of fever, that is
not the result of the fever itself but of the condition  in the body‐the ill
forces so to saywhich  cause the fever. The state of the urine is the
result of the loss of valuable salts, tissues, etc., from the body, and
largely  explains the great weakness  of the patient, his light‐ headedness,
rambling,  nightmares  and so on; it also explains  the long convalescence
and  bad  after‐effects in the case  of patients who have been treated in
the orthodox  suppressive  manner. The rational  method of avoiding all
this  is urine‐therapy so that the lost  tissue may  be replaced.  I have 68
 proved it again and again to be successfully  accomplished  in diphtheria,
chickenpox,  scarlet fever, influenza,  rheumatic  fever,  and  other  acute
disorders  where  the temperature  is high;  and  there  have been none of
those baneful and chronic after‐effects which  so often  accrue after
wrongly treated scarlet‐fever or rheumatic  fever; all of which  are due to
suppressive  measures.
 69
 CHAPTER  XI.
A CASE  OF ORCHITIS

Orchitis  is a most agonising  complaint  in which the testicles swell, and
sometimes  become ulcerated.  It may  be caused by injury, by
gonorrhoea,  or it may  occur during an attack of mumps. In its most
severe form, however,  it is a comparatively  rare  disorder  in this country
(England).  The doctor who was called  in took a very serious view of this
case,  and gave the victim  only a few days to live. When, after a journey
away  from home, I first  saw the victim ‐ aged  19 ‐ his  bowels  had  not
functioned  for a week, and his kidneys for 72 hours. One side of his
body was swollen as though someone  had  placed half  a football under
the flesh.  His testicles were as large  as tennis  balls, and the glans penis
was 14 inches in length, as solid as a lead pencil and twisted round like
a corkscrew;  moreover,  it had  turned black.  The victim's groans  and
writhings  in agony  were heartrending.  Although for three  days he had
eaten nothing and  had  merely  drunk  pints  of plain water,  the swellings
and  distortions  had only increased,  As he had  passed no urine of his
own to drink, I was obliged  to give him a pint of mine to take.
Two hours after the first draught, the glans penis showed signs  of
becoming  so far normal  that he was able to pass some urine in small
drops ‐ about two egg‐cups  full in all. It was thick, muddy and  as
concentrated  as gruel mixed with blood., very dark and exceedingly
malodourous.  Nevertheless  he drank it without a grimace or a murmur.
Four hours later  he passed  nearly a pint  of the same evil‐looking and
evil‐smelling water; which  he also drank without a grimace. He 70
 informed  me that he could not taste it owing to the state  of his palate
due to the acids  which rose from his stomach.  This, by the way, is liable
to occur  in the course of a fast.
Two hours later  the patient had  a very copious and  offensive stool, the
equal  of which  I have not seen in all the 27 years' experience  I have had
in treating diseases. During the evacuation  some urine was passed
which  the patient subsequently  drank.  Having carried him back to bed,
we found that he could now lie comfortably  stretched  out, whereas,
previously  his knees had  been drawn up to his abdomen,  like people
suffering from peritonitis  or appendicitis.  He was now nearly free from
pain, precisely  eight hours  after he had taken the first  draught of urine.
I now laid cloths soaked in old urine on his abdomen,  chest and  head,
and  bound up his feet and  hands  in a similar manner. He passed more
and  more  water,  and  drank every drop.  His bowels  responded  to the
treatment  and  worked freely  and  painlessly,  the evacuations  being not
unlike discoloured  water.
On the 4th day he passed  22 pints of urine in 24 hours;  all of which  he
drank immediately.
And now came  a set‐back. On the fifth day I was called  to Manchester
on business, and in my absence a friendly doctor induced him to take a
tablespoon  of ground  wheat in water. The result was disastrous.  All
flow of urine ceased,  and  in 16 hours  all the previous  symptoms  had
returned,  though in a slightly less  aggravated  form. There  was  nothing
for it but to begin  the whole treatment  over again.  71
 The patient finally broke his fast  on the 17th day with the juice of one
orange at noon, one whole orange at 2 p.m. and one whole orange at 4
p.m. At 8 p.m. a full glass of fresh  milk. He slept  soundly that night.
From the 18th  to the 25th day his diet consisted  of such foods  as cold
beef, steamed fish, potatoes in their jackets, scrambled  and  poached
eggs, pears  and other fresh  fruits, salads, tomatoes ‐and nothing else.
On the 26th day the patient  was.back at his work,  completely  cured.
That was many years ago. He is now


 of guilt thoughts and say, “This is
my beloved stream of guilt thoughts, in whom I am well please d!” God
doesn’ t work that way! No, He says, “This is my beloved son, in whom I
am well pleased.” God is please d with the Christ, the Christ of pure love,
pure innocence, which is you, and not a stream of guilt thoughts!Where the ego’ s purpose is to make you guilty, Spirit’ s purpose is to
extend innocenc e. That is why you need to go inward and bring the guilt
to the Holy Spirit. Bring that darkness to the light so you see that the
guilt has nothing at all to do with the world or your behaviors. As you go
deeper, you start to realize that there is never a reason to feel guilty—it is
just part of that false ego belief system. You start to become aware that
the way out is miracles. The more miraculous your life beco mes, the
more habitually miracle-minded you become, and you experience the
innocence that comes from miracle-mindedness. You have had glimmers of this innocence. You don’t need to
change. You don’t need to become better at something. You don’t need
to fix something. You are just perfect. In the next chapter, we will bring
more clarity to this as we get into the importance of our thought s and the
power of our minds. Think of all your relationships. How would it feel if you saw
everybody as perfect? What if when somebody came to you and said,
“Oh, I feel so bad for what I’ve done,” and you could just smile  and give
them a big hug and say, “I love you so much.” When you can give that
gift to yourself, you have the power to give that gift to everyone : to all of
your friends, family members, coworkers, and people in the grocery
store. And it feels so good to give that gift. It must come from the Holy
Spirit because the ego could never conceive of such a gift. It has been
the greatest joy in my life to give the gift of innocence away: “You are
not guilty; you are innocent. I see you as innocent, I will treat you as
innocent, and I will think of you as innocent.” It is only by giving away
that which you want for yourself that you can escape from guilt!Chapter 5
Private Thoughts
We communicate through words, through language, and by sharing our
thoughts. This happens every day: in our families, in our schools, and at
work. When we share our thoughts with others, we expand our view,
connect, and grow. Communic ation can also be wordless and still be
shared clearly, for example through body language. But if we don’t have
someone to talk to, we believe that our thoughts are not shared. It seems
like we can think about whatever we want, and nobody else knows about
it. This is the belief that we have privacy inside our minds. But our
thoughts alone make up the whole (seemingly private) world we see. At our Course in Miracles –inspired monastery, we have no vows of
poverty, chastity, or obedience as they do in traditional monasteries. Instead, we have a guideline: we encourage everyone to have no private
thoughts and to expose what has been hidden. Private minds with private thoughts seem to be the very basis of the
human condition: humans value privacy, autonomy, and independence. It
is said that these things make the human being, but it is a game of
pretense, a ruse. These unreal concepts and ideas generate a fiction of the
human race, a fiction of individuality and separateness. In this fiction, it
seems each person goes their own way and leads a distinct life apart,
only to meet with others at certain times. This has never brought us
consistent joy, happiness, peace, or contentment. Stemming from the
belief in separation, private minds and private thoughts have us
wandering, lost in time and space. We just need to open up and share. Returning to Jenny’ s story, she says:
In my early twenties, my marriage was not happy. It felt abusive,
and my husband even raged a lot. I didn’ t feel like I had anyone
to talk to about it. Then I met a pastor at a conference who I
found very, very trustworthy. I poured out my whole heart to him,all my experiences, and all the pain from my marriage. This
pastor just listened to me. He was very open-minded, very
interested, engag ed, and patient, and I felt such an opening in my
heart and in my mind. It felt so valuable, like a long-sought
lifeline. I felt seen and heard. This opened me to the many steps I
needed to take to move forward and heal. Opening up my priva te
thoughts opened up my life. The urge to keep stuff within and not share comes from our urge to
defend and protect ourselves. But the need to be defensive can only
come when we have identified with an illusion of our self. If you take a
thought that comes, a feeling of mild concern, or a bit of worry, and
follow it down into your mind, you will find an image of yourse lf that is
not the real you. It is a picture that was made to take the place of your
true Self. It’s not that good or bad things  happen to us. We can learn to not
judge the form and instead see that everything is an opportunity to
expose our fears, doubts, and beliefs. We’ve been accustomed to taking
things on, to taking things personally, to feeling bad, and to feeling like
we’re not worthy of sharing, not worthy of being. Experiencing and perceiving an external world is rooted in hiding
and holding on to private thoug hts. When you become more aware of
your thoughts and beliefs, you’ll find that what seems to be happ ening in
form is connecte d to your inner feeling experience. The interna l and the
external world aren’ t really different; they merge. It seems like there’ s a
world outside the mind, but it’s actually not out there. It’s synonymous
with mind. This means you really don’t have interpersonal relationship
problems. You really don’t have  any physical problems. You really don’t
have issues with what could happen to the environment. It’s all in your
mind. It’ s all mental. The Core Private Thought
When it comes to healing the mind and opening up to freedom  and joy,
the big shift happens when we open up our most private thoughts.Underneath all the others, there is one core secret that is intolerable to
hold in mind, and it is this idea: “I am separate from God.” This core
private thought marks the birth of a belief in time and projects  a whole
world. This thought puts everything fearful “out there” as well as what is
believed to be enjoyable. This is where beliefs such as pleasure and pain
come in attempt ing to strengthen the idea that you are a body. We can
say that thoughts of valuing the body and identification with it are
diluted private thoughts that cover the core private thought of separation. Essentially, all the thoughts that separate a “me” and a “you” are private
thoughts. Thoughts that lead you away from an experience of this present
moment, or any thoughts invol ving time, are private thoughts. This is
because time, as used by the ego, excludes the experience of the present,
the miracle. A private thought always involves the past or the future in
one way or another. Regret of something that seems to have happened in
the past or worry about something that can happen in a hypothetical
future are examples of this. These thoughts, often concerns, worries, or
even hopes, only involve the perception of a separate individual. They
are therefore also called hypothetical thoughts. Hypothetically speaking,
as-if, in the future, something may or may not occur. If you really watch
your thoughts as they roll through, you’ll see that there are a lot of
hypothetical, private thoughts. Some of them are judged to be very
desirable, which explains why you think about them over and over. Some of them are very fearful or worrisome and have a lot of doubts,
anger, and guilt attached to them. But they are all part of a mechanism to
distract you and keep you from experiencing the present moment. The Holy Spirit knows that the sleeping mind is heavily invested in
private thoughts. When the Self is realized and there is an expe rience of
pure oneness, there are no longer any experiences of private thoughts,
yet the condition  of being in this world is to believe in those thoughts. In
fact, they are believed to be the only reality. So in truth, I have no private
thoughts, but as a separate self, all that I am aware of is private thoughts. This must mean that the separate self is not who I am. By their very
nature, private thoughts come from an individual mind, with memories
and thoughts of the past as well as future planning and looking  forward
to things. So, through exposing all your thoughts to the Holy Spirit andmaybe to a very trusted friend, you are opening up to a completely
different experience, dif ferent than you’ve ever had before. You have surely  noticed that there are a lot of emotions connected
to private thoughts, and that’s why it can


1
⁄
2
 cc H-D.M.S.O., IV
Total Dosage and Response
 : 27 injections. Complete regression of abdominal
masses. Present Status
 : 11/22/67 patient continues to improve. Patient Number
 : 17. Age
 : 63
Sex
 : F
Primary Tumor and Cell Type
 : Large-cell lymphosarcoma. Generalized
metastasis
Surgery
 : Splenectomy. Other Chemotherapy and Radiation
 : Total Cytoxan 1,050 mg. Response to Other Therapy Alone
 : Fair
Date of Administration Hematoxylon DMSO Dosage
 : 8/5/67
2 cc H-D.M.S.O., IV
Total Dosage and Response
 : 21 injections. Complete regression. Present Status
