 with someon e. I want to share the joys of being a parent.” She could
start to see that there is a belief  of lack in her mind. It is this belief that
leads to the experience of loneliness, feeling isolated, or feeling empty
and unfulfilled. She may express  things like, “Okay, I’m feeling empty, a
bit alone, and unfulfilled.” The way her life and the world look for her is
a reflection of those feelings. When we feel this emptiness, isolation, and loneliness, it is not the
way it looks in the world that is causing us to feel this way. It is not our
circumstances of being single or married, for example. We are feeling it
because that is our state of consciousness. We are feeling that waybecause of our desire to follow ego beliefs that tell us we are capable of
feeling lonely, empty, or isolated. W e always get what we ask or pray for. That means we are always getting exactly what we are aligning our mind
with. The form of our life is simply an out-picturing of our inner beliefs
and desires, bringing witness  to an inner state of mind, without
exception. So, this woman who does not want to feel lonely could start
working more inwardly to cultiv ate the experience of a relations hip with
the Holy Spirit within: releasing the feelings, looking at the beliefs,
looking at the thoughts that are running through her mind on a daily
basis. And she eventually would say, “The good news is that I’m not a
victim. I’m not powerless based  on those thoughts.” In fact, we are never
powerless in the face of our beliefs because we can change them. We can
change our minds in an instant. She could look at how this is demonstrated in others. All of us have
known or met people who are very, very happy and joyful. Some of them
are what  we would call single, and some of them are what we would call
married. Some of them have children; some of them don’t. This shows
us that happiness, joy, and love are not circumstance dependent. Nothing
is really dependent on the circumstances. Sometimes people can feel
very lonely in a crowd, but when they are on a walk in the forest all by
themselves, they feel joy and a connection to the whole universe and
everyone in it. Sometimes peop le say to me, “Yes, David, we see that you are very
happy, but that’s just because  of your circumstances.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        You can keep this letter, share
it with a trusted friend, or if you feel like a symbolic act of letting
these old thoughts go, you can even burn it. These though ts have
no effect on your worth. What matters is that you allow ed your
private thoughts to surface, acknowledged them, and then
released them. Take plenty of time to nurtu re yourself and rest after this
exercise. Let any remaining emotions, thoughts, or self-jud gments
pass; let them not hinder the peace that is your birthright. If you
were able to fully give yourself to this exercise, you will feel a
deeper acceptance of yourself and appreciation of the healing you
are experiencing. Part 2:  Venturing into the Open
Slowly go through the following questions one at a time. In your
journal, praye rfully write down your thoughts and responses
without reading ahead to the next question. 1. Choose an intimate relationship or a friendship where you
notice that you hold back from expressing your thoughts
and feelings. 2. Inquire about why you think you hold back from expressin g
your thoughts in this relationship. 3. How do you feel when you are holding back. How do you
react. 4. What are you afraid will happen if you are authentic and
transparent with your thoughts. 5. How would your life be different if you allowed yourself to
express what you are thinking and feeling to those closest
to you. In the Light of Love, Communication Washes
Ego Away
Once you have exposed everyth ing, the Spirit in you will want to extend,
but the ego is afraid of that, so it may be another obstacle to overcome. The ego will want you to hold back, to keep your love, your joy, and
your happiness bottled up. Allow yourself to share, to just let it pour out
so you can start to realize that you don’t need to be afraid of that love. Love pours through us, expresses through us, like a cleansing, washing,
purifying experience, and it’s only the ego that gets terrified. Keep in
awareness that the ego knows that if love keeps pouring out, then it will
be washed away. The ego wants to exist, so for it, hiding becomes a
matter of survival. Choosing ego through keeping private thoughts is often an
unconscious decision. It is the belief that you can harbor thoughts that
you would not share and that your safety lies in keeping thoughts to
yourself alone. For with priva te thoughts, you share only what you
would decide to share. This shuts off the potential for full
communication with those around you and with God, who surrounds all
of you together. Every thought  you keep hidden shuts communication
off. So, continue to open up to sharing and extending love, and the ego
obstacles and fear will fall away. As long as you give in to ego’s preference to have private thoughts
and keep them, you cannot experience the holy instant. The holy instant
happens in the present moment without the ego thoughts of the past and
the future. The holy instant is a time in which you receive and give
perfect communication. It is a moment in time when your mind  is open
both to receive and give. The holy instant is the acceptance of the single
will that govern s all thought. This is how you come to experience the
miracles that you have been unconscious of. In the sacred and holy
experience of this moment, the mind seeks to change nothing, but merely
to accept everything. This holy instant, this moment, is the recognition
that all minds are in communication. Part II
Miracles WithinChapter 6
Finding True Guidance
Have you ever heard about athletes who get “in the zone”. How they can
get into a state while exercising or during a match that is completely
intuitive and inner directed, which allows them to respond with perfect
grace to the external world. In that moment, they are not thinki ng about
reaching a goal but are fully aligned with and rested in the present. We
can get in a similar “holy zone” by opening to being guided. As humans, we focus a lot on “doing” rather than “being”: What am
I going to do today. What do I do next. What are you going to do. Is
what you are going to do going to jive with what I am going to do. None
of these questions are truly helpful since they’re not directed to the Holy
Spirit nor open for guidance. They lead to a scattered experience of our
day where nothing seems to really make sense. Things seem to happen
without a clear feeling of purpose behind them. It is a common  problem
to, out of habit, decide what to do before we ask for guidance. It is a
habit of a mind that believes it is a human being—a mind that believes it
is a “doer. ” We should call it a human “doing” instead of a human being. Peace of mind can only come when we have reversed this habit of
deciding first what to do and then asking for guidance. We have to get
into the habit of truly asking Holy Spirit what He would have us do and
say. Being open to ask for guidance undoes the independe nce and
autonomy of  separation and opens us up to a healthy experience of God-
dependency. Being in a childlike state of not knowing is one of the most
important steps toward learning to hear the inner voice of Spirit and
beginning to live a life witho ut fear. Children are such wonderful
examples in their great trust. Young children walking with their parents
are amazing to watch because they put their hand up and ask to be led. Their minds are open and recep tive to discover and learn because they
trust that they are safely led and shown the way. A first step toward thisstate of “I don’t know” and being guided is opening your mind and being
willing to loosen your definiti ons about what everything means. The
goal is to be so inner -directed by this voice that you no longer take any
of your “cues” from the external world unless you recognize  them as
Spirit within. My friend Jenny shares:
I felt as if my mind and my life were like a maze that I couldn’ t
make sense of, and where else could I go other than toward God. I felt like I had to have clarit y from Spirit or God because I
couldn’ t rely on myself. I felt like I didn’ t have the big picture
and therefore couldn’ t decide what was best in every situation. I
needed a capital  H help. True help. I realized that this world had
no answers and no guidance to give me. Learning to hear and follow guidance, I went through a lot of
cleansing and clearing, a lot of tears for many years, and a lot of praying,
discernment lessons, and asking. Sometimes I would just ask


 long, and
we have stretched it out. On our marketing, we are not yet breaking even. So, we
would have real problems. I suppose we would have to dispose of our subsidiary,
Terra; that would be too expensive an operation to be able to continue with. If we
did that, we would no longer have a lab approved for good manufacturing
practices, and it took us three or four years to get that approval at the FDA. So
that would be an impossible burden; I do not know what we would do.”
CLEARING UP POTENTIAL CONFLICTS OF INTEREST FOR
DR. JACOB
Surgeon Stanley Jacob has treated tens of thousands of patients at his modest
office at the University of Oregon Health Sciences Center. He now sees more than
200 people a week, some with the most serious health problems such as spinal
cord injuries, Down’s syndrome, stroke, spondylitis, burns, cancer, scleroderma,
herpes zoster, and worse. Dr. Jacob has become known nationwide and overseasfor the excellence of his work in making known the new and varied uses for
DMSO. The weight of his discovery of the medical properties of dimethyl
sulfoxide is enough to plant him firmly in the medical history books. He is an
admirable scientist. Still, with all these patients coming to his office door and the reputation he has
established, Dr. Jacob’s annual salary was only about $45,000 ten years ago. With
raises in steady increments, his salary probably doubled by 1992. The University
of Oregon doesn’t pay its research physicians on a par with industry, whose
physicians average around the $200,000 a year level. Moreover, Dr. Jacob’s
current salary is probably 25 percent of what he could earn as a surgeon in solo or
group private practice. Why, then, does he do it? And why has he continued taking DMSO himself
since 1963? Dr. Jacob says “not for any medical problem but because if any side
effects are going to develop, it’s better that they raise their ugly head in my body
than anyone else’s.”
His dedication and sacrifice are undeniable. For almost twenty years Stanley
Jacob has been struggling with the FDA and the scientific community to get
dimethyl sulfoxide approved for national distribution and generally accepted for
medical use. The father of five children ranging in age from fourteen to thirty-nine
years, Dr. Jacob believes that the failure of his three marriages may be attributed
to his total involvement with the legalization of this pharmaceutical solvent. He
says it is his “obsession.”
The doctor expects to devote the rest of his working life proving the worthiness
of DMSO in the pharmacopeia of every physician for a vast array of health
problems. Retirement is not for him. “I might spend a little more time with family,”
Jacob says, “but my research interests wouldn’t change. I couldn’t begin to scratch
the surface of DMSO’s uses in the years remaining to me.”
