Exercise: I Do Not Perceive My Own Best Interests
Take some time now to look inward, breathe, and relax, and invite
the Holy Spirit to join you in preparation for your next assignment. This exercise requires much more honesty than you may be
accustomed to using. We will directly address your form- and
time-based goals. They may be goals that you have given a lot of
value to. Although in the light and perspective of the Spirit, they
are very likely to lose a lot of their former importance. You may
have noticed that you have a bunch of goals that result from ideas
about how the world should work out. Pick a couple of unresolved situations or conflicts in your life. In your journal, write down several desired outcomes that you
think would help you solve those situations. The emphasis should
be on uncove ring the outcome that you hope for. You can, for
example, use this format: “In the situation involving
, I would like
  and
 to happen,” and so on. You may discover that
some of your desired outcomes may even  conflict. The purpose of
writing them down is solely to relinquish the idea that your
happiness will come from your own desired outcomes. When you
have searched your mind for several minutes and can’t find any
more desired outcomes, pause and reflect on this lesson from A
Course in Miracles :
I do not perceive my own best interests. In no situation that arises do you realize the outcome that
would make you happy. Therefore, you have no guide to
appropriate action, and no way of judging the result. What you
do is determined by your perception of the situation, and that
perception is wrong. Now go through the following questions. Use your journal to
write down your answers.1. Did you find conflicting personal or form goals in your
journal inquiry? 2. Are you able to recognize that the emphasis on outcomes is
a distraction from the goal of peace of mind? 3. Are you willing to loosen from the idea that you think you
know what is in your own best interest so you can learn
what your best interest is? As you explore your vario us goals this way, you may
recognize that you are making a large number of demands of
situations. You will also recognize that many of your goals are
contradictory, that you have no unified outcome in mind, and that
you must experience disappointment in connection with some of
your goals however the situation turns out. Now, open up to surrendering from striving to achieve these
goals and satisfying your ideas about how your life should work
out. The Holy Spirit is constantly inviting you to surrender this way
and to accept peace of mind as your goal and sole outcome in
any situation. As a symbol of your letting go of outcomes, you could rip
these pages from your journal and crumple them up. You could
get a glass bowl and safely burn the pages, watching them
disappear into smoke. It takes  trust to realize that you don’t have to, nor can you
control outcom es. Relax into the acceptance that in no situation
do you know the outcome that would make you happy. Let the
Holy Spirit’ s guidance lead you, and in acceptance, you see that
you have what you always wanted—peace. The Ease of Miraculous Flow
“What could you not accept if you but knew that everything that
happens, all events, past, present, and to come, are gently planned by
One Whose only purpose is your good? Perhaps you have misun derstoodHis plan, for He would never offer pain to you. But your defenses did
not let you see His loving blessing shine in every step you ever took. While you made plans for death, He led you gently to eternal life.”
We’ve all been through times where we cry and feel like we want to
pull our hair out. But we reach a point where we can just really laugh. It
just starts to get funnier and funnier. That’ s acceptance. That’ s being
aligned with the Holy Spirit. You know that you are in acceptance when you become surrend ered
in your life: surrendered away from opinions; surrendered away from
agendas; surrendered away from trying to control the world, events, and
situations. Acce ptance promote s an exquisite experience of effortless
flow. You can tell that you have let go of control and that you are in
acceptance when you experience your life and the world with ease. If
everything just seems to be in a rhythm, if everything just drops in and
falls into place easily, and if you’re gliding through the world, then you
know that you are in acceptance. As the trust in guidance builds, your capacity for acceptance grows,
which ultimately leads to an experience that all things are equally
acceptable. This state of nonjudgment means that you see and accept all
things and appearances as truly helpful for your healing. This doesn’ t
mean that you have some sort of obligation to every situation that comes
your way. But your attitude becomes welcoming and open rather than
suspicious to things that happen. You are developing your intuition to
use discernment as you learn that everything comes your way for
healing. This state of mind leads to experiences of more and more mirac les. Acceptance combined with trust is the recipe for miracles. It’s inevitable
that you will experience miracles once you begin to trust the flow and
orchestration of all events. You have opened up to a whole different
perception. You are coming to know that there is a real purpose for
everything. It’ s like the movie August Rush, which is a beautiful example
of how everythin g is orchestrated perfectly. Even when things don’t look
good, August stays committed to his calling and inner certainty. As for
August, a genuine flow of all things becomes your natural and peacefulperception. You have met the conditions for your miracle-minded life,
and love wins the day!Chapter 9
Peace of Mind
When unconscious beliefs are not brought to the forefront of our minds
to be looked at and released, the past replays itself over and over. This is
no life. It is like being a robot— getting up in the morning, brushing your
teeth, getting ready for work, and just going through the motions. How
many of us get up in the morning, sit up in bed, and ask: “What is the
nature of reality? I do not even want to brush my teeth until I get a
handle on this!”
Later, you click into gear, and maybe during your lunch hour or
sometime at work, you will have questions like, “What am I doing here? What is the purpose of any of this?”  Often these questions get brushed
aside by all the things you think you have to do, the so-called “practical
things” that get in the way of investigating more deeply. But you can’t
get to a state of peace until you let go of the beliefs that are blocking
your awareness and experience of it. All We Need Is Willingness
We need a willingness to heal our mind. We need to be willing to see
where we say no to peace. In fact, we only need willingness. We do not
need intelligence, we do not need lots of money, and we do not need lots
of skills and abilities—all the things that the world says are essential. In
my life, I did not have a lot of money, and I did not feel like I had a lot of
skills, but I know I was very, very willing to be shown, to let the doors
be opened. If you come to God with willingness and sincer ity, then
watch out: it will knock your socks off! You will arrive at an experience
of peace, freedom, and clarity that you had never imagined  or ever
thought was possible. Y ou will truly know who you are.Like I mentione d previously, the ego is bent on outcomes in form,
on settin g specific external goals and then striving to achieve them. In
doing that, we’re still not happy. Then the quest becomes, “What is
next?” The game of “I will be happy when …” goes on and on. Eventually, we realize how powerful it is that peace is just a decision. Why not have peace of mind be our goal? What We Are Really Asking For
It’s not in our conscious awaren ess that peace is always there, rather it is
buried deep within our minds, covered over by beliefs and attachments. Therefore, our way to peace must always involve the very rewarding
undertaking of uncovering of beliefs. Someone once asked me: “You say we all get what we want. I have
a friend who would not agree with you. She is forty-five years  old, she
has always wanted a husband and a child, and she has not gotten them. She is praying, and we say to her, ‘Leave it up to God,’ but you say that
we get things even if it’s our ego that wishes it. So, what would  you say
to her?”
No matter what seems to be going on in specifics, on the surface, or
in our hearts, we never really ask for “things.” What we are really
always asking for is an experien ce or a state of mind. You could  ask your
friend questions like, “What is your experience?” and if she said, “Well,
I’m lonely. I want a husband and a child because I want something to fill
my life up. I want a feeling of joining, of connection. I want to share my
life


