 possible.”
When A Cours e in Miracles  finally came along for me in 1986, I
opened it up and almost lost my breath. I felt like a lot of people do: that
it was really, really powerful. Something inside of me said, “Ahhh. …
Support!” It was such a powerful wayshower. It was like a guide. There
was an inner voice urging me, “Keep it up. Don’ t stop now. You are on
the road to truth. You are coming inward with all this deep questioning. Keep going.” The journey that followed can be summed up as a love
affair with God. I never plann ed my life to unfold that way. And I
certainly did not grow up consciously thinking that this was how I
wanted to spend my life. After several years of reading A Course in Miracles,  I began to hear
the voice of the inner guide. This quiet voice was giving me very helpful
and often very specific instructions on where to go, what to say, and
what to do. I no longer had to navigate through this maze of a world on
my own anymore! Listening to and following this voice seemed to
assure my peace  and happiness. My prayer had been answered! I had an
inner guide who was there to answer any question and help me make
every decision. It was an amazing gift and a tremendous relief! Nowadays, I spend most of my time meeting people like you who
are looking for happiness and a deeper sense of purpose in their lives. And time and time again, people all over the world ask me the how
questions: How do I find true peace? How do I find true happine ss? How
do I find the quiet peace, the kind of peace and happiness that will last? I
have taught on six continents and in forty-four countries, and no matter
where I go, people always ask me, How, How, How?And this is what I say: “By unveiling and forgiving your blocks to
love.”
And then they ask: “But how do I forgive? How do I let go of fear? How do I heal and come to peace of mind? Can you give me a practical
formula? Can you give me something that I can use every day?”
There is nothing more fun to me than giving the how away—and
that is my intent ion with this book. Once you experience it, you feel how
wonderful it is, and then you will want to give it away too. The bottom line of the how is: Make contact with Holy Spirit, with
God, with the Higher Self, whatever you prefer to call it. Once you
connect with Spirit—which I call Holy Spirit—you are in direct contact
with the how, for the Holy Spirit is the how. You are right there in the
moment with the how, experiencing it moving through you. It is in the powe r of this mome nt where the how resides. It is only
now that we are truly able to forgive and move from a fearful state into a
loving one. It is only in this mom ent that we are truly able to experience
the miracle of letting every dark thought and feeling and every pain and
suffering go, shined away by the Holy Spirit. It is only in this moment
that we are truly able to perform  the miracle of forgiveness. The miracle
of this moment is always available, ready to take us beyond the intellect
and back into an experience of pure love and of our true divine nature. Forgiveness—the process of seeing no problems—of fers a doorway
into the intuitive flow of presence and the ability to just ride that
presence like a feather floating on the breeze. Presence with the Holy
Spirit brings us to a place where there are no difficult decision s, for the
Spirit is always out in front of us, showing us the way. There is no
hesitation or doubt, just an increasingly consistent sense of relaxation
and ease. When we have conta ct with Spirit, with our internal teacher,
and this contact becomes consistent, the ease comes into our life. The primary aim of this book is to help you come into the flow of
the prese nt mom ent where you can hear the voice of the Holy Spirit. The
Holy Spirit, the ever-present comforter and guide, is always there in the
quiet depths of your mind, waiting for you to come with your prayers,
with your offerings of forgiveness, and with your requests for guidance.The Holy Spirit is always there to help you let go of what you no longer
want and to help you unwind from your faulty perception of the world—
a fragm ented perception that tells you that you are separate from the
unifying love at your core, the love that you are. If you truly want to experience a lasting sense of peace and
happiness and of love and joy, and want to save time getting there, I
would like to offer you a spirituality that is very practical. In my
experience, it comes down to the formula of 1 percent principle and 99
percent practice. The 1 percent principle must be truly helpful, leading
you out of the illusion of separa tion and not deeper into it. At the end of
the day, focusing much more on the practice of forgiveness rather than
on the theory is the fast track to true peace and happiness. The consistent
practical application of true principle is what makes lasting change. To help you do this, I am going to take you on a journey deep
within. It’s a journey of self-inquiry and self-discovery that makes
change possible. Without going within, studying your own mind, and
taking a good close look at the false thoughts and beliefs you have about
yourself, you cannot find the answers and change you are looking for. Throughout the book, I will use the terms “Holy Spirit” and “ego” as if
they are separate, autonomous powers. This way of communicating
about the two different thought  systems in our mind has a purpose: to
acknowledge that the ego-thought system is separate from God. The ego-
thought system, which is separate from your true Self, come s from a
false belief in fear, guilt, and sacrifice. It is behind every doubt, every
feeling of littleness, and every wish for separation. The Holy Spirit’ s
thought system, on the other hand, is something we are relea rning to
think and operate from, bridging the gap of separation in our
disconnected hearts and minds and allowing us to remember our true
identity as Divine Spirit. The only way out of the ego-thought system is through the doorway
of the moment, this miracle moment that is untouched by any past
association or future anticipatio n. Yet, to live in an experience of the
present moment, we must become aware of and expose our unconscious
beliefs. We need to expose the ego fully, which is nothing more than a
voice of fear and doubt. It is important not to be hard on ourselves when
we fall into the ego’s doubt trap, for here lies our opportunity to raise theego into awareness. And it is only by becoming aware of the ego that it
can be seen for what it is and then forgiven in the light of the Holy
Spirit. We cannot really judge our advances from our retreats. In fact, we
cannot conclude anything as we go through this transformation. So, be
gentle with yourself as you allow the darkness to rise into your
awareness to be released. As you start to release the attack thoughts, grievances, and
judgments that come up, the world will slowly start to light up. You will
start to see more and more loving reflections. And though it may seem
like there is more light in the world, it is really your mind that is filling
with light again. A devoted practice of bringing all your dark thoughts
and feelings to the light will result in revelations of evermore light and
love filling your mind. The exposure of the ego is an ongoing and
necessary process that precede s the complete joining with the Holy
Spirit. With your willingness, this book will help you take the beginning
steps toward this most glorious experience of becoming happy,
becoming at peace, and finding your true purpose. The Holy Spirit’ s answer to all of the world’ s seeming complexities
and choices is the miracle. In A Cours e in Miracles, the “miracle” is
defined as a change of perception from fear to love. Although there are
steps involved, with practice, all thoughts of conflict and suffering are
easily raised into the Spirit’ s light and released to free the mind to
experience the miracle. The miracle is never out there, in the future. It is
always right here, in the presen t. It’s merely been covered by the doubt
and fear generated by our mistaken belief that we are separate from God. The journey within leads us beyond the intellect and into an
experience of pure love, which is our true nature! In order to experience
that feeling of love consistently, however, we have to go through an
experiential purification and transformation process. And it’s interesting
that the word “course” is in the title because at some point when you’re
reading A Course in Miracles, it begin s to dawn on you that this course
is asking you to unlearn  absolutely everything that is unlike your true
nature. So, instead of “doing” a course and “learning” something new,
your mind is being emptied of everything it has ever learned about itself
and the world, which has nothing to do with who you really are.This is why we need mind training. Mind training is training
ourselves to think