All this sounds highly idealistic; he is a magnanimous individual, the image of
a truly good man. And this really may be the case—unless you gain access to
certain other facts that don’t generally get broadcast. During Senator Kennedy’s devastating cross-examination of Research
Industries Corporation President Moyle, the Senator learned that Jacob was the
physician-monitor for those series of studies on DMSO for scleroderma and
interstitial cystitis, mentioned earlier. Errors in accuracy related to the clinical
trials may be Jacob’s responsibility rather than Moyle’s, as Dr. Jacob was
obligated to inspect the trials in progress and check the records being kept. While the royalties Jacob receives on the patents for DMSO medical uses arestill relatively small, as DMSO’s popularity in medicine increases, the royalties
could become huge. At present he turns over royalty money to the University of
Oregon Health Sciences Center for the Department of Surgery and for DMSO
research, but at any time Jacob could retain the money for himself. It is not held in
trust or transferred to a charitable foundation on behalf of the medical center. When Jacob was a paid director of Research Industries, he was able to
purchase 50,000 shares of stock in the company at $6.50 a share. Today the
corporation is a publicly traded stock issued on NASDAQ, the over-the-counter
market of the National Association of Securities Dealers. Its 2,050,000 shares
traded at a high in 1980-81 of $15.50 a share. Plus, the doctor had the option to
purchase an additional 50,000 shares at $6.50 and another 50,000 shares at $9.50,
over the next four years. In 1982 the high price per share was $12.50. If he had
executed his options at the stock’s high 1982 price, the accrued value of all these
shares would have come to $1,875,000, for which Jacob paid $1,125,000—a clear
gain of $750,000. Finally, when he ended his function as a physician-monitor for the DMSO
investigations, Jacob became, for a time, a consultant to the company at a salary of
$24,000 a year, which supplemented his University of Oregon salary. It seemed not to bode well for Jacob’s financial future if the investment made
by Research Industries Corporation in DMSO research,
manufacturing, marketing,
and distribution proved invalid. The physician appeared to have too much invested
in RIC for him to let this happen so that an objective observer might see potential
conflicts of interest here for Stanley Jacob. Consequently, at the semi-annual
scientific conference held in Las Vegas, Nevada, November 19, 20, 21, 1982, by
the American College of Advancement in Medicine, I interviewed Dr. Jacob on
exactly these potential points of conflict. The following is what Stanley Jacob
said:
“When I first went to work for Research Industries Corporation in 1973 they
offered to give me a quarter of a million shares of the company’s stock. I refused
it. At that time the stock sold for fifty cents a share. I turned the stock down
because I never wanted anyone to accuse me of vested interests before DMSO
was approved by the FDA. “After DMSO won approval, however, I did take a stock option and executed
it for 50,000 shares by borrowing money with other directors (I was myself a
director of Research Industries Corporation) cosigning the loan note. I also held an
option to acquire another 100,000 shares, but the stock price had risen markedly to
$6.50 a share. I borrowed $325,000 to purchase the 50,000 shares.“My idea of taking the stock at that point was to donate any profits I made to
DMSO research. Unfortunately, it got into that time of 20 percent prime rate so
that the legal expenses and interest expenses reduced the profit return sharply. I
received less than $9.00 per share at the sale of my block of stock when I made
the sale two years later. My resultant loss on the entire transaction was $2,000. “Before the Kennedy hearings, in June 1980, I completely disassociated myself
from Research Industries Corporation—dropped my directorship, sold the stock,
and gave up all rights to any other of the stock options. The particulars of my
disassociations were not in the hearings because I actually made the financial
transition with the stock the same month as the Kennedy hearings, in July 1980. That’s because there was a legal two-year holding period for the stock. I had
acquired the 50,000 shares in July 1978.”
RESOLVING THE SCANDAL OF DMSO
What was the outcome of these various revelations? Of consequences connected
with irregular practices among DMSO researchers and other principals involved,
attorney Buc said, “There are a series of actions that will have to be considered. Any of the clinical investigators who
have violated our regulations will have to be
considered for potential disqualification as clinical investigators. That is a process
that is begun by the Bureau of Drugs. The clinical investigators are entitled to a
hearing, and it ultimately reaches the Commissioner.”
The FDA did judge whether Dr. Shirley and Dr. Stewart should be eliminated
as qualified FDA clinical investigators. They were eliminated. “In addition, to the extent that the information that the Inspector General or any
of us turn up results in allegations of criminal activity,” continued Ms. Buc, “I
know that we will be considering criminal prosecution as well, for the
investigators, if there are allegations of criminality there, and, if it comes to that,
the people at the agency as well.”
The FDA had already interrogated and discharged Dr. Pani, and the Justice
Department brought criminal charges against him. Dr. Pani pleaded guilty to a
single misdemeanor count of improperly receiving payments. The Indian-born
researcher openly accepted loans of $38,500 from Dr. Jacob to assist in paying for
cancer treatments for his wife and also for donations to an Indian religious leader. Dr. Pani’s wife subsequently died from cancer. The supervisor of Dr. Jacob’s work at the University of Oregon Health
Sciences Center, and a friend of his for many years, William W. Krippaehne,M.D., described the DMSO champion as a compassionate humanitarian who has
given large sums of money to friends and strangers alike without question. Dr


’ is imbued with a magical glamour. To go
through that stage is routine during initial, uncritical enthusiasm and
exploration. The primary problem initially is the lack of awareness of the difference
between the truly spiritual reality and the astral, paranormal, or supernatural
domains. To the naïve, these latter alternatives seem amazing and
impressive. This is due to the discovery that there are surprisingly more
areas for human experience than the strictly physical, emotional, and mental
ones. Consequently, a ‘right-on’ psychic reading is indeed impressive to an
erstwhile, naïve seeker or novitiate. It is also easy to become sidetracked by
the seemingly astonishing wonder of a whole new dimension of possible
realities. The majority of popular best-selling, supposedly spiritual books is
actually fictional, and their average level of truth is at calibration level 190,as are slick-appearing ‘spiritual’ magazines that glamorize fallacious
fantasies of ‘other dimensions’, and so on. The paradox is that the appeal is
to the naïve seeker who has not yet mastered this dimension, much less
other fanciful ones. There are, of course, other dimensions and ultimate realities that are
well represented by adepts, trance readers, channelers, psychics,
clairvoyants, shamans, magicians, ‘masters’, deceased celebrities, erstwhile
guides, ‘teachers’, guides, fortune tellers, card readers, astrologers, throwers
of Rune stones, and more. To add to the glamour, many of these diversions
have large collections of faithful followers and enthusiasts who are
impressed and thereby influenced, as well as seduced, by the magical notion
of the unseen paranormal. Also popular are ‘ancient secret mysteries’, UFO
religions, primitive rites, magic symbols, crystals, incantations, energy
manipulation, and spirits from other realms. Classical spiritual tradition and integrous scripture do not refute the
supernatural/paranormal, but warn ‘not to go there’. The same advice is also
prescribed by all true spiritual masters and enlightened teachers. By
consciousness calibration research, all such ‘entities’ on the ‘other side’ can
be calibrated, as well as ‘fallen gurus’ from other eras who succumbed to
the illusory gain of power over others by spiritual seduction. (See Lewis,
2001; Partridge, 2003.) The so-called ‘astral circus’ was at its most influential in ancient
Mesopotamia. The expertise of the adepts, many of whom are still the same
as they were in that era, have perfected their skills over long periods of
earthly time. Like an experienced expert salesman, they intuitively pick up
on a vulnerability or a weakness, especially the proneness to glamorization. If such entities were indeed what they claim to be, they would have long
ago evolved on to the celestial realms. There is no lack of integrous, reliable spiritual truth accessible by
ordinary means. Thus, the seeking of the extraordinary is a trap for the
unwary. An ego that is ‘out of body’ is actually just the same as an ego in a
body, except that it now has the mystification of being physically elusive. Exploration of other dimensions can be facilitated and learned by induced
and altered states of consciousness. The primary temptation is one of child-
like curiosity. On the other hand, there are some entities on the ‘other side’
that calibrate over 200 but they do not have any information that is not
available by ordinary means (e.g., be kind to your neighbor).Supranormal qualities arise as an experiential reality when
consciousness levels reach the high 500s as a consequence of the rising
kundalini spiritual energy field. These phenomena, classically termed
siddhis, are the normal expression of consciousness levels that are beyond
the linear. The student is advised to be aware that they are not personal and
to merely witness the phenomena. By so doing, it will be evident that the
phenomena are qualities specific to the spiritual energy itself; they are not
personal because they are not controllable by the person. The phenomena,
on the other hand, can be impressive as one witnesses the seemingly
miraculous events unfold effortlessly. The reason they appear to be
miraculous is because of their being witnessed by the linear mind with its
limited perception of cause and effect. The unfolding of the seeming
miraculous is merely ‘normal’ from a higher perspective. These paranormal spiritual phenomena are described by mystics and
saints of various religious denominations and have been reported
throughout the ages. By calibration, ‘sainthood’ represents calibration 570
and above. The siddhis are indeed somewhat wondrous to behold, and the
spiritual energy field may, of its own, transmit to other people so that
healings take place in accord with karmic propensities. The ‘miraculous’ is
thus not volitional or controllable, nor is it the consequence of any person;
thus, there is no ‘person’ who performs miracles. It is instead the
consequence of the healing power of the Self. The siddhis arise of their own and bring about the capacity for
psychometry, clairvoyance, clairaudience, distant vision, and other
telepathic types of faculties. They are also unpredictable and evanescent. Some come and go over variable periods of time that may last from weeks
to months to a number of years. With forewarning, the student who
