 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


T-7
DMSO 90%

X
21
P.H.N. 8 wks
T-12
DMSO 70%
X

22
Neuralgia Post Traumatic
6 mo. 5th cranial
DMSO 70% w/Decadron
X

23
H.Z. 1 day
L-4
DMSO 90% w/Decadron
X

24
P.H.N. 4.5 yrs
Left occipital N.
DMSO 70%
X

25
P.H.N. 3 yrs
T-8
DMSO 90% w/Decadron

X
26
P.H.N. w/Neuralgia
3 wks
T-10
DMSO 70%
X

27
H.Z. w/Neuralgia
2 wks
T-7
DMSO 70%
X

28
Neuritis
1 mo. Dorsum Rt. Foot
DMSO 70%

X

29
H.Z. w/Neuralgia
1 wk
T-4
DMSO 70%

X

30
H.Z. w/Neuralgia
2 wks
T-4
DMSO 70%
X

31
P.H.N. 18 mo. L-5
DMSO 70%

X

32
P.H.N. 4 mo. L-l
DMSO 90% w/Decadron
X

33
H.Z. w/Neuralgia
2 days
Ulmar N.
DMSO 90% w/Decadron
X

34
P.H.N. 2 mo. C-7
DMSO 70%
X

35
P.H.N. 2 wks
L-l
DMSO 90% w/Decadron
X

36
H.Z. w/Neuralgia
1 wk
5th cranial
DMSO 50%

X

37
P.H.N. l
1
⁄
2
 yrs
T-7
DMSO 90% w/Decadron
X

38
H.Z. w/Neuralgia
6 days
T-10
DMSO 70%
X

39
P.H.N. 10 days
T-5
DMSO 90% w/Decadron
X

40
H.Z. w/Neuralgia
2 wks
T-5
DMSO 70%
X

41
P.H.N. 4 mo. 5th cranial
DMSO 50%
X

42
H.Z. w/Neuralgia
10 days
T-8
DMSO 90% w/Decadron
X

43
P.H.N. 3 yrs
5th cranial
DMSO 50%
X

44
H.Z. 1 wk
T-l
DMSO 90%
X

45
P.H.N. 3
1
⁄
2
 yrs
T-l
DMSO 90%

X

 46
H.Z. 4 days
T-10
DMSO 90% w/Decadron
X

The English investigators tried to do a double-blind study by using the 40
percent combination of drugs against DMSO alone, and against salt solution with
garlic added. The garlic was supposed to simulate the characteristic odor of
DMSO, thus preserving the double-blind feature of the test. I doubt that this can be
done, since DMSO has such a distinct odor. Double-blind or not, either the
investigating clinician or the subject of the test or both are likely to recognize
which solution is the placebo. This DMSO-idoxuridine treatment worked even better against the simpler virus
infection, herpes simplex. By itself, DMSO is only moderately successful against
the cold sores (fever blisters) of the simplex virus. Herpes simplex is a viral skin infection causing clusters of red, fluid-filled
blisters on the skin or mucous membranes. The blisters cause burning and itching
sensations for from five to ten days, then dry up and form yellowish crusts that fall
off easily. Herpes simplex is a latent disease that recurs suddenly within months or
sometimes years. It is triggered by exposure to sunlight, emotional upset, intestinal
infections, pregnancy, or sexual intercourse. It is, in fact, a venereal-type
disease,
transferred by personal contact, although it may occur for no apparent reason. The oral herpes simplex virus type 1 attacks the face, usually near the mouth
or on the lips. The genital type, herpes simplex virus type 2, infects the external
genital organs; in women it often breaks out in the vagina or on the cervix, and it
has been identified as a probable cause of cervical cancer. The type 2 virus is
spread by coitus. Note to doctors treating the herpes venereal disease: Mixing DMSO with
vitamin C crystals appears to be quite an effective treatment for herpes labialis or
other genital herpes. In an interview with Orville J. Davis, M.D., formerly in medical practice in
San Diego, California, he said he had success with this vitamin C combination for
herpes simplex and herpes zoster, too. “What we did was give 60,000 milligrams
of vitamin C by intravenous injection, and paint the lesions with the DMSO-
vitamin C solution. You have to keep the lesions wet. After two-and-a-half hours
of IV, the redness is gone.”
One woman, age fifty-eight, that Dr. Davis had treated, got rid of her scalp
herpes simplex problems permanently within three days. The lesions on the right
side of her head ran from the back of her head, over her scalp, and down to her
right eye. She could have had an ophthalmic herpes—highly dangerous to eyesight
—if the vitamin C and DMSO did not work so fast.RESPIRATORY INFECTIONS ELIMINATED WITH DMSO
In Chile, respiratory diseases rate among the principal causes of death for children
less than one year old. Doctors in private medical practice there find it necessary
to hospitalize babies most often for acute inflammatory obstruction of the lower
respiratory tract. For this reason, Chilean pediatricians have been on the lookout
for some technique or medication to act with a good, fast therapeutic effect. Three
research physicians at the Manuel Arriarn Pediatric Hospital in Chile have found it
in DMSO spray. Rodolfo Burdach, M.D., head of the Department of
Bronchopulmonary Diseases, Aristides Zuniga, M.D., ear, nose, and throat
specialist, and Santiago Rubio, M.D., pediatrician, ran a study using DMSO on
babies having respiratory problems. Generally, the first sign of acute inflammatory obstruction in a baby is the
sudden appearance of progressive respiratory difficulties. These difficulties take
the form of snoring while awake or sleeping, and repeated
coughing. The baby’s
lung problem is associated with swelling infiltration and fibroid death of the
bronchial lining. Great accumulations of mucous secretion develop in the bronchial
channels leading into the lungs. This often provokes secondary bacterial infection. The three research physicians labeled the entire syndrome as “bronchiolitis.”
Bronchiolitis should not be confused with bronchopneumonia, asthma,
whooping cough, interstitial pneumonitis, obstructive laryngitis, or acute
obstructive bronchitis. These conditions were treated as well, but bronchiolitis was
the three doctors’ main area of interest. As indicated in
Table 12.2
, they treated a group of thirty babies suffering from
bronchiolitis and acute obstructive bronchitis with a DMSO spray containing
biguanide hydrochloride, hydrocortisone, n-propylcarbinol, and lidocaine as added
ingredients. In Chile, this combination is sold commercially as “Plus-Par.” The
Plus-Par product is bactericidal and virustatic. It had found use previously for
treating wounds, chronic ulcers, recent ulcers, herpes zoster, burns, and fungus
infections of the skin. The spray is applied on the affected skin area once or twice
a day. Table 12.2
 Distribution of Patients According to Diagnosis
Diagnosis
Number of Control
Cases
Number of DMSO Spray
Cases
  Bronchiolitis
19
14  Bronchopneumonia
3
7
  Atelectasis
1
1
  Pneumonitis
5
6
  Obstructive
bronchiolitis
2
2

—
—
  Total Patients
30
30
The researchers adapted the spray for respiratory disorders. Their method of
application consisted of vaporizing the baby’s throat with DMSO spray for a few
seconds. The doctors coated the area with approximately 2 ml of the compound in
order to uniformly cover the lower part of the larynx to the mouth cavity and the
region of the tonsils and palate. One spray application was made twice daily until
some therapeutic response was obtained. Then they increased the daily
applications from


