 and ask,
and I would hear this gentle wisdom inside me. It would say: “It is good
that you are starting to ask Me for guidance, but don’t become obsessive. There is no need to ask for every single decision during a day. ” Should I
take my shoes off. Should I go out the door. Don’ t become obsessive
with it. Just trust in the Holy Spirit. Feel an opening to the guidance and
trust that you are going to do just great, that Spirit has got it. The Holy
Spirit is saying:  “I will direct you; just be willing to come in My
direction, and you will see that it is going to get easier and easier for
you. It will be more like a flow when you start to align your mind with
Me. ”
Many years ago, I sensed that I needed and wanted better
discernment betw een the ego and the Holy Spirit. I asked the Holy Spirit
for guidance. Me: Can Y ou give me something practical that can help me. Even
if it’s going to take time, I’m willing to work on it. Holy Spirit: Look at your life and start to consider how many of
your everyday actions are based on a fear of
consequences. T ake for instance your job. W ould you go
to that job every day unless you had a fear of
consequences. Me: Of course not. I would not be going to work every day if I
had no fear of consequences, if I didn’ t want some idea of
security for my future. Holy Spirit: This fear blocks a sense of being guided. Now go
through all the nuances that seem to be part of each day,
including the very subtle aspects, such as not wanting to
let people down, not wanting to hurt people’ s feelings, and
not wanting to step on anyone’ s toes. See what else is
based on the fear of consequences. I started  to do that with my life, to pay attention as I went through
my days. Something profound started to happen because I realized that
the opposite of fearing conseque nces is to be motivated by love. Imagine
if you were motivated only by love and nothing else. Imagine how
different it would be if there was no sense of fear pushing you. How
would your life go. You’d start to investigate what you do things for. Being motivated  by love helps you discern ego guidance from God’ s
guidance. When I started following love, I was amazed at the practicality and
ease that came with starting to hear this true guidance. If we need a word
of cheer  or comfort, it is there. If we need specific instruction, it is there. If we believe we need anything, that voice, that one voice, is always the
practical answer. And for me, that’s where the simplicity came in. I
found out that tuning into my inner voice, tuning into the Holy Spirit,
was really the only goal worth having. Life became very simple in that. Trying to listen to the ego is where the complexity seems to come in. But
once you understand how the ego works, you can lay it aside. Turning Away from Ego GuidanceThe ego is very ingenious. It even wants to come along on the spiritual
path. The ego can make you a polished spiritual self-concept. It can take
over any concept  just to preserve itself. It can be very sneaky. To get in
touch with whether you are follo wing the Holy Spirit or ego, you need to
discern how you truly feel. If you’re feeling happy, light, and peaceful,
that’s when the guidance is coming. If you try to listen to and follow
guidance and don’ t feel joy, you may have a discernment lesson going on
because the Holy Spirit always inspires a true sense of joy. A classi c exam ple of the sneak iness of the ego is when it starts
saying things like, “I kind of like this guidance thing. I can do anything
I’m pleased doing, and I’ll just call it guidance. ” Take a domestic
situation when you live with someone as an example. One party says: “If
you don’t take the garbage out…” and the other party says: “I was not
guided to take the garbage out. ” And the first one says: “I’m not guided
to take the garbage out either. ” You’ve got to watch this ego; it’s very
clever: “Well, my holy spirit told me…” “Well, actually, my holy spirit
told me…. ” You can tell that you’re listening to the ego when you start
using the word “my. ” This is the ego trying to use the idea of guidance
for its own purposes. The ego does not want you to have anything to do with guida nce
unless it is its own guidance—a nd it wants you to be a slave to it. The
ego likes that, but it is of fended by the Holy Spirit’ s guidance. It wants to
protect itself since the Spirit’ s guidance will undo it. Therefore, it wants
you to be dependent on it for everything. It does not want you to realize
that the mind is causative and that nothing can happen that the mind has
not asked for, that nothing comes from the “outside. ” When you realize
that nothing is external and that there are no external causes or effects,
the game is over for the ego. You have effectively ended its tyranny, this
false rulership, and you have accepted the strength and power exactly as
it is, in mind and as mind. One of the deep  truths that isn’t really known in the world is that if
you have a wrong-minded perception, a misguided behavior will always
follow. This is because thought s and images of forms are one and the
same. If you have wrong-minded thoughts, you will inevitably be
misguided. Actions and behaviors are not autonomous or separ ate from
your thoughts and beliefs. What you do comes from what you think. Without exception, this is so. What you do is determined by your
perception of a situation. There is great relief in knowing that what you
do comes only from what you think and believe and that there is nothing
outside of your mind. This is why you need guidance from a wisdom
beyond your own thoughts and belief system. You can relax and ease
your way into this alignment with the guidance of the Holy Spirit within. The difficulty is not really in finding out which voice is the Holy
Spirit’ s and which one is the ego’s. When you have fear in the mind, the
ego will actively  attack the Holy Spirit’ s guidance. So, there could be a
lot of attack thoughts or doubt thoughts coming up with certain
guidance. There fore, rather than asking whether it’s Spirit or ego, an
important step is to question what you are afraid of when you want to
know the guidance in a specific situation. And you can decide to be very
honest with yourself and look at what you’re afraid to lose. When what
you’re afraid to lose is not hidden, your mind is open to all possibilities
and all options. You will be in a space to tell the Holy Spirit, “Just show
me if it is Your will. ” Then you can feel the joy and peace that comes
with feeling the Holy Spirit’ s guidance. You will be able to see a lot of
signs and symbols. Symbols and metaphors of harmony and union align
the mind with the Holy Spirit. When you open your mind to guidance, you can see that guida nce
always offers a very obvious and easy option. The question of whether it
comes from the ego or the Spirit becomes unnecessary after you have
faced your specific fears. True guidance is always from the Spirit, and
the ego is only providing fears  and doubts that you need to heal and
clear, but never true guidance. Merging into a Glorious Flow
The experience of listening for true guidance is like being in a constant
state of prayer. All of a sudden, you feel how natural this is, and you
understand that you will need to make no decisions by yourself. You will
let Spirit decide for you. Be You in charge, Spirit. You know the way. You know the way out of the dream of separation. There is a shift
happening when you surrender  to Spirit this way. You come from anautonomous separate sense of self in a world apart and merge into a
glorious flow that has always been your natural state. It is absolutely
delightful to move into a day with an open mind that does not have a to-
do list and is not set on outcomes—being wide open to let the day be like
a blank canvas that can be painte d with all the beautiful splashin g colors. How free and how wonderful. “What is going to happen today. Oh, a
splash of green,  some red, some yellow. ” You can sit and behold the
painting as it appears right before you and really be in the glory of it,
without trying to control it, without trying to be the artist. Just be the
witness Self, the observer. It is delightful. Following guidance is a pathway to this ultimate experience. You
come without preconceptions, you come without ideas of outcomes, but
you come with a willingness to be shown, to receive that which is given,
and to trust that everything is for your awakening. That is what carries
you higher and higher to this ultimate experience. Spirituality must be practical. This is why it comes down to really
opening up to guidance day to day, to


