sauteed  Red  Cabbage,  238
savoring  food,  152
seasonal  and  daily  activities
Kapha  types,  55
Pitta  types,  51-52 Vata  types,  47
seasonal  grains,  133-34 seasonal  menus. See  menus
seasons,  131-32
prevalence  for  each  dosha,  132-33
seaweeds,  tastes  and  energy  of,  68
seeds,  tastes  and  energy  of,  69
seaweed
arame,  339
dulse,  340
hijiki,  341 kombu,  341
riverweeds,  342
seaware,  343
wakame,  343
RECIPES  USING
Arame  and  Carrot  "Tempura,"  294 Collard  Nori  Rolls,  218
Millet  Nori  Balls,  217
Millet  Nori  Rolls,  217
Oden,  294
Rice  and  Wakame,  293
Rice  Nori  Balls,  216
Rice  Nori  Rolls,  217
Squash  and  Seaweed  Soup,  286
Wakame  and  Bamboo  Shoot  Soup,  293
Wakame  Salad,  293
seitan RECIPES  USING
Chickpea  and  Seitan  Stew,  269
Seitan,  267
Seitan,  Daikon,  and  Carrot  Stew,  269
Stripped  Tarragon  Seitan,  268 Stuffed  Seitan,  268
Seitan,  267
Seitan,  Daikon,  and  Carrot  Stew,  269
352
jm:,
INDEX
self
cognitive  (collective). See  ahamkara;
cognitive  memory
experiential  (individual). See  ahamkara
Sesame  and  Onion  Sauce,  259
sesame  oil,  175
Sesame  Rice,  214
sesame  seed,  300
sexuality
Kapha  types,  53-54
Pitta  types,  49-50
Vata  types,  46-47
shankhini  nadi,  3 1
Shepherd's  Pie,  228
silence,  334-35
Sloppy  Joes,  262
Snow  Peas  and  Onions,  233
Soft  Breakfast  Rice,  220
Soft  Fried  Rice,  210
Soft  Millet  and  Carrots,  221
Soft  Rice,  210
sour  taste,  59
soursop,  343
South  Indian  Millet  Balls,  219
South  Indian  Steamed  Rice  Balls,  218
South  Indian  Wheat  Balls,  219
Soy  and  Orange  Peel  Brew,  324
soy  milk
RECIPES  USING
Morning  Booster,  325
Soy  and  Orange  Peel  Brew,  324
Warm  Spiced  Soy  Milk,  327
Warm  Soy  Chai,  325
Soybeans  and  Red  Cabbage  Dhal,  246
Space,  15-16,  18-19. See  also  elements;
Vata  foods,  64
sperm  and  ovum  dhatus,  health  of,  26,  6 1
sperm  and  ovum  srotas,  29
Spiced  Broccoli,  239
Spiced  Rice  and  Millet,  216
Spiced  Vegetables,  242
Spiced  Vegetables  and  Curries,  239—42
Spiced  Wheat  Uppama,  206
Spiced  Yogurt  Drink,  327
spices
sadhanas  of,  1 73-74
tastes  and  energy  of,  68
Spicy  Home  Fries,  223
Spicy  Roasted  Eggplant,  231
spinach
RECIPES  USING
Mung  and  Spinach  Kuttu,  250
Spinach  and  Tofu  Curry,  224
Spinach  Masala,  223
Spinach  Sambar,  249
Spinach  "Souffle,"  229
Spinach  and  Tofu  Curry,  224
Spinach  Masala,  223
Spinach  Sambar,  249
Spinach  "Souff


, that cognitive psychology was not a new science. “Allow me to introduce you to one of the original fathers of cognitive
psychology,” he said as he waved a small book at us. He told us that the
book in his hand contained wisdom thousands of years old. “If I may, I’d
like to read the first line of this mighty tome to you,” he said, thumbing
through the pages of the introduction. Here’ s what Dr. Anderson read to us:
What we are today comes from
our thoughts of yesterday,
and our present thoughts build our life of tomorrow:
our life is the creation of our mind. As he looked up from the page, Dr. Anderson spread his arms and
reached out to us, like a sympho ny conductor receiving applaus e at the end
of a concert. Joy was pouring out of him. His demeanor said, “Behold, I
have given you the secret of creation.” None of the students applauded, but
Dr. Anderson certainly had our attention. The book he was reading from
was The Dhammapada, a collection of verses spoken by the Buddha. “Raise your hand,” Dr. Anderson said, “if you honestly, truly, really
believe that a flat tire can give you a headache.” Every hand went up. “Wrong answer,” he said emphatically. “Yes, it can,” we protest ed. “How?”
he asked. The only way a flat tire can cause a headache, he argued, is if the
tire comes off the wheel, bounces against a tree, and rebounds onto your
head. We conceded his point. “How annoying!” said one student, who
didn’ t like how this was going. Dr. Anderson said, “Raise your hand if you
honestly, truly, really believe that a lecture can annoy you.”How do you experience the world? This was the real question that Dr.
Anderson was posing. If you could put a magnifying glass  up to any
experience you’ve ever had, you’d see that the experience was made up of a
circumstance and your thoughts about the circumstance. Life is made up of
events and also your thoughts about these events. “When I was diagnosed
with cancer,” says Louise, “wha t I first had to treat were my thoughts about
the cancer. I had to heal my thoughts first so I could treat the cancer with
courage, wisdom, and love.”
It’s your thoughts that count. How you experience your life is unique to
you, because only you experi ence your thoughts. That’ s why any two
people will handle a similar situation in different ways. Here’ s a good
example.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        OceanofPDF. comAlso by Louise Hay
BOOKS/KIT
All Is W ell (with Mona Lisa Schulz, M. D., Ph.<|eot_id|><|begin_of_text|>
Q: What is the title of the book co-authored by Louise Hay and Robert Holden?,
A: Life Loves You
Q: What is the main concept behind the book "Life Loves You"?,
A: The book explores the idea that our thoughts and reflections in the mirror mirror our inner state, and that by changing our thoughts, we can change our life.
Q: What is the main purpose of the book "Life Loves You"?,
A: The book aims to help readers recognize the importance of self-love and self-acceptance, and how it can be achieved through the practice of mirror work.