 people. From Abraham arose the three great religions
of Christianity, Judaism, and Islam. Followers of these great religions
became related as “people of the Book,” the Sons of Abraham who,
unfortunately, subsequently engaged in rivalry and bloodshed. Approximately five thousand years prior to the emergence of the
Semitic religions, the great Aryan sages emerged in ancient India. The
influence of these sages is indicated by their extremely high calibrations of
levels of truth as exhibited by the V e d a s and the U p a n i s h a d ’ s teachings
ascribed to Krishna (cal. 1,000). These revelations of spiritual truth are
depicted as ‘nonlinear’ and therefore nondualistic, as were exemplified by
the teachings of the Buddha (cal. 1,000), who appeared in approximately
563 B.C. The teachings of Jesus Christ (cal. 1,000) clarified the relationship
between God and man, and monotheism was later substantiated and
glorified by the teachings of Muhammad (original calibration level 700). Thus, spiritual truth of very high calibrated validity became widelyavailable and spread throughout all human civilization. Even aboriginal
societies and civilizations, such as Native American, spontaneously
discovered the Reality of the Divinity of God and accorded reverence to the
Great Spirit as Creator. The Contrast Between Nonduality and Traditional Religion
The traditional religions involve the requirement for learning or even
memorizing ecclesiastical religious doctrines and their historical or
mythological origins and sources, including even times and places, along
with the citation of authority, precedent, and illustrious figures and
contributors. Also included are religious rules and regulations, as well as
proscriptions regarding lifestyle, dress, hairstyles, etc. In addition,
requirements evolved, such as attendance, membership, and group
commitments. These usually resulted in social/group inclusions and
exclusions that involved group identifications and classifications (e.g.,
believers versus nonbelievers). In addition, there emerged rules of conduct and relationship, including
marriage, procreation, and social and sexual activities based on
ecclesiastical doctrine, correlated with specified ethnic tribal cultures
limited in time and geography. By virtue of their origination, cultural
lifestyles became intertwined with religious teachings that included various
interpretations of the actual teachings of the original great
teacher/founder/avatar. Often centuries elapsed before the teachings, which
had been verbally handed down over time, became translated into written
language. The exact, final wording was often somewhat contentious, and
various factions sought dominance or control; thus, some scriptures were
actually arrived at by virtue of the voting of various groups. Formal
scriptures finally emerged but at a lower calibration level than that of the
original teachings. Error was also consequent to misquotes as well as
editing by sequential scribes. Contributing to the decline was the inclusion of extraneous matters that
were given importance equal to the essentials. A primary value of
traditional religions, however, is that the ‘mystical’ illuminations of the
great founders became languaged and presented in a contextualization that
was comprehensible to larger numbers of people who were neither
spiritually nor intellectually sophisticated. Therefore, myth and fable often
became included for their pedagogical value and appeal. This was ofpragmatic value in that it translated the seemingly abstract to the more
easily comprehensible concrete, literal exemplifications. A brilliant distillation of the essential spiritual truths and the world’s
great religions is exemplified by the following:
  1. Christianity is the path of love and forgiveness. 2. Buddhism is the path of compassion. 3. Judaism is the path of living by sacred law. 4. Baha’i is the path of unity and peace. 5. Islam is the path of submission to the will of God. 6. Confucianism is the path of deliberate tradition. 7. Taoism is the path of ultimate reality. 8. Native American Practice is the path of primal spirituality. 9. Shintoism is the path of tribal ancestry. 10. Hinduism is the path of knowledge, action, and devotion. 11. Science of Mind is the path of the Divine Principle of Love and
Law. 12. The Global Heart Vision is of a world that works for everyone. (Henderson, R., 2005)
Nondualistic Teachings
Concepts and teachings that calibrate below 600 are comprehensible to
the majority of people, and the teachings in the calibration range of the 500s
(Love) have a major influence. Although the perfection of love to the level
of Unconditional Love at calibration 540 is reached by only 0.4 percent of
today’s overall world population, it is nonetheless comprehended as a real,
experiential possibility, and exceptional individuals who continue to evolve
in consciousness to the high 500s are termed ‘saints,’ thereby serving as
models for humanity as a practical goal. The spiritual ecstasy of the very
high 500s is also recorded (e.g., Ramakrishna or the great Christian saints)
and thereby given credence and acceptance as a possible reality for those
who are exceptionally motivated or gifted. At consciousness level 500, there is a major shift of paradigm, and from
consciousness level 600 and up, the spiritual reality is described as ineffable
or mystical. Its nondual quality (i.e., ‘no mind’, or ‘Mind’) makes such a
condition difficult to language or conceptualize and therefore seemingly
limited as an actual experiential possibility. Advanced students are familiarwith the writings of the great sages whose work is characterized by the
Sanskrit terms A d v a i t a and V e d a n t a, about which there is considerable
information available through the writings of recent well-known teachers,
such as Ramana Maharshi or Nisargadatta Maharaj. On a similar level are
the teachings of great, well-known mystics of all religions, such as the
Sufis, the Kabbalah, or the Zohar. Of major importance, and also well
known, are the teachings of the Buddha, the Hindu sages, and the Zen
adepts. Credence as to the actuality and reality of Enlightenment is
supported by the rather extensive literature about such states by well-known
scholars, such as William James, and later scholars of the Zen tradition,
such as D.T. Suzuki and Alan Watts. The difficulty in describing or explaining such states is simply that the
consciousness level of the intellect is limited to the 400s and includes the
presumption of cause and effect. Despite the descriptions, the states
themselves are nonlinear and thus can be alluded to but not accurately
described in familiar language. Despite the limitation of accurate depiction,
the reality of such states is universally recognized, and most recently, such
states have been validated by calibrated levels of consciousness research,
which confirms the Reality of enlightened states of consciousness. Despite
their statistical rarity, such advanced states are inspirational and give
recognition to the potential of human consciousness to evolve. The fact that the enlightened condition is not comprehensible,
explicable, or possible of ‘acquisition’ by the mind/intellect dismays
spiritual seekers; thus, such states may seem unreachable and therefore not
practical as a goal. On the contrary, in actuality, advanced states are
powerfully experiential because the Reality that they confirm and reflect is
already a fact consequent to the very obvious actuality that one already
‘exists’. Thus, every spiritual student already has met the primordial
requisite quality, and it is only necessary to add motivation and
commitment. Thus, the only requirements are, first, to exist, then to have
heard of enlightenment, and then to seek it as a realizable goal. What makes
it seem difficult is the dearth of simple information and clarification, for
experientially the way is innately simple, although at times seemingly
arduous. Another reason that reaching the state of Enlightenment seems
impractical is because the mind conceptualizes in terms of cause and effect,
and students conceive of themselves as being driven (i.e., implying innerwill power, etc.) instead of the reality that they are actually being attracted
by their future destiny.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        O c e a n o f P D F. c o mALSO BY DAVID R. HAWKINS, M. D., PH.<|eot_id|><|begin_of_text|>
Q: What is different about the pathway of devotional nonduality,
A:
Q: What is the purpose of the author's work?,
A: The purpose of the work is to provide the essential information needed to successfully pursue the pathway to enlightenment, along with practical guidelines and methods for applying the information to the seeker's personal inner states of spiritual evolution.
Q: What is the difference between the pathway of devotional nonduality and traditional teachings?,
A: The pathway of devotional nonduality eliminates the need for learning or memorizing ecclesiastical doctrine and its historical or mythological origins, whereas traditional teachings require faith and adherence to specific belief systems.
Q: What is the primary focus of the author's work?,
A: The primary focus of the work is to provide the essential information needed to facilitate the spiritual evolution of the individual.
Q: What is the key to achieving enlightenment?,
A: The key to achieving enlightenment is not to acquire or force it, but rather to surrender all dualistic illusions and


 ten minutes, another car came into the parking lot. As the driver got out of her car, the hawk flew past me again – filling my he art with love, flying above the
cross, and up and away into the clear sun-filled sky. When I returned home that da y, I searched the internet
to find more information about the red-tailed hawk’s animal
medicine. Within each anim al, there are divine gifts and
messages that they bring to us, if we are conscious of them as spirit guides. These are some of the messages of my friend, the red-tailed hawk. Hawk is known as the messenger. Hawk is a
specially committed spiritual messenger of grace, who connects the worlds of Spirit and matter. Hawk symbolizes clear vision
and prophetic sight, the seen and the unseen. Hawk reminds us to open our awareness, to awaken  from our spiritual amnesia,
and to realign with the original intention and true nature of our soul. When hawk flies into our life, his clear vision and mighty talons remind us to review our lives and to tear out any of our self-created illusions, allowing our inner truths to surface. Hawk represents our union and our oneness with our Creator. And Hawk relays a message for our prayers:  /G01/G02/G05/G06/G0F/G0C/G04/G14/G05/G09/G06/G03/G04/G06
always given /G20/G01/G01/G17/G0B/G04/G03/G01/G1C/G04/G01/G04/G26/G0D/G12/G03/G11/G01/G07/G08/G05/G01/G13/G07/G03/G16/G13/G02/G07/G08/G16/G03/G04/G16/G16/G09/G01/G1C/G04/G01/G12/G11/G06/G08/G16/G10/G01
our energies and vibrations to /G09/G05/G0D/G05/G03ve the answers to our
prayers. And as we make these adjustments, we experience  our flow with life’s synchronicit ies. When we are open, and
we trust our inner vision and ourselves, Hawk shows us that  we are free to fly. Hawk Wisdom 93
 There are several additional things that I wish to share
about this message and this experiential story. First, in the week following our initial encounter, I saw Hawk a few more  times. Most of the time, he was still sitting on the cross, above the entranceway to the church. I watched as many people came  and went, mostly unawar e of his graceful presence right above
them. Of those who did notice hi m, most were children. When
I stood there with my camera, thus attracting attention to him, only then did several adults look up and notice that he was there. A few people even ma de comments abou t how “odd” it
was. I find this to be an appropriate illustration of what Hawk is precisely trying to teach us, as a divine messenger. He is
showing us our spiritual amnesi a, calling us to awaken to the
truth of our original nature. It  also seems illustrative of how
many of us, caught up in our illusions and outer blinders, often
do not see the spectacular, the magical, the mystical, and the truth of the Creator’s creation itself in every day experiences. There is such magnificence and pe rfection in this world, such
support from Source, Spirit, Sant a, angels, and beyond, that if
we can clear away our self-created illusions, we can see with clear inner vision the broader aerial view. Essentially, there  are miraculous things happening  all around us, when we are
willing to pay attention in our lives and to appreciate the gifts. Second, in the many weeks following my Hawk visit, I listened to my inner guidance system. It began to speak a clear message to me. That the story I had written, about my karmic task and my awakening process, was not the ultimate story –  or the public story. And I realized that my unrest, about  whether or not to publish it, was my inner guidance system communicating with me. After countless revisions of that story, I had already learned its lessons. I paid attention to the fact that
no matter how many times I revised it, I was simply tired of telling that /G01/G06/G08 /G06/G04/G01/G07/G09/G1A /G20/G01/G01/G21/G10/G01/G11/G02/G11/G03/G37/G10/G01/G0A/G04/G04/G0C/G01/G0E/G07/G07/G11/G09/G01/G12/G03/G11/G01/G02/G10/G01/G11/G02/G11/G03/G37/G10/G01/G0A/G04/G04/G0C/G01/G05/G02/G0E/G0B/G10/G20
It was then that I knew that I was ready for a new vibrational
experience. And I knew at that point that it was time to /G10/G05/G01/G06/G03/G01/G06/G0E/G07 /G20/G01/G01
/G21/G01/G0B/G12/G14/G04/G01/G22/G04/G04/G03/G01/G12/G22/G0C/G04/G01/G10/G07/G01/G22/G05/G02/G03/G0E/G01/G16/G07/G0F/G04/G01/G07/G0A/G01/G10/G0B/G04/G01/G0C/G12/G05/G0E/G04/G05/G01/G0C/G04/G16/G16/G07/G03/G16/G01/G10/G0B/G12/G10/G01/G21/G01gleaned from that expansive journey into the pages of /G01/G02/G03/G04/G06book. Cosmic Wealth
 94
But they are all that I take with me now, from that previous
karmic drama and debt - into the allowance of my new life adventure of a conscious inner life and my abundant cosmic
wealth. My life is much lighter and free-er now, with clearer
sight and greater truth. There are times in our lives when we are ready to review
our current experiential “story,” the one we tell ourselves (and others) on a daily basis – and th us the one we are living, to
decide if it matches the vibration of what we want  or what we
don’t want. It is a kind of inner housekeeping. And when we
invest the time to gently look at our current story and its experience, it is very liberating  to see that we truly are the
authors of our lives. We write the script. We listen to our own
cues. And we choose our thoughts, beliefs, dreams, and life experiences. I released that story, with the help and grace of hawk in
my heart. And I chose to writ e a new one, when my inner
guidance called me to do so. And in this journey, I deliberately
transformed my karmic debt into cosmic wealth. That is the
opportunity for us all, in our present and future creations. We are continuously writing the script for what we wish to experience. Wherever you are,  and however you feel right
now, remember that life is a story that is yet to be written. Dream your dreams and live your heart’s magic that is the  truth of your infinite nature. I close my hawk medicine story with this aerial view of how every day can be elevated to  the miraculous, simply with
our willingness to open, to see, to listen, to choose, and to allow
it. Every part of this enchanted forest is our friend. The natural
world adds tremendous depth to our life experiences, when we
allow our heart-felt experience of our oneness with all things. If we follow Hawk, and we honor the divine guidance and
messages that come from Spirit in all of their forms (that feel good to us), we can soar into the sun-filled sky in beautiful celestial flight. Thank you Hawk friend. I am grateful. 95
/G14/G15/G0B/G16/G0F/G09/G08/G01/G22/G13/G0A/G0F/G09/G09/G0E/G21
Living the Prosperity of a Rich Inner Life