O therapy for amyloid deposits and
amyloidosis casts doubt on its value. Writing in the September 1981 issue of
Veterinary Research Communications
, the three clinicians state: “Data from the
literature on DMSO therapy for amyloidosis in laboratory animals and man are
reviewed and found to be inconclusive. In hamsters with casein-induced
amyloidosis, as well as in dogs with spontaneous amyloidosis, therapeutic
experiments with DMSO were performed. In these investigations no effect of
DMSO on amyloid and amyloidosis was found.”
7
Finally, a urologist, Dr. S. Yachiku, writing in the March 1986 issue of the
Journal of Urology
, reported on a case of primary localized amyloidosis of the
bladder that responded well to instillation with dimethyl sulfoxide. Dr. Yachiku
first successfully performed a transurethral resection and then did intravesical
instillation with DMSO. He concluded that the patient’s swift recovery from the
primary localized amyloidosis was directly due to DMSO. 8
CLINICAL STUDIES SHOWING RESPONSE TO DMSO IN
DISSOLVING GALLSTONES
A 1988 report by French clinicians confirmed that DMSO is useful for the
dissolving of cholesterol gallstones. It is known that methyl tert-butyl ether, which
is a powerful cholesterol monohydrate solvent, does not completely dissolve
mixed cholesterol gallstones when directly infused into the biliary tree (the stream
of bile into the gallbladder). In
the current paper, the clinicians compared the effectof various solvents containing different proportions of methyl tert-butyl ether and
dimethyl sulfoxide in anhydrous and aqueous systems on the
in vitro
 solubilization
of human cholesterol stones. The dissolution rates of cholesterol obtained in the presence of methyl tert-
butyl was markedly decreased when 10 parts were added to 100 parts of water. In
contrast, the addition of 30 parts of DMSO per 100 parts of water (a 30-percent
solution) to the methyl tert-butyl ether-water system enhanced the stone-solvent
contact, improved the cholesterol dissolution rates, and left less gallstone debris.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        All updated patient reports throughout the year have
previously been forwarded to the FDA under separate cover. ”
Commissioner Goyan considered this alleged misreporting extremely serious in
view of the fact that it was the eye toxicity that the FDA was most concerned
about. Under the IND regulations that govern this human experimental work, it is
mandatory that the sponsor shall promptly investigate and report to the FDA and toall investigators any findings associated with the use of the drug that may suggest
significant hazards, contraindications, side effects, and precautions pertinent to the
safety of DMSO. Eye changes in the scleroderma patients clearly fall within this
definition. It is possible that lens changes are a complication of the disease, but there is
nothing reported in the medical literature indicating that eye symptoms are present
in scleroderma. From the correspondence found three years later in the Research Industries
corporate files, it appears that Scherbel’s letter is the first DMSO report of human
eye toxicity ever, and that the pharmaceutical company had furnished the report to
Dr. Pani at the FDA. Commissioner Goyan said that if Pani had possessed this
information and not provided it to the FDA, it would be grounds for his dismissal
from the agency. It looked like the FDA had a real health problem with DMSO—specifically,
eye toxicity in humans. Also, the agency learned that the odor-free DMSO, 87-2,
and another DMSO derivative called Satori, had no IND and no animal testing, but
were being distributed in interstate commerce and being used by the general
public. We saw at the start of this chapter that Jean Puccio almost daily paints on
87-2, which she acquired from Dr. Jacob. Use of this unapproved drug is illegal. Dispensing it is a violation of the Federal Food, Drug, and Cosmetic Act. Dr. Hensley brought all this information to the Inspector General of the United
States. “The Office of Inspector General went to the United States attorney in
Baltimore, because it is the judicial district, and briefed them on what they knew
of it,” said Dr. Hensley. “They interviewed a great many people during that week
[May 12, 1980] and had some very definite impressions as to what they ought to
do. ”
The incident with which we opened
Chapter 2
, where FDA officials
holding a
Federal warrant entered Dr. Jacob’s office on November 10, 1980, looking for
documents on eye toxicity, is a direct outgrowth of this discovery and its eventual
public disclosure in the Congressional Record. In fact, one of the investigators
visiting Dr. Jacob’s office was Dr. Alan B. Lisook, who is Dr. Hensley’s
supervisor at the Division of Scientific Investigations, Bureau of Drugs, FDA. Lisook flew to Portland, Oregon, from Washington, D. C., to grab what reports on
eye toxicity he could out of Jacob’s files. You’ll recall that Lisook wasn’t allowed
access to the files. Meantime, the Inspector General, in consultation with the Baltimore United
States attorney, investigated possible malfeasance on the part of some employeesof the agency. “The allegations have to do with the question of whether the
sponsor and the investigators were investigated promptly enough and in a proper
fashion,” explained Nancy L. Buc, Chief Counsel of the FDA, “and also may have
to do with questions that pertain to the sponsor and to the investigators. ”
Dr. Pani, the medical officer with the primary responsibility for DMSO, who
was assigned to the drug in 1968, was transferred from the DMSO project. And
then he was forced to retire from the FDA under threat of outright dismissal. The
policy management staff at the FDA conducted an investigation of Dr. Pani and his
relationship with the sponsors, the clinical researchers, and the physician-monitor. This physician-monitor was responsible for making sure the protocols of
investigations were being followed, the product being employed was pure, and the
records being kept were accurate. The FDA staff’s findings have not been made
public, but I have found out that the physician-monitor was Stanley Jacob.<|eot_id|><|begin_of_text|>
Q: According to the FDA, what is mandatory for a sponsor to do in the case of any findings that suggest significant hazards, contraindications, side effects, or precautions pertinent to the safety of a drug?,
A: The sponsor shall promptly investigate and report to the FDA and all investigators.
Q: Who was the FDA medical officer responsible for the DMSO project, and what was the outcome of the investigation?,
A: Dr. K.C. Pani was the FDA medical officer responsible for the DMSO project. He was transferred from the project and eventually forced to retire from the FDA under threat of dismissal.
Q: What was the outcome of the second trial of Dr. Jacob, who was charged with three counts of improper payments to an FDA official?,
A: Dr. Jacob was acquitted of all charges, and the charges were eventually dropped.
Q: What was the outcome of the investigation by the Office of Inspector General, and what was the subsequent action taken?,
A: The investigation led to the indictment of Dr. Pani, and he pleaded guilty to a single misdemeanor count. The government also pursued criminal charges against Dr. Jacob, but they were dropped without definitive conclusions.
Q: What is the recommended treatment protocol for intravenous therapy with DMSO, and what side effects were reported?,
A: The recommended treatment protocol is 1 g DMSO per kg body weight given daily for 5-10 days, with a rest period on the weekend after the first 5 treatments. No serious side effects were reported.<|eot_id|><|begin_of_text|>Better yet, a subsequent dissolution with an alkaline (pH = 8.8) aqueous
dimethyl sulfoxide-ethylene diamine tetraacetic acid (DMSO-EDTA) solution
strongly reduced the noncholesterol residues. In vivo
, nearly complete dissolution of human cholesterol stones implanted in
the gallbladders of rabbits were obtained within eight hours when methyl tert-butyl
ether-DMSO (in a proportion of 70 to 30 parts) solvent was infused at a rate of 0.6
ml/h/kg. With methyl tert-butyl ether, only 84 parts per 100 of the original stone
weight was dissolved. As for side effects, the infusion of these solvents leads to morphological
changes in the gallbladder wall with some focal ulcerations. These alterations can
be almost completely recovered after two weeks. No histologic evidence of liver,
duodenal, or kidney damage was found. The four clinicians write: “We conclude that the mixture methyl tert-butyl
ether/dimethyl sulfoxide (70/30) constitutes a good solvent for mixed cholesterol
stones. Compared with pure methyl tert-butyl ether, the mixed system allows for a
more rapid and a more complete dissolution of gallstones.”
9
The above report was a semi-verifier of an earlier Japanese paper that
indicated DMSO is a chelator and dissolver of calcium stones in the gallbladder.