witnesses and experiences these phenomena can easily dismiss the
temptation of ownership and its implied specialness. Integrity and humility
preclude claiming authorship of the phenomena and thus being trapped by
an illusion. The siddhis are discussed at some length in Transcending the
Levels of Consciousness. From a practical viewpoint, the appearance of the siddhis is also a signal
to begin making arrangements about worldly affairs as performing some of
them may be coming to an end. It is a matter of wisdom to make ‘practical’
decisions while it is still possible to do so. Capacities may change, as well
as motivations and values, and what previously seemed to be of great valueand worth may later appear as a waste of time and effort. Thus, such things
as success and opulence become amusements, and finally nuisances and
then distractions. This shift of viewpoints is consequent to the evolution of
consciousness, which has moved from want/have/seek to effortless
attraction by virtue of what one has become. At the lower levels of consciousness, effort is applied within the context
of cause and effect, but as evolution of consciousness progresses,
phenomena are the consequence of attraction by the energy field itself
rather than as a consequence of personal volition. At a higher level, it is
only necessary to ‘be with’ rather than to ‘own’. The spiritual information necessary for advanced states should be
learned early and stored away for when it is needed. The possible downside
of hearing advanced information early is the intellect’s presumption of
prideful ‘I know that’. It is better to hold the information as ‘I have heard
that’. To truly ‘know’ is to ‘be’, at which point one does not know; instead,
one ‘is’. The dedication to Self-realization and Enlightenment is a disciplined
straight-and-narrow path. Thus, a serious devotee is advised to bypass the
attraction of curiosity and appeal to the inner child of the magical and
mysterious paranormal and psychic phenomena that are commonly
merchandised and proffered as learnable skills. These are delays and also
traps for the unwary. Their appeal is to the exotic, foreign, occult, and
esoteric elaborations that are intriguing but do not lead to Enlightenment. Most are merely imitations of the genuine phenomena and lead to
involvement in linear interests and manipulations of energies. Mystical ‘powers’ that are genuine are not exhibited, much less
promoted or sold for a price. Imitations of the real are a diversion that have
sidetracked and deceived many naïve spiritual students and even branches
of major religions (Tibetan Tantric yogas, pseudolevitation, Tantric sex,
etc.) Artificial means are ego inflating as is denoted by the mere fact that
one is attracted to them by their specialness and the glamour of the unique
and unusual. Even when acquired by training, such phenomena are merely
acquired skills that have been sought for their own sake and reflect spiritual
vanity as evidenced by display and promotion.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Comfort and confidence can be derived from a verifiable reality that the
rare persons who are actually attracted to Enlightenment as a life goal are
attracted because that is already their destiny (calibrates as true). For the
same reason, only future golfers would be taking golf lessons. Q: How does the inner pathway differ from traditional religious
observance. A: The emphasis is on the inner experiential subjective realization and
internal validation of spiritual truth. In contrast, religion is formalized
and historically structured in an authoritative context that stresses
conformation to observances, rituals, customs, and belief systems. Thereby, the origination of truth is projected backwards in time to other
cultures, places, and ethnic circumstances. In addition, there is also
emphasis on mystification, glorification, and dramatization,
intermingled with theological doctrine.


 I am talking about, I give you an example. Consider that your house is on fire. Without any hesitation, you will direct all y our
undivided attention and efforts to this emergency. You will try to extinguish the fir e,
save as many items of value from the house, save yourself, your family and othe r
people in danger. Your mind will be totally engaged in the emergency operation. It is quite easy to imagine, that it will be possible for you under such circumst ances to
direct your mind into a more subtle mode or to creative activity like writing a book,
solving a complex problem or programming your computer for example, when your
house is on fire and you and your family are in danger. Imagine your boss phoning you
in the middle of the fire with some ideas for you to work on. You will simply cut all
conversation and attend the emergency immediately. Now let us look back your body. If it is not pure enough, your mind is busy attending
“fires” in various organs. You feel dull and become tired quickly. You have difficultie s
concentrating. If your body is in the “healing crisis” (simply speaking you feel sick),
the least you feel like doing is thinking. You simply cannot think! Any request for
thinking hard is like a telephone from your boss during the fire : our higher mind cuts
all cuts all communications. Similar effects can be observed after large meals, when you overload your m ind with
food. According to medical science food should give you energy. But instead, you feel
tired and sometimes even sick. Your mind is slow and tired too. Any request for
thinking, returns a feeling of being sleepy and ready to rest. In the other extreme, people aiming at the highest possible activity and devel opment of
mind (to the point of complete enlightenment and unification with the entire universe)
have to have very pure physical bodies. Masters of yoga in the Himalayas hardl y eat
anything at all. The purity of the physical body frees enormous resources of mind. If properly direc ted,
such resources could used to acquire many natural skills considered miraculous or
supernatural by normal people. Creating matter by a pure thought, flying around the galaxy and the Universe in y our
various astral bodies, being consciously present at several locations at any one t ime,
learning anything at all instantly in complete silence, understanding all l anguages by
direct telepathy, are just a few primitive examples of what is possible. There are no
limits to our spiritual development. It is only a question of time and our own free wil l.  29
However, when our physical bodies are poisoned, your “house” is on fire. Most of the
resources of the mind are simply not available. We are forced to crawl spiritua lly. Fortunately, from time to time, our higher mind gives us a chance or a hint, on how to
improve your situation. Just in case we are ready to learn. The fact that y ou are reading
this book is an example. (It is a sad fact, that most people just do not listen and do not
want to learn. They criticice and doubt everything and everyone, except their own
ignorance. They do not see, and they have a lot to learn). Note, that it is actually your  mind, which makes a decision to initiate purification of
your body a well as for itself. You make it for yourself. During the process of
purification of the body you feel great. You will find, that your mind is sharp and your
intelligence increased. Any creative work or study will be much easier. B y maintaining
the purity of the body, you will be able to attain new levels of understanding, gain new
skills and knowledge with very little effort. You will see your life and its purpose in a
wonderful new perspective. You can greatly assist the purification of the body, by trying to encourage cert ain states
of the mind and avoid others. Purification of your mind (thoughts) can be as important
as physical detoxification, since it is your mind at all levels which ultima tely controls
every  function of your body. Again, the subject is quite extensive, so I will give you
only the basic information and advice here. Let go of fear: There is nothing in this world worth fearing about. This is not simply
my belief. I know. To fear is one of the worst things you can do to your mind. All
logical reasoning, not to mention the connection to your higher mind is completely
blocked. People know about it, and some of them use fear techniques to take advantage
of others. Look around. The field of medicine promotes the fear of disease. If they
succeed, you fear disease, even if you don’t have any, and this feeling actually  replaces
the feeling of well being! Instead of enjoying your perfect health and bein g happy, you
worry! Fear blocks your thinking, and in this state you are easy to control by other s,
who know it and want to take advantage of it. The technique of fear frequently used by
government and religious leaders as a tool to control of people. Let go of fear. It bl ocks
your mind. Ever use the technique of fear to control children. Use explanation,
examples and reasoning instead. Eliminate feelings of anger, hate and anxiety. – they also block your mind at all
levels, preventing the natural state of  well being and spiritual development. Forgive everyone and everything. Hate and resentment also clog your mind. By
nourishing hatred and resentment you cannot gain anything except the same things
from others. On the other hand, forgiveness and tolerance could give you a key to
gaining respect and love. Do not think of harming anyone or anything. Think of others the way you would like
others to think about you. 30
Let people do their mistakes. In most cases it is their best lesson. Help them only if
they ask for it. Note, that it works even with children. They learn faster. You just need
to predict excessive danger sometimes. People make mistakes because they do not
understand, and/or do not want to listen. Note, that you see mistakes of others better
than you see yours. We question everyone and everything except our own ignorance. Once I was like that too. Eliminate envy and jealousy from your mind. They are totally useless and severely
paralyse your intellectual capacity. Try an unconditional love instead. Do not shout
about love. Just replace all those nasty negative feelings in your own mind, for yourself. Learn to listen to your higher mind – listen to the silence between thoughts. The best
information and advice, tailored exclusively for you at any given instant is ther e. All
talented people without exception access such as a state naturally. All their ideas spring
from there. No words could possibly describe the connection with your own higher mind. In
comparison to the language of your higher mind, our spoken and written languages are
actually quite a primitive form of communication. For example, the higher mind can communicate a book, musical symphony or a
scientific discovery, with all the minute details in a “flash” lasting only  a second or two. It may take many days or even years to “consciously” reconstruct and transl ate such
messages into text, music or mathematical formulae, which others can then under stand. Many people experience the state of euphoric joy, just by remembering s uch an
instance of connection with their own higher mind. Your higher mind does not only communicate books and science. The above was just
one example. In fact it can help any of us in all imaginable aspects of our lives. W e just
need to learn to listen. The active practice of listening to your higher mind and developing a better connect ion