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


  cook  when  you  are  dominated  by  anger
or  grief. Emotions  permeate  the  energies  of  the
foods  you  are  handling. 8. Consult  the  Food  Charts  (pages  74-130)  daily
on  meal  preparation,  food,  taste,  and  color  com-
binations. Use  these  as  guidelines  to  help  you
knowledgeably  orchestrate  meals. 9. Use  the  Seasonal  Menus  (pages  135-148). These
are  organized  according  to  body  type  and  are
specifically  designed  to  help  you  in  making  your
food  transition. 10. Clean  your  kitchen  thoroughly  after  each  meal. This  functions  as  a  beautiful  invitation  to  return
to  it. Enlist  the  help  of  your  family,  and  establish
routine  cleaning  duties  for  every  member  who
shares  in  the  meals. The  Puranas  are  replete  with  stories  that  elucidate
our  forgetfulness  of  the  self. There  is  an  ancient  story
of  a  guru  who  was  crossing  a  river  with  his  disciples. The  ten  of  them  set  out  together  on  a  journey  to  the
forest. After  they  crossed  a  turbulent  river,  the  guru
stopped  and  took  count  of  his  students. He  counted
only  nine  and  began  to  grieve. Very  often  when  we
cross  a  bridge  in  our  life,  we  assume  new  ideals  but
inadvertently  leave  behind  our  most  relevant  self. For
example,  when  we  eat  healthy,  organic  food  but  have
no  part  at  all  in  its  gathering  and  preparation — this  is
like  leaving  the  self  behind. There  are  many  degrees
possible  in  a  transition. With  time  and  practice,  our
crossings  do  become  complete. Sadhanas  are  the  means
of  remembering  the  presence  of  the  self. The  transitional  phase  is  especially  disconcerting
when  we  are  coming  from  a  fast,  modern,  meat-based diet. Like  any  fine-crafted  art,  the  skillful  blending  of
the  six  tastes,  the  prime  colors,  and  the  subtle  combi-
nations of  foods  needs  to  be  learned. Your  attitude  in
approaching  this  transition  is  most  important. The
change  needs  to  be  recognized  as  a  necessity. Unfortu-
nately, many  of  us  who  make  a  major  dietary  change
come  to  it  only  after  a  severe  illness. While  this  may  be
the  most  compelling  reason  to  change  our  lifestyle,  we
need  not  wait  until  our  health  collapses  to  embrace  a
wholesome  way  to  personal  and  universal  wellness. Approach  dietary  transitions  one  step  at  a  time. If
you  are  changing  from  a  modern,  meat-based  diet,
begin  by  personalizing  the  food  charts:  Find  the  foods
within  each  category  best  suited  to  your  body  type
and  mark  those  that  you  prefer. Start  reducing  all  fats,
meats,  and  salts. Substitute  fresh  vegetables  and  herbs
for  canned,  frozen,  and  dried  ones;  white  meats  and
fish  for  red  meats;  vegetable  oils  for  animal  fats  and
commercial  butters;  rock  or  sea  salt  for  iodized  salt;
whole  grains  for  commercial  breads  and  flour  prod-
ucts; and  fruits  for  sugar  and  dairy-laden  desserts. Maintain  cooking  styles  that  are  familiar  to  you,  but
adjust  the  quality  and  quantity  of  such  things  as  fats,
salts,  and  sugars. Make  an  effort  to  attend  seminars
on  the  Ayurvedic  principles  of  health  and  cooking. If
you  are  in  the  moderate  to  advanced  stages  of  a  dis-
ease, consult  with  an  Ayurvedic  physician. Those  who  are  making  a  less  radical  transition,  as
from  macrobiotic  or  lacto-vegetarian  and  vegetarian
regimens,  will  discover  that  the  adjustments  you  make
will  be  subtle,  but  powerful. Ayurveda  reinforces  all
authentic  information  found  in  alternative  health  regi
mens. However,  its  highly  personalized  guidelines  sig
nificantly  increase  each  individual's  chances  fol wellness. Ablutions  for  the  Cook
1. Wash  your  hands,  feet,  and  face. Comb  voui
hair  and  tie  it  back. 2. Keep  your  nails  clipped  and  unpolished. 3. Wear  clean  and  uncluttered  clothing. 4. Remove  all  jewelry. 5. Do  not  taste  the  loot! during  its  preparation
and  cooking. 159
jmt. Til  r    PRACTICE    OF    AYURVEDA
(•>. Do  not  enter  the  kitchen,  cook,  or  prepare  foods
during  your  menstrual  period. 7. Do  not  handle  foods  for  three  hours  after  sexual
intercourse. 8. Observe  a  few  minutes  of  silence  before  enter-
ing the  kitchen. 9. Listen  to  wholesome  sounds  while  cooking,  or
cook  in  silence. Scheduling  Your  Sadhanas
Reserve  two  hours  every  weekend  for  your  cooking
sadhanas. The  first  weekend  you  may  begin  with  pick-
ing through  your  grains  and  beans  (see  page  167),
and  washing  and  hand  grinding  the  amounts  that  you
will  need  for  a  fortnight. The  following  weekend  you
might  spend  the  two  hours  drying  fresh  herbs,  stone
grinding  spices,  and  mixing  masalas  for  a  fortnight's
use. During  the  last  few  weekends  of  summer,  you
may  want  to  set  aside  an  additional  hour  for  such
things  as  preparing  fall  and  winter  pickles,  or  learning
how  to  preserve  your  own  fruits  and  vegetables. After  a  few  months,  you'll  be  able  to  build  a  routine
with  your  sadhanas  and  begin  to  deeply  enjoy  your
practice. The  results  will  be  tremendously  pleasur-
able, both  in  the  preparation  and  taste  of  your  foods,
as  well  as  in  your  personal  health  and  appearance. SADHANAS   OF   GRAIN
The  backbone  of  every  culture  since  the  beginning  of
time,  grains  knit  humankind  together  as  a  species. They  are  also  the  most  holy  of  foods. They  are  birthed
in  water,  as  the  embryo  of  cosmic  life. There  are  a
thousand  times  more  seeds  of  grain  in  the  world  than
any  other  kind  of  seed. The  wholesome  husbandry
and  preservation  of  such  grains  as  rice,  wheat,  barley,
and  millet  is  an  excellent  beginning  to  harnessing  the
energy  of  the  planet. Each  type  of  grain  serves  a  spe-
cific purpose. The  tiny,  translucent  grain  of  quinoa
gave  the  Incas  strength  to  scale  the  mountains  and
keep  warm  as  they  labored;  the  hard,  beady  millet
enabled  the  desert  nomads  in  Africa  to