its course and after its completion appeared not to have been done at all. The
laboratory work, a battery of patient tests to be accomplished before the study,
then on a monthly basis during its course and after its conclusion, could not be
verified because the underlying records were not to be found.The FDA inspectors diligently pursued these failings and were unable to
confirm that the testing had been performed. They interviewed patients and learned
that neither the laboratory work nor the eye examinations had taken place. The
reports of such laboratory and eye tests were allegedly false, even though the case
report forms held in house by the FDA showed that all of this work had been done
and that the results were normal. Hensley told Senator Kennedy that the efficacy data were also disturbing. The
agency had received two sets of case reports from RIC on Shirley’s study—one
near the end of 1975. It showed generally good to excellent results with treating
interstitial cystitis. The second arrived in early 1976 on a resubmission of the
NDA, which showed some of these patients deteriorating. When the FDA did its “for cause” inspection, the review of Shirley’s records
looked a good deal worse; people treated had more than just minor deterioration. The patients, although they might initially have had a very good response,
generally did seriously deteriorate and often required other medication or bladder
surgery. The Division of Scientific Investigations then declared that the Shirley data
simply could not be used. It was unsatisfactory, to say the least, said Dr. Goyan. Dr. Shirley came under FDA investigation; as a consequence his certification as an
FDA inspector was rescinded. The FDA also turned its attention to the study done by Dr. Stewart and, after
completing its review, a decision was made as to whether or not a hearing would
be held and further action taken. Furthermore, at
least three other interstitial
cystitis studies came into question. Withdrawing approval of interstitial cystitis as
the only legal human use of DMSO was considered. A general pattern of
disinclination on the part of the investigating physicians to do the drug safety work
—the eye examinations and the laboratory tests—seemed to be developing. Dr. Scherbel explained the reasons for not burdening patients, institutions, and
researchers with this drug safety work. He told the House Select Committee on
Aging: “For those patients who could indeed profit from the use of a very simple
drug, we cannot use it unless we carry out a very strict protocol. If I wanted to
give this drug to a patient today, I must obtain sophisticated eye examinations
every six months. This patient must have blood studies every three months. If this
patient lives 150 miles from Cleveland, he or she must come back at a determined
time and the studies must be carried out according to FDA regulations. “Long ago we realized that toxicity was not a problem but we do not dare to
give this drug without carrying out a battery of very sophisticated laboratorystudies. Who pays for this?” asked Dr. Scherbel. “The patient might not have
funds to pay. Will the Cleveland Clinic? They will if I ask them to, but it is not
fair to the Cleveland Clinic to do this because it is the FDA request. “If we obtain funds from a pharmaceutical firm and eventually they sense this
drug is not going to be approved, where do the funds come from to continue
treatment for this group of patients?”
These are valid questions; they require answers if drug safety is to be assured. Unfortunately, Dr. Hensley disclosed another reason for the FDA’s
disinclination to accept DMSO studies strictly on the face value of researchers’
opinions. The investigating doctors tended to overlook, maybe not see, or perhaps
deliberately ignore possible adverse effects. For example, Dr. Hensley described
difficulties with accepting additions to the Stewart study. He said, “The original
NDA was twice submitted to the agency; the last time in 1976, and finally it was
approved in 1978. In September 1979, another package of data was submitted to
the agency by Research Industries. This package contained not fifteen patients of
Dr. Stewart, but forty.”
“We have looked at that data, and it is apparent that a good many of those
patient reports had been available prior to the NDA submission and were
contemporary with Dr. Stewart’s other patients,” said Dr. Hensley. “It appeared,
therefore, that a selective submission of data had been made to the original NDA.”
Thus, the researcher chose certain patients to represent his clinical trials and
sent them for submission by RIC to the FDA. Or, RIC did the selecting from the
whole group of fifty-five patients and sent along just fifteen. What of the newly introduced batch of forty people who used DMSO and
whose cases weren’t revealed until three years later? Dr. Hensley said, “Many of
the patients—in fact, I guess the majority of those that are truly interstitial cystitis
—had either fair or poor responses to the treatment.”
So there have been definite questions raised about both of the studies that were
the basis for the NDA approval of DMSO employment against interstitial cystitis. No wonder the FDA has been so stubborn about giving approval for DMSO
medical usage in general. Following the Kennedy hearings, the FDA appointed a DMSO “Steering
Committee.” This committee brought in a new group of investigators—
pharmacological, toxicological, chemical, and medical professionals—who had
nothing to do with the initial approval of DMSO for interstitial cystitis. These new
investigators were paid for their work by the FDA. They reviewed the entire
matter, and their conclusion was that Drs. Shirley and Stewart were quite sloppy inrecording their data. Because of this they were disqualified as investigators for the
FDA thereafter. However, the FDA, even after this thorough review of the entire matter,
allowed the approval of DMSO for use against interstitial cystitis to stand. They
found that the two physicians had been careless rather than dishonest in their
reporting. Such carelessness in medical research is simply an expression of human error,
particularly in relation to the employees one depends upon. As interstitial cystitis
is a rare disease and difficult to find, the FDA physician-investigators in
Cleveland or Birmingham, Alabama, had patients come in for checkups from all
over the country. (The FDA requires a minimum of fifty patients from two
investigators to approve a drug for prescription use in a specific condition.) On the
approval sheets, the FDA had listed various parameters for the investigators to
follow and fill in. Certain employed research associates—frequently college
students—filled in the answers to questions that they asked the participating
patients. One of the questions on the approval forms concerned ophthalmology. The
research associates (dental students) would ask the patients, “Have you had your
eyes checked?”
The patients most often said, “Yes!”
The next question was, “Have you had any problems with your eyes?”
The patients replied, “No!”
The research associates then wrote on the approval forms: “Ophthalmology
negative.”
These patients had been examined by ophthalmologists in areas far distant
from the research facilities in Cleveland or Birmingham. The physician-
investigators did not have those eye examination records as part of the patients’
files. Thus, upon “for cause” evaluation of the records, the FDA declared the
investigators’ record response for vision unsubstantiated. Later, despite being
disqualified as FDA investigators, Drs. Shirley and Stewart were able to show that
these ophthalmologic examinations were, in fact, carried out. And as the FDA
found that the interstitial cystitis protocol was correct, DMSO remains an
approved medication for treatment of this bladder problem. Senator Kennedy emphasized that there were a series of collective failures
among the several people involved with this NDA procedure. The FDA found
failures by the investigators doing the clinical work, the sponsor supplying the
drug, the physician-monitor checking methods, and the FDA medical officer actingas liaison for the NDA. There was a failure to write up accurate case histories, a
failure to keep adequate records of drug accountability, a failure to obtain
institutional review committee approval, and a failure to maintain documentation
of informed patient consent. In questioning the patients, the FDA believed that
most of the required eye and laboratory examinations possibly were never
performed at all and they found the lack of records just sloppy reporting. In some
of the cases report forms were, in fact, altered between the first and second FDA
inspections so that FDA officials remain suspicious. They still think that there was
insufficient reporting or alleged misreporting of toxicological ophthalmic effects in
the patients. Looking at just one of the people who failed in all this, Kennedy wondered
whose responsibility at RIC it was to detect the various DMSO problems that
apparently went undetected right through the NDA approval process. “Senator, I
believe that the ultimate responsibility, certainly, lies with me,” said Henry Moyle. “I signed the documents that went into the FDA.”
Here we see a businessman who had protected his investment. Kennedy asked
Moyle, “What would be the impact on Research Industries if, as a result of these
problems, the FDA determined that it could no longer maintain the approval of
DMSO for treatment?”
“Well, Senator, we are a small company,” answered Moyle. “We believed
when we started with this application that it would not take nearly this


 leaf is not
the tree. It is safe to abandon any identification with what one thinks or
believes one is for none of it is real, and ‘nothingness’ is purely an
imagination. Q: But what of existence itself? A: Both existence and nonexistence are abstract positionalities. Neither
term applies to Reality, which is beyond both ideas. Consciousness is as
the primordial clear Light of Awareness. It is the primary condition. Q: But wouldn’t that take one to the Void? A: That is a subject to be specifically addressed later. It is not a problem in
the beginning and only becomes an issue that needs to be clarified and
understood at consciousness level 850. However, it is important to know
about it considerably well in advance; therefore, it is addressed at depth
in a later section (see Chapter 8). Contemplation
Meditation and contemplation are merely descriptive styles. They are
not separate because the processes are essentially the same. In practice,traditional formal meditation is a process that requires removal from the
activities of daily life. However, it tends to develop a certain specialness
and becomes compartmentalized and sporadic over time. There are periods
of enthusiasm, but the practice is vulnerable to the demands of daily life. It
is more profitable to apply the essential mudra/position/focus/intention in a
style that can be done continuously so that contemplation becomes a
lifestyle, with one’s life becoming the meditation. The evolution is to turn
one’s life into a prayer/contemplation/meditation/supplication and
surrender. One’s life becomes the prayer—the prayer is the contemplation. The contemplative lifestyle facilitates transfer of the sense of identity
from body/mind to witness/ observer, which is more primary and closer to
the Truth of the Self and Reality. The next step is the withdrawal of the
sense of ‘I’ from the witness/observer, where it moves to the faculty of
consciousness/awareness itself, which is a quality rather than a personage. One major advantage of being the witness/observer instead of the
participant is that the witness does not talk; it just sees without comment. It
could be said that the witness/observer is aligned with the forest rather than
the trees. Q: How can contemplation be instituted, started, or learned? It is a
decision? A: It is only a matter of awareness. It is really nothing new and therefore
does not need to be learned but only given attention. A useful decision
or choice is to decide to stop mentally talking about everything and
refrain from interjecting comments, opinions, preferences, and value
statements. It is therefore a discipline to just watch without evaluating,
investing worth in, or editorializing, commenting, and having
preferences about what is witnessed. One then sees the rising and falling
away of phenomena and the transitory nature of appearance, which,
with ordinary mentation, is conceptualized as a sequence of cause and
effect. It is an informative practice to ‘pretend’ to be stupid, and by the
invocation of radical humility, Essence shines forth. All thinking, from a
spiritual viewpoint, is merely vanity, illusion, and pomposity. The less
one thinks, the more delightful life becomes. Thinkingness eventually
becomes replaced by knowingness. That one ‘is’ does not really need
any thought at all. It is helpful, therefore, to make a decision to stop
mental conversation and useless babbling. Silent group retreats are often valuable experiences for it is discovered
that life goes right on in a delightful fashion, and everything falls into
place of its own accord. Communication continues nonverbally, and
everyone just seems to become telepathic in a surprisingly short time. Q: Is a contemplative lifestyle possible in today’s world? A: With strong intention, daily life conforms. Contemplation implies
nonattachment, which does not preclude activity. Q: Contemplation seems to be confrontive to the mind’s propensity to
control and think that it has to control in order to survive. A: That is so. By practice, there is the emergence of the awareness that all
takes place spontaneously as a consequence of the overall field plus
intention, and ‘you’ as the imaginary causal agent were never necessary
in the first place. Q: But is not control necessary to survival? A: Let God worry about your survival. If it serves the Self to dump the
body, so let it be. In a strict spiritual practice, the time will come when
one actually has permission to leave the worldly body. One witnesses
whether the body will continue to walk on and breathe again or not. In
the end, what one conceives to be oneself has to be surrendered to God. If it serves Providence, this bodily life continues, and if it does not, then
it ceases. The eventuality is up to the Presence. Q: It sounds as though serious spiritual work may eventually preclude
one’s customary lifestyle. A: That is so. Some devotees actually leave, some become renunciates, and
others modify their lifestyle to be in accord with their serious spiritual
commitment. The challenge brings up issues to be processed, such as
attachments to others, to possessions, to lifestyle, and to concepts such
as duty, obligation, responsibility, etc. In the end, to the true devotee, the
pursuit of spiritual reality supersedes all other considerations. The
commitment to become enlightened involves the decision “No matter
what.”
Q: That sounds alarming.A: The entity who is alarmed and seems confronted by such a situation is
not the same one who asks the question. The need for a critical major
decision does not arise until sufficient strength is present to handle it. That is why it is unwise to try to force spiritual progress by artificial
means. To facilitate it is one thing; to try to force it is another. OceanofPDF.comCHAPTER 5
Clarifications
Paradoxically, the way of nonduality is the ‘doing’ of undoing. There is
nonreliance on scripture or external authority. Truth stands revealed on its
own without proclamation or need of aggrandizement. Its Absolute
Sovereignty shines forth without need of acclaim or praise. It is, therefore,
the way of faith and trust that relies on the truth that both the destination, as
has been known throughout the centuries, and the means or method of
discovering that truth are reliable and certain. Traditionally, reliance has been placed on reputation or hearsay, along
with historical documentation. The reliability of information was also a
matter of faith and belief. In contrast, there is now a method of discerning
truth from falsehood that is independent of history, ecclesiastical agreement,
or reputation. It is therefore possible to quickly and easily verify not only
truth from falsehood, but also to ascertain the level of that truth. That was
the purpose of the research reported in Truth vs. Falsehood. Whereas previous eras in the evolution of human society were
characterized by faith in authority, the current era is one of doubt,
challenge, and skepticism. Current society is stressed by vociferous
contention, like an endless court drama of conflicting opinions and
repetitious exaggeration of contradictory evidence. The purpose is to enlist
support for positionalities via persuasion. It is an era of inexorably
ostentatious disputation and rhetorical bombast that glorifies narcissism by
subverting and distorting truth. Historically, contention arose in the evolution of religions, and religious
strife continues in the world of today, just as it has for many past centuries. Inasmuch as opinions are subjective, biased, and often consist primarily of
hearsay, they cannot be depended on when it comes to crucial matters. While worldly concerns are indeed important when the lives of millions
of people depend on them, from the highest view, they are of secondary
importance to spiritual truth, the consequences of which are very long term
in contrast to transitory worldly life. Therefore, to trust one’s spiritual
evolution to some authoritative source of information is a major step that
should not be taken lightly. The downside of religious/spiritual fallacy is ascalamitous as that of trusting corporeal life to the nonintegrous. Therefore,
before embarking on a quest, a student should verify whether a specified
pathway meets critical criteria. There are many false and seriously limited
spiritual/religious belief systems, teachers, and organizations. It is well to
remember that the perceptions of the ego/mind are limited and subject to the
seductions of illusion and impressionability. The mind itself is unable to
discern truth from falsehood or to discern Descartes’ res interna (cogitans)
from res extensa/externa (Reality-Creation as it is). The first requirement of spiritual integrity is to verify a pathway by all
means possible, which include:
1. Historic record. 2. The effects of the alleged truths upon the world. (“By their fruits ye
shall know them.”)
3. Concordance with calibrated levels of consciousness. 4. Verification by subjective experiential realization. Spiritual Education
Fortunate is the seeker who has not been led away from the straight and
narrow path by diversions and popularized attractions. People spend
lifetimes searching for authentic teachings and become sidetracked by the
seduction of attractive, glamorized aberrations from truth. These turn out to
be fictional or romanticized fantasies that attract the naïve person’s inner
child. Spiritual fairy tales abound and impress the credulous for whom
anything labeled ‘spiritual