Q: Who is the co-author of the book "Life Loves You"?,
A: Robert Holden
Q: What is the main theme of the book "Life Loves You"?,
A: The book focuses on the idea that our thoughts and reflections in the mirror are a reflection of our self-image, and that by changing our thoughts, we can change our life.<|eot_id|><|begin_of_text|>After a recent visit to see Louise in San Diego, I took a British
Airways flight home to London. The flight encountered severe turbulence
nonstop for 90 minutes. We all experienced the turbulence, but we didn’ t
experience it the same way. One lady screamed over and over, “I don’t want
to die!” She had to be sedated. A few seats away, two young boys met each
violent bump and drop with howls of laughter. They were having a great
time. And then there was the Englishman who sat with his eyes closed,
breathing deeply and af firming to himself, Life loves us,  and All is well. Thought is not reality. I do the schoo l run with my daughter, Bo. It’s a
30-minute trip, depending on traffic. Our journeys are full of conversation. Bo loves her school, but she finds the drop-of f difficult. “I know it’s just my
thoughts, Daddy,” she said one time. “Be kind to those thoughts, and let
them know you’re okay,” I said. Bo was quiet for a while, and then she
asked a question—one of approximately 390 questions per day—which
was, “What is a thought made of?” What a great question. When we know
that thoughts are just ideas—a version of reality, but not reality itself—it
can make a world of dif ference how we experience life. You can choose your thoughts. Louise and I were out for a walk one day. We were  follow ing a nature trail near her home. Big old eucalyptus trees
shaded us from the bright sun. We got talking about the principle You can
choose your thoughts. “What exactly does this principle mean?” I asked
Louise. She said, “It means thoughts have no power other than what you
give them.” Thoughts are just ideas—possibilities in consciousness—that
are only big or powerful if we identify with them. “You are the only thinker
in your mind, and you can choose if your thoughts are true or not,” said
Louise.One of my favorite Louise Hay principles is, The only thing we are ever
dealing with is a thought, and a thought can be changed. Most of the time
when we are in pain, it’s because we are responding to our thoughts about
something. The pain is mind-ma de. It is a sign that we are literally suffering
from psychology. The way out of suffering is to make friends with your
mind and remind yourself that you are the thinker of your thoughts. Happiness is only ever one thought away. For instance:
When your three-year -old son puts the car keys down the toilet again
in order to see the look on your face, you could get angry, or you could
choose a higher thought. When your six-year -old daughter asks you to dress up in her mother ’s
wedding dress, you could be sensible and say “No,” or you could
choose to create a wonderful photo opportunity. When your wife puts your favorite 1989 Bordeaux wine in the
spaghetti sauce, this could be grounds for a major grievance, or you
could choose peace instead. When your computer crashes in the middle of writing a chapter of a
book, you could  declare atheism as revenge, or you could ask for extra
help and guidance. When something doesn’ t go your way, you could think, The world is
against me,  or you could choose to look for a hidden blessing. Power of Inquiry
I was writing an article for a national newspaper. It was not going well. The editor had given me a deadline of “a thousand words by yesterday,
ideally.” I had been at my computer for more than two hours, and I was still
staring at a blank screen. I had written more than a thousand words already,
but none of them  were any good, according to the voice in my head. That
voice, the one that didn’ t like my writing, was familiar to me. It had a harsh
tone. It felt cold and sharp. It was my inner critic.My inner critic was firmly in charge of my writing that morning. I had a
good idea what I wanted to say, but I couldn’ t get past the first line. Whatever I wrote was being judged by my inner critic as not good enough
or not inter esting enough  or not original enough. I tried to reset myself over
and over again. Deep breath. Sip of coffee. Inspiring affirmation. No luck
whatsoever. I had wasted half a morning, and I felt like tearing my hair out. I didn’ t though, because I’ve tried that before and it doesn’ t work. At least,
it doesn’ t work for me. I was about to let the curtain fall on my career as a writer when I had a
flash of insight. Another voice inside my head spoke to me. This voice
sounded soft, warm, and resonan t. It was kind. This voice said to me, “Your
inner critic has never been published.” “What?” I gasped. “Coul d this really
be true?” Apparently it was. My inner critic—the voice that was coaching
me how not to write my article that morning—had not once been published. For years, I had listened faithfully to the voice of my inner critic, and I
had not once thought to check its credentials. I just assumed that it spoke
the truth and knew what it was doing. But my inner critic had never written
a book. It didn’ t even have a blog. No wonder it couldn’ t show  me how to
write. Wow! I felt a huge surge of relief move through


. Then moroseness changed
to grief. Suddhodana was certain that he had lost his son. That night the king awoke with a start. A shadowy figure had entered
his rooms. Suddhodana fumbled for the table by his bed, reaching for a bell
to summon the guards. “Don’ t be afraid, father.” Siddhartha’ s voice was soft in the darkness. “I
will fight.”

CANKI SA T IN THE GRANDST ANDS  with the dignitaries, fanned by slaves
waving palm leaves over their heads and charmed by veiled girls passing
sweetmeats. He assumed that his talk with Siddhartha had turned the tide. But still there was danger. The prince had come around, but for how long? He was erratic, unpredictable. The Brahmin remembered the king’ s threat from years ago: Just live
long enough to see what I’ll do to you if this plan fails. As a public show of force, the mock battles were a success. The sheer
bulk of Suddhodana’ s army, and the ferocity of his fighters, impressed the
neighboring rulers and depressed their generals. There was a ripple of shock
when one of the archers mounted on horseback was killed, but Canki had
wandered away by then and witnessed nothing, not even the ladies-in-
waiting who fainted and had to be carried from the scene. By leaving early, Canki had missed the one part of the combats that in
the end really mattered. Siddhartha’ s surrender to his father ’s will was not a sham. He dressed
himself early that morning in his armor, dismissing his father ’s grooms
because he was ashamed to be seen donning so much padding and
protection; he was the one fighter who couldn’ t risk being bloodied. “Not that anyone is going to get near you, much less fight.”Siddhartha wheeled around. Devadatta had come in, not both ering to
knock. He smiled maliciously. “They’ve got you pretty packed in. Why
bother? Y ou could go out there buck naked and nobody would so much as
scratch you. Unless they want to be dragged out of bed tomorrow morning
to kiss the chopping block.”
Siddhartha clenched his jaw. “They have to fight me if I start it first. I’m
not going out there just to watch.”
“Of course you’re not.” Recently Devadatta had become more brazen in
his contempt. He bent over and occupied himself with the intricate thong
laces of his leggings. “You can challenge me if you want,” Siddhartha said quietly. Devadatta burst out laughing. “Y ou can’ t be serious.”