 : 11/23/67 complete regression.Patient Number
 : 18. Age
 : 50
Sex
 : F
Primary Tumor and Cell Type
 : Squamous-cell ca. of cervix. Preterminal
Surgery
 : No surgery. Other Chemotherapy and Radiation
 : None
Response to Other Therapy Alone
 : None
Date of Administration Hematoxylon DMSO Dosage
 : 8/5/67
2 cc H-D.M.S.O., IV. Local application of 15% H-D.M.S.O. Total Dosage and Response
 : 12 injections. Remission. Present Status
 : 11/10/67 progress continues. Patient Number
 : 19. Age
 : 40
Sex
 : F
Primary Tumor and Cell Type
 : Squamous-cell ca. of cervix
Surgery
 : No surgery. Other Chemotherapy and Radiation
 : No radiation. No drug therapy
Response to Other Therapy Alone
 : Poor
Date of Administration Hematoxylon DMSO Dosage
 : 10/24/67
2
1
⁄
2
 cc H-D.M.S.O., IV. Local application daily by vaginal pack 15% H-D.M.S.O. Total Dosage and Response
 : 5 injections. Regression of pain, odor and
hemorrhage. Present Status
 : 11/9/67 patient continues to improve. Patient Number
 : 20. Age
 : 48
Sex
 : F
Primary Tumor and Cell Type
 : Adenoca. of cervix advanced
Surgery
 : None
Other Chemotherapy and Radiation
 : None
Response to Other Therapy Alone
 : Poor
Date of Administration Hematoxylon DMSO Dosage
 : 10/2/67
2 cc H-D.M.S.O., IV Local application by vaginal pack 15% H-D.M.S.O. Total Dosage and Response
 : 12 injections. Patient has relief of odor, pain and
bleeding. Present Status
 : 10/11/67 patient continues to improve.Patient Number
 : 21. Age
 : 50
Sex
 : F
Primary Tumor and Cell Type
 : Squamous-cell ca. of cervix. Preterminal
Surgery
 : None
Other Chemotherapy and Radiation
 : None
Response to Other Therapy Alone
 : None
Date of Administration Hematoxylon DMSO Dosage
 : 9/7/67
2 cc H-D.M.S.O., IV
Total Dosage and Response
 : 13 injections. Patient free of pain and softening of
parametrium. Present Status
 : 10/11/67 patient continues to improve. Patient Number
 : 22. Age
 : 68
Sex
 : M
Primary Tumor and Cell Type
 : Squamous-cell ca. of soft palate
Surgery
 : None
Other Chemotherapy and Radiation
 : M.T.X., I.A. Total dose 200 mg. Response to Other Therapy Alone
 : Fair
Date of Administration Hematoxylon DMSO Dosage
 : 5/25/67
2 cc H-D.M.S.O., IV
Total Dosage and Response
 : 36 injections. Had remission and dismissed from
hospital. Had recurrence 1 mo. later. Present Status
 : Released after 24 injections, with another remission & same
remission as of 11/10/67. Patient Number
 : 23. Age
 : 60
Sex
 : M
Primary Tumor and Cell Type
 : Adenoca. of stomach. Inoperable
Surgery
 : None
Other Chemotherapy and Radiation
 : Total F.U. 800 mg. Response to Other Therapy Alone
 : None
Date of Administration Hematoxylon DMSO Dosage
 : 10/9/67
2 cc H-D.M.S.O., IV
Total Dosage and Response
 : 24 injections. Patient free of pain and able to eatwithout pain. No hemorrhage. Present Status
 : 11/9/67 continues in state of symptomatic remission. Patient Number
 : 24. Age
 : 56
Sex
 : M
Primary Tumor and Cell Type
 : Adenoca. of bladder and prostate. Surgery
 : Suprapubic cystostomy. Other Chemotherapy and Radiation
 : None—M.X.T. Total dose 200 mg. F.U. total 2,800 mg. Response to Other Therapy Alone
 : Moderate
Date of Administration Hematoxylon DMSO Dosage
 : 9/19/67
2 cc H-D.M.S.O., IV
Total Dosage and Response
 : 22 injections. Patient dismissed from hospital in
remission. Present Status
 : 10/11/67 progress of patient continues. Patient Number
 : 25. Age
 : 22
Sex
 : F
Primary Tumor and Cell Type
 : Advanced adenoca. of ovary, with metastasis to
abdomen. Surgery
 : Exploratory and biopsy only. Other Chemotherapy and Radiation
 : No. radiation. Total thio-tepa I.A. 200 mg. Response to Other Therapy Alone
 : Fair
Date of Administration Hematoxylon DMSO Dosage
 : 8/15/67
2 cc H-D.M.S.O., IV
Total Dosage and Response
 : 23 injections. Palpable rumor reduced 50% of
original size and patient free of pain. Present Status
 : 10/11/67 progress of patient continues. Patient Number
 : 26. Age
 : 64
Sex
 : F
Primary Tumor and Cell Type
 : Squamous-cell ca. of soft palate. Surgery
 : None
Other Chemotherapy and Radiation
 : NoneResponse to Other Therapy Alone
 : Poor
Date of Administration Hematoxylon DMSO Dosage
 : 1/26/67
Total Dosage and Response
 : 11 injections. Tumor static. Present Status
 : 11/15/67 patient free of pain. Patient Number
 : 27. Age
 : 90
Sex
 : F
Primary Tumor and Cell Type
 : Squamous-cell ca. of soft palate. Surgery
 : None
Other Chemotherapy and Radiation
 : M.T.X., I.A. Total dose 650 mg. Response to Other Therapy Alone
 : Fair
Date of Administration Hematoxylon DMSO Dosage
 : 10/21/67
2 cc H-D.M.S.O., IV
Total Dosage and Response
 : 11 injections. Tumor static. Present Status
 : 11/15/67 patient free of pain. Patient Number
 : 28. Age
 : 84
Sex
 : F
Primary Tumor and Cell Type
 : Squamous-cell ca. of mouth
Surgery
 : None
Other Chemotherapy and Radiation
 : M.T.X., I.A. Total dose 650 mg. Response to Other Therapy Alone
 : Fair
Date of Administration Hematoxylon DMSO Dosage
 : 9/18/67
2 cc H-D.M.S.O., IV
Total Dosage and Response
 : 24 injections. Marked regression of size of tumor. Present Status
 : 11/11/67 regression continues. Patient Number
 : 29. Age
 : 28
Sex
 : F
Primary Tumor and Cell Type
 : Chorioepithelioma. Terminal. Surgery
 : None
Other Chemotherapy and Radiation
 : None
Response to Other Therapy Alone
 : Poor
Date of Administration Hematoxylon DMSO Dosage
 : 10/5/672 cc H-D.M.S.O., IV
Total Dosage and Response
 : Immediate response after 12 injections. Gononadotrophin hormone level reduced from 350,000 I.U. to 35,000 I.U. Present Status
 : Died 11/5/67. Patient Number
 : 30. Age
 : 56
Sex
 : F
Primary Tumor and Cell Type
 : Bronchogenic ca. with metastasis to left lung
Surgery
 : Removal of right lung. Other Chemotherapy and Radiation
 : No X-radiation or other cancer drug. Response to Other Therapy Alone
 : Poor
Date of Administration Hematoxylon DMSO Dosage
 : 5/23/66
2 cc H-D.M.S.O., IV
Total Dosage and Response
 : 59 injections
Present Status
 : patient survived 16 months. Died 9/6/67. Patient Number
 : 31. Age
 : 58
Sex
 : M
Primary Tumor and Cell Type
 : Ca. of stomach. Preterminal
Surgery
 : None
Other Chemotherapy and Radiation
 : None
Response to Other Therapy Alone


 ideas represent misconceptions of theology and limitations of the
dualistic, linear ego/mind. Thus, one does not ‘get’ Enlightenment, nor is
there any personal self to whom the condition could be applied, much less
held as a quality or attribute. The way to Enlightenment is simply that of surrendering the barriers
that preclude the state of Realization. The personal self, therefore, does not
become enlightened but instead falls away and is replaced by the previously
obscured Reality of the Self as the Radiance of God Immanent. This is in
contrast to linear concepts and beliefs about God as being primarily only
transcendent and therefore ‘elsewhere’ in time and location. The purpose of the work here presented is to share the subjective
unfoldment of Inner Realization in such a manner that it potentiates the
process in the student and provides the essential information that facilitates
the major evolution of the Subjectivity of Reality to Awareness. The
intention is to potentiate the spiritual aspirant’s inner search for the ultimate
source of Existence as the Radiant Divinity that is simultaneously ‘within’
and ‘without’, and simultaneously neither, yet both. The pathway described represents the concordance of Devotion and
Truth plus intention and inspirational confirmation by experiential andtestimonial declaration. Thus, the literary style is declarative rather than the
customary provisional or tentative. The Inner Reality resonates as the
Absolute, which is of a different quality as a consequence of its Source. The
style of presentation is itself designed to facilitate the resonance of
recognition that awaits activation in the seeker since the Self of the reader
and the writer are actually one and the same. To summarize, the purpose of this presentation is to provide the
essential information needed to successfully pursue the pathway to
Enlightenment, along with practical guidelines and methods of applying the
information to the seeker’s personal inner states of spiritual evolution. Therefore, what follows is neither philosophy nor metaphysics, neither
pedagogy nor theology, but is instead a distillation of the core truths of
Spiritual Reality as they become progressively discernable and
experientially comprehensible along the progressive path. Because spiritual evolution does not proceed along a logical, linear,
definable, predictable timeline, what could be considered very advanced
instruction is presented from the very beginning and recurrently throughout
this treatise/manual. Important themes are represented, as comprehension is
facilitated by context and familiarity. Herein is provided all that one needs to know to reach the state or
condition of consciousness termed Enlightened/Self-
Realization/Jivanmukta/Liberation (calibrates as true). O c e a n o f P D F. c o mSection One
The Spiritual Process
O c e a n o f P D F. c o mSection One
Overview
The ultimate Truth is radically subjective and also confirmable by
consciousness research. Both ways will be described in the sequence of
their emergence with the development of an empirical science of
consciousness. Subjective, experiential mystical states of advanced
awareness and enlightenment can now be verified objectively by a method
that transcends both time and place. Subjective: Experiential
Prior to age three, there was oblivion. Then, out of the void of
nothingness, there arose a sudden and shocking awareness of personal
existence, as though a strong light had been turned on. Spontaneously,
unwelcome and without words, came the awareness of existence itself as
the experiential basis of the subjective state. Almost immediately arose the
fear of its seeming opposite—the hypothetical possibility of nonexistence. Thus, at age three, there was confrontation with the dualities of existence
versus nonexistence as the Ultimate Reality, and the polarity of the Ultimate
Reality as Allness versus nothingness. The experience was totally nonverbal
but overwhelmingly and starkly confrontive. Ordinary childhood activities were boring, and refuge was sought in
philosophy and an introspective, introverted lifestyle. Academic success
was easy and led to the eager reading of Plato, Aristotle, Plotinus, and
others whose minds had become mental companions. On the other hand,
beauty was entrancing, and appreciation for the great cathedrals and sacred
classical music led to the study of music and voice as a boy soprano in the
choir of a great cathedral. Home life was rural and Episcopal. Late one day, as a paperboy in a
blizzard after dark, refuge was sought from 10-below-zero winds. Relief
was found in a hollowed-out snow bank, and then emerged the exquisite
onset of a state of consciousness in which the mind melted and became
silent. A Presence—timeless, gentle, yet infinitely powerful—pervaded, and
its overwhelming Love replaced mentalization.Time stopped and the awareness of Oneness with eternity replaced all
thought or sense of a personal self. The ‘I-ness’ of the Presence revealed
itself as Allness. It was knowable as being beyond all universes—
unspeakable, invisible, all pervading, inexplicable, and beyond names. Subsequently, all fear of death disappeared, and life continued
spontaneously of its own accord. This state was never mentioned to anyone. Then came World War II and hazardous duty on a minesweeper, which
was facilitated by the loss of the fear of death. The demands of earthly life
insisted on being given attention and involvement. The reenergizing of the
intellect enabled successful academic years, graduation from medical
school, plus years spent in psychiatry and psychoanalysis. The development
of a huge psychiatric practice in New York followed. After twenty-five
years of exhausting work, the yearning to return to the Truth and the
Presence of God as the State of Bliss led to a resumption of intensive
meditation. One day, while walking in the woods, there came unasked a massive
revelation of the totality of human suffering throughout all time which
resulted in an overwhelming feeling of shock and dismay that ‘God could
allow such conditions to occur’. The mind blamed God and then became
atheistic. The burning question still persisted: If there was no God, then
what was the core of the truth of existence? Buddhism was attractive because it avoided the use of the term ‘God’. There was despair at having lost the revelation of Reality. This led to
intense meditation and a driven inner searching for Truth itself, eventually
resulting in severe existential depression and desperation. As the depths of the psyche were explored with fixity of purpose, the
intense meditative state led to realms of severe despair and eventually to the
depths of hell in timeless dimensions of eternal agony in which one is
forever cut off from the Light. The depths are endless, and one comes to the
knowingness of the meaning of “abandon hope all ye who enter here.” The
terror of eternal isolation followed without any hope of its termination or
even relief by extermination, for there was not even the possibility of death
as the ultimate escape. Next followed the surrender of hope itself, which was replaced by a
timeless dread. Then, from within, a silent voice cried out, “If there is a
God, I ask for help.” This was followed by oblivion, and then the mind
went into a state of silence.Finally, awareness returned, but the appearance of the world had
changed and was dramatically transformed. It was now a silent, unified
Oneness, magnificent in its brilliance that shone forth the Divinity of all
existence. It magnified a single remaining discordant disparity—the
persistence of a personal sense of a self as the core of one’s life and
existence. It was clear that this also had to be surrendered to the Presence. Then the fear of real death arose as terror. But with the terror also came the
knowingness of an instruction from Zen Buddhism:“Walk straight ahead, no
matter what—all fear is illusion.”