 to the
intestines, which is, strictly speaking, outside the body proper. In particular, humans are hosts to the “human intestinal fluke” ( fasciolopsis buskii ). Fluke means “flat”, because it belongs to a family of flatworms. If you eat meat and
other animal products, you could have many more parasites like for ex ample
Eurytrema, the pancreatic parasite of cattle. These parasites have to go through certain stages to multiply. A  pure and healthy body
can predict these stages, expel the eggs before they have time to hatch, and ther efore we
could live in symbiosis with our “friends”, because their population is limited. However, very special processes occur if we have certain toxins  in our body, called
solvents. Examples of solvents are: benzene, all types of alcohol (propyl, wood
alcohol), toluene, xylene etc.. The liver, kidneys, and other blood purifying organs in our body are overloade d with
requests to process the above solvents, together with other toxins you take with your
food, and they are unable to detect and kill tiny little stages of  parasites, thereby
allowing them to circulate around the body with the blood stream. In addi tion, the
existence of solvents  forces thousands of parasite eggs to hatch prematurely. Flukes in
various stages grow and multiply everywhere around the body, attachi ng themselves to
any organ where favorable conditions exist. Some of the possible consequences are listed below:

Propyl alcohol :  accumulates in your liver. Adult flukes occupy the liver, but eggs  and
other stages circulate and grow everywhere around your body, produci ng excessive
amounts of powerful cell growth hormones, forcing your  organ cells to divide. This is  24  exactly what our Medical science calls cancer. 100% of cancer  patients have propyl
alcohol in their bodies. Wood alcohol  (methanol) : accumulates in your pancreas and in the eyes. The favorite
spot for adult flukes becomes the pancreas. Their activity causes diabetes. 100% of
people with diabetes have wood alcohol in their pancreas. Benzene :  this extremely toxic solvent (comparable in toxicity to a radi oactive
uranium) accumulates in your thymus gland, gradually damaging it. Adult flukes
colonise the thymus gland, which, by the way, produces T-cells, identi fied by our
Medical Science to be related to the functions of immune syst em. Fluke activity
gradually reduces the capacity of the thymus gland to produce T-c ells. When the
thymus gland cannot produce enough T-cells, our immune system can fai l completely. The condition of low T-cells count is what the medical profession c alls AIDS
(Acquired Immune Deficiency Syndrome). 100% of all AIDS patients have benzene in
their thymus gland. If you have the tiniest amount of benzene accumula ted in your
thymus, your immune system is impaired and you get sick more frequently. Toluene and xylene:  they go to your brain. Adult flukes colonise your brain and you
develop Alzheimer disease. Solvents in prostate: Adult flukes colonise the prostate and you develop chr onic
prostatitis. In the case of uterus: in the presence of adult flukes you develop
endometriosis etc., etc.. The above are just a few examples of the many diseases caused by the existence of
various toxins in our body, after our parasite friends have taken advantage of it. Since the main purpose of this book is to reveal a key to perfect he alth, rather than to
provide a study of all possible diseases, no more examples will be given. Curious readers can find many more details, hundreds of clinical c ase histories as well
as remedies suggested by medical scientists in the two mind opening books of Hulda
Regher Clark. PhD, N.D, “The cure for all cancers with 100 case histories”, and “The
cure for HIV and AIDS with 70 case histories” listed in the References. The ancient American Indian’s herbal technique to assist the body  in purging parasites
is given in the Appendix A (after Hulda Regher Clark)

  25  Where are toxins? A logical question arises: how is it possible for all those nast y things to enter our
bodies? Where do they come from? It is certainly not our intention t o ingest any of
them in any concentration whatsoever. Again, I cannot possibly provide a complete list in this book, so I give y ou only a few
hints and examples. Common products which could have propyl alcohol  in them include cosmetics,
perfumes, deodorants, shampoo, hair spray, mouth wash, body lotions, vegetable oil s,
antiseptics, shaving creams and rubbing alcohol. Propyl alcohol is als o listed on the
product labels as propanol or isopropanol. Any compound having a “prop” sequence in
their name should raise your suspicion. Benzene  is so deadly, that it should be totally absent from our environment. Yet, traces
of it can be found in many products ranging from bottled water to t oothpaste and
chewing gum. Benzene is not added intentionally in any food product. However, it is
used in the process of extracting food additives, flavours and as a cle aning agent. Most
products containing added flavours or extracts potentially contain trac es of benzene. A
typical example is a mint extract from mint leaves which is  used in toothpaste, chewing
gum and confectionery. Any product containing any food extracts and /or flavours
potentially contains traces of benzene. Simple logic tells us that we should avoid such
foods. Benzene is also added to unleaded petrol (gasoline). Xylene, toluene  and other solvents are used in paints, cleaning agents, petrol
(gasoline), colour pen markers and other consumer products. Of course, you do not eat
such products, but you can breathe the solvents into your lungs. It is qui te logical, that
you should avoid inhaling any solvents. For further examples, go to the library and inspect Chemical Dic tionary. Look up the
solvents listed above and read in what quantities they are manufactured  and how they
are used in the food industry. Prepare yourself for a shock. Mercury  is one of the most toxic metals to our body. It directly affec ts most of the
functions of the brain. Yet, it has been used for decades in the form of dental amalgam
fillings. As the mercury is slowly released from the amalga m – such fillings act
basically like toxic time bombs. See the References for more details. Fluoride  is very toxic and for years has been used as a rat poison. Yet,  most of the
municipal water in USA, Australia and many other countries is pois oned with it. The
only large city in Australia having fluoride-free water is Br isbane, and interestingly
enough, children in Brisbane have the healthiest teeth in the country. It is little known, that in 1990-91 forty US dentists sued the America n Dentist
Association for misinforming the public and the dental profession about t he effects and
extent of amalgam and fluoride poisoning (NEXUS Vol 2 No 2 February 1991). 26
From just the few examples listed above, it becomes quite clear  that it may be quite
difficult, if not impossible, to avoid toxins completely. However, it is quite possible for us to take precautions and to change our lifestyle to:
• minimize the intake of poisons
• assist our body in its natural purification processes

in the following chapters I will show you how you  can do this. 27  DETOXIFICATION: A CONDITION FOR
HEALING

The information presented in the previous chapters, supported by honest clinical
observations, indicates without any doubt the ultimate reason for all diseases: poisoning
of our body beyond its capacity of poison neutralization. Everything else, no matter how complicated, involving other living creatures (bact eria,
parasites etc.) or not, is just a consequence. We have also found, that the poisoning of our body is largely our own doing, caused by
our ignorance or misinformation. So, we have unspecified combination of toxins in our body. We feel OK, but we could
feel much better as well as look much younger. What should we do? The answer is plain and simple : detoxify your body first, and do not continue to poison
it again! Get rid of toxins as quickly as effectively as possible. Doing so, and purifying your
body you restore the body’s natural healing powers. Your mind-body system will be able to heal itself quickly, with the minimum possibl e
effort from you and with your minimal conscious attention. This is the first and necessary step to true healing. Before discussing available natural strategies for detoxification, I would like to turn
your attention to the second, very important condition of true healing: purification of
your mind. 28  THE IMPORTANCE OF A PURE MIND

When your body is poisoned, overloaded with excess food and toxins, your mind at all
levels (from the sub-conscious to super-conscious) is forced to assist emergencies
arising in various organs of your body. This is an extremely low level of activity of the
mind (a fight for survival), perhaps the lowest possible. To understand better what