 syndrome children in the
experiment were supplemented by daily oral administration of one to three
capsules containing the DMSO compound for 180 days. Analysis of the results demonstrated “a tendency towards accelerated maturity
in the children treated, with marked progress in language integration; this could be
established in statistically significant degrees in the children treated, reported Dr.
De Coriat. “The side effects observed were minimal and did not make it necessary
to suspend
treatment, save in the case of one child, with a probable allergic
exanthema.” (Exanthema is a skin eruption.) The researchers considered the results of this experiment positive and pointed
to the DMSO aminoacid therapy as a useful addition to conventional treatments of
Down’s syndrome.THE DMSO AMINOACID FORMULA
The DMSO aminoacid therapy used in this research is commercially available
under the name “Akron” in Argentina and “Merinex” in Chile. The amino acids in
these products are agents for the resupply of the nervous cells and are considered
indispensable for the biochemical process that controls the cerebral metabolism. The products have been used for the treatment of depressive neurosis, anxiety,
psychic disorders connected with menopause, apathy and fatigue of geriatrics, and
poor intellectual performance in children. With assistance from DMSO, the amino
acids penetrate the brain and activate the neuronal function, which is suppressed in
many syndromes of mental retardation. The earlier this DMSO therapy is begun,
the greater the possibility of achieving patient improvement, since the neuronal
change is then in full development. Neurologists and pediatricians in various Latin American and European
countries have taken advantage of the Chilean and Argentine investigations and
now use the products in mentally retarded and mentally deficient patients. The
amino acids comprising the DMSO formula are gamma-aminobutyric acid
(GABA), gamma-amino-betahydroxybutyric acid (GABOB), and acetylglutamine. Five milliliter ampoules are supplied for intramuscular injection, and there are
capsules manufactured for oral administration. Dosage is determined by body
weight of the child, as follows:
Up to 8 kg =
1
⁄
4
 ampoule (1.25 cc)
8 kg to 12 kg =
1
⁄
2
 ampoule (2.50 cc)
More than 12 kg = 1 ampoule (5.00 cc)
The treatment program with Merinex or Akron involves one intramuscular
injection every other day and swallowing two or three capsules daily during the
entire regimen. Injections are suspended every 40 days for a rest period of one
month, during which time only capsules are administered. The program must last at
least one year, in the course of which five series of twenty injections each and two
or
three capsules per day according to the patient’s body weight are administered. Since mental retardation associated with syndromes of autosomal aberrations
(Down’s syndrome) is a very difficult medical problem, the manufacturers
recommend that after completing the one-year treatment, the patient be given a rest
of two months and then the treatment resume. The pharmaceutical researchers
involved with DMSO aminoacid therapy seem unable to entirely explain how itactually works to alter complications connected with the patient’s extra
chromosome. All they know is what they’ve observed in one clinical trial after
another. MORE THERAPEUTIC STUDIES ON SEVERE MENTAL
RETARDATION
In a paper presented at the third international conference on dimethyl sulfoxide
held in New York City under the auspices of the New York Academy of Sciences,
five prominent physicians, representing the disciplines of neuropsychiatry,
pediatrics, and genetics, from universities and hospitals in Chile, told of another
study of DMSO aminoacid therapy in severe mental retardation.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Those who
suffer from it are subject to humiliating social situations. The main cause is a
functional disturbance in the nervous system. More than washing the feet is needed
to bring relief and to eliminate the annoyance. The symptoms of bromidrosis are, besides the obvious smell, a sogginess of
the skin between the toes and tenderness of the flesh of the foot. There may be tiny
blisters on the balls of the feet or on the heels. Foot odor does not always yield quickly to treatment. However, there are
methods that will diminish the problem and maybe eliminate it altogether. Painting the soles of the feet with 50 percent DMSO is possibly one of them. Although it may seem you are merely substituting one bad smell for another, the
DMSO odor will go away in a day or two leaving the feet free of their own bad
odor—at least for a time. The longer you keep the DMSO on, the longer the foot
odor stays away. As an aside, I do advise that many people find dramatic relief from “smelly
feet” by eliminating sugar from the diet, taking adequate amounts of B complex
vitamins, and taking a zinc supplement. DANCER’S FOOT
Dancer’s foot is an inflammation and, in severe cases, a displacement or fracture
of the two small bones located beneath the head of the first metatarsal. As you
would suspect, it most frequently affects people who dance a lot. The sesamoid bones are located in tendons that run beneath the big toe joint. Their function is to lessen the friction as the tendons move. Unusual stress can
injure these two small bones. Dancing places an unusual weight on the sesamoids and damage can occur. Inflammation and pain jeopardize the dancer’s ability to perform. If he or she
ignores the pain, the small, tender sesamoid bones may fracture or be displaced. It
can happen to anyone and not just to dancers. In treating this foot problem, a diagnosis is mandatory. Then, appropriate
padding of the joint is called for after physical therapy measures reduce the
inflammation. DMSO with ultrasound proved excellent as the particular form of
physical therapy. It took inflammation out of the dancer’s foot condition right
away. The pad applied then is placed on the foot, in the shoe, or as part of an
orthotic to shield the sesamoids from undue stress. METATARSALGIA
Metatarsalgia, or Morton’s toe, is a sudden sharp, stabbing pain felt in the toes. Morton’s toe comes on from an inflammation of the nerve between the third and
fourth metatarsal bones that produces an agonizing feeling. Runners are sometimes
the victims of this neuralgic pain. Metatarsalgia is caused by the compression of a small toe nerve between two
displaced metatarsal bones. Inflammation occurs when the head of one displaced
metatarsal presses against another and catches the nerve between them. With every
step the nerve is rubbed, pressed, and irritated. Consequently, the involved nerve
becomes enlarged with a sheath of scar tissue that forms to protect it. The tissue
enlarges into a neuroma that must eventually be removed surgically to get total
relief of the pain. The podiatrist may bring relief of Morton’s toe using techniques other than
neuroma surgery. This can be done with injections of a local anesthetic mixed with
DMSO into the foot. A pad may be placed in the shoe to spread the metatarsal
heads away from each other. Or, orthotic appliances may be worn by the patient. The podiatrist takes the precaution of
injecting very slowly, because intramuscular
injections may produce pain, though the local anesthetic tends to disguise it. Good
technique will avoid discomfort for the patient. FALLEN ARCHESSo-called “fallen arches” really are weakened feet that are so strained they have
developed symptoms. In the classic case of fallen arches, nearly all the bones of the foot change
position. The heel bone rolls inward, the ankle drops, the shin becomes more
prominent, the cuboid bone is forced outward, and both the big toe and the fifth toe
rise. The other bones sink, and the inner longitudinal arch “falls. ”
The victims feel pain and burning in the foot and tiredness and aching pain in
the legs. They cannot stand or walk for any length of time. Painful calluses may
grow on the ball of the foot because the front metatarsal arch falls, as well. Check yourself for fallen arches by looking for a “flatness” of your feet. Or,
stand before a mirror and observe the backs of your feet. Notice whether the heel
tendons bow inward toward each other. This is
Helbing’s sign. Relief from the discomfort of fallen arches comes from treatment with a variety
of devices designed by the podiatry profession. The podiatrist may restore normal
function to damaged muscles and ligaments in three steps: (1) physical therapy
using DMSO and ultrasound to reduce the inflammation, (2) application of a
corrective strapping, and (3) making a pair of orthotics for the weakened feet. The
length of time you have the trouble and its severity determine how effective
DMSO three-step treatment will be. Realize that if nothing is done to manage the
fallen arches, there will be periodic episodes of pain as the symptoms appear, are
treated and disappear, and appear again. DMSO seems highly efficacious for acute foot


21 Days to A waken the W riter W ithin
by Lisa F ugard
21 Days to Become a Money Magnet
by Marie-Clair e Carlyle
21 Days to Decode Y our Dr eams
by Leon Nacson
21 Days to Explor e Your P ast Lives
by Denise Linn
21 Days to Master Numer ology
by David A. Phillips
21 Days to Understand Qabalah
by David W ells
21 Days to Unlock the P ower of Aﬃr mations
by Louise Hay
21 Days to W ork with Crystals
by Judy Hall
OceanofPDF. comOceanofPDF. comPublished in the United Kingdom by:
Hay House UK Ltd, The Sixth Floor, W atson House,
54 Bak er Str eet, L ondon W1U 7BU
Tel: +44 (0)20 3927 7290; www. hayhouse. co. uk
Published in the United States of America by:
Hay House Inc., PO Bo x 5100, Carlsbad, CA 92018-5100
Tel: (1) 760 431 7695 or (800) 654 5126; www.<|eot_id|><|begin_of_text|>
Q: Who is the author of the book "21 Days to Find Success and Inner Peace"?,
A: Dr. Wayne W. Dyer
Q: What is the main theme of the book "21 Days to Find Success and Inner Peace"?,
A: The book discusses the importance of living in the present moment and letting go of attachments, fears, and negative thoughts to achieve inner peace and success.
Q: What is the author's advice on how to find one's passion in life?,
A: The author suggests that one should not seek external validation or attachment to specific roles or identities, but rather listen to their inner voice and serve others.
Q: What is the main message of the book?,
A: The book emphasizes the importance of letting go of the past and the future, and instead, focus on the present moment to find inner peace and success.
Q: What is the author's advice on how to achieve inner peace and success?,
A: The author recommends letting go of attachments, fears, and negative thoughts, and instead, focus on the present moment and serve others.<|eot_id|><|begin_of_text|>That’s one of the reasons
why I sometimes say that “It’s never crowded along the
extra mile.” On the extra mile, choosing inner peace and
attracting success into your life while living in the present
moment become a way of being. So, make the commitment to live joyfully in the moment. Stop dreaming about the futur e and get back to the only
thing any of us have: Now. Decide to live fully in the
present, withdrawing attention from past and future. Your
desir e for inspiration activates the world of Spirit from which
you came. Your imagined  futur e, the stuﬀ of goals, is an
unnecessary way of squandering the present moment. Be
Here Now is more than a great book title by Ram Dass, it’s
the essence of inspiration. Being in the now is the way to
remove anxiety, str ess, and even some illnesses. As I sit here writing, I can daydr eam all I want about
completing this book, but in reality, all I can really do (which
is precisely what I am doing) is listen to my inner voice,
oﬀer a match ing vibration  to those inner pleadings, and feel
the joy of allowing the thoughts to come through me onto
the pages. The “goal” has been suspended in favor of being
here now, living out what I’m being directed by my “SeniorPartner ” to do. The end result takes care of itself,
particularly since I see the end result in my mind, and I use
my pr esent moments in har mony with that vision. I recommend that you ﬁnd a way to transfor m your past,
and remind yourself as you do that you’r e transfor ming any
and all beliefs that you’v e used as labels or indicators of
your limitations. To empower yourself in the present, replace
all that with a knowing that you’r e not what you’ve done,
what you’ve been, how others have taught you, or what has
been done to you—instead you’r e a part of the beloved,
connected now and always to your Source, and therefore
connected to the unlimit ed power of the beloved. You can
be all things at any pr esent moment in your life. OceanofPDF.comYou Can’t Solve a Problem
with the Mindset That
Created It
Today we are examining  the topic of problems and how
changing the way we think can solve them. Any problem can be resolved with a spiritual solution. One
of the most intriguing passages in A Course in Miracles
suggests that you don’t have a problem; you only think you
do. The open ing lines of the Torah, as well as Gene sis in the
Bible, state, “God created Heaven and Earth,” and later,
“And all that God created  was good.” If you interp ret those
words literally, it’s quite clear that problems are impossib le.If God created everythin g and all that God created was
good, bad does not exist. “But,” you say, “disease,
dishar mony, despair, and so on all appear to exist and run
rampant in our world.”
When we feel separated from our sacred center, it’s easy to
believe so strongly in the separation that we explain any
unpleasantness as a problem. In the world of Spirit, or God,
problems simply don’t exist and aren’t real. When your
spiritual conn ection is weak, you move away from the world
of Spirit, and problems come from your belief in separation. Your mind creates the illusion of separateness, and your
body, inﬂuenced by your ego thoughts, takes on diseases. Our societies are the creation of our collective thoughts. They take on the same separation-sickness, and then we
have what we call social problems. All of the so-called
problems, however, represent a spiritual deﬁcit that can be
remedied with spiritual solutions. Think of it this way: If you
change your mind, you will solve your problem. (I’ve written
an entire book on this subject called There Is a Spiritual
Solution to Every P roblem.) How to Go about Changing Your Mind
Can you accept the idea that it’s your belief in your
separation from God that creates the attitude that you label
a problem? Can you explore this idea that what you’r e
calling problems are all simply illusions, or mistak es of your
intellect? If God is everywher e, there is no place that God is
not; therefore, you have God with you at all times. You may
believe otherwise. It is this belief system that creates your
so-called problems. If you can bring truth to the presence of
these illusions, they will dissolve—just as you know that
three plus three equals six is true, and that three plus threeequals 10 is untrue. By bringing truth to the presen ce of this
arithmetic er ror, it simply dissolves. So too will all of your beliefs that create “problems” in your
mind dissolve when you bring the higher energy of truth to
them. St. Francis of Assis i, in his famous prayer, beseeches
us to change our mind to this thought: “Wher e there is
hatred let me sow love.” Light always dissolves darkness. Love always nulliﬁes hate. Spirit always cancels problems. Problems exist as beliefs of your ego mind, which is unable
to conceptua lize an awar eness of your spiritual mind, just as
dark has no concept of light. By actually rewriting your agreement with reality, you can
change your mind and send away any perceived problem. Change your attitude towar d yourself, and r esolve to believe
in your connectedness to the higher energy of God, even in
the direst of circumstances. Turn anything that seems
problematic over to your higher self, trusting that the
“problem” is not what it seems to be. Rewrite your
agreement about who you are and what you’r e capable of
achieving. Your New Agreement with Reality
Your thoughts are the source of virtually everything in your
life. Every relationship that you’r e in is something that you
carry around  with you. If your relationship is lousy, it’s
because you think of it that way. The person you’r e in a
relationship with isn’t with you in this moment, or when
you’r e at work, or when you’r e in the bathr oom, but your
thoughts about that person are always with you. The only
way you can e xperience another person is in your thoughts.You can’t get behind their eyeballs and be them. You can
only process them with your thoughts. If you look for what’s
wrong about  them and store that negative imag e in your
mind, then that’s wher e your relationship exists. If you
change your thoughts to what you love rather than to what
you label as wrong, you’ve just changed your entire
relationship. It went from lousy to great by your changing
your mind! Try to always remember that you carry every relationship
around with you in your head. Robert Frost reminded us,
“You love