The necessity to abandon and surrender the identity of self as the source
of one’s existence was a powerful knowingness. The will to live, the
seeming core of life itself, was then surrendered to God, followed by a few
moments of terrifying agony and then the experience of death itself. This
was unlike bodily death where one finds oneself suddenly free and looking
at the body lying there, which had happened several times previously. No,
this is the first and only time that death can be experienced. The finality of
the death was overwhelming. At last, the agony was over and was replaced
by splendor and magnificence—infinite stillness, silence, and the peace of
profound Infinite Love. The mind was dumbfounded and overwhelmed with
awe. It then became silent and disappeared. Henceforth, only the Presence prevailed and all emerged autonomously
without a personal will or motivation. The condition was a permanent
replacement of the personal self—a silent, universal, timeless Presence by
which the totality of Allness replaces any prior states of consciousness or
the presumption of a personal self or ‘I’. Curiously, without motivation, the body moved spontaneously and
continued to perform activities that were autonomous as there was no
‘thinker’ to think, no ‘planner’ to plan, nor any ‘doer’ to do. All occurred of
its own essence as potentiality expressed itself as actuality. The condition
can best be described as the Unmanifest’s becoming Manifest. Henceforth,
life unfolded on its own. The condition was unspeakable, and no mention of
it was made to anyone for more than thirty years. The condition eventually
required leaving ordinary worldly life and moving to


 is cosmic wealth. This wealth is your
birthright. But even more, it is  your divine right. As with
anything, you have to exerci se choice to experience it. The time is coming in your  Earth’s atmosphere where the
lighter energies of transparenc y, truth, and supreme goodness
will come back into the hearts of those living upon the earth, and in the core Earth herself. The job for each of you is to allow
the choice of your divine birthr ight, or to resist it. It is a
choice, for choice-full expansion. Denser energetic vibrations have been a more dominant
vibration on your earth plane – clouding over the light of
truth. Seekers have looked beyond the clouds to the truth
of the blazing sun and its light -filled potentialities. Others
have seen the clouds, and lost their will to search. That is a /G15/G07/G16/G0F/G02/G13/G01/G17/G04/G12/G0C/G10/G0B
 100
/G0D/G02/G07/G03/G0D/G05/G06/G01/G02/G05/G1A/G06/G0F/G09/G05/G06/G12/G0C/G0F/G14/G0F/G09/G05/G06/G01/G02/G05/G1A/G06/G02/G0F/G13/G05/G06/G19/G0F/G11/G05/G0A/G06/G06/G1D/G02/G05/G1A/G06/G18/G05/G0E/G0F/G0C/G06/G10/G03/G13/G03/G0C/G0E/G06
in the concrete “what is” instead of  the magic of what divinely
“ /G05/G06/G03/G07/G05/G08/G04 /G06/G03/G04/G0A/G21
There is tremendous choice in the world today. Even greater
opportunities are coming in the expansive energies, pouring
into the atmosphere at a ra pid non-physical rate. Whether people see, or don’t see, these energies, their effects
will show up steadily in their lives. The veil between the
physical and non-physical is be coming paper thin in this
environment. If those with on ly outer vision do not see the
non-physical, their experiences will undeniably call attention
/G0C/G01 /G06/G01/G02/G05/G06/G0C/G07/G0C/G2B physical. There is less delay in manifestations now. This will allow a more direct experience of transparency, even  if it cannot yet be “seen” by some. Through experience, truth will set many free. For out of
darkness, always, all will rise to the light. Darkness, as we
have said, is a pure illusion. Light is always light. With light
as a foundation, even under co untless layers of darkness, there
will always be – light. The concept of cosmic wealth, from a Source perspective, is
allowing the flow and experience of this Source light in as
many ways as possible in your lives. You will find that the work of “attracting” does itself. When people rise to their
natural buoyant, happy, infinite nature, the rest takes care
of itself. You summon the physical desire through your intention to
have it. Easy. Yo u allow the physical desire through your
inner commitment to feel good and in the flow of Source energy. That inner commitment  is the root of cosmic
prosperity, for it drives every choice, every day, and every
experience. Those living in lack, in any area of their lives, simply indicate
an energy block of resi stance. Blocks of energy feel painful,
because they are area s where Source is not flowing. If you had
a blocked artery, it is not someth ing that can be ignored. When
you attend to it, at present – of ten surgically, the goal is to /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 101
/G09/G05/G04/G01/G07/G09/G05/G06/G17/G10/G07/G14/G0A/G06/G06/G27/G03/G01/G02/G06/G17/G10/G07/G14/G24/G06/G08/G0F/G03/G0C/G06/G05/G0B/G01/G03/G0C/G0E/G12/G03/G04/G02/G05/G04/G06/G0F/G0C/G11/G06/G02/G05/G0F/G10/G01/G02/G06/G09/G05/G01/G12/G09/G0C/G04/G0A/G06/G06
The same principle applies to th e flow of Source within you. Pain is only an indicator of bl ockage. There is no shame in
pain. It is /G08/G07/G0F/G0D/G0B/G0A/G07/G08 /G06/G01/G02/G03/G04/G06/G14/G0F/G1A/G24/G06/G01/G07/G06/G0D/G12/G05/G06/G1A/G07/G12/G09/G06/G05/G0B/G08/G0F/G0C/G04/G03/G07/G0C/G0A
Review your life experience. The present one. Allow the
surfacing of things an d inner experiences that do not feel good
to you. Observe them. That is a ll. Take the next step toward
thinking an easier thought or f eeling, that aligns you with
truth, Source, and feeling good. As it resurfaces in situations
a bit, find that easy feeling again. Very soon – it will drop out
of your experience. You no longer vibrationally match the
essence of pain. Feeling good is a whole light filled vibration –  and it is a “cure” for other denser, competing vibrations. Where you see another vibration of pain /G01 /G27/G13/G0E/G01/G10/G0F/G15/G09/G08/G19/G28 /G06/G26 be your
light. Allow their energy, for th em. Being your light holds
the vibration steady, which igni tes a potentia l vibrational
experience for the one not fee ling good at the moment. It
can be an effortless exchange –  one in which both benefit. The Source energy field is one that will likely not be
understood from a human lens for some time. It is a concept
and truth of limitless belief, appreciation, and immense creative
power. The way to understand it is  to relax into the experience
of it. Knowing it is the same as believing it. From its
experience, it becomes known to you,  and thus believed by you. This is the chain of wealth we are talking about. Allow your
experiences – so long as they feel good, and prosper you. Feeling good is all the prosperi ty you need. It vibrates belief,
truth, trust, abundance, allowing, and receiving. Feeling good
is the simplest definition of Source energy that there is. To see a pocket of not feelin g good in others and other
circumstances – is when you allo w your true self to choose to
turn toward your inner light and truth, and the knowledge of
what “already is.”  The image of that unfavorable illusion will
shrink and shrink and shrink, ba ck into the cleansed world of
the non-physical. Focusing on th e light of positive creative  /G15/G07/G16/G0F/G02/G13/G01/G17/G04/G12/G0C/G10/G0B
 102
/G08/G07/G01/G05/G0C/G01/G03/G0F/G10/G06/G11/G09/G0F/G14/G04/G06/G20/G10/G03/G16/G05/G21/G06/G05/G0C/G05/G09/G0E/G03/G05/G04/G06/G03/G0C/G01/G07/G06/G0F/G06/G08/G02/G1A sical light-filled
positive creation. The wealth within becomes the we alth without. This is the
prosperity that already is. This is the choice resting in the
hearts of all in a state of /G07/G1E/G17/G07/G03/G0D/G07/G0A/G0E/G07 /G24/G06/G28/G07/G12/G09/G0C/G05/G1A/G03/G0C/G0E/G06/G01/G07/G14/G0F/G09/G11/G06
expansion. Be the flower in the seed. See the flower in the seed. Feel the
flower in the seed. And watch th e most magnificent manifested
flower grow within your experi ence. Source flows from
Source, creating another infinit e Source. And from the good
feeling seeds, found within yo ur good-feeling-manifested-
flower, new Source seeds of desi re come forth. It is an ever-
expansive cycle of Source-full expansion. You are the gardener that tends the seeds. Belief is the


berry  juice
Goat's  milk,  spiced
Grape  juice
Lemonade
Mixed  vegetable  juice
Orange  juice
Papaya  juice Aloe  vera  juice/drinks
Apple  juice
Apricot  juice
Banana  drinks
Berry  juice
Carob  drinks
Carrot  juice
Carrot-ginger  juice
Cherry  juice
Almond  drink  or  milk
Amasake  (rice  milk)
Caffeinated  drinks Minor
Coconut  milk
Lassi  (sweet  yogurt  drink) Peach  nectar
Pear  juice
Pineapple  juice
Pomegranate  juice
Prune  juice
Vegetable  broth
Yogurt  drinks,
mildly  spiced
Mango  juice
Soy  milk,  warm  spiced
126
Jfffr
EATING   ACCORDING    TO   YOUR    BODY   TYPE
KAPHA- PITTA
Alcohol
Carbonated  drinks
Chocolate  drinks Regressive
Fruit  juice,  sweetened
Iced  and  very  hot  drinks Salted  drinks
Tomato  juice
TEAS
Do  not use  chamomile  if  you  are  allergic  to
Major
Ajwan Cornsilk
Alfalfa Dandelion
Bancha  (twig) Elder  flowers
Barley Eucalyptus
Basil Ginger,  dried
Blackberry Hibiscus
Borage Hops
Burdock Hyssop
Cardamom Jasmine Catnip Lavender
Chamomile Lemon  balm
Chicory Lemon  grass
Chrysanthemum Mexican  bark
Cinnamon Mormon  tea
Cloves Nettle
Minor
Fennel Lotus
Ginger,  fresh Sarsaparilla
Ginseng Sassafras
Regressive
Comfrey Licorice
Marshmallow to  ragweed. Orange  peel
Osha
Passionflower
Pennyroyal
Peppermint Raspberry
Red  clover
Rose  flower
Saffron Sage
Spearmint Strawberry
Violet
Wild  cherry  bark
Wintergreen
Yarrow
Yerba  mate
Rosehips
127
^Cr
THE    PRACTICE    OF    AYURVEDA
TRIDOSHA
TRIDOSHA  CHART
77ns  chart  lists  some  of  the  foods  common  to  all  constitutional  types. While  these  foods  may
be  used  when  cooking  for  large  groups,  this  chart  should  not  be  used  by  any  one
body  type  exclusively. It  lacks  variety  and  thus  does  not  have  the  healing
potential  that  can  be  derived  from  the  chart  appropriate  to  your  particular  type. VEGETABLES
Use  fresh  and  seasonal  vegetables. Artichoke Jerusalem  artichoke
Spinach Asparagus Jicama
Sprouts Bok  choy Kale Summer  squash
Broccoli Landcress
(yellow  crookneck
Broccoli  rabe Mustard  greens or  zucchini)
