 washing,
purifying experience, and it’s only the ego that gets terrified. Keep in
awareness that the ego knows that if love keeps pouring out, then it will
be washed away. The ego wants to exist, so for it, hiding becomes a
matter of survival. Choosing ego through keeping private thoughts is often an
unconscious decision. It is the belief that you can harbor thoughts that
you would not share and that your safety lies in keeping thoughts to
yourself alone. For with priva te thoughts, you share only what you
would decide to share. This shuts off the potential for full
communication with those around you and with God, who surrounds all
of you together. Every thought  you keep hidden shuts communication
off. So, continue to open up to sharing and extending love, and the ego
obstacles and fear will fall away. As long as you give in to ego’s preference to have private thoughts
and keep them, you cannot experience the holy instant. The holy instant
happens in the present moment without the ego thoughts of the past and
the future. The holy instant is a time in which you receive and give
perfect communication. It is a moment in time when your mind  is open
both to receive and give. The holy instant is the acceptance of the single
will that govern s all thought. This is how you come to experience the
miracles that you have been unconscious of. In the sacred and holy
experience of this moment, the mind seeks to change nothing, but merely
to accept everything. This holy instant, this moment, is the recognition
that all minds are in communication.Part II
Miracles WithinChapter 6
Finding True Guidance
Have you ever heard about athletes who get “in the zone”? How they can
get into a state while exercising or during a match that is completely
intuitive and inner directed, which allows them to respond with perfect
grace to the external world? In that moment, they are not thinki ng about
reaching a goal but are fully aligned with and rested in the present. We
can get in a similar “holy zone” by opening to being guided. As humans, we focus a lot on “doing” rather than “being”: What am
I going to do today? What do I do next? What are you going to do? Is
what you are going to do going to jive with what I am going to do? None
of these questions are truly helpful since they’re not directed to the Holy
Spirit nor open for guidance. They lead to a scattered experience of our
day where nothing seems to really make sense. Things seem to happen
without a clear feeling of purpose behind them. It is a common  problem
to, out of habit, decide what to do before we ask for guidance. It is a
habit of a mind that believes it is a human being—a mind that believes it
is a “doer.” We should call it a human “doing” instead of a human being. Peace of mind can only come when we have reversed this habit of
deciding first what to do and then asking for guidance. We have to get
into the habit of truly asking Holy Spirit what He would have us do and
say. Being open to ask for guidance undoes the independe nce and
autonomy of  separation and opens us up to a healthy experience of God-
dependency. Being in a childlike state of not knowing is one of the most
important steps toward learning to hear the inner voice of Spirit and
beginning to live a life witho ut fear. Children are such wonderful
examples in their great trust. Young children walking with their parents
are amazing to watch because they put their hand up and ask to be led. Their minds are open and recep tive to discover and learn because they
trust that they are safely led and shown the way. A first step toward thisstate of “I don’t know” and being guided is opening your mind and being
willing to loosen your definiti ons about what everything means. The
goal is to be so inner -directed by this voice that you no longer take any
of your “cues” from the external world unless you recognize  them as
Spirit within. My friend Jenny shares:
I felt as if my mind and my life were like a maze that I couldn’ t
make sense of, and where else could I go other than toward God? I felt like I had to have clarit y from Spirit or God because I
couldn’ t rely on myself. I felt like I didn’ t have the big picture
and therefore couldn’ t decide what was best in every situation. I
needed a capital  H help. True help. I realized that this world had
no answers and no guidance to give me. Learning to hear and follow guidance, I went through a lot of
cleansing and clearing, a lot of tears for many years, and a lot of praying,
discernment lessons, and asking. Sometimes I would just ask and ask,
and I would hear this gentle wisdom inside me. It would say: “It is good
that you are starting to ask Me for guidance, but don’t become obsessive. There is no need to ask for every single decision during a day.” Should I
take my shoes off? Should I go out the door? Don’ t become obsessive
with it. Just trust in the Holy Spirit. Feel an opening to the guidance and
trust that you are going to do just great, that Spirit has got it. The Holy
Spirit is saying:  “I will direct you; just be willing to come in My
direction, and you will see that it is going to get easier and easier for
you. It will be more like a flow when you start to align your mind with
Me.”
Many years ago, I sensed that I needed and wanted better
discernment betw een the ego and the Holy Spirit. I asked the Holy Spirit
for guidance. Me: Can Y ou give me something practical that can help me? Even
if it’s going to take time, I’m willing to work on it.Holy Spirit: Look at your life and start to consider how many of
your everyday actions are based on a fear of
consequences. T ake for instance your job. W ould you go
to that job every day unless you had a fear of
consequences? Me: Of course not. I would not be going to work every day if I
had no fear of consequences, if I didn’ t want some idea of
security for my future. Holy Spirit: This fear blocks a sense of being guided. Now go
through all the nuances that seem to be part of each day,
including the very subtle aspects, such as not wanting to
let people down, not wanting to hurt people’ s feelings, and
not wanting to step on anyone’ s toes. See what else is
based on the fear of consequences. I started  to do that with my life, to pay attention as I went through
my days. Something profound started to happen because I realized that
the opposite of fearing conseque nces is to be motivated by love. Imagine
if you were motivated only by love and nothing else. Imagine how
different it would be if there was no sense of fear pushing you. How
would your life go? You’d start to investigate what you do things for. Being motivated  by love helps you discern ego guidance from God’ s
guidance. When I started following love, I was amazed at the practicality and
ease that came with starting to hear this true guidance. If we need a word
of cheer  or comfort, it is there. If we need specific instruction, it is there. If we believe we need anything, that voice, that one voice, is always the
practical answer. And for me, that’s where the simplicity came in. I
found out that tuning into my inner voice, tuning into the Holy Spirit,
was really the only goal worth having. Life became very simple in that. Trying to listen to the ego is where the complexity seems to come in. But
once you understand how the ego works, you can lay it aside! Turning Away from Ego GuidanceThe ego is very ingenious. It even wants to come along on the spiritual
path. The ego can make you a polished spiritual self-concept. It can take
over any concept  just to preserve itself. It can be very sneaky. To get in
touch with whether you are follo wing the Holy Spirit or ego, you need to
discern how you truly feel. If you’re feeling happy, light, and peaceful,
that’s when the guidance is coming. If you try to listen to and follow
guidance and don’ t feel joy, you may have a discernment lesson going on
because the Holy Spirit always inspires a true sense of joy. A classi c exam ple of the sneak iness of the ego is when it starts
saying things like, “I kind of like this guidance thing. I can do anything
I’m pleased doing, and I’ll just call it guidance.” Take a domestic
situation when you live with someone as an example. One party says: “If
you don’t take the garbage out…” and the other party says: “I was not
guided to take the garbage out.” And the first one says: “I’m not guided
to take the garbage out either.” You’ve got to watch this ego; it’s very
clever: “Well, my holy spirit told me…” “Well, actually, my holy spirit
told me….” You can tell that you’re listening to the ego when you start
using the word “my.” This is the ego trying to use the idea