with it is what many wise people call “meditation”. There are many meditation techniques passed on to us by our wise ancestors. There is
again no room here to analyse them even briefly. Perhaps the best I can do is to
summarise some of my personal experiences. In my opinion, the single most important thing common to the best meditation
techniques is the teacher, or master, who is capable of showing you  the access path to
your own  higher mind. No words can describe this connection. You actually have to be
shown the beginning of your own  path, together with some instructions, so you can
progress along it yourself  every day. I had two meditation teachers: Maharishi Mahesh Yogi, a leader of the Transce ndental
Meditation (TM) movement, whom I never met and Master Ching Hai. 31
TM people will charge you about a thousand dollars for the basic technique and several
thousand dollars if you want to learn more advanced techniques. In my opinion, the
gaining of knowledge, for those who are ready to learn, should be essentially fr ee of
any charges, so I could not justify the latter. However, I must say, that I ha ve had
considerable degree of success, using the basic TM technique. Master Ching Hai, on the other hand, teaches you the Quan Yin method, known for
thousands of years to be the best meditation technique, totally free of charge. Her
organization does not even accept donations. The only way to help their activity
financially is to buy books, works of art, fashion clothes and other things they produce. Master Ching Hai’s requirement to teach you the Quan Yin method is your
commitment to become a vegetarian for life and to meditate 2.5 hours each day. (Master Ching Hai books are listed in the References). After med


  on  the  earth;  then  she  would
place  fresh  dough  in  a  small  dugout  in  the  earth  and
cover  the  hole  with  the  coals  from  the  kindling  wood
of  her  fire. An  hour  or  so  later,  she  had  bread  that
was  baked  in  the  earth. As  I  became  less  involved  with  my  design  career,
father  and  I  began  to  spend  timeless  weeks  shopping
in  the  Chinese  open  markets  and  natural  foods  stores,
and  preparing  wholesome  Vedic  meals. In  the  early mornings  and  evenings,  he  would  unfold  the  knowl-
edge contained  in  the  Vedas. I  would  hurry  home
from  work  early  to  find  him  either  cooking  or  poring
over  his  cherished  books  and  hand-wirtten  notes  in
the  pink  light  of  Manhattan's  dusk. He  often  appeared
translucent,  as  if  I  could  reach  through  him. The
transmission  of  the  lineage  had  begun. He  had  thrown
me  the  ball  and  I  had  caught  it,  unbeknownst  to  me
at  the  time. One  day,  upon  coming  home,  I  found  father  scrub-
bing soot  off  his  hands  and  face — he  looked  like  a
chimney  sweep. It  turns  out  that  while  cooking  the
kichadi,  he  had  misplaced  the  pressure  cooker  nozzle
and  spent  several  hours  looking  for  it  in  the  basement
incinerator. I  reassured  him  that  nozzles  were  easy
things  to  replace  and  that  he  was  not. The  kichadi
that  evening  was  superb. Spoonful  after  spoonful,  I
reveled  in  my  father's  qualities — the  beauty  of  that
statesman,  that  erudite  pundit  who  was  so  loved  by
the  thousands  of  people  whose  lives  he  had  touched. And  here  he  was  teaching  me  how  to  cook  and  scur-
rying about  in  an  incinerator  looking  for  a  nozzle. My
very  next  spoonful  was  surprisingly  heavy. The  nozzle
had  somehow  found  its  way  into  the  kichadi. A  few  months  later  father  died. In  retrospect,  I  see
that  he  had  come  to  help  me  onto  my  path. Through
his  teachings  I  was  able  to  transform  my  life  com-
pletely. Today  I  still  feel  his  numinous  energy,  and  I
am  grateful. Much  of  my  love  for  the  ancient  kitchen
and  cooking  methods  was  instilled  by  his  love. The  Ancient  Kitchen
1. Earth  or  a  clear  wood  floor
2. A  wood-burning  cooking  stove  built  directly  on
the  earth,  facing  West
3. Iron  holders  for  storage  of  such  things  as  bas-
kets and  utensils,  facing  South
4. Racks  for  food  staples  and  spices,  facing  North
5. A  nearby  stream  or  well  to  get  water  for  wash-
ing the  utensils,  facing  South
The  floor  was  the  work  table. This  encouraged  the
optimum  posture  of  squatting,  sitting  in  the  thunder-
bolt pose  (Vajrasana),  or  the  lotus  or  half-lotus. 156
jmtr
FOOD    SADHANAS
Utensils  of  Ancient  Times
1. A  stone  mortar  and  pestle  for  spices  (about  6" in  diameter)
2. A  stone  mortar  and  pestle  for  seeds  and  nuts
(about  10"  in  diameter)
3. A  large  mortar  and  pestle  (of  stone  or  wood)  for
grains  and  beans  (about  4  feet  in  diameter)
4. A  flat  and  slightly  concave  grinding  stone  with
a  smaller  hand-held  stone
5. Several  straw  baskets,  cloth  bags,  and  airtight
wooden  or  stone  barrels  for  storing  food  staples
6. A  sifting  basket  for  separating  hulls,  stems,  and
stones  from  grains
7. Sieves,  tea  strainers,  and  food  steamers,  all  made
from  bamboo
Pots  and  Pans
The  stomach  linings  of  animals  were  used  in  ancient
times  as  containers  for  heating  and  cooking  foods. Later,  tightly  woven  grass  baskets  containing  hot  rocks
were  used  for  cooking  foods. Pots  made  of  earthen-
ware came  afterward,  followed  by  cast-iron,  copper,
and  bronze  cookware. Today,  our  utensils  are  made
primarily  of  stainless  steel,  enamel,  glass,  and  that
poisonous  material  which  was  welcomed  by  many
during  the  war  years  but  which  unfortunately  we
continue  to  use — aluminum. Ancient  Eating  Utensils
In  ancient  times,  the  status  of  a  person  determined
what  utensils  he  or  she  used  during  a  meal. The  wealthy
used  mainly  those  made  of  gold,  while  the  poor  and
the  sages  ate  from  earthenware,  leaves,  or  wooden
bowls,  which  are  said  to  enhance  simplicity. Wooden
plates  aid  in  the  secretion  of  phlegm. Food  served  on
gold  platters  is  more  nurturing  to  all  doshas. The
element  gold  also  helps  reduce  disorders  of  the  eyes. Silver  plates,  bowls,  and  pans  cool  the  bodily  fire,
regulate  the  digestive  fire,  promote  hepatic  function,
and  generally  soothe  aggravated  Pitta  conditions. A
service  on  zinc  plates  improves  the  appetite  and  sharp-
ens the  intellect. Brass  utensils  promote  heat  and  wind Two  Men  at  Potter's  Wheel
in  the  body. Brass  is  also  a  vital  metal  for  curing
phlegmatic  disorders  and  alleviating  Kapha  disorders. Copper  is  recommended  mainly  for  drinking  vessels;
it  awakens  the  tissues  and  assists  the  apana  prana  to
evacuate  boldily  waste. Glass,  especially  crystal,  and
stainless  steel  help  heal  jaundice  and  chlorosis,  and
serve  also  to  purify  and  cool  the  system. Fresh  lotus
leaves,  which  are  still  used  today  in  many  parts  of
India  as  plates,  serve  as  an  antidote  to  poison. Stone
and  clay  receptacles,  used  mostly  by  the  poor,  are  said
to  induce  poverty. The  best  containers  to  drink  from
are  those  made  of  copper,  earthenware,  and  glass. The
best  containers  to  drink  from,  based  on  body  type,
are  gold  and  zinc  for  Vata;  silver,  crystal,  and  glass  for
Pitta;  brass,  copper,  and  wood  for  Kapha. All  three
types  may  use  gold  or  lotus  leaves,  and  on  occasion
earthenware  or  wooden  plates  and  bowls. We  ma)
continue  to  use  these  various  types  of  eating  and
drinking  utensils  to  enhance  the  desired  qualities


 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


 step you take on the Forgiveness Scale helps you to let go of the
basic fear I am not loveabl e and to experien ce the basic truth I am loveable. Every step helps you to see that life loves you and that life wants you to be
free of guilt, pain, and fear. Every step helps you to experience healing,
grace, and inspiration that will benefit you and others. Imagine being at 100 percent and saying “I am willing to forgive myself
100 percent.” The Forgiveness Scale is all about your willingne ss to release
the blocks to forgiveness and to experience love. In a way, you are
rehearsing forgiveness. It’s an act of imagination. However, imagination is
very powerful. “Imagination is everything. It is the preview of life’s coming
attractions,” said Albert Einstein. And so it is. We recommend that you use the Forgiveness Scale to assess your level of
self-for giveness and for giveness of others. Ask yourself:From 0 to 100 percent, how much have I for given myself? From 0 to 100 percent, how much have I for given my mother? From 0 to 100 percent, how much have I for given my father? From 0 to 100 percent, how much have I for given my sibling? From 0 to 100 percent, how much have I forgiven my friend, ex-partner,
neighbor? From 0 to 100 percent, how much have I for given everyone? Always begin with the question “From 0 to 100 percent, how much have
I forgiven [myself or name of person]?” Start with the first percentage you
thought of and begin your journey along the scale from there. Even a shift
of one percent on the Forgiveness Scale will help you let go of the past and
create a better future. We enco urage you to do this exercise once a day for seven days. During
those seven days, notice what happens in your life. Notice how you show
up. Notice how people respond to you. Notice the little miracles. One
reason why people often describe forgiveness as a miracle is that when you
forgive one person or one thing, it seems to change your relationship to
everyone and everything. Louise and I believe that the Forgiveness Scale is a powerful  exercise. Therefore, we strongly recommend that you do not do this exercise alone if
you have experienced trauma in your past. Make sure you get the support of
a truste d friend, therapist, or coach. Always be gentle with yourself. Forgiveness is an expression of love, and it should be a loving process. Love is the healing power that takes us back to our innocence. Love is the
journey home. OceanofPDF.comCHAPTER 5
Being Grateful Now
To wake at dawn with a winged heart and give thanks for another day of
loving. KAHLIL  GIBRAN, THE COLLECTED  WORKS
Guess what Louise Hay does first thing when she wakes up each
morning? Well, it’s not brushing  her teeth or going to the toilet. And it’s not
dancing the rumba. I’m not saying she doesn’ t do any of those things each
morning, but it’s not what she does first thing. “On waking, before I open
my eyes, I like to thank my bed for a good night’ s sleep,” says Louise. I ask
you, dear reader, who else do you know who does such a thing? Imagine
beginning each day with gratitude even before you open your eyes. “Louise, you’re the only person I know who thanks her bed for a good
night’ s sleep,” I tell her. “Well, I’m pleas ed for you that you’ve finally met someone who does,”
she says. “It’s not very normal, is it?” I jest. “I’m not interested in being normal,” she counters. “Normal is overrated,” I say. “I think so,” says Louise. “So when did you first start to thank your bed for a good night’ s sleep?”“Oh, I don’ t know,” she says, as if she’ s been doing it forever. “Was it 30 years ago, 40 years ago?” I ask. “Once upon a time I used to wake up and think, Oh shit! Another day!”
she says with a big laugh. “Now that’ s a powerful af firmation!”