“Why not?” Siddhartha stood up and faced his cousin squarely. The two
were almost matched in height and strength by now despite the four years
separating them. But Siddhartha knew he had one great advantage:
Devadatta was so arrogant that he rarely practiced. He may have lost his
fighting edge without knowing it or being able to admit it to himself. “What weapon?” Devadatta looked intrigued now. “Sword and dagger.” Finished with his equipage, Siddhartha rested his
helmet in the crook of his arm. “They’re expecting me.”
“Naturally. The carnival goes on.”
The two cousins exchanged nods in mock courtesy, and Siddhartha left. When he got to the stables he found Channa holding the reins of his favorite
white stallion. The horse had come to the king from the wilds, and at first
nobody could tame him. But Siddhartha spotted the animal’ s fear and used
it. Every time he brought a stick of sugar cane for the stallion, he would sit
and wait as long as it took for the horse to walk over to him. He never
approached on his own, even if it took an hour for the animal to calm down.When he was tempted enough, the horse wanted to snatch the treat and
run of f, but Siddhartha made sure that his hand always touched the horse
before he released the food. Gradually the white stallion began to accept
being touched as part of being re warded, until the day came when
Siddhartha approached him in public and put a bridle on him, a feat nobody
else had accomplished. From that point on it was only a matter of time
before word went about that the prince had tamed an untamable wild
stallion. On the day when the horse allowed himself to be mounted,
Siddhartha named him Kanthaka. Channa looked restless and disgruntled. “I hope you’re not too bulky in
all that gear. You need to ride properly, remember that,” he grumbled. “Don’ t worry.” Siddhartha knew that Channa’ s resentment wasn’ t
personal. Despite Channa’ s hours of military training beside Siddhartha, he
was technically still a stable boy and not a fighter. Channa said, “I assumed you wanted this one. The king isn’ t risking his
best horses, but he didn’ t exactly say you couldn’ t. He’ll carry you better
than any of the others.” Channa fixed his expert eye on the stallion’ s high
shoulders and wide girth. Siddhartha nodded, stroking Kanthaka’ s flanks. The animal wanted his touch, and although Kanthaka had quivered
nervously at all the neighing and galloping going on around the stables that
morning, he calmed down and waited. Channa managed to crack a smile. “I also assume you know that
someone’ s staring at you. It’ s a mistake, I’m sure. She thinks you’re me.”
A girl had escaped notice following Siddhartha to the stables. Channa
didn’ t know who she was, but as soon as he turned his head Siddhartha
recognized Sujata. She stood shyly in the shadows of a lar ge tree, but the
moment their eyes met, she let the blue silk that half-covered her face drop. Siddhartha was at a loss. “What’ s she doing here?” he mumbled. “I don’ t know. I guess she couldn’ t help herself.” Channa laughed and
gave Siddhartha a hit on the shoulder. “You’ve still got a little time. Go on.”
“It’s not what you think.”“It doesn’ t matter what I think. Go ahead.” Channa was smirk ing now,
and as happens between two young males who talk about everything except
that, his look said, You don’ t know all about women yet? Y ou’d better
believe I do. They were both fairly sure that the other was still a vir gin, but
Siddhartha nursed a suspicion that Channa had more opportunities than he
did belowstairs in the kitchen and scullery, while Channa suspected that
Siddhartha had more chances than he did in the pleasure pavilion by the
lotus pond. This unspoken doubt created a secret between them when there
was no secret to begin with. Neither one dared to find out that the other
knew almost nothing about women. “Let her come to me if she wants to,” Siddhartha declared. He hoped he
could save face and at the same time not risk approaching Sujata—not now,
with someone watching. Luckily, he didn’ t have to. She took a deep breath
and came to him. Throwing aside the daintiness of court women who acted
as if a stable was unholy ground, Sujata walked up to them with her eyes
fixed on Siddhartha. “I came to wish you well. Please be safe today,” she said, her words
coming out a bit too fast and too loud, as words do when they are practiced
in advance. Siddhartha cursed himself inside, knowing that Channa could see him
blush. All he needed to say was “Thank you,” but confusion made him
stammer, “Why would you think I’m not safe?” His tone was brusque, and
Sujata turned a deep scarlet. Humiliation took her breath away, and
Siddhartha died inside that he was the cause. “I mean—” he said, and
stopped. Nobody knew what he meant, least of all himself. It’s unclear whether Channa chose that moment for his first attack of
chivalry, but he coughed and muttered, “I have to find a new bridle. This
one’s too loose.” Then he was gone, and the two were left alone together. Embarrassment momentarily blinded Siddhartha, but as his sight cleared the
first thing he became aware of was Sujata’ s beauty. It had been enough to
make him notice her, then to chase her through the maze. A cloud passed
over him with that memory. He took a step back.Sujata had been looking for the slightest sign of approval, and this step
crushed her hopes. “I shouldn’ t have come. If you can for give me—”
“There’ s nothing to for give. There could never be anything to for give.”
Siddhartha had no idea why he blurted out those last words. But now that
they were out, he took the plunge. “I’ve wanted to see you for a long time. I
didn’ t know if it was right or not. But I’m


 next step. Step 4. Tap on the positive body. While I generally don’t believe that
tapping scripts will get at the roots of an individual’ s unique issue, they are
often a good starting point to find hidden treasure, paving the way to
finding out what’ s underneath a certain negative behavior or thought
pattern. Here’ s a tapping script by one of my favorite tappers, Brad Yates,
who offers hundreds of YouTube tapping videos on just about every subject
possible, including insomnia—in which he greets viewers with sleep cap. 23
Brad has kindly allowed me to share his tapping script below. What
follows is just one part. As you know, scripts may not get you to the deepcenter of your own issues relati ng to pain and illness, but they may inspire
in other ways. Karate chop:  I choose to feel really good. I really love and accept
myself. Love and forgive myself. Choose to feel physically great. Vibrant health and well-being are my birthright. And there’ s some stuff
getting in the way, and I choose to let that go. I choose to feel really
good, and I deep ly and completely love, and forgive and accept myself. Tapping on the points starting with the top of the head and moving
down through all the points—one phrase, one point: I am grateful,
body, for all the ways you keep me going. (Maybe less is more here):
You keep me going, you breathe without my even reminding you,
digest all my food and send it around to where it’s needed, tell me
when I need to rest. Truly, my body is a work of art, a miracle, and I am grateful to have
life in a body, and everything that means to me. I love my body— or
I’d like to! I am grateful to my body for all the ways and all the times it
has carried and supported me. Thank you, thank you, thank you. Repeat this exercise anytime you need a boost. In Conclusion
Now you have some great tools to begin tapping on the physic al, whether
you’re recoverin g from an acute  injury, the common cold, from an accident,
or navigating life with a serious illness. In the next chapter we address how
to put phobias in their place, which is no place in your body or mind. [contents]20. Roni Caryn Rabin, “A Glut of Antidepressants,” New Y ork T imes Online, Last modified August
12, 2013, well.blogs.nytimes.com/2013/08/12/a-glut-of-antidepressants/?_r=0. 21. Dan Siegel, Brainstorm: The Power and Purpose of the T eenage Brain, 2013, (New Y ork: Jeremy
P. Tarcher/Penguin, 2013), 1 13. 22. Health Day, “Laughter May W ork Like Meditation in the Brain,” Study, Last modified April 28,
2014, consumer.healthday.com/alternative-medicine
-information-3/mis-alternative-medicine-news-19/laughter -meditation-exp-bio-meeting-llu-
release-batch-1 149-687061.html. 23. Brad Y ates, “T apping Into V ibrant Health,” Y ouTube, accessed January 1 1, 2015,
www.youtube.com/watch?v=Ar1G_cnL_T4 (Script: www.vidqt.com/id/Ar1G_cnL_T4? lang=en&kind=asr). OceanofPDF.comChapter 9
Neutralizing Phobias
After being assaulted by a would-be purse-snatcher in the parking lot of a
local grocery store, Eliana was dragged nearly 75 feet. Her injuries were
painful, but as Eliana said, “Far worse was the fear that overtook me. At
first I wasn’ t even aware of it, but a few days after the event, I realized I
was in trouble.”