reported, as far as we can tell. We picked up on this during a routine inspection ofDr. Scherbel.... On April 22, 1980, I was standing there with an inspection
report in my hand of an oral DMSO study—a study of the use of DMSO orally in
scleroderma—a study wherein patients had been given doses very nearly
approaching the animal studies that had showed ocular toxicity, and it appeared
from the material that we had discovered during this very first, initial tipoff
inspection that the eye changes that were being reported in these patients were
identical to those seen in the animal studies back in the 1960s.... It turns out
that the initial report of the oral scleroderma patients had been noted by Dr.
Scherbel to Research Industries on May 4, 1977.... It appeared that Research
Industries had reported to them a possible adverse effect in 1977, and yet had
never reported it to the agency because, in our files, we found none of these
reports.”
From the testimony, Senator Kennedy learned that two inspections of the firm
uncovered correspondence that indicated the Scherbel report was received. A
letter from Moyle was sent in reply to Dr. Scherbel’s report indicating that Dr.
Jacob verbally informed K.C. Pani, M.D., an officer of the Division of Anti-
Infective Drug Products of the Bureau of Drugs, FDA, of this finding. Another
letter dated May 17, 1977, from Moyle to Scherbel implied that the Scherbel
report may have been provided to Dr. Pani. At least it said that “Dr. Jacob and I
showed him your letter of May 4, 1977, and Dr. Pani suggested lowering the
DMSO dosage for these patients affected with eye changes.”
Dr. Pani was interviewed, and denied he had ever been told any of this. He
said he was given no letter for the FDA files. Dr. Hensley said, “We therefore had
the possibility of a violation of the Federal Food, Drug, and Cosmetic Act, and
also, perhaps, of title 18, section 1001—the making of false reports to the
Government.”
Compounding this alleged misreporting, on September 7, 1978,
Moyle wrote
Merle L. Gibson, M.D., Director, Division of Anti-Infective Drug Products,
Bureau of Drugs, a summarized progress report of IND 10-778 saying: “Our
investigations under this IND are still ongoing but to date our investigators have
reported no abnormalities relating to toxicity of the drug, nor have they reported
any ocular abnormalities.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Another once-a-week adjunctive injection is comprised of 1 cc of ACTH Gel,
40 units per 5 cc bottle or vial;. 5 cc dexamethasone acetate, 4 mg per 30 ccbottle; and. 5 cc triamcinolone acetonide, 40 mg per ml from a 5 ml bottle. A good cancer test is the one for Carcinoma Embryonic Activity (CEA)
performed once a month or more. The normal reading for a non-smoker is 2. 5;
normal for a smoker is 5. 0. Cancer patients taking the DMSO-hematoxylon-dextrose solution should have
kidney function tests of their urine (creatine clearance and BUN) performed
biweekly. They should always drink plenty of fluids. If swelling occurs, the
physician should prescribe Diuril or some other diuretic. Taking vitamin supplements, especially vitamins A, C, E, and D, is essential. Carrots should be eaten every day, in particular for the treatment of liver cancer. Absolutely no liquor, wine, or beer should be consumed. And, realize that smoking
not only retards healing but may have been a contributing source of causing the
condition initially. The DMSO-hematoxylon-dextrose solution should be administered to the
cancer victim daily until a reasonably low CEA test reading is obtained. CASES OF CANCER CURED WITH HEMATOXYLON AND
DMSO
I mentioned that Dr. Tucker had not published the results of his research and
treatment since 1968 because of peer pressure and fear of
being removed from
medical practice. But this didn’t completely deter him from attempting to heal
those few who made appeals to him for help. For example, two more patients were
successfully treated for large-cell lymphosarcoma. One lived for eight years after
treatment and finally died from a heart attack, as had a previous lymphosarcoma
case. The other is still alive and well today. In the latter case, Alva Ruth Wilson of Porter, Texas, then age thirty-eight,
learned that she was the victim of disseminated large-cell lymphosarcoma in
January 1972. She had sizeable tumors in her lungs, the common iliac arteries, and
the lymph nodes around her aorta. Patients with lymphosarcoma (the kind of cancer that killed the Shah of Iran)
experience a malabsorption syndrome, a clinical state resulting from impaired
assimilation of nutrients from the small bowel. The victim becomes chronically ill
and emaciated, with pale mucous membranes and dry scaly skin that becomes dark
in color. Blood pressure drops. Fluid accumulates in the abdominal cavity, which
swells disproportionately. Anemia develops, and the cancer cells infiltrate thebone marrow. The patient suffers destruction of normal lymph node architecture
and invasion of the node capsules and adjacent fat by characteristic
lymphosarcoma cells. Death in a relatively short time is predictable. Mrs. Wilson had the maximum amount of chemotherapy she could take for one
month and then chemotherapy and radiation together for another month. Still, the
tumors continued to spread and chemotherapy had to be discontinued because of
its awful side effects. One of these was the development of dangerous leukopenia,
a condition in which the total number of white blood cells in the patient’s
circulating blood was far less than normal. She practically lost her immunity to
infection. As a life-threatening chemotherapeutic side effect, Mrs. Wilson’s white
blood count dropped too far below the lower limit of 5,000 per cubic mm. One year later Tucker began hematoxylon and DMSO injections intravenously
for the woman. They were given every other day from January 1973 through
January 1974. All evidence of her tumors disappeared, and they have not recurred
to the present time. Tucker followed Mrs. Wilson’s progress continually; she is
perfectly well today with no side effects from the treatment or from the tumor. In another case, Elroy Guerro of Houston, forty-one years old, had a
lymphosarcoma of three years duration. After full treatment with maximum
radiation and chemotherapy, the opinion of the radiologist was that the patient had
no chance to survive longer than a few more months. He had involvement of the
mediastinal lymph nodes. This patient was treated by intravenous injections of hematoxylon and DMSO,
2. 015 g every other day from December 1971 to March 1972. By the end of the
injection therapy, the tumor had disappeared and Mr. Guerro quit the treatment. Tucker last heard from him in December 1978 and learned that the man was in
excellent condition. There was no evidence of recurrence and no side effects from
the medication. Eventually, when Tucker asked about the patient from his former employer, the
Ideal Engineering Company, the personnel office advised him that Guerro had died
of a heart attack in April 1980, eight years after he had completed the DMSO
treatment for deadly lymphosarcoma. Figure 11. 1
 Photograph of Frank T. Guiddy, age 44; note large tumor
lymphosarcoma of the neck. A third patient was less fortunate. Frank T. Guiddy of Kennedy, New York,
age forty-four, was admitted to Memorial Baptist Hospital in Houston in a terminal
lymphosarcomatous state. He had an obvious tumor, entirely surrounding his neck,
lying just under the skin (see
Figure 11. 1
). Mr. Guiddy had been treated five years
previously with maximum radiation and chemotherapy. The traditional cancer
treatments
had brought on severe side effects, mainly absence of white blood cells
in the blood stream. Every day for three weeks, 2. 015 g of hematoxylon and DMSO combination
solution was injected intravenously into the patient. The tumor in his neck
decreased in size from 22. 5 inches (in) to 18. 75 in (see
Figure 11. 2
), returning
Guiddy’s neck to normal appearance. Unfortunately, this man was so riddled with lymphosarcoma, his body was
totally assaulted by the process. He died at the hospital September 23, 1980. Autopsy showed that he suffered with cancer in almost every organ of his body. Lymphosarcoma involved the man’s cervical lymph nodes, retroperitoneal and
abdominal nodes, membranes around his heart, pancreas, left and right lungs,
spleen, the entire gastrointestinal tract, kidneys, adrenal glands, and especially