 and  Apple  Pie,  312
Saffron  Basmati  Rice,  212
Saffron  Rice  and  Corn,  209
Sago  Payasam,  319 sahasrara,  33
salsify,  342
salt black,  296
rock,  300,  342
salty  taste,  59
Sambar  Powder,  304
sansho  leaves,  343
saraswati  nadi,  31
sarsaparilla,  300
sassafras,  300
Sauteed  Asparagus,  235
Sauteed  Broccoli  Pasta,  257
Sauteed  Red  Cabbage,  238
savoring  food,  152
seasonal  and  daily  activities
Kapha  types,  55
Pitta  types,  51-52 Vata  types,  47
seasonal  grains,  133-34 seasonal  menus. See  menus
seasons,  131-32
prevalence  for  each  dosha,  132-33
seaweeds,  tastes  and  energy  of,  68
seeds,  tastes  and  energy  of,  69
seaweed
arame,  339
dulse,  340
hijiki,  341 kombu,  341
riverweeds,  342
seaware,  343
wakame,  343
RECIPES  USING
Arame  and  Carrot  "Tempura,"  294 Collard  Nori  Rolls,  218
Millet  Nori  Balls,  217
Millet  Nori  Rolls,  217
Oden,  294
Rice  and  Wakame,  293
Rice  Nori  Balls,  216
Rice  Nori  Rolls,  217
Squash  and  Seaweed  Soup,  286
Wakame  and  Bamboo  Shoot  Soup,  293
Wakame  Salad,  293
seitan RECIPES  USING
Chickpea  and  Seitan  Stew,  269
Seitan,  267
Seitan,  Daikon,  and  Carrot  Stew,  269
Stripped  Tarragon  Seitan,  268 Stuffed  Seitan,  268
Seitan,  267
Seitan,  Daikon,  and  Carrot  Stew,  269
352
jm:,
INDEX
self
cognitive  (collective). See  ahamkara;
cognitive  memory
experiential  (individual). See  ahamkara
Sesame  and  Onion  Sauce,  259
sesame  oil,  175
Sesame  Rice,  214
sesame  seed,  300
sexuality
Kapha  types,  53-54
Pitta  types,  49-50
Vata  types,  46-47
shankhini  nadi,  3 1
Shepherd's  Pie,  228
silence,  334-35
Sloppy  Joes,  262
Snow  Peas  and  Onions,  233
Soft  Breakfast  Rice,  220
Soft  Fried  Rice,  210
Soft  Millet  and  Carrots,  221
Soft  Rice,  210
sour  taste,  59
soursop,  343
South  Indian  Millet  Balls,  219
South  Indian  Steamed  Rice  Balls,  218
South  Indian  Wheat  Balls,  219
Soy  and  Orange  Peel  Brew,  324
soy  milk
RECIPES  USING
Morning  Booster,  325
Soy  and  Orange  Peel  Brew,  324
Warm  Spiced  Soy  Milk,  327
Warm  Soy  Chai,  325
Soybeans  and  Red  Cabbage  Dhal,  246
Space,  15-16,  18-19. See  also  elements;
Vata  foods,  64
sperm  and  ovum  dhatus,  health  of,  26,  6 1
sperm  and  ovum  srotas,  29
Spiced  Broccoli,  239
Spiced  Rice  and  Millet,  216
Spiced  Vegetables,  242
Spiced  Vegetables  and  Curries,  239—42
Spiced  Wheat  Uppama,  206
Spiced  Yogurt  Drink,  327
spices
sadhanas  of,  1 73-74
tastes  and  energy  of,  68
Spicy  Home  Fries,  223
Spicy  Roasted  Eggplant,  231
spinach
RECIPES  USING
Mung  and  Spinach  Kuttu,  250
Spinach  and  Tofu  Curry,  224
Spinach  Masala,  223
Spinach  Sambar,  249
Spinach  "Souffle,"  229
Spinach  and  Tofu  Curry,  224
Spinach  Masala,  223
Spinach  Sambar,  249
Spinach  "Souffle,"  229 Split  Pea  Dhal,  245
sprouting,  173,  195
squash
gourd,  340 RECIPES  USING
Barley  and  Squash  Soup,  284
Creamed  Squash,  237
Karikai  (Squash  Curry),  227
Millet  and  Squash  Soup,  283
Squash  and  Onion  Aspic,  291
Squash  and  Potato  Souffle,  226
Squash  and  Seaweed  Soup,  286
Steamed  Snow  Peas  and  Acorn  Squash,
232
Tofu-Stuffed  Squash,  266
Yellow  Squash  and  Baby  Onions,  232
Squash  and  Onion  Aspic,  291
Squash  and  Potato  Souffle,  226
Squash  and  Seaweed  Soup,  286
srotas,  27-29
stagnation,  27
Steamed  Artichokes,  238
Steamed  Broccoli,  Cauliflower,  and
Carrots,  231
Steamed  Snow  Peas  and  Acorn  Squash,  232
Stripped  Tarragon  Seitan,  268
Stuffed  Artichokes,  234
Stuffed  Seitan,  268
subtle  body
chakras,  31-33
nadis,  30-31
sunflower  oil,  175-76
Sunflower  Sauce,  260
sushi  rice,  163
sushumna  nadi,  30,  31
svadhisthana,  32
sweat  srotas,  29
Sweet  and  Sour  Landcress,  235
Sweet  and  Sour  Tofu,  264
Sweet  and  Sour  Vegetables,  232
sweet  brown  rice,  163
sweet  potato
RECIPES  USING
Karikai  (Daikon  and  Sweet  Potatoes),
227
Shepherd's  Pic,  228
Spicy  Home  Fries,  223
Sweet  Potato  and  Artichoke  Soup,
287
Sweet  Potato  Curry,  24 1
Sweet  Potato  and  Artichoke  Soup,  287
Sweet  Potato  Curry,  241
Sweet  Rice  and  Aduki  Means,  254
Sweet  Spiced  Pull. ui,  212
sweet  taste,  59
sweeteners,  tastes  and  energy  of,  68-69
Tamari  and  Ginga  Sauce,  276
tamarind,  KJ0,  W3
making  paste,  il>r> Tamarind  Rice,  213
taro  root,  343
tastes,  59
anatomy  of,  62
combinations  and  progression  in
meals,  134-35 doshas  and,  58
examples  according  to  the  elements. 64-65
of  foods,  66-70
stages  of


