, that
everything you need to experience happiness will be provided. A Divine Trust
What complicat es life and impedes trust are the ambitions of wanting
“more” or wanting something to be different. Whenever we get away
from the simplicity of this mom ent, it gets very complicated. Any wants
can start to torture us if they start looping in our minds becaus e we are
confused by thinking that these wants bring anything of value. The key
is to begin to relax and to trust. And I am not talking about trusting the
monetary system, trusting in governments, or even trusting a human
being. I am talking about a divin e trust, trusting that the Holy Spirit will
offer us everything that we need to find happiness. Here is how Jenny arrived at the importance of practicing trust. I used to be very fearful of life in this world. I thought that
there were threats around every corner and in each turn of
events, threats of ending up alone and isolated. I didn’ t feel
at home  in this world, and the future was just this big
unknown. Even simple things seemed to be complicated, sofiguring out what I was going to do with my life felt
impossible. What did I want to do and become? I didn’ t
know, and I didn’ t want to make something up or just figure
something out. I wanted to know that there was a purpose for
it; I was extrem ely uncomfortable with just “getting on with
life” in some job. I wanted it to be purposeful and not at
random. I felt I needed to find something else, something
other than the conventional way, something that I could trust
would truly sustain me, my mind, my heart, and my being. It
didn’ t seem like that was going to be anything that this world
could of fer. I needed to be led by Holy Spirit. It dawned on me that this was the way to learn to trust
life—by staying  connected with God or the Holy Spirit. I felt
that it wasn’ t worth doing anything without an experience of
that connection. It was as if I suddenly realized that God had
to do everything through me for me to know who I am and
what the purpose for my life was. It was daunting, but from
that mom ent, it has been a journ ey; there have been a lot of
tears, doubts, and hesitations because how do you learn to
open up to and always feel the presence of God in all that
you do? Well, I saw no other option than to try it out, to
practice trust. Daring to Trust Paves the Way for Miracles
Faith and trust, which are syno nymous, are not quantifiable. Either we
trust or we don’t. Either we have faith or we don’t. We can’t say that we
have a little or a lot of trust. In order to accept the shift from our ordinary
experience of life to experiencing the glory of the present moment, we
need to strength en our trust in the Divine. The divine trust we are talking
about involves letting go of our attraction to a personal perspec tive and
gradually creatin g the space to embrace a wholly unified perspe ctive. To
trust and live a truly devoted life, we need a step-by-step process, like
children do as they grow. It takes a lot of trust for children to learn. They
must trust their caregivers. This kind of trust is the key to the whole
spiritual journey.Trust depends on whose hand is guiding us. That is why we work
on discernment between our true Self and the imposter self, the ego. The
extent to which we give faith and trust to the imposter is the extent that
we do not know our true identity. We learn to discern between the
imposter and our true Self through becoming aware of how we feel. At
any moment, we can ask, How do I feel? and the answer will allow us to
discern where the guidance comes from. We are strengthened in our
ability to discern as we practice this more and more, and as our divine
trust increase, fear dissolves. The more trusting you become, the more relaxed you become. Then
when you notice a reaction or an emotion arising, you can see it is a
good thing because it helps you see where the ego still has a hold on the
mind. You are here to welcome what’ s unconscious so you can release it. You are not here to try to put on a performance. You are not even here to
get things right because trying to get things right in form was part of the
game to cover your feelings of unworthiness. Developing trust in the Holy Spirit can be experienced as
challenging, disconcerting, and uncomfortable. If some people knew this
ahead of time, they might be afraid and look for something they think is
a little more gentle. A lot of people would say, “Turn this off,” or “Let’ s
switch to another program. Let’s try ballet or something a little softer.”
But when you go deeper, the rewards in terms of an experi ence are
immense. The Holy Spirit’ s plan is to help loosen the mind from what it
thinks it needs without a feeling of sacrifice. Because the egoic
interpretation of following the Holy Spirit is through the lens of loss, it is
rarely experienced as gentle, but it is good to know that gentle ness and
lack of sacrifice is what’ s available. The belief in sacrifice can play out in many different ways. Since
this is a world of apparent choices, it seems that to choose one thing
means that we miss out on other  things. The possibility of “mis sing out”
this way makes us feel like we are always lacking in one way or another. Developing a state of trust requires letting go of the importance of trying
to choose the right form and instead seeing that the real choice is for ahappy state of mind. The outcome in form is not so important, yet
feeling the importance of our purpose is where our happiness lies. Following inspiration and being guided with all the daily choices
will build trust and pave the way for a miraculous state of mind. Because
when you go deeper, you will see that you haven’ t lost anything. There is
no sacri fice involved, and the rewards in terms of peace of mind are
immeasurable. When you develop the ability to accept things as they
come into your life, doors of happiness seem to open in front of you, one
after another. Stressors Reveal Our Level of Trust
There can be challenges in life that help us see where we are with our
trust. We can use them as barometers for how much we trust when it
comes down to something like the death of a loved one, the death of a
pet, a break-up,  a natural catas trophe, or other psychological stressors. How well do we react? Does it move us into faith, trust, and a deeper
prayer? Do we grow stronger through those trials and tribulations, or do
we buckle and feel crushed? Does it feel like there is no hope? These
experiences can become opportunities. We can open up to allow them to
spur us into a much deeper trust where we rely on Spirit much more than
on circumstances. This is a very straightforward pathway; it is really an experiential
pathway. We need experiences to show us that we are on the right track
and that we can continue to trust. If we took steps and we didn’ t feel any
lightness, lighthe artedness, or bursts of joy and happiness, then we might
even feel suspicion, “Okay, I took that step, and…?” It needs to be an
experiential journey. We need experiences to replace the past
conditioning. We need some bright experiences that lead us on, like a
child who is led: “Good, good, good, now come, take another step. Keep
coming, keep coming!”
There came a point when Jesus  said to me that I had finished my
last job working for a paycheck and reciprocity. He said. “You will now
be used in ways you can’t even imagine. You’re mine  now, and I’m
going to use you.” That’ s how my life has been since 1990. During thefirst five years, I traveled around the United States and Canada with no
home or apartme nt, not even a tent. I would watch the sun come up, and
when evening came and I didn’ t have a place to sleep, I would just wait
and see what would be given. There were no hotels or motels. I had an
attitude of, “What is offered?”  I was taken into many different homes
and had many miraculous holy encounters. That was like a miraculous
five-year period of “the son of man has no place to lay his head.” The
Holy Spirit told me to get used to it and that through trust, I would feel
that He would take care of me; that He would lead me and guide me in
everything that I do. The first months of those five years were the most difficult only
because I had so much pride, past learning, and conditioning, and I was
thinking a lot about how I could take care of myself. Because of this, I
realized I just had to be willing to take my hands off the steering wheel. When I would try to grab it back, Jesus reminded me, “Trust Me.” And
little by little, I


 help from others. Another thing about this
disease, if you can’t get health insurance or [even] if they will [give you
insurance], it’s so high you can’t afford it. That’s the bad side of scleroderma. Now for the good part, the only
ray of hope I’ve had in nineteen years. I went to Portland, Oregon, to see
Dr. Jacob last July. He started me on a treatment with DMSO. After the
first week, I felt better than I had in nineteen years. I could button my own
clothes, reach behind my head. The pain was almost nothing. Four months
later I no longer had chest pains. I have just come through one more winter and it’s the best winter I’ve
had in six years. I had a few bad points where the
pain was pretty rough,
but they didn’t last long. Now when I get ulcers I use DMSO and it clears
them up. Also, I didn’t have any more amputations. I feel that now I might
have a chance to see my children grown and to be able to enjoy my
grandchildren. Please help us, we need you to help us fight for a better, pain-free life.THE NEW TREATMENT FOR SCLERODERMA
Lillie Forister was begging for help not only for her own problem but also for the
approximately 150,000 other Americans suffering from scleroderma. While the
disease itself may not immediately kill them, death in adults follows severe and
progressive muscle weakness, difficulty in swallowing, malnutrition, and failure of
the respiratory system with superimposed lung infection, such as pneumonia. And
as they linger, discomfort in general and pain in particular pervade their lives. The victims of scleroderma experience gradual thickening of the skin of the
fingers, aching in most joints, upset of the gut, extreme fatigue, and muscle
wasting. The facial features turn masklike. The skin becomes taut, shiny, and
inflexible on the fingertips, which develop ulcers. The sclerodermatous patient gets
calcification on bony eminences, friction rubs over the knees and tendon sheaths,
and the formation of large bursae. Contractures of the fingers, wrists, and elbows
resulting from skin hardening prevent fine movements, sometimes even gross
movements, such as Jean Puccio’s inability to drive her car. Internally, there is gastric acidity due to an incompetent functioning of the
lower food tube sphincter. Poor absorption from the small intestine occurs from an
overgrowth of anaerobic bacteria. Large pockets or sacs develop in the large
intestine and biliary cirrhosis develops. The lungs don’t work right and defective
gas diffusion results. Heart failure can hit any time and tends to be chronic and to
respond poorly to medication. Kidney disease is a major cause of death in PSS,
usually signaled by sudden high blood pressure that drugs won’t bring down. And for all these symptoms of scleroderma there is no specific treatment. No
drug has proved valuable—nothing was even somewhat effective—until DMSO. “There is no doubt in my mind, the drug relieves certain types of pain. It is not
a curative agent and all the reports we have read about ‘miraculous and
outstanding’ should be completely disregarded. There
is nothing miraculous about
this compound at all, but it does relieve pain in a temporary manner. It is not a
cure. None of our anti-rheumative drugs are curative. DMSO applied topically is
indeed a safe, therapeutic agent to use,” said Arthur L. Scherbel, M.D., founder of
the Department of Rheumatic Disease at the Cleveland Clinic Foundation in
Cleveland, Ohio, and formerly the department’s senior consultant. In his practice, Dr. Scherbel dealt with patients who have very serious diseases
that are challenges to any form of therapy. He is expert in the pathology of PSS. There are no good, highly effective therapeutic agents for the rheumatic connective
tissue diseases of which scleroderma is one. No drug exists today that iscompletely effective and without toxicity for providing the victims with relief, and
certainly there’s no cure. Dr. Scherbel began using DMSO twenty years ago and found that it blocked
pain for sufferers of scleroderma. This pain relief comes about because the
solvent blocks conduction in the small nerve fibers—C&A delta, the fibers
important in the recognition of pain. If 75 percent DMSO is used directly on the
nerve fibers (in laboratory experiments) and not removed, within two days all
nerve conduction will cease. If 100 percent DMSO is put on these nerves, the
conduction block will occur more rapidly and usually will not be reversible. The
conclusion is that the smaller peripheral nerve fibers, when preferentially blocked
by DMSO, become diminished in their central response to a stimulus that
ordinarily would cause pain. 1
The healing of ulcers occurs, as well, and this is more difficult to explain. Marvin F. Engel, M.D., of Brunswick, Georgia, delivered a paper before the
Section on Dermatology of the Southern Medical Association, at its sixty-fourth
annual meeting in Dallas, Texas, November 18, 1970, where he described how the
skin’s blood vessels look after DMSO use in scleroderma. Dr. Engel said, “One
sees dilatation of vessels in the upper dermis and perhaps the increase in blood
flow plays a role. DMSO is known to protect cells and tissue from freezing,
thawing, necrotic cutaneous changes, inflammatory and hemorrhagic processes.”
2
This protection may be related to cellular physiological enlargement. In a two-year study of twenty sclerodermatous patients, Dr. Engel found
beneficial results using DMSO as the exclusive treatment. He said, “They had
increased mobility, rapid relief of pain and healing of persistent ulcers, arrest of
the spread of cutaneous disease, regrowth of hair, and return of sensation and
sweating. There was absolutely no sign of arrest of systemic disease, as shown by
the death of three
patients while on therapy and two in the immediate posttreatment
period, despite evidence of improvement of the cutaneous manifestations of their
disorder.”
Dr. Engel also noted that “the maximal activity of DMSO, after it is
swallowed, is in the organs and the parts of organs primarily involved in the
pathologic changes of progressive systemic sclerosis.... DMSO might halt or
reverse the process of systemic sclerosis.”
As it relates to the following section, what Dr. Engel added is quite significant:
“No evidence of ocular damage was found by funduscopic or slit lamp
examination in any of our patients.”ALLEGED MISREPORTING OF THE SCHERBEL STUDIES
Dr. Scherbel did similar, more extensive studies on patients having scleroderma,
and he performed them under the FDA supervisory investigational new drug (IND)
application number 10-778. This means the investigator and the sponsoring
pharmaceutical company, Research Industries Corporation, were liable to FDA
regulations. Violations of them would be a federal crime. A statement by Jere E. Goyan, Ph.D., former Commissioner of the FDA, made
before the Senate Subcommittee on Health and Scientific Research, included the
following information:
“We are requiring that eye examinations be conducted as part of any study
involving chronic administration of DMSO in order to obtain additional data to
determine whether the drug causes ocular toxicity. The labeling for the approved
human drug product suggests that patients should receive thorough eye
evaluations, including slit lamp examinations, prior to and periodically during
treatment.... We have issued inspection assignments to audit the data of the
scleroderma studies. In all of these investigations our staff is being asked to pay
particular attention to whether or not these studies included eye examinations.”
Dr. Scherbel did his IND 10-778 studies on eleven patients with severe
progressive systemic sclerosis, using DMSO by oral administration. He had them
undergo eye examinations before, during, and after DMSO treatment, in
accordance with FDA rules, for this IND. The patients received a total daily dose
of DMSO ranging from 21 grams to 84 grams in four divided doses diluted in
concentrated juice and crushed ice. The duration of the treatment ranged from 1
month to 22 months with a mean average of 9.4 months. Its results were reported
to Henry Moyle, President of the Research Industries Corporation, Salt
Lake City,
Utah. In his letter, dated May 4, 1977, Dr. Scherbel advised Mr. Moyle that “in
four of eleven patients reported at this time, nuclear sclerosis or progressive
myopia have appeared during the study.”
This report of lens changes with the development of nearsightedness was
alarming news. It might have caused cessation of the investigation if the FDA had
been aware of the reported eye changes in these patients. Agency officials say that
no one at the FDA knew about them until the information was uncovered, almost
by accident, nearly three years later. Michael J. Hensley, M.D., of the Division of Scientific Investigations, Bureau
of Drugs, FDA, told Senator Kennedy how this came about: “It was not officially