03/G0C/G11/G06/G01/G02/G05/G06/G2A/G12/G0F/G10/G03/G01/G03/G05/G04/G06/G03/G0C/G06/G01/G02/G0F/G01/G06/G14/G02/G03/G0D/G02/G06/G1A/G07/G12/G06/G04/G05/G05/G16/G24/G06/G01/G02/G0F/G01/G06/G1A/G07/G12/G06/G19/G07/G04/G01/G06/G05/G0F/G04/G03/G10/G1A/G06
recognize and feel within yourself, and you will automatically
be in the flow of Source energy. You are /G05/G06/G03/G07/G05/G08/G04  whatever
qualities you seek to experience /G27/G13/G0E/G01/G1C/G10/G12/G08/G01/G11/G09/G19/G13/G08/G09 ] /G09/G01 /G17/G07/G09/G06/G01/G02/G05/G06 /G13/G05/G0F/G0D/G0F /G06
/G07/G17/G06/G14/G02/G07/G06/G1A/G07/G12/G06/G0F/G09/G05/G06/G2B  is what makes you, /G18/G0D/G13/G03/G05/G0C/G0D/G01/G0A/G05/G06/G06/G04/G16 /G06/G14/G02/G07/G06/G1A/G07/G12/G06/G06
/G0F/G09/G05/G0A/G06/G06/G1E/G07/G06/G1A/G07/G12/G06/G04/G05/G05/G31/G06
You can choose dissimilar vibrations, but when you do, it
doesn’t feel good. Typica lly, earth beings decide
(unconsciously much of the time ) then to bear down and push
more, believing force will bring them more of what they want. But ultimately, it is the path of  least resistance that drops it
like a feather in your lap. W hy. Because you have simply
allowed the “already is” natural flow of two alike things
coming together. Density is an experience, but not the easier path. It is the
illusion of “what is,” but not the true “what is. ”  From
experiencing density, many expand  in great creative ways, to
bounce back toward the light of their being. Wouldn’t you
agree. Have you not enjoyed le tting the karmic monkey get off
your back. After carry ing it so long, it be came a weight in the
world you thought was “what is. ”  Yet after letting it go, you
realize how that isn’t “what is” at all. To align with dissimilar things - is the real work, the harder
road, the tougher task. That hardness of life has become so
accepted as a dominant vibratio n, that anything less feels
strange, unfamiliar, and out of the ordinary. Some, even at
the slight hint of rising, go ri ght back into selecting another
heavy choice to experience, for rising requires faith, letting go,
surrendering, and light-ful ease. When you are used to
resistance and captivity, f reedom is a scary thing. /G27/G23/G12/G0F/G28 /G01
/G0C/G07/G01/G02/G03/G0C/G0E/G06/G02/G07/G10/G11/G04/G06/G1A/G07/G12/G06/G18/G0F/G0D/G16/G0A/G06/G06/G1D/G02/G05/G06/G11/G03/G04/G04/G03/G19/G03/G10/G0F/G09/G06 /G0E/G10/G01/G0D/G0E/G07, chosen from
the universal catalog of experi ence, to attract something /G02/G0A/G06/G0D/G15/G07 /G06
/G1A/G07/G12/G09/G04/G05/G10/G17/G06/G32/G1A/G07/G12/G09/G06/G0D/G07/G09/G05/G06/G13/G03/G18/G09/G0F/G01/G03/G07/G0C/G33/G06 – is one that brings discomfort, /G1D/G03/G01/G3B/G26/G0D/G12/G03/G11/G04/G11/G01/G1D/G0D/G0D/G0C/G02/G13/G12/G10/G02/G07/G03/G01/G07/G0A/G01/G10/G0B/G04/G01/G1B/G12/G1C/G01/G07/G0A/G01/G1D/G10/G10/G05/G12/G13/G10/G02/G07/G03  61
/G17/G09/G07/G19/G06/G1A/G07/G12/G09/G06/G11/G03/G04 -alignment and your dis- resonance. But it
brings the familiarity of resistance, which is a heavier “doing”
vibration. Human beings ha ve conditioned themselves to
believe that “doing” feels bett er than “being. ”  Therein lies
the key to our channeling of “already is. ”  /G1B/G19/G06/G03/G07/G05/G08/G04/G09/G0D/G0F/G1C/G09/G0D/G0F/G09
a relaxing into being what you already are. /G23/G07/G06/G19/G12/G0D/G02/G06
“attraction” coaching  today is about something “to do. ” /G09/G09/G09/G09
/G1D/G07/G09/G0F/G02/G0B/G0B/G07/G0F/G0C/G09/G05/G09/G0A/G07/G12/G09/G0E/G01/G0A/G0E/G07/G17/G0C/G16/G09/G0C/G10/G07/G09/G01/G03/G0D/G0B/G0D/G0A/G05/G06/G09/G01/G0A/G07/G16/G09/G01/G11/G09/G03/G07/G06/G05/G1E/G0D/G0A/G0B/G09
into the state, which you already are. /G06/G06That everything
that exists in the universe has the same Source-ful
make-up. And so, everything that you desire has the
essence of that which you already are. /G06/G06/G1D/G02/G05/G06/G01/G02/G03/G0C/G0E/G06/G20/G01/G07/G06/G11/G07/G21/G06
then is to simply decide to a llow (and thus to release resistance)
that which you want, by trusting that that which is like itself
comes. Always. No exceptions. [*This paragraph is a personal message to me, but it is
included for the benefit of all. ] /G01/G01/G3C /G2F/G07/G09/G06/G1A/G07/G12/G24/G06/G0F/G04/G06/G1A/G07/G12/G06/G09/G05/G10/G05/G0F/G04/G05/G06
your resistance to friendships /G02/G0A/G06/G0D/G15/G07  yourself, you will allow
friendships like yourself. In a state of  resistance, you are only
attracting the essence and resona nce of other resisters. In a
state of allowance, you ar e flowing in the essence and
resonance of natural di vine flow. Therefore, those allowing
flow will attract to you – for you are vibrationally alike. That
is the lightworker, “likeworker,” you seek. Release resistance,
and release the urge to work hard and fight for it, and it will
easily come to you. Apply this to any state of dis- resonance. Food for example. The people wanting to lose weight. Losing /G06/G03/G19/G08/G10/G03/G05/G04/G06/G09/G05/G04/G03/G04/G01/G0F/G0C/G0D/G05/G24/G06
at its core. Spirit and Sour ce energy is the vibration of
winning. Does it feel heavy or li ght to lose. Does it feel
heavy or light to win. Then how does one create the winning
vibration of light-full-ness. /G22/G09/G09/G1A/G13/G0E/G1F/G01/G1F/G10/G10/G11 /G0A/G06/G06/G25/G05/G04/G0A/G06/G06/G27/G02/G0F/G01/G24/G06/G03/G0C/G06
the essence of the desire to be he althy, feels like a winning, good
feeling, light feeling to you. /G22/G08/G09/G09/G11/G10/G25/G2C/G01/G01/G22/G08/G09/G09/G11/G10/G25/G01/G0F/G10/G01/G0C/G15/G10/G10/G19/G09/G2C/G