“Yes, and I’d have a shitty day!” she says. Louise begins her day with gratitude. “It’s a great way to start the day,”
she says. Just as with affirmations, however, she doesn’ t just do a ten-
minute gratitude exercise and then get busy with her day. She makes a point
of takin g gratitude with her into her day. She has reminders everywhere. Underneath the mirror that hangs on her kitchen wall there’ s a sign in gold
lettering that reads What are you grateful for today? Louise practices
gratitude with great mindfulness, and she happily expresses her gratitude to
everyone and to everything. “Louise, I’ve been watching you!” I say. “Have you?” she replies coyly. “Yes. And I see that you are in constant dialogue with life,” I tell her. “Am I?” she says. “Yes. You talk to your bed. You talk to your mirror. You talk to your
teacup. You talk to your breakfast bowl. You talk to your computer. You
talk to your car. You talk to your clothes. Y ou talk to everything.”
“Yes, I do,” she says with pride. “And mostly what you say is ‘Thank you.’”
“Well, I’m grateful that my car works well, and that my computer
connects me to my friends, and that my clothes feel so nice to wear,” she
says. “I think you live an enchanted life,” I tell her. “I am blessed,” she says. Louise hasn’ t always felt blessed. “There was a time when I wasn’ t
grateful for anything,” she tells me. “It didn’ t occur to me to practice
gratitude becaus e I didn’ t think I had anything to be grateful for.” She
recalls how her first gratitude exercise was like trying a new affirmation. It
didn’ t feel real to her, and it didn’ t seem to work. That soon changed,
however. “Gratitude opened my eyes to a new way of seeing the world,”
she explains. “By making gratitude a daily prayer— Thank you, life; thank
you, life —I learned to trust in life again. I felt loveable again, and I began to
see that life really does love me.”Listening to Louise talk about gratitude reminds me of something called
basic trust. Basic trust is woven  into the fabric of our Unconditioned Self. It’s not just a state of mind, it’s a way of being. Basic trust allows the soul
bird to spread its wings and fly. The soul bird trusts the air. Invisible forces
hold it. It feels the Oneness, the unity with all. It remembers I am loved. It
knows I am loveable. As we forget about the Unconditioned Self, we sense
a basic doubt, or mistrust. The basic doubt arises from our perceived
separateness. W e wonder Am I loved? We fear I am not loveable. Basic trust is essential in early childhood. In his classic text Childhood
and Society, Erik Erikson identified eight stages of psychosocial
development, each building upon the healthy completion of earlier stages. The first stage, Basic Trust versus Basic Mistrust, occurs between birth and
age two. Basic trust is encouraged by, and reinforced by, loving and
attentive mother and father figures. Mistrust arises from consistently
unloving or inattentive parental figures. Unresolved, mistrust can lead later
to an identity crisis, a term first coined by Erikson. As D. W. Winnicott, the English psychologist and pediatric ian who
pioneered attach ment theory in childhood development, writes, “At the start
[a baby] absolutely needs to live in a circle of love and strength.” Winnicott
recognized that basic trust and a secure holding environment are essential
for a child to experience what he called “a sense of being.” This sense of
being is an experience of aliveness that is primary in what Winnicott termed
the True Self (that is, the Uncon ditioned Self). Without this support, a False
Self replaces the True Self and acts as a mask of behavior, a defense against
an environment that feels unsafe and unloving. Spiritual teacher A. H. Almaas has written extensively about the “healing
properties” of basic trust in both childhood and adulthood. He describes
basic trust as a feeling of being “supported by reality.” He says that basic
trust teaches us that “life is fundamentally benevolent” and helps us to let
go of the false images, identifications, beliefs, and ideas that cause us to
feel unloveable and unworthy. He regards basic trust as faith in an
“optimizing force” that helps us to engage in life and to be “courageous and
authentic.”
In his book Facets of Unity, Almaas writes:
If we really have this trust, this deep inner relaxation, it becomes possible to live our lives out
of love, out of an appreciation of life, out of enjoyment in what the universe provides for us,
and out of compassion and kindness for others and ourselves. Without it, we live our livesdefensively,


 rode of f to the villages—
but no one openly spoke about this breach of caste rules.“That’ s enough.” Siddhartha took the razor from Channa’ s hands.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        They fired, and Siddhartha was fortunate. The arrows
flew over his body with a swish of air, missing him. He wheeled around, and regaining his self-possession, he fired rapidly,
first at the back of one horseman, then at the other. His timing was perfect. They were still struggling to turn their mounts around when his arrows hit
them, and both men fell. Siddhartha had fired so rapidly that they seemed to
go down simultaneously. The crowd roared. For the first time in his life
Siddhartha felt exulted by battle; he rose in his stirrups and acknowledged
the accolades. This was something, the first thing, he had earned for
himself. But despite his triumph, Mara’ s laughter rang in his ears. Siddhartha
was disoriented, and he scanned the tournament field. Only one of the
archers had gotten to his feet. The other lay on the ground writhing in
agony. Siddhartha jumped down and ran over to him. He saw with horror
that the man had been hit in the throat, the arrow’ s point coming out the
back of his neck. Arms lifted the wounded man to a sitting position, hands tried to
dislodge the arrow. He groaned and almost passed out. Siddhartha’ s head
swam in the confusion. He was dimly aware that someone broke of f the
arrow’ s tip so that the shaft could be pulled through the man’ s neck, but thiscaused a tremendous gush of blood, which shot so far that it hit Siddhartha
in the chest. “Do something,” he pleaded, aware in the midst of everything that his
voice sounded high and panicky, more a boy’ s voice than a man’ s. He
looked up to see that the king had arrived. The soldiers parted for him. His
father barked for someone to fetch a physician, but by that time the
wounded man had lost consciousness, his head limply tilted to one side like
a broken doll’ s. From the fountain of blood still erupting, but with weaker
and weaker force, it was obvious he was lost. Suddhodana pulled out a silk
kerchief and pressed it to the man’ s wound. “Did you know him. ” asked Siddhartha, although he had no idea why
that would matter. His father grimly shook his head. The presence of death
quieted the bystanders, until a new voice broke the silence. “Amazing. Someone was actually hurt. Fire the stagemaster. ”
Devadatta pushed his way through the packed bodies sur rounding the
corpse. He stared at it coldly. “It’s his own fault for missing his cue, isn’ t
it. ” He turned to Siddhartha, whose whole body was shaking. “Y ou
couldn’ t have fought for real, I can see that. ”
The bystanders were shocked, waiting for the king to explode with rage,
but Suddhodana kept silent. His guilt told him that Devadatta was right—
nobody was meant to get hurt when the prince was involved. He gazed at
his son, and Siddhartha instantly read the truth. Siddhartha willed himself to stop shaking and got to his feet. He drew
his sword, glaring at Devadatta. “Y ou said you wanted to fight me today. I
accept your challenge. ”
“No. ”
For a moment it sounded as if his father had shouted, but Channa
stepped through the crowd. “No, I’ll fight the bastard. It’ s about time. ”
Channa took two strides, raising his fist to take a swing at Devadatta. But inhis wildness he lost his balance, and the blow only grazed Devadatta’ s
cheek. Devadatta spit on his palm and wiped his cheek with a look of disgust,
as if it were covered with excrement. “I beg my rights, Y our Highness. ” Devadatta dropped to one knee in
front of Suddhodana. “This low-caste scum touched me. Y ou all saw it. I
beg my rights. ” The crowd stirred and became uneasy as the king remained
immobile and silent for several seconds. “The king acknowledges Devadatta’ s rights. ” Suddhodana finally spoke
but not with his usual force. “He can decide the fate of any low-caste who
has defiled him. ”
Devadatta smiled. “Death,” he said. Suddhodana scowled. “Think carefully. It was just a touch, young
prince. Let me remind you, this is a cause for justice. ”
“I’m only looking for justice. This scum intended to catch me of f guard,
knock me over, and then stab me. See, his weapon. ”
By now two guards had grabbed Channa and wrestled the dagger from
him. Pushed to his knees, Channa shouted, “If that’ s what I was going to do,
let me finish it. ”
Devadatta shrugged and held his open hands out to the king. “My case
is proved. Let me have my rights, as you promised. ”
“No, let me have mine. ”
Without warning Siddhartha was kneeling at the king’ s feet beside his
cousin, his voice on the edge of rage. “I have the right to fight in place of