 mistake
of assuming that because the ego/mind operates on an illusory basis, one is
therefore not karmically answerable for decisions, deeds, and actions. Each
person is responsible at their own level of consciousness and not at some
other hypothetical ideal. The error can be understood by realizing that the
truth is the consequence of not only content but also of context. Thus,
karmically, everyone is accountable and culpable within the reality of their
own level of consciousness at a given time.Mixing levels of abstraction is also a defect of reason in the intellectual
domain (e.g. relativism), where ignoring context results in absurdities, for
what is truth at one level of abstraction is false at another. This accounts for
the well-known fallacies of rhetoric that ignore either context or the rules of
logic, or both. Each level of consciousness influences perceived significance,
understanding, and meaning, and thus, accountability is concordant with
comprehension. This is also a principle even in law, for to know or not to
know certain facts is important to the judge and the jury. Thus, culpability is
a variable dependent on circumstances, conditions, and such factors as age,
mental condition, motives, etc. It is true that the ‘who’ you are now is not
the same as the ‘who’ you will be at a later level of evolution. Each ‘who’
has a different level of culpability. Constancy
Effective spiritual endeavor is a consequence of constancy and
persistence rather than fits and starts of enthusiasm. Each state of spiritual
evolution is self-rewarding, gratifying, and complete unto itself. The
moments of prior anguish are found to have been worth the effort. In addition to inner-directed spiritual effort, the ‘karma yoga’ of selfless
service is also supportive of the evolution of consciousness. Inner
satisfaction becomes more important than worldly gain or the desire to
control or influence others. Attraction replaces promotion. Eventually,
resistances are no longer related to worldly life and its perceived values. Instead, the inner intention is one of purity and selflessness. Thus, evolution
becomes the consequence of the process itself rather than as a consequence
of seekingness or acquisition. With spiritual evolution, nurturance is no longer sought from the
narcissistic ego but instead from the Self. Fulfillment of potential is
rewarding in and of itself and is not needful of recognition or gain. Pleasure
at gain is replaced by gratitude for the unfolding of the inner process itself. The need for externals disappears spontaneously. The evolutionary process
requires less and less effort as it becomes a way of being in the world. Transition and transformation are self-actuating as a response of the Self to
entreaty by the self. The pace of spiritual evolution is not under personal
control and may take sudden, surprising leaps. Therefore, it is wise to
prepare beforehand with knowledge of what yet may come.It is important to realize that the destiny of those who choose
Enlightenment is Enlightenment—who else would be on such a quest? To
merely seek spiritual purification and awareness is already a great gift. There is no point to wondering, How am I doing? for the compass has
already been set by dedication and devotion to the highest truth. While the
pace may seem slow or even arduous at times, it is best to be prepared for
sudden, unexpected leaps. It is wise to avoid pessimism, even after a
seemingly long, dry period of frustration, for such periods are due to
overcoming major obstacles and attachments that often presage major
changes. An unseen benefit of spiritual endeavor and evolution is its positive
influence on the collective level of human consciousness itself. Each
evolving spiritual devotee counterbalances the negative effect of great
numbers of people of a considerably lower consciousness level. Consciousness calibration research reveals that the collective consciousness
level of mankind is moving upward. Thus, an optimistic view is warranted. One can be grateful to have been born a human with all its infinite potential
for karmic benefit. One can also be grateful that they have heard of
Enlightenment and have chosen to seek it, for such individuals are
extremely rare indeed. As reported in prior works, statistically, the
likelihood of a person’s choosing Enlightenment as the major purpose of
one’s life is one in ten million persons. Q: To choose to pursue Enlightenment is uncommon in our current
society, with its emphasis on worldliness and the dominance of the
media that in turn focus on the contentious or glamorize the
superficial. What true value can be derived from worldly life? A: The world can be seen as an optimal stimulus for inner growth as it is
merely a projection of the ego in overt dramatic expression. It is best to
learn from it rather than to be seduced by its illusions or entrapped by
them via identification or attachment. The worldly panorama reflects the
entire scale of the levels of consciousness in their most overt display. The panorama is like a school of discernment where the extremes serve
to reveal the essence that underlies appearance. Q: How can one simultaneously participate yet not get attached or
involved? Does that not lead to avoidance?A: It is the motive that determines the effects of participation. Activities are
merely what one ‘does’, but not what one ‘is’. All seeming events
present learning opportunities. One can participate and at the same time
experience phenomena from the level of the witness/observer and watch
what arises from within the psyche. It is important to differentiate
detachment from nonattachment. Detachment can result in avoidance or
withdrawal, whereas nonattachment allows for participation without
taking a stake in the outcome. Q: How then should one best relate to the world? A: To be ‘in’ it but not ‘of’ it. The world is a means and not an end. Nonattached interaction reveals habitual styles and attitudes that are
consequent to inner ego positionalities. It is interesting and educative to
note how others relate to the same circumstances. One can experiment
with different personality styles and, with flexibility, discover untapped
inner resources. This is the classic ‘as if’ experiment. One often avoids situations based on presumptions and their
subsequent resistances. An instructive practice is to pretend either in
imagination or in daily life to enjoy certain activities and people and
then surprisingly discover that the capacity for enjoyment and pleasure
stems from within (i.e., joie de vivre). Experimenting with other
attitudes and personality styles results in surprising inner discoveries. This type of ‘role playing’ is utilized in the group techniques of
psychodrama. Q: How can one really discern what is important from that which is
superficial and evanescent? A: Intention services techniques and learning styles. A simple one is to
mentally view one’s life as though it were on ‘fast forward’ on a
recording/playback machine. One then sees the body rapidly moving
through multiple activities, relationships, overt behaviors, and
progressive age periods. Eventually the ‘fast forward’ moves to the end
of the physicality, which is confrontive and brings out evaluation of the
importance of life goals, projected values, and significance, such as the
fulfillment of potential. When the tape comes to the end of life, the
questions automatically arise: What has been done of value? For what
would one wish to be accountable? One can imagine differentviewpoints and see the different choices and options that would have
been made. Q: The attractions of the world seem endless. Is it really safe to go
there? I often just want to escape. A: The attractions are not innate to the world but reflect projected values
and the expectation of the payoffs of ego satisfactions. In actuality, joy
stems from within and is not dependent on externals. Pleasure is
associated with what is valued and esteemed. Much of projected value
arises from imagination, and values reflect desires. In reality, nothing is
more valuable than anything else other than spiritual fulfillment. Routinely, people discover that the life of a celebrity is onerous and
burdensome once the novelty has worn off. Imagined pleasures are
really of the senses and the emotions. With inner spiritual evolution, all
activities become equal. Q: What about action? A: Actions are the automatic consequence of the integration of context,
field, and intention. All action is actually spontaneous and reflects
karmic propensities and local conditions that may or may not favor
expression. To depersonalize actions, it is only necessary to let go of the
belief that there is a separate, independent causal agent called ‘I’ or
‘me’. This awareness allows for the development of the ‘nonaction of
action’, which is possible by relinquishment of trying to control results. The only thing one can actually ‘do’ is to ‘be’ one’s potential to the
fullest. That ‘one is responsible for the effort but not the result’ is a
twelve–step program basic dictum that curbs the ego. Existence is its own reward. It is more gratifying in the long term to
fulfill potentiality than to try to achieve results. Therefore, one becomes
aligned with excellence of performance for its own sake. Everything in existence is already ‘being’ what it is to the fullest it can
be at any given moment. The ‘non-action’ of action does not move from
imperfection to perfection, or from incomplete to complete, but instead
from complete to complete and from perfection to perfection. All is
perfect by virtue of its identity’s being exactly


 indeed making you quite uncomfortable, you can add a
teaspoon of natural honey into your water two or three times a day. Do not add honey
to hot water. Lukewarm water is best. Go to sauna if you feel like it. Do not do enemas everyday, only when you feel that
your bowel is full and your assistance is required. Do enema also when you feel sick. Your body tells you that it has some extra toxins ready to dispose, and some of them
are being absorbed back, making you feel sick. Listen your body and trust your
instincts. Go to work as normal. If you are physically active – do your jogging, squash or tenni s
as usual, but watch what your body is saying. You may have to adjust the intensity of
your exercise. 37
Note how sharp your mind is, and how easily it is for you to solve problems. Use this. Study and read books, which you thought were too difficult for you. Engage in creative
activities. Notice how many ideas sp[ring to your mind. 7th  day of Fasting

In my experience, this is the most difficult day. Some people may experience s uch
difficulties on 4 th  or 5 th  day of fasting. Your body enters into a higher level of
purification. Everything was easy to dispose is already gone. Now your body i s getting
ready to expel toxic deposits which are much more difficult to metabolize, and usuall y
are more toxic too. Your best strategy is to perform an enema in the morning (or in the evening of pre vious
day) and increase the intake of water during the day. Depending upon how you feel,
you may have to perform another enema in the evening. It is not only the quantity of
the waste in the bowels that is now important. The stuff in your intestines is now
extremely toxic, and you want to flush it, there by minimizing the chance of the
secondary absorption. Try to use pure water to make the enema solution. 8-14 day of fasting

No food. Water only. You should feel great. Your body just got rid of a huge amount of
the most urgent waste deposit during previous days. Your natural instincts and healing
have been awakened. Go to work as usual. If you feel that lack of food is indeed making you quite uncomfortable, you can add a
teaspoon of natural honey to your water two or three times a day. Notice how little is
required to restore complete comfort of your body and mind. Use the increased efficiency of your mind to do some useful creative work. It  is not
uncommon to write an article or even a book in just a few days. Breaking the fast

This is another critical point in fasting. You can ruin most of your achievement, if you
subject your body to a food shock. Your sub-conscious mind may not believe you next
time you fast. Without realizing it, you may train it to expect a shock, rather tha n work
spontaneously and purify itself with maximum efficiency. Your body is now pure. Your mind developed in many directions. Treat them both with
care and attention. 38  In the first day of breaking the fast,

Start by eating small quantities of food. Try to treat your body as that of a new ly
born baby. Eating one  spoon of natural yoghurt (no flavors!!!) is a good start. Include
fresh fruit, but chew it very intensely. Eat very small quantities (baby size), but do so
quite frequently, every hour or two for example. Squeezing fresh fruit and nectars  will
provide you with an excellent food. You may add honey to the (lukewarm) water if you
wish. Some experience felt on the first day can be quite memorable. After fasting, you
are very sensitive and your instincts are very sharp. Not only you will find food to t aste
differently. To your surprise you may discover some ordinary food like bread to be
more toxic than others (natural yoghurt for example), especially if you take  it as your
first food after fasting. The sensation after swallowing the first bite  of such food can be
compared to the one you experience after having an alcoholic drink. The major
difference is that such a sensation lasts only a few seconds. Do not eat anything in the evening. Drink water, with honey if you like. In the second day of breaking fast. Eat little, mostly in a liquid form. Cooked oats, semolina and other cereals, natural
yoghurts are OK. Eat fruits several times a day. Drink at least 2-3 liters of  pure water. Do not eat meat, fish or eggs. After fasting – maintaining the pure body. Gradually you should introduce a “normal” diet, on which you could live on for
indefinite period of time. Note that most of your efforts will be lost if you return to your old habits. To mainta in
the body in a healthy and pure state, you should take care not to poison it again. It is
strongly recommended, that you eat plenty of fresh fruits and vegetables, avoid  meat,
fish, and eggs and any food containing extracts, colors and flavors. For more detail s see
the section about diet later on in this thread. It is very important to continue drinking at least 2-3 liters of pure water each da y. Remember that our body is 75% water and all scientists agree that aging proc ess is
equivalent to slow dehydration of the cells in our body. 39  3. Oxygen Therapies

