 will excite the mirth
even of the gods." Finally, I may  cite Lord  Horder who, in a lecture
delivered  in the United States, declared:  "The spread of specialism  and
the increased  interest of the public in medical matters have both
combined  to narrow  the function  of the general practitioner  who is, or
who should be the clinician par excellence.  I regard this as being no less
dangerous  to the public than it would be for the passengers  of the ship
if the captain left the bridge... and  the chief radio‐operator took his
place…" These are forceful  words. And yet they  are no more forceful
than the words many physicians  have used relative to the dangers of
serum‐therapy,  radium, or the unnecessary  interference  with the knife.
And this is not all, for we find that statistics cannot  even be relied upon
to give the real facts. In a pamphlet  published  by The Ministry of Health
for official use,  Dr. Copeman,  one of its officials, gives an instance of a
large  institution  in Lone‐on where  107 cases had  been notified as
diphtheria,  of which  no less  tian 100 of them had  practically  nothing
the matter with them. Indeed,  we find doctors who, feel so strongly
about what goes on in their own profession  that they are sometimes
constrained  to express themselves  in terms so strong that they would
be regarded as libellous if voiced by a layman.  For instance, we read:
"The history of the art of medicine so teems with delusive,  inefficient,
and  capricious  practices,  fallacious  and  sophistical  reasonings  as to
render it little more than a chaos of error,  a tissue of deceit unworthy  132
 of admission  among the useful arts and liberal  pursuits of man." (Dr.
Blane.)
And yet if all this  can be said against Allopathy  and  allopathical
practices,  and  not by "cranks" and outsiders  but by members  of the
Medical Profession  themselves,  it seems a queer thing, to say the least,
that medical Orthodoxy,  i.e., Allopathy,  is the one school  recognised  by
the State,  whilst such schools  as Osteopathy,  Herbalism,  Homoeopathy,
Naturopathy,  and  the Biochemic  System of Medicine  are regarded as
unworthy  of official recognition,  and  are even labelled as quackery.
Both osteopaths,  biochemic  practitioners,  and  homoeopaths  (see Ellis
Barker Miracles of Healing)' have seemingly  cured in this country alone,
hundreds  of patients who had  in vain sought  for relief at the hands of
the allopaths.  At the end of the last  century,  Dr. Routh, an allopath,
who on that account  could not be suspected  of bias  in favour of
homoeopathy,  published  some figures in which  he showed that the
number  of deaths  in hospitals under hoinoeopathic  treatment
amounted  to far less than the number under  allopathic  treatment.
Later  on, figures published  in 1910, showed that the average death‐rate
under  allopathic  treatment  was 9.89 per cent., whereas under
homoeopathic  treatment  it was only 5.01 per cent. Moreover,  if we
take some of the diseases separately,  we find that during a period of
thirty‐two years, the death‐ rate under  allopathic  treatment  for
pneumonia  was, 29.5  per cent., whilst  under homoeopathic  treatment
it was only 3.9 per cent. As for diphtheria,  treated with antitoxin,  the
death‐ rate was 16.1  per cent., as against 4.5 per cent treated
homoeopathically  without  antitoxin.  With regard to cholera, during a
hundred years, under  allopahic treatment,  the death  rate was 49.57  per 133
 cent., whilst  under homnoepathic  treatment  it was only 16.33 per cent.
(See  Homoeopathy  in Practice by Dr. Voorhoeve.)  Apropos  of cholera,
the late Dr. McCloughlin,  medical inspector  (and not a homoeopath)
wrote  that after the number of cures of true Asiatic cholera he had
witnessed ‐cases that would have sunk  under allopathic  treatment ‐if he
himself  should be attacked by cholera, he would far sooner be in the
hands  of a homoeopath  than an allopathic  doctor.  When last century
there  was  a great outburst of cholera on the continent,  a homoeopath
named Dr. Rubini, of Naples, treated no less than 285 cases and did not
have a single death  among them all. (Quoted  in Health Practitioners
Journal, March, 1944.)
I have drawn  attention  to these facts and  figures, dating some years
back, because it was after and  not before homoeopathy  had  been
shown to be more  efficacious  (or at any rate less harmful) than
allopathy,  that an attempt was made in England  to suppress it
altogether.  Fortunately,  however,  for the homoeopaths  and  their
patients, the Bill did not go through. Yet the attempt in itself  was highly
significant,  and, whether one believes in homoeopathy  per se or not,
must  give all intelligent  members  of the public food for serious
reflection.  For the questions  arise: If homoeopathy  can prevent more
deaths  than allopathy,  then why is it not the State School  of Medicine,
just as the Church of England is the