 ‘sin’ (defect) of
humans is ignorance. Socrates taught that all men are intrinsically
innocent because they always choose what they perceive to be the good,
even though it is in error. A Course in Miracles teaches that everyone is
intrinsically innocent and merely beguiled by the ego. Thus, sin means
limitation, error, and misperception due to the impaired capacity. It also
represents the limitation of evolution. Consciousness research indicates that the human ego/mind is
constitutionally unable to differentiate truth from falsehood by virtue of
its construction. The mind is like the hardware of a computer that will
play back anything for which it has been programmed, whether it be
propaganda, misinformation, emotional distortion, bias, fallacious
memes (slogans), etc. To fully ‘know’ a reality is to ‘be’ it, which is a transformative
absorption and full integration. Complete acceptance would therefore
result in the termination of judgmentalism, anger, resentment, blame,
guilt, and hatred of self and others. Full acceptance, on the other hand,
does not mean becoming an apologist for grossly negative, destructive
behavior. A bull may misperceive a bystander as a potential enemy, but
that does not mean that one thereby allows oneself to be needlessly
gored. Spirituality is often confused with passivity. Moral obligation to
respect and honor life includes one’s own as well. Truth is strength as an
expression of integrity. Moral stance is not the same as physical action,
which, in and of itself, is neutral. The consciousness calibration level of
an action is determined by intention. With progression of the evolution
of consciousness, there arises the capacity for the Tao of the ‘non-action
of action,’ which is indicative of mastery and exemplified by the martial
arts. Culpability is aligned with capability and actual possibility. It is
akin to situational ethics, which includes overall context as well as
content. Q: Many spiritual and moral dilemmas therefore cannot be resolved
within just the limited level of content. A: That is a clear observation. Even just adding historical and cultural
context already alters the appearance of many phenomena. Tounderstand the evolutionary origins of the ego itself and its alignment
with the support of animal evolutionary life creates a more
comprehensive, expanded paradigm from which to view human
motivation and behavior. Available options are limited by the level of consciousness and vary
quite differently from one level to another. This realization also
facilitates compassion instead of judgmentalism. Much judgmentalism arises from posing the hypothetical, i.e., that
people ‘should’ be different; however, if they could be, they would be. The hypothetically possible becomes actual by intention as well as the
level of evolution of consciousness plus favorable conditions. One of the most important operational conditions that limits options
and not available to ordinary perception is karmic patterns, including
propensities and unresolved obligations, as well as the presentation of
karmic opportunities. Q: What does ‘karma’ mean? Is it not just a belief system? A: Karma really means the totality of one’s inheritance, which includes
both the known and the unknown, both the linear and the nonlinear. To
just be born a human being already represents the expression of untold
millions of factors. Genes or chromosomes are merely the mechanisms
of karmic transmission that already include the mechanics of
physicality, the expression of which requires enormous informational
patterns. Everyone already has a calibratable level of consciousness at the
moment of birth that is thereby correlated with physicality itself. The
Western world accepts karmic consequences subsequent to physical
death as the destiny of the soul. The Eastern world accepts the reality of
karma as an ongoingness of the evolution of the spirit over great periods
of time. Consciousness calibration confirms and extensively
demonstrates that every intention or action, even in its most minute
details, is embedded and recorded forever within the infinite field of
consciousness. It is also confirmable (at consciousness level 1,000) that
everyone, without exception, is accountable to the Universe (i.e., the
Mind of God or Divine Providence alluded to by whatever term
chosen). Thus arises the wisdom that “God is not mocked,” and that
“Every hair on one’s head is numbered.”Q: But are not many characteristics or events just accidental? A: The infinite eternal field of the Unmanifest becomes Manifest as
Creation by virtue of Divine Ordinance (as an expression of its essence). The power of the field is absolute and inclusive, all present and beyond
time, and within it, manifestation occurs when conditions are favorable. Intention itself is also a contributing factor. There are no possibilities outside the infinite realm of Reality because
all possibilities have already been included within Creation itself. The
term ‘accidental’ is a hypothetical absurdity, like proving that a physical
object on planet earth is not subject to the laws of gravity. Even the
concept of ‘chaos’ means unpredictable from a limited, linear
Newtonian or mathematical viewpoint. Reason, logic, and predictability
are limited to the consciousness levels of the 400s, whereas Reality has
no such limitations or restraints. All comes into actualization from
potentiality, and the laws of karma are not only linear but also
contextualized via the nonlinear as well. Chaos is a mentalization that implies unidentifiable and unpredictable,
which means not identifiable or predictable from a linear, mathematical
viewpoint, that is, no identifiable pattern. Context is local and
identifiable, as well as nonlocal and unidentifiable. Knowability is a
reflection of paradigm, which is identifiable by the consciousness
calibration of the overall contextual field itself. The real reason much
information is not available is because there is a lack of capability to ask
the correct question. Q: Does the inner path require erudition? A: No. Merely simple attitudes and the necessary motivation are required. To strive to know God is in itself pristine and the ultimate aspiration. O c e a n o f P D F. c o mCHAPTER 4
Spiritual Practices
Introduction
Human ingenuity has resulted in a great variety and number of spiritual
practices, many of which were listed and calibrated in Chapter 17 of Truth
vs. Falsehood. Each has its historic roots that include ethnic and cultural
proclivities as well as practices that are aligned with specific belief systems. Many practices are quite imaginative rituals, and their consciousness
calibration level indicates that their benefit arises primarily from the
spiritual intention with which they are done rather than from the practice
itself. Therefore, it is said that there are “ten thousand ways to God,” for
each practice fulfills a purpose at a given time in each individual’s spiritual
evolution. Some practices are almost universal in their expression, such as
devotion and worship of Divinity by whatever designation. In contrast,
some practices are quite unique to the degree that they become imbued with
mysticism and magic. These often involve entreaty and/or manipulation of
various linear energy fields and the invoking of unseen spirits. These
practices actually rely on techniques of magic and typically calibrate quite
low, frequently below the consciousness level of truth at 200. The major genuine spiritual practices include individual and group
worship and prayer, including music, incense, creative arts, and dance, as
well as symbols, postures, and mudra. These are often associated with
styles of dress, dietary observances, genuflections, bodily prostration,
fasting, prayer beads, and the rhythmic chanting of mantras. Group
activities reflect not only worship but also gratitude to Divinity for life and
its expressions of God’s Grace. In daily life, formal prayer of gratitude is
most commonly ‘saying Grace’ before meals, the benefit of which is
corroborated by consciousness calibration research, which shows that the
actual energy of the food itself increases by ten to twenty points. In all societies, the prudent acknowledge God, even if they personally
harbor doubts or lack conviction. The universality of the acknowledgment
of Divinity throughout time in all cultures and in all ages represents theintuitive awareness and wisdom within the collective consciousness of all of
mankind, which is independent of locality or time frame. Some practices include the intention of influencing God in a desired
direction for some specific benefit. Other practices are intended to assuage
what are believed to be the negative depictions of God and therefore include
personal or ritual sacrifice, as well as that of animals or humans. Thus, even
killing life itself has been incorporated into rituals that in themselves
calibrate extremely low, indicating very serious and sizeable error and
deviation from truth. The calibration level of a spiritual practice reflects the degree to which
it is actually intrinsically aligned with spiritual truth rather than illusion and
imagination. Because Divinity is nonlinear and intangible, God is the
ultimate screen upon which to project the endless errors and proclivities of
the human ego. Thus, Divinity is often depicted as having a distinct
personality. The Presence of God as Creator is intuited by mankind, and the
infinite nonlinear Reality that is the very source of all of Creation and
Existence is present within the discrete linear domain as the Source of its
Existence. This is reflected in the Roman Catholic ecclesiastical doctrine of
“The Natural Law” which states that humankind is created with the capacity
to realize God as Creator, and therefore, there is the moral obligation to do
so. (The Natural Law doctrine calibrates at 570.)