cress  and  Sesame  Seeds
1  almond  cookie
1  glass  spring  water
EVENING  BREW  (7-7:30)
almond  tea Fall
BREAKFAST  (7-8)
Wheat  Berries  and  Cloves  and  Gomasio
1  cup  peppermint  tea  with  milk
LUNCH  (12-1)
Collard  Nori  Roll
1  cup  Japanese  green  tea
TEA  (4^1:30)
1  cup  chamomile  tea
Clay  Pot  Baked  Pears,  or  roasted  sunflower  and
pumpkin  seeds  with  tamari
DINNER  (6-7)
Carrot  and  Broccoli  Soup
whole  oat  bread
Stripped  Tarragon  Seit.m
EVENING  BREW  (7-7:30)
1  cup  raspberry  tea
Fall
BREAKFAST  (7-8)
Whole  Mung  Dhal  with  Chapati
bancha  tea  with  lime
LUNCH  (12-1)
Leek  and  Potato  Soup
sprouted  whole  wheat  bread
1  cup  ginseng  tea Fall
BREAKFAST  (7-8)
fresh  whole  wheat  bread  with  Ghee  and  jam  of  choice
1  cup  Hot  M.Ik  fea  (Chai)
LUNCH  (12-1)
Rice  Idli  with  lmli  (Tamarind)  (  hutne)
Zucchini  and  Cucumbei  with  Oil  &  Vinegai  Dressing
l  glass  spring  w.iti  i
137
jmt. THE    PRACTICE    OF    AYURVEDA
MENUS  FOR  VATA  TYPES  (continued)
TEA  (4-4:30)
1  cup  rosehips  tea
choice  of  pistachio,  hazelnuts,  or  walnuts LUNCH  (12-1)
Creamed  Squash  with  Steamed  Artichokes
Cumin  Quinoa
DINNER  (6-7)
Karikai  (Carrots  and  Plantain)
brown  basmati  rice
fresh  Mango  Chutney
fresh  mango  with  yogurt
EVENING  BREW  (7-7:30)
Warm  Saffron  Milk
Winter
BREAKFAST  (7-8)
Cream  of  Wheat  Porridge
1  cup  hot  Morning  Booster
LUNCH  (12-1)
Tofu  Lasagna
mustard  greens  sauteed  in  sesame  oil
TEA  (4-4:30)
avocado  sandwich  with  soybread  toast  (no  crust)and  Ghee
1  cup  warm  Spice  Tea TEA  (4-4:30)
1  cup  chicory  tea  with  dash  of  cinnamon
blueberry  muffin
DINNER  (6-7)
Spinach  and  Tofu  Curry  (use  seitan  instead  of  tofu)
Caraway  Rice
Split  Pea  Dhal
Lime  Pickle  (Nimbu  Achar)
DINNER  (6-7)
Sweet  Rice  and  Aduki  Beans  with  Mango  Chutney
Glazed  Carrots EVENING  BREW  (7-7:30)
1  cup  ginger  tea
Raspberry  Tart
Winter
BREAKFAST  (7-8)
Squash  and  Seaweed  Soup
Soft  Rice
1  cup  hot  bancha  tea
LUNCH  (12-1)
Leek,  Potato,  and  Barley  Soup  with  Chapati
cooked  fruits
EVENING  BREW  (7-7:30)
1  cup  eucalyptus  and  mint  tea
Date  Bread  Pudding
Winter
BREAKFAST  (7-8)
Soft  Rice  with  Gomasio
Spicy  Home  Fries  (sweet  potatoes)  or
Sloppy  Joe  (scrambled  tofu)
1  glass  Energy  Shake TEA  (4-4:30)
1  cup  Hot  Milk  Tea  (Chai)
salted  cashews
DINNER  (6-7)
Aduki  and  Shallot  Dhal
Sesame  Rice
Cilantro  and  Parsley  Chutney
Sweet  and  Sour  Landcress  (may  substitute  watercress)
EVENING  BREW  (7-7:30)
1  cup  Almond  and  Peach  Nectar
Almond  and  Hazelnut  Cream  Pie
138
jmt. EATING  WITH  THE  CYCLES  OF  NATU  RE  — SEASON  AL  MENUS
MENUS  FOR  VATA  TYPES  (continued)
Festivities
(brunches,  celebrations,  holidays)
BREAKFAST  (7-8)
Select  from  among  the  following:
Masala  Dosa  with  Green  Ginger  and  Coconut  Chutney  or
Mango  Chutney
whole  wheat  pancakes  with  maple  syrup  and
fresh  blueberries  or
sweetened  jelly  and  fresh  fruits
Rice  Idli  with  Spinach  Sambar  or  Orange  Rasam
Eggless  French  Toast  with  fresh  buttermilk
Squash  and  Seaweed  Soup  with  sprouted  wheat  berry  bread
Carrot,  Celery,  and  Ginger  Juice
Morning  Booster
amasake
hot  milk,  tea,  or  coffee DINNER  (6-7)
Select  from  among  the  following:
Chickpea  and  Seitan  Stew  or  Stuffed  Seitan
Carrot  and  Broccoli  Soup
Vegetable  Dumpling  Soup
Mustard  Greens  and  Asparagus  with  Hollandaise  Sauce
Spinach  and  Tofu  Curry
Karikai  (Squash  Curry)  with  white  basmati  or  wild  rice
Tofu  Lasagna
Linguini  with  Pesto  for  V  Types
Shepherd's  Pie
LUNCH  (12-1)
Select  from  among  the  following:
Nori  Rolls
Plantain  Kuttu
Sauteed  Asparagus  served  with  yogurt
Arame  and  Carrot  Tempura
Squash  and  Potato  Souffle  served  with  sour  cream
Vata  teas  or  fresh  coffee  with  milk
amasake
Warm  Soy  Chai
blueberry  muffins
Raspberry  Tart
Mocha  Mousse
fresh  fruits  with  cottage  cheese  or  whipped  cream
tea  sandwiches  (avocado  or  jam)  with
Ghee  or  unsalted  butter DESSERTS
Select  from  among  the  following:
Universal  Trifle
Date  Bread  Pudding
Fruit  Cake  or  Fruit  Cobbler
EVENING  BREW  (7-7:30)
Select  from  among  the  following:
Warm  Almond  and  Nutmeg  Brew
Warm  Saffron  Milk
Sago  Payasam  (tapioca)
139
m
THE    PRACTICE    OF    AYURVEDA
MENUS  FOR  PITTA  TYPES
PITTA,  PITTA-VATA,  PITTA-KAPHA
Spring
BREAKFAST  (7-8)
Sago  Payasam  (tapioca)
1  cup  mint  tea
LUNCH  (12-1)
Steamed  Artichokes  with  Couscous  and  Carrots
sweet  fresh  fruits,  in  season
1  glass  spring  water DINNER  (6-7)
Barley  and  Pea  Salad  with  Orange  Fennel  Dressing
Clay  Pot  Baked  Pears
TEA  (3-4)
1  glass  apple  juice  diluted  with  spring  water
yogurt  with  maple  syrup
DINNER  (6-7)
Barley  and  Mung  Kichadi  with  Mint  Chutney
steamed  leafy  greens
radicchio  leaves
Raspberry  Tart EVENING  BREW  (8-8:30)
1  cup  Warm  Saffron  Milk
Spring


 Sit  within  yourself  for
twenty  minutes. Allow  yourself  to  be  vacant,  to  receive
the  love  and  light  of  the  infinite. Allow  the  pain  to  pass. Allow  the  simple  grace  of  your  being. Allow. If  there  is
anger,  give  it  room  to  resound. Give  it  a  field  in  which
to  play  itself  out. Know  that  it  is  from  lack  of  cognition
of  the  self  that  all  anger  appears. Direct  it  and  dissolve
it. Give  in  to  the  natural  grace  of  your  presence. Give  in. If  there  is  fear,  sit  with  it. Let  it  conjure  the  most
devastating  images. Let  it  show  you  the  darkest  hour. Let  it  turn  every  rope  into  a  snake. Let  it  be. Sit  with  it
until  silence  overcomes. Let  it  be. If  there  is  hate,  allow  it  to  rear  its  head. Look  it  in  the
face  and  confirm  your  hate. See  your  eyes  reflecting  in
the  one  you  hate. See  your  face  full  of  hate. See  your
body  distorted  by  hate. See  yourself  in  the  hated  one. Hold  the  image  as  long  and  hard  as  you  can. When  you
can  no  longer  hold  that  image,  there  can  be  no  more
hate. Send  love  and  light  to  the  one  you  hated. Send
love  and  light  to  your  body. See  your  face  in  the  loved
one's  face. See  your  eyes  in  the  light  of  love. See  your
body  calm  and  unfolding. See  the  love. Sit  within  yourself. Sit  and  be  still. Sit  and  allow  the
chords  of  remembrance  to  shimmer  in  harmonic  reso-
nance. Be  still. Emblem  of  Sound
jmtr
APPENDIX
AYURVEDIC    RESOURCES
AND    SUPPLIERS
AYURVEDA   RESOURCES
American  Institute  of  Vedic  Studies
Attn:  David  Frawley
P.O. Box  8357
Santa  Fe,  NM  87504
(505)  983-9385
Ayurvedic  Holistic  Center
82A  Bayville  Avenue
Bayville,  NY  11709
(516)  628-8200
The  Ayurvedic  Institute  &  Wellness  Center
P.O. Box  23445
Albuquerque,  NM  87192-1445
(505)  291-9698
Offers  an  Ayurveda  correspondence  course,  "Lessons
and  Lectures  in  Ayurveda"  by  Dr.  Robert  E.  Svoboda Himalayan  Institute
RR1,  Box  400
Honesdale,  PA  18431
(800)  822-4547
Lotus  Ayurvedic  Center
4145  Clares  Street,  Suite  D
Capitola,  CA  95010
(408)  479-1667
Wise  Earth  School  of  Ayurveda
(Vedic  studies)
Attn:  Bri  Maya  Tiwari
RR1,  Box  484
Candler,  NC  28175
(704)  258-9999
336
jmir
AYURVEDIC    RESOURCES    AND    SUPPLIERS
AYURVEDIC   HERBAL
SUPPLIERS
The  Ayurvedic  Institute  &  Wellness  Center
11311  Menaul  N.E.,  Suite  A
Albuquerque,  NM  87112
(505)  291-9698
Auromere  Inc.
1291  Weber  Street
Pomona,  CA  91768
Ayush  Herbs  Inc.
10025  N.E. 4th  Street
Bellevue,  WA  98004
(800)  925-1371 Lotus  Brands
P.O. Box  325
Twin  Lakes,  WI  53181
(414)  889-8561
Lotus  Herbs
1505  42nd  Avenue,  Suite  19
Capitola,  CA  95010
(408)  479-1667
Maharishi  Ayurveda  Products  Int'l,  Inc. 417  Bolton  Road
P.O. Box  541
Lancaster,  MA  01523
(800)  843-8332  X903
Raven's  Nest
Attn:  Brian  and  Terry  Craft
4539  Iroquois  Trail
Duluth,  GA  30136
(404)  242-3901
Bazaar  of  India  Imports,  Inc.
1810  University  Avenue
Berkeley,  CA  94703
(510)  548-4110
Frontier  Herbs
P.O. Box  299
Norway,  IA  52318
(800)  669-3275
Herbalvedic  Products
Ayur  Herbal  Corporation
P.O. Box  6054
Santa  Fe,  NM  87502
(414)  889-8569
Kanak
P.O. Box  13653
Albuquerque,  NM  87192-3653
(505)  275-2469 AYURVEDIC
PANCHAKARMA  CENTERS
Ayurveda  at  Spirit  Rest
P.O. Box  3538
Pagosa  Springs,  CO  81147-3538
(303)  264-2573
The  Ayurvedic  Institute  8c  Wellness  Center
P.O. Box  23445
Albuquerque,  NM  87192-1445
(505)  291-9698
Diamond  Way  Health  Associates
214  Girard  Boulevard,  N.E. Albuquerque,  NM  87106
(505)  265-4826
Dr.  Lobsang  Rapgay
2931  Tilden  Avenue
Los  Angeles,  CA  90064
(310)  477-3877
Lotus  Ayurvedic  ( 'enter 4145  Clares  Street,  Suite  D
Capitola,  ( :A  95010
(408)  479-1667
?,?,7
jmtr
APPENDIX
Swami  Sada  Shiva  Tirtha
Ayurvedic  Holistic  Center
82A  Bayville  Avenue
Bayville,  NY  11709
($16)  628-8200
Tej  Beauty  Enterprises,  Inc.
162  West  56th  Street,  Room  201
New  York,  NY  10019
(212)  581-8136
KITCHEN   EQUIPMENT
Earth  Fare
Attn:  Roger  Der rough
66  Westgate  Parkway
Asheville,  NC  28806
(704)  253-7656
Carries  hand  grinders  and  clay  pots
Garber  Hardware
49  Eighth  Avenue
New  York,  NY  10014
Carries  hand  grinders,  but  no  mail  order. (Also  check
old-fashioned  hardware  stores.) ORGANIC/CERTIFIED
RAW  MILK
Organic  milk  comes  from  cows  that  are  given  organic
grain  feed  free  of  antibiotics,  pesticides,  and  growth
hormones. It  is  pasteurized  at  the  minimum  allow-
able temperature  but  is  not  homogenized. Certified
raw  milk  is  equally  healthful. It  is  neither  pasteurized
nor  homogenized. Most  health  food  stores  will  order
these  products  for  you  if  they  don't  already  carry
them. The  following  suppliers  can  be  contacted  by
your  local  health  food  store. In  some  cases,  they  can
deliver  to  you  directly. Alta  Dena  Certified  Raw  Milk
P.O. Box  388
City  of  Industry,  CA  91747
(818)  964-6401
Non-pasteurized