Oxygen therapies use oxygen in various forms (ozone for example) to assist the body i n
the healing process. Their indisputable effectiveness comes from the fact, that  oxygen
is a key substance used by our body in the detoxification process. The rate of
detoxification can be greatly increased, if the body has an excess of oxygen ava ilable to
it. Selected safe and very effective techniques of oxygen therapy are l isted below. Note,
that breathing pure oxygen is NOT listed as the effective therapy. It is not t he quantity
of oxygen, which is the most important. Most effective healing techniques use minute
quantities  of active atomic oxygen, in concentrations occurring naturally in spring
water and the air in the mountains. Enema. This was described earlier in detail earlier in this thread. Adding minute
quantities of hydrogen peroxide to the pure water used for an enema, delivers small
quantities of oxygen directly to excreting organs, helping them to work better. Never
exceed the concentration of 1 drop of (30%) hydrogen peroxide per 2 liters of water  for
your enema. Your safety and comfort are most important. If in doubt, use much less. Do not use hydrogen peroxide sold in pharmacies for external use only. It contains so
called “stabilizers” which may be toxic. Use only “analytical” or “food”  grade
hydrogen peroxide. Bath. The skin is the largest organ of your body. Soaking it in diluted hydrogen
peroxide is very beneficial to your body. Minute amounts of pure atomic oxygen are
delivered simultaneously everywhere around your body, greatly stimulating t he
detoxification process. You can go to Lourdes mineral springs in France for a bath, or
you can simply prepare a bath at home, by adding 20-50 milliliters of 30% hydrogen
peroxide to the entire water volume (100 liters). It would be best to use filtered or r ain
water with no chlorine and other chemicals. If you have a pool, you can replace the
chlorine water treatment by the ozone water treatment system. Ozone (or UV ) water
treatment is borrowing yet another example from nature. Ozone produced natural ly
from oxygen by UV rays in the atmosphere, reacts with the moisture in clouds,
producing pure and healthy rain. Having the ozone treated water in your pool you can
swim in it and drink the water from it too. Oral intake: - It has been demonstrated (see oxygen Therapies by Ed McCabe listed in
the references. ), that taking diluted hydrogen peroxide orally also is benef icial to our
health. The most controversial issue is the concentration. In my opinion we should not
exceed by much the concentrations which occur naturally in the rain water high i n the
mountains or in the water from natural mineral springs. Another good gauge is taste. The taste of hydrogen peroxide is extremely unpleasant and we are quite sensitive  to it. So, if you cannot feel discomfort drinking the solution, the concentration is most likely
safe. Again, do not use hydrogen peroxide sold in pharmacies for external use only, as
it contains so called “stabilizers” which may be toxic. Use only “analyt ical” or “food”
grade hydrogen peroxide. Ozone treatment :- Ozone (O3) is a very active form of oxygen. It exists naturally in
the atmosphere – it is created from molecular oxygen (O2) by the UV rays fr om the  40  sun. Ozone is the essential ingredient of fresh air. Ozone is unstable: it breaks down
into oxygen after only a few minutes at room temperature (25 Degree C), but its
supplies are continuously updated using the UV energy from the sun. High in
mountains there is a lot of ozone in the air. We can create ozone in our home, by yet
again imitating the ways of nature: using a quartz lamp to generate UV ray s. Because
ozone is so


 I  had  for  so  long  felt
in  my  heart:  the  abiding  grief  of  these  cows. I  have
walked  through  the  valleys  and  shadows  of  death  twice
in  my  life  and  never  have  I  witnessed  such  gargantuan
grief. How  can  we  in  the  West  hope  to  rationalize  or
address  the  present  state  of  unwholesomeness  of  milk
as  a  food? The  primary  issue  we  must  confront  is  the
holocaust  of  these  animals. In  the  last  two  decades,  many  humane  voices  have
risen  in  an  attempt  to  eliminate  the  brutalities  to
which  cows  are  subjected  in  the  dairy  and  beef  indus-
tries. These  crimes  against  life  and  freedom  are  per-
176
^Cr
FOOD    SADHANAS
vasive  and  tenacious. They  deeply  afflict  the  natural
innocence  of  lives  and  lands  not  only  in  the  United
States,  but  also  in  the  poor  countries  that  have  been
contracted  to  farm  meat  and  milk  for  U.S.  consump-
tion. The  world  continues  to  be  influenced  by  actions
performed  in  this  unique  country,  actions  that  deny
the  excellence  and  freedom  of  spirit  embodied  in  her
national  symbol,  the  bald  eagle. The  Sacred  Cow
In  the  Vedic  tradition  each  animal  is  considered  to  be
sacred,  for  it  holds  the  complex  memory  of  life  on
earth. This  memory  is  safely  stored  by  all  species  that
do  not  expend  breath  unnecessarily. Because  of  the
willful  and  breath-consuming  nature  of  humans,  we
are  the  most  porous  containers  of  remembrances. The
animals  are  a  living  reflection  of  our  memory  banks. They  were  created  to  provide  reminders  of  our  full
potentiality. More  than  mere  symbols  of  memory,
they  are  the  embodiment  of  memory. Through  the
reverent  ken  of  the  ancients,  the  customs  of  paying
tribute  to  the  animals  began  and  were  perpetuated
through  timeless  eons. The  shamanic  cultures  also  observed  animals  by
chase,  capture,  and  sacrifice,  and  identified  them-
selves by  the  name  essences  of  the  animals. They  rec-
ognized the  manifest  spirit  of  the  animals  to  be  the
direct  reflection  of  universal  memory. They  learned
to  know  the  earth  through  their  humble  relationship
with  the  animals. They  celebrated  cleverness  through
the  spider,  gentle  cunning  through  the  fox,  the  terrors
of  the  dark  nature  through  the  bear,  and  the  numinous
beauty  of  the  earth  through  the  totality  of  the  bison. The  movements  and  appearances  of  animals  clarified
their  deepest  quest  for  spiritual  unity  to  the  earth. Each  animal  possessed  its  own  rhythm  of  grace,  move-
ment, and  self-nourishing  instincts. These  are  the
qualities  that  the  human  has  yet  to  learn  of  its  innate
nature. In  Sanskrit,  every  name  portends  the  cosmic  mean
ing  of  the  bearer's  relationship  to  the  earth. The  cow
is  called  go. Go  is  also  the  name  for  the  earth  and  the
holy  scriptures. Lord  Krishna  was  called  Gopala,  the
one  who  protects  the  cow. "Protecting  the  cow"  is  a common,  and  ancient,  expression  used  to  infer  the
protection  of  the  scriptures,  the  nurturing  of  the  land,
and  the  celebration  of  the  cow,  who  is  the  manifest
keeper  of  the  memory  of  the  earth's  spiritual  dharmas. The  cow  and  the  elephant  have  been  the  most
celebrated  and  adorned  animals  in  India. The  cow  is
the  keeper  of  the  scriptural  memory,  and  the  elephant
is  the  holder  of  the  first  memory  of  plants  and  herbs
on  the  planet. If  either  became  extinct,  we  would  not
be  able  to  maintain  the  memory  necessary  for  the
survival  of  the  earth. We  can  be  certain,  however,  that
while  we  keep  these  sacred  lives  in  their  present  mi-
asma of  pain  and  grief,  it  does  not  bode  well  for  us. The  degree  of  each  animal's  suffering  is  paralleled  by
the  agony  of  the  earth  and  by  human  pain. The  insidious  suffering  of  the  cows  is  directly  re-
flected in  the  diseases  of  our  food  body. It  is  no  coin-
cidence that  every  symptom  the  cow  suffers  in  her
captivity  is  mirrored  in  the  present  condition  of  the
human  species. In  the  agribusiness  of  dairy  and  beef  farming,  the
cattle  wallow  in  freezing  mud  and  excrement  during
the  ice-cold  rains,  they  are  rarely  provided  with  shade
or  shelter,  and  they  are  held  in  the  permanence  of
darkness  and  death  without  mobility,  sunlight,  or
space,  just  to  inhibit  energy  output  and  increase  tat
for  the  butcher. They  are  pumped  with  more  than
two  thousand  different  chemicals,  antibiotics,  and
hormones,  in  addition  to  stimulants  and  poisons  such
as  arsenic. The  diet  ot  a  milk  cow  consists  of  highly
concentrated,  roughage  less,  mold  tilled  feed  with
chemical  condiments  ot  these  antibiotics,  pesticides,
nitrate  fertilizers,  and  herbicides. The  system  victimizes  animals,  tai  mers,  the  world
community,  the  land,  and,  in  the  last  analysis,  the
perpetrators  themselves. The  mental  agony  ot  the  COW
is  inherited  by  all  those  who  dunk  the  polluted  ama,
which  used  to  be  milk;  we  sutler  the  same  conditions
of  fear,  isolation,  restlessness,  and  melancholia. The
cows' subtle  memories  are  blackened  In  then  capti\
Ity,  directly  effecting  the  loss  ol  oui  own  memoi ies  ot
spiritual  dharmas. the  plagues  ol  hyperactivity,
discombobulation,  muscle  pain,  digestive  disorders,
heart  disease,  abdominal  cramps,  excess  gas,  consti
pation,  bloating,  and  atherosclerosis  in  humans  tit
177
J@f,
THE    PRACTICE    OF    AYURVEDA
the  result  of  the  Vata  dosha  going  mad  in  the  cow's
body. Ulcerations,  rashes,  hives,  fevers,  infertility,  poor
absorption  of  nutrients,  liver  abscesses,  and  violent
deaths  are  directly  linked  to  the  vitiated  metabolic
dosha  of  the  cow. The  cow's  essential  nature  is  nurturing,  solid,  stoic,
and  providing — like  a  mother. As  her