my brother, and Channa is my brother in everything but name. Everyone
knows it, so why pretend. If any man of caste dares to defame Channa, I
will fight that man, whoever he is. ”This was the moment that Canki shouldn’ t have missed by leaving
early. As high Brahmin, he had full authority, over even a king, to decide
disputes of caste. These were many and complicated. Scriptures held, for
example, that if the shadow of an untouchable fell across the path of a
Brahmin, unclean contact had taken place and the Brahmin must return
home to bathe. Food touched by someone of low caste could not be eaten
by someone of high caste. This was clear enough, but what if the high-caste
person was dying and the food was needed to save his life. Canki held
court over these bewildering issues. But he had left the scene. “Get up, both of you,” Suddhodana ordered. W ith disgust he knew that
Devadatta had more right on his side than the prince. Often in the heat of
battle a low-caste’ s weapon had accidentally nicked a high-caste comrade’ s,
drawing barely a few drops of blood. But this was enough to condemn the
offender to death if the high-caste soldier demanded it. Channa clearly
intended to draw blood; the waters weren’ t muddied until Siddhartha
foolishly intruded. Suddhodana now had no choice. “The two princes both have right on their side,” he announced. “I will
betray justice if I decide against either of them, so let Nature be the judge. The two princes will fight. ”
No one expected this judgment, but the first to recover from the general
consternation was Devadatta, who gave a wolfish grin. Between arrogance
and despair at his situation, he knew he had no future, not one befitting his
worth. His fatalistic streak would be satisfied if he managed to kill this
despised cousin who had led to his own imprisonment, or else got killed
trying. “Sword and dagger,” he said. Siddhartha nodded grimly. Already free of helmet and chest plate, he
began to strip of f the rest of his armor for better mobility. But more than
that, he wanted the fight to be decisive. The truth was that each of them—
Siddhartha, his father, and Devadatta—was trapped by the others. Astonishingly, all three had come to this realization at the same exact
moment, a moment from which there was no turning back. OceanofPDF. com9
The sky was divided between sun and clouds as the fighters circled each
other. They had stripped down to cotton pants, their chest and feet bare. Siddhartha kept his eyes fixed on Devadatta’ s, because as tempting as it was
to watch his opponent’ s hands, he knew that Devadatta’ s glance would give
away his intentions. Siddhartha felt he was moving in a dream. A part of his mind floated
high above, looking down in wonder that a fight to the death ensued. But
Siddhartha’ s instincts for survival were strong. He shook himself and made
the opening lunge, his sword hand ahead of his dagger so that by warding
off the first blade, Devadatta might open himself to the second one. Devadatta was agile and ready—he jumped to the side with a shouted “Ha. ”
and slashed with his own sword. Siddhartha went by too fast and wasn’ t hit. Devadatta began a relentless round of parry and thrust, making
Siddhartha counter blow after blow with his sword. Each time metal
clanged


. I asked, “What does this feeling of humili ation remind you
of?” An early memory emer ged: She was very little, maybe four or five
years old, being “affectionately”  called “Big Belly” after sneak ing into her
mother ’s lunch box and nibblin g her sandwich. “Big Belly” was a term of
endearment she’d heard almost all of her life, but when she said the words,
tears welled up in her eyes. Clearly we were onto something. There was big
hurt there, and we’d found tapping gold. The event was about how she
gained approval from her parents. We tapped on every aspect we could find,
until when she said the words “Big Belly,” she could laugh. What she
finally realized is that when she did sneak food or eat off her parents’
plates, they thought it was cute and showered her with love and affection. She was essentially praised for overeating and sneaking food! Is it any
wonder this pattern had been hard to break? Shelley was able to resolve her issue with being seen just as she was. She
had been the oldest of five kids, and her mom expected her to hold it
together. She had to act perfect to gain approval, but inside she was afraid
that if anyone really saw what a “mess and fraud” she was, she would be
abandoned and die all alone. This was obviously a very old, longstanding
belief. We addressed this through stories she shared about her growing up
with a mother who treated her like a servant and alternately confided in her
inappropriately. Is it any wonder that one of the patterns we broke was her
need to sneak as much junk food as she could into her mouth before Mom
came home? Exercise: Creating Y our Own W eight
Release and Body-Confidence ListList “Weight Release and Body Confidence” as your heading  in the EFT
journal. Set a timer for five minutes and list specific events where you have
felt uncomfortab le or frustrated about your body image or your weight. Commit to tapping on these one at a time for your own healing of patterns
that no longer serve you. Your work will help you uncover more roots and the origins of body
confidence issues, weight challenges, and craving concerns. These often
stretch all the way back through a family line. You might say these are
inherited belief systems and patterns of distress that you can unco ver and
resolve. And you are doing the work for future generations, too. You Are So Much More Than Y ou Know! How much of our true nature has to do with how big our boobs or pecs are,
or how skinny we are? Our culture emphasizes a form of beauty that is
neither real nor reflective of who we are as individuals. On our deathbeds,
we’re not going to regret not looking like that supermodel on the cover of
Vogue. You may as well forgive yourself in advance for being so hard on
yourself—tap on that one—“ Even though I’ve been so hard on myself and
will no doubt continue to be because I am only human, I deeply and
completely accept myself anyway.”
Imagine that, in your glorious life, you don’t have to be anything but
yourself. Imagin e the expansive feeling of relief, of being at peace, of
loving your life, just as you are, in control of your choices, no matter what
happens around you. In Conclusion
In this chapter, we explored how you can address weight challenges and
trouble with body image as well as how to clear cravings with EFT. Our
next chapter addresses tapping while experiencing loss and grief. [contents]OceanofPDF.comChapter 11
Loss and Grief—Letting Go with EFT
To sort of parap hrase the poet Kahlil Gibran, the depths of sorrow we feel
in our heart are equally proportionate to the heights of joy we are capable of
feeling, as paradoxical as it seems. It’s not that we seek sorrow, loss, and
grief; it usually finds its way to us. But to know that grief has a
counterpoint can remind us that grief is not all there is in our lives. We can use EFT to address loss whether of a loved one or a dream or a
way of life or even a favorite bracelet. Tapping will not erase your memory
of the loved one, the dream, or the object in question. It addresses the
excessive grief, the grief of the unresolved earlier losses in life. Past losses
seem to light up each time we experience a new one, and it can result in an
energy disruption. For a child, it can seem quite typical; perhaps it is as
mundane as losing a special toy, a friend moving away, going from being
the one who got all the caregiv ers’ attention to now having to share the
spotlight with a new sibling. To activate your body’ s energy system, go ahead and tap on the tap-down
points, the collar bone point, or the gamut or fingertip points while you read. Life Is Change
We human beings are continually changing and evolving, despite our best
efforts to make things stay the same. We like knowing what to expect
because we have a mistaken understanding that the status quo will keep us
safe. W e don’ t like losing stuf f, but life is about change and letting go. We leave the sanctity of the wom b and are born. We leave our caregiver ’s
arms and begin crawling, walking, and playing independently. We leave the
sweet simplicity of childhood and enter into awkward, ungainly,tumultuous, independent adolescence. We leave home, go to college, have
careers, marry, and have lives of our own. We watch our childr en grow …
and leave. Our bodies change. Finally, we reach the end of life—another
change. Truly, from the moment we are born, “letting go,” “leaving
behind,” and “change” are the operative words. And yet we are often caught
off-guard and unprepared with regard to our losses. When we meet the changes, life works. But when we’re burdened by
grief, our ability  to experience life’s wonder and joy is affected. When the
feelings get stuck inside, we ourselves get stuck. We displace. We project. We ignore. W e do all kinds of creative things to avoid feeling the grief. Exercise: Releasing Intensity
Charge Around the Loss
Here we will gently work with grief you are ready to release. Step 1. In your EFT journal, create the heading: “Grief and Loss