 The willingness to
own back your power now, that it is the mind and the mind itself that is the
cause of the illness. The willingness to give up the position of victim. Thewillingness to re-own one’s own power is part and parcel of the third thing
that’s necessary  for health, and that is one’s overall spiritual growth and
development. It is the overall moving out of these negative energy patterns,
the willingness to face truths within ourselves, and the moving into a
positive ener gy field. This can be done rather rapidly. How so. Because willingness, you see, is
the key. Through the willingness to look at it, the willingness to say, “Well,
I don’t really believe this, but it is said that my mind has the power to create
an illnes s within my body. So I’m willing to look at that, because I have an
open mind. I have an open mind, and I’m willing to agree my intention
aligns then, and I begin to move into accepting that which I discover. I
begin to find that moving into a lovingness has a curative and healing
power. ” And how do we do that. We do that with our willingness to
forgive, and if we do that we can quickly move ourselves into the
willingness to be compassionate. What does comp assion mean. Compassion means the willingn ess to see
the innocence within all thing s. That coincides with the willingness to
forgive. Out of compassion comes the power, the capacity, coming out of
our inten tion, to really see into the hearts of others. And when we see into
the hearts of others, what we discover is the innocence of the child within
each and every one of us. Because it is intrinsic to the nature of
consciousness itself, that intrinsic innocence, which never dies, no matter
how long we live. The innocence of the child is what brought the mistake,
which brought the negative program in the first place. It’s being aware that that intrins ic innocence of the child is ever with us. It’s the innocence of the child that sits there in front of the television set,
and buys the negative programming, out of its naivete, out of its lack of
discernment. The innocence of the child has no warning within it. Nothing
within the innoc ence of the child thinks, This is a world that is out there to
program you with as much negativity as you’r e willing to buy. In fact, it gets
well paid to do that, because advertising is usually based on playing off of
these negative energy fields—a ll of our fears, all of our desires, all of our
pridefulness. The willingness then is to be aware that within us is our
innocence, and understand that the innocence needs to be protected. We come into what’ s called self-care. Self-care, the capacity to love
oneself now, means taking responsibility to protect ourselve s from that
innocence, and the willingness to undo the mistakes that the mind picked upas a result of its innocence. We can handle now looking at ourselves and
healing that which we find within us, if we’re coming from the compassion
of the awareness of the intrinsi c innocence of our consciousness. We see
that it was innoc ence that God programmed. Now we take responsibility for
that and we say, “Well, in my innocence, I bought all that. In my innocence,
I didn’t know any better. In my innocence, I thought that the right thing to
do was to be judgmental, to condemn people, to judge them as right and
wrong. Now, I see that that has made me sick, and so I’m going to let it go. ”
This capacity then to be forgiving is within us. The capacity for
compassion, out of it comes a general attitude, a way in which we look at
ourselves. From our bigness, from our greatness, we look at our humanness
through forgiving eyes, and we begin to forgive ourselves for all the things
that were limitations and denials of the truth. The body is reflecting what the mind believes, and the mind is reflecting
our spiritual position. Spirit has the greatest power of all. And therefore, our
spiritual positio n literally determines whether we will have a healthy
physical body or not. Once we’re willing to accept the power of mind, now
we have to be attentive, and we have to persevere, and we can’t let it get
away with expressing negativity  without stopping it. We get to develop an
ear for negativity and begin to recognize it for what it is. We let go of false
humility, and we start questioning such remarks like, I’m not very bright  or
My handwriting is poor  or I gained so much weight. The minute we hear ourselves saying these limiting, self-defeating, self-
attacking thoughts, they have to be stopped and canceled. The handwriting
is poor, because  there’ s a belief  system that I have poor handwriting, and
not vice versa. What we’re doing then, is reversing the whole programming
of the mind as far as cause and effect. We’re coming back to a principle that
you can demonstrate through your own experience, that the physical is the
expression of the mental, and not vice versa. It isn’t that we came to the
conclusion that our handwriting is poor because our handwriting is poor. The handwriting is poor because the cause was in mind, the belief system,
perhaps a remark picked up in childhood. Somebody says your handwriting
is poor, from that point on that program now becomes operative. OceanofPDF. comChapter 10
ENLIGHTENMENT
In this final chapter in The Wisdom of Dr. David R. Hawkins, Dr. Hawkins expan ds his view from one of individual enlightenment to
enlightenment on a national and global level. And as you’ll learn in the
sections that follow, enlightenment on any level of life experience is
achieved by applying the same spiritual principles. The challenge for each of us is to become an enlightened leader
ourselves, so we can inspir e a generation of enlightened leade rs, who can
help to raise the calibration level of our country, and ultimately our world. Dr. Hawkins begins this section  by discussing the ever-divided political
climate, and concludes on a spirit of unity with a prayer to send you happily
and courageously further down the path to enlightenment. In recen t years, the political dialogue has calibrated at consciousness level
200. In my generation, the political dialogue calibrated at about 280 or 290,
so it’s of a lower nature now. It’s just on the edge of 200, neither good nor
bad, but at the same time, neither one. It’s because of the influence of the media, which we just discus sed in the
previous chapter. People are not interested in what you are in reality. They’re interest ed in what kind of an image is projected of you. The
projected image  is what they are hoping will sway the populace. And as I
say, it’s done by popularity, not by capability. It’s like being the most
popular surgeon on the staff. It doesn’ t mean you’re the best one. When Iget operated on for a brain tumo r, I’m not interested in a popularity contest,
I’m interested in expertise. Our society is not looking at expertise; they’re looking at popularity. They figure popularity is what gets the votes, so the aim of the political
dialogue then is being very conscious of the media and then trying to play
the media and play to people’ s prejudices and belief systems  rather than
lead them. Some people think this is a great emer gence forward, but it is
not. It’s just a play on popularity. We have sexism and racism, and then, of
course, we have ageism. All these -isms are battling for each other. As we
say, the minute you add -ism to the end of a thing, it drops below 200. The
actual impact of the dialogue is below 200. In the media, we see people
trying to suppre ss certain things and amplify other things. It’s sort of the
usual manipulation. The desire for political office is ravenous, and once people are bitten by
it, it seems like they will do or say anything to get into that office. As I say,
the minute you get elected, 50 percent of the people hate you because they
all voted against you. Why the office is so popular is hard to say. narcissism, I guess. I would view the office as being one of responsibility, that you’re elected
because of the recognition of your capability to be the best leader at the
time. And of course, I, having lived through a different generation, I
remember the start of World War II. Winston Churchill was drafted to be
who he was because of his capability, not his popularity. After winning the
war, in the next election, after saving their lives, the populace did not vote
him in. That was the thanks he got, the thanks he got for engineering the
winning of the war and holding the British people together. With
consciousness level 500, they didn’t even re-elect him. That was a real kick
in the head, wasn’ t it. You sacrifice everything for your country to save
your country, and they don’t even re-elect you, which is what I think about
politics. Integrity is upfront; character and integrity plus capability. You would
want somebody with great expe rience and great integrity and a good sense
of