 slogans like Just Say No and No means No. Curiou sly, there was
little mention of the word yes. After a few weeks of research, I presented
my course, which I called Assertive, I AM. The first lesson  was called “The
Power of Yes.” I started with yes because I was developing a theory, which
was:
The better you are at saying yes, the
better you will be at saying no. “Most people start with what they don’t want,” says Louise. “They say, ‘I
don’t want the relationship I am in,’ or ‘I don’t want the job I’ve got,’ or ‘I
don’t want to live where I am living.’” This is a start at least, but it’s not as
powerful as putting your attention and energy on what you want to say yes
to. Louise warns, “The more we dwell on what we don’t want, the more we
get it.” This is a terrible irony, but it’s true. Saying no may signal a fresh
start the first time you say it, but you don’t go anywhere until you start to
say yes. Some people sort by the negatives, so to speak. No is the position they
take in life. Their first answer to everything is no or at least maybe, but
seldom yes. This might be becau se of their personality type or a reaction to
their history. I once had a coach ing client called Susan. Our second session
was an inquiry into the question What do I want? Susan said, “I can think of
lots of things I want to say no to, but that’s not the same as knowing what I
want to say yes to, is it?” “No,” I replied. Susan had to be patient with
herself. Eventually, the yesses began to flow. Some people say yes to too many things. Until you know what you really
want to say yes to, you will continue to say yes to everything else. This willcause you to experience inner doubt, to be torn between contradictory goals,
to get distracted and scattered, to feel compromised, to be exhausted, to get
into unhealthy sacrifice, and to give your power away. As you get clearer
about the Sacred Yesses of your life, you experience a sense of
empowerment and grace that helps you to live a truly blessed life. This brings us to the third spiritual practice for Life Loves You—a
practice we call My Affirmation Boar d.
An affirmation board is a self-portrait. It’s a presentation of everything
you say yes to. The form of your affirmation board is entirely up to you, of
course. You might do a collage of hand-drawn images, or pictures cut out of
magazines or printed off the Internet. You might prefer to do a written list. Maybe you’d like to do a mind map. Whatever you do, keep it to one page. You create your affirmation board by listening within. You are listening
for your Sacred Yesses. These Sacred Yesses belong to you. They’re not
your parents’ yesses or your partner ’s, your children’ s, or anybody else’s. They‘re not about what you should  do with your life; they are about
following your joy. They affirm what you love, what you believe in, and
what you cherish and value. They are about you living your truth. Louise and I have noticed that people’ s first attempts at creating an
affirmation board often focus on having and getting. We encourage you to
make sure your Sacred Yesses are more than just a shopping list. You might
include develop ing a quality like courage, gratitude, or forgiveness, for
instance. Maybe  you want to practice a skill like meditation, yoga, painting,
or cooking. Ask yourself, “What do I want to learn?” and “What do I want
to experience?” Include your favorite affirmation or a personal mantra, for
instance. The key is to express yourself, heart and soul. To focus on being
rather than doing. Louise and I encourage you to give your My Affirmation Boar d plenty of
time. Express yourself. Be creative. Feel free to experiment. It’s not about
getting it right. And it’ s not about creating something that looks good. If you want, you can share your board with a coach or a trusted friend. It’s good to get feedback. Maybe they will point out something obvious that
you’ve missed. Finally, make sure that your affirmation board is about what
you say yes to today, not someday in the future. Rem ember, this isn’t about
chasing happiness; it is about following your joy.OceanofPDF.comCHAPTER 4
Forgiving the Past
Fear binds the world. For giveness sets it fr ee. A C OURSE IN  MIRACLES
The wind from the east has arrived. A storm is blowing across California. San Diego has been a desert for months. Now, clouds hang low over the
city. The squalls keep coming. The trees in Balboa Park are shaking at their
roots. The stale hot air has gone. The healing power of rain is most
welcome. “I hope it rains all weekend,” Louise tells me. “The rain is
making everything new.”
It’s Friday even ing, and I’ve just flown in from London. The descent to
the San Diego airport was full of bumps and sudden drops. The landing was
rough. Our plane bounced along the runway before it came to a stop. It feels
good to be on the ground. Louise and I are sitting in front of a warm fire in
her home, catch ing up on each other ’s news. We’re happy to be together,
and yet this time it feels different. We’re both aware that we are at the
midpoint of our journey with Life Loves You. All along we’ve known that
this chapter represents the heart of the book. The theme is for giveness. Writing a book is never just about writing a book. I wouldn’ t write as
often as I do if that were all it was. Writing is like looking into a mirror. This is especially true when you focus on big subjects like happiness,healing, and love. Writing helps you to pay attention. It helps you to see
what is in front of you. When you stay with it, you experience a heightened
sense of awareness—just as in meditation. This new awareness is often
disturbing and liberating. It blows through you, rearranging your molecules. Writing, at its best, sets you free. I’ve been writing for several weeks now. The words Life loves you are
my mirror. They are my inquiry, and I’m taking them deep into my body,
my heart, and my thoughts. These three words— Life loves you— are now
firmly fixed in my awareness. They are often there to greet me upon
waking. They pop into my mind throughout the day. They are always
nearby, no matter what I’m doing. In bed at night, I can feel these words
circling over me, ready to take me of f to sleep. I’ve also been tracking my responses to Life loves you. Each time I hear
these three words, I can hear my soul saying, “Yes.” Sometimes it’s a gentle
whisper, and other times it’s a joyous shout. With each Yes I feel physically
strong and deeply heartened. I know life is spurring me on. That said, I’m
also aware of other voices that call out from the dark corners of my mind. These voices are more cynical. They are full of hurt. Life loves you sounds
like mere words to them, and the words are too good to be true. “The first time you said Life loves you to me was probably not the first
time,” I tell Louise. “Probably not,” says Louise with a wry smile. “It’s taken me a while to let myself hear these words,” I admit. “Not everyone can hear them,” she says. “Sometimes they sound like the gospel truth,” I say, “but other times,
they feel like only a positive af firmation.”
“I know how that feels,” says Louise. “Why do we find it dif ficult to hear these words?” I ask her. “We don’ t believe them,” says Louise. “Why is that?”
“We don’ t believe in ourselves.”
“Why not?”
“Guilt!”
Guilt is a loss of innocence. It’s what we experience when we forget the
basic truth I am loveable. It comes with the basic fear I am not loveabl e. It’s
a belief in unwo rthiness. When  we lose sight of our innocence—which isour true nature— we believe we don’t deserve love. We long for love, but
we turn away from it when it comes, because we feel unworthy. Our feeling
of unworthiness  is what causes  us not only to feel unloveable but also to
behave in unloving ways toward ourselves and others. Guilt is a fear that once upon a time I was loveable, but I’m not anymor e.
Guilt always comes with a story. The story might be about what you did to
someone or what someone did to you. It’s a story based on what happened
in the past. The story has normally finished by now, and yet it can feel like
a never -ending tale. We can become so identified with our guilty story,
we’re afraid to let it go. Who would I be without this story and this
unworthiness? we wonder. The answer is, you would be innocent again. You would feel


 your
father always wanted, the one you could become. ”
Darkness couldn’ t conceal the truth of what the stranger said. Siddhartha was looking at himself a few years older. “What is your purpose
here. I am already the son my father wants. ” Despite his attempt to sound
confident, the stranger laughed at him. “Your father wants a son who steals away in the night without a word. I’m surprised. He has worked so hard to keep you here. But I understand. Fathers don’ t know everything. It’ s right that they shouldn’ t. ” The
stranger ’s voice had a sinuous ability to shift between arrogance,
familiarity, and cajolery. It stung and soothed at the same time. Siddhartha
was feeling uncertain, and although the stranger made no threatening
gestures, the mere sight of him drained Siddhartha’ s body; he felt slack and
weak. “You won’ t succeed, you know,” the stranger said. “At escaping, I
mean. This is your rightful place. W e just have to decide how you are to
occupy it. ”
The stranger was taunting him and making no ef fort to disguise it. “T ell
me your name,” Siddhartha demanded. “Siddhartha. ”
“Then you are only a mocking demon, and I mistook you for someone
of power. ”
The stranger ’s fingers curled like a cat deciding whether to use its claws
or keep them retracted. “Don’ t be rash. I’m here because I know you. Don’ tact surprised, either. It’s time to be frank, isn’ t it. A prince who is running
away from a throne must be very confused, don’ t you agree. ”
Mara watched Siddhartha hesitate in his reply. His bantering with the
youth had not been for his own amusement. It went deeper than that. The
shapes he took, the words he spoke were all part of a test. He wanted to find
the best way to penetrate Siddhartha’ s mind, and so he circled it like a
surgeon finding the exact place for the first cut. “I didn’ t tell you my name because I was a little of fended,” said Mara. “You know me very well, and yet you of fered no greeting. Is that any way
to behave. ”
Siddhartha shuddered slightly. He had never seen this shape before, but
the voice in the darkness raised faint, troubled memories of a voice he had
once heard in his head. V isions of his mother ’s lifeless body shrieked
through his mind. “See,” Mara hissed. “He’ s starting to be convinced. ”
Then the demon’ s body jerked fitfully, twisting and bending in places
where there were no joints. The tall young man became a floppy doll, which
collapsed to the ground. Now its limbs folded into one another, turning into
a crouched dwarf. Siddhartha froze in place, and the hummock became a
formless mass that palpi tated, waiting to take on whatever form his terror
dictated. Whether from horror or a reserve of strength that he didn’ t know
he possessed, Siddhartha’ s mind became silent, without thought. “Nothing to say to me. Really. ” Mara taunted. “After all we’ve been
through. ” Now Siddhartha saw a funeral pyre, a skull crumbling to ashes. His nostrils were filled with the stench of death. Mara was confident that these reminders would create a crack, that
riding the crest of terror, he could penetrate Siddhartha’ s mind. It was
important to Mara that he do this, because to bring down the prince by his
own fear was far better than using a tool, even one as talented as Devadatta. “I don’ t know what you’re talking about,” Siddhartha said quietly. It
was a deceptive quiet because inside himself he felt a battle being fought on
the edge of awareness. It wasn’ t a battle of words or images; everything
proceeded silently, like a creeping epidemic or like foul, noxious air seeping
through a cracked windowpane. This was no stranger. Siddhartha had known all along who he was and
that his name was Mara. He felt trapped and helpless. All his life he had
endured the demon’ s attentions on the periphery of his mind. “What do you want of me. ”
Mara of fered his hand. “I want to teach you. I want to help. ” He smiled,
but the taint of his intentions marred the ef fort. Siddhartha didn’ t take the
proffered hand. He sank on the ground, burying his face between his knees. If he was the special tar get of Mara’ s intentions, there must be a reason. It
could be great sin or great weakness on his part, but Siddhartha knew this
wasn’ t the case. It was nothing he had ever done that attracted the demon. Therefore, it had to be something he might  do. The fact that he hadn’ t
defeated Mara in one night didn’ t mean he would always fail. Mara scowled, watching the motionless youth crouched before him. It
was a delicate moment. He could feel the workings of Siddhartha’ s mind;
gradually the crack that Mara had found began to close up again. Siddhartha
began to feel calmer. His mind had created a train of ar gument that he could
believe in. He would vanquish the demon, not by resisting him but by
finding a place that was already safe from him. Siddhartha didn’ t know
where that place was yet, but with an uncanny certainty he knew it existed. Siddhartha looked up, seeing the full moon overhead, and he realized that
no one was looming over him anymore and no shadow appeared except the
one cast by the high walls of the maze. Mara, who had shed his mortal form, watched the prince leave without
pursuing him. The demon felt that a great secret had been stripped from
him, and by someone so guileless and young. Siddhartha had figured out
that demons enter the mind when we resist them. The stronger our ef forts to
fortify ourselves against temptation, the stronger temptation has us in its
grip. Mara sighed. But his confidence wasn’ t shaken. He still had his allies. The coming battle would be interesting, which wasn’ t often the case. He
was irked, but he wouldn’ t be defeated. Of that Mara could be certain. OceanofPDF. com8
The day after the banquet everyone’ s attention shifted to the king’ s
entertainments and the part that his son, now elevated in the world’ s eyes,
would play. No one saw the prince, however. The next morning Canki was
summoned to Suddhodana’ s chambers, where he found father and son
huddled together. Siddhartha looked away, lost in his own private world. Obviously his father had been hammering at him, with less and less ef fect. “Tell him,” Suddhodana commanded the moment Canki entered the
room. “Put some sense in his head. He has to understand how serious this
is. ”
“The prince knows his duties very well, Y our Highness,” Canki began. Jumping to his feet Suddhodana erupted. “Stop it. I don’ t need a
politician. The boy doesn’ t understand anything. ”
“What exactly is the matter. ” Canki resorted to his most placating tone. Suddhodana glared at him. “I’ve arranged mock combats for tomorrow. The army has been readied. I want him” —he pointed at his son—“to fight
the way he’ s supposed to. ”
Canki turned to Siddhartha. “And you refused.<|eot_id|><|begin_of_text|>
Q: Why did the king dismiss the girl from the room?,
A: The king dismissed the girl to save the prince from being impulsive in front of the tongues that would spread rumors.
Q: Who did Siddhartha give a gold coin to?,
A: Kumbira
Q: What did Suddhodana tell Siddhartha about fear?,
A: He told Siddhartha that fear should be used like medicine, just enough to protect oneself, but not so much that it becomes a poison.
Q: Who did Devadatta collide with in the room?,
A: He collided with two servants carrying trays of honey wine, figs, and pomegranates.
Q: What did Siddhartha do after his father's words, and why did he do it?,
A: Siddhartha felt a sick dread in his stomach and decided to make a run for it, leaving the feast without his father noticing. He did this because he felt like a coward and wanted to escape the situation.<|eot_id|><|begin_of_text|>They fired, and Siddhartha was fortunate. The arrows
flew over his body with a swish of air, missing him. He wheeled around, and regaining his self-possession, he fired rapidly,
first at the back of one horseman, then at the other. His timing was perfect. They were still struggling to turn their mounts around when his arrows hit
them, and both men fell. Siddhartha had fired so rapidly that they seemed to
go down simultaneously. The crowd roared. For the first time in his life
S