 2 15 3
Wheat,  rolled/flaked 2 15-20 2
To  cook:  Bring  water  and  grain  to  a  boil  an
medium  low. Allow  to  simmer  gei d  add  a  pinch  of  salt. Cover  and  lower  heat  to
itly  for  the  time  indicated  and  serve. 170
jmt. FOOD    SADHANAS
SADHANAS   OF   DHAL
The  term  dhal  refers  to  beans,  lentils,  and  dried  peas. (It  can  also  refer  to  a  finished  dish  made  with  beans.) Dhals  have  been  a  vital  food  to  all  cultures  since  the
beginning  of  time. They  sustain  energy  and  strength,
owing  to  their  high  protein  content,  and  yet  give  a
light  and  cooling  feeling  to  the  body,  unlike  protein
obtained  from  animals. From  the  Vedic  period,  the  king  of  dhal — the  mung
bean — has  been  used  in  a  combination  with  rice  called
kichadi. This  is  the  single  most  popular  dish  in  the
panoply  of  Ayurvedic  healing  and  cleansing  diets. Long
known  for  their  healing  capacity,  dhals  have  been
used  in  medicinal  plasters  and  poultices. They  are
also  made  in  pastes  combined  with  herbal  medicines
and  used  in  the  svedana  (sweating)  and  snehana  (oil
massage)  therapies,  which  are  part  of  the  panchakarma
system  of  Ayurveda. Traditionally  in  India  dhal  was  served  with  rice
and  chapati  at  least  once  a  day. This  is  still  true  today. In  every  culture  where  grain  is  found,  the  legume  is
sure  to  soon  follow. Spanish  rice  is  served  with  red
beans;  sweet  rice  in  Japan  is  served  with  aduki  beans;
soybeans  are  serve  with  jasmine  rice  in  Thailand  and
China;  arborio  rice  is  served  with  cooked  dried  peas
in  Italy;  white  rice  is  served  with  black-eyed  peas  in
the  United  States. The  union  of  these  two  foods  has
provided  humankind's  best  sustenance. Ayurvedically,  dhals  are  the  single  most  important
food  when  it  comes  to  combining  the  sweet  and  as-
tringent tastes.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        We  are  meant  to  use  both  our  hands
and  feet  in  providing  for  our  own  sustenance. This  is the  most  important  of  all  sadhanas. From  planting  the
seed  to  nourishing  the  dhatus  and  releasing  bodily
waste,  reinvested  into  the  soil  to  continue  its  complex
cycles  of  fertilization,  we  are  tending  to  only  one
sadhana. When  we  squat  close  to  the  land  to  sow  and
dig  into  her  soil,  we  begin  to  know  God  by  the  smell  of
the  black  earth  deep  within. When  we  leave  the  gar-
den, we  are  transformed  by  this  soil  and  water. For  as
long  as  we  maintain  this  sadhana,  we  are  forever
changed. All  God's  creatures  will  light  upon  us  with- out flinching. Before  juicing  machines  were  invented,  pulped
fruits  were  juiced  in  big  vats  by  the  feet  of  villagers  in
the  same  way  that  grapes  were  stomped  on  to  make
wine. In  ancient  times,  farmers  used  their  feet  to  pack
the  soil,  and  bakers  used  their  feet  to  knead  large
amounts  of  dough  for  the  community. In  those  days,
people  died  from  old  age  or  the  plague,  not  from  the
degenerative  diseases,  such  as  cancer  or  heart  disease,
or  from  AIDS  and  mental  disorders,  as  now. A  hand  filled  with  sadhana  is  a  hand  that  will  heal
others. It  is  charged  with  the  prana  of  the  five  ele-
ments, which  when  used  harmoniously  is  in  constant
touch  and  exchange  with  nature. This  exercise  gives
poignant  vitality  to  our  subtle  energies,  held  within
the  core  of  the  universe's  memory  until  we  are  ready to  use  them. The  hands  and  feet  are  at  either  extreme
of  the  physical  body. Together  they  span  the  bound-
aries of  our  relationship  with  the  universe:  Our  hands
touch  the  wind,  space,  and  fire;  our  feet  tread  water
and  earth. Both  are  in  continuous  communion  with
the  five  elements. Our  feet  carry  us  from  place  to
place. Our  hands  embrace,  offer,  and  receive. Every
fiber  of  memory  strives  toward  motion,  as  a  young
life  begins  to  walk  and  touch  the  objects  of  the  world. We  are  propelled  only  by  collective  memory. We  need
to  remember,  to  reconnect  as  a  collective  whole. As  we  learn  to  receive  the  earth's  energy  directly
through  our  physical  form,  by  means  of  our  organs  of
action,  we  will  be  more  able  to  harness  our  extraor-
dinary potential  for  wholeness  of  memory  and  feel
unison  with  our  earth  and  universe. My  maternal
grandfather  was  a  farmer  who  had  migrated  from
South  India  to  British  Guiana. The  British  were  re-
cruiting natives  to  plant  the  rice  paddies  and  work  the
154
jmt. FOOD    SADHANAS
banana  plantations. He  spent  his  time  amid  the  vast
fields  and  under  the  shade  of  broad  banana  leaves
that  rustled  beneath  the  fiery  tropical  skies  of  the
Corentyne  Coast. He  seldom  went  home. Long  years
of  sadhana  on  his  farm  in  India  had  seasoned  every
sinew  of  his  lithe  and  tiny  frame. He  was  formed  from
the  wind  and  the  earth. I  remember  him  as  a  farmer —
his  gleam  and  his  chiseled  features,  and  especially  his
magic  touch. He  cured  many  by  his  touch  and  was
known  to  fix  a  sprain  or  a  broken  ankle  or  arm  by
firmly  holding  and  manipulating  it. In  later  years,  as
I  grew  up,  I  observed  my  mother  performing  the
same  magic. My  excellent  retention  of  academic  ma-
terial in  school  was  due  to  the  head  massages  she
gave  me  with  her  eloquent  hands  while  I  studied  for
exams. This  magic  is  still  with  me  today,  helping  me
understand  the  energy  and  depth  of  our  love  and
faith  made  tangible  through  sadhana. Each  one  of  us  has  ancestors  who  possessed,  in
varying  degrees,


 eat g r andpar ent s
w ould use tur pentine
per iodic al l y, at least t w ic e a y ear, as a
pr e v enti v e
measur e.B ut y ou need t o ha v e f r equent bo w el mo v ement s t hat oc c ur v er y easi l y bec ause onc e
t he tur pentine
t ouc hes y our lips, t he par asit es w i l l r ush f or t he near est e x it. If y ou ar e
c onstipat ed, t he int estinal
e x it is not w ide open ; it is simi l ar t o people r unning f r om a
c r o w ded t heat er t hat’ s on f ir e. T he
par asit es ar e g oing t o g o t o y our lung s (y ou w i l l g et a
c oug h) t o see if t he y c an e x it t hat w a y, t he y ar e
g oing t o g o t o y our sk in (y ou ar e g oing t o
g et r ashes), and t he y ar e g oing t o g o t o y our head (y ou ar e
g oing t o g et a head ac he). S o, w hen y ou ar e w el l -h y dr at ed and ha v e t he par asit es ’ pr ef er r ed e x it ( c olon) c lear ed out
so t he y c an
lea v e, t ak ing tur pentine and sug ar is une v entf ul. It has been m y obser v ation
t hat one should be
ha v ing at least 3 bo w el mo v ement s per d a y bef or e e v en t ak ing
tur pentine and sug ar. S o, bef or e
t ak ing tur pentine, one must pr epar e an e x it bec ause t he
par asit es w ould r at her lea v e y our bod y
t han f ig ht, but t he y w i l l st and and f ig ht if
nec essar y. T her ef or e, it is import ant t o c ooper at e, or let
t hem c ooper at e w it h y ou and
lea v e y our bod y so y ou don ’t e x per ienc e an y miser y.09
T his f ir st st ep is a c r uc i al st ep, w hic h is t o g et as muc h w ast e out of t he bod y
as
possi ble. A g ain, t his is c r itic al. Y ou c annot er adic at e a par asit e if y our bod y
is f i l led
w it h it s f a v or it e f ood or if t he pl ac es w her e t he immune s y st em w ould
t ak e t he
par asit e ar e f i l led. Y ou must t ak e out t he tr ash, and t his means
empt y ing t he gut. C lear ing t he smal l int estine c an be
ac c omplished b y dr ink ing 1 quart of
w at er
f or eac h 60 pounds of bod y
w eig ht eac h d a y
as a f ir st st ep. T hen,
t ak e c ast or oi l (3 t o 6
t ablespoons)
onc e a w eek, or 1 bott le of
mag nesium
c itr at e w eek l y, or D r D aniels ’
V it alit y
C apsules d ai l y as dir ec t ed
on
w w w. v it alit y c y c les. c om

M an y people
pr ef er D r D aniels ’ V it alit y
C apsules as
t he y c an be ad just ed f or y our
per sonal
c omf ort. D ai l y w ar m w at er enemas using
disti l led
w at er (1 quart) ar e also v er y
helpf ul, espec i al l y
f or t he w eek
bef or e and w hi le y ou ar e t ak ing
tur pentine.w w w. vit ality cy c les. c omT he most neg lec t ed portion of t he gut is t he smal l int estines. T his part must be
empt y, as t he f inal c ur e f or y east in v ol v es t he
immune s y st em dumping y east f r om
al l o v er t he bod y int o t he
smal l int estines v i a t he bi le duc t. If y our smal l int estine is
slug g ish, t he bi le duc t is bloc k ed, and t he immune s y st em
c annot do it s part t o heal
y ou.5 S teps to S uccess
S t ep 1
N ot e
If y ou ar e ha v ing 3 or mor e
bo w el
mo v ement s a d a y, y our smal l
int estine is most li k el y c lear. 1 9
In moder n times, w e ha v e al l t hese ne w f ang led diseases t hat ar e
w er e so r ar e just 2
g ener ations ag o. W h y is t hat? A f t er seeing t he mir ac ulous c ur ing po w er s of tur pentine, I
belie v e it
is bec ause our g r eat-g r andpar ent s t ook t heir tur pentine t w ic e a y ear. B ec ause
m y obser v ation has been t hat in moder n man, onc e his
bo w els ar e c lear ed out and
tur pentine is administ er ed t w ic e a w eek,
t hese r ar e c onditions ac tual l y r ec ede or impr o v e.

S o, it mig ht be t hat t hese medic al dif f ic ulties ar e simpl y a f unc tion of
t his lost k no w ledg e
t hat has not been applied. I ha v e had people c al l me up long-dist anc e t o sa y, " O h, D r. D aniels, I
f eel so muc h bett er. C an I t ak e mor e tur pentine?" I t el l t hem, " W el l,
y ou c an do an y t hing y ou w ant, but I w ould not r ec ommend mor e
tur pentine. " W hen tur pentine is used, par asit es ha v e t o be manag ed b y t he immune
s y st em. Inc r easing t he dose
of tur pentine c an br ing on a c leansing r eac tion if t he amount
of par asit es dec iding t o lea v e e x c eeds
t he immune s y st em ’ s abi lit y t o dir ec t t hem. For t h is
r e as o n, g e t t i n g gr e a t r es u l ts w i t h t ur p e n t i n e m e a ns t h a t y o u ar e a t t h e r i g h t d os e
f or y o u. I t
d o es n o t m e a n t h a t a h i g h er d os e is b e t t er. 1 0
S t ep 2:
S t op E atin g C an di d as
F a v o rit e F ood
0 1 0 2 0 3
T his is an y f ood t hat is
blended, c ook ed, or
mi x ed
w it h somet hing
else bef or e y ou bu y it. Y es, t hat
means r ic e mi l k,
r ic e c ak es, ener g y bar s,
g r anol a, et c.
A lso, c on v ert
al l be v er ag es t o w at er. N o
alc oholic
be v er ag es ar e t o
be c onsumed.B r eads r isen w it h y east
ar e a major hazar d.
S tudies
done in t he ‘90s
t o anal y ze t he y east in
w omen w it h
r ec ur r ent
v ag initis f ound t heir
y east w as t he same
str ain
of y east used in mak