 positionalities.
Q: What is the main difference between the ego and the Self?,
A: The ego is a dualistic construction that emerges from the linear, conceptual mind, whereas the Self is a nonlinear, non-dual reality that cannot be conceptualized or described.<|eot_id|><|begin_of_text|>Comfort and confidence can be derived from a verifiable reality that the
rare persons who are actually attracted to Enlightenment as a life goal are
attracted because that is already their destiny (calibrates as true). For the
same reason, only future golfers would be taking golf lessons. Q: How does the inner pathway differ from traditional religious
observance? A: The emphasis is on the inner experiential subjective realization and
internal validation of spiritual truth. In contrast, religion is formalized
and historically structured in an authoritative context that stresses
conformation to observances, rituals, customs, and belief systems. Thereby, the origination of truth is projected backwards in time to other
cultures, places, and ethnic circumstances. In addition, there is also
emphasis on mystification, glorification, and dramatization,
intermingled with theological doctrine. In religion, Divinity is
contextualized primarily as elsewhere in time and location and is also
described as having human motivations, limitations, and defects. Religion emphasizes belief rather than the inner realization of truth. In
religion, there is also a major emphasis on spiritual destiny in the future
after physical death rather than on the experiencing of spiritual truth in
the present. Q: What personality characteristics are favorable for the inner
pathway? A: Characteristically, devotees tend to be introspective, thoughtful,
reflective, curious, responsible, and attentive. There is usually an
aversion to violence, cruelty, nonintegrity, and the fanfare and drama of
glamour or vulgarity. There are the attraction to learning for its own
sake and the pleasure of discovery of basic premises. Q: What of the demands of daily life? A: The inner path is a way of continuously being with oneself and life in
the world, whereas religious observance tends to become
compartmentalized. Spiritual devotion is a continuous inner lifestyle
that incorporates constant watchful awareness. External occurrences aretransitory, whereas inner qualities of consciousness are more permanent. Inner work is a constant learning process whereby there are pleasure
and satisfaction in discovery and the unfolding of insight. The process is
self-rewarding and, paradoxically, this results in greater benefit and
enjoyment of formal religious participation or practices as well. The reflections of truth are everywhere to be seen and recognized in
multitudinous expressions. By internal observation, there develops an
inner wisdom that facilitates compassion and spiritual comprehension
rather than an ‘ought to’ discipline. With inner awareness, religious
guilt and preoccupation with sin diminish, and instead, one chooses
positive options rather than being controlled by negative programs
resulting in shame, fear, and guilt. Fulfillment of potential is rewarding and gratifying, which in turn
progressively reinforces motivation. Self-honesty brings greater inner
freedom as well as adaptational expertise and flexibility. It is not
necessary to withdraw from the world but instead to recontextualize it. Spiritual evolution results in greater capability due to the advancement
of consciousness that ensues. It is a matter of motivation. It is not
necessary to go into monastic retreat, although there may be such
periods that are beneficial. Q: What is a workable goal? A: To verify spiritual truth experientially and to become it rather than just
conform to it. The process is an unfolding of discovery resulting in
greater happiness and diminution of fear, guilt, and other negative
emotions. The motive is inner development, evolution, and fulfillment
of potential, which is independent of the external world. Life becomes
progressive rather than just repetitive. All experience is of equal value
and innately pleasurable so that life stops being an endless sequence of
alternating pleasure and displeasure. With inner progress, context
expands, resulting in greater awareness of significance and meaning,
and therefore, gratification of potential. Q: Inner spiritual work seems to require discipline and endeavor. A: These requirements are activated by intention. There is an innate
gratification in spiritual growth and the evolution of consciousness
itself. Progress is the consequence of clarification and greaterunderstanding that arise from the expansion of context. Recontextualization then results in transcending the distortions of
perception. Q: Inner work concerns focus rather than specific, special activity? A: The average person is focused on participating successfully in the world
and its activities via education, success, relationships, etc. The inner
work, ‘to know thyself’, is focused on inner comprehension of life
events, including expectations, motives, attitudes, and habitual thought
patterns. Curiosity arises :“Why do I see that situation the way I do?”or,
“Why do I feel as I do? What is my prevailing attitude, and what
programs are actually running my mind?” These questions lead to an
interesting discovery of prevailing presumptions about oneself, life, and
others. Prevailing goals and values become apparent for examination as
well as the degree to which they are prioritized. Q: That brings up the quote, “The unexamined life is not worth living.”
A: Although the quotation might seem to be somewhat of an overstatement,
it does contain a valuable truth and observation, which is also validated
by the premises of quantum mechanics (the Heisenberg principle) in
that observation itself changes outcome as a consequence of not only
the introduction of the field of consciousness but also its intention. To a highly aware person, most people seem to walk about as if they
are in some kind of a dream state, unconscious and unaware of
themselves. Self-observation leads to awakening, which then motivates
the desire to learn, grow, mature, and evolve. Self-inquiry leads to
discovery and the unfolding of the layers that obscure the Self. With
self-inquiry, one examines the basis for faith and beliefs, and by
instituting spiritual techniques and criteria, proceeds to discover the
inner validation of spiritual truths for oneself. Thus, the field of inquiry
is the function of consciousness/awareness and the manner in which it
contextualizes the inner experience of self, others, and Divinity. There is a difference between having ‘heard’ a truth and having
discovered it as an inner reality. The way to ‘be it’ is to own it as an
experiential reality. Q: But is that not what is called ‘solipsism’?A: Solipsism is an intellectual belief that only the subjective experience of
the self is ‘real’. Thus, people live in different subjective realities. Solipsism is valid up to a point as it applies to the ego/self, i.e., each
person lives within their own perceptual version of reality. In contrast,
this limitation is transcended by the very process of inner spiritual work,
which progresses to the elimination of the limitations of perception (i.e.,
the world of illusion), so as to reveal the Reality of the Self. O c e a n o f P D F. c o mCHAPTER 3
Orientation
Introduction
Spiritual evolution is supported by education and information up to the
point where the intellect is no longer a primary tool as it is in ordinary
learning. The spiritual ‘work’ then transitions from the
mental/intellectual/conceptual linear to the nonlinear region of human
consciousness, which relates more to context than to content and form or
data. The transition is from the specific content to the quality of subjective
experiencing itself. This major shift entails reliance on different qualities,
such as faith, intention, devotion, volition, and the will. Character traits are
called into action, and attitudes are of greater practical use than specific
ideas. Whereas ordinary information is ‘acquired’ by effort, in spiritual
endeavor the emphasis is on relinquishing, letting go, and surrendering. The
‘work’ involves identifying positionalities and then transcending the ego’s
resistances and relinquishing its illusory control or sovereignty. Thus, the core of spiritual work is aligned with undoing and the
unloading of the mind rather than its enrichment. To seek Enlightenment is
a major decision. The decision itself is therefore akin to a ‘Yang’ position,
but subsequently, the process itself is more intrinsically akin to a ‘Yin’
posture. While the ordinary ego is programmed to ‘getting’, spiritual
intention now shifts to ‘allowing’, similar to floating in the water rather
than flailing about or swimming in it. The actual process is innately simple
yet challenging of accomplishment by virtue of the innate structure of the
ego/mind, which resists loss of dominion by inventing a plethora of
arguments and defenses. Another resistance is that ordinary mind dislikes
taking responsibility, even for very trivial matters. (For example, “Who
forgot to lock the screen door?” “Not me; it must have been the dog.”)
Posture
The spiritual practice of seeking Enlightenment via nonduality is the
consequence of intention and commitment. Its actual practice is not so
much a matter of ‘doing’ but a way of ‘being’ or aligning with thesubjective awareness of life. It is therefore like a posture as represented, for
example, by the classic m u d r a (sacred hand position). Attention is aligned
with the field/context rather than the customary focus on content and
details. Intuition is valuable and investigative rather than being dismissed as
illogical. Also, spiritual work is more like noticing and becoming


 the body
replaces it. Sometimes a temporary scar tissue is used, which is later replaced by the
optimal tissue selected by the body. Note that all this microsurgery with perfectly adjusted anesthe tic happens automatically
within your body. No one has any right to take any credit for such healing. You did the
healing for yourself, with the perfect result. In the healing process, your attention was not bothered with any boring  details of
healing process. It seems, that the healing method, together with the detailed
regeneration and repair schedule for every cell has already been known. Your attention
was not engaged in any minute details, because all these details  have been solved long
ago during your evolution, have been stored somewhere between the DNA a nd your
subconscious mind, and are simply not worth paying attention to. In a similar way, your attention is not engaged in any of t he normal functions of your
body like digestion, metabolism, blood circulation, temperature control or g rowing
nails. It seems, that the body self healing described above is also a nor mal function, deserving
no more of your attention than blood circulation, metabolism or growing hair. 19
It is easy to point out, that the body self-healing described above is  not limited to cuts
and bruises. On the contrary – it covers every possible organ  and every possible
function  of our body. Simple logic also suggests that such healing occurs all the time, and every organ is
actually continuously being repaired “on the go” – as required. When the body performs such self repair without turning our attention to it, we feel
healthy and comfortable. Everybody, including medical practitioners r ecognize such a
situation as a state of good health. We feel happy and content, and we  never think of
seeking any medical advice. We also feel that whatever we do t o our body in such a
state is right. A natural question arises: are there any limits to such healing? Let us come back again to our example of a simple cut. Again, simple logic supported by practical experience suggests that the more damage is
made to the body – the more difficult will be the corresponding rep air job. When the
damage is excessive, for example a limb is totally crushed or  detached from the body,
the healing process becomes extremely difficult. The above description is quite simplified explanation of the body self -healing process,
which nevertheless offers a sufficient and quite convincing explanation for man y of us. Those who need more examples and arguments or those willing to lear n in greater
detail can find more information in the wonderful and inspiring books of D eepak
Chopra for example, which are listed in the References. 20  HOW WE DEVELOP DISEASES

So we have perfect body, capable of automatic self-repair, wit hout even bothering us
with any mundane details of its repair jobs. A program embedded i n our DNA and the
subconscious mind, developed through billions of years of existence of various  life
forms, automatically manages all repairs to optimize our comfort and performa nce. However, there is one very important condition. As we noticed from the example in the previous chapter, the repair is carried out
perfectly and effortlessly, only when the extent of the damage to the body is limited. Let us try to explore the limits to the extent of such damage. The key question is this:

How much abuse can our body withstand, before it fa ils to function
perfectly? It is quite difficult to answer this question without additional information and analysi s.

Let us start by examining the ways by which we could possibly a buse our mind-body
system during our life. A short list of possible means of abuse is presented below. 1. Poisoning. 2. Wrong diet. 3. Overeating. 4. Not enough sleep or rest
5. Accumulation of stress and anxiety
6. Bad hygiene
7. Excessive physical activity
8. Exposure to radiation
9. Exposure to noise
10. Exposure to dust

Note, that in many cases, our limited knowledge  does not allow us to predict the extend
of the damage and therefore we could easily underestimate the cons equences of our
actions. In some cases we can be aware, that we are abusing our body, and I would like to
exclude such cases from further consideration. Simply speaking, we should be prepared
for facing the consequences of any such abuse, whatever their extend might be. It is an abuse, which we are  not  aware of, which is actually the most important. The
main reason for such importance is the fact, that without our knowle dge and consent
such abuse can continue over one’s lifetime. This especially applies to situations, when  21  there is a significant delay in symptoms. As a result we could face problems, without
ever realizing the reason for them. Some of the means of abuse listed above are sporadic, while others c ontinue over an
entire lifetime. Simple logic dictates that the latter should deserve our special attention,
because their source is basically in our ignorance and/or misinformation. Now, let us go back to our list of possible means of abuse and examine  in which areas
our ignorance (or pride that we know best) could lead to slow, but more or less
continuous damage to our body without our consent. With respect to radiation the situation is different. We have to use  scientific instruments
to assess the danger. Japanese had to use Geiger counters to exa mine their food after
World War 2. I have not heard anyone opposing the view that we should avoid
radiation as much as possible, so I will not dispute this either. The first three items on the list of means of abuse should deserve our special atte ntion. 1. Poisoning. 2. Wrong diet. 3. Overeating. All three are not clear and objective: it is not clear what ex actly is a “poison”, it is
questionable just what represents a “wrong” diet and just how much food is  actually too
much. As a result, all three forms of abuse may co-exist over an enti re lifetime, only because
we are misinformed. Notice, that all three relate closely to our diet (food and beverage consumption). 22  Diet and its consequences

Let us take an example of the involuntary abuse of our body. Suppose your water supply contains a poison which has no taste in low concent ration
(eg. fluoride). Your body has a limited capacity to metabolise, neutr alise and excrete
such a toxic poison. In the first few years it copes very well. But the intake of the
poison gradually exceeds the capacity of the body to expel it. So the poison
accumulates somewhere in your body, in your bones for example. When the
concentration of this poison exceeds a certain limit, perhaps afte r 10-20 years of
drinking such water, you may develop symptoms of arthritis. The act ual delay as well
as symptoms may vary, depending on your lifestyle, diet etc..