Release.” Identify a loss you’d like to work with. It could be anything from
loss of a loved one to an experience you believe you have an unreasonable
attachment to or would like to experience peace rather than pain. Step 2. List your thoug hts, feelings, sensations, self talk, the details you
recall when you think of that loss, or of letting go of grief. Here are
examples from my practice from clients who have lost loved  ones in all
manner of circumstances: “It’s not fair.” “It’s wrong.” “There was no
closure.” “It’s unacceptable.” “I can’t go on now.” “Someone needs to pay
for this. I’m so angry!” “I am guilty.”“I didn’ t do enough. I should have
been there.” “It’s my fault.” “No one understands what it’s like.”  “My life is
over.” “I feel the loss of what I never had.” “The heavy pressure in my
chest.” “I am suddenly exhausted in my body.” “How do I go on after
having cared for him/her (who was sick) all these years?” “I just miss her so
much.” “I feel so alone and unlovable.”Now choose just one aspect from your list—this will be the start of your
manageable tapping. Simultane ously, note how you feel this aspect inside
your body in your journal. Step 3. Now what’ s the intensity, 0 to 10, about that aspect you chose? Write it down. You’re already aware of your body sensation, as you noted it
in step 2. Step 4. Apply the EFT basic recipe to your tapping target. In this case, we
will simply tap on the “top level” of the grief, with this example: “I don’t
think I can ever get over this.” As alwa ys, tap on your Karate Chop point
one to three times while repeating this setup statem ent:
Even though I’ll never get over this, I deeply and completely accept
myself. Tap through at least one or more  EFT sequences, starting at the top of the
head through under the arm, with: “I’ll never get over this,”until  you sense
a shift in intensity. Step 5. Now take a deep breath, allowing the breath to flow up from the
earth, into the soles of your feet, up through your legs, through your torso,
and through the crown of your head. Exhale, letting go, with the exhale
longer than your inhale. Repeat several times. Step 6. Check your intensity now on “I’ll never get over this.” If it is
higher, go to step 9. If lower, go to step 8. If it’s the same, go to step 7. If
your aspect (for example


  a  t i m e. S o m e  p e o p l e  r i d i c u l e  t h e  n o t i o n  t h a t  w r i t i n g  o u t  f i f t y
t i m e s,  “ I  a m  s m a r t  a n d  p e r f o r m  b r i l l i a n t l y  a t  w o r k, ”  e a c h
n i g h t  b e f o r e  y o u  g o  t o  b e d  f o r  t h i r t y  n i g h t s  c a n  b e  v i e w e da s  a  s e r i o u s  a g e n t  o f  h e a l i n g. Y e t  t h o s e  s a m e  v o i c e s  a r e
o f t e n  t h e  f i r s t  t o  a r g u e  t h a t  b e c a u s e  y o u r  m o t h e r  t o l d  y o u,
“ Y o u ’ r e  d u m b  a n d  y o u ’ l l  n e v e r  a m o u n t  t o  a n y t h i n g, ”  e v e r y
n i g h t  b e f o r e  y o u  w e n t  t o  b e d  a s  a  c h i l d  y o u  a r e  w o u n d e d  f o r
l i f e. S o  w h i c h  i s  i t. I f  w o r d s  a r e  d a n g e r o u s,  t h e n  w o r d s  c a n
a l s o  h e a l — a t  w h a t e v e r  a g e. J u s t  a s  a n  a u d i o t a p e  c a n  b e
e r a s e d  b y  t a p i n g  s o m e t h i n g  e l s e  o v e r  i t,  w e  c a n  b e g i n  t o
p r o g r a m  o u r  m i n d s  w i t h  t h o u g h t s  t h a t  c o u n t e r  t h e  o n e s  w e
h a b i t u a l l y  t h i n k. F o r  b e t t e r  o r  w o r s e,  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. R e m e m b e r,  e v e r y  t h o u g h t  w e  t h i n k  t a k e s  u s  a n d  o t h e r s
a r o u n d  u s  e i t h e r  s t r a i g h t  t o  h e a v e n  ( a n  a w a r e n e s s  o f  o u r
o n e n e s s )  o r  s t r a i g h t  t o  h e l l  ( t h e  e g o ’ s  s t a t e  o f  s e p a r a t i o n ). I f
w e  t h i n k  g o o d  a b o u t  t h e  w o r l d,  t h e n  w e ’ r e  l i a b l e  t o  s e e  i t. A n d  i f  w e  t h i n k  b a d,  w e ’ r e  l i a b l e  t o  s e e  t h a t  t o o. W e
a c h i e v e  s o  l i t t l e  b e c a u s e  w e  h a v e  u n d i s c i p l i n e d  m i n d s. *  W e
a l l o w  o u r s e l v e s  t o  w a n d e r  f a r  t o o  e a s i l y  i n t o  n e g a t i v e
t h o u g h t s  a n d  n e g a t i v e  w o r d s. A n d  f r o m  b o t h  c o m e  n e g a t i v e
e x p e r i e n c e. S i n c e  a l l  m i n d s  a r e  j o i n e d,  c o n f l i c t  b e t w e e n  a n y  t w o  o f
u s  c o n t r i b u t e s  t o  w a r,  a n d  r e c o n c i l i a t i o n  b e t w e e n  a n y  t w o  o f
u s  t a k e s  u s  c l o s e r  t o  w o r l d  p e a c e. O u r  s m a l l e s t  j u d g m e n t
a d d s  t o  w a r,  a n d  o u r  s m a l l e s t  f o r g i v e n e s s  a d d s  t o  p e a c e. M i r a c l e s  a f f e c t  s i t u a t i o n s  w e  w i l l  n e v e r  e v e n  k n o w  a b o u t. *
T h e  b u t t e r f l y ’ s  w i n g s  i n  S o u t h  A m e r i c a  a f f e c t  t h e  w i n d
p a t t e r n s  a t  t h e  N o r t h  P o l e,  a n d  t h o u g h t s  o f  t r u e  p e a c e  i n
I d a h o  a f f e c t  p l a n s  f o r  p e a c e  i n  P a l e s t i n e. W h a t  a ne x t r a o r d i n a r y  o p p o r t u n i t y  a s  w e l l  a s  r e s p o n s i b i l i t y  w e  h a v e,
t o  t r y  t o  g e t  i t  r i g h t. T h e  P o w e r  o f  L a n g u a g e

O n e  o f  t h e  g i f t s  w e  c a n  g i v e  o u r  c h i l d r e n  i s  t o  t e a c h  t h e m
t h e  m e t a p h y s i c a l  p o w e r  o f  w o r d s. “ I  h a t e  s c h o o l, ”
“ E v e r y b o d y  h a t e s  m e, ”  a n d  “ I ’ m  n o t  g o o d - l o o k i n g  e n o u g h ”
a r e  p o w e r f u l  s t a t e m e n t s  t h a t  s e e m  i n n o c u o u s  b u t  a r e  n o t. I t
b e h o o v e s  u s  a s  p a r e n t s  t o  t e a c h  o u r  c h i l d r e n  t h a t  w h a t  w e
p r o c l a i m  t o  b e  t r u e  w i l l  t h e n  s e e m  t


,  y o u  s e e,  a n d  t h a t ’ s  w h y  I ’ m
n o t  h a p p y. ”
Y e t  s o m e w h e r e  d e e p  i n s i d e  a  l i t t l e  v o i c e  b r e a k s  t h r o u g h :
“ M a y b e  y e s,  m a y b e  n o … ” T h e  o n l y  w a y  w e  c a n  b e  h a p p y  i s
i f  w e  a r e  w i l l i n g  t o  t a k e  r e s p o n s i b i l i t y  f o r  o u r  o w n
e x p e r i e n c e. E v e n  w h e n  s o m e o n e  h a s  t r u l y  w r o n g e d  u s,  i t  i s
i m p o r t a n t  t o  a s k  o u r s e l v e s  w h a t  p a r t,  h o w e v e r  s m a l l,  w e
m i g h t  h a v e  u n w i t t i n g l y  p l a y e d  i n  e i t h e r  c r e a t i n g  t h e
s i t u a t i o n  o r  a t  l e a s t  a l l o w i n g  i t  t o  o c c u r. O u r  f i r s t  w o r k  i s  t o  a s k  o u r s e l v e s,  “ W h a t  d i d  I  d o,  o r  n o t
d o,  t o  c o n t r i b u t e  t o  t h i s  d i s a s t e r? ”  W h i l e  o t h e r s  m i g h t  h a v e
t h e i r  o w n  k a r m a  t o  c l e a n  u p,  w e  c a n  a t  l e a s t  t r y  t o  c l e a n  u p
o u r  o w n. I  h a d  a n  e x p e r i e n c e  t h a t  h u r t  m e  d e e p l y,  i n  w h i c h  I  f o u n d
m y s e l f  a b u s e d — n o t  j u s t  b y  a n  i n d i v i d u a l,  b u t  b y  a  g r o u p  o f
p e o p l e  a c t i n g  i n  a  s o r t  o f  p s y c h o l o g i c a l  c o n c e r t. M y
e x p e r i e n c e  w a s  n o t  u n i q u e,  a s  m a n y  p e o p l e  h a v e
e x p e r i e n c e d  w h a t  I  w o u l d  c a l l  “ i n s t i t u t i o n a l  a b u s e. ”
Y e t  i t  w a s  o n l y  w h e n  I  w a s  w i l l i n g  t o  w i t h d r a w  m y
b e l i e f  i n  t h e  u l t i m a t e  r e a l i t y  o f  w h a t  h a d  b e e n  d o n e  t o  m e
t h a t  I  c o u l d  f r e e  m y s e l f  f r o m  t h e  e f f e c t s  o f  w h a t  h a d  b e e nd o n e  t o  m e. O n  t h e  l e v e l  o f  s p i r i t,  n o  o n e  h a d  d o n e  a n y t h i n g
t o  h u r t  m e  b e c a u s e  o n  t h e  l e v e l  o f  s p i r i t,  o n l y  L o v e  i s  r e a l. L o v e l e s s  b e h a v i o r  h a d  c e r t a i n l y  o c c u r r e d,  b u t  i f  o n l y  l o v e  i s
r e a l,  t h e n  o n l y  l o v e  c a n  t o u c h  m e. *  G o d  c o u l d  m o r e  t h a n
c o m p e n s a t e  f o r  w h a t e v e r  d a m a g e  h a d  b e e n  d o n e,  f o r  “ w h a t
m a n  i n t e n d s  f o r  e v i l,  G o d  i n t e n d s  f o r  g o o d. ”  A s  l o n g  a s  I
h e l d  b a c k  m y  f o r g i v e n e s s,  h o w e v e r,  I  h e l d  b a c k  m y  o w n
h e a l i n g  a s  w e l l. I f  I  c o u l d  f o r g i v e  w h a t  h a d  h a p p e n e d  t o  m e,  I  w o u l d
b e c o m e  d e e p e r  a n d  m o r e  p r e p a r e d  t o  s e r v e  H i m. I t  i s  n o n e
o f  m y  b u s i n e s s  w h a t  h a p p e n s  t o  o t h e r s  w h o  w e r e  i n v o l v e d
i n  t h i s  d r a m a. T h e  o n l y  d r a m a  t h a t  m a t t e r s  i s  t h e  o n e  i n  m y
o w n  h e a d  a n d  h e a r t. I f  I  c a n  c o m e  t o  u n d e r s t a n d  t h a t  n o
l i e s,  n o  i n j u s t i c e,  n o  t r a n s g r e s s i o n  o f  a n y  k i n d  c a n  b e g i n  t o
t o u c h  w h o  I  e s s e n t i a l l y  a m,  t h e n  I  w i l l  r e c e i v e  t h e  g r e a t e s t