 camels and caravans—anything, really
—on the screen of his closed eyes. But never demons, not before this morning. Asita walked into the nearly
freezing mountain stream, his body naked except for a loincloth. As an
ascetic, he did not wear clothes, not even the robes of a monastic order. Lately he had felt an impulse to travel very high, nearly in sight of the
snowcapped peaks on the northern border of the Sakya kingdom. Which put
him close to other lokas,  worlds apart from Earth. Every mortal is confined
to the Earth plane, but like the dense air of the jungle tapering gradually
into the thin atmosphere of the mountains, the material world tapered of f
into subtler and subtler worlds. Devas had their own lokas, as did the gods
and demons. Ancestors dwelt in a loka set apart for spirits in transition from
one lifetime to the next. Asita had been raised on this knowledge. He knew also that all these
planes mer ged into each other like wet dyed cloths hung too close on the
line, the blue bleeding into the red, the red into the saf fron yellow. Lokas
were apart and together at the same time. Demons could move among
humans, and often did. The reverse, a mortal visiting the demon loka, was
much rarer. He plunged his head under the water, then flung it back, sending long
streams dripping from his uncut beard and hair. On days when he needed
food, Asita carried his begging bowl down into one of the villages. Not
even the youngest child was frightened to see a naked old man on the street
with hair and beard down to his waist. Ascetics were a normal sight, and it
was a sacred duty, if a wandering hermit showed up at one’ s door near
sunset, to of fer food and hospitality. Asita wasn’ t hungry this day, however. There were other ways to keep
the prana,  or life current, going. If he did visit the demon loka, it wouldtake enormous prana to sustain his body. There would be no air for his
lungs to breathe among the demons. He allowed the brilliant Himalayan sun to dry his body as he walked
above the tree line. Demons do not literally live on mountaintops, but Asita
had learned special powers that allowed him to penetrate the subtle world. He had to get as far away as possible from human beings to exercise these
abilities. The atmosphere was dense around population. In Asita’ s eyes a
quiet village was a seething cauldron of emotions; every person—except
only small infants—was immersed in a fog of confusion, a dense blanket of
fears, wishes, memories, fantasy, and longing. This fog was so thick that the
mind could barely pierce it. But in the mountains Asita could find a bedrock of silence. Sitting in
that enveloping emptiness, he could direct his mind, as clean as the flight of
an arrow, to any object or place. It was really the mind that went to the
demon loka, but Asita had such one-pointed clarity that he could travel with
it. And so it came about that the demon king Mara found himself staring at
a most unwelcome intruder. He glared at the naked old man sitting in lotus
position before his throne. Nothing like it had happened in a long while. “Go away,” Mara growled. “Just because you got here doesn’ t mean
you can’ t be destroyed. ” The old man didn’ t move. His yogic concentration
must have been strong, because his lean brown body, as tough as the sinew
showing under its skin, grew sharper in outline. Mara would have
commanded some lesser demons to torment the intruder, but these hermits
weren’ t so easily dismissed, so Mara bided his time. After a moment the old man’ s eyes opened. “Y ou do not welcome me. ”
His voice was mild, but Mara read irony in it. “No. There’ s nothing for you here. ” The dead and departed passed
through Mara’ s hands, but it displeased him to meet mortals under any other
circumstances. “I didn’ t come for myself. I came for you,” the old man said. He rose
and looked around. The demon loka is a world as varied as the material
world, and it has its regions of greater and lesser pain. Since torment did not
threaten Asita, he beheld only a dense, noxious fog surrounding him. “I
bring you news. ”
“I doubt it. ” Mara moved restlessly in his seat. As temple paintings
often depict him, his throne was made of skulls. His body was red with
flames spitting around it, and instead of one horrible face he possessed four,
which turned like a weathervane, presenting fear, temptation, disease, and
death. “Someone is coming to meet you. Soon, very soon,” Asita said. “Millions have met me,” Mara shrugged. “Who are you. ”
“I am Asita. ” The old hermit stood up and faced Mara directly. “Buddha
is coming. ” This caused a slight tremor, nothing more, to run through
Mara’ s body. Asita noticed it. “I knew you would be intrigued. ”
“I doubt you know anything. ” Mara wasn’ t simply being arrogant. T o
him, Asita was a blank. There was nothing to hold on to, no ground for
temptation or fear to stand on. “Who picked you as messenger. Y ou’re
deluded. ”
Asita ignored this and repeated the word that had made Mara tremble. “Buddha is coming. I hope you’re prepared. ”
“Silence. ”
Until that moment Mara had paid as much attention to Asita as to a
small seasonal famine or an insignificant plague. Now he leaped from his
throne and shrank to human size, keeping only one of his four demonic
faces, death. “What if he comes. He’ll abandon the world, just as you did. Nothing more. ”
“If you believe that, then you have for gotten what Buddha can do,”
Asita said calmly. “Really. Look. ” Mara opened his mouth, which was solid blackness
behind his fangs. The blackness expanded, and Asita could see the mass of
suffering that Mara embodied. He saw a web of souls caught in turmoil, a
tangle of war and disease and every version of pain that the demons could
devise. When he felt that the spectacle had had its ef fect, Mara slowly closed
his mouth again, and the darkness receded back inside him. “Buddha. ” he
said contemptuously. “I’ll make them think that he’ s the demon. ” The
prospect brought a smile. “Then let me speak as a friend, and I will tell you your fatal weakness,”
Asita said. He sat down in lotus position, folding his legs over each other,
making the mudra  of peace with his thumb and forefinger. “Being the
monarch of fear, you’ve for gotten how to be afraid yourself. ”
Enraged by this insult, Mara roared and swelled to monstrous size as the
hermit suddenly faded away. He could feel the possibility of Buddha like
the faintest light before dawn. Still, Mara was blind. He believed humans
would ignore yet another pure soul. This was a mistake. The child on the
horizon would be noticed because what he stood for was destiny.<|eot_id|><|begin_of_text|>
Q: Who is the author of the book "A Story of Enlightenment"?,
A: Deepak Chopra
Q: Who is the king in the story?,
A: Suddhodana
Q: Who is the queen in the story, and what is her situation?,
A: The queen is Maya, and she is in labor and about to give birth to a child.
Q: Who is the old hermit Asita, and what is his relationship to the king?,
A: Asita is an old hermit, and he is an old acquaintance of the king's.
Q: Who is the demon Mara, and what is his role in the story?,
A: Mara is a demon, and he is speaking to the king about the fate of the child, warning him that his son will either die or become a saint, but will not rule the world.<|eot_id|><|begin_of_text|>Stay
put until me and the boy come back for you.” Bikram wasn’ t stern with the
seven-year -old, who was never addressed as “boy.” He just made clear what
was needed. Siddhartha obeyed automatically. He hung back as Channa and his father rounded the corner and entered
an open stall. The gate shut behind them. Siddhartha squatted in the straw-
covered dirt. His eyes roamed over the array of saddles and bridles hanging
on the wall; he caught the clinking of hammers on the smithy’ s forge out
back. Listening intently, he thought he heard Bikram’ s muttered voice, then
Channa’ s.
The boy was uneasy being left alone. He had a secret. Not the kind he
was ashamed to reveal so much as one he couldn’ t fathom. To escape
thinking about it, he gazed up at the stable roof. It was old, and the timbers
had warped over


’m open to
seeing this dif ferently today/getting help from unexpected quarters. When a reframe doesn’ t land, you will hear the resistance loud and clear. You might even get angry about it. Both are also opportunities to tap on the
issues the reframe brings up. Exercise: The “Should” Belief System (BS) and Stress
How does it feel when you hear yourself saying things like, “I should get
this done,” “I should have done that,” “I shouldn’ t be doing this?” Now
consider: “I choose  to get this done,” “I would rather have done that,” “I
would prefer to let go of/release/allow/open …” Which feels bett er? Are you “shoulding” all over yourself? What are your “shoulds” and
“should-nots”? List the “shoulds” and “should-nots” you carry along with
you in your journal. Use them as clues to uncover events driving your
stress. Let’s take an example of the person who as soon as he starts to relaxand enjoy himself, says: “I should be doing something  productive. I
shouldn’ t be enjoying myself. I have so much to do!” The next questions
would be: “What’ s fearful about enjoying myself?” The answer might be:
“In my family, being productive was valued.” “What’ s the downside about
relaxing?” Answer: “ It’s being lazy, which is bad.”
The man would get even more specific by asking:  “How do I know that
being productive was valued while relaxing was equated with being lazy?”
The answer likely uncovers a boatload of specific events to tap on here, and
this is how you chunk down global issues or tabletops (such as stress) into
bite-sized, specific events or table legs. As you know by now, tap on
enough of them and you collapse the entire unhealthy stress response, just
by looking at the word “should.”
Alon g with “should,” phrases and words like “have to,” “can’ t,” “never,”
and “always” don’t give us much of a choice about our lives, do they? How
does it feel to say “I have to” versus “I choose to,” for example? Look at
where these words show up in your life and switch the word with a more
encouraging phrase, such as “choose,” “prefer,” “often,” “ope n to trying,”
“will consider,” etc. In Conclusion
As you aim EFT at the foundational table legs holding up your tabletop of
stress, you will find yourself better able to experience stress in a responsive,
balanced manner. In turn, this will ease the stress and open up new avenues
of thinking, being, and experie ncing your life. It may even head off a
depression, because you’ll begin to feel more hopeful about your life. In the next chapter, we explore tapping on physical aches and pains,
sudden injuries, and serious illness. [contents]13. Andrew W eil, M.D., “The 4-7-8 Breath: Health Benefits and Demonstration,” Accessed January
11, 2015, www.drweil.com/drw/u/VDR001 12/The-4-7-8-Breath-Benefits-and-Demonstration.html. 14. “Back Pain,” Accessed January 1 1, 2015, www.nlm.nih.gov/medlineplus/backpain.html. 15. Dawson Church, PhD, “The Ef fect of EFT on Stress Biochemistry.”
16. Mercola.com, “EFT Helps Improve Y our Health By Freeing Y ourself from Stress,” Accessed
January 1 1, 2015, articles.mercola.com/sites/articles/archive/2013/04/25/eft-relieves-stress.aspx. 17. The Guardian, “Pregnant 9/1 1 Survivors T ransmitted T rauma to Their Children, September 9,
2011,” last modified September 09, 201 1,
www.theguardian.com/science/neurophilosophy/201 1/sep/09/pregnant-91 1-survivors-transmitted-
trauma. 18. Danielle Simmons, PhD, “Epigenetic Influences and Diseases,” Scitable by Nature Education,
accessed January 1 1, 2015, www.nature.com/scitable/topicpage/epigenetic-influences-and-disease-
895. 19. Jan Luther, Email Newsletter and podcast talks, www.janluther.com. OceanofPDF.comChapter 8
Tapping on the Physical—IIllness, Injury,
Pain & More
Here you’ll explore how to connect with your body no matter the state so
you can experien ce the connection as a resource for healing and well-being. We’ll look at the tapping for the Chase the Pain technique, applying tapping
in cases of sudden injury, pain, and serious illness, sick children, and to
boost immune system resilience. Like the chameleon that change s color according to the temper ature and
surface she lands on, so too do our bodies shift and change according to our
moods. Our bodies are more responsive than we can possibly imagine. How, really, does a wound heal, a backache go away, or a broken bone knit
itself back together? How often do you slow down enough to feel how your
leg actually takes just one step, or to truly follow all the adjustments your
body makes for you to reach your arm over your head? The way our bodies
work (indeed, just pondering the body itself) is deeply myste rious, even
unfathomably remarkable. Have you heard  of the Slow Food movement? It was started by Carlo
Petrini in 1986 as an effort to combat fast food, encouraging the use of local
and cuisine, fresh produce, and sustainable farming. There are also plain
slow (body) movements like the Feldenkrais Method, Body-Mind
Centering, the Anat Baniel Method, qi gong, and tai chi. When we slow
down enough to feel our bodies with acceptance, we can begin to heal. However, we often disregard the body’ s needs, or downright abuse it. And
yet our body is our partner in life, inevitably intertwined with who we are.If your body was in charge and you were the silent partner, would you
want it to treat you the way you treat it, feel, think, and talk about it? For
those of us who have experienced chronic pain, lived with a long-term
illness, or have otherwise been challenged by “life in a body,” as a friend
puts it, we often  have some intensity thinking about our bodies. If you are
feeling some intensity as you read this right now, how about tapping on
those feelings? Exercise: Intensity about My Body: Global T apping
Step 1. Write “Tapping on the Physical” as your topic in your EFT journal. Ask yourself if there’ s somethin g about your body that you don’t like. Is it
about the way you look or about a certain part of your body that’s “giving
your trouble”? Is it about weight issues? Is it about illness or pain? Are you
feeling sad about how you treat your body? Are you
angry/resentful/disappointed at your body for letting you down? Are you
frustrated becau se you can’t seem to get your body to do what you want it
to do? Are you scared because you can’t get better right away? Are you
worried about anything that might happen in the future? If nothing comes
up to tap on, you can skip this exercise or tap surrogate for somebody else
who is sick or having difficulty with his or her body. Remembe r, surrogate
means that you tap “as if” you were someone else. Choose one issue from
the list you have created. This will be your tapping tar get. Step 2. On the 1 to 10 scale, rate your intensity. For an example, we will
start with a global phrase such as: “I am frustrated with my body because
it’s not doing what I want it to do.” Select your own tapping target based on
what you wrote in step 1. Or you can follow along with the example. Let’s
say that I’m at a 7 on the intensity scale regarding frustration with my body
because it won’ t do what I want it do to. Step 3. Start the EFT setup part of the basic recipe. Karate chop while
tuned into the intensity: “Even though I am frustrated with my bodybecause it’s not doing what I want it to do, (or insert your own setup
phrase), I deeply and completely love, honor, forgive, and accept myself.”
Alternative positive af firmations I have used in the past include:
Even though I’m frustrated with my body because it won’ t do what I
want it to do, I would like to feel okay about it. Even though I’m frustrated with my body because it won’ t do what I
want it to do, I wonder if there will ever come a day when I can think of
my body and its situation with neutrality. You would use these affirmations if they feel right or true to you. Otherwise, just use the basic affirmation: “deeply and completely accept
myself.”
Step 4. Perform the EFT sequence using the same reminder phrase
throughout, starting with the top