 we know. What if we’re
stuck in a cycle of coping behav ior that perhaps worked well once but is not
working so well anymore? What if we have the resources and tools to
handle whatever is underneath our craving—more resources than we did
when we took on the coping pattern as a solution to a problem? We only
need to reboot the part of our body-mind system that is freaking  out for the
craving—and feel the feelings underneath. You track an addiction back;
underneath the compulsion, feelings, and sensations is a memory
(sometimes a good one, sometimes a bad one) associated with the object of
the craving or addiction. Aim Gold Standard EFT at enough core events and their associated
aspects underlyi ng the craving, and the entire issue resolves. The emotion is
disconnected from the crave object or unhealthy behavior—the whole thing
dissolves. Case Study: Zoe’ s CravingsWith Zoe, we started address ing her cravings for Cocoa Kisses from
Hershey’ s, and later we also took care of her Russell Stover fixation. With
this work, her entire issue collapsed. It generalized to other candy and
sweets cravings—remember the Generalization Effect—so she no longer
had the sweet cravings and ice cream marathon challenges. We started the work slowly. I had her put the chocolates she craved in the
other room, where she couldn’ t even see them. Just thinking about them,
Zoe wanted one of those candie s at a level of 10. We tapped on her feeling
of wanting it, including where in her body she was feeling this “wanting,”
which turned out to be in her chest. We tapped on both the body sensation
and the wanting until the feeling and sensation subsided. Then I asked her to get a piece of chocolate from the other room and only
look at it. Now she wanted it again, at a 10—or in her words, “a bazillion.”
One specific aspect was its appearance. Zoe remarked on its “pretty blue
metallic wrapping paper; it’ s like a little present!”
For my part, my brain got very perky, busy making associations. I
remembered Zoe had received a lot of presents from her fathe r, who had
died years earlie r. Could the “Cocoa Kiss Compulsion” have something to
do with that? We tapped on the beautiful present aspect until her “bazillion”
was neutralized to zero. We tapped on the feeling of tightness in her body
when she thought she couldn’ t have it but wanted it so much. This, too,
subsided to zero. However, now the big feelings about missing her father and the way he
had doted on her skyrocketed in intensity in both her body sensations and
feelings about him. We tapped several rounds on different aspects of her
missing him until she was able to talk about it with neutrality. Paying
attention to intuition is important with EFT. I asked Zoe to simply hold the candy in her hand without unwrapping it. Again, we tapped on the incre ase in the “wanting” intensity. When that
subsided, I asked her to unwra p the little kiss. She hesitated—she didn’ t
want to open it and not eat it, it would be wasted. We tapped on her concern
about wasting things, which had been another theme in her growing-upyears. We then tapped on the smell of the chocolate, on the fact that they
were on sale, and like her father before her, she had always  bought candy
on sale. She had associated candy on sale with receiving gifts from her
father and the great love she experienced as a result. We tapped on the fact that she gave much of this candy away to the kids
in her dance studio and to strang ers on the street. We tapped on how good it
felt to give these presents away to others, how “sweet” it was. We tapped on
her need to please others and then how she couldn’ t just eat one but had to
eat a whole bag. We tapped on how bad all this sugar actually was for her. We tapped on every sensual aspect of the candy that gave her intensity. Then we tapped on her own self-talk/inner critic related to the candy: “I
am a pig. I am a glutton. I am not honoring my body. This is disgusting. I
am ashamed. What’ s wrong with me?”
You might think  that because I was a friend of hers, I would have said
something to quickly reassure her: “No, you’re not disgusting and you’re
not a pig! I really admire you.” But that’s exactly what she didn’ t need—
one more person to not listen to her. I needed to validate her feelings and
listen to her without being judgmental to support her as she moved through
her craving addiction. She needed to work through all the negative aspects
first. I knew she wasn’ t those things she was calling herself, but I needed to
meet her at the point where she was standing, not where I wanted her to be. Throughout this round of tapping, I continually checked and rechecked
how she was feeling about wanting the candy in the moment. Zoe’s need
was subsiding as we tapped down all the aspects relating to the craving. Sometime durin g this process, it came to mind that her father had
especially given  her approval when she was giving love away to others
(which later led us to another core issue that was resolved). She came to
understand that by purchasing the candy, she was trying to recreate that
loving, safe relationship she had as a child with her father. “I wanted to be
loved in that same way, and the candy was helping me recreate the feeling.”
Her craving disappeared, never to return. We asked her brain networking
to rewire so that she no longer needed to access the loving mem ories of herfather through these candies—she could have the love and good memories
with her all the time. This is a variation of Gold Standard EFT. (As you
know, even Gold Standard founder Gary Craig is, as of this writing,
exploring a form of EFT—Opt imal EFT—that doesn’ t involve tapping at
all.) Zoe and I tapped for letting candy be candy and love be an emotion,
two separate and distinct things, not mixed together anymore. Here are a few paraphrases of our setups for tapping rounds:
Even though I love this candy, I am choosing to let candy be candy and
love be love. Even though I have associated candy with love, I now
know candy is just a piece of colored sugar and has nothing to do with
the love I feel for my father and the love he shared with me. Even though Dad isn’t with me now, I can feel this good feeling
anytime I think of him; I no longer need candy to experience this deep
love. I’m asking my brain circuitry to redo and reboot so all parts of me
know and live from the space that love and candy are no longer
connnected. I no longer need candy to experience the love. I can
experience that at anytime. After about forty-five minutes, she had no desire for the candy. In fact,
when she did taste it (I requeste d that she taste it—you always need to test
or how will you really know? ), she didn’ t want it. It no longer even tasted
good to her! She never looked back, either, and the craving never
resurfaced. Exercise: Getting Curious about Cravings
We’re going to focus on cravings for food (the ones you can’t control),
although the directions can apply to any type of addiction. Use the craved
object as your tar get when you review the questions in the exercise below.Step 1. Start tapping now as you work. Why harbor unnecessary upset? As you read, tap down the points, from the top of the head through the
under arm point. You can also tap on your fingertips or hold the palm of
your hand against a particular point and massage that area as you read. Step 2. In your EFT journal create a heading: “Cravings.”  List any
cravings that come to mind. Choose just one to start. If just writing your list you feel yourself getting upset or falling into a
crave hole, stop right there. As Buddhist teacher Tara Brach says, “soften”
around the upset, rather than shun it. And start tapping, of course. Use the
Tarzan tap, the fingertip taps, or any other point you like. You can also tap a
Gold Standard EFT basic recipe on the feelings  that have been stimulated,
allowing the intensity to subside before moving on. As I have indicated
before, use your judgment about accessing additional support as you
navigate the exercises. What if you were curious about your craving, instead of angry, ashamed,
or some other challenging emotion? What benefits are you receiving from the craving? For example: It’ s my
pacifier. It makes me feel better. I love it. It helps me feel connected. It
soothes me. I get distracted so I don’ t have to think about all my
problems. What don’ t you want to see, feel, experience, or think abo ut that results
in the craving? Is it to soothe, cover up, or distract yourself from
another issue? For example: It tastes good. It takes my attention away
from my loneliness. It distracts me from how much I hate my job. It
helps me for get how miserable my life is.