Eliana began to imagine being attacked everywhere she went. She tried
talk therapy for several months but it didn’ t seem to help. “I could hardly
step outside the door to feed the cat because I feared another attack.”
About nine months after the attack, she learned about EFT. “I started
tapping and within ten minutes, the fear was gone! The contrast between the
long hours of talk therapy that did little for me and the swift resolution from
EFT was astonishing. I then used EFT on the residual pain from my
injuries. EFT was more effective than the prescription painkiller my doctor
had ordered.”
Eliana’ s fast phobic resolution is not uncommon. As is the case with her
example, some phobic response s can be traced to one event. The phobias
resolve quite quickly as a result and are called “one-minute wonders” in the
EFT world. When your reaction to a stimulus is disproportionate to the actual danger
posed and you’ll go to extreme lengths to avoid your fear target, that’s a
phobia. Using EFT to eliminate phobic responses or panic has been quite
effective in my own personal and professional lives. In my professional
practice, young children have released phobias that include fear of tornados,
school, speaking up in class, and even fear of bowel movements after
diarrhea.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        By now you know that our bodies are repositories for our emotions. Along with our external experience, what we think, say, believe, and feel,
affect our physical well-being. Our body chemistry is continually shifting
and adjusting according to what we are thinking, feeling, saying, believing,
and experiencing. When we feel good, we are emotionally conn ected and in
a state of healing; this is the case even when we’re sick, injure d, and even
when we are dying. It comes as no surprise that “presence,” both emotional and physical, is
good for us. Presence increases the level of an enzyme in our body called
telomerase. This substance both repairs and maintains the ends of our
chromosomes, which facilitates health and longevity. 21 Tapping helps access
presence—that elusive state of which Buddhists speak. In reading and exploring EFT, how has tapping af fected your body so far. What have you noticed physically during and after tapping. Reports of
feeling lighter, more energized, more optimistic, increased vitality, and
better sleeping are common. After people experience neutrality or a
cognitive shift through tapping, they may notice a feeling of calm,
expansiveness, or lightness in their bodies. If they have not felt their
emotional or sensory feelings around a “big” issue and are only now
tapping into the intensity of it, they might feel really sleepy or shaky after a
session. Occasionally when a client reports feeling trembly or shaky during
a session, I suggest we shake a bit before we continue tapping. Shaking or
vibrating is a natural reflex that releases muscle tension and calms the
nervous system. Trauma Relea se Exercise (TRE) is all about shaking to
prevent trauma. When in the midst of a big upset, many people report feeling awful,
experiencing spiking unbearable  pain, nausea, fatigue, shakiness, heaviness,
numbness, or other interesting feelings as they tap. These troubled
sensations and feelings all pass quickly. Since the body and mind are intimately connected, we can focus on the
physical sensations a person is feeling relating to an emotion al issue or
troubling event. This relationsh ip is of great benefit, especially for those
who have “big” emotions about an event or situation. It is possible to focus
entirely on a person’ s physical symptoms to collapse a deeply troubling
emotional event  while not getting lost in the depths of the emotion. You can
consider physical aspects just as you would emotional aspects—individual
components that are holding a specific incident in the energy disturbance. The technique you will learn now is called Chasing the Pain. Introduction to Chase the Pain
Still having a hard time believin g that pain can jump around in your body
and that it is tied to a feeling you are experiencing. Still believ e it’s all in
your head. Well, in a sense, it is. The state of your mind often  affects the
state of your body. For exampl e, a client whose leg was amputated at the
thigh some two-plus decades prior suffered phantom limb pain for nineteen
years—until she tried EFT. In my own EFT practice of fifteen years, I have
never come across someone who had worse pain. Her pain on a good day
was about a 9 in intensity. She typically described it as if someone were
taking pliers and trying to pull of f her toe (that wasn’ t there). At age 74, Arianna was unable to function without taking pain meds,
requiring up to six a day, the maximum, and it had some unpleasant side
effects. I don’t think I have ever come across a more conven ient storage
space for undig ested traumatic exper iences and emotions than a leg that
isn’t present in the way that most of us would agree a leg is present. As we
worked, tapping  on the specific painful memories/events using Tell the
Story, one at a time inside what we called her “unleg,” her pain resolved


 n e  a d u l t — a n d  t h i s
d o e s  n o t  h a v e  t o  b e  a  b i o l o g i c a l  r e l a t i v e — w h o  c a r e s
w h e t h e r  t h e y  d o. M i r a c l e s  o f  p e r s o n a l  t r a n s f o r m a t i o n  d o  o c c u r,  a n d  t h e y
c a n  o c c u r  i n  e a c h  o f  u s. W h e n e v e r  o u r  o u t e r  w o r l d  r e m a i n s  s t u c k,  i t  i s  i n c u m b e n t
u p o n  u s  t o  l o o k,  n o t  o u t w a r d,  b u t  i n w a r d. I t  i s  a  c a l l  t o  f i n d
t h e  p l a c e s  i n  o u r s e l v e s  w h e r e  w e  a r e  h o l d i n g  o n  t o  o l d  w a y s
— w h e r e  w e  b l a m e  o t h e r s  r a t h e r  t h a n  t a k i n g  p e r s o n a l