Now imagine, that your diet contains an unknown number of mysterious ingredients. Your body tries to cope. It never lets you down, if it is at all  possible. It tries to
metabolise and excrete everything, but unfortunately you take some more toxins in
with your next meal. Unable to free itself from all unwanted s ubstances, the body
temporarily  deposits some of these substances in various forms and in various organs
around your body in the hope, that conditions for their disposal may arise l ater. However, you do not know and do not care about creating such conditions. Tempora ry
deposits become permanent and continue to grow. If the deposits are not toxic enough
to actually kill you immediately, depending on a number of conditions:

• you can become overweight and/or
• your body enters a state of “healing crisis” – simply speakin g you develop a
disease and/or
• your body begins to age quickly-the rate of damage is accelerated

Note, that the conclusion we reached by examining the natural functi ons of our body is
that the development of diseases in the body is a direct consequence  of diet, the fact
that Medical science started admitting only recently. We also found how we can tell that we are eating the wrong diet. O ur body from time
to time enters into an uncomfortable state of “healing crisis” ( commonly known as
“disease”) trying to communicate to our conscious mind that it cannot  cope any more
and we should change our ways. We have also determined how to tell if we are eating too much. We simply become
overweight. Note, that in each case analysed above there was a significant delay between our
actions and their consequences to our health. 23  TOXINS IN OUR LIFE

Medical science knows very well what is toxic. Most of medical research is directed
towards investigation of how various poisons, created by the chemical  industry, can be
used for “therapeutic purposes”. Scientists know very well which to xins are
accumulated in which parts (organs) of our body for “temporary saf e keeping” and
possible disposal. For example fluoride accumulates in our bones and joints, benzene and rela ted
chemicals in the thymus gland, wood alcohol in the pancreas and eyes, etc.. There is no point of discussing each toxin in detail here, so only a fe w selected
examples have been noted. Parasites and toxins

Apart from friendly bacteria, there are other “friends” which li ve happily in our bodies. Medical science calls them parasites. Their activity in a healthy body is limited


 (an
amino  acid)  content  of  all  grains. Sweet  and  astrin-
gent, with  a  heating  energy,  amaranth  is  excellent  for
166
jm:,
FOOD    SADHANAS
Vata  and  Kapha  types  and  may  be  used  occasionally
by  Pitta  types. Sorting,  Cleaning,  and  Washing  Grains
Sorting  and  Cleaning
1. Spread  out  a  clean  piece  of  natural  burlap  or
canvas  on  a  clean  kitchen  or  dining  room  floor. If  these  cloths  are  not  available,  you  may  use  a
shallow,  flat  basket  instead. 2. Place  the  unwashed  grain — at  the  most  a
fortnight's  worth — in  the  center  of  the  cloth
and  squat  or  sit  in  a  comfortable  position. 3. Separate  out  a  few  handfuls  and  sift  through  to
find  debris — such  as  stones,  husks,  and  stems. Place  the  debris  in  a  container  until  you  can
return  it  to  the  soil  in  your  yard. While  you  may
invite  your  family  or  friends  to  join  you  in  this
activity,  be  alert,  and  maintain  quiet. Do  not
allow  the  children  to  play  with  the  grain,  or
fight  and  become  excited. You  may  also  choose Woman  in  Diamond  Position  Sifting
Rice  in  Straw  Basket — Sadhana  to  Invite  Resolve
Woman  in  Lotus  Position  Cleaning  (irain
Sadhana  to  Invite  Resolve this  as  your  still  time  and  perform  this  sadhana
alone. 4. Brush  and  fold  the  cleaning  cloth  and  store  in  a
clean  place  until  your  next  use. Place  the  sorted
grain  in  a  glass  jar  with  a  tight-fitting  lid  and
store  in  a  cool,  moisture- free  location. Washing
1. Grains  should  be  washed  during  meal  prepara
tion  time  and  not  beforehand. Fill  a  large  bowl
with  cold  water  and  the  amount  ol  rice  vow
need. Massage  your  hands  with  the  grains  and
remove  any  remaining  bran  oi  husks  that  floal
to  the  surface. 2. Drain  and  rinse  several  times  until  the  watei
runs  clear;  follow  instructions  foi  soaking  oi cooking. Soaking  and  Cooking  Grains
Short  <//i</  medium  grain  brown  rice,  rye  <"/./  wheat
berries,  hulled  barley,  <"/</  whole  oats. These  gi  ains  will
benefit  from  soaking  foi  J  hums  it  you  need  mildl)
107
jmz. Fill:    PRACTICE    OF    AYURVEDA
Rhythmic  Pounding:
Hulling  Grain  in  Stone  Mortar —
Sadhana  to  Invite  Harmony  of  Body,  Mind,  and  Heart
Woman  in  Diamond  Position
Massaging  Hand  with  Grain —
Sadhana  to  Invite  Exhilaration Woman  in  Squatting  Position
Rolling  Chapati  Dough —
Sadhana  to  Invite  Earth's  Energy  to  the  Womb
168
^mv
FOOD    SADHANAS
fermented  rice  to  make  Indian  pancakes  (dosa)  or
idli  (see  pages  205  and  206),  soak  the  rice  overnight. Whole  wheat  and  whole  oats  may  be  soaked  overnight. Grains  may  be  cooked  in  a  pressure  cooker,  or  in
any  of  the  following  types  of  pots:  cast-iron,  stainless
steel  (heavy),  clay,  or  enamelware. Whatever  pot  you
use  must  have  a  tight-fitting  lid. Among  the  grains,
wheat  berries,  whole  oats,  and  short-  and  medium-
grain  brown  rice  are  best  cooked  in  a  pressure  cooker
(or  a  heavy  cast-iron  pot)  because  of  their  density. The  chart  below  lists  the  recommended  grains  for
pressure  cooking. Millet,  hominy  grits,  pearl  barley,
long-grain  brown  rice,  Italian  rices,  sushi  rice,  and
bulgur  may  also  be  pressure  cooked  for  both  a  firm
and  porridge-like  consistency. Adjust  water  and  cook-
ing time  to  yield  the  desired  result. Kneading  Dough  with  Feet —
Sadhana  to  Invite  Potency
PRESSURE  COOKING  CHART  (TO 1 CUP  GRAIN)
GRAIN CUPS  WATER TIME  (MINUTES)           CUPSYIELD
Barley,  pot 3 40-45 3
Barley,  grits 27; 20-23 3
Corn,  dried  whole 47: 75-80 3
Cracked  wheat 272 25-30 272
Oats,  whole  groats 3 45
3
Oats,  steel-cut 372 30-35 3
Rice,  short  &  medium  brown 27. 25-30 3
Rice,  sweet 27, 25-30 1
Rye  berries 3 45
»
Rye,  cracked 372 30-35 2'/..
Triticale,  whole  berries 3 40-45 Vh
Wheat  berries 3 40-45 272
To  cook,  follow  the instructions  t! nit  accompany  youi pi  essure  cooker. UlW m
THE    PRACTICE    OF    AYURVEDA
CONVENTIONAL  COOKING  CHART
(TO  1  CUP  GRAIN)
GRAIN CUPS  WATER TIME  (MINUTES) CUPS  YIELD
Amaranth 2 15 272
Barley,  pot 3'/2
50-55 3
Barley,  pearl 2'/2
30-35 3
Barley,  grits 3 30-35 3
Buckwheat  groats 2 20-25 272
Buckwheat,  kasha 17, 15 272
Corn,  whole  dried 5 125 3
Cornmeal  polenta 4 25 3
Cornmeal,  hominy  grits 4 25 3
Millet 3 25-30 372
Oats,  whole 372 40-60 3
Oats,  steel-cut 4 40-45 3
Oats,  rolled 172 10 2
Quinoa 2 15-20 372
Rice,  long-grain  brown 272 35 3
Rice,  short-grain  brown 272 35-40 3
Rice,  medium-grain  brown 272 35-40 3
Rice,  brown  basmati 272 30-35 3
Rice,  white  basmati 2 15-20 272
Rice,  wild  rice 272 30-35 3
Rice,  sweet  rice 272 35-40 3
Rice,  jasmine 2 15-20 272
Rice,  Italian  rices 274 20-25 3
Rice,  sushi 274 20-25 3
Rice,  flaked
17.. 5-8 2
Rye  berries 372 50-60 3
Rye,  cracked 3 40-45 3
Rye,  rolled  or  flaked 2 15-20 2
Triticale,  berries 372 50-55 272
Triticale,  flaked 2 15-20 2
Wheat  berries 372 50-55 272
Wheat,  bulgar 2 30 272
Wheat,  cracked 3 35-40 272
Wheat,  couscous