 in consequences, so people pleasing becomes the general mode of
operation. But denial and repression build when you do not speak what
is in your heart for fear of other people’ s reactions. If you only live to get
other people to agree with you or approve of you, you are deny ing what
you truly feel in any given situation. Just like the desire for specialness, people pleasing is something we
do when  we are feeling small and limited. The word “sorry” comes up a
lot. Someone touches an elbow in a crowd by mistake, and they say,
“Sorry.” Someo ne stares at you, you glance over, and they say, “Oh,
sorry, sorry.” And the thought arises, I looked at you for 7.2 seconds. Sorry, that was over the limit; it was very rude of me to stare at you. It’s
like there is a giant apology going on everywhere. This is made-up social
conditioning. It’s an example of trying to adhere to bodies and their
perceived differences. Some would say it’s an example of being overly
sensitive and of not wanting to be in anyone’ s space or doing anything
that could be judged as disturbing by another. It reflects a belief that we
have to limit ourselves and compromise as an attempt to fit in. In the deceived, separate state, the mind is highly uncertain. Because we are identified as a distinct and separate person, our true
strength is obscured and is some thing that the mind is out of touch with. Therefore, the attempt to look to people for approval or behaving in
certain ways to make it smooth for others becomes a way to feel
accepted, liked, and approved of. We feel okay only if we are okay to
others. People pleasing is a bargain with reality. It is ego looking for
love, recognition, and respect from others to consolidate the belief in a
small self. It can take many forms. It can be looking up to other people
or covering things over. It is a way of trying to minimize fear but withoutactually letting it go. While you are busy focusing on external situations,
it will be difficult to find stability and peace of mind. If egocen tric pride
and preoccupation with self is on one end of a pendulum, then people
pleasing and preoccupation with others is on the other. When we people
please, we make other people so important that we lose all sense of
integrity. People pleasing  is a powerful defense mechanism: It keeps true
joining and authentic relations hips at bay. It keeps the separation in
place. It’s usually heavily reinforced as being something wonderful. It is
encouraged. We are raised to be people pleasers—to please our parents,
our relatives, our employers, our spouses, our children. The Fear of Rising and Speaking Up
How would our life be if we would start to speak up about what  is going
on in our awareness and no longer dance around our issues, if we would
say what we need to say? The Bible said, “Let your yea be yea and your
nay be nay.” When you are very layered with people pleasing—
courteous, acting nice, mild-man nered, and all that—it’ s hard to let your
yeses be yes and your noes be no. You may say yes to many requests and
invitations, and then at some point think, What have I just agreed to? I’ve just planned my whole week, but I just want to r est! We have to learn
how to discern and let our yeses  and noes come from a place of integrity
inside where we join with the Holy Spirit and follow His guidance. This
is how to be truly comfortable and free of fear of consequences! With people pleasing, the layers  come on really thick, to the point
that you just freeze up. Your unconscious thoughts and beliefs don’t get
unlocked. No matter how hard you work at your ability to please, that
“disapproving look” always comes at some point. Y ou get that stab in the
heart when you think you have disappointed someone or that you have
done something terribly wrong. The guilt! “Did I let you down?” And
the disapproving voice comes back with, “Yes, you did. I am
disappointed with you. I thoug ht better of you. I thought I could trust
you,” the words that just twist a dagger in your heart. It alway s comes
back to get you. You walk on eggshells for years, taking great care not toupset people. You tiptoe along over all those eggshells, and then
suddenly you hear one crack. Yikes! All of your efforts to please were
about avoiding disapproval and disappointment. You constri cted and
contorted yourself into a little pretzel in order to please. But it did not
work. Y ou may continue pleasing for twenty, thirty, or fifty years without
coming to a vibrant experience of what true integrity and joining really
is. In my family, we never talked  about feelings—never. You might
have heard the joke, “Grab it—there’ s a feeling loose in the living
room!” Talking about feelings was just off-limits. You could talk about
the weather, the sports scores, who broke up with whom, who’ s dating
whom, and everything in between, but don’t talk about the feelings! Mom and Dad never talk about their feelings. Mom and Dad don’t even
express affection. And you internalize that. It’s just reinforced that this is
the way relationships are and that you don’t talk about anything that
seems uncomfortable. Why would we people please unless we were afraid of losing our
relationships, our parents or children, or our jobs? Why would we people
please at all? W ithout fear, we would just tell it like it is; we would speak
from our heart. This is the starting point for freeing our minds and
moving toward a state of consistent peace. It is important to acknowledge your perceptions and your feelings
because they are inroads into what’s underneath. But if you’re burying
your authentic feelings, how are you going to get in touch with and
acknowledge the thoughts and beliefs that are underneath them? (See the
levels of mind discussion in chapter 2.) People pleasing is the substitute “love” that the ego has in place of
true love. It is all to do with trying to stay in your comfort zone and
resisting deeper change. It is thus an insidious defense against  our true
Self. It comes from a desire to be liked. It often includes giving in to
peer pressure. Codependency is common. People pleasing come s from a
false contract in the mind, made to keep your self-concept and familiar
roles. It is a way of distracting yourself by seeking to find love and
recognition from others instead  of from within. But it is merely self-
deception.Let’s look at what people pleas ing covers up in the mind. It is a
subtle version of the lethal poiso n analogy described in chapter 4, where
the ego simply dilutes the guilt so we don’t notice its presence. In fact,
the guilt is so diluted that people pleasing actually seems to be a good
thing. People work at it for lifetimes; they try to get really good at
pleasing others without recognizing that it is just guilt dressed up to look
good. When you live from a self-concept, you wear a mask and play
roles. This is laying a limit upon your own mind. If you solely run your life on the surface, without getting at what is
underneath, then you’ll never really come to true healing. The people
pleaser suppres ses resentment,  frustration, and other emotions while
doing what they believe is expected. People pleasing thus come s from a
desire to perceive oneself as a victim. It is impossible to stay a victim
and not have attack thoughts toward the perceived victimizer and thus
oneself. The Refreshing Courage of Honesty
We can now challenge ourselves through mind training and mind
watching. We can become really, really honest with our motivations. By
looking into our minds, we can see why we reason in certain ways,
notice how often  there is people  pleasing behind it, and stop doing things
out of believed expectations. W e will begin to see when, and maybe even
why, we think there is gain throu gh playing out victimhood. Refuse to be
a victim  of anything in this world and release all those who you assign a
victimizer role. This is the maste r switch to the light that will shine away
all darkness in the mind and remind you who you truly are. You don’t have to wear and hide behind a mask, to pretend to be
happy when you feel angry. Recognizing that you are not actually a
victim, you can start to cultiv ate willingness to expose the people-
pleasing role, the mask, for it covers the present moment in awareness. In that process, you need to be straightforward and honest and practice
letting your words be guided when you speak to someone. This frees you
up.People pleasing runs most interactions in daily living. Because of
its hold on our personality self, we get so locked into pleasing everyone
that we generally need a few jolts before we realize how pervasive the
problem is. An example is that you start to have experiences of being
turned away or rejected when you of fer your knowledge and advice. This
is because you are likely doing it where it’s not asked for or wanted. We