r e s p o n s i b i l i t y  f o r  o u r  w o e s ;  w h e r e  w e  j u d g e  o t h e r s  i n s t e a d
o f  b l e s s i n g  t h e m ;  w h e r e  w e  a r e  h a r d  r a t h e r  t h a n  v u l n e r a b l e
a n d  o p e n  a n d  k i n d. T h e s e  i s s u e s  h o l d  t h e  h i d d e n  k e y s  t o
u n l o c k i n g  o u r  u n s o l v e d  p e r s o n a l  m y s t e r i e s. T o  a c h i e v e
b r e a k t h r o u g h s  i n  t h e  e x t e r n a l  w o r l d,  w e  h a d  b e s t  a c h i e v e
i n t e r n a l  o n e s. F o r  t h e  l e v e l  o f  c o n s c i o u s n e s s  i s  t h e  l e v e l  o f
c a u s e ;  a d d r e s s i n g  p r o b l e m s  a t  t h e i r  c a u s e  m e a n s  a d d r e s s i n g
t h e m  i n s i d e  o u r  o w n  s e l v e s. A d d r e s s i n g  p r o b l e m s  o n l y  o n
t h e  l e v e l  o f  t h e i r  e f f e c t s — i n  t h e  o u t s i d e  w o r l d — i s  f a i l i n g  t o
a d d r e s s  t h e m  d e e p l y  a t  a l l. T h e  P o w e r  o f  L o v e

W h e n  m y  s i s t e r  w a s  d i a g n o s e d  w i t h  b r e a s t  c a n c e r  i n  1 9 8 9,
s h e  s a i d  t o  h e r  o n c o l o g i s t,  “ M y  s i s t e r  s a y s  I  s h o u l d  g o  t o  a
s p i r i t u a l  s u p p o r t  g r o u p. ”  H e  r e s p o n d e d,  “ A n d  w h a t  m e d i c a l
s c h o o l  d i d  y o u r  s i s t e r  g o  t o? ”
T h e  g o o d  n e w s  i s  t h a t  t o d a y  s u c h  a  p a t r o n i z i n g,
c o n d e s c e n d i n g  a t t i t u d e  t o w a r d  t h e  p h y s i c a l  b e n e f i t s  o f
s p i r i t u a l  p r a c t i c e  i s  h a r d  t o  f i n d  a m o n g  d o c t o r s. I f  s o m e o n e
i s  d i a g n o s e d  w i t h  a  l i f e - c h a l l e n g i n g  d i s e a s e,  t h e i r  d o c t o r  i s
n o w  l i k e l y  t o  b e  t h e  f i r s t  p e r s o n  t o  s a y,  “ G e t  o v e r  t o  o n e  o f
t h o s e  s p i r i t u a l  s u p p o r t  g r o u p s. ”  W h y? B e c a u s e  t h e  m o s t
p r e s t i g i o u s  a c a d e m i c  i n s t i t u t i o n s  h a v e  s c i e n t i f i c a l l y
s u b s t a n t i a t e d  t h a t  a m o n g  p e o p l e  w h o  h a v e  b e e n  d i a g n o s e d
w i t h  a  l i f e - c h a l l e n g i n g  i l l n e s s,  t h o s e  w h o  a t t e n d  s p i r i t u a l
s u p p o r t  g r o u p s  l i v e  o n  a v e r a g e  t w i c e  a s  l o n g  a f t e r
d i a g n o s i s. T h e  f a c t  w e  t h i n k  l o v e  i s  a  f i e r c e  a n d  a w e s o m e  p o w e r
d o e s n ’ t  m e a n  w e ’ r e  w i m p y  t h i n k e r s. I  w a s  o n c e  i n t e r v i e w e d
o n  a  T V  t a l k  s h o w,  a n d  t h e  i n t e r v i e w e r  i n t r o d u c e d  m e  b y
m a k i n g  s o m e  s n i d e  c o m m e n t  a b o u t  h o w  I  w a s  a  p a c i f i s t  a n d
t h o u g h t  t h e r e  s h o u l d  b e  n o  a r m y. I  l o o k e d  a t  h i m,  s t u n n e d,
a n d  a s k e d  h i m  w h e r e  i n  t h e  w o


 t  r a t h e r  m y  o w n  p r e j u d i c e  t h a t  l e d  m e  t o  l o o k  a t
t h e  f l o w e r s  q u i c k l y,  s a y,  “ T h e y ’ r e  d y i n g, ”  a n d  s i m p l y  t h r o w
t h e m  o u t. I n  a c t u a l i t y,  t h e y  w e r e  n o t  l e s s  b e a u t i f u l  s o  m u c h
a s  b e a u t i f u l  i n  a  d i f f e r e n t  w a y. I t  w a s  n o t  t h e  f l o w e r s  b u t  m y
o w n  e y e s  t h a t  n e e d e d  t o  c h a n g e. I n  t h a t  s i t u a t i o n,  t h e  f l o w e r s  h a d  h a d  a n  a d v o c a t e :  m y
f r i e n d,  a  n o t e d  e n v i r o n m e n t a l i s t,  w h o  s i m p l y  h a d  a  m o r e
s o p h i s t i c a t e d  e y e. T h e  m o r e  w e  l i v e,  t h e  m o r e  c a p a c i t y  w e
h a v e  t o  s e e  h o w  m u c h  o f  l i f e  i s  b e a u t i f u l. T h e r e  a r e  t h i n g s
t h a t  t o u c h  m y  h e a r t  n o w — l o v e r s  h o l d i n g  h a n d s,  s m a l l
c h i l d r e n  l a u g h i n g — t h a t  I  b a r e l y  n o t i c e d  i n  d a y s  g o n e  b y. I  h a v e  a  f r i e n d  w h o  w o r k e d  f o r  a  m i d d l e - a g e d  r o c k  s t a r,
a n d  h e  t o l d  m e  a  s t o r y  a b o u t  a n  e x p e r i e n c e  t h e y  o n c e  h a d
t o g e t h e r. I  h a d  b e e n  c o m p l a i n i n g  t h a t  a f t e r  a  c e r t a i n  p o i n t  i n
l i f e  i t ’ s  h a r d  t o  g e t  e x c i t e d  a b o u t  a  l o t  o f  t h i n g s  t h a t  u s e d  t o
s e e m  g l a m o r o u s  a n d  f u n. M y  f r i e n d  s a i d,  “ L e t  m e  t e l l  y o u
a b o u t  a  t r i p  I  t o o k  w i t h  J o h n  t o  M i n n e a p o l i s. “ W e  w e r e  g o i n g  t h e r e  t o  s e e  a  S p r i n g s t e e n  c o n c e r t,  a n d
J o h n  r e n t e d  a  p r i v a t e  j e t  t o  f l y  u s  f r o m  N e w  Y o r k. T h r e e  o f
u s  w h o  w o r k  f o r  h i m  p i l e d  i n t o  a  l i m o  a n d  w e r e  d r i v i n g  t o
t h e  a i r p o r t  w h e n  o n e  o f  J o h n ’ s  f r i e n d s  c a l l e d  o n  t h e  p h o n e. “ J o h n  e x c l a i m e d  t o  h i m,  ‘ O h,  B e n,  y o u  s h o u l d  b e  h e r e. W e ’ r e  h a v i n g  s o  m u c h  f u n. W e ’ r e  i n  a  s t r e t c h  l i m o,  a n d
w e ’ r e  g o i n g  o f f  i n  a  j e t  t o  a  S p r i n g s t e e n  c o n c e r t. ’  J o h n  w a s
l i k e  a n  e x c i t e d  l i t t l e  b o y,  s t u d y i n g  t h e  t r a v e l e r ’ s  g u i d e  t of i n d  a  g r e a t  r e s t a u r a n t  i n  M i n n e a p o l i s,  e x c i t e d  a b o u t  t h i s
t r i p  a s  t h o u g h  i t  w e r e  t h e  c o o l e s t  t h i n g  i n  t h e  w o r l d. ”
T h e  p o i n t,  o f  c o u r s e,  i s  t h a t  J o h n  h a s  b e e n  i n  h u n d r e d s  i f
n o t  t h o u s a n d s  o f  p r i v a t e  j e t s ;  h e  h a s  b e e n  t o  h u n d r e d s  i f  n o t