 in our intestines could quickly be come any
other bacteria - if its environment changes. Any particular bacterium can
become any other bacterium and revert back again, if the conditions  (food
supply) change
• Bacteria need food  to survive and multiply. No food – no bacteria. Bacteria can
only feed on dead organic matter. (There is no bacteria known to eat any living
cells). If organism does not provide the necessary conditions for bacte ria to
multiply (there is no dead organic matter and toxins) such an organism  is not
susceptible to bacteria invasion and it does not get sick at all. Th erefore if you
inject bacteria to induce a disease – only 40-60% of the weakest organisms will
develop a disease and among those who do, there will be several types of
different symptoms ( different diseases ), depending on the particular
combination of pre-existing conditions  for each individual organism. • Given time, bacteria can learn and adapt themselves to extreme  conditions, by
entering into a hidden state, undetectable by conventional types of mi croscopes. When you restore favorable conditions (food supply) once more, bacteria
appears and starts multiplying again. In modern medicine such bacter ia are
known as “drug resistant”. With regards to viruses, most of the “facts” made available t o the general public are
simply not true. Viruses are not alive. This is official. They cannot move, do not have
any metabolism, cannot multiply and do not have any attribute whatsoe ver associated
with living organisms. They are simply very complex organic compounds  (nucleic
acids), created and modified as a result of the activity of surr ounding living cells. Some
of the above compounds (viruses) could be quite toxic. Bacteria can use viruses as
food. Our cells use and produce viruses in the metabolic processes. The above facts indicate, that ever-present viruses and living bacte ria in our body are in
perfect symbiosis with it in a healthy state (the fact wide ly accepted by medical
science) and therefore they are not the cause of disease. When we are healthy, there is hardly any food for bacteria i n our body, except in the
intestines. Bacteria live there happily, helping us greatly to break down and absorb
complex food as well as to dispose toxins. If our diet is healthy, we have only
“friendly” bacteria, which are perfectly adapted to feed on and br eak down such food
for us. 10  All bacteria are under the strict control of our mind-body syste m. Medicine says that
our “immune system” is functioning properly. However, when our body becomes damaged, poisoned, overloaded with toxins, it
makes an effort to dispose of and/or break down dead matter and tox ic deposits,
wherever they may be accumulated. Modern medicine knows very wel l which toxins
are accumulated in which organ. For example benzene goes directly and accumulates in
the thymus gland. Bacteria from the intestines are allowed to enter the  blood stream and
are transported to the disposal site. Very quickly these bacter ia adapt to the local
conditions. The bacteria most adequate to these conditions is created a nd toxic/dead
organic matter is transformed by it, hopefully for easier disposal by the body. When the toxic sites are large, the proportion of bacteria explodes. Di fferent types of
bacteria will be adapted to the current condition in this part of the  body. Bacteria in
large amounts may create additional toxins which usually do not help us  and cause
certain symptoms, enabling us sometimes to identify their type. In this scenario,
bacteria are not the cause of disease, but they simply take the advantage of any initial
pre-existing toxic state  in our body. Killing bacteria with antibiotics sometimes gives
relief, because you gave your body more time to restore the balanc e, reducing the rate
at which toxins are neutralized and excreted. Medicine has already tried the concept of sterile (bacteria free) body. It was shown
beyond doubt, that it does not lead to a good health at all. In view of the above, the statement that viruses or bacteria cause  disease is therefore no
more accurate, than saying that files cause garbage. (For mor e details, read the book by
Arther Baker, listed in the reference)

  11  The mind

Very little attention in the medical literature is paid to the  functioning of a perfectly
healthy mind in a perfectly healthy body. I highlighted the mind here with a r eason. To
be exact, conventional medicine largely ignores the mind as the ult imate manager of all
functions of the body, and therefore ignores the role of the patient’s ultimate command
over his own body. The current scientific model of the human body is electrochemi cal (biochemical). The
body is divided into many different organs, each producing and/or accept ing various
biochemical compounds. The nervous system somehow (?) produces electrica l
impulses controlling the lot. These electrical impulses cause va rious organs to produce
complex chemical reactions. Going deeper into details, DNA, the ch emical messengers
theory etc. the picture becomes complex beyond comprehension, and still  does not
explain the wonderful functioning of our body. Medicine accepts, that the  “program”
controlling all vital functions of the body is embedded in our “subconscious mind” (the
“sub” probably meaning that this part is considered lower or less important). The orthodox science treat our conscious thinking mind as the highest possibl e, and yet
they all admit that using it, they cannot comprehend and explain how thei r own bodies
function in detail and why. In contrast, yogis for thousands of years demonstrate that it is pos sible to control every
function of their body (including the stopping of the heart for a couple of  days) by
learning to attain higher  states of consciousness. 12  Medical education

Students of medicine, our future doctors, are forced to memorize an enor mous quantity
of bits and pieces  of information, the most important being the names of chemicals and
hormones and their relationship to various organs and functions of the body. I highlighted the “bits and pieces”, because they do not form a com plete picture of the
way our body functions. To a serious scientist their collection pose s more questions
than it provides answers. After young doctors complete their University studies and their initial supervised
practice, they practice on their own, continuing their “education” during  their working
life. Let us analyse, how they update their knowledge. Critical study of Medical Journals
and complex results of clinical research requires time and signi ficant effort from
doctors for which they are not being paid. Another source of new informa tion is that
concerning new drugs manufactured by chemical companies. This inf ormation is
simple and quick to absorb: it comes with short and complete instructio ns on how to
prescribe drugs to patients, details of dosages etc. It also c omes with “free samples” of
drugs to make the doctor familiar with the name of the drug, by bein g always at hand. Well-informed drug sales representative would offer a doctor pers onal assistance in
acquiring familiarity with any new drug. Each year a mult itude of new drugs is
introduced to medical practice in this way. After several years  of medical practice, most
of the doctor’s new knowledge comes from such sales representati ves, who usually do
not have any medical education at all. 13  Progress

Previous chapter in this book provided quite some criticism of the pract ice of
conventional medicine. The indisputable progress in many areas of medical and other rela ted sciences was yet
to be mentioned. This would include among others: the life saving emerg ency
treatments, technology and instrumentation for chemical and biological  analysis and the
breathtaking progress on the frontiers of “mind-body” medicine. Deepak Chopra, MD, a pioneer of modern mind-body medicine, is the author of
numerous inspiring and mind-bending books, which are listed in the Reference s. In his
books, he illustrates the process of mind and body interaction drawing up on many
clinical examples as well as research results from medica l science and modern quantum
physics. He has met and continues to meet with the considerable opposit ions from his
colleagues- conservative medical scientists, who insist that the y should see everything
under their microscope to believe it. Deepak Chopra points out, that me dical science
simply ignore monumental advances made in other sciences, mainly  in the Quantum
Physics. Not only do microscopes have limited resolution, and the visible band width of light is
extremely narrow (0.4-0.7 micrometers), but even if we could separ ately look at each
molecule, atom or an elementary particle – there is exactly not hing to look at! Physicists have found quite a long time ago, that any elementary particle or atom is just
a form of energy, oscillating in some state of equilibrium, and ther efore it is essentially
99.999% empty space. We can see, detect or sense the matter composed from such
atoms, only because their energy interacts with us as observers, i.e. for example reflects
light that is visible to us. On that level of understanding, even physic ist agree, that there
is essentially no difference between thought and matter. Thoug ht can become matter
and matter can become a thought. Deepak Chopra gives some stunning e