,IM
Laytonville
Eugene D. Finkle, M.D. (P)
PO Box 309
Laytonville, CA 95454
(707) 984-6151
FAX (707) 984-6151
CT,GP,GYN,MM,NT,PM
Long BeachH. Richard Casdorph, M.D., Ph.D., F.A.C.A.M. (DIPL)
Suite 201
1703 Termino Avenue
Long Beach, CA 90804
(310) 597-8716
FAX (310) 597-4616
CD,CS,CT,DIA,IM,NT
Los Altos
Robert F. Cathcart III, M.D. (P)
Suite 4
127 Second Street
Los Altos, CA 94022
(415) 949-2822
A,AR,CT,DD,OME,PM
Claude Marquette, M.D. (P)
Suite 110
5050 El Camino Real
Los Altos, CA 94022
(415) 964-6700
A,BA,CT,NT,PM
Los Angeles
Laszlo Belenyessy, M.D. (P)
Suite D
12732 Washington Boulevard
Los Angeles, CA 90066
(213) 822-4614
A,AC,BA,CT,GP,NT
M. Jahangiri, M.D. (P)
2156 South Santa Fe
Los Angeles, CA 90058
(213) 587-3218
A,AC,CT,FP,GP
MontereyLon B. Work, M.D. (P)
Suite D
841 Foam Street
Monterey, CA 93940
(408) 655-0215
CT,DD,GYN,HGL,NT,RHU
Newport Beach
Julian Whitaker, M.D. (D/C)
Suite 100
4321 Birch Street
Newport Beach, CA 92660
(714) 851-1550
FAX (714) 851-9970
CD,CT,DD,DIA,NT,PM
North Hollywood
David C. Freeman, M.D. (P)
Suite 103
11311 Camarillo Street
North Hollywood, CA 91602
(818) 985-1103
CD,CT,END,HGL,NT,PM
Oceanside
A. Hal Thatcher, M.D. 2552 Cornwall Street
Oceanside, CA 92054
(Retired)
Oxnard
Mohamed Moharram, M.D. (P)
Suite B
300 West 5th Street
Oxnard, CA 93030
(805) 483-2355
CS,CT,DD,DIA,GP,PMPalm Desert
David H. Tang, M.D. (D/C)
Suite 6
74133 El Paseo
Palm Desert, CA 92260
(619) 341-2113
FAX (619) 341-2724
AC,CT,IM,MM,NT,PM
Palm Springs
Sean Degnan, M.D. (D/C)
Suite 200
2825 Tahquitz McCallum
Palm Springs, CA 92262
(619) 320-4292
AC,CT,NT,PM
Porterville
John B. Park, M.D. (D/C)
131 East Mill Avenue
Porterville, CA 93527
(209) 781-6224
AN,BA,FP,GP,PM,S
Rancho Mirage
Charles Farinella, M.D. (P)
Suite 106A
69-730 Highway 111
Rancho Mirage, CA 92270
(619) 324-0734
CT,GP,PM
Redding
Bessie J. Tillman, M.D. (D/C)
2054 Market Street
Redding, CA 96001
(916) 246-3022A,CT,DD,NT,PM,YS
Reseda
Ilona Abraham, M.D. (P)
19231 Victoria Boulevard
Reseda, CA 91335
(818) 345-8721
A,AC,CD,CT,P
Sacramento
J.E. Dugas, M.D. Suite 206
3400 Cottage Way
Sacramento, CA 95825
(Retired)
Michael Kwiker, D.O. (P)
Suite 3
3301 Alta Arden
Sacramento, CA 95825
(916) 489-4400
A,CT,DIA,NT
San Clemente
William Doell, D.O. (DIPL)
971 Calle Negocio
San Clemente, CA 92672
(No Referrals)
San Diego
Lawrence Taylor, M.D. (P)
Suite 402
3330 Third Avenue
San Diego, CA 92103
(619) 296-2952
A,CT,FP,NT,PM,YS
San FranciscoRichard A. Kunin, M.D. (P)
2698 Pacific Avenue
San Francisco, CA 94115
(415) 346-2500
CT,DD,HYP,P,PM,PO
Russell A. Lemesh, M.D. Suite 320
595 Buckingham Way
San Francisco, CA 94132
(415) 731-5907
CD,END,GER,IM,MM,PM
Paul Lynn, M.D. (DIPL)
345 West Portal Avenue
San Francisco, CA 94127
(415) 566-1000
A,AR,CT,DD,NT,PM
Gary S. Ross, M.D. (P)
Suite 300
500 Sutter
San Francisco, CA 94102
(415) 398-0555
A,AC,CT,DD,FP,NT,PM
San Leandro
Steven H. Gee, M.D. (DIPL)
595 Estudillo Street
San Leandro, CA 94577
(510)483-5881
AC,BA,CT,GP
San Marcos
William C. Kubitschek, D.O. (DIPL)
1194 Calle Maria
San Marcos, CA 92069(619) 744-6991
AC,FP,NT,OSM,PM,PMR
San Rafael
Ross B. Gordon, M.D. (DIPL)
4144 Redwood Highway
San Rafael, CA 94903
(415) 499-9377
BA,CT,NT,PM
Santa Ana
Ronald Wempen, M.D. (D/C)
Suite 306
3620 South Bristol Street
Santa Ana, CA 92704
(714) 546-4325
A,AC,MM,NT,PO,YS
Santa Barbara
H.J. Hoegerman, M.D. (DIPL)
Suite D
101 West Arrellaga
Santa Barbara, CA 93101
(805) 963-1824
A,CD,CT,DIA,FP,GP,RHU
Mohamed Moharram, M.D. (P)
Suite B
101 West Arrellaga
Santa Barbara, CA 93101
(805) 965-5229
CS,CT,DD,DIA,GP,PM
Santa Maria
Donald E. Reiner, M.D. (P)
1414-D South Miller
Santa Maria, CA 93454(805) 925-0961
CT,GP,OME,PM,S
Santa Monica
Michael Rosenbaum, M.D. (P)
Suite 110
2730 Wilshire Boulevard
Santa Monica, CA 90403
(310) 453-4424
A,HGL,MM,NT,P,YS
Murray Susser, M.D. (DIPL)
Suite 110
2730 Wilshire Boulevard
Santa Monica, CA 90403
(310) 453-4424
FAX (310) 828-0261
A,CT,NT,OME
Santa Rosa
Terri Su, M.D. (D/C)
Suite 3
1038 4th Street
Santa Rosa, CA 95404
(707) 571-7560
AC,AN,CT,FP,NT,PM
Seal Beach
Allen Green, M.D. (P)
Suite 212
909 Electric Avenue
Seal Beach, CA 90740
(310) 493-4526
AC,CT,FP,NT,PM
Sherman Oaks
Rosa M. Ami Belli, M.D.13481 Cheltenham Drive
Sherman Oaks, CA 91423
(No Referrals)
Smith River
JoAnn Hoffer, M.D. (D/C)
12559 Highway 101 North
(Mini-Mart)
Smith River, CA 95567
(707) 487-3405
CT,NT,PM
James D. Schuler, M.D. (DIPL)
12559 Highway 101 North
(Mini-Mart)
Smith River, CA 95567
(707) 487-3405
A,CT,DIA,PM,S,YS
Stanton
William J. Goldwag, M.D. (P)
7499 Cerritos Avenue
Stanton, CA 90680
(714) 827-5180
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Studio City
Charles E. Law, Jr., M.D. (P)
Suite I
3959 Laurel Canyon