 ing
br ead. S o, st op eating
br eads, meat, and d air y. T hese "f oods " ar e al l f ul l
of
par asit es t hat str ess
y our s y st em and mak e
y our
bod y unable t o c ur e
it s C andid a.F or t he pur poses of
suc c eeding w it h t he
C andid a
C leaner, y ou c an
r educ e t he off ending
f oods b y
50% f or a per iod
of 1 mont h bef or e
st arting
tur pentine—t hat
is, if y ou ar e not able t o
eliminat e
t hem
c omplet el y f r om y our
diet. 2 0
C as e S tu di e s
T ur pentine and sug ar c annot be t ak en c asual l y. Y ou r eal l y do need t o f ir st open up
t he bo w els and g et t hem g oing. O ne e x ample I ’ d li k e t o g i v e y ou is a patient w ho c ame t o me m y medic al pr ac tic e
y ear s ag o. She w as a beautif ul It ali an l ad y, v er y y oung, ma y be 30-somet hing, and
she
had t his
c omple x ion t hat w as v er y lump y and bump y. A t f ir st g l anc e, y ou w ould t hink, " O h, w hat an a w f ul c ase of ac ne!" She had t his lump y,
bump y f ac e and she t old me ho w muc h it bot her ed her. It made
her v er y self -c onsc ious,
and she w ant ed t o g et r id of al l t hose lumps and bumps. I e x pl ained t o her t hat d air y
pr oduc t s had t o g o, and meat, and so on. She said, " W el l,
I ’m It ali an and I eat c heese. " " W el l, t hat’ s a c onsider ation, " I r eplied. In t he end, she
w as able t o st op eating a f e w of t hose pr oblematic f oods, and so
t hese lumps t hat w er e al l o v er her
f ac e, lef t her f or ehead, lef t her e y es, lef t her
c heek s, and she onl y had lumps f r om her lo w er lip t o
her c hin. I r eal l y f elt t hat tur pentine w ould pr obabl y t ak e a w a y t he l ast litt le bit of her lumps. I
mentioned
tur pentine t o her, but also said, "Y ou k no w y ou ha v e t o do enemas t o
c lear y our self out if y ou’r e not
g oing t o natur al l y ha v e 3 bo w el mo v ement s a d a y. " B ec ause of her job, she c ouldn ’t use t he
bat hr oom 3 times a d a y, so t hat w as out. F or
her, enemas w ould be t he w a y t o g o. Y et, she dec ided t o
g o ahead and use t he
tur pentine and sug ar w it hout doing enemas or c lear ing out her c olon f ir st. I
sa w her about a mont h l at er. She w as in g ood spir it s, w hic h w as a g ood t hing. She
l aug hed and t old
me, "Y ou k no w w hat? I tr ied tur pentine and sug ar, and y ou w er e
r ig ht —I shouldn ’t ha v e done it. " T o r eit er at e, 1 t easpoon of tur pentine is t he adult dose. W hat does t hat mean, adult
dose? A dult is,
f or t he pur poses of tur pentine, somebod y o v er 40 pounds. It seems
t hat t he 1 t easpoon per dose f or
an y one o v er 40 pounds w or k s just f ine. N o w,
tur pentine, as I mentioned, is a v er y natur al pr oduc t,
oc c ur r ing in natur e. It is simpl y
t he oi l of t he spr uc e tr ee. A t t his point, man y people li k e t o k no w w hat br and of tur pentine t he y should use. W el l, as I said, I
pic k ed up a br and of tur pentine b y ac c ident t hat just so happened t o be
100% pur e gum spir it s of
tur pentine. It' s quit e t ast y, and it g oes do w n pr ett y easi l y. A nd
so, af t er using t his t y pe f or a w hi le
w it h r eal l y g r eat r esult s, I w as lea v ing on a tr ip w it h m y
c hi ldr en and f or g ot t o pac k t he tur pentine. W hi le on t he r oad, I c ould not f ind m y br and of tur pentine and pur c hased a br and t hat
w asn 't 100%
pur e gum spir it s of tur pentine. O h m y God, I t houg ht I w as g oing t o die af t er
t ak ing it! I quic k l y
r ealized t hat t he c an ’ s ing r edient s w er e not 100% pur e gum spir it s of
tur pentine." W el l, w hat happened?" I ask ed. She said, " M y w hole
sk in tur ned bl ac k. " " O h m y God, " I said. She r eplied,
"Y eah, but t hen I st art ed doing t he enemas and it
c lear ed up. " B ut sti l l, t hat w as quit e an eff ec t.

S o, it is r eal l y import ant t o c lean out t he bott om
end
and g et t he e x it w ide-open so t he par asit es c an lea v e,
or c an at least g o t o t he
int estines inst ead of c r eating
pr oblems in ot her pl ac es ar ound t he bod y. In t he end,
m y patient’ s f ac e c lear ed up t ot al l y and she g ot r id of
al l t he litt le bumps
on her c hin.11
S t ep 3: S tr e n gth e n th e immun e s y st e m
S tr eng t hen t he immune s y st em w it h f ood
t hat is or g anic
or loc al l y g r o w n, pur c hased
f r esh, and pr epar ed in y our
home. H er bs and spic es y ou c an use inc lude:
A n y g r een leaf y
her b, c ur r y, g ar lic, pepper, c umin, and c innamon. N otic e t hat nut s, c ook ed f r uit, and dr ied f r uit ar e absent. T hese f oods c r eat e a hosti le
en v ir onment f or healing
c onditions in y our bod y. D r ied f r uit and nut s absolut el y
ag g r a v at e
C andid a. T r ai l mi x is an abomination and has
destr o y ed t he healt h of man y a healt h nut. It
near l y did me
in—I used t o mi x m y o w n ; t hat w as ho w ig nor ant I w as. D r ied f r uit s and nut s
ag g r a v at e deh y dr ation, and c ook ed or
dr ied f r uit s c ont ain t oo muc h sug ar. B y f ol lo wing my diet ar y r ec ommendations, much of the C andida in
y our
bod y wi l l lea v e just bec ause it s f a v orit e f oods ar e not r eadi l y
a v ai lable t o
it. Ne xt ar e some sample menus t o use with the C


 the basket that Christopher was
holding. “My goodness!” she exclaimed. “You must have been a good girl
and a good boy for Daddy to get you all these treats.” She smiled at me as
she said this. Bo wasn’ t smiling. I knew what she was thinking. I wasn’ t
sure what Christopher was making of all this. I hoped it was flying over his
head. “Well, I’m sure you are very good children. Only very good children
get treats,” she said. We packed our treats into my rucksack and walked out of the shop. After
just a few paces, Bo gave a firm tug on my coat. “Daddy, we need to talk,” she told me. “I thought we might,” I said. “You see, I don’ t want to be a good girl,” she said most adamantly. “What would you like to be?”
“I’d like to be a lovely girl.”
“What’ s a lovely girl like?”
“It’s like this,” she told me. “When I go out people say to me ‘You’re a
lovely girl,’ and all I have to say is ‘Thank you.’”
“Bo, you are a lovely girl,” I said. “Thank you,” she said with a big smile. One of the themes I’ve been exploring in my inner -child counseling is the
pressure I put on myself when I was young to be “a good little boy.” Early
on, I worked out that good little boys didn’ t get shouted at, didn’t get hit,
and didn’t get into trouble. I hoped that if I was always good and never bad,
my parents would never say to me, “We are so disappointed in you.” I hated
it when they said that. However, being good full-time is hard work. You
have to suppress a lot of feelings. You can’t always speak the truth. Sometimes you have to lie. And that feels bad. Trying to be a good little boy is difficult for lots of reasons. For starters,
adults have different versions of what good  is. Your mum and your dad
might not agree on what good is. Your grandparents probably don’t agree
with what your parents think. Your teachers have their own ideas, and so
too do your friends. And everyone changes his or her mind all the timeanyway, and that just makes you mad. You can’t win. It’s so unfair. But you
tell yourself that you mustn’ t say anything because that’ s not good. The more you try to be a good little boy or a good little girl, the more you
have to put on an act. Putting on an act is not innocent. It’s a calculated
attempt to win love and approv al, or, simply to stay out of trouble. Being
good is just one act. Other acts include being strong (“brave little soldier”),
being helpful (“my little helper” ), being nice (“my little angel”), and being
a little adult (“a big girl”). More acts include being an invisible child, the
family hero, a scapegoat, a problem child, and the entertainer. “I tried to be a good little girl at first,” Louise tells me. “But that got me
unwanted attenti on from my stepfather.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