 aroma  and  popcorn-like  flavor  favor  the
basmati,  but  its  cooking  texture  is  softer  and  stickier,
partly  because  the  rice  is  not  aged  before  use. The  rice
is  named  after  the  state  in  which  it  grows,  Texas,  and
its  resemblance  to  the  basmati  rice. Available  in  both
white  and  brown,  texmati  is  a  good  substitute  for
basmati  rice. White  texmati  may  also  be  used  for
cleansing  or  healing  diets  by  all  three  doshas. As  a
regular  part  of  the  diet,  texmati  is  best  for  Vata  types
and  may  be  used  occasionally  by  Pitta  and  Kapha
types. Valencia  Rice
A  medium-grain  rice  native  to  Spain,  this  rice  is  soft
and  flavorful. It  is  similar  to  the  Italian  rices  in  that  it
retains  a  firm  central  core  after  being  cooked. Valencia
is  used  in  the  traditional  Spanish  rice  dish  known  as
paella. This  rice  is  good  for  Vata  types  and  may  be
used  occasionally  by  Pitta  and  Kapha  types. Wehani  Rice
This  long-grain  rice  with  a  rust-colored  bran  layer
partially  splits  when  the  rice  is  cooked,  exposing  ail
earth-red  kernel. Considered  an  aromatic  rice,  like-
jasmine  and  basmati,  wehani  is  named  after  the Lundberg  brothers — Wendell,  Eldon,  Harlan,
Homer — and  their  father,  Albert,  from  the  Lundberg
family  farms  in  California. Wild  Rice
This  rich  and  long  dark  brown  rice  is  actually  not  a
rice  at  all,  but  the  seed  of  a  grass,  native  to  Minnesota,
where  it  grows  profusely  in  rivers,  lowlands,  and  lakes. It  was  harvested  by  Native  Americans  as  early  as  the
1600s. In  Minnesota,  it  is  still  harvested  by  the  tradi-
tional "canoe  and  flail"  method:  one  person  stands
and  poles  the  canoe  while  the  other  maneuvers  two
sticks — a  long  one  to  bend  the  stalks  into  the  canoe,
and  a  short  one  to  thrash  out  the  seeds. Today,  much  of  the  wild  rice  harvest  occurs  in
California  where  the  crop  is  seeded  by  airplanes  and
harvested  by  machine. Wild  rice  has  an  earthy  and
pungent  flavor  and  was  used  with  game  and  wild
meat  by  the  native  people. Wild  rice  is  best  for  Vata
and  Kapha  types. Other  Holy  Grains
Wheat
Like  rice,  wheat  is  an  ancient  grain  whose  use  can  be
traced  to  the  beginning  of  time. Wheat  flour  has  been
a  staple  of  Indian  cuisine  for  over  five  thousand  years. In  India,  wheat  is  used  in  as  many  ways  as  there  are
dialects. The  ancient  flatbrcad  known  as  chapati  is
still  the  primary  grain  served  with  meals  in  North
India. Chapati  is  made  from  a  low  gluten,  soft  te\
tured,  cream-colored  wheat  flour  known  as  atta. In
this  flour,  the  whole  kernel,  bran,  germ,  and  en
dosperm  are  all  milled  to  a  line  powder,  whu  h  oflfel  S
no  resistance  to  being  tolled  into  a  dough. An  even
liner  strain  of  flour  known  as  pisi  lahore  is  sometimes
used  to  yield  a  soft,  silken  chapati. Semolina,  known
as  sooji  in  India,  is  a  granular  meal  made  from  the
endosperm  of  the  durum  wheat. Its  glutinous  >. harac
ter  makes  it  a  perfect  ingredient  fol  a  South  Indian
dish  called  uppama,  Soon  is  available  in  three  te\
tures — line,  medium,  and  COarse;  it  is  used  in  sweets,
such  as  halva,  anil  m  breakfast  porridge. Main  varieties  ol  wasted  and  unyeasted  whole
wheat  breads  aiul  wholesome  wheat  ben  \  soups  are
163
J@f,
THE    PRACTICE    OF    AYURVEDA
made  by  the  Nords  and  the  cultures  of  Europe  and
the  Middle  East. More  glutinous  than  rice,  it  is  infi-
nitely versatile. Wheat  berries  are  wheat  kernels  with
the  inedible  hulls  removed. One  of  the  most  ancient
wheat  recipes  in  existence  is  mentioned  in  the  Vedas. In  it,  the  whole  kernels  of  wheat  are  placed  in  an
earthen  pot  with  water  and  cooked  over  a  slow  fire  for
many  hours. It  yielded  the  most  exquisite  wheat  cream,
which,  no  doubt,  was  the  staple  breakfast  food  of
many  ancient  cultures. The  people  of  the  Middle  East  turned  wheat  into
bulgur  by  boiling  the  whole  wheat  grain  and  leaving
it  to  parch  in  the  sun. The  sun-dried  grains  are  then
crushed  with  a  mortar  and  pestle. A  finer  grind  of
bulgur  is  used  in  the  traditional  dish  known  as  tabouli. A  coarse  grind  of  bulgur  is  used  in  another  popular
dish  called  kibbi. Although  it  is  cooling  in  energy  (best  for  Pitta
types),  wheat  is  a  rich,  vital,  and  sweet  grain  which
supports  Vata  as  well  as  Pitta. Cracked  Wheat
This  split  whole  kernel  of  wheat  is  slightly  different
from  bulgur. The  cracked  wheat  is  not  precooked  or
parched  in  the  sun  before  it  is  broken. However,  both
bulgur  and  cracked  wheat  may  be  used  interchange-
ably. Farina  is  a  finely  ground  wheat  kernel  that  gen-
erally is  used  for  breakfast  porridge. Couscous
This  grain  is  made  from  semolina,  the  endosperm
of  durum  wheat. To  make  couscous,  semolina  flour
is  mixed  with  salted  water,  then  tossed  and  rubbed
into  tiny  pellets. The  pellets  are  then  steamed  on
a  cotton  sheet  over  simmering  water  until  they
swell. This  step  can  also  be  accomplished  by  steam-
ing the  pellets  twice  over  a  hot,  bubbling  pot  of  stew. Couscous  is  native  to  the  diets  of  Moroccans,  Alge-
rians, Tunisians,  and  Egyptians. In  North  Africa,  the
term  couscous  describes  a  variety  of  dishes. Oats
Of  the  common  grains,  oats  are  among  the  highest  in
nutritional  value. Samuel  Johnson,  with  much  preju-
dice, defined  oats  in  the  English  dictionary  more


 held a
c and le t o moder n medic ine. I del v ed int o deep r esear c h, str eng t hening m y under st anding of natur al r emedies
and
natur al met hods, and t hat’ s w hen I c ame up w it h m y V it alit y C apsules. T his w as
not t he end of m y jour ne y. It w as a ne w beg inning. I ha v e been c oac hing
c lient s on
ho w t o suc c essf ul l y heal natur al l y sinc e 1985. B y t his time, I had g ained enoug h c r edi bi lit y and k no w ledg e in m y f ield t o w r it e an
a w ar d - w inning book tit led D o Y ou H a v e T he G ut s T o B e B eautif ul? I also aut hor ed a ser ies of CD s on natur al healing. S ome of m y v ie w s ha v e r uffled a
lot
of f eat her s, but t he y r emain inf or mati v e, and lif e-c hang ing f or man y of m y
list ener s. O n t op of t hat, I ha v e w r itt en se v er al lif e-c hang ing r eport s t hat inc lude
r esear c h on
c r itic al t opics suc h as phar mac eutic al lif e c y c les.A b o u t t h e A u t h or
Dr. J e nnif e r  D ani e ls0 3
T hank Y ou F or D o w nloading O ur F REE C andid a C leaner
R eport,
W e ar e so happ y t o help guide y ou along t he f ir st
st ep of y our natur al healing
jour ne y. T his is t he end of y our hopelessness. Y ou ar e no long er a pr isoner t o C andid a. R ead t his, and c elebr at e. If y ou ar e t he t y pic al r eader,
y ou ha v e tr ied man y
appr oac hes and spent t housands
of dol l ar s w it h modest r esult s, if an y. T his is al l going t o c hange.In tr odu cti o n0 4
C andid a pl agues
man y A mer ic ans f or
y ear s on end, and
t her e ha v e been
man y
supplement s
pr oposed t o tr eat it,
as w el l as man y
diet s. T his P DF t el ls
t he st or y of ho w I
disc o v er ed
somet hing t hat
helped m y patient s
c onquer C andid a
quic k l y. C andid a w as
not al w a y s as
pr e v alent as it is in
moder n times.C andid a c an be
an y w her e in t he
bod y, but onc e t her e
ar e s y mpt oms, it is
al w a y s in t he
int estines. C ommand C entr al,
or t he point f r om
w hic h t he d amag e is
done, is t he smal l
int estines. Y our bod y
c omplet es t he
dig estion pr oc ess in
t he smal l int estines,
and t his
is w her e
nutr ient s ar e
absor bed. T he
C andid a spr eads
it self ac r oss t he
sur f ac e of t he
smal l
int estines and
int er c ept s t he
nutr ient s f or it s o w n
use.M an y nutr ient s t hat
ar e not absor bed b y
t he C andid a r emain
una v ai l able t o y our
bod y
due t o t he
bar r ier t hat t he l a y er
of C andid a c r eat es. T his c auses f atigue,
as y our bod y
e x pends al l t he
ener g y of dig estion
and g et s none of t he
benef it. S impl y
g oing on a
r estr ic ti v e
diet mak es t his
bar r ier t hinner, but
it is sti l l a bar r ier. F urt her mor e,
C andid a
c an also
c onf igur e it self int o
a bal l. T he C andid a at
t he c or e of t his bal l
c an be dor mant
and
per sist, despit e y our
eff ort s at diet ar y
r estr ic tions. C andid a
c an also assume t he
f or m of spor es t hat
c an g o long per iods
w it hout nutr ition,
onl y t o c r eat e miser y
just
w hen y ou
t houg ht y ou g ot r id
of t hem.C andid a is able t o
pr oduc e c hemic als
t hat mimic c r a v ing s
and de v ast at e y our
eff ort s t o
heal. F or
t hese r easons,
C andid a is li k e a c ur se. O nc e it is est ablished,
it t ak es o v er. M ost
int er v entions do not
addr ess t he C andid a's
def ense mec hanisms. T he Mir ac le C andid a
C leaner tr ic k s C andid a
int o letting do w n it s
def enses so y our
eff ort s c an pr o v ide t he
r esult s y ou desir e. T his
C andid a solution ma y
v er y w el l be t he
most
po w er f ul and v er sati le
natur al healing
subst anc e in t he
hist or y of our c ountr y. T his
is a subst anc e
t hat w as used w idel y
in t he l at e 1800s, and
no w, in t he 21st
c entur y, t her e
is
pr ac tic al l y no w r itt en
inf or mation on it. T he
pur pose of t his
doc ument is t o
pr o v ide inf or mation
and shar e m y
e x per ienc e w it h
y ou. T his doc ument blo w s
t he lid off t he C andid a
epidemic0 1 0 2 0 3 0 4
W h y  Mo st T e r ap i e s F ail
0 5
I w i l l shar e some of t heir st or ies w it h y ou. O nc e I
est ablished m y medic al pr ac tic e, I beg an t o
help people g et bett er using diet, v it amins,
enemas, or g anic f ood, disti l led w at er, and a long
list of w hat is no w k no w n as lif est y le
c hang es. M y patient s w er e g etting bett er, but I notic ed t hat w hene v er t he y had a litt le misst ep in t heir
lif est y le c hang es, t he y w ould ha v e a se v er e fl ar e-up of t heir s y mpt oms. I f elt t her e had t o be
somet hing I c ould do t o pr e v ent fl ar e-ups and ha v e healing r esult s t hat w er e mor e dur able. A t t he same time, I w as homesc hooling m y c hi ldr en and so I w as r eading v ar ious hist or ic
ac c ount s, just b y w a y of helping t hem under st and t heir studies. I c ame ac r oss somet hing
int er esting w hi le w e w er e stud y ing t he 1800’ s, w hen it w as mentioned t hat f ar mer s in t he
U nit ed S t at es g a v e somet hing t o t heir f ami lies t w ic e a y ear. T his m y st er y subst anc e c ur ed
e v er y t hing and k ept t