p r i z e  o f  a l l :  I  w i l l  l e a r n  w h o  I  e s s e n t i a l l y  a m. F o r  t h e  p a r t  o f
u s  t h a t  c a n  b e  l i e d  a b o u t,  i n s u l t e d,  m i s t r e a t e d,  o r  b e t r a y e d  i s
o n l y  a  f i c t i o n  o f  o u r  m o r t a l  m i n d. M a r i a n n e  W i l l i a m s o n  i s  a
p o


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

T h e  p o i n t  i s  n o t  t o  d o  s o m e t h i n g  o r  n o t  d o  i t. T h e  p o i n t  i s  t o
d o  s o m e t h i n g  i f  w e ’ r e  i n t e r n a l l y  g u i d e d  t o  d o  s o  a n d  n o t  t o
d o  s o m e t h i n g  i f  w e ’ r e  n o t  g u i d e d  t o  d o  s o. S o m e t i m e s
p e o p l e  t h i n k  t h e y  h a v e  a  g r e a t  i d e a,  a n d  t h e n  i t  f a l l s  a p a r t. Y e t  i f  t h e  p l a n  w a s  s e l f - i n i t i a t e d  r a t h e r  t h a n  d i v i n e l y
i n s p i r e d,  t h e n  i t  m i g h t  n o t  h a v e  r e f l e c t e d  t h e  b e s t  u s e  o f
y o u r  t a l e n t s  i n  a  p a r t i c u l a r  a r e a. M i r a c l e  w o r k e r s  a r e  w a r n e d  t o  “ a v o i d  s e l f - i n i t i a t e d
p l a n s. ” *  W h a t  t h i s  m e a n s  i s  t h a t  i d e a s  w e  c o m e  u p  w i t h
o u r s e l v e s —  i d e a s  t h a t  c o m e  n o t  f r o m  a  s e n s e  o f  d e e p e r
g u i d a n c e  a n d  i n s p i r a t i o n  b u t  r a t h e r  f r o m  a  s e n s e  o f  a m b i t i o n
a n d  a  d e s i r e  f o r  c o n t r o l — c o m e  f r o m  t h e  e g o  s e l f  a n d  a r e
n o t  b a c k e d  b y  t h e  h e a v e n s. Q u i t e  s i m p l y,  t h e y  a r e  n o t
b l e s s e d. T h e y  m i g h t  b e  g o o d  i d e a s,  a n d  v e r y  w e l l
i n t e n t i o n e d,  b u t  i f  t h e y  d o  n o t  e m a n a t e  f r o m  t h e  H o l y  S p i r i t,
t h e n  t h e y  r e p r e s e n t  “ m y  w i l l ”  a n d  n o t  “ Y o u r  w i l l. ”  O u r
g o o d  i n t e n t i o n s  a r e  n o t  e n o u g h ;  o u r  w i l l i n g n e s s  i s
e v e r y t h i n g. *
O f t e n  I ’ v e  h e a r d  p e o p l e  c o m p l a i n  a b o u t  a  p l a n  t h a t
f a i l e d. “ B u t  i t  w a s


ents? chemicals introduced into its
7 lar ge groups totaling 3,293 volunteers
preserving capital while saving enormous
manufacture at that time. There are other
were similarly tested (p <.001) 3) 325
This capacity to instantly dif ferentiate
amounts of rime and ener gy. solutions to smokers’ lung cancer. subjects were tested individually (p <
truth from false is of such extraordinary
It is wise to remember that in the
Research reported in Science in 1995
.001) 4) 616 psychiatric patients were
potential value to society that we have
conventions of commerce, like those of
indicates that one gram per day of
tested in groups and individually (p <
felt it appropriate in our research to
politics, truth has an ambiguous status.V itamin C prevents cell damage from
.01). The conclusion from all the above
document and verify some explicit
There is a universally accepted implicit
smoking. But the real solution is to
was that the null hypothesis was rejected. practical applications. understanding that things said to gain
identify and remove the carcinogenic
T raditional methodologies are inef ficient. advantage are not held to any standard of
Current and Historic Events
chemicals from the manufacturing
personal honesty. A convenient
process. Polities and Government
Because the technique immediately
conscience regarding the exaggerated
Are our leaders telling us the truth? Is a
distinguishes true from false evidence, it
Criminal Justice and Police W ork
claim, the bluf f, the white lie, is as muchpolitical figure upholding the
can resolve factual disputes-the identity
a part of the garb of the marketplace as
T o know whether a witness is lying is of
Constitution of the United States or
of perpetrators, for instance, or the
the business suit and tie. (In fact,
obvious importance in any case under
subverting it for personal gain? Does a
whereabouts of missing persons. The
intriguingly, kinesiological analysis
investigation. But it is equally significant
particular candidate have the unique
truth underlying major news events can
commonly tells us to no longer believe
to discover whether the prosecution is
capacity to rise to the demands of the
be revealed, whether the guilt or
an erstwhile trustworthy person once he
withholding evidence or if a jury has
of fice he or she seeks? Are facts being
innocence of contemporary victims andhas donned a suit and tie!) Therefore,
been tampered with (or, for that matter, is
misrepresented by a government agency
accusers, the validity of historic
numerous applications arise in everyday
even capable of understanding the
or spokesperson? W ill a proposed policy
conspiracy theories or unsolved
business-for instance, to determine
evidence). actually solve the problem for which it is
mysteries, such as the Amelia Earhart
whether a bill or invoice is accurate. A
designed? Such practical issues can now
story, the Lindber gh kidnapping, etc. One of the most interesting applications
padded account will make any
be addressed with more certitude. T estimony before Senate hearings and
of the technique is in crimes where there
investigator's arm go weak as will
Political debates and public addressesmedia reports of events are verifiable in a
are no witnesses, and it is the word of the
inferior quality or workmanship. Fraud
can be analyzed for factuality, and
matter of seconds. By use of this
accuser against that of the accused. The
and bogus imitations are easily
proposed legislation can be assessed
technique, for instance, it will be rash of allegations of sexual crimes
detectable; the technique can quickly
from a clearer perspective. Programs that
discovered that a major sports figure who
against prominent people is an obvious
dif ferentiate a bad check from a good
are worthwhile can be definitely
recently served a prison term is innocent,
example. Public figures are easy tar gets
one, a false diamond from a true gem. identified, and inef fective programs can
and his accuser was lying. In another
for politically motivated character
be dropped.47
48
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 romantic
as much as the accusers. resources on experiments. Complete
interest a good bet.? This a reliableThe 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 causes
instance, to "prove" the validity of the
reached by the various departments to
lawyer? Who is the best availablecancer; 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,
incumbents?chemicals introduced into its
7 lar ge groups totaling 3,293 volunteers
preserving capital while saving enormous
manufacture at that time. There are other
were similarly tested (p <.001) 3) 325
This capacity to instantly dif ferentiate
amounts of rime and ener gy. solutions to smokers’ lung cancer. subjects were tested individually (p <
truth from false is of such extraordinary
It is wise to remember that in the
Research reported in Science in 1995
.001) 4) 616 psychiatric patients were
potential value to society that we have
conventions of commerce, like those of
indicates that one gram per day of
tested in groups and individually (p <
felt it appropriate in our research to
politics, truth has an ambiguous status. V itamin C prevents cell damage from
.01). The conclusion from all the above
document and verify some explicitThere is a universally accepted implicit
smoking. But the real solution is to
was that the null hypothesis was rejected. practical applications. understanding that things said to gain
identify and remove the carcinogenic
T raditional methodologies are inef ficient. advantage are not held to any standard of
Current and Historic Events
chemicals from the manufacturing
personal honesty. A convenient
process. Polities and Government
Because the technique immediately
conscience regarding the exaggerated
Are our leaders telling us the truth? Is a
distinguishes true from false evidence, it
Criminal Justice and Police W ork
claim, the bluf f, the white lie, is as much
political figure upholding the
can resolve factual disputes-the identity
a part of the garb of the marketplace asT o know whether a witness is lying is of
Constitution of the United States or
of perpetrators, for instance, or the
the business suit and tie. (In fact,
obvious importance in any case under
subverting it for personal gain? Does a
whereabouts of missing persons. The
intriguingly, kinesiological analysis
investigation. But it is equally significant
particular candidate have the unique
truth underlying major news events can
commonly tells us to no longer believe
to discover whether the prosecution is
capacity to rise to the demands of the
be revealed, whether the guilt or
an erstwhile trustworthy person once he
withholding evidence or if a jury has
of fice he or she seeks? Are facts being
innocence of contemporary victims and
has donned a suit and tie!) Therefore,
been tampered with (or, for that matter, is
misrepresented by a government agencyaccusers, the validity of historic
numerous applications arise in everyday
even capable of understanding the