 lookslike more of the same because you see only your past. In reality, the past is
over, but it isn’ t over in your mind. That’ s why you’re still in pain. Until you forgive, you will keep  giving your future to the past. However,
forgiveness teaches you that, who you truly are has nothing to do with what
happened in your past. Your experiences are not your identity. They can
have a big effect on you, but they do not define you. What you did to
another person or what they did to you is not the end of your story. When
you can say, “I am not my past,” and “I am willing to forgive my past,” you
can create a new future. W ith for giveness, a new chapter begins. Healing is a release from guilt. We tell ourselves, “If only I’d done it
differently”—or “If they had acted differently”—“I’d be okay now.” At one
point or another, we’ve all wished for a different past. Guilt is a somber
lesson, but it isn’t a solution. When you keep on punishing yourself and
attacking others, it changes nothing. Forgiveness can’t change what
happened in the past, but it can change the meaning you give it. For
example, instead of punishing  yourself, you can use the past to make
amends and be who you really are. Henceforth, the past is no longer a
prison; it’ s an open door. “Forgiveness taught me that as much as I wanted my past to be different,
it was over now,” Louise tells me. “Through forgiveness, I was able to use
my past to learn, to heal, to grow, and to take responsibility for my life
now.” What really makes a difference in your life is not what happened in
the past but what you do with your past in the present. “The present
moment is your point of power,” says Louise. “You can create only in this
moment now.” With forgiveness, you change your relationship to the past,
and this changes your relationship to the present and the future. Healing is a release from fear. A Course in Miracles  paints a most
graphic and disturbing picture of the unfor giving mind. A passage in Lesson
121, “For giveness is the key to happiness,” states:
The unfor giving mind is full of fear, and offers love no room to be itself; no place where it can
spread its wings in peace and soar above the turmoil of the world. The unfor giving mind is
sad, without the hope of respite and release from pain. It suffers and abides in misery, peering
about in darkness, seeing not, yet certain of the danger lurking there. Without for giveness, there is no end to fear. “When people say ‘I can’t forgive,’ they usually mean ‘I won’ t forgive,’”
says Louise. “And the reason they won’ t forgive is because they’re afraid offorgiveness.”
Most fears of forgiveness are what I call theoretical fears. These fears
arise before you practice forgiveness, but they disappear once you have
forgiven. For example, the fear that forgiveness makes you weak or
vulnerable couldn’ t be further from the truth. Forgiveness sets you free. Similarly, forgiveness doesn’ t mean you forget what happened in the past; it
means you don’ t forget to live in the present. Ultimately, the fear of forgiveness is not as frightening as the fear of not
forgiving. It’s more frightening to hold onto grievances than it is to let them
go. It’s more frightening to keep punishing yourself than it is to heal and
awaken. Carryin g grievances is painful. Of course, you have to grieve your
past. Without proper grieving, there will be no end to your suffering. At
some point, however, not letting go of grievances is really a decision to
keep on sufferin g. Suffering doesn’ t, by itself, make things bette r for you or
anyone else. Suf fering is a wake-up call. “The present is forgiveness,” states A Course in Miracles. In the present
moment, we let go of the past. In the present moment, we fear nothing. In
the present moment, there is no guilt. In the present moment, the meaning
of the past can be undone. In the present moment, a new future is born. With forgivenes s, we remember the basic truth I am loveable. With
forgiveness, we let life love us. With forgiveness, we can be a loving
presence to the people in our life. Forgiveness offers us a beautiful vision for the future. With forgiveness,
we can spread love from the inside out, to family, friends, strangers,
enemies, and the whole world. This is how we end the cycle of fear and
pain, judgment and guilt, reveng e and attack. This is how we create a better
future for our children. William Martin, in his book The Parent’s Tao Te
Ching, gives a wonder ful demonstratio n of how our self-acceptance and our
healing helps to heal the future. He writes,
How do children learn
to correct their mistakes? By watching how you correct yours. How do children learn
to overcome their failures? By watching how you overcome yours. How do children learn
to treat themselves with for giveness? By watching you for give yourself. Therefore your mistakes,and your failures
are blessings,
opportunities for the best
in parenting. And those who point out your mistakes
are not your enemies,
but the most valuable of friends. PRACTICE 4: T HE FORGIVENESS  SCALE
It’s Monday morning, and Louis e and I are wrapping up our conversation
on forgiveness. The storm has passed. San Diego is enjoying  clear blue
skies and sunshine again. The air feels brand-new, as if it has never been
breathed before. It’s been a big weekend for us, and we both feel like today
is a new beginning. Forgiveness is a new beginning. It plugs you into the totality of
possibilities that exists in love. Its effects can be miraculous. Forgiveness
helps you to get clear about your past. It encourages you to be honest about
what really happened and to honor the lessons, accept the healing, and
receive the blessings. Forgivene ss teaches you that staying in pain doesn’ t
make pain go away. Guilt and resentment cannot make amends. Dying
doesn’ t help the living. Forgiveness is the way back to love. Love is what
helps you to live again. “We don’t need to know how to forgive. All we need is to be willing to
forgive,” says Louise. Saying yes to forgiveness is the first step. When you
affirm I say yes to forgiveness,  it activ ates something in you, and healing
begins. Your willingness orches trates the healing and arranges for you to
meet the right people and find the necessary help along the way. As you
keep on saying yes to forgiveness, every step of the way, your healing
journey takes you from the past into the present and to an entirely new
future. Our spiritual practice for you in this chapter is called The Forgiveness
Scale. This practice helps you to cultivate the necessary willingness to
experience the blessings of total forgiveness. The Forgivene ss Scale is
based on a scale of 0 to 100 percent. You begin by choosing a person to
focus on. You can choose yourse lf, which is always a good idea. Or you can
choose anyone else, even someone with whom you have only a slightgrievance. You’ll notice there isn’t anyone in your life that you don’t have a
bit of a grievance with. Prepare yourself as you would for meditation. Ground yourself, breathe
fully, and let your body relax. Bring your focus person into your awareness. When you are ready, ask yourse lf, “From 0 to 100 percent, how much have
I forgiven this person?” Record your first answer to this question. Be honest
with yourself. The goal here is not to be good, or to get it right, or to be
spiritual, or to be nice. You are not trying to play a role. You want to set
yourself free. Every answer is a good answer, because it gives you
something to work with. Let’s imagine you have chosen yourself as the focus person. And let’ s say
your score is 72 percent. First, notice what it’s like to be at 72 percent. How
does being at 72 percent affect the way you live your life? How does it
affect your happ iness, your health, and your success? How does being at 72
percent affect your relationships with others—your capacity to be intimate,
to trust, and to forgive? How does being at 72 percent affect your
relationship to food, abundance, money, creativity, and your spirituality? Now here’ s the next step. In your mind, take the number up from 72 to 80
percent. You can do this one percentage point at a time, if you like. Once
you reach 80 percent, affirm I am willing to forgive myself 80 percent. Say
this a few times and monitor your responses. Notice any physical
sensations, any feelings, and any thoughts. Stay here until it feels
comfortable. And then keep going further along the scale, to 85 percent and
90 percent and 95 percent. Every