 of Divinity. It
is, in fact, the primary quality of the Presence. The basic error is due to confusing personal emotional love with Divine
Love and negating love as an attachment, emotionality, and specialness
associated with dependence, and desire. Therefore, love is not really the
problem, but its emotionalization as an interpersonal desire and attachment
is the bondage to be surrendered. While the above may seem premature or even irrelevant, at some time
in the future, it may well arise. The pace of spiritual evolution is not
controlled by convenience. The major barriers may suddenly disappear
because their underpinnings have been eradicated and transcended. Another reason to know about this now is to reduce the ubiquitous fear
of the unknown that is either conscious or unconscious in spiritual seekers. Reassurance can be found by calibrating the levels of truth of the various
teachers and teachings. The trap of the Void is an error that can be
transcended by virtue of information. The Self knows the Ultimate Reality
by virtue of identity; it is it. The Self thereby recognizes the Presence. The Allness of Divinity
There is uncertainty about the alleged nature and reality of God, by
whatever name Divinity is termed. Doubt frequently arises about the
validity of personal spiritual experiences. It is therefore beneficial to review
the innate qualities of Divinity that are irreducible and confirmable
throughout time by determining consciousness calibration levels. 1. Divinity is nonlinear, impartial, nonjudgmental, and beyond partiality or
selective favoritism. 2. Divinity is not capricious, judgmental, or subject to the limitations of
presumptive human emotions. Divine Love, like the sun, is
unconditional. Limitation is a consequence of the ego. 3. The justice of God is an automatic consequence of the omnipotence and
omniscience of Divinity. God does not ‘do’, ‘act’, or ‘cause’, but ‘is’. The quality of Divinity radiates as an infinite field of power by which all
that exists is automatically aligned by ‘what’ it is and has become. Each
soul/spirit thus gravitates by virtue of its innate destiny to its own level,
just as does a cork in the sea or an iron filing in an electromagnetic field. 4. Divinity is Absolute Dominion by virtue of its innate quality of infinite
power, which is far beyond force. Force is a tool of positionality andcontrol and is limited. Power is infinite strength. Because it is the very
source of power as Divine Self, there is no need to seek it. 5. Within the All-Powerful, All-Presence of Divinity, all that exists aligns
itself. This adjustment is the consequence of spiritual choice. Freedom is
innate to Divine Justice. 6. The omniscience and omnipotence of Divinity, expressed as the infinite
field of consciousness, is verifiable by consciousness research calibration
techniques that confirm realities up and down the entire scale of
possibility. All thoughts, actions, and decisions imprint upon the infinite
field of consciousness, which is beyond time and location. By this
imprint, justice is guaranteed. Fear of God
This can be a block to spiritual progress as concepts and beliefs about
Divinity arise, including gross misconceptions and false teachings. (The
depictions of God by some religious groups amazingly calibrate as low as
20, and other presumable ‘gods’ abound that calibrate far below 200.) Each
calibratable level of consciousness has concordant concepts and beliefs
about Divinity. For people brought up in traditional Western or Near-
Eastern religions, the fear of an anthropomorphic, angry, vengeful, punitive
God recurs and thus emerges as a fear of God instead of reverence and
respect for God. The truth of these numerous belief systems is easily
obtained by consciousness calibration techniques, such as were reported in
the latter chapters of Truth vs. Falsehood. Fallacious teachings about God, especially those that calibrate very low,
derive from primitive myths or from lower astral levels, many of which
commonly have ostensible gods and prophets of limited regions that have
many strange and bizarre characteristics. It is therefore wise to respect
teachers and teachings of a high calibration and to avoid those below 200,
about which scripture advises, “Do not go there.”
Spiritual Evolution and the Problem with Specialness
Sometimes personal ego limitations are transcended, but the ego is
clever and seeks to survive by incorporating spiritual concepts that thereby
create what is known as the ‘spiritual ego’. It may display itself by feeling
superior to others, or more pure, or that it calibrates higher. Sometimes the
ego’s vanity is simply the wish to be considered ‘spiritual’. Another trap of
spiritual vanity is intellectual vanity, which is exhibited by the accumulationof a great deal of information and data about the details of religious and
spiritual groups and their evolution over time. To know ‘about’ spiritual
truth, however, is not the same thing as ‘knowing’ it, much less ‘becoming’
it. Another variety of specialness is that with spiritual evolution, the
capacity to love and radiate that field increases, which is attractive to others
who misinterpret it as personal love. Thus, infatuation may be a temptation,
and seduction has been the downfall of many unwary teachers who had a
high calibration level early in their careers but then showed very severe
decreases later on. It is necessary to recognize that each calibratable level of
consciousness does not denote ‘better than’ those that precede it but is
merely a stage of evolution. Each level is ‘different from’ the others, but at
each level, excellence is its own hallmark. The safeguards that protect one along the way from the temptations that
arise consist of forewarning plus humility, gratitude, and, importantly,
respect. One becomes grateful for the truth and its fruits and respectful of its
origin. The integrous are also respectful of the possible pitfalls and
temptations that may be encountered; therefore, this respect is reflected by
alertness to such limitations. Humility is paradoxically a quality of respect. It is also wise to respect even the ego itself, for without its efforts over great
eons of time, one would not have even survived long enough to seek to
transcend it. It is a mistake to set up the ego as one’s enemy to be
conquered. It is more profitable to merely adopt it as a pet and melt it with
compassion. Whatever the ego did in the past was because, like a puppy, it
just did not know better. There is no profit in denouncing it as evil. To
denounce it is to get stuck in the polarity/duality of good and evil rather
than viewing it as a limitation. There is also no profit in personalizing it.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        While the gifts of God can be imitated, the forgery is not the genuine. This can be ascertained by consciousness level calibration. The genuine
siddhis start to emerge at calibration level 540 and become predominant inthe range of level 570. The promoted imitations calibrate from 155 to the
lower 400s. Notable also is that no Avatars or great Teachers recommend
the seeking of the supernatural. Miraculous phenomena are the spontaneous, nonvolitional emergence of
a potentiality’s emerging as an actuality as a consequence of karmic
propensities and local conditions, such as the level of the contextual field
set by the power of the prevailing level of consciousness. Mixing Levels
In addition to the ego/mind’s presumption that it ‘knows’ something
because it has heard about it (reading a book on golf does not make one an
expert golfer), there is the error of mixing levels of truth or abstraction. The
apparent realities of a specific level of consciousness are not necessarily
those of another level, as is indicated by the numerical designations of the
calibrated levels of consciousness. As an example, one can cite the well-
known saying of Ramana Maharshi that “there is no point in trying to save
the world because the world one sees does not even exist. ” That is the truth
and experiential reality of consciousness calibration level 720, but it is not
the experiential reality of consciousness levels below it. It is necessary to be
true to the reality that is experientially valid and true at one’s level of
development. Each level also has its concordant capacities as well as its limitations,
which are quite different. For example, perhaps Ramana Maharshi could
safely walk across a busy highway with his eyes shut, but that is unlikely to
be the experience of the average person who is probably not able to imitate
the same behavior without getting run over. The error of mixing levels explains why there were people who took
LSD and then jumped out the window because they believed that they were
bodiless and could fly. The rules of out-of-body states are decidedly
different from in-the-body states. Comparably, one could make the mistake
of assuming that because the ego/mind operates on an illusory basis, one is
therefore not karmically answerable for decisions, deeds, and actions. Each
person is responsible at their own level of consciousness and not at some
other hypothetical ideal. The error can be understood by realizing that the
truth is the consequence of not only content but also of context. Thus


. Note, that  by
taking even small quantities of food we have to use significant amount of our body
resources to process and excrete it. Never attempt fasting, without understanding and observing the method as well a s
precautions described below. Note, that every ancient civilization in the past had a tradition of fasting, at  least
twice a year. Our wise ancestors many thousands of years ago knew very  well about the
dangers of a poisoned body and incorporated this simple purification technique into
their way of life. Every known religion has originated from the teachings of enl ightened
people, who tried to show others how to live. Of course fasting was also included in
their teachings. Unfortunately, with time, fasting has become less and l ess strict,
gradually loosing its original effectiveness and purpose. Procedure for safe fasting

Before Fasting

Prepare a supply of pure water. Pure means exactly that. Note, that tap water
usually contains Chlorine, fluoride, heavy metals from pipelines, traces of herbi cides,
pesticides, solvents etc. and preferably it should not be used for drinking at all. Spring
water from safe source is probably the best. If no spring water is available, collect
enough rain water, preferably in the country, where the air is clean. Alternati vely well
filtered water could be used. (See information about water filtering later i n this thread)

2 days before fasting

Eat only light food, mostly fruit. No meat, no fish, no eggs. No alcohol. Drink at least 2
liters of water. Eat breakfast and lunch only. Skip dinner. Vegetarians could skip this
preparation and go to the next phase. 1 day before fasting