 h  I  a c c i d e n t a l l y  c u t  t h r e e
d a y s  a g o. I  t a k e  o f f  t h e  b a n d a g e  a n d  m a r v e l  a t  h o w  t h e  c u t
h a s  a l m o s t  d i s a p p e a r e d,  t h e  s k i n  l o o k i n g  a l m o s t  c o m p l e t e l y
h e a l e d. I  l o o k  o u t  m y  w i n d o w  a n d  s e e  t h e  f i r s t  b u d s  o f
s p r i n g  o n  t h e  t r e e s  o u t s i d e. I  n o t i c e  t h e  s u n  s t r e a m i n g
t h r o u g h  a  s t a i n e d - g l a s s  w i n d o w  i n  m y  k i t c h e n. I  l i v e  w i t ht h e  s a m e  s e n s e  o f  d i s c o n n e c t  t h a t  m o s t  o f  u s  f e e l,  b e t w e e n
t h e  g l o r i e s  o f  l o v e  a n d  n a t u r e  a n d  t h e  m e s s  w e  h a v e  m a d e
o f  t h i s  w o r l d. E v e r y  d a y  I  h a v e  t w o  c h o i c e s :  I  c a n  f a c e  t h e  d a y  w i t h
t h i s  c o n u n d r u m  r a g i n g  i n s i d e  m e,  l u r i n g  m e  t o w a r d  a n g e r
a n d  f r u s t r a t i o n. O r  I  c a n  t r y  t o  d e a l  w i t h  t h i s  n o w,  b e f o r e  I
l e a v e  t h e  h o u s e. I  w a n t  t o  r i s e  a b o v e  t h e  n e w s  r e p o r t s,  n o t
b e c a u s e  I  d i d n ’ t  r e a d  t h e m  b u t  b e c a u s e  I  u n d e r s t a n d  t h e m
f r o m  a  h i g h e r  p e r s p e c t i v e. I  d o n ’ t  w a n t  t o  b e  h o o k e d  i n t o  a l l
t h e  n e g a t i v e  e n e r g y  f l y i n g  a r o u n d  t o d a y. B u t  n o  m e n t a l
c o n c e p t  c a n  b u i l d  t h e  b r i d g e  f o r  m e,  f r o m  f e a r  t o  l o v e  a n d
a n x i e t y  t o  p e a c e. I  k n o w  m y s e l f. I t ’ s  t i m e  t o  p r a y. I  g o  i n t o  m y  r o o m,  c l o s e  t h e  d o o r,  a n d  l i g h t  a  c a n d l e  t h a t
h a s  a  p i c t u r e  o f  M o t h e r  M a r y  o n  i t. I  s t a r t  t a l k i n g  t o  h e r  l i k e
s h e ’ s  m y  t h e r a p i s t. “ I  d o n ’ t  l i k e  w h a t  i t  d o e s  t o  m y
p e r s o n a l i t y  e a c h  t i m e  I  r e a d  t h e  p a p e r, ”  I  s a y. “ I  d o n ’ t  w a n t
t o  b e  t h a t  w a y. I  w a n t  t o  b e  m o r e  l i k e  y o u. ”
A n d  t h e n  t h e r e  i s  s i l e n c e. M y  b r e a t h  b e g i n s  t o  m o v e  m o r e  s l o w l y,  m y  e y e s  b e g i n
t o  c l o s e  b y  t h e m s e l v e s,  a n d  I  r e l a x  i n t o  a  p l a c e  w h e r e  I  c a n
f e e l  h e r  a r o u n d  m e. I t ’ s  n o t  t h a t  s h e  r e a l l y  s a y s  a n y t h i n g ;
s h e  j u s t  t a k e s  m e  b a c k  t o  a  n a t u r a l  p l a c e  i n  m y  m i n d. I
k n o w  t h a t  I  a m  g o i n g  h o m e,  t o  a  w o r l d  m o r e  p e a c e f u l  t h a n
t h e  w o r l d  o u t s i d e. A n d  w h e n  I ’ m  t h e r e,  I  k n o w  w h a t  m y  j o b
i s :  t o  b e c o m e  t h i s  p e a c e,  t o  e m b o d y  i t  f u l l y,  a n d  t h e n  g o
b a c k  i n t o  t h e  w o r l d  a n d  t a k e  i t  w i t h  m e. T h a t  i s  w h a t  s h e
w o u l d  h a v e  m e  d o. A n d  t h i s  i s  w h a t  w o u l d  h e a l  m y  p a i n. T h e  H o u s e  o f  G o d

T h i n g s  a r e  c h a n g i n g  q u i c k l y  i n  t h e  w o r l d,  a n d  t h e r e ’ s  n o
s e n s e  w e  a r e  h e a d e d  i n  a  m o r e  s e r e n e  d i r e c t i o n  a n y t i m e
s o o n. G e t t i n g  o n  t o p  o f  t h i n g s  a t  t h i s  t i m e  h a s  l e s s  t o  d o
w i t h  m a s t e r i n g  p a r t i c u l a r  s k i l l s  o r  g a i n i n g  s p e c i f i c
k n o w l e d g e  t h a n  w i t h  m a s t e r i n g  o u r  o w n  a b i l i t y  t o


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


 have an accurate summarization without repetition:

* The author emphasizes GOD'S unconditional LOVE has no limits nor boundaries unlike humans who tend only see its surface-level manifestations because they lack awareness about spiritual realities and truth. They cannot grasp divine concepts solely relying upon logic/rationality alone since humanity exists beyond intellectuality/sensory perception limitations, necessitating transcendence—transmutation into another realm. Moreover,
it underscores moral actions influencing inner peace/stability/forgiveness/humility/goodwill/nature/benevolences among beings—a concept NOT found outside Christianity/Jesus’ teachings. Let me know if there might be other changes requested.<|eot_id|><|begin_of_text|>
Q: What is the main idea of the text?,
A: The text discusses the concept of love and its presence in the universe, emphasizing that God's love is the only way to overcome darkness and despair.
Q: Who is the author addressing in the text?,
A: The author is addressing a teenager, Haley, who is struggling with relationships and feelings of rejection.
Q: What is the author's message to Haley?,
A: The author is telling Haley that God's love is the answer to her problems and that she should not give up hope. He is also encouraging her to let go of her fear and to trust in God.
Q: What is the author's perspective on the topic of faith?,
A: The author believes that faith is a crucial aspect of human existence and that it is the only way to overcome the darkness and despair that humanity faces.
Q: What is the central theme of the text?,
A: The central theme of the text is the importance of love and faith in the face of adversity and darkness.<|eot_id|><|begin_of_text|>I t ’ s  n o t  e n o u g h  t o  s i m p l y  t a l k  a b o u t  g o o d n e s s. T h e  f a c t
t h a t  I  s a y  I  l o v e  y o u  m e a n s  l i t t l e  u n l e s s  i t ’ s  a c t e d  o n. T h e
f a c t  t h a t  I  s a y  I  l o v e  y o u  m e a n s  l i t t l e  u n l e s s  y o u  e x p e r i e n c e
m e  a s  a  l o y a l  a n d  e t h i c a l  f r i e n d. T h e  f a c t  t h a t  I  s a y  I  l o v e
y o u  d o e s  n o t  m a k e  e v e r y t h i n g  a l l  r i g h t  i f  m y  b e h a v i o ra r g u e s  o t h e r w i s e. T h a t  i s  o f t e n  t h e  p r o b l e m  w i t h  a  s o - c a l l e d
s p i r i t u a l  w o r l d v i e w :  t h e r e  a r e  t h o s e  w h o  a c t  a s  t h o u g h  t h e
u s e  o f  t h e  L  w o r d  r e n d e r s  a n  a u t h e n t i c  e f f o r t  a t  e t h i c s,
i n t e g r i t y,  l o y a l t y,  o r  e v e n  h o n e s t y  u n n e c e s s a r y. B u t  s u r e l y
G o d  i s  l e s s  i m p r e s s e d  b y  o u r  w o r d s  t h a n  b y  o u r  d e e d s. I n  t h e  m o v i e  M e e t  J o e  B l a c k,  t h e r e  i s  a  s c e n e  w h e r e
D e a t h  t e l l s  a  w o m a n ’ s  f a t h e r  t h a t  h e  p l a n s  t o  t a k e  h e r  w i t h
h i m  w h e n  h e  l e a v e s  t h e  e a r t h,  a s  h e  h a s  f a l l e n  i n  l o v e  w i t h
h e r  a n d  d o e s n ’ t  w a n t  t o  b e  w i t h o u t  h e r. A t  t h a t  p o i n t,  h e r
f a t h e r  a r g u e s  t h a t  r e a l  l o v e  i s  m o r e  t h a n  j u s t  a p p e t i t e  o r
e v e n  n e e d :  i t ’ s  a n  a c t i v e  c a r i n g  f o r  t h e  u l t i m a t e  w e l l - b e i n g
o f  a n o t h e r  h u m a n  b e i n g. L o v e  i s n ’ t  a l w a y s  e a s y ;  a n d  i f  i t  d o e s n ’ t  s t r e t c h  y o u
p e r s o n a l l y,  t h e n  i t  p r o b a b l y  i s n ’ t  l o v e. T h e  G o a l  o f  G o d ’ s  W i l l