Kapha,  52-56 Pitta,  48-52
Vata,  44^18 Pesto  for  K  Types,  259
Pesto  for  V  Types,  258
physical  body ama,  27
dhatus,  26
doshas,  23-26
malas,  26-27
srotas,  27-29
Pickles,  305-7
Pie  Dough,  311-12
Pies,  312-13 Pineapple  Kanten,  315
pingala  nadi,  30 Pitta,  16,  19-20. See  also  doshas;  Fire
beneficial  tastes,  58
body  type,  36-37,  38-39,  39,  40,  42
daily  sadhana,  188
eating  utensils,  157
features  of  foods  that  nourish,  60
five  fires  of,  25
menus,  140-43 natural  tastes,  58
nature  and  tastes  of,  57-58
personality,  48-52 prevalent  seasons  and  times,  131-32, 132
recommended  foods  for,  92-97 Pitta-Kapha
prevalent  seasons  and  times,  133
recommended  foods  for,  104-10
Pitta-Vata
prevalent  seasons  and  times,  133
recommended  foods  for,  98-103
Plain  Dhal,  244
Plain  Dosa,  203
plantain,  342 Plantain  Kuttu,  251
plasma  srotas,  28
Plum  Chutney  (Aloo  Bukhara),  308
pokeroot,  342
pomegranate,  301 Popcorn  Crunch  Crustless  Pic,  3 1 3
poppy  seed,  300
potato RECIPES  USING
Cauliflower  and  Potato  Masala,  225
Cauliflower  and  Potato  Soutllo,  22  -
Dill  and  Parsley  Potatoes,  224
Eggplant  and  Potato  Curry,  224
k. uikai  (Eggplant  and  Potatoes),  226 Leek  and  Potato  Soup,  284
Ix-ck,  Potato,  and  Barley  Soup,  285 Masala  Dosa  (Filling),  204
l'otato  and  BrOCCOll  Soup,  288
Potato  Roti,  208
Shepherd's  Pie,  228 l'otato,un\  Broccoli  Soup,  288
Potato  Roti,. 'US pots  anil  pans,  indent,  157
prabhava,  60  61
351
jmtr
1  NPI'X
pi  Ami. 9, : ;
prana  body,  18  19
pranamaya,  18
pranavaha  nadi,  30
prayer,  151,334
precepts  for  eating,  151-52 Pressed  Bibb  1  ettuce  Salad,  271
Pressed  Cabbage  and  Radish  Salad,  272
Pressed  Cucumber  and  Dill  Salad,  272
Pressed  Endive  and  Cucumber  Salad,  271
Pressed  dinger  Salad,  271
Ptessed  Onion  Salad,  271
Pressed  Red  Radish  Salad,  271
Pressed  Salads,  270-72
Pressed  Sprouted  Mung  and  Cabbage
Salad,  270
Pressed  Watercress  and  Tamarind  Salad,
272
pressure  cooking
dhal,  173
grains,  169
proper  conduct. See  dharma(s)
proper  foods,  introducing,  74
psychological  nature
Kapha  types,  52-53
Pitta  types,  48^19
Vata  types,  44  46
pudina,  342
Pudina  (Mint)  Masala,  304
pungent  taste,  59
Puranas,  11
pusha  and  yashasvini  nadis,  30
quinoa,  166
RECIPES  USING
Cumin  Quinoa,  212
Millet  and  Quinoa  Salad,  274
Quinoa  and  Carrots,  213
Quinoa  and  Carrots,  213
radicchio,  342
radish
RECIPES  USING
Karikai  (Daikon  and  Sweet  Potatoes),
227
Mula  Achar  (Daikon  Pickle),  306
Pressed  Cabbage  and  Radish  Salad,  272
Pressed  Red  Radish  Salad,  271
Seitan,  Daikon,  and  Carrot  Stew,  269
Raitas  (Yogurt  Salads),  310
rajma  dhal,  172
Ramps  and  Tofu  Stew,  262
rasa,  59-61,  62
Rasam  and  Sambar,  247—49
Rasam  Masala,  304
raspberry
RECIPES  USING
Raspberry  Gel  Pie,  312
Raspberry  Tart,  314
spberry  Gel  Pie,  312 Raspberry  Tart,  314
Ratatouille,  229
Rava  Payasam,  320
recommended  foods
for  Kapha,  110-15
for  Kapha-Pitta,  121-27
for  Kapha- Vatta,  115-21
for  Pitta,  92-97
for  Pitta-Kapha,  104-10
for  Pitta- Vata,  98-103
for  Vata,  74-80
for  Vata- Kapha,  86-92
for  Vata- Pitta,  80-85
for  Tridosha,  128-30
recycling,  184-85
Red  Cabbage  and  Pepper  Aspic,  291
Red  Lentils  and  Basmati  Rice,  253
reverence,  151
rice,  160-63,  200. See  also  basmati  rice,
brown  rice
RECIPES  USING
Collard  Nori  Rolls,  218
Rice  Nori  Balls,  216
Sweet  Rice  and  Aduki  Beans,  254
Rice  and  Aduki  Beans,  253
Rice  and  Wakame,  293
Rice  and  Whole  Mung  Beans,  253
Rice  Idli,  205
Rice  Nori  Balls,  216
Rice  Nori  Rolls,  217
Ricotta  and  Tofu  Quiche,  265
Ricotta  Fruit  Dessert,  315
Rishis,  8-9 Roasted  Breakfast  Grain,  222
Roasted  Peppers,  242
Rolled  Stuffed  Collards,  233
Rosewater  Pudding,  317
Rutabaga  Stew  with  Dumplings,  228
rye,  165 Rye  and  Corn,  208
Rye  and  Urad  Dosa,  204
Rye  Croutons,  281
sadhana(s),  5
cognitive  memory  and,  14
of  compassion,  332-33
daily,  186-89 of  devotion,  334
of  dhal,  171-73
food, 149-50
of  grain,  160-70
of  hands  and  feet,  153-55
for  the  heart,  151-53
for  the  kitchen,  155-60
of  love,  330-32
of  milk,  176-84
scheduling,  160
of  silence,  334-35
of  spices,  173-74 of  truth,  333 safflower  oil,  175
saffron,  300
Saffron