Eat only light food, mostly fruit.<|eot_id|><|begin_of_text|>
Q: What is the recommended duration of an effective fasting program?,
A: The recommended duration of an effective fasting program is not specified in the passage, but it is mentioned that most effective fasting programs range from 1 to 6 weeks.
Q: What should I do before attempting to fast?,
A: According to the passage, it is recommended to prepare by eating only light food, mostly fruit, for 2 days before fasting, and to perform an enema 1 day before fasting.
Q: What are the two most important elements of diet?,
A: The two most important elements of diet are pure water and pure air.
Q: Why should I avoid eating meat?,
A: According to the passage, it is because animals consume large amounts of food before being killed, and the toxins accumulated in their bodies are then absorbed by humans when we eat them.
Q: What is the recommended daily water intake?,
A: The recommended daily water intake is at least 2-3 liters of pure water.<|eot_id|><|begin_of_text|>BOOKS
Colors & Numbers
Empowering Women
A Garden of Thoughts: My Affirmation Journal
Gratitude: A Way of Life (Louise and Friends)
Heal Y our Body
Heal Y our Body A–Z
Heart Thoughts
I Can Do It®
Inner Wisdom
Letters to Louise
Life! Reflections on Y our Journey
Love Y our Body
Meditations to Heal Y our Life (also in a gift edition)
The Power Is Within Y ou
The Times of Our Lives (Louise & Friends)
Y ou Can Heal Y our Life (also in a gift edition)
Y ou Can Heal Y our Life Companion Book
COLORING BOOKS/AUDIOCASSETTES
FOR CHILDREN
Lulu and the Ant: A Message of Love
Lulu and the Dark: Conquering Fears
Lulu and Willy the Duck: Learning Mirror Work
AUDIOS/CD PROGRAMS
Anger Releasing
Cancer
Change and Transition
Dissolving Barriers
Feeling Fine Affirmations
Forgiveness/Loving the Inner Child
Heal Y our Body (audio book)
How to Love Y ourself
Life! Reflections on Y our Journey (audio book)
Loving Y ourself
Meditations for Personal Healing
Meditations to Heal Y our Life (audio book)Morning and Evening Meditations
101 Power Thoughts
Overcoming Fears
The Power Is Within Y ou (audio book)
The Power of Y our Spoken Word
Receiving Prosperity
Self-Esteem Affirmations (subliminal)
Self Healing
Stress-Free Affirmations (subliminal)
Totality of Possibilities
What I Believe/Deep Relaxation
Y ou Can Heal Y our Life (audio book)
Y ou Can Heal Y our Life Study Course
Y our Thoughts Create Y our Life
VIDEO PROGRAM
Dissolving Barriers
CARD DECKS
Healthy Body Cards
I CAN DO IT®Cards (a 60-card deck)
I CAN DO IT®Cards for Creativity, Forgiveness,
Health, Job Success, Wealth, Self-Esteem, Romance
(each deck has 12 cards)
Power Thought Cards
Power Thought Sticky Cards
Power Thoughts for Teens
Wisdom Cards
TTT
All of the above are available at your local
bookstore, or may be ordered by visiting:
Hay House USA: www.hayhouse.com ®
Hay House Australia: www.hayhouse.com.au
Hay House UK: www.hayhouse.co.uk
Hay House India: www.hayhouse.co.in
Hay House South Africa: www.hayhouse.co.za
Louise’s Website: www.LouiseHay.comTALSO BY LOUISE L. HAY THAY HOUSE, INC.
Carlsbad, California • New Y ork City
London • Sydney • Johannesburg
V ancouver • Hong Kong • New DelhiPublished and distributed in the United States by: Hay House, Inc.: www.hayhouse.com • Published
and distributed in Australia by: Hay HouseAustralia Pty. Ltd.: www.hayhouse.com.au • Published and
distributed in the United Kingdom by: Hay House UK, Ltd.: www.hayhouse.co.uk • Published and dis-
tributed in the Republic of South Africa by: Hay House SA(Pty), Ltd.: www.hayhouse.co.za • Distrib-
uted in Canada by: Raincoast: www.raincoast.com • Published in India by: Hay House Publishers India:
www.hayhouse.co.in
ISBN 13: 978-0-937611-69-2
ISBN 10: 0-937611-69-713 12 11 10 35 34 33 32
1st printing, May 1990
32nd printing, February 2010RECOMMENDED READING
Ageless Body, Timeless Mind —Deepak Chopra, M.D. Aging Parents & Y ou— Eugenia Anderson-Ellis
Alternative Medicine, the Definitive Guide— The Burton Goldberg Group
Autobiography of a Y ogi —Paramahansa Yogananda
Between Parent and Child —Hiam Ginott
The Canary and Chronic Fatigue —Majid Ali, M.D. The Celestine Prophecy —James Redfield
The Complete Book of Essential Oils & Aromatherapy —Valerie Ann Worwood
Constant Craving —Doreen Virtue, Ph.D. Cooking for Healthy Healing —Linda G. Rector-Page, N.D., Ph.D. The Course in Miracles —Foundation for Inner Peace
Creative Visualization —Shakti Gawain
Diet for a New America —John Robbins
Discovering the Child Within —John Bradshaw
Do What Y ou Love, the Money Will Follow —Marsha Sinetar
Everyday Wisdom —Dr. Wayne W. Dyer
Feel the Fear and Do It Anyway —Susan Jeffers, Ph.D.
Fire in the Soul —Joan Borysenko, Ph.D. Fit for Life —Harvey and Marilyn Diamond
The Fountain of Age —Betty Friedan
Great American Cookbook —Marilyn Diamond
Handbook to Higher Consciousness —Ken Keyes
Healthy Healing, An Alternative Healing Reference —Linda G. Rector-Page, N.D., Ph.D.
How to Meditate —Lawrence LeShan
Instead of Therapy —Tom Rusk, M.D. Learning to Love Y ourself —Sharon Wegscheider-Cruse
Life After Life —Raymond Moody, M.D. Life! Y ou Wanna Make Something of It? —Tom Costa, M.D. Losing Y our Pounds of Pain —Doreen Virtue, Ph.D.
Love Is Letting Go of Fear —Gerald Jampolsky, M.D. Love, Medicine, and Miracles —Bernie Siegel, M.D. Man’s Search for Meaning —Viktor Frankl
Many Lives, Many Masters —Brian Weiss, M.D. The Menopause Industry —Sandra Coney
Minding the Body, Mending the Mind —Joan Borysenko, Ph.D.
Mutant Message, Down Under —Marlo Morgan
My Mother Made Me Do It —Nan Kathryn Fuchs
The Nature of Personal Reality —Jane Roberts
Opening Our Hearts to Men —Susan Jeffers, Ph.D.
Parents’ Nutrition Bible —Dr. Earl Mindell, R.Ph., Ph.D. Passages —Gail Sheehy
Peace, Love, and Healing —Bernie Siegel, M.D. The Power of the Mind to Heal —Joan and Miroslav Borysenko, Ph.D.’s
Prescription for Nutritional Healing —James F. Balch, M.D., and Phyllis A. Balch, C.N.C.168A Promise Is a Promise —Dr. Wayne W. Dyer
Real Magic —Dr. Wayne W. Dyer
The Relaxation Response —Benson and Klipper