t h o u s a n d s  o f  r o c k  c o n c e r t s,  i n c l u d i n g  h i s  o w n ;  a n d  a  s t r e t c h
l i m o  t o  h i m  i s  l i k e  a  n o r m a l  c a r  t o  t h e  r e s t  o f  u s. H e  t r a v e l s
t h e  w o r l d  l i k e  i t ’ s  h i s  o w n  b a c k y a r d,  y e t  h e r e  h e  w a s
s t u d y i n g  t h e  t r a v e l  g u i d e  a s  t h o u g h  M i n n e a p o l i s  w e r e  s o m e
e x o t i c  d e s t i n a t i o n. A p p a r e n t l y,  e v e r y w h e r e  J o h n  g o e s  i s
e x c i t i n g  t o  h i m  b e c a u s e  h e  h a s n ’ t  l o s t  h i s  c a p a c i t y  f o r  j o y. B o r e d o m  i s  n o t  h i s  f r a m e  o f  m i n d. S o  t h e n  i t  m a k e s  m o r e  s e n s e  w h y  h e ’ s


 p,  t h e  r e a s o n s  t h e y  w e r e  t h e r e,  t h e  t e r r o r  t h e y  w e r e
f e e l i n g,  a n d  w h e t h e r  o r  n o t  t h e y  s u r v i v e d. I  t h o u g h t  a b o u t
t h e i r  l o v e d  o n e s  o n  l a n d  a n d  w h a t  t h e y  f e l t  w h e n  t h e y  h e a r d
t h e r e  w a s  a  s t o r m  a t  s e a. I  t h o u g h t  a b o u t  w h e t h e r  t h e  p a i n t e r
h a d  e v e r  s e e n  s u c h  a  r o i l i n g  o c e a n,  a n d  i f  h e  h a d n ’ t,  h o w
d i d  h e  k n o w  w h a t  i t  l o o k e d  l i k e. I  r e a l i z e d  t h a t  f o r  m a n y
y e a r s  I  h a d  l o o k e d  a t  t h o s e  p a i n t i n g s,  y e t  I  h a d n ’ t  r e a l l y
s e e n  t h e m  a t  a l l. F o r  I  h a d  b r o u g h t  n o t h i n g  o f  m y  h e a r t  t o
t h e  e x p e r i e n c e. O n  t h e  s a m e  t r i p,  I  v i s i t e d  t h e  h o u s e  o f  A n n e  F r a n k. I t ’ s
b e e n  y e a r s  s i n c e  I  r e a d  T h e  D i a r y  o f  A n n e  F r a n k,  a n d  I
t h o u g h t  I  h a d  i n t e r n a l i z e d  h e r  s t o r y  a n d  i t s  m e a n i n g. Y e t
v i s i t i n g  t h e  A n n e  F r a n k  m u s e u m  w i t h  m y  d a u g h t e r  o n  t h i s
t r i p,  I  c o u l d  b a r e l y  s t o p  c r y i n g — i n  f a c t,  I  c o u l d n ’ t  s t o p
c r y i n g — a s  I  w a l k e d  t h r o u g h  t h e  r o o m s  o f  h e r  f a m i l y ’ s
h o u s e. S e e i n g  w h e r e  s h e  s l e p t,  u n a b l e  t o  r u n  o u t s i d e  a n d
p l a y  o r  e v e n  l o o k  a t  s u n l i g h t  t h r o u g h  t h e  w i n d o w ;  s e e i n g
t h e  p l a c e s  o n  h e r  w a l l  w h e r e  h e r  f a t h e r  p a s t e d  p i c t u r e s  f r o m
m a g a z i n e s  s o  i t  w o u l d n ’ t  s e e m  q u i t e  s o  d r e a r y ;  t h i n k i n g  o ft h e  e x t r a o r d i n a r y,  d a i l y  t e n s i o n  a n d  f e a r  t h a t  w e r e
e x p e r i e n c e d  b y  t h o s e  h i d i n g  i n  t h o s e  r o o m s  a s  w e l l  a s  b y
t h e i r  f r i e n d s  w h o  w e r e  h i d i n g  t h e m ;  t h i n k i n g  o f  a l l  t h e  y e a r s
t h e y  s u r v i v e d  t h a t  w a y,  o n l y  t o  h a v e  t h e i r  h i d i n g  p l a c e
b e t r a y e d  a  y e a r  b e f o r e  t h e  e n d  o f  t h e  w a r ;  a n d  t h i n k i n g  o f
A n n e ’ s  h o r r i f y i n g  d a y s  a t  B e r g e n - B e l s e n  c o n c e n t r a t i o n
c a m p,  o n l y  t o  d i e  o n e  m o n t h  b e f o r e  t h e  l i b e r a t i o n  o f  t h e
c a m p s — I  c o u l d  h a r d l y  b e a r  t h e  w e i g h t  o f  s u c h  s o r r o w,
m i x e d  w i t h  A n n e ’ s  p r o f o u n d  a n d  c o m p a s s i o n a t e  i n s i g h t s
i n t o  t h e  n a t u r e  o f  t h e  h u m a n  h e a r t. I  t h o u g h t  a b o u t  h e r
f a t h e r ’ s  s u r v i v a l,  h i s  l e a r n i n g  o f  h i s  f a m i l y ’ s  d e a t h,  h i s
p u b l i s h i n g  A n n e ’ s  d i a r i e s — a n d  a l w a y s  w i t h  t h e  r e a l i z a t i o n
t h a t  t h i s  s a m e  t a l e  o f  s u f f e r i n g  w a s  e x p e r i e n c e d  n o t  o n c e
b u t  s i x  m i l l i o n  t i m e s. A s  w e  w a l k e d  t h r o u g h  t h e  r o o m s  a n d  r e a d  t h e  e x h i b i t s,  I
t o l d  m y  d a u g h t e r  h o w  i m p o r t a n t  i t  i s  t o  b e a r  w i t n e s s  t o  t h e
s u f f e r i n g  o f  o t h e r s. F o r  s u c h  p a i n  a s  t h e  F r a n k  f a m i l y ’ s  i s
e x p e r i e n c e d  s t i l l,  a l l  o v e r  t h e  w o r l d,  b y  p e o p l e  a s
u n f o r t u n a t e  t o d a y  a s


 of consciousness of
level of safety. People at the Neutral
knows it; it struts its stuf f in the parade of
Ener gy Level 200: Courage
mankind remained at 190 for many
level are easy to get along with, safe to
life. At the 200 level power first appears. centuries and, curiously, only jumped to
be around and associate with, because
Pride is at a far enough remove from
When we test subjects at all the ener gyits current level of 204 within the last
they are not interested in conflict,
Shame, Guilt or Fear that to rise, for
levels below 200, we find, as can be
decade. competition or guilt. They are
instance, out of the despair of the ghetto
readily verified, that all go weak. comfortable and basically undisturbed
to the pride of being a Marine is an
Everyone goes strong in response to the
Ener gy Level 250: Neutrality
emotionally. This attitude is non-
enormous jump. Pride as such (66)
life-supportive fields above 200. This is
Ener gy becomes very positive as we get
judgmental and does not lead to any need
generally has a good reputation and is
the critical line that distinguishes the
to the level which we have termed
to control other people's behaviors. socially encouraged; yet, as we see frompositive and negative influences of life. Neutral because it is epitomized by
Correspondingly, because Neutral folk
the chart of the levels of consciousness, it
At the level of Courage an attainment of
release from the positionality which