 morning, as I sat at my computer, I allowed myself
a new awareness. I let myself see what I was doing to myself. That sudden
flash of insight, which in emotional intelligence theory is called the magic
quarter -second, was enough to halt a pattern of self-criticism that was as
old as I was. The inner critic still has an opinion about my writing every so
often, but now I know what to do, thanks to the new awareness. The heart of my work is inqui ry. I coach people on how to use self-
inquiry to be more self-aware and, ultimately, happier. I firmly believe that
most people don’t need more therapy; they need more clarity. In other
words, the essence of who you are—your Unconditioned Self—doesn’ t
need fixing or healing, because you’re not really broken. Whe n you’re in
pain, it’s becaus e you’re suffering from psychology. “Even self-hatred isonly a thought, and it’s a thoug ht that can be changed,” says Louise. Self-
awareness gives you choices. Who taught you how to think. I ask this question in my training
programs. Most people have never thought about it. We don’t really
question our thinking. “Children  learn by imitation,” says Loui se. It’s true. You have been taught how to think. You have followed someone’ s example. Guess whose. Do you know. “Most of us make up our minds about
ourselves and the world by the time we are five years old,” says Louise. In
her book You Can Heal Y our Life,  Louise wrote,
If we were taught as a child that the world is a frightening place, then everything we hear that
fits that belief we will accept as true for us. The same is true for “Don’ t trust strangers,”
“Don’ t go out at night,” or “People cheat you. ”
On the other hand, if we were taught early in life that the world is a safe place, then we would
hold other beliefs. We could easily accept that love is everywhere, and people are so friendly,
and I always have whatever I need. Without self-awareness, which gives you the ability to question your
thoughts, you can’t update your mind. The worst-case scenario is that you
are running around with a secondhand mind, borrowed from a parent or
someone else, and you are still using an old operating system—Mind 5. 0—
that is the mind of your five-yea r-old self. What you are calling  my mind  is
not really yours, and it’s out of date. Until you see this, your life will be full
of familiar patterns, and nothing will change, no matter how hard you try. Another great inquiry practice is to ask, Who is thinking “my” thoughts. There are two levels to consider here. Level one is investigating whether the
thoughts you observe are yours or someone else’s. For exam ple, is self-
criticism a family pattern. Does your self-criticism mirror your mother ’s
self-criticism or her criticism of you. Does the way you judge yourself
mirror your father ’s self-judg ments or how he judged you. Is your
philosophy a mirror of your family ethos. It’ s good to know whose example
you are following. It’s also good to know that you can choose your
thoughts. Level two of Who is thinking “my” thoughts. brings you even  closer to
home. Here you are observing if the thought is a reflection of either a) the
basic truth I am loveable, which mirrors the original mind of your
Unconditioned Self, or b) the basic fear I am not loveable, which mirrors
the psychology of your self-image. In other words, is this thought a soul-thought or an ego-thought. Which “me” is thinking this thought. Let’s look
at some examples:
I don’t know:  When you say to yourself, I don’t know, is that what you
really mean, or are you trying to say, I don’t think I know. There is a
world of difference. “Every time you say ‘I don’t know,’ you shut the
door to your own inner wisdom,” says Louise. “But when you say to
yourself, ‘I am willing to know,’ you open yourself up to the wisdom
and support of your higher self. ”
I’m not ready:  When you hear yourself say, I’m not ready, is it your
soul speaking or your ego. Lots of us encounter this thought before we
start something new like getting married, having a baby, creating a
business, writing a book, or giving a public talk. Is it really true you’re
not ready. If so, get some extra help. If not, tell your ego to relax and
let your soul lead the way. I’m too old: We spend our life thinking, I’m not ready, and then one
day it changes. We stop thinking, I’m not ready  and start thinking, I’m
too old. Who says. How old is your soul anyway. Are you too old
really, or do you feel unworthy or afraid or something else. When you
watch your thoughts, and you suspend your judgments, you get to see
what the real thought is. I can’t do it: “A thought is just an idea,” Louise says. “And you are
either thinking with the mind of your soul or the mind of your ego. ”
One of my favorite chapters in Louise’ s book You Can Heal Your Life
is entitle d “Is It True. ” If you haven’ t read that chapter, please do. If
you have read it, read it again. Every unexamined fear is 100 percent
true until you look at it. PRACTICE 2: 10 D OTS
Louise and I are having lunch together at Torrey Pines Lodge in La Jolla,
a few miles north of San Diego. Our table looks out on the Torrey Pines
golf course, which is one of the most beautiful municipal courses in theworld. It hosted the U. S. Open in 2008. Louise knows how much I love the
game of golf and how thrilled I am to be here. I tell her I’m going to
suggest to Reid Tracy, presiden t of Hay House, that the annual Hay House
Golf Championship be played here this year. “Everything is possible,” says
Louise with a smile. We have  been talking all morn ing about how the mind influences our
experience of the world. “Golf is definitely a mind game,” I say to Louise. “Everything is,” she replies. I tell her about a recent round of golf I played
in a tournament at St. Enodoc, in Cornwall, England, where I am a member. Like Torrey Pines, this course is set on the coast, and when the wind blows,
it can be very dif ficult to control your ball and control your mind. In this round, I played with someone who shot 120, which for him is
about 30 more than usual. His game started poorly and got worse as it went
on. I watched as his inner critic took control. Eventually, he found it
impossible to keep his self-talk to himself. Shot after shot he yelled, “I am
so stupid,” or something similar. “That’ s an affirmation,” Louise says. His mind was like a giant sand trap
that he couldn’ t get out of. “If you don’t know how to change  your mind,
you can’t change your experien ce,” Louise tells me, sounding like a true
golf pro. Later that afternoon, Louise and I continue our conversation about the
ability to change our minds. “I don’t change anyone’ s life,” says Louise. “Only you can change your
own life. ”
“So what do you do. ” I ask. “I teach people that the mind is very creative, and that when you change
the way you think, it will change your life. ”
“So you teach people how to think,” I say. “Until someone can show you the connection between your outer
experiences and your inner thoughts, you will be a victim of life,” she says. “They will feel like the world is against them,” I say. “The world isn’t against us, though,” says Louise. “The truth is that we
are all loveable and life loves us. ”
“This awareness opens us up to the totality of possibilities,” I suggest. “The totality of possibilities is always here for us,” says Louise. I tell Louise that her live lecture  “The Totality of Possibilities” is one of
my favorites. In it she says, “I spend my life seeing the truth in people. I seethe absolute truth of their being. I know that the health of God is in them
and can express itself through them. ” Louise isn’t talking about positive
thinking. In fact, I don’t think I’ve ever heard Louise use the term positive
thinking. Louise  doesn’ t see thoughts as being positive or negat ive. Thoughts are always neutral. It’s the way we handle our thoughts that is
either positive or negative. “So how do we really change our mind. ” I ask Louise. “You have to change your relationship to your mind,” she says. “How do we do that. ”
“By remembering that you are the thinker of your thoughts. ”
“Be the thinker, not the thought,” I say. “The power is with the thinker


. But no one had died, and ifhis guests went away thinking he had raised a half-demented son, it was
better than thinking he had raised a gentle one. Even though Devadatta’ s dagger had drawn considerable blood, and
losing more was dangerous, Siddhartha felt no distress over the leeching—
not compared to the shroud of sadness that would not unwind from his
heart. His father refused to leave him unattended, but late at night when the
nurse’ s head lolled on her breast—Siddhartha made sure she was given a
double cup of liquor with supper—he crept out of bed and paced the floor. In his mind he would approach the edge of an abyss again, but when he
jumped, nothing happened. It was simply his imagination. Siddhartha got reluctant permission to have Channa admitted to his
room. He breathed a sigh when he set eyes on him. He was still alive. Siddhartha’ s relief was too enormous to disguise. Channa was embarrassed;
he raised his voice and talked about the whole af fair with bravado. “No
one’s going to kill me. I have friends everywhere. I’m protected.” But
Siddhartha noticed welts on Channa’ s shoulders, and when he pressed him
for an explanation, the truth emer ged. There was consternation on the field of combat when Siddhar tha and
Devadatta had both been carried away. The king ordered the massed
fighters to remain in place, which added an air of threat to the confusion,
but he wanted to make sure that every guest realized that his army was
always at the ready. No one had time for Channa, who ran back to the
stables and packed his best saddle horse to leave. As he was stuf fing food
and blankets into leather bags, he sensed that someone had entered the stall. “Father?” He turned around expecting to confront Bikram, who would
never for give him for touching a high-caste. But it was the king, who had
not for gotten Channa for a moment. He brandished a whip in his hands. “I expect you to take what’ s coming to you and then keep your mouth
shut.”
Without waiting for a reaction, Suddhodana struck the youth across the
chest with the lash’ s iron-tipped barbs—there were three, a gentler version
of the deadly seven-tipped whip used in battle. The pain was excruciating;Channa fell to the ground and rolled over, which was fortunate, because the
king was in a genuine rage and vented it by striking him, over and over,
across the back and shoulders instead of his face. The only way that Channa could keep from passing out was to force
himself not to count the blows. This one’ s the last,  he thought every time the
iron hooks raked his flesh. It never was the last, however, or so it seemed. Then he became aware that the searing pain was coming not from the lash
anymore but from the wounds he already had. Channa risked looking up,
and he saw the king stooped over, panting hard with the whip dropped to
the stable floor. “Walk around, make sure everyone sees your wounds. Don’ t dress them
for two days.” Suddhodana was focused on him, but not with rage or
implacable cold hatred. Channa could almost read sympathy, as if he’d had
to punish his own son. “Then have Bikram hide you for a month,
somewhere far away. Somewhere a hired assassin won’ t look. They’re lazy;
they won’ t go very far to find you. And never go near Devadatta again,
understand?”
They both knew that Channa was being let of f easy. By rights he should
have been turned over to the priests, who would have meted out maximum
punishment as a show of power over the king. As Suddhodana turned away,
Channa mumbled, “Thank you.”
The king looked back at him, and now his eyes were stone cold. “Y our
father was a horse thief when I met him. That’ s a hanging of fense, and if I
ever have a whim to kill him, why not take the son along too? Just to be
sure.”
Channa related only the bare bones of this incident to Siddhartha. The
prince was troubled enough by the welts he could see; the worst were
hidden under Channa’ s tunic. Several days passed before Siddhartha told
Channa about his own mysterious experience. Channa was amazed. “Y ou turned into a god. What else could it be?”Siddhartha didn’ t know whether to be shocked or amused. But when
Channa’ s face remained serious, even a little awed, he said, “I shouldn’ t
have told you. I should just go to old Canki and get him to purify me.”
“I wouldn’ t. Not until somebody purifies him.” Channa’ s contempt for
the Brahmin was open, despite the risk he was running if the priest should
find out. “How long have I been getting school from him? Ever since any of
us can remember. You think that matters? He’d see me stretched out on a
rack as soon as look at me. He thinks I’m an animal, and he has scripture to
back him up.”
Siddhartha looked grim. “And I’m not much better.”
Channa was stunned; the color rushed to his face. Siddhartha rushed
ahead. “I mean, caste keeps my life perfect. That’ s the word you used,
right? It doesn’ t matter if you’re stronger than me or smarter or braver. The
fact that we embraced when you walked in the door today could mean a
death sentence if my father decreed it.”
Channa straightened up. “I am stronger than you, that part’ s true.”
“The rest is true too.” Siddhartha couldn’ t help smiling. Channa said, “Y ou can change the world when it’ s yours to play with. The rest of us have to live in it.”
“You think I’m going to get the world?”
“It’s just what they say.”
Siddhartha knew it was better to let the whole subject die. He had lived
a long time with the knowledge that even his best friend, at some level that
reason couldn’ t touch, regarded him with superstitious awe. It wouldn’ t
matter that Channa had seen the worst of Siddhartha, watched him cry, run
away, complain bitterly about his father. It wouldn’ t matter that the prince
was a creature of flesh and blood or that Channa had often in the heat of
sword practice drawn his blood. Being the friend of a royal gave Channathe special status and protection that he enjoyed. But there was a limit to
royal protection with an enemy as cunning as Devadatta. The realization came to Siddhartha that he had always regarded his
cousin with anxiety. Devadatta had been like a blade held lightly against his
throat. That’ s what was now missing. Fear. Siddhartha couldn’ t bring back
the old sense of threat. If he wasn’ t afraid of Devadatta anymore, what else wasn’ t he afraid of? Siddhartha reached inside and opened the hidden trunks of memory,
expecting that phantoms of dread would fly out. But the trunk was empty. He had been a death-haunted child, a boy full of fears without a mother. Tears were rolling down his cheeks now. It was the first time in his life
that truth had made Siddhartha weep. That’ s what had changed when he
jumped into the abyss. He exchanged illusion for truth. He felt purified, and
yet some part of him couldn’ t rejoice in it. What would it be like to be the
only man who wasn’ t afraid? His father was afraid despite his battles won;
Canki was afraid despite the favor of the gods; Channa was afraid despite
his bravado. None of them would be able to grasp this change in
Siddhartha. They might even hate him for it. WITH THE CUR TAINS CLOSED  and one candle guttering to a spark, Sujata’ s
room was almost dark. She lay in bed staring at the ceiling. In her mind she
kept going over what she should have said to Siddhartha. Everything had
gone wrong. Even when she got her heart’ s desire and he showed that he
wanted her, she had run away. Sometimes when she woke up in the middle
of the night, all Sujata could think about was the fact that Siddhartha had
looked at her with longing. She fixed that look in her mind and swore she
would never let it go. The simple truth is that Sujata was waiting for Siddhartha to come to
her on his own. So when she lay half asleep and the door creaked open,
Sujata was instantly wide awake. She trembled under the sheets and
widened her eyes to see him in the dark, to make sure this wasn’ t another
phantom of her imagination.She saw the outline of a strong young man moving toward the bed, his
bearing erect, moving quickly because he desired her so strongly. Fear and
exultation fought wildly in Sujata’ s breast. If only her bed could have been
prepared properly for love, with scattered flower petals,