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


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


 the
story of her husband came up in our second session, and she cried as if theloss had been yesterday. She had hundreds of stories about how awful it
was, how she wasn’t there for him (she had been), and more. We tapped on
several of the biggest of the traumatic events till she experience d neutrality. Soon thereafter, she understood  that she was staying in the job she’d had
since shortly after he died becau se she was working with peop le in similar
situations to what hers and her husbands’ had been. But she was ready to
move on now. She no longer equated moving (which they had done right
before the cancer was diagnosed ) with his suffering, her “inability” to help
him, and all the dif ficult moments surrounding his illness. Let Grief Out and Resolve It
Unresolved grief is like unrequited love. It can lead to getting stuck in dead-
end jobs and shutting down in a marriage. It can give rise to displaced
emotions, such as getting overly angry with others or overly  angry with
ourselves, even though they’ve /we’ve done nothing to deserve our wrath. Unresolved grief can lead to depression, difficulty making changes,
hoarding, problems with intimacy, and illness. It can mask our joy. Over time, unresolved grief compounds. Grief from past emotionally
unresolved losses has a way of surfacing every time a new loss is
experienced. Additionally, the way we normalize or cope with a loss can sometimes
make it difficult  for us to experience life to its fullest. Kara had a sister who
had been  murdered decades back. When Kara went anywhere new, she felt
an immediate need to call at least one family member to let them know she
was safe. EFT helped her realize there was not a murderer lurking behind
every café’ s door. In another case, Serena’ s mother had been murdered by
her father. Decades later, Serena feared telling her husband the truth about
anything she thought might upset him, because she feared he would kill her. After addressing some of the key events with Tell the Story around that
belief, she was able to start telling him the truth. The marriage improved
and so did her life.Grief manifests in many ways, from being stuck, body symptoms, and big
fears, to self-sabotage of all kinds. Underneath the symptoms are specific
events associated with grief. These hold the energy disruption in place. Each event can be tapped with Gold Standard EFT until the whole grief
tabletop collapses. Here are some events different clients associated with
loss:
Seeing Mom’ s face at the funeral
When I heard the news on the phone
Not being able to say goodbye
All the things that couldn’ t happen with this person
The last words between us were angry
What I miss about him
The punched-in-stomach feeling
Proof I took him for granted
What I can’ t ever tell him now
Can’ t talk about him without crying
What that well-meaning neighbor lady said that really hurt
What I’d really like to say to some of the well-meaning people in my life
who are just making it worse
Remember to note where you are feeling the events in your body as you
tap. Keep tapping on your tap-down points while you read. Secondary Gains and Limiting Beliefs of Grief
Ask yourself what “secondary”  gains you are receiving for holding on to
the grief. What does your grief give you the excuse to do or not do? How is
that affecting your whole life? Grief manifests in some very interesting
ways, as you know. List what you are “getting” and tap on your
unwillingness to give it up. Limiting beliefs, core issues, and self-talk surround people dealing with
unresolved grief. Many say things they really don’t mean, such as “my life
is over,” or “I’ll never recover.” You’ll want to undo those vows. Whatvows did you make at the time of your loss? What did you tell yourself? What decisions did you make? What do you believe about yourself as a
result of the loss? These are generally not beneficial vows, decisions, self-
talk, and beliefs. How are these things playing out in your life? Simply
becoming aware of these decisions is the beginning of releasing them. Case Study: Dawn’ s Loss Stopped Her in Her T racks
When Dawn learned her sister had died, she said “my life is over,” and “it’s
my fault.” She acted like it too. Nothing moved for her after the death some
five years back. She no longer traveled, exercised, was stuck in a dead-end
job, and was tired all the time. “How could I not have been there for her?”
she thought often. We started with what she missed about her sister, what
she didn’ t get to do with her sister, and then she was able to start to share
some of the good times she and her sister had. We tapped on her sadness
that those good times were over—until she realized she could touch upon
them any time in her mind and experience the joy. Finally, we went to the
day it happened, tapping on the knock on the door, the police officer’s face,
the way she knew, where her brother was standing, the thoughts that came
to mind, the belief that her life was over, the belief that it was her fault, the
guilt, and more until she had neutrality here. We “undid” the vow she had made, and her belief that life was over
changed— a shift in belief. Dawn understoo d her sister ’s death was not her
fault; she had done everything she could, and she could not have prevented
it (this is the cognit ive shift). She had more energy in her daily life and her
vitality returned. (This is what emotional release can feel like.) She made
travel plans, began to exercise again, created and began circul ating a new
resume. She signed up for a week-long “change-maker” workshop, and her
fear of losing her job because she was wrong had all but dissipa ted. (These
are behavioral shifts.) Life again had possibility. Case Study: Jean’ s Underground Grief and Her Seemingly
Unrelated ProblemsJean couldn’ t say her mother ’s name without crying, even five years after
the death. She was having difficulty parenting and was especially resentful
of her youngest  child. There were problems in her marriage (especially
relating to her husband “being there” for her), low self-esteem causing
trouble for her at work, and an intense phobia of germs. A vibrant full-time
working mother of two young children, Jean had shut down so she could at
least function, but she was a prisoner to her loss. Grief had robbed her of
her ability to see the whole. After tapping, the specific event that came up was the time when Jean
was eight months pregnant with her youngest, exhausted, and visiting her
dying mother. Key aspects included her mother hadn’ t been there
emotionally for her (she was dying), the mom said bad things about Jean’ s
toddler, and her husband hadn’ t been able to come with her on this visit. We
tapped on all aspects we could uncover until Jean was neutral and reported
feeling much lighter. Another session involved tapping on everything she
didn’ t get from her mom at that crucial time when she was pregnant, and
everything she couldn’ t do for her mom because she was pregnant and
working full time. Over the next several sessions, Jean reported that she
was no longer tearing up at her mom’ s name or resentful of her youngest. She understood she’d projected the lack of being there from her mom onto
her husband, and her marriage began to improve. She began sleeping better,
and the germ phobia (which had been related to an aspect of her mom’ s
illness) disappe ared. She experienced more joy in all areas of her life,
especially with her children. Questions Relating to a Loss in Y our Life
Think about what you have told yourself, what decisions you have made,
and what beliefs  you have formed about yourself or the world as a result of
your loss. Do you have unresolved fears about making chang es or about
losing someone or something? What happens when you think of giving up
what you no longer need? Do you want to make the change but feel as
though something’ s holding you back? What might that be, if you had toguess? What happened the last time you made a big change? What is your
earliest memory of loss? Did anyone help you understand the loss? If there
are stories about it that you don’t remember because you were too young,
what are the key points of the story? Has that loss affected you, and if so,
how? Are there areas of your life where it still hurts to think of a part of
your life that is now long over, or to think of something or someone or a
dream that has long since died? Little Losses and Letting Go
You don’t even have to have big, capital-T Trauma to have  unresolved
grief. What I’m talking about are little losses growing up. What happened
when you lost something growing up? Children feel keenly—ha ve you ever
seen a tantrum? Maybe you lost the full attention of your parents when your
younger sibling was born? What happened when your caregivers
experienced loss? How was it handled or not handled in your family


. A n d  i t  w a s n ’ t  l o s t  o n  m e  t h a t  H a r o l d  i s  a
r a b b i,  b r i n g i n g  m e  c o m f o r t  f r o m  m y  o w n  r e l i g i o u s
t r a d i t i o n. I  k n e w  t h a t  t h e  s h i f t  i n  p e r c e p t i o n  h i s  w o r d s
i n t r o d u c e d  i n t o  m y  m i n d  w a s  t r u l y  a  m i r a c l e. I t  w a s  n o t  ac h a n g e  i n  w h a t  h a d  h a p p e n e d  t o  m e ;  i t  w a s  a  d i f f e r e n t  w a y
t o  t h i n k  a b o u t  w h a t  h a d  h a p p e n e d  t o  m e. G o d — a n d  R a b b i
K u s h n e r — h a d  g r a c e d  m e  w i t h  a  d i f f e r e n t  p o i n t  o f  v i e w. C o m f o r t  C o m e s

A  f e w  w e e k s  b e f o r e  m y  f a t h e r  d i e d,  h e  w a s  l y i n g  o n  h i s
f a v o r i t e  b e n c h,  a l r e a d y  g r a v e l y  i l l,  a n d  I  w a s  s i t t i n g  o n  t h e
f l o o r  n e x t  t o  h i m. H e  h a d  a n  i n t e n s e  b u t  f a r a w a y  l o o k  i n  h i s
e y e s,  a n d  h e  s a i d,  “ I ’ m  n o t  a f r a i d. I  k n o w  w h e r e  I ’ m
g o i n g. ”  I  s i m p l y  l o o k e d  a t  h i m  a n d  s h a r e d  t h e  m o m e n t,  b u t
I ’ v e  o f t e n  w i s h e d  s i n c e  t h a t  I  h a d  a s k e d  f o r  m o r e
e x p l a n a t i o n. H e  c l e a r l y  p e r c e i v e d  a n  e t e r n a l  r e a l i t y  t h a t
w o u l d  c a r r y  h i m  t h r o u g h  d e a t h. I t  s h o u l d n ’ t  h a v e  t o  t a k e  d e a t h  t o  m a k e  u s  s o  m u c h  m o r e
a w a r e  o f  w h a t  m a t t e r s  a n d  w h a t  d o e s n ’ t,  w h a t ’ s  e t e r n a l  a n d
w h a t ’ s  n o t. W h y  c a n ’ t  w e  r e m e m b e r  m u c h,  m u c h  s o o n e r
t h a t  l o v e  i s  a l l  t h a t  m a t t e r s  a n d  l o v e  i s  a l l  t h a t  l a s t s? I t ’ s  a s
t h o u g h,  w h e n  d e a t h  i s  a t  t h e  d o o r,  w e ’ r e  g i v e n  a  f r e e  d o s e
o f  s a c r e d  u n d e r s t a n d i n g. P e r h a p s  i f  w e  a s k e d  f o r  i t  e a r l i e r,  i t
w o u l d  c o m e. D e a r  G o d,
M a y  t h e  H o l y  S p i r i t  o v e r s h a d o w  m y  m i n d,
A n d  g i v e  m e  e y e s  t o  s e e.M a y  I  p e r c e i v e  t h e  l o v e  I  k n o w  e x i s t s
A n d  o v e r l o o k  t h e  r e s t. M a y  I  r i s e  a b o v e  t h e  d a r k n e s s  o f  t h e  w o r l d
a n d  m y  m i n d  b e  b a t h e d  i n  l i g h t. M a y  I  b e  c a l m  a n d  c o m f o r t e d
B y  T r u t h. A m e n. D i g g i n g  D e e p