Carrots Onion,  cooked Sweet  potatoes
Collards Okra Watercress
Corn,  fresh Parsley
Winter  squash
Daikon Parsnips
(buttercup,  butternut,
Green  beans Potatoes,  white
spaghetti)
FRUITS
Use  seasonal  fruits. All  fruits  should  be  tree-ripened and  fresh. Apricots Lemons Pomegranate
Berries Limes Raisins
Cherries Mango
Strawberries,  sweet
Grapes,  dark Peaches Tamarind
GRAINS
Since  most  dry  goods  are  available  throughout  the  year,  grains
are  categorized  by  season. Winter/Spring  (December  to  end  of  April)
Barley  Millet
Basmati  rice,  brown Quinoa
Barley
Basmati  rice,  brown Spring/Summer  (May  to  end  August)
Basmati  rice,  white Wheat
128
^Cr
EATING    ACCORDING    TO   YOUR    BODY   TYPE
TRIDOSHA
Fall  (September  to  end  November)
Basmati  rice,  brown  Oats,  whole  cooked
Brown  rice,  short-grain  Wheat Wild  rice
PROCESSED  GRAINS  (ALL  YEAR)
Minor
Barley  cereal  Millet  cereal
Barley  flour  Mochi  (pounded  sweet  rice)
Bulgur  Oat  bran
Corn  grits  Oats,  rolled  or  steel-cut
Cornmeal  Pasta,  spinach  or  whole  wheat
Couscous  Rice  flour Rye  flakes
Rye  flour Soba  noodles
Udon  noodles
Wheat  bran
Whole  wheat  flour
LEGUMES,  BEANS,  PEAS,  AND  SOYBEAN  DERIVATIVES
Tofu  Urad  dhal Aduki  beans
Mung  dhal,  whole
Nuts  may  be  used  sparingly NUTS  AND  SEEDS
Pumpkin  seeds Sunflower  seeds
SWEETENERS
Amasake  (rice  milk)
Barley  malt  syrup Fruit  juice  concentrate
Honey,  raw  and  uncooked Maple  syrup
HERBS,  SPICES,  AND  FLAVORINGS
Black  pepper
Cardamon
Cinnamon
Coconut
Coriander
Cilantro
Cumin
Dill  leaves  or  seeds
Fennel Garlic,  cooked
Ghee
Ginger,  cooked
Ginger,  fresh
Lemon
Mint  leaves
Mustard Nutmeg
Orange  peel Parsley
Rose  water
Saffron
Sea  salt
Tamarind
Tarragon
runner  it
Vanilla
Wintergreen
129
«
THE    PRACTICE    OF    AYURVEDA
TR  I  DO  SH A
Butter,  unsalted
Cottage  cheese DAIRY
Use  organic  dairy  products. Ghee Yogurt,  spiced
Canola OILS
Sunflower
Aloe  vera  juice
Apple  juice
Apricot  juice
Amasake  (rice  milk) BEVERAGES
Berry  juices,  sweet
Carob  drinks
Carrot-vegetable  juice
Grape  juice Mango  juice
Peach  nectar
Soy  milk,  spiced
Yogurt  drinks,  spiced
TEAS
Do  not  use  chamomile  if  you  are  allergic  to  ragweed. Bancha  (twig  tea)  Barley  (grain  tea)  Raspberry
Barley  Hops  Rice  (grain  tea)
Chamomile  Jasmine  Rose  flower
Chicory  Lemon  balm  Saffron
Chrysanthemum  Lemon  grass  Sarsaparilla
Cinnamon  Lotus  Spearmint
Cloves  Mexican  bark  Violet
Elder  flower  Orange  peel  Wintergreen
Fennel  Peppermint
130
m
CHAPTER      7
EATING   WITH    THE    CYCLES
OF    NATURE-
SEASONAL   MENUS
ccording  to  Ayurveda,  there  are  six  seasons — every  two  months  is  considered  a  season. The  Vata
seasons  are  early  fall  (the  rainy  season),  mid-July  to  mid-September;  and  autumn,  mid-Septem-
ber to  mid-November. Mid-November  through  mid-March,  early  through  late  winter,  mark  the  two
seasons  of  Kapha. Spring  and  summer,  spanning  mid-March  through  mid-July,  are  considered  the
two  Pitta  seasons. Because  each  dosha  is  increased  in  its  own  season,  these  particular  times  ol  year  are  crucial  for  each
body  type:  Vata  is  increased  in  the  rainy  season  and  autumn;  Kapha  is  increased  in  both  the  early  and
late  parts  of  winter;  and  Pitta  is  increased  in  the  spring  and  summer. The  period  of  time  when  the  seasons  are  changing  is  also  very  critical  for  all  the  types. According
to  Charaka:  "All  diseases  begin  at  the  junctions  of  the  seasons,"  and  so  all  types  are  cautioned  to  be
especially  aware  during  the  seasonal  transitions. The  fortnights


 Almond  and  Peach  Nectar,  326
Warm  Barley  Brew,  322
Warm  Goat's  Milk  with  Cardamom,  326
Warm  Rice  Brew,  322
Warm  Saffron  Milk,  326
Warm  Sandalwood  Milk  Brew,  326
Warm  Soy  Chai,  325
Warm  Spiced  Soy  Milk,  327
Warm  Spiced  Tea,  322
wasabi,  343
Water,  15-16,  18. See  also  elements;  Kapha
foods,  64
water  srotas,  28
Watercress  with  Sesame  Seeds,  235 waters  of  Kapha,  25-26 wehani  rice,  163
wheat,  163-64 Wheat  and  Cinnamon  Idli,  206
Wheat  and  Split  Pea  Dosa,  204
Wheat  Berries  and  Cloves,  210 wheat  berry
RECIPES  USING
Black  Bean  Chili,  252
Cinnamon  Spiced  Wheat,  215
Cooked  Wheat  Berries,  222
Mung  and  Wheat  Berry  soup,  288
Wheat  Berries  and  Cloves,  210
Wheat  and  Split  Pea  Dosa,  204
White  Basmati  and  Millet,  222
White  Basmati  Kichadi,  256
white  rice,  161
Whole  Mung  Dhal,  245
Whole  Oats  and  Corn,  211
Whole  Wheat  Croutons,  281
Whole  Wheat  Dough,  311
wild  rice,  163
will,  12
yashasvini  and  pusha  nadis,  30
Yellow  Squash  and  Baby  Onions,  232
yogurt,  181 Yogurt,  Fresh,  (dadhi),  183
Yogurt  Rice,  213
zucchini
RECIPES  USING
Ratatouille,  229
Zucchini  and  Cucumber  with  Oil  and
Vinegar  Dressing,  236
Zucchini  Chutney,  310
Zucchini  and  Cucumber  with  Oil  and
Vinegar  Dressing,  236
Zucchini  Chutney,  310
[oJLUA  ■ n        ^  I
IM> W^\
354
^^Cr
Health/Nutotion/Natliral  Medicine/Vegetarian  Cooking $24.95
AYURVEDA
A  very  complete  and  authoritative  manual  on  the  Vedic  principles of  health  and  nutrition,  written  by  a  well-mspected  authority  in  the  field It  will  be  of  great  benefit  to  the  layperson  and  professional  alike. Deepak  ChPpra,  M.D.,  author  of  Quantum  Healing  and  Perfect  Health
w  a .Herefa^ery  rectal  person  who  has  journeyed  through  cancer,  has healed  hersel   and  now  teaches  others  how  to  cross  over  the  dark  passages to  light  and  life. This  deeply  personal  and  spiritual  offering  is  a  necessity  to everyone  who  seeks  to  know  the  ancient  secrets  of  healing  from  the  Ayurvedas. WMIY  BURNSTEIN,  M.D.,  PHYSICIAN  AND  ACTIVIST  AGAINST  FOOD  IRRADIATOR
orced  by  cancer  to  reexamine  and  redirect  her  life,  Maya  Tiwari  left  a  his-hlv  successful  M,™ York  design  career  and  returned  to  her  native  India  to  study  Ayurvedic  medicte  Her^bTk  a  nr^nd
of  health  can  help  you  achieve  the  highest  levels  of  physical,  emotional,  anispftitual  weSg The  traditional  form  of  medicine  in  India  for  more  than  five  thousand  years  Ayurveda  reli« pnmaruy  on  the  proper  use  of  foods  and  herbs  to  maintain  or  restore  the  body's  „S  sStlar,  e While  Ayurvedic  healing  has  in  recent  years  become  increasingly  well  known  in  th7weS?Mava Z*« is  the  firs,  author  to  provide  us  with  a  comprehensive  working  ^ide  to  AyTecTas  atay  ofZt
from  J1"^  ^diHonal  number  of  body  types  (and  their  respective  dietary  requirements)
authr^HH  T    ^T8  "*  P^1™^'  nat^  °f  *e  types-an  area  that  no  oZrwTstem
e^nsiv^ TS/  C°TehenSiVe  1uestfonnaire  cables  you  to  determine  your  own  boTrype  an" extensive  charts  identify  the  attributes  of  specific  foods  and  their  place  in  your  diet  Seasonal  JeZs  and
ESSSr  k6yed  t0  e3Ch  °f  ^  ^  "8  y°U <°  Ch°°Se  ^"ocl:  S  S;  ces that  are  ideally  suited  to  your  constitution. When  we  eat  seasonal,  fresh  foods  according  to  Ayurvedic wisdom,  we  attune  with  our  most  essential  natures  and  awaken  ahamkaro,  the  memory  of  who  we ST Tiwan  bnngs  every  feature  of  Ayurveda  back  to  its  true  source-the  health  of  the  snirft  <;h,
shows  how  wholesome  foods  and  spiritua. practices  (known  as  sadhana^ti  thettth  home' g  rd' n
"tn  ZSeTIrrned^  °Ur  Prima'  T^  °'  *  **  ^  hUma"  bei^  '«^K^y
uToTOKrtToU^Ztr  'Tf  "eSS  and  8ratitUde'  SadhanaS  enhance  *e  nourishi"g  a"°  heal- ing properties  of  food  and  act  as  a  catalyst  to  our  innate  capacity  for  self-healing. Guvana)  Aft,,  ^  TlWarl1Was  bom  and  raised  in  a  traditional  Hindu  home  in  British  Guiana  (now Guyana). After  her  recovery  from  cancer,  she  returned  to  her  native  roots  In  the  Vedas  and  became  a devout  student  of  Ayurveda  and  Vedanta. Now  a  veteran  teacher  of  the  centuries-oU  heating  ar^  Mava grves  seminars  throughout  the  United  States. She  is  a  coauthor  of  Diet  for  Natura^aufy '      Y **
Healing  Arts  Press Rochester,  Vermont
Cover  design  by  Suzanne  Fay
Cover  Illustration  ofAtravata:  design  by  Maya  Thwart,  illustrated  by  Ellen  John 90000
9  "710892ll81490
ISBN  0-89281 -490-X<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        See  ahamkara;  cognitive memory
colocasia  leaf,  297
companion  planting,  186
Companion  Planting  (Franck),  186
compassion,  332-33
condiments,  tastes  and  energy  of,  68
consciousness  body,  21
conservation,  184-85
Cooked  Wheat  Berries,  222 cooking
ancient  utensils  and  methods,  156-57
author's  introduction  to,  156
dhal,  172-73,  773
grains,  167-70,  169,  170
measuring,  153-54 modern  utens


 my body. I knew I
had to stay close  to that other voice that had delivered this amazing insight. “What shall I do now?” I asked the kind voice. “Tell your inner critic to
relax and take the day off,” the voice said. That’ s what I did. And the
writing flowed. “Awareness is the first step to changing anything,” says Louis e. “Until
you are aware of what you are doing to yourself, you will not be able to
make the change.” That morning, as I sat at my computer, I allowed myself
a new awareness. I let myself see what I was doing to myself. That sudden
flash of insight, which in emotional intelligence theory is called the magic
quarter -second, was enough to halt a pattern of self-criticism that was as
old as I was. The inner critic still has an opinion about my writing every so
often, but now I know what to do, thanks to the new awareness. The heart of my work is inqui ry. I coach people on how to use self-
inquiry to be more self-aware and, ultimately, happier. I firmly believe that
most people don’t need more therapy; they need more clarity. In other
words, the essence of who you are—your Unconditioned Self—doesn’ t
need fixing or healing, because you’re not really broken. Whe n you’re in
pain, it’s becaus e you’re suffering from psychology. “Even self-hatred isonly a thought, and it’s a thoug ht that can be changed,” says Louise. Self-
awareness gives you choices. Who taught you how to think? I ask this question in my training