 joyful. I’m still a human
being who has value and is worthy of love, including self-love. Under arm:  What if I could accept myself just as I am, craving and all? After all, the craving isn’t all of me. It’s just a habit I learned a long time
ago. I’m just unlearning it now. Top of head:  What if I could accept that I ate the (crave object), even when
I didn’t want to, and it’s still okay? Did I learn to walk in a day? Did Ilearn to talk in a day? I’m just learning a new skill, and I give myself the
time I need to feel my feelings and practice. I honor this process and I
honor and acknowledge my courage, faith, strength, resilience, and
highest self. Step 12. Back to the main exercise. If you have resolved the feelings,
sensations, resistance, thoughts,  events, relating to the craving, now draw
on all your senses to answer any of these questions that are relevant to your
craving to elicit intensity. This is called uncovering hidden aspects. Tap
down the intens ity on anything that elicits intensity, all the way down to
zero, or until you no longer have any desire for the crave object. When you put the package in your hand, how much do you want it now
on the 0 to 10 scale? When you open the package, how much do you want it now? When you see the contents of the package, how much do you want it? When you smell the contents of the package, how much do you want it? When you bring the contents closer to you, how much do you want it? When you think that you will not get to have the contents of the
package, how much do you want it? When you are afraid you’ll be deprived or you’re worried about what
you’ll do or who you’ll be without access to the contents of the
package, how much do you want it? What does this crave object represent to you? What feelings are associated with the crave object (include positive,
negative, shame, and self-judgment feelings)? What self-talk is associated with the crave object? What specific memories are associated with the crave object? What is this crave object protecting you from? What is it making up for
in your life? Do the feelings under the crave object remind you of any events in your
life in which you had similar feelings? What specifically does this crave object give you?If there were a metaphor for this crave object, what would it be? Step 13. Ask yourself if you are neutral  about the crave object. If so, do
the in situ  test. Put yourse lf in the situation with the crave object, and tap on
anything else that arises until you are fully neutral about the crave object. If
you have a donut craving from a specific store, you will be able to go to that
store and pass it by without any feeling of wanting. If you do have wanting,
tap on that. Remember to also include tapping for what the object represen ts to you. Separate the food from the emotion, as I described in Zoe’s case earlier. In
Zoe’s case, the emotional issues under the cravings were positive and
comforting. More often, however, the issues are times in a person’ s life
when he or she has felt scared, alone, helpless, or lost. When the craving is
salty, ask yourself, what does this salt need represent to me? Rubbing salt in
the wound in your life? Sweet cravings? Where do you need more
sweetness, kindness, and love in your life? For a cheese craving: Where
does it not feel safe to express yourself or be who you are? Where do you
feel the need to insulate yourself to protect your vulnerability? How can
you give yourself (or a younger version of yourself) what you needed? Weight Issues and Body Image and Stress
As you probably know by now, losing weight isn’t really  about the weight. As you found out with cravings, it’s not the object that’s the problem. It’s
what’ s under the craving that’s driving the craving—undigested emotional
drivers keeping the weight on. These types of issues are what may be in the
way of accepting yourself with confidence and joy. What you may not know is that not being able to accept yourself as you
are or how you look, can cause stress. If each time you see your reflection
you feel horrible about yourse lf, if each time you’re at the gym you’re
embarrassed and judgmental and jealous, you are creating a stressful
situation inside. The mind creates a negative cascade, sending an electrical
impulse to every part of your body letting it know you’re stressed out. It
initiates product ion of the hormo ne cortisol, which is known to keep weighton a body and is a culprit in many other diseases, including adult-onset
diabetes. Cortis ol is nicknamed the “weight-gain hormone.” If you are
consistently telling yourself how bad you look, how fat you are, how
hopeless your situation is, that you can’t possibly be happy until you
achieve your target weight, or similar, you’ll be under significant amounts
of stress. Every time you think  about or look at your body, feel hungry,
consider eating,  or compare yourself to someone else’s body, your body
listens—it can’t help it! And it will respond (obey your orders) by releasing
cortisol. If this is what happens for you, interrupt the downward spiral by tapping
right there on the spot. You can heal! There will be a time in your life when
you accept your body—maybe even love your body (or at least like it a little
bit)—just as it is. (Even though I don’t believe her … it will never happen
for me … I’d sure like to believe it.) With acceptance, you may still have pain, but your resistance  to realit y is
what causes suffering. And as you unearth the emotional drivers under the
cravings, the entire issue will collapse. Exercise: Experimenting with Self-T alk
Does this kind of self-talk abou t the future sound familiar? I’ll be happy
when …. I’ll have a good life when …. If I could just lose ____, I’d …. Ask yourself what you believe to be true about your life because of your
weight. For example, I’ll never have the boyfriend, the wedding, the trip,
the promotion … until I lose ____ pounds. This fantasy ideal may be the
thing in your way! Ask yourself, What if I didn’ t need to weigh
150/99/250/130/180/ pounds to be happy, have peace, enjoy life, have more
fun, dress well, and feel lighter? Focus on the feeling that question gives
you. Find the feeling and tap on it until the weight no longer matters. It’s
metaphorical weight. You will have found the real feelings, memories,
drivers, and roots beneath the weight—and that’s something you can tap on. As always, things change when you tap. When the weight no longermatters, who knows what wonders your feelings of self-acceptance will do
for your life and body. Case Study: Rooting Out Memories,
Weight and Body Themes, Clearing Guilt
In this story, the experiences of a client named Shelley illustrate the
importance of rooting out the early memories around weight, food, and
body image and how becoming aware of yours can reduce the stress and
anxiety that lead to overeating. When you clear the guilt, shame, blame, and
other hurtful feelings, you unlock the reasons you hold on to the weight. Shelley experien ced stress dozens, maybe hundreds of times a day with
all of her negati ve thoughts, beliefs, talk, and feelings about her weight and
body. On the outside, it looked like she had everything. She was an
intelligent, caring woman in her mid-thirties, a master therapist with a
successful career. But she was locked in a world where she bombarded
herself with insecurities about her weight and her body. She noted using
eating to assuage her feelings of insecurity in relation  to just about everyone
else in the world. She didn’ t feel comfortable in her own skin and even
stressed out about whether what she was wearing was going to meet the
approval of her colleagues. Her fears made no logical sense, but they made
emotional sense  given her background. An oldest child, while growing up
she was the one who always had to “look perfect” and “be the best,” and
“take care of everyone else” to get approval. Shelley’ s goal was to end the horrible haunting she experienc ed every
day, find peace in who she was, feel comfortable in her own body, and lose
weight. But before she could do any of that, she needed to lose some of the
emotional  weight and upset that was actually weighing her down in many
different areas of her life. As is common with many individuals dealing with painful weight and
body-acceptance challenges, Shelley regularly thought about negative
images throughout the day. Whenever she felt stress, anxiety, or upset, shethought about food and eating;  whenever she looked in a mirror or store
window, she remembered her latest overeating, her lack of control around
food cravings, and the number of failed diets she’d had. From there it was
easy to unfavora bly compare herself to any