 had no ar gument for leaving. After a
moment he said, “Y ou are enough for this life.”
“Are you looking ahead to the next one?” she asked. “No, not that. This life is only part of who I am. I need to know
everything, and I can’ t by staying here.” His expression was deeply serious,although she couldn’ t see his face in the dark. “How can I know if I have a
soul? Ever since I was a boy I’ve assumed I did because everyone says so. How can I know if the gods are real? Or that I came from them?”
“Knowing everything is impossible,” she said. Siddhartha sighed and
held her closer. “It won’ t be forever,” he promised. Y ashodhara tried to
believe him despite her experience. Everybody knew of husbands who ran
off into the forest and never came back. Becoming a sannyasi was a holy
act, but respectable men left it for old age. Many men waited until they were seventy, especially if they had money,
and the richest built lavish summerhouses that were a mockery of spiritual
retreat. But all kinds of ne’er -do-wells ran away early. It was something you
did if life got too hard or you had too many mouths to feed. Yashodhara realized that some monks had a genuine calling. One day,
despite her sorrow, she told her husband, “I know you have to go. I’m your
wife. I feel what you feel.” But scandal burned her cheeks anyway; a prince
of the blood deserting his kingdom was worse, infinitely worse, than some
farmer deserting his barren rice fields. Seven, eight, nine. Gautama’ s mind wasn’ t falling for the feeble trick. You nearly killed her,
it said with bitter accusation. Ten, eleven, twelve. People can die of grief. How would you feel then? Gautama winced, remembering how much Y ashodhara had suf fered as
his departure neared. Every night made her dread that she would wake up
alone in the morning. There was nothing she could do for him, not even to
pack little things for his new life. On the other side of the palace gates a
beggar ’s existence awaited. Suddhodana, now enfeebled with arthritis, had
mustered up a brief, reproachful rage, as in the old days. “Y ou can’ t give me
one good reason,” he shouted. But the lit fuse sputtered out, and after that
his father ignored the whole subject.When it was finally time, the prince performed two farewell rituals. He
went into his wife’ s chamber and kissed her while she slept, a bar of soft
moonlight across her lips. This was a familiar ritual from the days when he
had first begun to ride out before dawn in order to reach poor, faraway
villages. The for gotten city had shriveled to nothing, its last feeble cast-of fs
taken under the prince’ s personal care. He had knelt by the bedside of those
who had cursed him the first day he rode into the village. There was one, a withered scarecrow of a woman named Gutta who was
as old as Kumbira, a former ladies’ maid overjoyed to come back to the
palace. She knew she was there to die. Siddhartha sometimes imagined that
Gutta might have been an auntie to him long ago. During her last days he
sat vigil, and one night he trusted her enough to ask, “Does it hurt to die?”
She shook her head. “Not as much as you’re hurting.”
“Why am I hurting?”
“How should I know?” The withered old maid had always been crabby,
he knew, and dying hadn’ t sweetened her temper. After a moment she said,
“I’m luckier than you. I’m throwing of f my burden, but you keep adding
more to yours.”
“Is that what you see?” He had heard that the dying told the truth and
even had prophetic powers. She snorted. “Everybody does. Just look at you. Y ou’re kind, but you
think it’ s not enough. Y ou give to the poor and sick, but you don’ t feel
happy from it.” Her voice grew softer. “You mourn a dead girl there was no
hope of finding.”
The prince had looked away, feeling a pang from every word. His
mission of mercy began while he was searching for Sujata. It became his
custom to lead a pack mule loaded with food, crop seeds, and clothing
behind his magnificent white stallion, and the three became a familiar sight
in the countryside. For the sake of safety, an armed guard rode behind, but
he had made sure that the men kept far back, out of sight.“What does it say if I ride into a village with soldiers?” he asked his
father. “It says nobody better lay a hand on you,” replied the old king, who
wanted to send half the garrison with him. But his son couldn’ t stand the idea of showing people mercy with one
hand and a sword with the other. Soon his kindness was the thing that kept
him safe. The local thieves and bandits belonged to their own caste of
dacoits. Many of them benefited from the food he took to the starving
villages, since dacoit families and dacoit relatives lived in them. The
younger, headstrong thieves ar gued that they still had a right to loot any
gold a traveler might be carrying, but the elders knew he carried none. “His type can’ t stop himself. If he lays eyes on one colicky baby, he’ll
throw all his money on the bed if he has any,” they said, quieting the
hotheads. Siddhartha’ s second ritual of farewell had been to kiss his baby son. The
boy was four, old enough to have his own room. The prince had taken a
candle and tiptoed in. Rahula slept, not curled up in a ball like most
children, but facedown with his limbs spread-eagled, as if he was prepared
to take flight. He lay like that now, and his father looked at him a long time,
then turned away without kissing him. Resolved as he was, regret would
have its way. If he wakes up and sees me, I’ll never go. That night of departure Channa drove a chariot to protect Siddhartha,
but instead of standing behind him the way he would in battle, the prince
rode Kanthaka, who was old but still strong. When the gates of Kapilavastu closed behind them and they hit the main
dirt road, Kanthaka’ s hoofbeats became a dull thud, like muf fled drums at a
funeral. They moved slowly toward the river. Channa’ s back was rigid with
anger; he refused to break his sullen silence. By sunrise the prince was
bathing in the green, slow-flowing river. He stepped out and wrapped a
saffron skirt around his waist.“What do I do with those?” asked Channa. He pointed at the
embroidered robe and silk shirt hanging from a tree limb. There was no
need to give him instructions—royal finery was burned after it was
discarded. Channa just wanted an excuse to pick a quarrel. “It’s a waste to burn them if you’re really coming back,” he said. “Or
did you just tell her that?”
Siddhartha ignored the jibe. “Do what you want. They belong to
someone who isn’ t me anymore.” He took out a short-bladed razor and
began to cut his long hair as close to the scalp as he could. “Isn’ t you anymore?” Channa shook his head with disbelief. He had no
idea why Siddhartha had gone crazy, only that he had. Siddhartha continued quietly cutting his hair. He hadn’ t reckoned on
how much sorrow he would create around him by deciding to leave. His
father fumed and screamed at the servants. Channa whipped the chariot
horses too hard. Smiling court ladies acted vaguely as if they’d been jilted. What they really felt, deep inside, was that he had died. Siddhartha held out the razor to him. “Do you mind?” he said. Channa
looked startled. “Y ou’ve done so much for me, friend. This is the last thing
I’ll ask.” Siddhartha pointed at the back of his head, where he had made a
mess of cutting his hair. Channa reluctantly took the blade. He squatted
beside Siddhartha on his heels and began to cut. He was expert at it. This
was something that women didn’ t do. Barbering was left to men, and on the
battlefield soldiers would trim of f hair that was too long to fit under a
helmet. At first he was rough, and Siddhartha, saying nothing, gave him a
questioning look. “Sorry,” Channa mumbled. After a moment he began to
settle down. The intimate act distracted him from his grief. Channa knew, as
everyone at court did, that only he was allowed to touch the prince—
tapping his shoulder to make a point in ar gument, brushing dirt of f his
hunting jacket, embracing him when Siddhartha


 your own efforts to resolve the
issue. Exercise: Fill in the Blanks
Here are a few more options for tapping around the edges of a phobia. These are the types of statemen ts I have used in my own pract ice, but you
can certainly create your own. These are a phobia’ s related thoughts and
beliefs:
Even though I’ll never get over this fear of _____________ (e. g.,
escalators), I am still a good person. Even though I’m ____________ _(e.<|eot_id|><|begin_of_text|>
Q: What is the primary cause of phobias?,
A: A disruption in the body's energy system.
Q: How long may it take to clear a phobia?,
A: It may take five minutes or many rounds, or even many days, and it's essential to be patient and persistent.
Q: What is the purpose of the tapping process in clearing phobias?,
A: The tapping process resolves the energy disruption at the heart of the mind-body response, allowing the phobia to dissolve.
Q: What is the significance of reframing in the EFT process?,
A: Reframing is crucial in the EFT process as it allows the client to rewire their brain and reframe their negative thoughts and emotions.
Q: What is the primary focus of the EFT process?,
A: The primary focus of the EFT process is to identify and resolve the underlying emotional drivers of the phobia, rather than just treating the symptoms.<|eot_id|><|begin_of_text|>Do you feel desperate, hopeless, or other upsetting
feelings when you think about the diets you haven’ t maintained? Do you
blame and judge yourself as weak for not achieving your ideal weight? Have you always considered yourself “the fat one” in the family or among
your friends? Have you been ashamed of yourself because of your eating
habits? Do you keep your feelings about your weight a secret out of fear
that people will find out “who you really are”? And try these: What are you
insulating yourself from with the weight? What does weight signify for
you? Is it insulating you from intimacy? Is it keeping you from being
vulnerable? What would happen if you did reach your ideal weight? How
would your life change? Now, you have even more tapping targets, and that means you have a
chance to change it all. Tap on what you believe to be true or an event that
seems to “prove” that it’ s true, until you experience relief. Others have used setup phrases like these as they step around the edges of
the issue:
Even though I’m a hopeless case and will never be the weight I want, I
love, honor, and accept myself. Even though I feel so heavy all the time, I love, honor, and accept
myself. Even though there must be something wrong with me, or otherwise I’d
stop eating like this, I love, honor, and accept myself. Even though I have to be at my ideal weight to have the life I want, I
love myself no matter what.Even though I have so much despair around this, I love, honor, and
accept myself. If you’re  having  resistance to acceptance, remember you can also tap on
the tail-enders or “yeah  buts” one at a time down to zero. As you do this,
specific events may arise. Tap on each of them and they’ll start to
generalize, so there aren’ t as many to do as y ou think. More on Shelley’ s Case:
Weight Release and Core Issues
Shelley and I tapped on the unhappiness about her body and what it meant
to her. I asked her a series of questions to gain more awareness of the
history behind her body hatre d, weight despair, and negative self-talk
patterns as I looked for specific  originating events behind her weight and
body-confidence challenges. She despaired when she thought about her weight problems in
relationship to others’ bodies. “When was the first time you felt that despair
feeling?” I asked her. If she could not remember a specific event, I was prepared to ask her
other questions: “When did you first start feeling uncomfortable about your
weight?” “What’ s the earliest memory you have of feeling ‘fat,’
overweight, ashamed of how you look?” “When did you realize you felt
uncomfortable about your body?” “When have you felt like this before? Who was there?” “What kinds of people ‘cause’ you to feel this way?”
In your own work, be persistent. Even if you don’ t get answers the first or
second or tenth time, you are working towar d resolving the upsets that are
keeping you stuck in this problem. Shelley’ s first memory of feeling  despair was when she was six years old,
walking with a grown-up cousin at a community pool. Both young Shelly
and her adult cousin were in bikinis, but Shelley remembered feeling “fat,”
like the bikini was too small for her. Now she had in her mind a specific
picture; just a flash that lasted about ten seconds of the two of themwalking. She named the event “Six and Too Fat.” The feeling was despair. She guessed it to be about a 4 in intensity. Shelley and I tapped on this event using Tell the Story, which turned out
to have many aspects, including the feeling of being next to the cousin and
the color of the bathing suit. She noted an uncomfortable feeling and a
feeling of being exposed, being seen. An insight came to mind—it’ s about
being seen, fear of being seen. I said nothing, because I wanted to see what
would unfold first. We tapped on each of the aspects of the event of “Six and Too Fat” using
Tell the Story until she had no charge and even had a hard time recalling
much detail. It took all of an hour, if that. After tapping, she reported
feeling lighter and more at peace regarding her weight. When next she visited her hometown, she reported back that she had not
gone for the junk food at her parents’ house nor had she done any other
unhealthy eating behaviors. And she had tapped herself “off a cliff” when
she started to compare herself to the young, beautiful, and thin waitress. We work ed over the next severa l months, and she stopped feeling like a
fraud. She started feeling good about herself and her life. She let go of a
relationship she’d been in becau se she thought no one else would have her. She became involved in a relationship where she began to experience
emotional intimacy for the first time. Rather than feeling like a fraud, she
owned the wonderful woman and person she is. Identifying the T riggers for
Overeating, Self-Hatred, Cravings
On the road to body confidence, Shelley identified more triggers that led
her to overeating in the first place. If you don’t get at the triggers that
stimulate overea ting, you won’ t root the problem out at its core—it can
always come back. But what if you don’t know your triggers? Most people
don’t, but you can use EFT to flush them out. Here are some sample setups to practice addressing the problem of not
knowing your triggers or patterns of cravings or overeating. Customizethem to suit your own unique situation, then perform the EFT basic recipe,
remembering to take an intensity rating before and after each tapping round. Even though I don’t know why I overeat, don’t see my own pattern, I
deeply and completely accept myself. Even though I forget to look for my self-sabotage and don’t see things
that are obvious to other people, I love, honor, and accept myself. Even though there must be a good reason I sabotage myself (and I’m
curious—I wonder what it is and I’d like to explore it in depth), I
deeply honor and accept myself. Even though I have no idea what the triggers for my overeating are and
I’m asking myself to recognize the triggers and help myself become
more conscious ly aware of them, I deeply and completely accept
myself, all of me! In Shelley’ s case, tapping on phrases like these and allowing herself to
experience her feelings began to lift a veil. She began to realize  there were
many times when she was triggered and in a number of areas. These made
her feel uncomfortable and out of control, craving and overeating. Here are
some we turned up, for example:
She had to finish the food on everyone’ s plates. It was almost a
compulsion. She literally felt like she had no choice, whether at a
restaurant or at ho me. She had to stop at a certain cof fee shop and purchase at least two donuts,
and from that shop only. Again, she felt as if she had no choice. She
could not drive by—she had to have those donuts. The minute she stepped in her parents’ door, she wanted to eat. Just after a stressful test, she’d crave food. At the time, she was studying
to get her masters and working full time. When she came to see me on this particular day, she was horrif ied, laden
with shame and despair. She had just gone out to eat and had ordered a lar gemeal from the menu. She then proceeded to eat leftovers from her friend’ s
meal, too. I was thrilled that she was experiencing the big old pattern
because now we had an opportunity to resolve it! We tapped on this one experience, just using Shelley’ s own phrases about
her humiliation