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

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


 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


 I don’ t have to think about  …
. Are there specific times of day when cravings rise? After work, once the
kids are in bed, after a stressful encounter? What about at bedtime when
the house is quiet? Perhaps it’ s at the gym when you see skinny people
and compare yourself unfavorably. Or are there physical triggers, like
the smell of fresh pastries at your favorite store, or the aroma of cof fee?Consider visual triggers too: driving by the candy store, the pastry shop,
even the gas station. Are there certain situations, past events, or people who seem to trigger
your craving? What memories are associated with the craving? They can be positive or
negative. For example, someone with a carb and bread craving
remembers that her grandmother used to bake fresh bread. She
remembers her grandma’ s kindness and the safety she felt, and she
associates both with the smell of the bread. She craves that feeling, that
comfort. Someone else might associate a bad memory with their crave
object. He may remember the time his father used to knock him around
calling him a dummy; the food displaced the emotional pain. When’ s the first time you felt this craving feeling? What was happening
in your life or the life of your family when you first experienced the
craving? What does this crave feeling remind you of? Allow yourself to imagine how would your life be different if you were
craving-free and had power over the craving. Write down how your life
would be different. Imagine a day in your new life if you can. And
remember, no one is making you give it up until you are good and ready. If
this part is too painful, let it be for now and return to it once you have
tapped on more crave aspects. The answ ers to the previous questions are fodder for your tapping. What
are the drivers of your cravings? If they are helping you hold up a part of
your life that you are otherwise extremely unhappy with, you may need to
experience some uncomfortable feelings. Tapping will help you uncover
this. The idea is that once the feeling s underneath that craving are neutralized,
the disturbance in the body’ s energy system will also be resolved. The
cravings then disappear. In fact, many clients often say the same thing: “I
don’t even like that food/drink/ snack now! It doesn’ t even taste good.” Be
prepared. I didn’ t think I had an unhealthy attitude toward dark chocolate,but after tapping with clients on clearing their cravings, I lost my desire for
it! Step 3. Please note that if you are feeling overwhelmed, like you are
doing something wrong and that it’s impossible for you to ever get over
this, or you’v e tapped on these feelings but are still feeling negative
thoughts and feelings, or comp lete dissociation, all this means is that you
have brought up big stuff. You likely need help navigating through it. Congratulate yourself instead of beating yourself up, and then take the next
step of getting the support of an EFT expert or a mental health professional
to help you through it. All you need are compassion and care as you touch
on old, deep hurts. Exercise: Clearing Specific Food Cravings
As you read instructions, please start tapping on one of your favorite
tapping points. Do this continuously until it’s time for a whole round of
EFT basic recipe. You can also use the exercises and questions in this
chapter to apply to other addictive substances, obsessions, behaviors, and
the like. And you can return to these exercises again and again, getting
something new each time from them. Step 1. Get your EFT journal, and choose one food or treat you turn to for
cravings. Is it in the house? Ideally, you would have the crave-object in the
house. Actually, this type of tapping works best when the object of desire is
right in front of you. Be specific! If it’s Lay’s Original potato chips or Ben
and Jerry’ s Chubby Hubby ice cream or big bags of gluten-free raw dried
kale whatever, obtain whatever you crave the most, not the discount knock-
off brand. This way you’ll get more bang for your buck. And if you are
resistant to clearing the craving or somehow afraid about what’ s going to
happen, or that you won’ t be able to handle it, or that you don’t really want
to do this, or you don’t believe this will work, or there’ s just so much that’s
wrong with you, or you’re afraid  to let this go for fear of what’ s underneathit, then tap on all of that before moving on to step 2 with the crave object
itself. This is called clearing resistance, like getting the snow of f the ice rink
so you can skate smoothly. Remember, we’re all human; there’ s a lot to
heal. And it sure feels good when you’re choosing to connect with yourself. Just for the heck of it, can you remember a time when you felt closely
connected to yourself and the world? Did it involve a crave object? Probably not. Step 2. You can start with the crave object in another room, across the
room, or on a table in front of you, or even resting in your lap or hand. If
just thinking about the crave object brings you up to a 10 on the intensity
scale, start there. Let’s say the crave object is right in front of you. Rate
how much you want your crave  object, on the 0 to 10 scale. Write down
your number. Where in your body do you feel that wanting, and how
intense is the feeling? Write that number down too. While you don’t need to
tap specifically on your body feeling relating to the craving, you do want to
check in regularly about where it has moved and if it has subsided or
increased in intensity as you tap on the crave object. Step 3. Now that you have an intensity number, you can give the crave
object a nickname or a title if you so desire, such as “The Seducer,” or “My
Ruin,” or “The Sweet.” Go ahead and perform the EFT basic recipe focused
on the general wanting of the crave object. Apply tapping until your desire
goes down to a manageable level where you are not feeling impelled. If you
need to tap through several rounds to get there, do so. We’ll use the example of M&M s as the crave object. Please customize
this EFT setup to reflect your own specific craving. Rememb er, the EFT
basic recipe includes the setup statement as well as the tapping down of the
points or the EFT sequence from the top of the head down through under
the arm. Repeat while tapping on the Karate Chop point one to three times: “Even
though I want these M&Ms now, I deeply and completely accept myself.”
Try the reminder phrase  “want these M&Ms now.” Additionally, if youhave located a specific place or guessed at where in your body you are
feeling this wanting, you can create a tapping round and run through the
basic recipe like so: “Even though I feel this big wanting in my chest (or
wherever you feel it—in the throat or like nausea in the stomach), I deeply
and completely accept myself.”
These examples of EFT setup phrases will give you ideas abou t where a
person can go. Please note that each would be one round of EFT—it’ s a
setup statement, tapping down the points, and testing (and retesting)
intensity. Here are more setups for your inspiration:
Even though a part of me must have these M&Ms right now, I deeply
and completely love and accept  myself. (Forgive, myself, love myself,
honor myself … )
Even though a part of me needs them right this second, that’s okay. I
choose peace. Even though I can’t bear the thought of this one little treat being taken
away from me because I have so little I enjoy in my life …. Consider exaggerating—or it may feel to you like this is no
exaggeration:
Even though it feels like I won’t survive without these M&Ms in my
life …. Even though a part of me thinks I’ll die if I don’t get these M&M s right
now …. Even though I’m drawn to them  the way a vampire is drawn to blood
…. Or power struggle with the r ebel inside:
Even though I’m never going to give them up, and you can’t make me,
I love myself just as I am ….Even though I’ll die if I have to give them up, please don’t make me
give them up …. Step 4. After performin g a round with one or more EFT sequences from
the top of the head to under the arm with the reminder or problem phrase,
test how much you want your crave object (the M&Ms) and if the body
sensation relating to it has chan ged. If the craving has subsided to below a
2, it’s time to take the next step. Otherwise, keep tapping on the general,
overall craving until it dips below a 2 before moving on. Step 4a. Sometimes, the craving won’ t drop because too many aspects are
flooding your mind all at once. Then ask yourself what is one thing that
jumps out about how much you want the M&Ms and tap on that one thing
only. Stay completely focused on just that one aspect until


 o u n t y  f o s t e r  c a r e
p r o g r a m. B e c a u s e  t h e y  h a d  b e e n  h o r r i b l y  a b u s e d  b y  t h e i r
p a r e n t s,  C a r l  a n d  D y l a n  d i s p l a y e d  c o m m o n  s y m p t o m s  o f
s e v e r e l y  t r a u m a t i z e d  c h i l d r e n. A s  a  c o n s e q u e n c e,  t h e y  w e r e
n o t  s u c c e s s f u l  a t  t r a n s i t i o n i n g  i n t o  f o s t e r  h o m e s,  m u c h  l e s s
a n  a d o p t i v e  o n e. A t  o n e  p o i n t  t h e y  h a d  e v e n  b e e n  o n  a n
a d o p t i o n  t r a c k  w i t h  o n e  c o u p l e  a n d  u l t i m a t e l y  r e t u r n e d  t o
t h e  a g e n c y. T h e y  p r o b a b l y  w e r e  o n  a  s l o w  t r a c k  t o  t h e  w o r s t
k i n d  o f  l i f e  b e f o r e  m y  f r i e n d  t o o k  t h e m  i n t o  h i s. M a n y  o f  t h e  p e o p l e  a r o u n d  m y  f r i e n d,  i n c l u d i n g  m e,
w o r r i e d  t h a t  h e  h a d  t a k e n  o n  t o o  b i g  a  t a s k. H o w  c o u l d  h e,
a s  a  s i n g l e  m a n,  c o p e  w i t h  t w o  t r a u m a t i z e d  y o u n g  b o y s  a n d
s u c c e s s f u l l y  p a r e n t  t h e m. Y e t  a s  t h e  w e e k s  a n d  m o n t h s  a n d
y e a r s  w e n t  b y,  a l l  w h o  k n e w  t h e m  w i t n e s s e d  a  m i r a c l e :  l i t t l e
C a r l  a n d  D y l a n  b e c a m e  m o d e l  c h i l d r e n,  a n d  n o  o n e  w h o
n o w  m e e t s  t h e m  w o u l d  e v e r  g u e s s  t h a t  t h e y  c a m e  f r o m
t r o u b l e d  c i r c u m s t a n c e s. M y  f r i e n d ’ s  l o v e  a n d  r a d i c a l  c a r e
c r e a t e d  t h e  s p a c e  f o r  t h e  b o y s  t o  c h a n g e. T o  g r o w. T ob e c o m e  t h e  c h i l d r e n  t h e y  w e r e  m e a n t  t o  b e  a n d  s t i l l  c o u l d
b e. T h e i r  a d o p t i v e  f a t h e r ’ s  p a t i e n c e  a n d  l o v e  a c c o m p l i s h e d
a n  a s t o n i s h i n g  f e a t. I  r e a d  i n  t h e  n e w s p a p e r  r e c e n t l y  a b o u t  a  g o v e r n m e n t
s t u d y  u n d e r t a k e n  t o  d e t e r m i n e  w h a t  m a k e s  c h i l d r e n  l e a r n. W h a t  w a s  f o u n d — a f t e r  t w e n t y - f i v e  m i l l i o n  d o l l a r s  o f
r e s e a r c h — w a s  t h a t  t h e  s i n g l e  l a r g e s t  d e t e r m i n a n t  i n  m a k i n g
c h i l d r e n  l e a r n  i s  t h e  p r e s e n c e  o f  a t  l e a s t  o n e  a d u l t — a n d  t h i s
d o e s  n o t  h a v e  t o  b e  a  b i o l o g i c a l  r e l a t i v e — w h o  c a r e s
w h e t h e r  t h e y  d o. M i r a c l e s  o f  p e r s o n a l  t r a n s f o r m a t i o n  d o  o c c u r,  a n d  t h e y
c a n  o c c u r  i n  e a c h  o f  u s. W h e n e v e r  o u r  o u t e r  w o r l d  r e m a i n s  s t u c k,  i t  i s  i n c u m b e n t
u p o n  u s  t o  l o o k,  n o t  o u t w a r d,  b u t  i n w a r d. I t  i s  a  c a l l  t o  f i n d
t h e  p l a c e s  i n  o u r s e l v e s  w h e r e  w e  a r e  h o l d i n g  o n  t o  o l d  w a y s
— w h e r e  w e  b l a m e  o t h e r s  r a t h e r  t h a n  t a k i n g  p e r s o n a l
r e s p o n s i b i l i t y  f o r  o u r  w o e s ;  w h e r e  w e  j u d g e  o t h e r s  i n s t e a d
o f  b l e s s i n g  t h e m ;  w h e r e  w e  a r e  h a r d  r a t h e r  t h a n  v u l n e r a b l e
a n d  o p e n  a n d  k i n d. T h e s e  i s s u e s  h o l d  t h e  h i d d e n  k e y s  t o
u n l o c k i n g  o u r  u n s o l v e d  p e r s o n a l  m y s t e r i e s. T o  a c h i e v e
b r e a k t h r o u g h s  i n  t h e  e x t e r n a l  w o r l d,  w e  h a d  b e s t  a c h i e v e
i n t e r n a l  o n e s