 f i x i o n  a n d  t h e  r e s u r r e c t i o n. I t  t a k e s  t i m e
f o r  t h e  l i g h t  t o  a s c e n d  a g a i n,  b u t  i t  w i l l. A s  l o n g  a s  o u r
h e a r t s  a r e  o p e n  w h i l e  w e ’ r e  i n  t h e  m i d s t  o f  a  c r u c i f i x i o n —
o p e n  t o  l o v e,  t o  f o r g i v e n e s s,  a n d  t o  w h a t  w e  o u r s e l v e s  n e e d
t o  l e a r n  a n d  a t o n e  f o r — t h e n  r e s u r r e c t i o n  i s  i n e v i t a b l e. W h a t e v e r  i t  i s,  t h i s  t o o  s h a l l  p a s s. R a d i c a l  C h a n g e

I ’ v e  h e a r d  i t  s a i d,  “ P e o p l e  d o n ’ t  c h a n g e, ”  b u t  i t  i s  a
p r i n c i p l e  o f  f a i t h  t h a t  t h r o u g h  t h e  r a d i c a l  a l c h e m y  o f  G o d ’ s
l o v e,  w e  c a n  a n d  d o  c h a n g e. T h e r e  i s  s o m e t h i n g  i n  e a c h  o f
u s  t h a t  w a n t s  t o  b e c o m e  b e t t e r,  t h a t  w a n t s  t o  i m p r o v e. T h e
s p i r i t  i s  a l w a y s  s e e k i n g  t o  r i s e  u p. I n  1 9 9 9  o n e  o f  m y  c l o s e  f r i e n d s  a d o p t e d  t w o  y o u n g
b r o t h e r s,  f i v e  a n d  s e v e n  y e a r s  o l d,  f r o m  a  c 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


o f  y e a r s ;  f o r  t h o s e  o f  u s  w h o  h a v e  m a d e  h u g e  m i s t a k e s  t h a t
a f f e c t  o u r s e l v e s  a n d  o t h e r s  f o r  y e a r s  o r  e v e n  a  l i f e t i m e ;  f o r
t h o s e  o f  u s  w h o  c a n ’ t  g e t  o v e r  o u r  f e e l i n g s  o f  g u i l t  a b o u t
t h i s  o r  t h a t. L i k e  p r o d i g a l  s o n s,  t h o s e  o f  u s  w h o  h a v e
d e v i a t e d  m o s t  f r o m  l o v e  a r e  n o t  r e l e g a t e d  b y  G o d  t o  t h e
p e r i p h e r y  o f  m e a n i n g. Q u i t e  t h e  o p p o s i t e ;  t h e  F a t h e r  o f  t h e
p r o d i g a l  s o n  d i d n ’ t  r e j e c t  h i s  s o n  b u t  r e j o i c e d  t o  s e e  h i m
c o m e  h o m e. O u r  m i s t a k e s  a r e  s o m e t i m e s  w h a t  i t  t a k e s  t o
m a k e  u s  h u m b l e,  a n d  t h a t ’ s  w h e n  w e ’ r e  m o s t  o f  u s e  t o  H i m. T o  G o d  w e ’ r e  n e v e r  d a m a g e d  g o o d s. H e  t u r n s  o u r  s c a r s  i n t o
b e a u t y  m a r k s. S t u c k  i n  t h e  M i d d l e
I  f o u n d  t u r n i n g  f i f t y  h a r d e r  t h a n  I  e x p e c t e d  i t  t o  b e. S o m e w h e r e  a r o u n d  t w o  o r  t h r e e  m o n t h s  b e f o r e  t h e  b i g
d a y,  I  s t a r t e d  t o  b e  h a u n t e d  b y  m e m o r i e s  o f  a  y o u t h  n o w
i r r e v o c a b l y  o v e r. A s  m u c h  a s  I  t o l d  m y s e l f  t h a t  f i f t y  i s  t h e
n e w  f o r t y,  w h a t  I  r e a l l y  w a n t e d  i n  m y  h e a r t  w a s  t o  h a v e  t h e
o l d  f o r t y  b a c k. I  h a d  w a k i n g  n i g h t m a r e s  o f  b l a z i n g
m e m o r i e s — t h i n g s  I  h a d n ’ t  h a n d l e d  w e l l,  s t u p i d  c h o i c e s  I
h a d  m a d e  a n d  c o u l d  n o t  m a k e  o v e r,  c h a n c e s  I  t h o u g h t  w e r e
n e v e r  m o r e  t o  b e  r e t r i e v e d. G r i e v i n g  t h e  g l o r y  o f  m y
y o u n g e r  y e a r s,  I  h a d  t o  f a c e  m y s e l f  a n d  a l l  t h e  p a i n  t h a t
c o m e s  w i t h  i t. S e v e r a l  f r i e n d s  t o l d  m e  t h e y  h a d  e x p e r i e n c e d  t h e  s a m e
t h i n g,  b u t  n o t  t o  w o r r y — a l l  o f  a  s u d d e n  t h e  a n x i e t y  w o u l d
l i f t. A n d  i n d e e d  t h a t  i s  t h e  w a y  i t  h a p p e n e d  f o r  m e. S i t t i n g
a t  a n  o u t s i d e  c a f é  l a t e  o n  t h e  n i g h t  o f  m y  b i g  f i v e - O,
l o o k i n g  u p  a t  t h e  E i f f e l  T o w e r  l i t  u p  a g a i n s t  t h e  s k y,  I  f e l t
t h e  p a i n  l i f t. I n  a n  i n s t a n t,  i t  w a s  a l l  o k a y. I  k n e w  t h e  s u n
h a d  s e t  o n  w h a t  w a s  n o  l o n g e r,  b u t  I  h a d  a  s e n s e  t h a t
s o m e t h i n g  n e w  w o u l d  n o w  d a w n  t o  t a k e  i t s  p l a c e. G i r l f r i e n d s  h a d  t o l d  m e  t h a t  t h e  f i f t i e s  a r e  g r e a t  b e c a u s e
y o u  d o n ’ t  c a r e  a n y m o r e  w h a t  o t h e r s  t h i n k. I  d o n ’ t  k n o w  i f
t h a t  w i l l  b e  t r u e  f o r  m e,  b u t  I  d o  k n o w  t h a t  I ’ m  n o t  w h o  I
u s e d  t o  b e. F i f t y  i s  a s  d i f f e r e n t  f r o m  f o r t y  a s  f o r t y  i s  f r o m
t h i r t y  a n d  t h i r t y  f r o m  t w e n t y. W i t h  t h e  c o m i n g  o f  f i f t y,  o n e
m a k e s  a  t r a n s i t i o n  a s  f u n d a m e n t a l  a s  t h a t  o f  p u b e r t y. I  h a v e
s e t t l e d  i n t o  t h e  p a r a d o x  o f  m i d d l e  a g e. O n  o n e  h a n d,  I  f i n a l l y  h a v e


 e s. W e  d i e d  t o  w h o  w e  u s e d  t o  b e,  t h a t ’ s  t r u e,  b u t  w h ow e  w i l l  b e  n o w  i s  a  s p i r i t  r e b o r n  a n d  r e f r e s h e d. T h e  f e v e r
h a s  b r o k e n,  t h e  t e a r s  h a v e  d r i e d,  a n d  w e  e m e r g e  a g a i n  i n t o
t h e  l i g h t  o f  o u r  t r u e  b e i n g. S u c h  i s  t h e  r e s u r r e c t i o n,  t h e  l i g h t
o f  G o d  u p o n  o u r  s o u l s. R e b i r t h