F o r  m a n y  o f  u s,  t h e  p r o b l e m  i s  n o t  t h a t  w e  d o n ’ t  b e l i e v e  i n
G o d  o r  d o n ’ t  w a n t  t o  b e  c o n d u i t s  o f  H i s  l o v e. T h e  p r o b l e m
i s  s i m p l y  t h a t  w e  h a v e  q u i t e  a  f e w  o t h e r  g o a l s  a s  w e l l. *  W e
d o n ’ t  r e c o g n i z e  h o w  o u r  s e p a r a t e,  i n d i v i d u a l  g o a l s  c a n
a c t u a l l y  g e t  i n  t h e  w a y  o f  G o d ’ s. T h e  m i r a c l e  w o r k e r  i s  a s k e d  t o  d o  t w o  t h i n g s :  s e e
f o r g i v e n e s s  a s  o u r  f u n c t i o n,  a n d  r e l i n q u i s h  a l l  o t h e r  g o a l s
w e  h a v e  i n v e n t e d  f o r  o u r s e l v e s.S o m e t i m e s  p e o p l e  a s k  m e  a b o u t  m y  e a r l y  y e a r s  l e c t u r i n g
o n  A  C o u r s e  i n  M i r a c l e s  a n d  t h e  i n t e r e s t i n g  r i d e  I ’ v e  h a d
p r o f e s s i o n a l l y. T w e n t y  y e a r s  h a v e  p a s s e d  s i n c e  I  g a v e  m y
f i r s t  t a l k,  a n d  f r o m  t h i s  v a n t a g e  p o i n t  I  c a n  s e e  c l e a r l y


 increases, on the average, by
problems. social concern which feeds parallel Rarely does the average person get to
about five points. That an individual's
Nonetheless, it is possible for isolated
problems of crime, poverty and welfare. experience, for instance, love without
level of consciousness is already in ef fect
individuals to make sudden positive
Addiction has proved an intractable
fear, or pure joy, much less ecstasy. But
at birth is a sobering idea with profound
jumps, even of hundreds of points. If one
social and clinical problem, thus far not
these higher states are so powerful that
implications. Consciousness itself, in itscan truly escape the egocentric
understood beyond the most basic once experienced, they are never
expression as human civilization, evolves
entrainment of sub-200 attractor fields,
description. By the term "addiction" we
for gotten and are sought ever after. slowly indeed, through innumerable consciously choosing a friendly,
earnest, mean clinical addiction in the (84)
It is to this experience of higher states
generations. kind and for giving approach to life, and
classical sense of continued dependence
that people become addicted.1 A good
39
40
to principles. Leadership is accepted
The majority of people utilize their life
eventually making charity towards others
on alcohol or a drug despite serious
rather than sought. From this level
experiences to elaborate arid express the
one's primary focus, higher levels canconsequences, a condition exceeding the
emer ges great music, art and architecture
variations of their native ener gy field; it
certainly be attained--at least in theory; in
capacity of the addicted person to
and the capacity to uplift others by one's
is the rare individual who manages to
practice, great will is required. discontinue use of the substance unaided,
mere presence. move beyond it, although many may
Thus, though it is not ordinary to move
because the will itself has been rendered
In the upper 500s are found inspirational
make considerable internal improvement. out of one ener gy field into another
inef fective. But what is the essential
leaders who set an example for the rest of
The reason for this is more easily
during one's lifetime, the opportunity still
nature of addiction, and to what is the
society and, in their respective fields,understandable when we see that what
exists. It remains for motivation to
addict really addicted? create new paradigms with far -reaching
defines one's level is motivation. activate that potential; without the The common belief is that it is the
implications for all of mankind. Although
Motivation proceeds from meaning, and
exercise of choice no progression will
addictive substance itself to which the
well aware themselves that they still have
meaning, in turn, is an expression of
occur. It is well to re-emphasize that the
victim has become addicted, because of
defects and limitations, people on this
context. Thus, achievement is bounded
progression of the calibrated power
that substance's power to create a high
level are often seen by the general public
by context, which, when correspondingly
levels is logarithmic; thus, individual
state of euphoria. But if we re-examineas out of the ordinary and may be
aligned with motivation, determines the
choice can have a mighty ef fect. The
the nature of addiction through the
recognized with emblems of distinction. individual's relative power. dif ference in power level, for instance,
methodology outlined herein, a dif ferent
Many in the mid-500s begin to have
The average advance of a mere five
between 361.0 and 361. 1 is very
formulation of the process emer ges.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        ener gizing their desires to the degree that
themselves of what may be available. sadness of life itself. This level colors
(64) Fear limits growth of the personality
they move out of Apathy and begin to
Unless external ener gy is supplied by
one's entire vision of existence. Part of
and leads to inhibition. Because it takes
seek a better life. W ant can start us on the
care-givers, death through passive the syndrome of loss is the notion of
the ener gy to rise above Fear, the oppressed
road to achievement. Desire can,
suicide can result. W ithout will to live,
irreplaceability of what is lost or that
are unable to reach a higher level
therefore, become a springboard to yet
the hopeless stare blankly, unresponsive
which it symbolized. There is aunaided. Thus, the fearful seek strong
higher levels of awareness. to stimuli, until eyes stop tracking and
generalization from the particular, so that
leaders who appear to have conquered
(65)
there is not enough ener gy left to even
the loss o£ a loved one is equated with
their fear to lead them out of its slavery. swallow prof fered food. the loss of lave itself. At this level, such
Ener gy Level 150: Anger
emotional losses may trigger a serious
This is the level of the homeless and the
Ener gy Level 125: Desire
Although Anger may lead to homicide
depression or death. derelicts of society. It is also the fate of
There is yet more ener gy available at this
and war, as an ener gy level it is farther
many of the aged and others who become
Though Grief is the cemetery of life, itlevel; Desire motivates vast areas of
removed from death than those below it. isolated by chronic or progressive still has more ener gy to it than does
human activity, including the economy. Anger can lead to either constructive or
diseases. The apathetic are dependent;
Apathy. Thus, when a traumatized
Advertisers play on desires to program us
destructive action. As people move out of
people in Apathy are "heavy" and are felt
apathetic patient begins to cry, we know
with needs linked to instinctual drives. Apathy and Grief to overcome Fear as a
as a burden by those around them. he is getting better. Once he starts to cry,
Desire moves us to expend great ef fort to
way of life, they begin to want; Desire
he will eat again. T oo often society lacks suf ficient
achieve goals or obtain rewards. The
leads to frustration which in turn leads to
motivation to be of any real help todesire for money, prestige or power runs
Anger. Thus, Anger can be a fulcrum by
Ener gy Level 100: Fear
cultures, as well as individuals, at this
the lives of many of those who have risen
which the oppressed are eventually
level, who are seen as drains of At the level of 100 there is a lot more life
above Fear as their predominant life
catapulted to freedom. Anger over social
resources. This is the level of the streets
ener gy available; fear of danger is
motif. injustice, victimization and inequality has
of Calcutta where only the saintly such as
healthy. Fear runs much of the world,
created great movements that led to
29
30
major changes in the structure of society. dependent a upon external conditions,
of Courage, life is seen to be exciting,
T aking such positions createsBut Anger expresses itself most often as
without which it can suddenly revert to a
challenging and stimulating. (67)
polarization, and polarization in turn
resentment and revenge and is, therefore,
lower level. The inflated ego is
Courage implies the willingness to try
creates opposition and division. As in the
volatile and dangerous. Anger as a life
vulnerable to attack. Pride remains weak
new things and deal with the vicissitudes
martial arts, a rigid position becomes a
style is exemplified by irritable, because it can be knocked of f its
pedestal of life. At this level of empowerment one
point of vulnerability; that which does
explosive people who are oversensitive
into Shame, which is the threat that fires
is able to cope with and handle not bend is liable to break. Rising above
to slights and become "injustice the fear of loss of pride. ef fectively the opportunities of life. At
barriers or oppositions which dissipate
collectors," quarrelsome, belligerent or
Pride is divisive and gives rise to200, for instance, there is the ener gy to
one's ener gies, the Neutral condition
litigious. factionalism; the consequences are
learn new job skills. Growth and allows for flexibility and non-
As Anger stems from frustrated want, it
costly. Man has habitually died for Pride-
education become attainable goals. There
judgmental, realistic appraisal of
is based on the ener gy field below it. armies still regularly slaughter each other
is the capacity to face fears or character
problems. T o be Neutral means to be
Frustration results from exaggerating the
for that aspect of Pride called
defects and to grow despite them, and
relatively (68) unattached to outcomes; not
importance of desires. The angry person
nationalism. Religious wars, political