  same  acre  of
land  used  to  raise  cattle  produces  fifty  pounds  of
meat  per  year. Companion  Planting
A  small  garden  plot  divided  into  three  separate  divi-
sions will  generate  nearly  thirty  different  crops. The
following  recommendations  highlight  the  plants  that
will  exist  happily  together. Companion  planting  is
necessary  to  protect  the  soil's  minerals  and  to  mini-
mize infestation  by  insects,  worms,  and  so  forth. Caring  for  the  plants  requires  attention,  water,  and
good  natural  mulching  of  the  soil. Occasionally  bean
powder  may  also  be  used  to  protect  leafy  vegetables
from  worms  and  other  pests. In  the  rows  of  the  first  division,  the  bushy  plants
are  grown. From  May  until  the  end  of  the  vegetation
period,  runner  beans,  cucumbers,  cabbage,  broad
beans,  potatoes,  and  early  peas  are  planted. Each  item
is  planted  in  a  row  of  its  own,  with  rows  approxi-
mately two  feet  apart. In  the  rows  of  the  second  division,  two  full  crops
may  be  harvested  in  the  first  and  second  half  of  the
growing  season. Leeks,  onions,  black  salsify,  daikon,
cauliflower,  celery,  kidney  beans,  spring  greens,  (col-
lards,  kale,  mustard  greens,  lettuces,  arugula,  and
other  leafy  greens),  beets,  parsnips,  and  burdock  are
planted  in  separate  rows,  with  rows  approximately
two  feet  apart. In  the  rows  of  the  third  division,  the  plants  that
have  a  short  growing  season  and  low  growth  are  sown. Early  carrots,  bib  lettuce,  late  carrots,  onion  sets  raised
from  seeds,  red  lettuce,  endive,  kohlrabi,  fennel,  pars-
nips, and  leeks  are  planted  in  separate  rows,  with
rows  one  foot  apart. Around  the  perimeters  of  all  three  divisions,  an-
nual and  perennial  herbs  may  be  planted.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        While  vital  to  maintaining  the  health
of  all  body  types,  dhals  are  especially  nurturing  for
Pitta  and  Kapha. The  astringent  taste  helps  to  dissolve
stomach  acids  and  to  temper  the  digestive  fires,  func-
tions vital  to  the  balancing  of  the  Pitta  dosha. The
sweet  taste  of  dhals  lend  a  sattvic  (calming  and  har-
monious) energy  to  the  mind  and  moderate  the  ag-
gressive nature  of  Pitta. Because  of  their  astringent  action  within  the  body,
beans  do  not  contribute  to  Kapha's  weight  gain. Rather, the  rasa  derived  from  the  assimilation  of  beans  in  the
process  of  digestion  aids  in  the  breakdown  ol  exces
sive  fat  and  ama  gathered  in  the  bodily  tissues. The
combination  ol  the  sweet  and  astringent  tastes  pro vides  a  rush  of  stimulation  essential  to  the  Kapha
type. Vata  types  are  cautioned  to  use  the  smaller  beans,
such  as  mung  and  aduki,  and  occasionally  urad  dhal
and  red  lentils. Not  only  are  these  types  of  beans  more
sweet  than  astringent  in  nature,  their  protein  content
is  more  easily  assimilated  by  the  Vata  types. Vata-
nurturing  spices,  such  as  cardamom,  ginger,  black
pepper,  asafoetida,  and  cumin,  added  to  a  bean  dish
can  counteract  the  astringency  in  the  beans  and  alle-
viate their  gas-producing  potential. Aduki  Bean
This  bean  is  also  known  as  adzuki  or  feijao. If  mung
is  the  king  of  beans,  this  is  the  queen. A  small,  red-
dish-brown bean,  aduki  is  native  to  Japan  and  China. In  Japan,  the  aduki  is  coarsely  ground  and  used  as  a
facial  scrub. It  leaves  the  skin  glowing  and  silky. Rich
in  nutrients,  it  is  considered,  like  mung,  to  be  a
tridoshic  bean. Chana  Dhal
A  variety  of  the  small  chickpea,  which  is  husked  and
split. This  pale  yellow  dhal  is  among  the  most  popular
in  Indian  cuisine. It  is  roasted  or  fried  for  vegetable
dishes,  ground  for  chutneys,  or  fermented  and  ground
with  rice  for  making  dosas  (Indian  pancakes). Best
for  Pitta  and  Kapha  types,  chana  may  be  used  nu. i
sionally  by  Vata  types. Chowla
See  Lobya. Kabli  Chana
Chickpeas  or  garbanzo  beans. Best  tor  Pitta  and  Kapha
types,  these  beans  may  be  used  occasionally  by  Vata
types. Kala  Chana
A  smaller,  older  variety  ol  the  chickpea;  it  is  dark
brown. This  bean,  like  the  Japanese  aduki  and  Indian
mung,  is  ancienl  and  thus  much  more  potent  enei
getically  than  othei  beans. Besl  foi  Pitta  and  Kapha
types,  these  beans  ma}  In-  used  occasionally  1>\  Vata
types 171
^e,
THE    PRACTICE    OF    AYURVEDA
Lobya
Black-eved  peas  or  low  peas. The  split  dhal  is  called
chowla. Not  recommended  for  Vata  types. Best  for
Pitta  and  Kapha  types. Masoor  Dhal
This  small  legume  closely  resembles  the  red  lentil. Generally  it  is  used  hulled  and  split  in  North  Indian
cooking. A  relative  of  toor  dhal,  when  split  it  is  pink-
ish in  color. Best  for  Pitta  and  Kapha  types,  these
beans  may  be  used  occasionally  by  Vata  types. Matar  Dhal
The  common  split  peas  which  are  yellow  or  green. Mung  Dhal
This  dhal  has  been  used  since  Vedic  times. Also  known
as  masha  and  green  gram,  they  are  available  as  whole
mung  {sabat),  split  form  without  the  skin  (mung),
and  split  form  with  the  skin  (chilke). Mung  is  a
tridoshic  bean. Muth
Dew  bean. These  beans  are  used  fresh,  as  a  vegetable,
or  dried. They  are  greenish-brown  in  color. Muth
may  be  used  in  any  recipe  that  calls  for  lentils. Best  for
Pitta  and  Kapha  types,  these  beans  may  be  used  occa-
sion


 I ’m not an e x pert in y east, but I t hink ma y be I c an be
helpf ul. " She c almed do w n, I polit el y ac c ept ed t he book f r om her, and pl ac ed it on t he c ount er. I
list ened t o her st or y of her y east and al l her y east s y mpt oms, and disc ussed w it h her
t he
diet ar y c hang es she mig ht w ant t o mak e, some w at er she should dr ink, and t hen I
sug g est ed tur pentine and sug ar. She r eplied, “ W H A T?!”
“Y es, tur pentine and sug ar, ” I
r epeat ed. She said, “Y ou k no w w hat, D oc t or, I am so f ed up. I am f eeling so lous y, I w i l l e v en do t hat. ”
I sa w her bac k in a c ouple of w eek s, w hic h w as onl y enoug h time t o t ak e 2 doses of
tur pentine.
" W el l, Miss J ones, ho w is y our y east doing?" I ask ed her. "Y east, w hat y east?” She said happi l y. “ I don ’t
ha v e an y y east. I ’m doing f ine. " I c an onl y deduc e t hat t o t he e x t ent she had y east, t he tur pentine w as
usef ul f or her. N o w, at t his point, t he ot her t hing t hat mig ht be of int er est is a litt le mor e about t he
hist or y of tur pentine. M an y people ha v e ask ed me about r esear c h done on tur pentine
and e v idenc e
of tur pentine’ s eff ec ti v eness. I w ould li k e t o sa y, I ’m not muc h of a f an of r esear c h bec ause e v er y r esear c h pr o jec t I
ha v e been
in v ol v ed w it h, I ha v e been ask ed t o f alsif y d at a. S o e v en t houg h I do g o t o t he
li br ar y, e v en t houg h I do
look up r esear c h, and e v en t houg h I do r ead it, I r ealize t hat it
ma y not be as r eli able as it appear s.T his per son w as hig hl y educ at ed, and her husband w as a P h.D. sc ientist. W hen I
sug g est ed t o t hem t hat per haps tur pentine and sug ar w ould be of help, he w as
immedi at el y c onc er ned t hat his w if e of man y dec ades mig ht e v en t hink of
embar k ing
on suc h a t her ap y or int er v ention t hat e v er y one k ne w had t o be
let hal. S inc e he w as at a v er y l ar g e uni v er sit y w it h g r eat r esear c h c apabi lities, he
did a
lit er atur e sear c h at his uni v er sit y w it h al l t he t ools at his c ommand. H e
f ound t hat
tur pentine had been used hist or ic al l y t o k i l l w or ms. Y es, w or ms. A nd
f or t his, it w as
v er y eff ec ti v e, and in c ert ain doses, w hic h he did not disc lose t o me,
it w as ac tual l y
quit e saf e and w it hout i l l eff ec t.
2 7
Q. H o w many times do I ha v e t o t ak e tur pentine? Q. C an I use hone y or r a w tur binado? Q. Y ou mentioned in st ep 2 that w e shouldn't blend any f oods. C an y ou g i v e some
c l ar if ic ation on that? S ee belo w :
S t ep 2: S t op eating C andida's f a v or it e f o o ds. T his is an y f o o d t hat is blended, c o ok ed,
or mi x ed wit h somet hing else b ef or e y ou bu y
it. A. M an y people f ind t hat onc e t he y do st eps 1 t o 4 abo v e, t he y c an t ak e 1 or 2 doses
w it h
r elief. S ti l l ot her s f eel t he y need mor e. It is ok a y t o t ak e it t w ic e a w eek f or
y ear s. S ee
spec i al c ases. O nc e y ou r eac h y our g oal, t ak e it less t han t w ic e a w eek. T he f inal dose is
some w her e bet w een onc e a mont h and t w ic e a y ear. T his is due t o
r e-e x posur e t o C andid a. A. N o, y ou ma y not use hone y. H one y has t oo muc h nutr itional v alue. A lso, hone y
does
not ac t as a tr ansport f or t he tur pentine and c ontr ol it s absor ption, as sug ar
does. W hit e sug ar is best, as it attr ac t s t he C andid a w it hout str eng t hening it. H o w e v er, r a w
tur binado is ac c ept able, t houg h st e v i a or an y non-sug ar s w eet ener is
not ac c ept able. A. Y ou c an blend or mi x y our f oods. T he manuf ac tur er ma y not. T he det er ior ation of
t he
nutr itional v alue and t he addition of c hemic als nec essar y t o c onc eal t he
det er ior ation
pr omot es C andid a. Y ou c an c onsume blended r a w or c ook ed f oods
t hat y ou blend. Y ou should not bu y
pr epac k ag ed f oods t hat ar e blended f or y ou. T he
instr uc tions “ heat and eat” or “ add
w at er and mi x” indic at e t hat t he f ood is
pr oc essed and should be a v oided. Enjo y,
D r J ennif er D aniels
w w w. v it alit y c y c les. c om