programs. Most people have never thought about it. We don’t really
question our thinking. “Children  learn by imitation,” says Loui se. It’s true. You have been taught how to think. You have followed someone’ s example. Guess whose? Do you know? “Most of us make up our minds about
ourselves and the world by the time we are five years old,” says Louise. In
her book You Can Heal Y our Life,  Louise wrote,
If we were taught as a child that the world is a frightening place, then everything we hear that
fits that belief we will accept as true for us. The same is true for “Don’ t trust strangers,”
“Don’ t go out at night,” or “People cheat you.”
On the other hand, if we were taught early in life that the world is a safe place, then we would
hold other beliefs. We could easily accept that love is everywhere, and people are so friendly,
and I always have whatever I need. Without self-awareness, which gives you the ability to question your
thoughts, you can’t update your mind. The worst-case scenario is that you
are running around with a secondhand mind, borrowed from a parent or
someone else, and you are still using an old operating system—Mind 5.0—
that is the mind of your five-yea r-old self. What you are calling  my mind  is
not really yours, and it’s out of date. Until you see this, your life will be full
of familiar patterns, and nothing will change, no matter how hard you try. Another great inquiry practice is to ask, Who is thinking “my” thoughts? There are two levels to consider here. Level one is investigating whether the
thoughts you observe are yours or someone else’s. For exam ple, is self-
criticism a family pattern? Does your self-criticism mirror your mother ’s
self-criticism or her criticism of you? Does the way you judge yourself
mirror your father ’s self-judg ments or how he judged you? Is your
philosophy a mirror of your family ethos? It’ s good to know whose example
you are following. It’s also good to know that you can choose your
thoughts. Level two of Who is thinking “my” thoughts? brings you even  closer to
home. Here you are observing if the thought is a reflection of either a) the
basic truth I am loveable, which mirrors the original mind of your
Unconditioned Self, or b) the basic fear I am not loveable, which mirrors
the psychology of your self-image. In other words, is this thought a soul-thought or an ego-thought? Which “me” is thinking this thought? Let’s look
at some examples:
I don’t know:  When you say to yourself, I don’t know, is that what you
really mean, or are you trying to say, I don’t think I know? There is a
world of difference. “Every time you say ‘I don’t know,’ you shut the
door to your own inner wisdom,” says Louise. “But when you say to
yourself, ‘I am willing to know,’ you open yourself up to the wisdom
and support of your higher self.”
I’m not ready:  When you hear yourself say, I’m not ready, is it your
soul speaking or your ego? Lots of us encounter this thought before we
start something new like getting married, having a baby, creating a
business, writing a book, or giving a public talk. Is it really true you’re
not ready? If so, get some extra help. If not, tell your ego to relax and
let your soul lead the way. I’m too old: We spend our life thinking, I’m not ready, and then one
day it changes. We stop thinking, I’m not ready  and start thinking, I’m
too old. Who says? How old is your soul anyway? Are you too old
really, or do you feel unworthy or afraid or something else? When you
watch your thoughts, and you suspend your judgments, you get to see
what the real thought is. I can’t do it: “A thought is just an idea,” Louise says. “And you are
either thinking with the mind of your soul or the mind of your ego.”
One of my favorite chapters in Louise’ s book You Can Heal Your Life
is entitle d “Is It True?” If you haven’ t read that chapter, please do. If
you have read it, read it again. Every unexamined fear is 100 percent
true until you look at it. PRACTICE 2: 10 D OTS
Louise and I are having lunch together at Torrey Pines Lodge in La Jolla,
a few miles north of San Diego. Our table looks out on the Torrey Pines
golf course, which is one of the most beautiful municipal courses in theworld. It hosted the U.S. Open in 2008. Louise knows how much I love the
game of golf and how thrilled I am to be here. I tell her I’m going to
suggest to Reid Tracy, presiden t of Hay House, that the annual Hay House
Golf Championship be played here this year. “Everything is possible,” says
Louise with a smile. We have  been talking all morn ing about how the mind influences our
experience of the world. “Golf is definitely a mind game,” I say to Louise. “Everything is,” she replies. I tell her about a recent round of golf I played
in a tournament at St. Enodoc, in Cornwall, England, where I am a member. Like Torrey Pines, this course is set on the coast, and when the wind blows,
it can be very dif ficult to control your ball and control your mind. In this round, I played with someone who shot 120, which for him is
about 30 more than usual. His game started poorly and got worse as it went
on. I watched as his inner critic took control. Eventually, he found it
impossible to keep his self-talk to himself. Shot after shot he yelled, “I am
so stupid,” or something similar. “That’ s an affirmation,” Louise says. His mind was like a giant sand trap
that he couldn’ t get out of. “If you don’t know how to change  your mind,
you can’t change your experien ce,” Louise tells me, sounding like a true
golf pro. Later that afternoon, Louise and I continue our conversation about the
ability to change our minds. “I don’t change anyone’ s life,” says Louise. “Only you can change your
own life.”
“So what do you do?” I ask. “I teach people that the mind is very creative, and that when you change
the way you think, it will change your life.”
“So you teach people how to think,” I say. “Until someone can show you the connection between your outer
experiences and your inner thoughts, you will be a victim of life,” she says. “They will feel like the world is against them,” I say. “The world isn’t against us, though,” says Louise. “The truth is that we
are all loveable and life loves us.”
“This awareness opens us up to the totality of possibilities,” I suggest. “The totality of possibilities is always here for us,” says Louise. I tell Louise that her live lecture  “The Totality of Possibilities” is one of
my favorites. In it she says, “I spend my life seeing the truth in people. I seethe absolute truth of their being. I know that the health of God is in them
and can express itself through them.” Louise isn’t talking about positive
thinking. In fact, I don’t think I’ve ever heard Louise use the term positive
thinking. Louise  doesn’ t


 glad you came today, very glad.”
Although Sujata maintained her shy posture, head ducked down
between fallen shoulders, she was thrilled. Something had kept her awake at
night. She had decided to trust this something, and now Siddhartha was
smiling at her. She became painfully aware of his lean, muscular body,
disguised though it was under his armor. There are dams that crack and
dams that break open without warning. Hers was the second kind. “I think
about you all the time. I’ve come to your room at night, but then I run away. What can I do? This is too impossible. W e can’ t be together, but I think
about you all the time. Oh, I already said that. Y ou must think I’m stupid.”
“No, not at all.” Siddhartha in fact was delighted with everything Sujata
blurted out. When babble is like music, love can’ t be far away. He wanted
to throw of f his armor and embrace her, because he was as aware of her
pale breasts and the soft flow of her hips as she was of him. Siddhartha had
never heard of skin hunger, but he felt it now as strongly as he had ever felt
anything. Instinctively his hand moved around to the side of his chest plate,
fumbling for the leather ties. “Why can’ t we be together? My father doesn’ t
have to know.”
“Oh.” A shadow suddenly darkened Sujata’ s face. Siddhartha seemed so
eager, yet he was thinking about his father and the disapproval that would
fall on them if anyone thought she loved a prince. Which meant that
Siddhartha was aware, even at that moment, of the huge dif ference between
them. “I can’ t stay,” she murmured. She could already feel the sting of
contempt that the court would direct at her. And then there was her secret,
the thing nobody suspected. Siddhartha grabbed Sujata’ s arm before she could turn away. “What’ s
wrong? Y ou look like you’re going to faint. What did I say?”“The king.” W ith that, Sujata burst into tears and ran away. Siddhartha
was confused and hurt, but at that moment Channa returned holding a new
bridle. “Do you want this?” he asked. “Of course not. Y ou know as well as I do.” Instead of thanking Channa
for his discretion, Siddhartha sounded angry. He had made some kind of
unwitting, disastrous blunder with Sujata, but there was no time to run after
her. “Help me up,” he said curtly. Without a word Channa bent down and made a step with his two hands
so that Siddhartha could mount Kanthaka with his full weight of armor. The
layers of ox-hide padding creaked as he settled into the saddle. Siddhartha
galloped of f toward the field, not waiting for the equerries who were
supposed to surround him in procession. His mind was preoccupied with
the image of Sujata’ s pained expression and the guilt of knowing that he
had caused it. However long he was lost in this mood, he suddenly became
aware of his surroundings. People were gathered on either side of the
tournament field, the nobles seated in a grandstand, the common people
standing or sitting on the ground on the opposite side, unprotected from the
sun. A cheer went up when the crowd caught sight of the prince; he
automatically went through the motions of a well-rehearsed scenario. The king was waiting impatiently for his son’ s arrival. The day had
turned hot, the sun a fierce white disc burning in the sky. He rose to his feet
as Siddhartha approached, and he had to admit to himself that the crown
prince made a fine show on the white stallion. If only he kept his nerve and
did what was necessary. Siddhartha bowed. “I dedicate my victories to Y our Highness and
pledge that every glory in war, however many battles I am privileged to
fight, will be for you and your kingdom.”