 s t a n d. T h e r e  i s
n o  o r d e r  o f  d i f f i c u l t y  i n  m i r a c l e s. *  I f  e n o u g h  o f  u s  p r a y
e a c h  m o r n i n g,  a s k i n g  t h e  S p i r i t  o f  G o d  t o  e n t e r  i n t o  t h e
g l o b a l  m e s s  w e ’ v e  c r e a t e d  a n d  m a k e  a l l  t h i n g s  r i g h t —
s u r r e n d e r i n g  o u r  o w n  i d e a s  a n d  a s k i n g  f o r  H i s  i n s t e a d — a l l
t h i n g s  w r o n g  w i l l  b e g i n  t o  d i s s o l v e. A s  i t  i s,  w e ’ r e  t r e a t i n g
s u c h  p r o b l e m s  p r i m a r i l y  o n  t h e  l e v e l  o f  e f f e c t  a n d  h a r d l y
t r e a t i n g  t h e  c a u s a l  l e v e l  a t  a l l. O u r  f a i t h  i n  t h e  p o w e r  o f  t h ep r o b l e m,  a n d  t h e  p o w e r  o f  h u m a n  s o l u t i o n s,  f a r  e x c e e d s  o u r
f a i t h  i n  m i r a c l e s. I  o n c e  w e n t  t o  a  m e e t i n g  w h e r e  t h e  l e a d e r  o p e n e d  b y
s a y i n g  t h a t  t h e  t a s k  a t  h a n d  w a s  b a s i c a l l y  i m p o s s i b l e  b u t  o f
c o u r s e  w e  w o u l d  d o  o u r  b e s t. T h e  g r o u p  c o u l d n ’ t  p o s s i b l y
m o v e  f o r w a r d  c o n f i d e n t l y  o n c e  t h e  l e a d e r  h i m s e l f  h a d
d e c l a r e d  t h e  j o b  u n d o a b l e. Y e t  h a d  I  s u g g e s t e d  t h a t
e v e r y o n e  i n  t h e  g r o u p  s i m p l y  t a k e  a  d e e p  b r e a t h,  p a u s e  f o r  a
m o m e n t  o f  s i l e n c e,  a n d  a f f i r m  t h a t  t h e  j o b  c o u l d  b e
a c c o m p l i s h e d  e f f o r t l e s s l y  a n d  b r i l l i a n t l y  t h r o u g h  t h e  s p i r i t
w i t h i n,  I  w o u l d  h a v e  b e e n  v i e w e d  a s  a  f l a k e. T h e  p o w e r  o f
t h o u g h t  i s  l i k e  a  g r e a t  g o l d  r e s e r v e  a l w a y s  p r e s e n t  a m o n g
u s,  y e t  t h e  e g o ’ s  r e s i s t a n c e  t o  o u r  m i n i n g  i t  i s  r i g o r o u s  a n d
i n t e n s e. 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,  w e  a r e  t o l d
t h a t  m o v i n g  m o u n t a i n s  i s  s m a l l  c o m p a r e d  t o  w h a t  w e  c a n
d o. T h r o u g h  t h e  g r a c e  o f  G o d,  w e  c a n  h e a l  t h e  s i c k  a n d
r a i s e  t h e  d e a d ;  w e  c a n  w o r k  m i r a c l e s  i n  r e l a t i o n s h i p s
w h e t h e r  p e r s o n a l,  s o c i a l,  o r  p o l i t i c a l. T h e  f a c t  t h a t  a t
p r e s e n t  w e  a r e  n o t  d o i n g  s u c h  t h i n g s  i s  n o t  t o  s a y  w e  a r e
i n c a p a b l e  o f  d o i n g  t h e m. T h e  f u n d a m e n t a l  i s s u e  i s  o u r
e n t r e n c h e d  r e s i s t a n c e  t o  e v e n  t r y i n g — i n d e e d,  e v e n  o u r
a n g e r  a t  t i m e s  t o w a r d  t h o s e  w h o  d a r e. W h y  a r e  w e  m o r e  a f r a i d  o f  b e i n g  p o w e r f u l  t h a n  o f  b e i n g
p o w e r l e s s. W h a t  i s  i t  a b o u t  t h e  n o t i o n  o f  G o d ’ s  u n l i m i t e d
p o w e r  w o r k i n g  t h r o u g h  u s  t h a t  s e e m s  s o  t h r e a t e n i n g. I s  i t
n o t  i n  f a c t  t h a t  t h e  n o t i o n  i s  a n  a f f r o n t  t o  t h e  e g o ’ s
a u t h o r i t y. Y e t  w h a t,  a f t e r  a l l,  h a s  t h e  e g o  g i v e n  u s. I s  i t s  m a t e r i a l
k i n g d o m  a s  p o w e r f u l  a s  i t  p u r p o r t s  t o  b e. I s  i t s  w a y  r e a l l y
w o r k i n g,  g i v e n  t h e  s t a t e  o f  o u r  p l a n e t  t o d a y. C a n  e n o u g h
c o n s u m e r  g o o d s  b u y  u s  h a p p i n e s s. C a n


 p l a n  c a l l s  f o r  u s  t o  r e m e m b e r  o u r  o w n
e t e r n a l  p e r f e c t i o n,  t h e n  w o u l d n ’ t  H e  b e  a s k i n g  u s  t o
r e m e m b e r  i t  i n  o t h e r  p e o p l e  a s  w e l l? T o  t h e  e g o,  t h e  n o t i o n  o f  e t e r n a l  a n d  u n c h a n g e a b l e
i n n o c e n c e  i s  b l a s p h e m y. G u i l t  i t s e l f  i s  t h e  e g o ’ s  g o d. B u t  i fw e ’ r e  t o  e v o l v e  b e y o n d  t h e  e g o,  w e  h a v e  t o  e v o l v e  b e y o n d
o u r  b e l i e f  i n  t h e  s a n c t i t y  o f  g u i l t. A n d  t h e  p l a c e  t o  b e g i n  i s
i n  r e g a r d s  t o  o u r s e l v e s. T h a t  d o e s n ’ t  m e a n  w e  h a v e n ’ t  m a d e  m i s t a k e s  o r  t h a t  w e
d o n ’ t  n e e d  t o  t r y  t o  m a k e  t h e m  r i g h t. B u t  a s  i t ’ s  o f t e n  s a i d,
G o d ’ s  n o t  f i n i s h e d  w i t h  a n y  o f  u s  y e t. W e ’ r e  n o t  p e r f e c t  o r
w e  w o u l d n ’ t  h a v e  b e e n  b o r n,  b u t  i t ’ s  o u r  m i s s i o n  t o  b e c o m e
p e r f e c t  h e r e. *  O n e  s t e p  a t  a  t i m e,  o n e  l e s s o n  a f t e r  a n o t h e r,
w e ’ r e  g r o w i n g  c l o s e r  t o  t h e  e x p r e s s i o n  o f  o u r  d i v i n e
p o t e n t i a l. W h a t  i s  r e a l  i s  t h a t  y o u ’ r e  a  b e l o v e d  c h i l d  o f  G o d. Y o u
d o n ’ t  h a v e  t o  d o  a n y t h i n g  t o  m a k e  t h a t  t r u e ;  i t ’ s  a  T r u t h  t h a t
w a s  e s t a b l i s h e d  i n  y o u r  c r e a t i o n. Y o u r  i n h e r e n t  p e r f e c t i o n  i s
a  c r e a t i o n  o f  G o d,  a n d  w h a t  G o d  c r e a t e d  c a n ’ t  b e
u n c r e a t e d. *
O t h e r  p e o p l e  c a n  t h i n k  w h a t  t h e y  w a n t  t o  t h i n k  a b o u t
y o u,  b u t  i t ’ s  o n l y  y o u r  o w n  p e r c e p t i o n s,  n o t  t h e  p r o j e c t i o n s
o f  o t h e r s,  t h a t  p r o g r a m  y o u r  f u t u r e. I t ’ s  w h e n  w e  a g r e e  w i t h
o t h e r  p e o p l e ’ s  p r o j e c t i o n s  t h a t  w e  g e t  i n t o  t r o u b l e — w h e n
w e  g i v e  t h e  e g o  p o w e r  a n d  a l i g n  w i t h  i t s  j u d g m e n t s. T h e
e g o  i s  f u e l e d  b y  s h a m e  a n d  l o v e s  t o  i n t r o d u c e  i t  i n t o  a n y
s i t u a t i o n,  d i r e c t e d  t o w a r d  o u r s e l v e s  o r  s o m e o n e  e l s e ;  i t
d o e s n ’ t  r e a l l y  c a r e. Y e t  w e  c a n  l e a r n  t o  s a y  n o  t o  s h a m e,
k e e p i n g  o u r  h e a d s  h i g h  a n d  m o v i n g  t h r o u g h  l i f e  w i t h  t h e
k n o w l e d g e  t h a t  a l l  o f  u s  a r e  e q u a l l y  b l e s s e d  i n  G o d ’ s  e y e s. W e  s h o u l d n ’ t  h a v e  t o  a p o l o g i z e  f o r  t h e  f a c t  t h a t  e a c h  o f  u s
i s  a n  i n f i n i t e l y  c r e a t i v e  b e i n g,  e n d o w e d  b y  G o d  w i t he x t r a o r d i n a r y  p o t e n t i a l  t h a t  H e  w o u l d  h a v e  u s  m a k e
m a n i f e s t. S o m e t i m e s  w e ’ r e  a s h a m e d  b e c a u s e  o f  s o m e t h i n g  w e
a c t u a l l y  d i d,  b u t  o t h e r  t i m e s  b e c a u s e  o f  w h a t  o t h e r  p e o p l e
j u s t  t h o u g h t  w e  d i d  a n d  s e e m  i n t e n t  o n  t e l l i n g  t h e  w o r l d
a b o u t. E i t h e r  w a y,  s h a m e  i s  o n e  o f  t h e  e g o ’ s  m o s t  v i c i o u s
w e a p o n s,  s u r e  t o  k e e p  u s  s t u c k  i n  p a t t e r n s  o f  g u i l t. A n d  t h e
p u r p o s e  o f  t h e  g u i l t  i s  t o  k e e p  u s  f r o m  t h e  p e a c e  o f