 t  t h e  m i r a c l e  w o r k e r  h a s  a
m o r e,  n o t  a  l e s s,  s o p h i s t i c a t e d  v i e w  o f  h o w  t o  d e a l  w i t h  i t. D i d  G a n d h i  n e v e r  f e e l  a n g e r  t o w a r d  B r i t i s h  i m p e r i a l i s t s? D i d  M a r t i n  L u t h e r  K i n g  J r. n e v e r  f e e l  a n g e r  t o w a r d
S o u t h e r n  b i g o t s? O f  c o u r s e  t h e y  d i d. T h e y  w e r e  h u m a n. Y e t
w i t h  t h e  h e l p  o f  G o d  t h e y  w o r k e d  t h r o u g h  t h e i r  a n g e r,
m o v i n g  p a s t  i t  t o  s o m e t h i n g  m u c h  m o r e  p o w e r f u l :  t h e  l o v e
t h a t  l a y  b e y o n d. T h e i r  s p i r i t u a l  p r o c e s s  i n f o r m e d  t h e i r
p o l i t i c a l  a n d  s o c i a l  p r o c e s s,  g i v i n g  t h e m  t h e  u l t i m a t e
a u t h o r i t y  t o  m o v e  h e a r t s  a n d  t h u s  m o v e  m o u n t a i n s. U n t i l  w e  d o  t h a t,  w e  m i g h t  g e t  a l l  k i n d s  o f  p e o p l e  t o
a g r e e  w i t h  u s  i n  o u r  p o s i t i o n  a n d  s u p p o r t  u s  i n  o u r  a n g e r. B u t  i n  t h a t  w a y  w e  w i l l  a c h i e v e  s h o r t - t e r m  g a i n s  a t  b e s t ;  w e
w i l l  n o t  w o r k  m i r a c l e s. L o v e  i s  n o t  j u s t  a  f e e l i n g ;  i t  i s  a
f o r c e. A n d  i t  i s  a  f o r c e  t h a t  i s  u l t i m a t e l y  m o r e  p o w e r f u l  t h a n
v i o l e n c e  o f  a n y  k i n d. T o  f o r g i v e  t h o s e  w h o  h a v e  t r a n s g r e s s e d  a g a i n s t  y o u  i s
n o t  t o  c o n d o n e  e v i l  b u t  r a t h e r  t o  s u r r e n d e r  i t  t o  a  h i g h e r
a u t h o r i t y  f o r  u l t i m a t e  j u s t i c e. I n  t h e  B i b l e  i t  i s  s a i d,
“ V e n g e a n c e  i s  m i n e,  s a y e t h  t h e  L o r d. ” T h a t  m e a n s  i t ’ s  G o d ’ s
b u s i n e s s,  n o t  y o u r s. E v e n  w h i l e  p r o s e c u t i n g  t h e  w o r s t
c r i m e s,  w e  c a n  r e m e m b e r  t h a t  g u i l t  i n  t e r m s  o f  h u m a n l y
m a d e  l a w  i s  n o t  s y n o n y m o u s  w i t h  g u i l t  b e f o r e  G o d. W h e nG o d  p a r t e d  t h e  R e d  S e a  i n  o r d e r  f o r  t h e  I s r a e l i t e s  t o  c r o s s,
t h e  E g y p t i a n  s o l d i e r s  t h e n  r a n  a f t e r  t h e m. A t  t h a t  p o i n t,  G o d
c l o s e d  t h e  w a t e r s,  a n d  t h e  E g y p t i a n s  d r o w n e d. W h e n  t h e
I s r a e l i t e s  b e g a n  t o  r e j o i c e  a t  t h e  d e s t r u c t i o n  o f  t h e i r
e n e m i e s,  h o w e v e r,  G o d  c o m m a n d e d  t h e m  t o  s t o p. T h e y
w e r e  n o t  t o  r e j o i c e  a t  t h e  d e a t h  o f  o t h e r  h u m a n  b e i n g s,  e v e n
w h e n  G o d ’ s  j u s t i c e  h a d  d e e m e d  i t  n e c e s s a r y. S o  i t  i s  t h a t  w e
s h o u l d  n e v e r  t a k e  p l e a s u r e  i n  a n o t h e r ’ s  s u f f e r i n g,  e v e n  i f
t h e y  “ d e s e r v e ”  i t. W e  a r e  t o  h o l d  t o  t h e  l i g h t,  t o  d i v i n e
c o n s c i o u s n e s s,  e v e n  w h e n  w e  h a v e  t o  d e a l  w i t h  t h e
d a r k n e s s  o f  t h e  w o r l d. O n l y  i n  t h a t  w a y  w i l l  t h e  t w o  o n e
d a y  b e  r e c o n c i l e d. I f  y o u  w e r e  c o m p l e t e l y  v i c t i m i z e d  a s  t h e  w o r l d  d e f i n e s
i t,  t h e n  t a k e  h e a r t  f r o m  D r. M a r t i n  L u t h e r  K i n g  J r. ’ s  n o t i o n
t h a t  t h e r e  i s  “ r e d e m p t i v e  p o w e r  i n  u n e a r n e d  s u f f e r i n g. ”  I t ’ s
o u r  s p i r i t u


  a  g o o d  i d e a! I  d o n ’ t  k n o w  w h y  i t  d i d n ’ t
s u c c e e d! ”  B u t  t h o u g h  w e  m i g h t  h a v e  t h o u g h t  s o m e t h i n g
w a s  a  g o o d  i d e a,  t h e  m o r t a l  m i n d  h a s  a  l i m i t e d  p e r s p e c t i v e
o n  “ g o o d  i d e a s. ”  B y  w h a t  c r i t e r i a  c a n  w e  d i s c e r n  a  t r u l y
g o o d  i d e a,  g i v e n  o u r  i n a b i l i t y  t o  k n o w  w h a t  w i l l  h a p p e n  i n
t h e  f u t u r e,  w h a t  l e s s o n s  n e e d  t o  b e  l e a r n e d  b y  w h o m,  a n dh o w  o u r  a c t i o n s  f i t  i n t o  G o d ’ s  l a r g e r  p l a n? A  b l e s s e d  i d e a
d o e s  n o t  c o m e  f r o m  t h e  m o r t a l  m i n d,  w h i c h  h a s  n o  i d e a
h o w  o u r  t a l e n t s  a n d  a b i l i t i e s  w o u l d  w o r k  b e s t  w i t h i n  a
l a r g e r  u n f o l d i n g  g o o d. A n d  f r o m  a  s p i r i t u a l  p e r s p e c t i v e,
t h e r e  i s  a  l a r g e r  p l a n  o f  u n f o l d i n g  g o o d,  a  w i l l - t o - h e a l i n g
t h a t  i s  b u i l t  i n t o  t h e  w o r k i n g s  o f  t h e  u n i v e r s e. W e  w i l l  b e
t o l d  e v e r y t h i n g  w e  n e e d  t o  k n o w  a n d  s h o w n  e v e r y t h i n g  w e
n e e d  t o  s e e. T h e  W h o l e  ( H o l y )  M i n d  ( S p i r i t )  o f  G o d
i m p r e s s e s  i t s e l f  u p o n  u s  w h e n  w e  p r a y  a n d  m e d i t a t e  a n d
s e e k  t o  f o l l o w  s p i r i t u a l  p r i n c i p l e s. A s  w e  o p e n  o u r s e l v e s  t o
r e c e i v e  H i s  g u i d a n c e,  o u r  t h o u g h t s  a n d  f e e l i n g s  f a l l  i n t o
p a t t e r n s  t h a t  l e a d  a l l  t h i n g s  w i t h i n  a n d  a r o u n d  u s  t o  r e a l m s
o f  d i v i n e  r i g h t  o r d e r. M i n i s t r y  I s  N o t  J u s t  f o r  M i n i s t e r s