Suddhodana returned a gracious smile and waved Siddhartha of f toward
the field of combat. He had written the speech himself, but the boy could
have spoken it louder, and he had for gotten to rise up in his stirrups and
swivel around to catch the eye of every noble spectator. No matter,
Suddhodana thought, driving from his mind the fear that Siddhartha might
fail him.To his relief, everything went as planned. Blood was soon drawn in the
hand-to-hand combats, just enough to whet the spectators’ appetites. He had
ordered that dangerous weapons could be used, the kind rarely used in
mock battle. There was a knife-edged discus that could be thrown hard
enough to decapitate an enemy, a lash with multiple barbs at the end that
tore of f any flesh it made contact with, a heavy two-sided ax capable of
piercing any armor, even bronze, a nailed mace, and a rippled dagger that
ripped muscles apart both as it went in and as it was pulled out. His soldiers
wouldn’ t have thrown themselves into using these weapons of horror, but
Suddhodana had made sure they were tempted with huge rewards, and in
addition their food supply was allowed to dwindle so that every rice larder
and meat chest was empty that morning, just in case they for got who
sustained them. With these incentives, his men fought hard, and it was lucky, despite
many gruesome wounds, that nobody was killed. Nobody, that is, until the
time came for mounted archery. This was the most spectacular of the
combats. Siddhartha had participated vigorously in sword fighting but had
otherwise remained on the periphery. Now it was his turn to show his true
mettle. On one side of the field nine archers were lined up on horseback. Siddhartha faced them alone on Kanthaka. One by one the archers would
peel of f and char ge at Siddhartha, firing arrows as rapidly as they could. Siddhartha’ s goal was to knock each opponent of f his horse while escaping
the arrows. The crowd grew hushed. This was a test of skill no pampered son of a
king could pass unless he was born to fight, and although the arrows had
been blunted enough not to pierce the prince’ s armor, he couldn’ t be totally
protected. The spectators gasped when Siddhartha, in a show of bravado,
took of f his helmet and threw it to the ground. The crowd applauded, but
then he went further and unstrapped his broad chest plate, letting it fall
away. Everyone went into shock, including the king. Suddhodana leaped to
his feet, ready to call a halt to the games, but he knew he couldn’ t. The
humiliation would wipe out everything he had tried to achieve for the past
week. W as Siddhartha desperate to show his worthiness? Whatever his
motive, Suddhodana recognized the necessity of what his son had done:mock battles could only frighten people so far and no farther unless lethal
danger was involved. The first archer peeled of f and rode at a hard gallop toward Siddhartha,
who kicked Kanthaka in the side and char ged to meet him. Both men shot
their first arrow at the same time. The one aimed at Siddhartha grazed his
leggings, while his arrow flew true—the horseman was hit in the middle of
his chest and fell from the saddle. At that moment the second archer peeled
off, raising his bow. Siddhartha quickly found a new arrow from the quiver
over his shoulder and prepared to fire again. In his mind he was clear why he had removed his helmet and chest
plate. Only by exposing himself to real threat could Siddhartha feel he
wasn’ t participating in a charade. If he was ever to be a real warrior, it must
begin today. He fired, and again his arrow found its mark; the second archer
toppled to the ground with a blow to the chest. Siddhartha wheeled
Kanthaka around. The stallion wasn’ t panting yet, but there were seven
more to go. “Come at me harder!” he shouted across the field. “Anyone who draws
my blood will be for given by the king, if he fights fair.” This was a lie, but
Siddhartha had seen the nervous glances being exchanged by the archers
when he threw of f his armor. Goaded on now, his adversaries wanted to
prove to the king that they were the best. The next two men char ged faster
and aimed better. But Siddhartha had taken his training seriously, and he
had talent on horseback. When his next arrow missed, he kept his cool and
fired again, unhorsing his opponent when they were within a few yards of
each other. The crowd grew more impressed, and by the time Siddhartha
was down to the last two archers, they were on their feet cheering in
earnest. Kanthaka’ s sides were heaving now, and Siddhartha felt a little giddy. He had eaten nothing that morning, and the constant wheeling and
maneu


 to
the point that she no longer needed pain medication. Now, when pain does arise, she does her pacing, which means she taps as
she wheelchairs  from room to room until the pain subsides. Arianna has
also resumed activities such as going to church, taking daylo ng outings,
writing books, and more. What happens most times is when a person taps on one specific event, the
pain in their bodies jumps all over the place during the unraveling of the
story’ s intensity, dissipating with the resolution of the ener gy disruption. In Arianna’ s case, her pain would jump all around her foot and leg that
weren’ t there. So, if we were tapping Tell the Story on a specific event,
such as “When I got the phone call from the hospital about Danny,” or the
“Wild West Fiasco,” the unbearable pincer pain might start at the toe and
then expand to all the toes, then it would change to a burnin g sensation,
then it might feel like her whole foot was being sawed off at the ankle, thenit would shift again to a scrat chy feeling, and then it woul d disappear
completely—in exact accordance to her complete neutrality around our
tapping tar get. While Arianna was feeling this pain, I wasn’ t insensitive to her anguish,
but I also knew that the pain was relating to the part of the story that she
was on in Tell the Story. I was merely tracking her pain as we kept the
primary focus on the story’ s emotional aspects she was unraveli ng with Tell
the Story. It was pretty profound. Please note, I managed these sessions extremely closely so she didn’ t get
lost in any messes after the sessions. She also had mental health support and
other resources in addition to working with me. As we had rapport and a
longer -term clinical relationship, I knew how much she could handle. This
is important especially when working with severe trauma, as she had
experienced. If you find yoursel f falling deeper into a hole and tapping isn’t
helping, it means you need additional resources, such as a mental health
expert and an experienced EFT professional. I have also worked in
conjunction with mental health professionals per legal permission of the
client. Gold Standard EFT T echnique: Chasing the Pain
Chasing the Pain is the physical  counterpart to the Tell the Story and Movie
techniques covered in Chapter 4. This time, however, the story is not one
you tell with your words—it’ s the one your body is generously sharing with
you as the pain or awareness shifts throughout it while you tap. For
example, perhaps the emotional upset relating to something that happened
between you and your partner this morning is a 10 on the rating scale. In
your body, you feel tightness in your shoulders as you think of the words
that were said. Instead of going into the story about the argument, start
tapping on the body sensation,  creating an EFT setup that reflects the tight
shoulder feeling. The pain often shifts, as the technique’ s name implies. Maybe now the awareness of pain might shift to your heart, which feels
heavy. You would then tap on the heavy heart feeling. Then the pain mightjump back to the shoulders but perhaps a little bit down to the right. The
pain can literally  jump around like a ping-pong ball in a high-stakes game. Your job is to track the pain and tap on it as it moves around until finally
you experience relief from both pain and the starting emotiona l upset. As
the physical pain lessens, the tapper also experiences an emotional release. If you don’t have a specific incident relating to your body concern, no
matter. You don’t even need to know the specific incident upon which you
are tapping because your body knows and is doing the work on your behalf. You can feel your way through the story with your body as guide. Chase the Pain also allows you to sneak up, if you will, on an emotional
issue by tapping  on the symptoms in the body relating to the issue. It spares
the user excess emotional pain by focusing on physical symptoms instead. The conscious mind gets so caught up in tracking the physic al, that the
normal walls a person would put up in going to a painful emotional place
are bypassed altogether. Sneaky, and it works—quickly. The Chase the Pain technique often links a body sensation to a specific,
emotionally charged incident and then releases both the pain and charge of
the event; oftentimes the body sensations will do it for you. Sometimes, you
will need to tap on the emotional aspects relating to the event. Is knowing what the incident was to resolve the physical symptom
essential. No. For example, many of us experienced birth trauma—fetal
distress syndrom e, premature labor, a C-section, induced birth, suction birth
—when we were born, and the ensuing fear of being stuck in the birth canal
or separated from mother post-b irth. We have no conscious memory of that
or what any ensuing emotions are linked to, yet the sensory feelings and
emotions are still there. We can tap on the body feeling; we don’t need to be
conscious of the content. It’ s okay to tap on feelings that arise. With Chase the Pain, we are not trying to get rid of pain or symptoms;
rather we are softening into them. We are nonresistant, going into the
feeling of the symptoms fully and deeply with our full attention while
tapping, in full acceptance with an affirmation. We simply chase the pain
around the body, a process that often leads to core issues still held in thebody’ s tissues that in my practice leads to regular relief from physical
symptoms. Addressing the physical can resolve the emotional. Addressing
the emotional can resolve the physical. They are interwoven by design. After all, it’ s within the body where feelings first arise. This syner gistic combination is powerful enough that it can in many cases
bring relief to numerous body  symptoms, unraveling the incidents and
emotions underl ying the physical pain altogether. Please note that I’m not
stating a direct correlation between illness and emotion or in any way
saying that we cause our own illness. Life is far more complicated than this
type of black-an d-white thinking. What I am saying is that tappi ng can help
manage pain and calm you down. A colleague who had been sidelined with back pain for decades used
Chase the Pain and would often get good results, but certain circumstances
when she wasn’ t supported would bring all the symptoms back quickly. Her
breakthrough in back pain relief  came when she had a realization: “I didn’ t
need to tap on other people’ s anger. Rather, I needed to acknowledge their