value freedom, they are hard to control. is suf ficiently negative to remain below
true power occurs; therefore, it is also the
typifies lower levels. Below 250
the critical level of 200. This is why
level of empowerment. This is the zone
Ener gy Level 310: W illingness
consciousness tends to see dichotomies
Pride feels good only in contrast to the
of exploration, accomplishment, fortitude
and take on rigid positions, an This very positive level of ener gy may be
lower levels. and determination. At the lower levels
impediment in a world which is complex
seen as the gateway to the higher levels. The problem, as we all know, is thatthe world is seen as hopeless, sad,
and multifactoral rather than black and
Whereas jobs, for instance, are done
"Pride goeth before a fall." Pride is
frightening, or frustrating; but at the level
white. adequately at the Neutral level, at the
defensive and vulnerable because it is
level of W illingness work is done well
31
32
major changes in the structure of society. dependent a upon external conditions,
of Courage, life is seen to be exciting,
T aking such positions creates
But 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 trycreates 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 to
200, 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 into
terrorism 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 is
Pride, 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 asto 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 real
feedback, 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 of consciousness of
level of safety. People at the Neutral
knows it; it struts its stuf f in the parade of
Ener gy Level 200: Courage
mankind remained at 190 for many
level are easy to get along with, safe to
life. At the 200 level power first appears. centuries and, curiously, only jumped to
be around and associate with, because
Pride is at a far enough remove from
When we test subjects at all the ener gy
its current level of 204 within the last
they are not interested in conflict,
Shame, Guilt or Fear that to rise, for
levels below 200, we find, as can be
decade. competition or guilt. They are
instance, out of the despair of the ghetto
readily verified, that all go weak.comfortable and basically undisturbed
to the pride of being a Marine is an
Everyone goes strong in response to the
Ener gy Level 250: Neutrality
emotionally. This attitude is non-
enormous jump. Pride as such (66)
life-supportive fields above 200. This is
Ener gy becomes very positive as we get
judgmental and does not lead to any need
generally has a good reputation and is
the critical line that distinguishes the
to the level which we have termed
to control other people's behaviors. socially encouraged; yet, as we see from
positive and negative influences of life. Neutral because it is epitomized by
Correspondingly, because Neutral folk
the chart of the levels of consciousness, it
At the level of Courage an attainment of
release from the positionality which
value freedom, they are hard to control. is suf ficiently negative to remain belowtrue power occurs; therefore, it is also the
typifies lower levels. Below 250
the critical level of 200. This is why
level of empowerment. This is the zone
Ener gy Level 310: W illingness
consciousness tends to see dichotomies
Pride feels good only in contrast to the
of exploration, accomplishment, fortitude
and take on rigid positions, an This very positive level of ener gy may be
lower levels. and determination. At the lower levels
impediment in a world which is complex
seen as the


 is said to enervate; but this is an excuse behind
which are hidden many bad habits that kill, rat her than the
work. Work without pleasure in the work is enervating and
disease -building; an unsatisfied mind —a desire to engage in some other work before efficiency has been attained in
the work engaged in; more desire for pay than to do good
work. A work is never well done until it takes on the
individuality of the worker. We should work with the
creative instinct. Our work should be created in the image
of its creator —love of the creator —of the work’ not the
emoluments. Dissatisfaction and overwork ed emotions are enervating. Worry, fear, grief, anger, passion, temper, overjoy,
depression, dissatisfaction, self -pity, pride, egotism, envy,
jealousy, gossip, lying, dishonesty, failing to meet
obligations and appointments, taking advantage of
misunderst andings, abusing the credulity of friends,
abusing the confidence of those who confide in us —all
enervate and in time build incurable disease. Grief. —Grief is enervating. Those who are very
enervated and toxemic will be prostrated by grief, and,
unless put to bed and kept warm and quiet, and without
food, may die. Food eaten under such circumstances will
not digest, but acts as a poison. Some people are made
invalids for life by a great grief. Shock. —Shock, mental or physical, may enervate so
greatly as to kill by heart failure, or be followed by permanent nervousness. Wrong eating or overeating may
prevent a return to health. The shell -shock that many
soldiers suffered during the World War was converted into
permanent invalidism by tobacco and oth er enervating
habits. Certainly overeating prevents a return to health. Anger. —Anger is very enervating. A daily shock of anger
will build profound enervation. A temper that flies at the
slightest provocation ruins digestion and builds
nervousness. Un less controlled, epilepsy may evolve, and
cancer may end life. The chronic grouch is liable to build
ulcer or cancer of the stomach. Those who cannot control
their temper often build rheumatic arthritis, hard arteries,
gall-stone, and early old age. Egotism. —Because of self -love, selfishness, misanthropy,
and distrust, the egotist sees unfriendliness in all the acts of
others —every hand is against him. This causes enervation
and Toxemia, which lead on to many nervous