20 10 F ir st P ublished 20 16 U pd at ed
Shar e Y our T houg ht s H er e
S o, did y ou enjo y t he C andid a C leaner? C ONCL US ION:
I hope this g i v es y ou a g ood idea of ho w t o appl y the
mir ac le c ur e t o y our lif e. I ha v e
used it my self about e v er y 2 months f or
the past 20 y ear s.2 6
C an di d a C l ean e r  F A Q's
Q. Do I che w the sug ar or just s w al lo w? Q. I ha v e a c ondition that does not al lo w me t o dr ink this amount of w at er. What
should I do? Q. I f eel g r eat t ak ing the tur pentine, so c an I t ak e mor e than 1 t easpoon a d a y? A. J ust s w al lo w and c hase w it h w at er. A. C on v ert al l y our be v er ag es t o disti l led or r e v er se osmosis w at er, t hen inc r ease
t he
amount of w at er t o t he hig hest c omf ort able le v el. T hen pr oc eed. A. NO. O ne t easpoon is t he dose at w hic h people g et g r eat benef it. L ar g er doses
c ause
un w ant ed s y mpt oms. It is best t o f eel bett er eac h d a y w it hout un w ant ed
s y mpt oms. Q. I bur p the tur pentine and I do


 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,


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


 memory you have of feeling ‘fat,’
overweight, ashamed of how you look. ” “When did you realize you felt
uncomfortable about your body. ” “When have you felt like this before. Who was there. ” “What kinds of people ‘cause’ you to feel this way. ”
In your own work, be persistent. Even if you don’ t get answers the first or
second or tenth time, you are working towar d resolving the upsets that are
keeping you stuck in this problem. Shelley’ s first memory of feeling  despair was when she was six years old,
walking with a grown-up cousin at a community pool. Both young Shelly
and her adult cousin were in bikinis, but Shelley remembered feeling “fat,”
like the bikini was too small for her. Now she had in her mind a specific
picture; just a flash that lasted about ten seconds of the two of themwalking. She named the event “Six and Too Fat. ” The feeling was despair. She guessed it to be about a 4 in intensity. Shelley and I tapped on this event using Tell the Story, which turned out
to have many aspects, including the feeling of being next to the cousin and
the color of the bathing suit. She noted an uncomfortable feeling and a
feeling of being exposed, being seen. An insight came to mind—it’ s about
being seen, fear of being seen. I said nothing, because I wanted to see what
would unfold first. We tapped on each of the aspects of the event of “Six and Too Fat” using
Tell the Story until she had no charge and even had a hard time recalling
much detail. It took all of an hour, if that. After tapping, she reported
feeling lighter and more at peace regarding her weight. When next she visited her hometown, she reported back that she had not
gone for the junk food at her parents’ house nor had she done any other
unhealthy eating behaviors. And she had tapped herself “off a cliff” when
she started to compare herself to the young, beautiful, and thin waitress. We work ed over the next severa l months, and she stopped feeling like a
fraud. She started feeling good about herself and her life. She let go of a
relationship she’d been in becau se she thought no one else would have her. She became involved in a relationship where she began to experience
emotional intimacy for the first time. Rather than feeling like a fraud, she
owned the wonderful woman and person she is. Identifying the T riggers for
Overeating, Self-Hatred, Cravings
On the road to body confidence, Shelley identified more triggers that led
her to overeating in the first place. If you don’t get at the triggers that
stimulate overea ting, you won’ t root the problem out at its core—it can
always come back. But what if you don’t know your triggers. Most people
don’t, but you can use EFT to flush them out. Here are some sample setups to practice addressing the problem of not
knowing your triggers or patterns of cravings or overeating. Customizethem to suit your own unique situation, then perform the EFT basic recipe,
remembering to take an intensity rating before and after each tapping round. Even though I don’t know why I overeat, don’t see my own pattern, I
deeply and completely accept myself. Even though I forget to look for my self-sabotage and don’t see things
that are obvious to other people, I love, honor, and accept myself. Even though there must be a good reason I sabotage myself (and I’m
curious—I wonder what it is and I’d like to explore it in depth), I
deeply honor and accept myself. Even though I have no idea what the triggers for my overeating are and
I’m asking myself to recognize the triggers and help myself become
more conscious ly aware of them, I deeply and completely accept
myself, all of me. In Shelley’ s case, tapping on phrases like these and allowing herself to
experience her feelings began to lift a veil. She began to realize  there were
many times when she was triggered and in a number of areas. These made
her feel uncomfortable and out of control, craving and overeating. Here are
some we turned up, for example:
She had to finish the food on everyone’ s plates. It was almost a
compulsion. She literally felt like she had no choice, whether at a
restaurant or at ho me. She had to stop at a certain cof fee shop and purchase at least two donuts,
and from that shop only. Again, she felt as if she had no choice. She
could not drive by—she had to have those donuts. The minute she stepped in her parents’ door, she wanted to eat. Just after a stressful test, she’d crave food. At the time, she was studying
to get her masters and working full time. When she came to see me on this particular day, she was horrif ied, laden
with shame and despair. She had just gone out to eat and had ordered a lar gemeal from the menu. She then proceeded to eat leftovers from her friend’ s
meal, too. I was thrilled that she was experiencing the big old pattern
because now we had an opportunity to resolve it. We tapped on this one experience, just using Shelley’ s own phrases about
her humiliation. 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


 ”  o r
“ b e g i n n e r ’ s  m i n d ” ;  i n  t h e  I  C h i n g  i t  i s  s a i d  t h a t  o u r  m i n d
s h o u l d  b e  l i k e  a n  e m p t y  r i c e  b o w l. I n  A  C o u r s e  i n  M i r a c l e s
i t  i s  s t a t e d,  “ F o r g e t  y o u r  i d e a s  o f  g o o d  a n d  b a d,  f o r g e t  y o u r
i d e a s  o f  r i g h t  o r  w r o n g,  f o r g e t  t h i s  C o u r s e,  a n d  c o m e  w i t h
e m p t y  h a n d s  u n t o  y o u r  G o d. ”  T h e  i d e a  o f  e m p t y i n g  o n e ’ sm i n d  i s  f u n d a m e n t a l  t o  a l l  m e d i t a t i v e  p r a c t i c e. F o r  o n c e  w e
h a v e  s u r r e n d e r e d  o u r  e x t r a n e o u s  t h i n k i n g,  t h e n  G o d ’ s  t r u t h
c a n  m o v e  i n t o  t h e  v a c u u m. W e  s u b s t i t u t e  H i s  M i n d  f o r  o u r
m i n d,  a n d  t h u s  t h e y  b e c o m e  o n e. F i v e  m i n u t e s  i n  t h e  m o r n i n g  i s  b e t t e r  t h a n  n o t h i n g. T h i r t y  m i n u t e s  p r o v i d e s  s e r i o u s  s p i r i t u a l  s u p p o r t. N o t
m e d i t a t i n g  a t  a l l? E x p e c t  t h e  s t r e s s  t o  c o n t i n u e. Y o u  c a n  m a k e  a n o t h e r  c h o i c e :  c l o s e  y o u r  e y e s,  b r e a t h e
i n  t h e  q u i e t,  s u r r e n d e r  i t  a l l …
T h i s  i s  f r o m  t h e  w o r k b o o k  o f  A  C o u r s e  i n  M i r a c l e s :