U n d e r n e a t h  t h e  l a y e r  o f  o u r  n o r m a l  t h i n k i n g  l i e s  a  l e v e l  o f
c o n s c i o u s n e s s  t h a t  i s  p u r e  l o v e  a n d  p e a c e. Y e t  w e  c a n n o t
r e a c h  t h a t  c o n s c i o u s n e s s  s i m p l y  b y  d e c i d i n g  t o ;  w e  h a v e  t o
d i g  d e e p  i n t o  t h e  g r o u n d  o f  o u r  i n n e r  b e i n g,  c r e a t i n g  a  s p a c e
o f  l i s t e n i n g  f o r  t h e  “ s m a l l  s t i l l  v o i c e  f o r  G o d. ”  T h e  m o r e
t h i n g s  a r e  h a p p e n i n g  o n  t h e  o u t s i d e,  t h e  m o r e  i m p o r t a n t  i t  i s
t o  f i n d  t h a t  s t i l l n e s s  o n  t h e  i n s i d e. E v e r y  m i s t a k e  w e  e v e r  m a d e  o c c u r r e d  b e c a u s e,  i n  t h e
m o m e n t  w e  m a d e  i t,  w e  w e r e  n o t  i n  c o n s c i o u s  c o n t a c t  w i t h
o u r  h i g h e s t  s e l f. W e  w e r e  n o t  c e n t e r e d  i n  o u r  s p i r i t. T h a t  i s
w h y  m a k i n g  t h a t  c o n t a c t,  a n d  s p e n d i n g  t i m e  e a c h  d a y
f


 n d. T h i s  n e w  m i n d  a w a i t s  u s  i n  t h i s  n e x t  s t a g e  o f  o u r
e v o l u t i o n a r y  j o u r n e y. W e  a r e  b e i n g  c h a l l e n g e d  b y  t h e  f o r c e so f  h i s t o r y  t o  g r o w  i n t o  t h i s  m i n d,  t o  m u t a t e,  a s  i t  w e r e,  i n
o r d e r  f o r  o u r  s p e c i e s  t o  s u r v i v e. J e s u s  h a d  t h e  n e w  m i n d,
c a l l e d  i n  h i m  t h e  C h r i s t  M i n d,  a s  d i d  B u d d h a  a n d  o t h e r s. I t
i s  t h e  m i n d  w h e n  i t  i s  o v e r s h a d o w e d  b y  G o d,  o u r  m i n d
w h e n  i t  h a s  b e c o m e  o n e  w i t h  H i s,  w h e n  w e  h a v e  t o u c h e d
t h e  h e a v e n l y  l i g h t  a n d  b e e n  p e r m a n e n t l y  a l t e r e d  b y  i t. T h i s
s t a t e  o f  e n l i g h t e n m e n t  i s  t h e  e x a l t a t i o n  o f  o u r  e x i s t e n c e,  t h e
u p l i f t i n g  o f  o u r  h u m a n  c o n s c i o u s n e s s  t o  s u c h  a  h i g h  p l a c e
t h a t  w e  m a n i f e s t,  a t  l a s t,  a s  t h e  c h i l d r e n  o f  G o d  w e  t r u l y  a r e. A n d  w h e n  w e  d o — w h e n  w e  r e a l i z e  t h a t  w e  a r e  n o t  j u s t
l i k e  e a c h  o t h e r,  b u t  w e  a c t u a l l y  a r e  e a c h  o t h e r — t h e n  w e
w i l l  b e g i n  t o  f i n d  l i f e  o u t s i d e  t h e  r e a l m  o f  l o v e  n o  l o n g e r
a c c e p t a b l e. I n  t i m e,  i t  w i l l  b e c o m e  l i t e r a l l y  u n t h i n k a b l e. A n d  b e c o m i n g  u n t h i n k a b l e,  i t  w i l l  c e a s e  t o  e x i s t. M e l t i n g  t h e  W a l l s

H o w  m a n y  t i m e s  h a v e  y o u  s e e n  a  p a t t e r n  i n  y o u r
r e l a t i o n s h i p s  y o u  f e l t  p o w e r l e s s  t o  c h a n g e? H o w  o f t e n  h a v e
y o u  d e s p a i r e d  o f  e v e r  b r e a k i n g  f r e e  o f  s e l f - s a b o t a g i n g
b e h a v i o r? H o w  d e e p l y  h a v e  y o u  p a n i c k e d  a t  t h e  t h o u g h t
t h a t  y o u  m i g h t  n e v e r  g e t  i t  r i g h t? O u r  d e s p a i r  a n d  p a n i c  a r e  n a t u r a l  r e s p o n s e s  t o  t h e
r e l a t i o n s h i p  d r a m a s  w e  c r e a t e  i n  o u r  l i v e s. B u t  o u r  t e a r s  a r e
n o t  w h a t  w e  t h i n k  t h e y  a r e  b e c a u s e  t h e  p r e d i c a m e n t  i t s e l f  i sn o t  w h a t  w e  t h i n k  i t  i s. W h a t  s e p a r a t e s  u s  f r o m  o t h e r s  i s  n o t
j u s t  c o d e p e n d e n c y  o r  n e e d i n e s s  o r  a n y  o t h e r  m e r e
p s y c h o l o g i c a l  i s s u e. O u r  b a r r i e r s  t o  l o v e  r e p r e s e n t  a  c o s m i c
f o r c e,  e n s c o n c e d  w i t h i n  t h e  h u m a n  p s y c h e  i n  a  d a r k  a n d
i n s i d i o u s  w a y,  h o l d i n g  d o m i n i o n —  t e m p o r a r y  t h o u g h
w i c k e d — o v e r  t h e  m e n t a l  f u n c t i o n i n g  o f  t h e  c h i l d  o f  G o d. I t
i s  c o m p l e t e l y  i r r e l e v a n t  w h a t  f o r m  t h e  b a r r i e r  t a k e s. O u r
c o n c e n t r a t i o n  o n  t h e  f o r m  o f  f e a r  i s  a n  e g o  p l o y  t o  k e e p  u s
s t u c k  i n  t h e  p r o b l e m,  l i k e  f i n d i n g  a  t h i e f  i n  y o u r  h o u s e  a n d
s a y i n g,  “ I  h a v e  t o  k n o w  h i s  n a m e  b e f o r e  I  c a l l  t h e  p o l i c e. ”
W h o  c a r e s  w h a t  h i s  n a m e  i s? C a l l  f o r  h e l p  i m m e d i a t e l y! T h e  e g o  i s  o u r  d e e p e s t  e n e m y  m a s q u e r a d i n g  a s  o u r
c l o s e s t  f r i e n d. I t  i s  n o t h i n g  w


 d,
P l e a s e  d e c i d e  t h i s  f o r  m e. A m e n. S u c h  a  p r a y e r  a u t h o r i z e s  s p i r i t u a l  f o r c e s  t o  m o v e  m o u n t a i n s
o n  y o u r  b e h a l f. A n d  t h e y  w i l l. S o m e t i m e s  I  f e e l  I ’ v e  a s k e d  a n d  a s k e d  a n d  t h e  a n s w e r
s t i l l  h a s n ’ t  c o m e. A t  s u c h  t i m e s  I  k n o w  w h a t  t h e  a n s w e r
r e a l l y  i s :  a s  i t ’ s  o f t e n  s a i d  i n  A A,  “ M o r e  w i l l  b e  r e v e a l e d. ”
S o m e t i m e s  t h e  a n s w e r  i s n ’ t  a s  s i m p l e  a s  “ D o  t h i s ”  o r  “ D o
t h a t. ”  S o m e t i m e s  i t ’ s  a b o u t  b e c o m i n g  m o r e  p a t i e n t —
k n o w i n g  t h a t  a s  w e  c o n t i n u e  t o  g r o w  i n  d e p t h  a n d
u n d e r s t a n d i n g,  w e ’ l l  e i t h e r  k n o w  w h a t  t o  d o  o r  t h e  q u e s t i o n
w i l l  t a k e  c a r e  o f  i t s e l f. O n l y  i n f i n i t e  p a t i e n c e  p r o d u c e s
i m m e d i a t e  r e s u l t s. *  W h e n  o u r  f a i t h  i s  s t r o n g  e n o u g h,  w e ’ r e
n o t  w o r r i e d  t h a t  G o d  d i d n ’ t  h e a r  u s  o r  t h a t  H e  m i g h t  n o t  g e t
b a c k  t o  u s. A n d  t h e r e ’ s  a n o t h e r  i s s u e  t h a t  c a n  t e m p t  u s  t o  m a k e
d e c i s i o n s  t h a t  o n l y  G o d  s h o u l d  b e  m a k i n g :  o u r  f a l s e  b e l i e f
t h a t  w e  k n o w  w h a t  i s  b e s t  f o r  o t h e r s. S u c h  t h o u g h t s  a s  “ I
c a n ’ t  l e a v e  h i m  b e c a u s e  h e  n e e d s  m e ”  o r  “ I  h a v e  t o  s t a y  i n
t h i s  j o b  b e c a u s e  t h e  p e o p l e  h e r e  w o u l d n ’ t  b e  a b l e  t o  m a k e  i t
w i t h o u t  m e ”  a r e  e x a m p l e s.I n  f a c t,  i t ’ s  a  w i n - w i n  u n i v e r s e — w h e n  t h e  H o l y  S p i r i t
e n t e r s  i n t o  a  s i t u a t i o n,  i t  w i l l  b e  a n  a u t o m a t i c  “ w i n ”  f o r  a l l
c o n c e r n e d. *  W e  a r e  a f r a i d  t o  m a k e  a  d e c i s i o n  t h a t  m i g h t
h u r t  s o m e o n e,  a n d  w e  g o  a r o u n d  w i t h  t h e  b e s t  o f  i n t e n t i o n s
t r y i n g  t o  a v o i d  t h a t. Y e t  i f  w e  s i m p l y  a s k  G o d  t o  m a k e  o u r
d e c i s i o n  f o r  u s,  t h e n  H e  w h o  k n o w s  w h a t  i s  u l t i m a t e l y  b e s t
f o r  e v e r y o n e  w i l l  d e c i d e  f r o m  a  v a n t a g e  p o i n t  m u c h  w i s e r
t h a n  o u r  m o r t a l  m i n d  c o u l d  m u s t e r. I n  t r u t h,  w h a t e v e r  G o d ’ s  g u i d a n c e  i s  f o r  y o u  i s  w h a t
w o u l d  b e  b e s t  f o r  o t h e r s  i n  t h e  l o n g  r u n  a s  w e l l. A l l o w i n g  G o d  t o  m a k e  o u r  d e c i s i o n s  i s  j u s t  a n o t h e r  f o r m
o f  d e e p  s u r r e n d e r. W h e n  G o d  i s  i n v i t e d  t o  c h o o s e,  m o r e
i n s i g h t  b e c o m e s  a v a i l a b l e  t o  u s. M o r e  d i m e n s i o n s  o f
k n o w i n g  b e g i n  t o  b l o s s o m. W e  b e c o m e  s o  f u l l  o n c e  w e
m a k e  o u r s e l v e s  e m p t y ;  w e  b e c o m e  s o  s m a r t  o n c e  w e  r e a l i z e
w e ’ r e  n o t ;  a n d  w e  b e c o m e  s o  p o w e r f u l  o n c e  w e  u n d e r s t a n d
w e ’ r e  p o w e r l e s s. E x c h a n g i n g  o u r  m o r t a l  i n t e l l i g e n c e  f o r  d i v i n e
i n t e l l i g e n c e,  w e  w i l l  b e g i n  t o  s e e  b e y o n d  a p p e a r a n c e s. A n d
n o t h i n g  w i l l  b e  t h e  s a m e. C H A P T E R  E L E V E N
F r o m  W h o  W e  W e