 v e s  u s  c o n v i c t i o n  l i k e  h a v i n g  b e e n  s a v e d  f r o m  t h e
b o t t o m  o f  o u r  o w n  d e e p  h o l e. E v e r y  c h a l l e n g e  i s  a n  o p p o r t u n i t y …  f o r  a  m i r a c l e. G o d  c a n  a n d  w i l l  d i s e n t a n g l e  t h e  m y r i a d  l i n e s  o f
d y s f u n c t i o n a l  e n e r g y  t h a t  p e r v a d e  a  s i t u a t i o n,  a s  l o n g  a s  w e
p l a c e  i t  i n  H i s  h a n d s. I n  y o u r  m i n d ’ s  e y e,  p o u r  l i g h t  o n  t h e
t r o u b l i n g  c i r c u m s t a n c e. L o o s e n  y o u r  a t t i t u d i n a l  g r i p. S e e  i t
a s  a  l e s s o n — a  p o t e n t i a l  d i s p l a y  o f  G o d ’ s  m i r a c u l o u s  p o w e r
t o  h e a l  a l l  t h i n g s —  a n d  s u r r e n d e r  i t  w i t h  t h a n k s  t o  G o d. F e e l  y o u r  p e r s o n a l  s e l f  n o  l o n g e r  h o l d i n g  t h e  p r o b l e m  n o r
h a v i n g  t o  s o l v e  i t. E x p a n d  i n t o  t h e  i n f i n i t y  o f  y o u r  b e i n g,
a n d  f r o m  t h e r e  a p p r o a c h  b o t h  t h e  p r o b l e m  a n d  i t s  s o l u t i o n. I n  t h i s  w a y,  y o u  g a i n  a n  a d d e d  d i m e n s i o n  o f  p o w e r  t o  y o u r
a b i l i t y  t o  h a n d l e  a n y t h i n g. W e  a r e  h e i r  t o  t h e  r u l e s  o f  t h e
w o r l d  w i t h  w h i c h  w e  i d e n t i f y. *  O n c e  w e  i d e n t i f y  w i t h  s p i r i t
a l o n e,  t h e r e  a r e  n o  r u l e s  e x c e p t  t h o s e  o f  m e r c y  a n d  l o v e. D e a r  G o d,
I  l a y  t h i s  p r o b l e m  o n  y o u r  a l t a r. P l e a s e  i n t e r p r e t  t h i s  s i t u a t i o n  f o r  m e. M a y  I  s e e  o n l y  t h e  l o v e  i n  o t h e r s  a n d  i n  m e. S h o w  m e  w h a t  I  n e e d  t o  s e e,
G u i d e  m e  t o  w h a t  I  n e e d  t o  d o. H e l p  m e  t o  f o r g i v e. R a i s e  m e  a b o v e  t h e  f e a r  i n  m y  m i n d. T h a n k  y o u,  G o d. A m e n. T h e  P o w e r  o f  T h o u g h t

I t ’ s  e a s y  t o  m i n i m i z e  t h e  p o w e r  o f  o u r  t h o u g h t s,  y e t  a l l
t h o u g h t  c r e a t e s  f o r m  o n  s o m e  l e v e l. *  Y o u  d o n ’ t  g e t  k a r m i c
a m n e s t y  f o r,  “ O h  y e a h,  I  t h o u g h t  t h a t,  b u t  I  d i d n ’ t  r e a l l y
m e a n  i t. ”  T h e  s u b c o n s c i o u s  m i n d  h e a r s  e v e r y t h i n g  a n d
s i m p l y  r e f l e c t s  i t  b a c k  t o  u s :  t h e r e ’ s  n o  s u b c o n s c i o u s  f i l t e r
t o  l e a v e  o u t  w h a t  w e  d i d n ’ t  r e a l l y  m e a n. J o k e  a b o u t  h o w  n o
o n e  l i k e s  y o u,  a n d  p r e t t y  s o o n  t h e y  p r o b a b l y  w o n ’ t. A f f i r m
t h a t  y o u ’ r e  i n  y o u r  p o w e r,  a n d  p r e t t y  s o o n  y o u  w i l l  b e. T h e
s u b c o n s c i o u s  m i n d  d o e s n ’ t  k n o w  h o w  s e r i o u s  y o u  a r e  w h e n
y o u  t h i n k  s o m e t h i n g ;  i t  s i m p l y  s e t s  y o u  u p  t o  f u l f i l l  y o u r
o w n  e x p e c t a t i o n s. I  l o v e d  t h e  n e r d y  c h a r a c t e r  i n  t h e  m o v i e  L o v e,  A c t u a l l y
w h o  k e p t  a f f i r m i n g  h e  w a s  a  s e x  g o d  a n d  t h a t  w o m e n  i n
A m e r i c a  w o u l d  a d o r e  h i m. H i s  f r i e n d  k e p t  t r y i n g  t o  t e l l  h i m
h e  w a s  n u t s,  b u t  h e  w o u l d n ’ t  b e l i e v e  i t. A n d  b y  t h e  e n d  o f
t h e  m o v i e  h e  w a s  i n  A m e r i c a  b e i n g  s e d u c e d  b y  g o r g e o u s
w o m e n — s e v e r a l  a t


 e  n o  l o n g e r  f e l t  t h e  n e e d  t o
b e  d e f e n s i v e. A n d  f r o m  t h e n  o n,  s h e  d i d  e v e r y t h i n g  s h e
c o u l d  t o  r e c t i f y  t h e  p r o b l e m. T h a t  o n e  s h i f t — f r o m  h e r
f e a r i n g  t h a t  h e r  m i s  t a k e  w a s  m o r e  i m p o r t a n t  t h a n  o u r  l o v e
t o  m y  c l a r i t y  t h a t  o u r  l o v e  w a s  m o r e  i m p o r t a n t  t h a n  h e r
m i s t a k e — c r e a t e d  a n  e m o t i o n a l  o p e n i n g  t h a t  m a d e  a l l  t h e
d i f f e r e n c e. W h e n  w e  f e e l  b l a m e d,  o u r  d e f e n s e s  c o m e  u p. A n d  a l l  d e f e n s e s  a r e  a  p a s s i v e  a t t a c k. *  T h a t  c y c l e  o f
e m o t i o n a l  v i o l e n c e,  h o w e v e r  s u b t l e,  i s  t h e  b e g i n n i n g  o f  a l lc o n f l i c t s  i n  t h e  w o r l d. O u r  s h i f t  m a d e  t h e  d i f f e r e n c e
b e t w e e n  t h e  s i t u a t i o n  h u r t i n g  o u r  r e l a t i o n s h i p  a n d
d e e p e n i n g  i t. I t  d i d  t h e  l a t t e r  b e c a u s e  t r u t h  w a s  p r e s e n t  o n
e v e r y  l e v e l. M i r a c l e s  o c c u r  w h e n  t o t a l  c o m m u n i c a t i o n  i s  g i v e n  a n d
r e c e i v e d. *  O f t e n  w e  o n l y  c o m m u n i c a t e  h a l f  t h e  t r u t h ;  w e
e i t h e r  s t r e s s  o u r  u p s e t  w i t h  s o m e o n e  w i t h o u t  e m p h a s i z i n g
t h e  l a r g e r  l o v e  s u r r o u n d i n g  t h e  r e l a t i o n s h i p,  o r  w e  s t r e s s  t h e
l o v e  w i t h o u t  h o n o r i n g  o u r  n e e d  t o  t a l k  a b o u t  t h e  p r o b l e m. E i t h e r  w a y  i s  a  n o n m i r a c u l o u s,  u n c r e a t i v e  u s e  o f  t h e  m i n d,
a n d  i t  w i l l  l e a v e  t h e  h e a r t  u n h e a l e d. G o d  c a l l s  u s  t o  b e  b o t h  h o n e s t  a n d  c o m p a s s i o n a t e. A s
H e  i s. I n v o k i n g  t h e  G o o d

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


 n d  n o b l e  e f f o r t. S u s a n  B. A n t h o n y  m a d e  a  s u p r e m e  a n d  n o b l e  e f f o r t. W e  h a v e  n o t
m a d e  a  s u p r e m e  a n d  n o b l e  e f f o r t. I n  f a c t,  m o s t  o f  u s  m a k e
v e r y  l i t t l e  e f f o r t  t o  c h a n g e  t h e  w o r l d. B u t  t h e n  w e  f e e l
f r u s t r a t e d  w h e n  w e  s e e  t h a t  i t ’ s  n o t  c h a n g i n g! U s u a l l y,  w h e n  p e o p l e  s a y,  “ W e ’ v e  t r i e d  s o  h a r d! ”  t h e y ’ r e
n o t  r e a l l y  t a l k i n g  a b o u t  t h e m s e l v e s. I t ’ s  m o r e  l i k e,  “ W e l l,
t h e r e  a r e  o t h e r  p e o p l e  I  k n o w  w h o  h a v e! ”  I t ’ s  l a u g h a b l e
w h e n  y o u  t h i n k  a b o u t  i t. P e r h a p s  w e  d o n ’ t  r e a l i z e  t h e  b i g
s e c r e t  i n  o u r  m i d s t —  w h i c h  i s n ’ t  h o w  l i t t l e  p o w e r  w e  h a v e
t o  c h a n g e  t h i n g s,  b u t  r a t h e r  h o w  m u c h  p o w e r  w e  h a v e  t h a tw e  a r e n ’ t  u s i n g! W e ’ r e  l i k e  b i r d s  w h o  w e r e  n e v e r  i n f o r m e d,
o r  h a v e  f o r g o t t e n,  w e  h a v e  w i n g s. B u t  a  g r e a t  r e m e m b e r i n g  i s  r e v e r b e r a t i n g  a m o n g  u s,  a n d
w h a t e v e r  w e ’ v e  d o n e  o r  h a v e n ’ t  d o n e,  s u c c e e d e d  a t  o r
f a i l e d  a t ;  w h a t e v e r  t i m e  w e ’ v e  u s e d  w e l l  o r  t i m e  w e ’ v e
w a s t e d ;  w e  a r e  h e r e,  w e  a r e  a v a i l a b l e,  w e  a r e  p r e s e n t  t o  t h e
m o m e n t  a n d  u p  t o  t h e  c h a l l e n g e. A l l  w e  n e e d  r e m e m b e r  i s  t h i s :  i f  G o d  h a s  g i v e n  u s  a  j o b
t o  d o,  H e  w i l l  p r o v i d e  f o r  u s  t h e  m e a n s  b y  w h i c h  t o
a c c o m p l i s h  i t. *  A l l  w e  h a v e  t o  d o  i s  a s k  H i m  w h a t  H e
w a n t s  u s  t o  d o  a n d  t h e n  b e  w i l l i n g  t o  d o  i t. G o a l s