 b a n g e d  a  f i n g e r  w h e n  w e  w e r e  a n g r y? ) ;  i f  w e ’ r e
v i b r a t i n g  a t  a  h i g h  e n e r g y,  w e ’ l l  a t t r a c t  m i r a c l e s. P e o p l e  w i l l  c a l l  o u t  o f  n o w h e r e ;  s i t u a t i o n s  w i l l  j u s t  s e e m
t o  i m p r o v e ;  a b u n d a n c e  o f  a l l  k i n d s  w i l l  j u s t  a p p e a r. A n d
w h e n  t h e y  d o,  i t  i s  g o o d  t o  a c k n o w l e d g e  t h e m. W e  o f t e n
b u i l d  a n  a l t a r  t o  o u r  d i s a s t e r s,  g i v i n g  t h e m  s o  m u c h  t i m e
a n d  a t t e n t i o n  a n d  e n e r g y. B u t  d o  w e  d o  t h e  s a m e  f o r  o u r
b l e s s i n g s? A r e  o u r  m i n d s  t r u l y  d i s c i p l i n e d  t o  c a l l  f o r t h  a n d
a c c e p t  t h e  g o o d? W e ’ r e  l i v i n g  d u r i n g  a  “ c e l e s t i a l  s p e e d - u p ”  i n  w h i c h
e v e r y t h i n g  i s  m o v i n g  m o r e  q u i c k l y — i n c l u d i n g  u s! *  O u r
i s s u e s  a r e n ’ t  c o m i n g  t h r o u g h  i n  s l o w  g e n t l e  b r e e z e s
a n y m o r e,  b u t  i n  h u g e  t o r r e n t i a l  s t o r m s! A n d  t h a t ’ s  n o t
b e c a u s e  w e ’ r e  f a i l i n g ;  i t ’ s  b e c a u s e  w e ’ r e  a v a i l a b l e,  G o d
k n o w s  i t,  a n d  t h i s  i s  i t. I  r e m e m b e r  w a t c h i n g  t e l e v i s i o n  o n e
n i g h t  a b o u t  t h e  D - D a y  i n v a s i o n,  h o w  t h e  A l l i e d  f o r c e s  h a d
r e h e a r s e d  i t  f o r  m o n t h s,  a n d  t h e n  o n e  m o r n i n g  t h i n g s  w e r e
d i f f e r e n t :  t h i s  w a s  r e a l. T h i s  i s  a  c r i t i c a l  t i m e  i n  a l l  o u r  l i v e s  b e c a u s e  i t ’ s  a
c r i t i c a l  t i m e  o n  e a r t h. E a c h  o f  u s  h a s  t h e  o p p o r t u n i t y  n o w  t o
g r o w  i n t o  t h e  f u l l n e s s  o f  o u r  d i v i n e  p o t e n t i a l  i n  o r d e r  t o
t a k e  o u r  p l a c e  i n  G o d ’ s  p l a n. T h e  p l a n  e x i s t s  i n  t h e  M i n d  o fG o d,  a n d  t o  t h e  e x t e n t  t o  w h i c h  w e  s u r r e n d e r  o u r  t h i n k i n g
t o  H i m,  w e  t a k e  o u r  p a r t. O u r  p r i m a r y  f u n c t i o n  i s  t o  s t a n d
i n  t h e  l i g h t  o f  w h o  w e  a r e  a n d  b e c o m e  t h e  p e o p l e  w e  a r e
c a p a b l e  o f  b e i n g. F r o m  t h a t,  a l l  g o o d  w i l l  f o l l o w. A n d  w e  s t e p  i n t o  t h a t  l i g h t  i n  a n y  m o m e n t  w e  c h o o s e. W h e n  o u r  h e a r t s  a r e  c l o s e d  t o  l o v e — w h e n  w e ’ r e
j u d g m e n t a l,  w i t h h o l d i n g,  u n f o r g i v i n g — w e  a r e  l i t e r a l l y  n o t
b e i n g  o u r s e l v e s. W e  a r e,  i n  t h o s e  m o m e n t s,  c h o o s i n g  t o  b e
h o s t a g e  t o  t h e  e g o  r a t h e r  t h a n  h o s t  t o  G o d. O u r  f u n c t i o n,  o u r  h a p p i n e s s,  a n d  o u r  p u r p o s e  a l l
e m a n a t e  f r o m  t h e  s a m e  p o i n t  o f  p o w e r :  o u r  c a p a c i t y  t o
e m b o d y  l o v e  i n  a n y  g i v e n  i n s t a n t. A n d  l o v e  i s  m o r e  t h a n
“ b e i n g  n i c e. ”  I t  i s  t h e  s u r r e n d e r  o f  a  s e p a r a t e  s e n s e  o f  s e l f,  a
c l a i m  t o  t h e  t o t a l i t y  o f  l i f e  a s  p a r t  o f  o u r s e l v e s. K n o w i n g
t h a t  w e  a r e  p a r t  o f  t h e  w h o l e,  w e  s h i f t  o u r  p e r s p e c t i v e  f r o m
a  s e n s e  o f  i n d i v i d u a l  i d e n t i t y  t o  a  s e n s e  o f  u n i v e r s a l
c o n n e c t i o n. I t


, from the
600. Once experienced, it reprograms theimage blots out the joyous brilliance that
consequences. The cost of such stolen
pleasures of the exercise of power in its
experiencer so that he is never (85) content
is the true essence of their identities,
pleasure is the desperation of addiction,
varied forms to the beautiful trophies of
with ordinary consciousness again. The
which therefore goes unrecognized. That
and finally both the addict and society
self-indulgence. The realization that the
hero of the movie discovers this fact
this joyous, peaceful, fulfilling state is
pay the price. pleasures denied oneself are being
when he is unable to find happiness again
really one's own essence has been a basic
Ours is a society which idealizes the
enjoyed by others begets the outrage of
in the ordinary world after returning from
tenet of every great spiritual teacher (e.g.,
pleasureless-hard work, stoicism, selfrevolution or, sublimated, the repression
Shangri-La. He then gives up everything
"the kingdom of God is within you").2
sacrifice, restraint, etc.--and condemns
of restrictive laws against the pleasures
in order to seek out and return to that
A "high" is any state of consciousness
pleasure in most of its simpler forms,
of one's peers. state of consciousness, spending years in
above one's customary level of
frequently even declaring these illegal. The moral code thus functions as a
a struggle, which almost costs him his
awareness. Therefore, to a person who
(Politicians, whether secular or rationalized exploitation of the life life,
to find Shangri-La again. lives in (86) Fear, moving up to Courage is
ecclesiastic, understand this phenomenon
ener gy of the masses through a calculated
This same reprogramming process occurs
a high. T o people who live in hopelesswell. Part of the standard repertoire of
distortion of values. The illusion
in people who have reached high states
Apathy, Anger is a high (for instance,
local politicians to gain headlines today
prof fered is that the more hellish one's
of consciousness by other means, such as
rioters in third-world ghettos). Fear feels
is the public announcement of intent to
life, the more heavenly will be one's
the experience of Samadhi through at least better than Despair, and Pride
prohibit Playboy Magazine in the reward. This distorted coupling of
meditation, or near death experiences. feels far better than Fear. Acceptance is
prisons, for instance, or deny the inmates
pleasure with suf fering has produced a
Such individuals are frequently observed
much more comfortable than Courage;
tobacco or TV. )3 In our society, morally perverse social milieu, in which
to have changed forever. It is not
Love makes any lower state seem
unfulfilled promise and enticement are
pain becomes associated with pleasure.uncommon for them to leave all that the
comparatively unattractive, While joy
legiti- (87) mized, but satisfaction is
In this atmosphere the insane alternation
material world represents and become
surpasses all lesser human emotions,
denied. Commercialized sexual allure,
of suf fering and euphoria that typifies
seekers after truth. Many who had
ecstasy is a rarely-felt emotion in a class
for instance, is used to sell products
addiction becomes at least provisionally
transcendental experiences with LSD in
by itself. The most sublime experience of
endlessly, but the enjoyment of actual
tenable, in a deadly antisocial game of
the 1960s did the same thing. Such
all is the state of infinite Peace so
commercial sex is forbidden as immoral. winning and losing the forbidden high. higher states are also attained through the
exquisite that it belies all attempts atHistorically, alt ruling classes have From the same life-view arises
society's experiences of love or religion, classical
description. achieved status and wealth by controlling
current method of "treating the problem"
music or art, or through the practice of
The higher the attainment of each of
society through some form of puritanical
by playing the other half of the game:
spiritual disciplines. these states, the greater is its power to
ethic. The harder underlings work and
(88) denying the substance of abuse. By
The high state which people seek, by
reprogram the subject's entire life. Just
the more meager their pleasures, the
doing so, we have cr eated a
whatever means, is in fact the experience
one instant in a very high state can
richer will be the ruling system, whether
marketplace that is so highly lucrative
field of their own consciousness (Self). Ifcompletely change a person's orientation
that be a theocracy, aristocracy, oligarchy
and easily enter ed that a whole
they are spiritually unsophisticated and
in life, his goals and values. It can be said
or corporate industrial barony. Such
criminal industry flourishes as a
lack a context with which to comprehend
that the individual who was, is no more,
power is built upon the forfeited pleasure
r esult, corrupting life on multiple
the experience, they believe it is created
and a new person is born out of the
of workers. Experientially, as we have
levels. The arrest of a drug kingpin, for
from something "out there" (i.e., a guru,
experience. Through hard-won progress
seen, pleasure is merely high ener gy. instance, has no ef fect at all on the drug
the music, the drug, the lover, etc.). All
on a dedicated spiritual path, this is the
The ener gies of the masses have been co-problem; before he is even jailed he will
that has actually happened is that, under
very mechanism of spiritual evolution. opted over the centuries to produce for
have been replaced by a new incarnation. special circumstances, they have The permanent high-state experience
that the overclasses the very wealth of
In the recent demise of the South
experienced what is, in r eality, "in
may be legitimately attained only
pleasures denied the underclasses. American drug lord Escobar, he was
her e." The majority of people are so
through a lifetime of dedicated inner
In truth, the pleasure of the life ener gy is
instantly replaced by three new kingpins,
divorced from their own states of pure
work can, however, be reached
mankind's basic capital; robbing man of
so the hydra now had three heads instead
consciousness that they do not recognize
temporarily by artificial means. But thethis has resulted in the wide division
of one. 41
42
Society's drug pr oblem r equir es a precision and all contingencies are
weakness signals pathology in the (90)
A statement may be true at a high level
social appr oach calibrating at 350, and
investigated, including timing, markets,
corresponding or gan. Kinesiology is of understanding but be
society's curr ent anti-drug pr ogram advertising and subpopulations to
be already widely used to confirm both
incomprehensible to the average mind. calibrates at only 150. It is ther efor e
addressed. diagnosis and the ef ficacy of a probable
Its value may therefore be corrupted
ineffective and the money spent on it is
Scientific Inquiry. Science provides a
therapy. The right dose of the right
when the statement is distorted by the
wasted. Field of kinesiolocicalal explanation thatmedicine can also be determined by the
limitations of the listener. This has been
of fers a group of inquirers excitement
patient's kinesiologic response. Similarly,
the fate of r eligions thr oughout the
Industrial and Scientific Research
eclipsing any parlay game. (It is also
aller gies can be detected, and the need
ages, when pr onouncements
The diagnostic method we have fascinating for a group to compare what
for nutritional supplements may be originating fr om (91) high levels of
described quickly tracks fruitful areas for
they have discovered with the discoveries
determined. awar eness wer e later misinterpr eted
research and development in science and
of other groups using the same method.) by followers vested with authority. industry. Historical examples illustrate
Research in Theology, Epistemology and
In a more general application, avenues
Such distortion can be seen to an extremehow the use of this method could save
Philosophy
for fruitful research can be identified
degree in fundamentalist sects of any
years of ef fort and millions of dollars. quickly, and it will be discovered that
Though the validity of its application
religion. The fundamentalist's
Materials Research. Thomas Edison often the most valuable insights to
be may vary with the capacity for awareness
interpretation of religious teachings,
tested over 1,600 substances before he
obtained have to do with the range and
of the observer, the technique of using
proceeding always from negativity, is
arrived at tungsten as the most suitable
dimension of that research. Because this
kinesiology to ascertain truth itself removed by this negativity from
truth. element to be used for his historic
method bypasses limitations of context,
calibrates at a