derangements, and even insanity. A misanthrope loves self
above everything and everybody. The moment the nearest
and dearest friend is suspected, the friend’s head comes off
figuratively. The egotist hates all who fail to feed his
vanity. Hate and anger are always on tap, but draped with a
mocking smile when finesse or stratagem demands. Friendship, honor, honesty, and veracity must go when self-interest is being impinged upon or neglected. Men of
this type have no gratitude. They demand everything, and
give nothing without an ulterior motiv e. Where egotism is
mild, it may not go beyond a disagreeable, overbearing
selfishness. Selfishness. —A selfish nature always looks after self first. A common type of selfishness is interpreted as love of
children. But when a son or daughter marries ag ainst the
father’s wish, disinheritance follows. Why? Because
ambition is piqued. Love is oftener a selfish ambition than
affection. Selfishness leads on to enervation and Toxemia. Ambition. —Ambition of a selfish type brings on ill -
health; for it meet s with so many disappointments. Where
successful, it enables the one who succeeds to gratify his
sensual nature, resulting in all the so -called diseases
following in the wake of selfish gratification. A noble
ambition  goes with self -control and service to mankind,
and health and long life are two of the rewards. Ambition
for display, ostentation, gives an evanescent gratification;
but it costs more in wasted nerve -energy than it is worth. Thousands of semi -invalid women bring on toxemic
crises as their  reward for giving dinners and displaying
dress, homes, and furnishings. Women gratify silly, stupid ambitions, and pay for their
thrills in broken health. Many waste more energy at an afternoon card party than
they can renew in a week. Envy. —Envy of a low and disease -producing type is of a
begrudging nature. The man possessing this kind of envy is
a vandal. He will slip a monkey -wrench into the machinery
of those whom he envies. He will poison reputations by
innuendo. Who steals my purse ste als trash; ‘tis something,
nothing;
‘Twas mine, ‘tis his, and has been slave to
thousands;
But he who filches from me my good name
Robs me of that which not enriches him,
And makes me poor indeed. (Shakespeare.) When safe, such a person will go the  limit in doing even
bodily harm to those whose merits tower over his. Laudable
envy is that of a desire to equal in success the one envied. To rejoice in the success of others, and try to equal them,
where the success has been achieved on merit, builds a
healthy mind and body. Love and Jealousy. —According to Solomon: “Love is
strong as death; jealousy is cruel as the grave.” Solomon
should have known. Shakespeare knew about everything worth knowing up to
his time. He said:

How many fools serve m addened jealousy! The venomed clamors of a jealous woman
Poison more deadly than a mad dog’s tooth. The systematic poisoning of overwrought emotions has
been known since reasoning began; but, aside from
knowing that ‘`a poison is generated in the sys tem” from
great anger, love, jealousy, hate, and grief, just what the
poison is, and the modus operandi of its production, have
never been satisfactorily explained until made clear by the
Philosophy of Toxemia. The pathology of jealousy
Shakespeare knew we ll, as evidenced by the words he put
into the mouths of some of his characters. Excessive emotion —jealousy, for example, or great
anger — precipitates a profound enervation, which inhibits
elimination. This floods the blood with toxin, and brings on
a malignant Toxemia in the form of toxin drunkenness,
which in people of a belligerent nature causes them to run amuck. Murder, several murders, are sometimes
committed. In those with more consideration for others —
those with less self -love—suicide ends the p sychological
storm. Jealousy and unrequited love, when not malignant —
developing in a viscious, unmoral subject —in time
undermine the constitution by keeping up a gradually
increasing state of enervation and Toxemia. Catarrhal
inflammations and ulcerat ions get better and worse, with no
hope of final recovery until the causes of enervation are
overcome namely, enervating habits of mind and body, of
which jealousy is chief. Overeating. —Overeating is a common and universal
enervating habit; eating too  much fat —cream, butter, fat
meats, oils, rich pastries, sweets; eating too often; eating
between meals, and checking digestion with water -drinking
between meals. Food -inebriety is more common than alcohol -inebriety. The subconscious is as busy as a h ive of bees substituting,
antidoting, and in reparation work; substituting one
stimulating excess for another —demanding whiskey,
tobacco, opium, etc., for gluttonous eating; thrills, shocks,
sensual excesses for food -poisoning. Ungratified sense -demands ar e appeased by food excesses or other stimulants;
and when nature is balked in her demands, the victim runs
amuck. A French sheep -herder’s daughter, being opposed by her
father in marrying a lover, killed the parent while he slept
by their campfire. A short time after the tragedy some men
came upon the camp and discovered the girl eating her
father’s heart, which she had cut out and roasted in the fire. When surprised at her cannibalistic feast, she held up what
was left of the heart, and, with a sardon ic laugh, declared:
“He broke my heart, and I am eating his.”

   Only a short time ago the overwrought nerves of a jazz -
and alcohol -crazed girl forced her to kill her mother
because the latter undertook to oppose her in the
gratification of her subconsci ous demands for more
stimulation. When enervation and Toxemia have reached the stage of
inebriety seen in the two girls mentioned above, civil and
moral laws have abdicated to the subconscious laws, which,
like cosmic law and order, are unmoral, but