anger and then tap on all the reasons, images, words, and feelings around
my own anger. ”
Case Study: Relief from “Love Hurts”
Belief with Chase the Pain T echnique
Lois, age 41, is an entrepreneur and serious amateur athlete. Unfortunately,
she had been sidelined for the past several months by severe, mysterious
(according to the doctors), fibromyalgia-like pain. She sought me out for pain relief: “It hurts so much,” she said. Years
back, Lois had let go of the idea of marriage, so when she met a wonderful
man and they decided to marry, she wanted to relish every part of the
process, includi ng planning the wedding. He even had three children, of
whom he shared physical custody, which fulfilled Lois’ s dream of having
children. However, her horrible pain was marring everything. The physical pain had started about the time she began planning the
wedding. It was so severe it forced her to cut back on her client load andinterfered with the joy she had anticipated planning every detail of the
wedding. Lois and I worked together for about four sessions, using Chase the Pain
on her worry that she would not get to enjoy her new life. When we first
spoke over the phone, she referenced her mother several times, who had
tried to control Lois as a child. She had forced her to dress a certain way to
keep up appearances, and now she was trying to butt into the wedding
plans. Lois was having none of it; this wedding was going to be done her
way. I heard in Lois’ s voice the extreme anger about her mother; a clue. What she shared along with my intuition led me to consider that she was
experiencing “mother stuff,” and I wondered if it was playing a role in the
pain problem. However, Lois didn’ t want to work on any early memory
involving her mother when I asked. “I’ve done so much mother work,” she
said, “I’m not willing to do any more. ” I let it be for the time being. Besides, she was too angry abou t her today troubles destroying her dreams
and life. We instead employed the Chase  the Pain technique on her pain, her upset
over being so sick, and her worries about not enjoying her new life. She had
been getting worse as the months passed and the wedding drew near. As we tracked her body pain all over the map, she grew increasingly
angry. “It still hurts. Nothing ’s going to work. ” The pain was like a
jumping bean, moving from her back to her sacrum to her chest to
somewhere else. Each shift was another aspect and tapping round with the
EFT basic


 r l d  h e  g o t  t h a t  i d e a. “ W e l l,  I
j u s t  a s s u m e d  i t! ”  h e  s a i d. “ Y o u  t h i n k  l o v e  i s  t h e  a n s w e r  t o
e v e r y t h i n g,  s o  I  f i g u r e d  y o u  t h i n k  a  m i l i t a r y  w o u l d  b e  a  b a d
t h i n g! ”I t ’ s  a m a z i n g  h o w  m u c h  r i d i c u l e  t h e  t o p i c  o f  l o v e  c a n
a t t r a c t  w h e n  i t  d o e s  a n y t h i n g  o t h e r  t h a n  s u p p o r t  t h e  s t a t u s
q u o. T o  g o  f r o m  “ S h e  t h i n k s  l o v e  i s  t h e  a n s w e r ”  t o  “ S h e
t h i n k s  w e  s h o u l d n ’ t  h a v e  a  m i l i t a r y ”  i s  t o  t r i v i a l i z e  t h e  m o s t
p r o f o u n d  p h i l o s o p h i c a l  a n d  s p i r i t u a l  t r u t h  e v e r  e x p r e s s e d  o n
e a r t h. A  C o u r s e  i n  M i r a c l e s  s a y s  t h e  w o r l d  i s  a n  u n h a p p y
d r e a m,  w h i c h  m u s t  b e c o m e  a  h a p p y  d r e a m  b e f o r e  w e  c a n
a w a k e n  f r o m  i t. *  T h a t  m e a n s  t h e  w o r l d  m u s t  b e
t r a n s f o r m e d  b e f o r e  i t  c a n  b e  t r a n s c e n d e d. I t  i s  t h e  p u r p o s e
a s c r i b e d  t o  s o m e t h i n g  t h a t  d e t e r m i n e s  i t s  h o l i n e s s,  a n d  t h e r e
i s  n o t h i n g  i n h e r e n t l y  u n s p i r i t u a l  a b o u t  t h e  m i l i t a r y. I n  f a c t,
t h e r e  a r e  p e o p l e  a t  w o r k  w i t h i n  t h e  U. S. m i l i t a r y  t o d a y  w h o
h a v e  m o r e  e n l i g h t e n e d  t h o u g h t s  r e g a r d i n g  f u t u r e
p o s s i b i l i t i e s  f o r  o u r  a r m e d  f o r c e s  t h a n  o n e  m i g h t  t h i n k. P e r h a p s  o u r  m i l i t a r y  w i l l  m a n i f e s t,  i n  o u r  l i f e t i m e,  t h e
u l t i m a t e  f u l f i l l m e n t  o f  t h e  n o t i o n  o f  “ a r m e d  f o r c e s. ” T h e y
w i l l  b e  a r m e d  w i t h  p s y c h o l o g i c a l,  s p i r i t u a l,  a n d  e m o t i o n a l
s k i l l s  a t  b u i l d i n g  s o c i a l  a n d  p o l i t i c a l  r e l a t i o n s h i p s,  a s  m u c h
a s  t h e y  a r e  n o w  a r m e d  w i t h  m i l i t a r y  h a r d w a r e. I n s t i t u t i o n s
e v o l v e  a s  c o n s c i o u s n e s s  e v o l v e s,  a n d  w e  a r e  o n  t h e  v e r g e  o f
a  m a s s  r e a l i z a t i o n  t h a t  i f  w e  w a n t  t o  c h a n g e  t h e  w o r l d,  w e
m u s t  b e c o m e  a s  s o p h i s t i c a t e d  i n  t h e  w a y s  w e  w a g e  p e a c e  a s
w e  a r e  n o w  s o p h i s t i c a t e d  i n  t h e  w a y s  w e  w a g e  w a r. R e g a r d l e s s  o f  w h o  r i d i c u l e s  u s,  i t ’ s  i m p o r t a n t  t h a t  w e
c o n t i n u e  t o  c e l e b r a t e  l o v e — n o t  o n l y  t h e  g o o d  f e e l i n g  i t
b r i n g s,  b u t  a l s o  i t s  a c t u a l  p o w e r  t o  h e a l  a l l  t h i n g s.O n  t h e  l e v e l  o f  t r u e  s o l u t i o n,  l o v e  i s  t h e  a n s w e r  n o
m a t t e r  w h a t  c a t e g o r y  o f  h u m a n  e x p e r i e n c e. A c c o r d i n g  t o
M a h a t m a  G a n d h i,  l o v e  c a n  h e a l  a l l  s o c i a l  a n d  p o l i t i c a l  a s
w e l l  a s  p e r s o n a l  r e l a t i o n s h i p s. W e ’ v e  o n l y  s c r a t c h e d  t h e
s u r f a c e  o f  l o v e ’ s  p o w e r,  a n d  w h e n  w e  d i g  d e e p l y,  w e  w i l l
f i n d  i t  t o  b e  m o r e  e x p l o s i v e  t h a n  a  n u c l e a r  b o m b. W e  n e e d
a n  i n t e g r a t i v e  a p p r o a c h  t o  w o r l d  a f f a i r s  i n  w h i c h  t h e
e m o t i o n a l,  p s y c h o l o g i c a l,


  s o  e x c i t i n g  t o  t h e
r e s t  o f  u s :  h e  g e n e r a t e s  f u n. H e ’ s  n o t  w a i t i n g  f o r  t h e  w o r l d
t o  p r o v i d e  i t ;  h e  c a r r i e s  i t  w i t h  h i m. I t ’ s  a n  e m o t i o n a l  a n d
m e n t a l  h a b i t  h e  h a s  c u l t i v a t e d. M y  f a t h e r  h a d  i t. I  n e v e r  s a w  h i m  b o r e d. A n d  t h a t,  I
t h i n k,  i s  b e c a u s e  h e  w a s n ’ t  l o o k i n g  f o r  t h e  w o r l d  t o
e n t e r t a i n  h i m. W h i c h  i s  p r e c i s e l y  w h y  i t  a l w a y s  d i d. I  t r y  t o  r e m i n d  m y s e l f,  w h e n e v e r  I  a m  t e m p t e d  t o  t h i n k
t h e  w o r l d  i s  b o r i n g,  “ N o,  M a r i a n n e,  y o u ’ r e  b o r i n g. ”  A n d
t h a t  s e e m s  t o  f i x  i t. O n l y  w h a t  w e  a r e  n o t  g i v i n g  c a n  b e
l a c k i n g  i n  a n y  s i t u a t i o n. *  T h e  e x c i t e m e n t  i s n ’ t  o u t  t h e r e ;  i t ’ s
i n  h e r e,  i n  a l l  o f  u s,  w h e n  i t  i s  w h a t  w e  c o n s c i o u s l y  c h o o s e
t o  s e e. R e b i r t h
A  f r i e n d  o f  m i n e,  a  m a n  f i f t y - s e v e n,  s a i d  t o  m e  o n c e,  “ I
t h i n k  I ’ m  w a i t i n g  t o  d i e. ”  I  u n d e r s t o o d  w h a t  h e  m e a n t,  b u t  I
r e s p o n d e d,  “ W e l l,  I ’ m  n o t. I  t o o k  t h e  o t h e r  r o a d. I  a m  b u s y
b e i n g  b o r n. ”
T h o u s a n d s  o f  y e a r s  a g o,  b e f o r e  t h e  e a r t h  w a s  f u l l y
p o p u l a t e d,  t h e r e  w a s  n o  r e a s o n  t o  l i v e  l o n g e r  t h a n  t h i r t y -
f i v e  o r  f o r t y  y e a r s. W h e n  w e  a r r i v e d  a t  t h a t  a g e,  w e  h a d
a l r e a d y  s e r v e d  t h e  g r a n d  p u r p o s e  o f  h u m a n  e v o l u t i o n,  t h e
s u r v i v a l  o f  o u r  s p e c i e s. O u r  s p e r m  a n d  o v a r i e s  a g e d,  a n d  a s
f a r  a s  n a t u r e  w a s  c o n c e r n e d,  t h e r e  r e a l l y  w a s  n o  f u r t h e r
n e e d  f o r  u s  t o  b e  h e r e. T h a t  w a s  t h e  t i m e  w h e n  p h y s i c a l
p r o c r e a t i o n  w a s  t h e  h i g h e s t  p u r p o s e  o f  h u m a n  e x i s t e n c e. W o m e n — p e r h a p s  m o r e  t h a n  m e n — f e e l  n a t u r e ’ s
m e s s a g e  w i t h i n  o u r  c e l l s :  “ T h a n k s. Y o u  c a n  g o  n o w. ”
M e n s t r u a l  p e r i o d s  f a d e  a w a y. D o c t o r ’ s  r e p o r t s  c o m e  b a c k :
“ Y o u ’ r e  d o n e. ”  P r e g n a n c i e s  w e  s o  z e a l o u s l y  a v o i d e d  s e e m
c l e a r l y  n o w  t o  h a v e  b e e n  b l e s s i n g s  w e  d i d  n o t  a p p r e c i a t e  a t
t h e  t i m e. W e  g r i e v e  o u r  u n b o r n  c h i l d r e n,  a n d  w e  g r i e v e  o u r
s t u p i d,  u n g r a t e f u l  y o u t h. N a t u r e  n o  l o n g e r  c a r e s  w h e t h e r  w e  l o o k  g o o d,  f o r  o u r
a t t r a c t i n g  s e x u a l  p a r t n e r s  i s  o f  n o  c o n c e r n  t o  i t  a n y m o r e. W e
s i l e n t l y  f r e a k. W h a t  h a p p e n e d  t o  m y  r a d i a n c e. M y
v o l u p t u o u s n e s s. M y  b r e a s t s. N a t u r e  n o  l o n g e r  c a r e s  t o  a i d
o u r  s e x u a l  a d v e n t u r e s,  f o r  w h e t h e r  o r  n o t  w e  h a v e  s e x  i s  o f
n o  c o n c e r n  t o  i t  a n y m o r e. W e  s i l e n t l y  g r i e v e. W h a t
h a p p e n e d  t o  m y  b o d y. M y  l i b i d o. M y  j u i c e s. W h e n  n a t u r e
h a s  c l e a r l y  h a d  i t s  w a y  w i t h  u s  o n  a  c e r t a i n  l e v e l,  t h e n


 t h e y  w e r e  t h e n. A n d  o n l y  i f  w e  a l l o w
o u r s e l v e s  t o  g r i e v e  f o r  t h e m  a l l  w i l l  w e  d e v o t e  o u r s e l v e s,  a s
G o d  w o u l d  h a v e  u s  d o,  t o  c r e a t i n g  a  d i f f e r e n t  k i n d  o f  w o r l d. A t  o n e  p o i n t  m y  d a u g h t e r  s a i d  t o  m e  s w e e t l y,  “ O h,
M o m m y,  p l e a s e  d o n ’ t  c r y. ”  A n d  I  t h o u g h t  t o  m y s e l f,  “ O h,
E m m a,  p l e a s e  d o. ”
T h e r e  a r e  t h o s e  w h o  w o u l d  n o t  v i s i t  s u c h  a  m u s e u m,
w h o  w o u l d  r a t h e r  s h u t  t h e m s e l v e s  o f f  a n d  n o t  f e e l  t h e
a g o n y  o r  f a c e  t h e  h o r r o r  o f  a l l  t h e  s u f f e r i n g  i n  t h e  w o r l d. W e  d o  w h a t e v e r  w e  c a n  t o  d i s t a n c e  o u r s e l v e s  f r o m  i t. B u tw h e n  J e s u s  s a i d  t o  t h e  d i s c i p l e s  w h o  w e r e  f a l l i n g  a s l e e p  i n
t h e  G a r d e n  o f  G e t h s e m a n e,  “ W h a t,  c a n  y o u  n o t  r e m a i n
a w a k e  w i t h  m e  o n e  h o u r. ”  I  t h i n k  h e  w a s  r e f e r r i n g  t o  o u r
n e e d  t o  r e m a i n  a w a k e  w h e n  o t h e r s  s u f f e r. I f  n o t h i n g  e l s e,