Free -
Regulated
simple clinical fact that in the long run
contrasting patterns below, which have
Civil - Formal
Generous -
Petty
the weak cannot prevail against the
been researched and calibrated to
strong. That which is weak falls of itsdetermine their respective criteria. This
Concerned - judgmental
Gentle - Rough
own accord. exhaustive listing is an educational tool
Conciliatory
- Inflexible
Gifted - Lucky
Individuals of great power throughout
operating from the principle of closure. Confident - Arrogant
Giving - T aking
human history have been those who have
Reflection and the many contrasting pairs
Confronting
- Harassing
Global - Local
totally aligned themselves with powerful
of qualities can initiate a consciousness-
Conscious - Unaware
Gracious - Decorous
attractors. Again and again they haveraising process, so that one gradually
stated that the power they manifested was
becomes aware of patterns operating in
Considerate
- Indulgent
Grateful - Indebted
not of themselves. Each has attributed the
relationships, business af fairs and all the
Constructive
- Destructive
Harmonious
- Disruptive
source of the power to something greater
various interactions that make up the
Contending
- Competing
Healing - Irritating
than himself. fabric of life. On the left are adjectives
describing powerful (positive) patterns,
Courageous
- RecklessHelpful - Meddling
All of the Great T eachers throughout the
which calibrate above 200; on the right,
Defending - Attacking
Holistic - Analytic
history of our species have merely taught
weak (negative) patterns, which calibrate
one thing, over and over, in whatever
Democratic
- Dictatorial
(121)Honest -
Legal
below 200.
language, at whatever time. All have
Detached - Removed
Honoring - Enshrining
(120)
said, simply: Give up weak attractors for
Determined
- Stubborn
Humble - Dif fident
strong attractors.Abundant - Excessive
57
58
Simply stated, powerful attractor patterns
In examining these attractors we will
Accepting - Rejecting
Devoted - Possessive
make us go strong, and weak patterns
notice that some weak patterns tend to
Admitting - Denying
Diplomatic - Deceptive
make us go weak. Some ideas are so
imitate (in form only) more powerful
Aesthetic -
Artsy
Doing - Getting
weakening that merely holding them in
patterns. These we will call "imitators." mind makes a test (1 15) subject unable to
Thus, the German people under the Third
Agreeable -
CondescendingEducating - Persuading
keep up his arm at all. Other concepts are
Reich were deceived by patriotism
Allowing - Controlling
Egalitarian -
Elitist
so powerful that when they are held in
because they thought it was Patriotism. Appreciative
- Envious
Empathetic
- Pitying
mind it is impossible to force down the
The demagogue or the zealot tries to sell
Approving -
Critical
Encouraging
- Promoting
subject's arm with any amount of us imitators as the real thing. exertion. This is a universal clinical
Demagogues, to this end, always put
Attractive - SeductiveEner getic - Agitated
observation. Powerful patterns are forth a great deal of rhetoric. Those
who Authoritative - Dogmatic
Enlivening - Exhausting
associated with health; weak patterns are
move from power need say very little. A ware -
Preoccupied
Envisionin - Picturing
associated with sickness, disease and
death. If you hold for giveness in mind,P A R T  T W O :  W O R K
B a l a n c e d  -  E x t r e m e
Equal - Superior
your arm will be very strong. If you hold
Beautiful - Glamorous
Erotic - Lustful
revenge in, mind, your arm will go weak. 9. POWER P A TTERNS IN HUMAN
Being - Having
Essential - Apparent
A TTITUDES
For our purposes it is really only
Believing - Insisting
Eternal - T emporal
necessary to recognize that power is that
The ABILITY T O DIFFERENTIA TE
Brilliant - Clever
Ethical - Equivocal
which makes you go strong. Force makes
between high- and low-ener gy patterns isyou go weak. Love, compassion and
Candid - Calculating
Excellent - Adequate
a matter of perception and discrimination
for giveness, which may by some be
that most of us learn by painful trial and
Carefree - Frivolous
Experienced
- Cynical
mistakenly thought of as submissive, are,
error. Failure, suf fering and eventual
Challenged
- Impeded
Fair -
Scrupulous
in fact, profoundly empowering. sickness result from the influence of
Charitable - Prodigal
Fertile - Luxuriant
Revenge, judgmentalism, and
weak patterns; success, happiness and
condemnation, on the other hand,
Cheerful - ManicFlexible -
Rigid
health proceed from powerful attractor
inevitably make you go weak. Therefore,
patterns. Therefore, it is well worth
Cherishing -
Prizing
For giving - Resenting
regardless of moral righteousness, it is a
taking a few minutes to scan the list of
Choosing-to
- Having-to
Free -
Regulated
simple clinical fact that in the long run
contrasting patterns below, which have
Civil - Formal
Generous -
Petty
the weak cannot prevail against the
been researched and calibrated to
strong. That which is weak falls of itsdetermine their respective criteria. This
Concerned - judgmental
Gentle - Rough
own accord. exhaustive listing is an educational tool
Conciliatory
- Inflexible
Gifted - Lucky
Individuals of great power throughout
operating from the principle of closure. Confident - Arrogant
Giving - T aking
human history have been those who have
Reflection and the many contrasting pairs
Confronting
- Harassing
Global - Local
totally aligned themselves with powerful
of qualities can initiate a consciousness-
Conscious - Unaware
Gracious - Decorous
attractors. Again and again they haveraising process, so that one gradually
stated that the power they manifested was
becomes aware of patterns operating in
Considerate
- Indulgent
Grateful - Indebted
not of themselves. Each has attributed the
relationships, business af fairs and all the
Constructive
- Destructive
Harmonious
- Disruptive
source of the power to something greater
various interactions that make up the
Contending
- Competing
Healing - Irritating
than himself. fabric of life. On the left are adjectives
describing powerful (positive) patterns,
Courageous
- RecklessHelpful - Meddling
All of the Great T eachers throughout the
which calibrate above 200; on the right,
Defending - Attacking
Holistic - Analytic
history of our species have merely taught
weak (negative) patterns, which calibrate
one thing, over and over, in whatever
Democratic
- Dictatorial
(121)Honest -
Legal
below 200.
language, at whatever time. All have
Detached - Removed
Honoring - Enshrining
(120)
said, simply: Give up weak attractors for
Determined
- Stubborn
Humble - Dif fident
strong attractors.Abundant - Excessive
57
58
Humorous -
Somber
Receiving - Grasping
notice things we never observed before. (123) Everything in the universe constantly
Impartial - Righteous
Releasing - T enacious
Such revelations occur because, as the
gives of f an ener gy pattern of a specific
reader will discover, the universe favors
frequency which remains for all time and
Ingenious - Scheming
Reliant - Dependent
power. can be read by those who know how. Inspired - Mundane
Requesting - Demanding
Moreover, the universe does not for get. Every word, deed and intention creates aIntentional - Calculating
Respectful - Demeaning
There are many sides to the question of
permanent record. Every thought is
Intuitive - Literal
Responsible
- Guilty
karma, but every choice of who and how
known and recorded forever. There are
no secrets; nothing is hidden, nor can it
Inventive - Prosaic
Satisfied -
Sated
to be is a choice of great consequence. All our choices reverberate through the
be. Our spirits stand naked in time for all
Inviting - Ur ging
Selective - Exclusive
ages. Thousands of reports of near -death
to see. Everyone's life, finally, is
involved - Obsessed
Serene - Dullexperiences, as reflected in such best-
accountable to the universe. Joyful -
Pleasurable
Serving - Ambitious
sellers as Brinkley's Saved by the Light
10. POWER IN POLIT