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

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


 leads to jealousy and a
Desire is a much higher state than apathy
despair, and hopelessness. The world and
vulnerable to passive acceptance of grief
chronically high stress level. Fearful
or grief, obviously. In order "to get," you
the future look bleak; pathos is the theme
as though sorrow were the price of (63)
thinking can balloon into paranoia or
have to first have the ener gy to "want." of life. It is a state of helplessness; itslife. In Grief one sees sadness
generate neurotic defensive structures
TV has had a major influence on many
victims, needy in every way, lack not
everywhere: the sadness of little children,
and, because it is contagious, become a
oppressed people, inculcating wants and
only resources, but the ener gy to avail
the sadness of world conditions, the
dominant social trend. 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 a
unaided. 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 homicidedepression 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, it
level; 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 toway 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 to
desire 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 to29
30
their own guilt or projecting it onto
Mother T eresa and her followers dare to
spurring on endless activity. Fear of
Desire is also the level of addictions,
others,
tread. It is the level of the abandonment
enemies, fear o£ old age or death, fear of
wherein desire becomes a craving more
Subcultures displaying the aberration of
of hope, and few have the courage to
rejection and a multitude of social fears
important than life itself. The victim of
self-flagellation often manifest other really look in its face. are basic motivators in most people's
Desire may actually be unaware of the
endemic forms of cruelty, such as the
lives. basis of his motives. Some people
Ener gy Level 75: Grief
public ritual killing of animals. GuiltFrom the viewpoint of this level, the
become addicted to the desire for
provokes rage, and killing frequently is
This is the level of sadness, loss, and
world looks hazardous, full of traps and
attention and drive others away by their
its expression. Capital punishment is an
despondency. Most of us have
threats. Fear is the favored of ficial tool
constant demands. The desire for sexual
example of how killing gratifies a guilt-
experienced it for periods of time, but
for control by oppressive totalitarian
approval has produced an entire
ridden populace. Our unfor giving those who remain at this level live a
life agencies, and insecurity is the stack-in-cosmetics and fashion
industry. American society, for instance, pillories
of constant regret and depression. This is
trade of major manipulators of the
Desire has to do with accumulation and
its victims in the press and metes out
the level of mourning, bereavement andmarketplace. The media and advertising
greed. But Desire is insatiable because it
punishments which have never been
remorse about the past It is also the level
play to Fear to increase market share. is an ongoing ener gy field, so that
demonstrated to have any deterrent or
of habitual losers and those chronic
The proliferation of fears is as limitless
satisfaction of one desire is merely
corrective value. gamblers who accept failure as part of
as the human imagination; once Fear is
replaced by unsatisfied desire for
(62)
their life style, often resulting in loss of
one's focus, the endless fearful events of
something else. Multimillionaires remain
jobs, friends, family, and opportunity, as
the world feed it Fear becomes obsessive
obsessed with acquiring more and more
Ener gy Level 50: Apathywell as money and health. and may take any form: fear of loss of
money. This level is characterized by poverty,
Major losses in early life make one later
relationship leads to jealousy and a
Desire is a much higher state than apathy
despair, and hopelessness. The world and
vulnerable to passive acceptance of grief
chronically high stress level. Fearful
or grief, obviously. In order "to get," you
the future look bleak; pathos is the theme
as though sorrow were the price of (63)
thinking can balloon into paranoia or
have to first have the ener gy to "want." of life. It is a state of helplessness; its
life. In Grief one sees sadness
generate neurotic defensive structures
TV has had a major influence on many
victims, needy in every way, lack not
everywhere: the sadness of little children,
and, because it is contagious, become aoppressed people, inculcating wants and
only resources, but the ener gy to avail
the sadness of world conditions, the
dominant social trend.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Because of
instantly become strong. subject test weak, whether placed on theinvolving millions of calibrations on
the significance of this factor, the testing
Because the weakness of any particular
tongue, held in its package adjacent to
thousands of test subjects of all ages and
method will be described in detail below. muscle indicated the presence of a the solar plexus or hidden in a plain
personality types, from all walks of life. pathologic process in its corresponding
envelope the contents of which neither
By design, the study is clinical in method
Historical Background
or gan (corroborated by diagnosis through
the tester nor the subject knew. and thus has widespread pragmatic In 1971, three physiotherapists
published acupuncture and physical or laboratory
That the body responded even when the
implications. Because the testing method
a definitive study on muscle testing. 2 Dr. examination), it was a highly useful
mind was naive was most impressive. is valid in application to all forms of
Geor ge Goodheart of Detroit, Michigan,clinical tool to detect disease. Thousands
Most practitioners did their own
human expression, calibrations have had studied muscle testing


 oral
or written expression to my meaning? In the matter of stopping nerve -leaks, it is easy for me to
say: “Find out in what way nerve -energy is wasted, and
stop it—stop all nerve -leaks,” etc. I am appalled at my
stupidity in saying to a patient to stop enervating himself,
and allowing the matter to end by naming one or two gross
enervating habits; for example: Stop worry; stop smoking;
stop stimulants; control you r temper; stop eating too
rapidly; stop allowing yourself to become excited. Stopping
one enervating habit benefits; but dependable health brooks
no enervating habits at all. The Causes of Enervation

   TO UNDERSTAND disease, it is necessary to know
cause; and, as Toxemia  is the cause of all diseases, and as
enervation —an enervated body and mind —is the cause of
Toxemia,  it behooves those who are sick and want to get
well, and who want to know how to stay well, to know
what causes enervation. A norm al, healthy person is one who is poised (self -
controlled), and who has no nerve -destroying habits. A
self-controlled man is a man who is not controlled, kicked,
cuffed, or driven by habits. Man is either the master of himself, or his appetite and
sensual pleasures master him. If the former, he enjoys
health until worn out; and he should go down at from
ninety to one hundred and fifty years of age. If he is
inclined to the latter, yet has his habits more or less under
control —is moderate —he may live fro m sixty to ninety
years. But if he is a sensualist —is controlled by habits and
passions, sits up after bedtime to take a last smoke or eat a
lunch or gets up in the night and smokes (I knew a
celebrated physician who used tobacco to secure sleep; he
died a t fifty-four years of age), or takes a drink to quiet his nerves and make him sleep, or goes the limit venereally —
he becomes irritable, grouchy, and dies prematurely. Excesses transform a man into a disgusting brute. The
word “brute” is used here to e xpress the state of one being
devoid of self -control. Those of fine constitutions are often
converted into neurotics, who have left health and comfort
far behind. Many know comfort only for short periods, and
then at the instigation of drugs or stimulants. The youths of our country are fast developing a state of
multi-inebriety —jazz, tobacco, alcohol, and petting parties;
are developing a sex -neurosis that will he followed by a
generation of paralytics, epileptics, insane, morons, idiots,
and monstrosi ties, embracing all who do not die of acute
disease. This class live from thirty until the chloroforming age —
sixty years. The majority die early in life. We are fast
coming to an age of impotence. I knew one of superior
mind who died of ataxia at thir ty-five. I quote a few lines
from his own writings concerning his state the last year of
his life:

Could I but crystallize these midnight tears
   And gather from their beaded bitterness     A rosary for burning lips to press,
Some pain -born token of th ese joyless years,
To teach the faith that saves, the hope that cheers;
   Then would I bid these fountains of distress
   Flow fast and free, if their sad floods could bless
Or murmur peace in some poor sufferer’s ears. My world has shrunk at las t to this small room,
   Where, like a prisoner, I must now remain. I’d rather be a captive in the gloom
   Of some damp dungeon, tearing at my chain;
   For then, perchance, my freedom I might gain. Ah God! to think that I must languish here,
   Fet tered by sickness and subdued by pain,
To die a living death from year to year,
Joy banished from my breast and Sorrow brooding
there. I often think how once these stumbling feet,
   That now can scarcely bear me to my bed,
Were swift to follow, a s the wind is fleet,
   That baleful beam that to destruction led;

   Thou domineering power, or love, or lust,
   Or passion, or whatever else thou art,
How have thy crimson roses turned to dust
   And strewn their withered leaves upon this heart! Though through my vitals now they venomed dart
Strikes like an adder’s sting, yet still I feel
   From Egypt’s flesh -pots it is hard to part;
 And my weak, wandering glances often steal
Back to sweet sinful things, until my senses reel. Still o ne retreat is left, to which I flee:
   Dear dreamy draught, in which I often steep
Body and soul, I turn again to thee,
And drift down Lethe’s stream out on Oblivion’s
sea. Thirty -five years is a short life for a brain to live that can
conjure the English language as the above snatches
indicate. Thousands pay the price that this man paid, but
very few can win so much admiration and sympathy with
their swan -songs. Few people can read the psychology of
swan -songs. Often they are an epitome of a lifeti me. ENERVATING HABITS

BABIES

   Babies should not be trundled about too much; should not
sleep in their mothers’ arms; should not be exposed to
bright lights, loud talking, noises, too much heat or cold;
should not be jolted about in baby -buggies, a utomobiles,
trains, street cars. The very young are made sick by too much excitement of
all kinds. Very young children should be kept quiet enough
to favor sleep all the time, except when bathed and when
clothes are changed. They should not he taken u p every
time they do any fretting. All that is needed is to make
them dry and change their positions. Young children should not be fed oftener than every four
hours, and not that often unless they are awake. To awaken
a child for food is very unnecess ary and harmful. A human being is a cerebro -spinal dynamo, and should
be kept as much as possible in a static state, conserving
nerve -energy for future use. Poise or self -control —teaching
a child to be contented alone —must be started at birth. Children need no entertainment. When left alone, they
find entertainment in becoming acquainted with
themselves. Children that are coddled in the matter of being
entertained —dancing attendance on them —develop
discontent and bring on enervation, which fa vors “the
diseases peculiar to children.”

 CHILDREN

   Children of school age are enervated by being urged in
school work, exercise, and all kinds of excitement. Play
should he limited. When hysteria shows up, stop the play. Much study, examinatio ns, exercise without desire,
competitive examinations of all kinds, causes a capricious
craving for food. When a growing child is forced to the
limit of its nervous capacity, nature must conserve in some
way; and as there is no way to sidestep convention’s  eternal
grind, the normal desire for food is lost. Forced Feeding to Increase Weight. —The whole system
of school feeding, is one of destroying health by
enervating, if not killing the child. The federal government is ruining thousands of our
young men, teaching them the sick habit. The government
should give them a pension and turn them loose. The
present coddling is pernicious, not only for the ex -soldier,
but also for those who are interested in keeping their
hospital jobs. Doctors must be  able to detect cunning and craft. The
sick habit often starts as a joke, an experiment —just to see how those interested will take it —and ends in deceiving the
deceiver. A common habit, and one that often leads to a sick habit,
is self -pity—being sorr y for one’s self. Children are
inclined to play sick to buy what they want. Giving even school lunches enervates by building
dissatisfaction. It is disease -building. Children must be
given an independent spirit —pride will save the world. Then, to add to all this routine of nerve -destroying customs
of our schools, teeth must be straightened; which means
pressure on nerve and more or less irritation. The tonsils
and appendix must be removed. This is a pernicious
medical fad. Feed right, and there will be  no excuse for
operations. Vaccine and serums must be used to immunize from
disease that results from the enervation brought on from all
preceding causes. This is another senseless fad, besides it is
disease building. People are sick from wrong l iving. Operations remove
erects. Stop the cause, and disease goes away. Nature cures,
when allowed to do so, by removing the causes of