B e f o r e  a  s p i r i t u a l  a w a k e n i n g,  w e  l i v e  o u r  l i v e s  p r e t t y  m u c h
o n  o u r  o w n. W e  g o  i n t o  s i t u a t i o n s  w i t h  o u r  w o r l d l y  t h o u g h t
f o r m s  u s u a l l y  c e n t e r e d  a r o u n d  o u r  o w n  a g e n d a,  o u r
i n d i v i d u a l  g o a l s,  a n d  o u r  n e e d s  a s  w e  d e f i n e  t h e m. Y e t  o n c e
w e ’ r e  o n  t h e  m i r a c l e  w o r k e r ’ s  p a t h,  w e  s t a r t  t o  s u r r e n d e r
o u r  g o a l s  t o  G o d. S o m e t i m e s  I  h a v e  f o u n d  m y s e l f  b e i n g  f a i r l y  s u r r e n d e r e d
i n  d e c i d i n g  w h a t  t o  d o,  y e t  g r a b  t h e  c o n t r o l s  w h e n  i t  c o m e s
t o  h o w  I  g o  a b o u t  d o i n g  i t. I t ’ s  n o t  e n o u g h  t o  a l l o w  G o d  t o
d e c i d e  w h a t  a c t i o n  t o  t a k e. W e  h a v e  t o  a l s o  a l l o w  t h e  S p i r i t
o f  G o d  t o  d e e p l y  i n f l u e n c e  w h o  w e  a r e  w i t h i n  t h e  a c t i o n.Y o u  m i g h t  f e e l  g u i d e d  t o  a  c e r t a i n  m e e t i n g. B u t  i f  y o u r
t h o u g h t s  d u r i n g  t h e  m e e t i n g  a r e  a r r o g a n t  o r  j u d g m e n t a l,  i f
y o u r  b e h a v i o r  i s  c o n t r o l l i n g  o r  i m m a t u r e,  t h e n  e v e n  i f
y o u ’ r e  w h e r e  y o u  “ s h o u l d ”  b e,  y o u  s t i l l  b l o w  i t  o n c e  y o u ’ r e
t h e r e! O u r  p e r s o n a l  e n e r g y  b o t h  a t t r a c t s  a n d  r e p e l s  o u r
g o o d. P e o p l e  t e l e p a t h i c a l l y  f e e l  t h e  t e n o


 simply answers 0 or 1,
universe "thinks" about it may be quite
philosophers through twenty-five 7. EVER YDA Y CRITICAL POINT
true or false. (Any ambiguities in the
something else. centuries has been staggering in its scope
ANAL YSIS
process are introduced by the questioning
Motive in questioning is highly
and complexity. Y et, overall there are
method, not the answering mechanism. significant. Always ask first, "I may ask
few areas of agreement as to the nature of
The Potential Applications for Research
See Appendix B, Chapter II, and below.) this question?" Never ask a question
truth. W ithout an objective yardstick,
W e have described thus far give some
W e can identify the level of truth of anyunless you are prepared for the answer;
every individual who has ever lived has
suggestion of the limitless uses to which
statement, belief system or body of
the facts may be quite dif ferent from
had to sift through the changing this method lends itself. As the
knowledge. W e may accurately measure
what you currently believe. Though there
reflections of life to discern his own
interaction of attractor fields of ener gy
the truth of any sentence, paragraph,
is a potential for emotional upset through
truth; this seems a never -ending struggle
with human consciousness reveals itself
chapter, or entire book, including this
the unwise use of this method,
to which man is condemned by virtue of
in an interaction of mind and body, the
one.1 W e can reliably identify our own
experience has shown that continuing the
his own mental design. basic level of available ener gy in anylevel of consciousness or motive in any
line of inquiry will enlar ge the context
(92) This design predicates that any enterprise can be calibrated by
anyone, enterprise. W e now have available a
and heal the disturbance. Let us say a
statement will be true only within a given
anywhere, any time. All that is required
perspective on social movements and
young woman asks, "My boyfriend is
context, despite the fact that the is to have two people, one of whom is
history never before possible, Political
honest?" "He is good for my life?" and
definitions and derivations of that context
familiar with the muscle-testing
research is not confined to the present. the answers are negative. She is
are invisible and unstated. It is as though
technique described in this study. The
W e can look back into history to make
disappointed to find his love is selfish
every individual is exploring life with a
practical implications are staggering; this
calibrations, for instance, to compareand his interest exploitative. But further
compass that has a unique setting. That
tool can be as germinal in the continuing
Gorbachev with Stalin, T rotsky with
questions provide a resolution: "This
any meaningful dialogue at all is possible
evolution of society as any of the major
Lenin, and so on. relationship would end in emotional
bespeaks man's enormous compassion
discoveries of the physical sciences to
In all of these exercises kinesiology
pain?" (Y es.) "I am saving myself a lot of
for his own condition and attests that
date. Let us spell out in more pragmatic
reveals the hidden implicit order by
misery now by knowing this?" (Y es.) "I
giving cohesion to the whole is an all-
detail what this could mean in everyday
making it explicit, disclosing its true
can learn from this experience?" (Y es.) inclusive, overarching attractor Field thatlife. nature. The use of the system is self-
On a more mundane level, the same
facilitates the manifestation of the Inasmuch as the calibrated power of
an educative and self directing. Each technique can determine whether
an
possible into the actual. identified attractor pattern is directly
answer, it will be discovered, leads to the
investment is an honest one or not, or
Concordance emer ges from the related to its degree of veracity, or level
next question--happily, in an upward and
whether an institution can be trusted. W e
or ganizing patterns hidden behind of truth, it is possible to cleanly
beneficial direction. W e discover the
can accurately predict the potential of
apparent chaos; thus the evolution of
distinguish true from false, constructive
truth about ourselves because our new developments, not only in
mankind progresses despite the from destructive, the practical and
questions themselves are merely the
marketing, but in medical research or
apparently aberrant signals of individualsef ficient from (94) the unworkable and
reflections of our own motives, goals and
engineering. W e can check the safety
at any given moment. Chaos is only a
wasteful. W e can identify motive, agenda
levels of awareness. It is always precautions being used on great oil
limited perception. Everything is part of
and goal in any project or in individuals
informative to calibrate not the answer,
tankers. W e can judge in advance the
a lar ger whole; everyone is involved in
themselves. Sheep's clothing need no
but the question. advisability of military strategy. W e can
the evolution of the all-inclusive attractor
longer hide the wolf. In discussing the process, we must
ascertain who is fit to govern and
Field of consciousness itself. It is this
As we have seen, consciousness reacts
emphasize again, more specifically, some
distinguish the statesman from the mereevolution, innate to the overall Field of
decisively to the dif ference between truth
aspects of the form of questioning. politician. In the case of a media event,
consciousness, which guarantees the and falsehood. Y ou may instantly
Precision (95) in wording is of paramount
we can instantly tell whether the
salvation of mankind, and with it, of all
reconfirm this by stating your true age
importance. The question might be interviewer or the interviewee is
telling life. The nobility of man is in his
(let us say that you are forty-three years
posed, for instance, "Is this decision a
the truth, and, if he is, what level of truth
constant struggle with his own unasked-
old), "I am forty-three years old," and
good one?" But what do we mean by
is being expressed. (If you try this
for existence in a world which is a house
having someone press down on your
"good"? Good for whom, and in what
during a network news hour you mayextended arm. Y ou will stay strong. Now
time frame? Questions have to be very
have a shocking r evelation; on many
45
46
occasions all the public figur es ar e
recent prominent case, the accuser is
assassination, and in a society where
Commerce
lying.) telling the truth, and the accused is still
defendants are treated by the media as if
It is possible to diagnose an ailing
(96) W ant to tell if that's a good used car to
holding a high of fice. proven guilty merely by virtue of having
business or industry and solve its
buy? Easy. If a salesman is telling the
been accused, they need public protection
problems without risking financial
Health Research
truth? Simple. Y our new romanticas much as the accusers. resources on experiments. Complete
interest a good bet.? This a reliable
The failure to eradicate certain diseases
analysis of a business starts with
Statistics and Methodology: T ime Saving
product.? That employee trustworthy? or find their cure (97) is often due to the
calibrating the current and past levels of
What is the degree of safety of a new
fact that reason is its own limitation. Great amounts of money and time are
collective motivation and the abilities of
device; will it be successful or a flop? False answers often preclude searching
spent gathering data to document what
all concerned in its operation, Next, one
What is the integrity, skill and for true causes. For instance, it is
could be discerned in minutes. For
may calibrate what level needs to be
competence level of a particular doctor or
currently dogma that tobacco causesinstance, to "prove" the validity of the
reached by the various departments to
lawyer? Who is the best available
cancer; our research, however, revealed
kinesiolocical method (98) itself to the
succeed. Then policies, personnel,
therapist, teacher, coach, repairman, that or ganically grown tobacco tests
skeptical, the following procedures had
products, supplies, advertising, marketing
mechanic or dentist.? What levels of
kinesiolocicalally strong, whereas
to be followed: 15 dif ferent small groups
and hiring procedures can be similarly
consciousness are required to properly
commercial tobacco tests weak. T obacco
totaling 360 subjects were tested with
assessed. V arious market strategies can
dischar ge the duties of specific public
was not noted as a carcinogen before
both positive and negative stimuli then be (99) investigated without
of fices, and what are the levels of the
1957 and it does so now as the result of(statistical analysis revealed p <_.001) 2)
investment in expensive market analysis,
incumb