d o i n g  s o  r e m i n d s  u s  h o w  e x t r a o r d i n a r i l y  f o r t u n a t e  w e  a r e —
a n d  I  d o  m e a n  e x t r a o r d i n a r i l y  f o r t u n a t e — t o  h a v e  a  r o o f
o v e r  o u r  h e a d s,  f o o d  i n  o u r  s t o m a c h s,  a n d  t h e  r i g h t  t o
s i m p l y  s e e  s u n l i g h t  e a c h  d a y. A s  l o n g  a s  t h a t  i s  n o t  t r u e  f o r
e v e r y o n e,  t h e r e  i s  m u c h,  m u c h  w o r k  f o r  u s  t o  d o  o n  t h i s
e a r t h. A n d  i f  w e  w i l l  n o t  d o  i t,  w h o  w i l l. E v e n  w h e n  t h e r e  i s  n o t h i n g  w e  c a n  s p e c i f i c a l l y  d o  t o
h e l p  t h o s e  w h o  s u f f e r,  r e m a i n i n g  a w a k e  t o  t h e i r
p r e d i c a m e n t  e x u d e s  i t s  o w n  k i n d  o f  m o r a l  f o r c e. T h e r e  a r e
t h o s e  i n  t h e  w o r l d — i m p r i s o n e d,  i n  p a i n — f o r  w h o m  t h e
d i f f e r e n c e  b e t w e e n  c h o o s i n g  l i f e  a n d  c h o o s i n g  d e a t h  l i e s
s i m p l y  i n  k n o w i n g  t h a t  s o m e o n e  c a r e s. A f t e r  v i s i t i n g  t h e  A n n e  F r a n k  h o u s e,  I  s a t  d r i n k i n g
c o f f e e  a t  a  c a f é  r i g h t  a c r o s s  t h e  c a n a l. O n  t h e  s a m e  s t r e e t
w h e r e  s h e  s o  l o n g e d  t o  r u n  a n d  p l a y  b u t  c o u l d  n o t,  I  w a s
f r e e  t o  w a n d e r  a n d  s h o p  a n d  s i p  c o f f e e  a n d  l a u g h  o u t  l o u d. B y  w h a t  g i f t  o f  f a t e  a m  I  s o  f o r t u n a t e. T h e r e  i s  a  b u i l d i n g  i n  A m s t e r d a m  w h e r e  a l l  J e w s  w e r e
r o u n d e d  u p  b y  t h e  N a z i s  f o r  d e p o r t a t i o n  t o  t h e
c o n c e n t r a t i o n  c a m p s,  w h e r e  m a n y  o f  t h e m  w o u l d  b e  g a s s e d
i m m e d i a t e l y  u p o n  a r r i v a l. A  p l a q u e  o n  t h e  b u i l d i n g  s a y s  w e
s h o u l d  t a k e  a  m o m e n t  a n d  r e m e m b e r  t h e m. I n  t h a t  m o m e n t,
I  t h i n k  t h e  d e p a r t e d  s o u l s  f e e l  o u r  b l e s s i n g ;  h o p e f u l l y,  i n
s o m e  w a y,  i t  h e l p s  b r i n g  t h e m  p e a c e. A s  f o r  u s,  m a y  i t  b r i n g  u s  d e p t h. M a y  o u r  h e a r t s  e x p l o d e
f r o m  t h e  s h e e r


 gateway to the higher levels. The problem, as we all know, is that
the 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 islevel of W illingness work is done well
31
32
and success in all endeavors is common. All people at levels below 200 tend to be
discrimination or intolerance. There is an
information and documentation, but lacks
Growth is rapid here; these are people
powerless and see themselves as victims,
awareness that equality does not preclude
the capability to resolve discrepancies in
chosen for advancement. W illingness
at the mercy of life. This stems from a
diversity; Acceptance includes rather
data and conclusions. All philosophical
implies that one has overcame inner
belief that the source of one's happiness
than rejects. ar guments sound convincing on their
resistance to life and is committed to
or the cause of one's problems is "oat
own. Although Reason is highly ef fectiveparticipation. Below the 200 calibration
there." An enormous jump, taking back
Ener gy Level 400: Reason
in a technical world where the
people tend to be close-minded, but by
one's own power, is completed at this
Intelligence and rationality rise to the
methodologies of logic dominate, Reason
level 310 a great opening occurs. At this
level with the realization that the source
forefront when the emotionalism of the
itself, paradoxically, is the major block to
level people become genuinely friendly,
of happiness is within oneself. At this
lower levels is transcended. Reason is
reaching higher levels of consciousness. and social and economic success seem to
more evolved stage, nothing "out there"
capable of handling lar ge, complex T ranscending this level is relatively
follow automatically. The willing are not
has the capacity to make one happy, and
amounts of data and making rapid,uncommon in our society. troubled by unemployment; they will
love is not something that is given or
correct decisions; of understanding the
take any job when they have to, or create
taken away by another, but is created
intricacies of relationships, gradations
Enemy Level 500: Love
a career or self-employment for from within. and fine distinctions: and of expert
Love as depicted in the mass media is not
themselves. They de not feel demeaned
Acceptance is not to be confused with
manipulation of symbols as abstract
what this level is about. What the world
by service jobs or by starting at the
passivity, which is a symptom of apathy. concepts become increasingly important,
generally refers to as love is an intense
bottom. They are helpful to others and
This farm of acceptance allows
This is the level of science, medicine andemotionality combining physical
contribute to the good of society. They
engagement in life an life's own terms,
of generally increased capacity for attraction, possessiveness, control, are
also (69) willing to face inner issues
without trying to make it conform to an
conceptualization and comprehension. addiction, eroticism and novelty. It is and do not have major learning blocks. agenda. W ith acceptance, there is
Knowledge and education are here usually evanescent and fluctuating,
At this level self-esteem is high and is
emotional calm and perception is
sought as capital. Understanding and
waxing and waning with varying
reinforced by positive feedback from
widened as denial is transcended. One
information are the main tools of conditions. When. frustrated, this
society in the forms of recognition,
new sees things without distortion or
accomplishment, which is the hallmark
emotion often reveals an underlying
appreciation and reward. W illingness is
misinterpretation; the (70) context ofof the 400 level. This is the level of
anger and dependency that it had
sympathetic and responsive to the needs
experience is expanded so that one is
Nobel Prize winners, great statesmen,
masked. That love can turn to hate is a
of others. W illing people are builders of
capable of "seeing the whole picture." Supreme Court justices. Einstein, Freud
common concept, but what is being
and contributors to society. W ith their
Acceptance has to do essentially with
and many other important figures in the
spoken about then, rather than Love, is
capacity to bounce back from adversity
balance, proportion and appropriateness. history of thought calibrate here. likely an addictive sentimentality. Hate
and learn from experience, they tend to
(71)
stems from Pride, not Love; there
The individual at the level of AcceptanceThe shortcomings of this level are
become self-correcting. Having let go of
probably never was actual love in such a
is not interested in determining right or
failure to clearly distinguish the
Pride, they are willing to look at their
relationship. wrong, but instead is dedicated to
dif ference between symbols and what
defects and learn from others. At the
resolving issues and finding out what to
they represent, and confusion between
The 500 level is characterized by the
level of W illingness, people become
do about problems. T ough jobs do not
the objective and subjective worlds that
development of a love which is
excellent students. They are easily cause discomfort or dismay. Long-
term limits the understanding of causality. At
unconditional, unchanging and
trainable and represent a considerable
goals take precedence over short-termthis level it is easy to lose sight of the
permanent. It(72) does not fluctuate
source of power for society. ones; self discipline and mastery are
forest for the trees, to become infatuated
because its source within the person who
prominent. with concepts and theories and end up
loves is not dependent on external
Ener gy Level 350: Acceptance
missing the essential point. factors. Loving is a state of being. It is a At
the level of Acceptance we are not
At this level of awareness a major
Intellectualizing can become an end in
way of relating to the world which is
polarized by conflict or opposition; we
transformation takes place with the
itself. Reason is limited in that it does not
for giving, nurturing and supportive. Love
see that other people have the same rights
understanding that one is oneself the
af ford the capacity for the discernment ofis not intellectual and does not proceed
as we do and we honor equality. While
source and creator of the experience of
essence or of the critical point of a
from the mind; love emanates from the
lower levels are characterized by rigidity,
one's life. T aking such responsibility is
complex issue. heart. It has the capacity to lift others and
at this level social plurality begins to
distinctive of this degree of evolution,
accomplish great feats because of its
emer ge as a form of resolution of
Reason does not of itself provide a guide
characterized by the capacity to live
purity of motive. problems. Therefore this level is free of
to truth. It produces massive amounts of
harmoniously with the forces of life. 33
34
and success in all endeavors is common.All people at levels below 200 tend to be
discrimination or intolerance. There is an
information and documentation, but lacks
Growth is rapid here; these are people
powerless and see themselves as victims,
awareness that equality does not preclude
the capability to resolve discrepancies in
chosen for advancement. W illingness
at the mercy of life. This stems from a
diversity; Acceptance includes rather
data and conclusions. All philosophical
implies that one has overcame inner
belief that the source of one's happiness
than rejects. ar guments sound convincing on their
resistance to life and is committed to
or the cause of one's problems is "oat
own. Although Reason is highly ef fective
participation. Below the 200 calibration
there." An enormous jump, taking back
Ener gy Level 400: Reason
in a technical world where thepeople tend to be close-minded, but by
one's own power, is completed at this
Intelligence and rationality rise to the
methodologies of logic dominate, Reason
level 310 a great opening occurs. At this
level with the realization that the source
forefront when the emotionalism of the
itself, paradoxically, is the major block to
level people become genuinely friendly,
of happiness is within oneself. At this
lower levels is transcended. Reason is
reaching higher levels of consciousness. and social and economic success seem to
more evolved stage, nothing "out there"
capable of handling lar ge, complex T ranscending this level is relatively
follow automatically. The willing are not
has the capacity to make one happy, and
amounts of data and making rapid,
uncommon in our society. troubled by unemployment; they will
love is not something that is given or
correct decisions; of understanding thetake any job when they have to, or create
taken away by another, but is created
intricacies of relationships, gradations
Enemy Level