W h e n  I  w a s  a  y o u n g  w o m a n,  I  r e m e m b e r  b e i n g
o v e r w h e l m e d  w i t h  t h e  t h o u g h t  t h a t  I  d i d n ’ t  k n o w  w h a t  I
s h o u l d  d o  w i t h  m y  l i f e. I  h a d  n o  i n k l i n g  t h a t  t h e r e  m i g h t
a l r e a d y  b e  a  d i v i n e l y  o r d a i n e d  p l a n,  s o m e  t r a c k  I  s i m p l y
h a d  t o  r i d e  m y  t r a i n  a l o n g. I  t h o u g h t  I  w a s  r e s p o n s i b l e  f o r
t h e  t r a i n  a n d  t h e  t r a c k. N o  w o n d e r  t h e y  w e r e  b o t h  s o  p o o r l y
b u i l t  a t  t i m e s. F o l l o w i n g  G o d ’ s  w a y  i s  n o t  s o  d i f f i c u l t  a s  i t  i s  d i f f e r e n t. *
W h a t ’ s  d i f f i c u l t  i s  r e t r a i n i n g  o u r  m i n d s,  g e t t i n g  o v e r  o u rr e s i s t a n c e  t o  t h i n k i n g  i n  s u c h  a  d i f f e r e n t  w a y  t h a n  w e ’ v e
b e e n  t a u g h t. I f  i n  f a c t  o u r  o n l y  f u n c t i o n  i s  l o v e  a n d
f o r g i v e n e s s,  t h e n  t h e  e n t i r e  w o r l d  a s  w e  k n o w  i t  i s  w r o n g. A n d  i t  i s. T h e  t h i n k i n g  o f  t h e  w o r l d  i s  1 8 0  d e g r e e s  a w a y
f r o m  t h e  t h i n k i n g  o f  G o d. *
I t  t a k e s  a  c e r t a i n  h u m i l i t y  t o  p r e s e n t  o u r s e l v e s  t r u l y
e m p t y  a n d  a v a i l a b l e  t o  G o d. B u t  w h e n  w e  d o,  w e  b e c o m e
f i l l e d  w i t h  i n f o r m a t i o n  w e  d o n ’ t  o t h e r w i s e  p o s s e s s. L i k e
w h a t  t o  d o  w i t h  o u r  l i v e s — w h i c h  i s  s i g n i f i c a n t  i n f o r m a t i o n
t o  b e  l a c k i n g. W e ’ r e  a l w a y s  w o n d e r i n g  w h e t h e r  w e


or spokesperson? W ill a proposed policy
conspiracy theories or unsolved
business-for instance, to determine
evidence). actually solve the problem for which it is
mysteries, such as the Amelia Earhart
whether a bill or invoice is accurate. A
designed? Such practical issues can now
story, the Lindber gh kidnapping, etc. One of the most interesting applications
padded account will make any
be addressed with more certitude. T estimony before Senate hearings and
of the technique is in crimes where there
investigator's arm go weak as will
Political debates and public addresses
media reports of events are verifiable in a
are no witnesses, and it is the word of the
inferior quality or workmanship. Fraudcan be analyzed for factuality, and
matter of seconds. By use of this
accuser against that of the accused. The
and bogus imitations are easily
proposed legislation can be assessed
technique, for instance, it will be rash of allegations of sexual crimes
detectable; the technique can quickly
from a clearer perspective. Programs that
discovered that a major sports figure who
against prominent people is an obvious
dif ferentiate a bad check from a good
are worthwhile can be definitely
recently served a prison term is innocent,
example. Public figures are easy tar gets
one, a false diamond from a true gem. identified, and inef fective programs can
and his accuser was lying. In another
for politically motivated character
be dropped. 47
48
Science and Researchencountered were of hysterical origin,
technique can be profoundly spiritual. acumen of some of these "gurus" can be
The level of truth of any scientific paper,
and he finally stopped believing them. W e may, for instance, test the contrasting
dazzling, and their capacity to mimic a
experiment or theory is easily Kinesiologic testing can be used to back
statements: "I am a body," and "I have a
convincing sincerity is amazing; they
determinable, a great potential asset to
up clinical judgments as well as
body." Appropriate questions proceeding
often take in even sophisticated spiritual
the scientific community and the public
scientifically controlled investigation,
from this point can resolve one's most
seekers. This is spiritual seduction. A
at lar ge. The benefits to be derived from
because it can transcend the built-in
basic fears. Alt limiting self-definitions
mixture of truth and falsehood blended ina given direction of investigation can be
design limitation of double-blind
create fear because they create a slick package, the teachings sound
ascertained in advance, as can the value
research, which can of itself create the
vulnerability. Our perceptions are valid if one cannot see that their truth
has of alternate avenues of research. very error it is supposed to prevent. essentially distorted by our own self-
been distorted by a false context. Examination of the economics of Statistics are no substitute for truth and
in definition, which in turn is qualified by
Such spiritual exploitation is routinely
research projects and the capabilities of
the complexity of bio-behavioral
identifying with cur limitations. Error
exposed in India where these media-
investigators and equipment is also of
phenomena, proximal antecedents can
occurs when we cling to the belief that I
hungry frauds are held in low regard and
practical value. too easily become classified as ostensible
am "that." T ruth is unveiled when we seeoften confined to their quarters by the
that one has ``that," or does "that,"
Critical factor analysis can detect the
causes. The real "cause" may well be the
government should they return home. instead of is "that." point in a system at which the least ef fort
pull of the future through a hidden
Such "teachers" can inflict terrible
is capable of producing the greatest
attractor field. There is great freedom in the realization
suf fering and tragedy. The most
result. Computer simulation, with all its
that I "have" a body and a mind, rather
catastrophic depressions in clinical
Education
complex and uncertain variables, is the
than I "am" my mind or body. Once the
practice occur in people who have
present state-of-the-art technique for A profoundly telling exercise may
be fear of death is transcended, life becomesdiscovered that they have been spiritually
predicting developments and exploring
performed by evaluating the books in
a transformed experience because that
deceived. Such disillusionment and pain
alternative proposals. The built-in (100)
one's library. Simply hold them over the
particular fear underlies all others. Few
is far more severe than that which results
limitations of logic circuits, however, can
solar plexus and have somebody test year
people know what it is to live without
from other losses in life, and recovery
be transcended by the kinesiologic use of
muscle strength. As you do this, your
fear. But beyond fear lies joy, as the
has not always been possible. the world's most advanced computer, the
books will end up in two piles; reflection
meaning and purpose of existence The charm of all false prophets is
human nervous system. Quantum non-
on the dif ferences between the two canbecome transparent. Once this realization
persuasiveness. But use of the testing
locality guarantees that the answers to
produce a revelation - (101) many testers
occurs, life becomes ef fortless and the
method herein described provides a
every question are everywhere present,
have found it one of the most valuable
sources of suf fering dissolve; suf fering is
foolproof safeguard against such
but this in itself can be confusing to a
experiences of their lives. (Some left the
only the price we pay for our deception. It is informative to watch TV
conventional computer. two piles there for a period of time to let
attachments. evangelists with the sound turned of f and
the lesson sink in.) (102)
Empirical issues, however, are have somebody test you. False gurus also
Clinical Fork
It is equally informative to try the sameinvolved even in spiritual quests. In the
make everyone go weak in a dramatic
In medicine, the accuracy of diagnoses as
procedure with one's music collection. matter of spiritual teachers, Americans
fashion. It is as though the universe
well as the ef ficacy of a prescribed
The negative group will include violent,
are extremely naive, partly because
considers spiritual rape a specially grave
treatment can be tested. The technique is
sexist rap music and heavy metal rack. spiritual pursuit does not have a long
error. also valuable in psychological issues
The positive pile will contain classical
tradition here as it does in older cultures. What of a true teacher? In the first place,
where the etiology of a disorder can be
music, classic rock (the Beatles
That the world abounds with false gurus
a universal hallmark is that the truequickly ascertained. One currently included), much Country W estern
is well known in India, but such cynicism
teacher never controls anyone's life (103) in
controversial subject of investigation that
(surprisingly, it calibrates generally at
does not come readily to Americans. any way, instead merely explaining how
obviously suggests itself is the area of so-
520-the problems of the heart), Reggae,
Fakes repeatedly come out of India with
to advance consciousness. If we do test,
called repressed childhood memories of
popular ballads, etc,
impressive presentations and hoodwink
though, we will find, for instance, that
alleged sexual abuse. Facts can be
naive W estern spiritual aspirants who, in
Mother T eresa, recognized by the world
quickly dif ferentiated from false Spirituality
childlike trust, leave home and hearth,
through the Nobel Prize, calibrates at"memories" elicited in response to Though this chapter has dealt
primarily sell their belongings, and follow the
300, as does the acknowledged Indian
suggestion. Freud concluded that most
with secular uses of this tool, it should be
charismatic spiritual con man down a
spiritual saint, Ramana Maharshi, who
reports of childhood incest he pointed out that applications of the
path to eventual disillusionment. The
died in 1956. (He went into a state of
49
50
Science and Research
encountered were of hysterical origin,
technique can be profoundly spiritual. acumen of some of these "gurus" can be
The level of truth of any scientific paper,
and he finally stopped believing them. W e may, for instance, test the contrasting
dazzling, and their capacity to mimic a
experiment or theory is easily Kinesiologic testing can be used to back
statements: "I am a body," and "I have a
convincing sincerity is amazing; theydeterminable, a great potential asset to
up clinical judgments as well as
body." Appropriate questions proceeding
often take in even sophisticated spiritual
the scientific community and the public
scientifically controlled investigation,
from this point can resolve one's most
seekers. This is spiritual seduction. A
at lar ge.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        spiritual experiences of profound import
points in a lifetime is, of course, a