F i v e  m i n u t e s  n o w  b e c o m e s  t h e  l e a s t  w e  g i v e  t o
p r e p a r a t i o n  f o r  a  d a y  i n  w h i c h  s a l v a t i o n  i s  t h e  o n l y
g o a l  w e  h a v e. T e n  w o u l d  b e  b e t t e r ;  f i f t e e n  b e t t e r  s t i l l. A n d  a s  d i s t r a c t i o n  c e a s e s  t o  a r i s e  t o  t u r n  u s  f r o m  o u r
p u r p o s e,  w e  w i l l  f i n d  t h a t  h a l f  a n  h o u r  i s  t o o  s h o r t  a
t i m e  t o  s p e n d  w i t h  G o d. E a c h  h o u r  a d d s  t o  o u r  i n c r e a s i n g  p e a c e,  a s  w e
r e m e m b e r  t o  b e  f a i t h f u l  t o  t h e  W i l l  w e  s h a r e  w i t h  G o d. A t  t i m e s,  p e r h a p s,  a  m i n u t e,  e v e n  l e s s,  w i l l  b e  t h e  m o s t
t h a t  w e  c a n  o f f e r  a s  t h e  h o u r  s t r i k e s. S o m e t i m e s  w e
w i l l  f o r g e t. A t  o t h e r  t i m e s  t h e  b u s i n e s s  o f  t h e  w o r l d
w i l l  c l o s e  o n  u s,  a n d  w e  w i l l  b e  u n a b l e  t o  w i t h d r a w  a
l i t t l e  w h i l e,  a n d  t u r n  o u r  t h o u g h t s  t o  G o d. … A n d  w e  w i l l  q u i e t l y  s i t  b y  a n d  w a i t  o n  H i m  a n d
l i s t e n  t o  H i s  V o i c e,  a n d  l e a r n  w h a t  H e  w o u l d  h a v e  u s
d o  t h e  h o u r  t h a t  i s  y e t  t o  c o m e ;  w h i l e  t h a n k i n g  H i m  f o r
a l l  t h e  g i f t s  H e  g a v e  u s  i n  t h e  o n e  g o n e  b y. I n  t i m e,  w i t h  p r a c t i c e,  y o u  w i l l  n e v e r  c e a s e  t o  t h i n k
o f  H i m,  a n d  h e a r  H i s  l o v i n g  V o i c e  g u i d i n g  y o u r
f o o t s t e p s  i n t o  q u i e t  w a y s,  w h e r e  y o u  w i l l  w a l k  i n  t r u e
d e f e n s e l e s s n e s s. F o r  y o u  w i l l  k n o w  t h a t  H e a v e n  g o e s
w i t h  y o u. N o r  w o u l d  y o u  k e e p  y o u r  m i n d  a w a y  f r o m
H i m  a  m o m e n t …. Y o u r  p r a c t i c i n g  w i l l  n o w  b e g i n  t o  t a k e  t h e
e a r n e s t n e s s  o f  l o v e,  t o  h e l p  y o u  k e e p  y o u r  m i n d  f r o m
w a n d e r i n g  f r o m  i t s  i n t e n t. B e  n o t  a f r a i d  n o r  t i m i


  d a y s  l a t e r  I  r e a l i z e d  I  h a d  m a d e  a  m i s t a k e. S o  h e r e  I  w a s,  a n n o y e d  w i t h  m y s e l f  f o r  h a v i n g  g i v e n  i n
t o  p r e s s u r e  t o  d o  s o m e t h i n g  t h a t  w e n t  a g a i n s t  m y  o w n  i n n e r
k n o w i n g  a n d  a l s o  a n n o y e d  a t  m y  f r i e n d  f o r  h a v i n g
p r e s s u r e d  m e  i n  t h e  f i r s t  p l a c e. S o  t h e  s p i r i t u a l  q u e s t i o n  w a st h i s :  S h o u l d  I  s a y  a n y t h i n g  t o  h e r,  o r  s h o u l d  I  s i m p l y  e a t  m y
f e e l i n g s. T h e r e  i s  a  m i d d l e  w a y,  i n  w h i c h  w e  n e i t h e r  j u d g e  o t h e r s
n o r  s u p p r e s s  o u r  f e e l i n g s. W e  c a n  e x p r e s s  o u r s e l v e s
h o n e s t l y  a n d  d e m o n s t r a t e  c o m p a s s i o n  a t  t h e  s a m e  t i m e. I  s h a r e d  w i t h  h e r  t h a t  I  w a s n ’ t  h a p p y  a b o u t  h o w  I  h a d
b e e n  p r e s s u r e d  i n t o  t a k i n g  a c t i o n. E l l e n  b e g a n  t o  g e t
d e f e n s i v e  a n d  s a y  h o w  m u c h  s h e  l o v e d  m e  a n d  t h a t  s h e
w o u l d  n e v e r  h a v e  d o n e  t h a t. I  s a i d,  “ W a i t. I  l o v e  y o u  t o o. A n d  I  k n o w  y o u  l o v e  m e. B u t  y o u  d i d  d o  t h a t. “ I t ’ s  a  n o - f a u l t  u n i v e r s e,  E l l e n. O u r  f r i e n d s h i p  i s  m u c h,
m u c h  b i g g e r  t h a n  a  m i s t a k e  t h a t  e i t h e r  o f  u s  m a d e,  a n d  t h i s
s i t u a t i o n  d o e s n ’ t  t o u c h  t h e  r o c k - b o t t o m  r e a l i t y  o f  o u r  l o v e
f o r  e a c h  o t h e r  a s  f r i e n d s. B u t  w i t h i n  t h a t  l o v e,  f r i e n d s  h a v e
t o  b e  a b l e  t o  s h a r e  t h e i r  t r u t h  w i t h  e a c h  o t h e r. I  n e e d  y o u  t o
k n o w  t h a t  ( 1 )  I  l o v e  y o u  a n d  t h i s  d o e s n ’ t  i n  a n y  w a y  c h a n g e
t h a t,  ( 2 )  I  k n o w  I ’ m  u l t i m a t e l y  r e s p o n s i b l e  f o r  m y  o w n
b e h a v i o r,  n o  m a t t e r  w h a t  y o u  d i d,  a n d  ( 3 )  I  h o p e  y o u  w i l l
n o t  p r e s s u r e  m e  l i k e  t h a t  a g a i n. ”
I  c o u l d  f e e l  h e r  r e l a x,  f o r  s h e  n o  l o n g e r  f e l t  t h e  n e e d  t o
b e  d e f e n s i v e. A n d  f r o m  t h e n  o n,  s h e  d i d  e v e r y t h i n g  s h e
c o u l d  t o  r e c t i f y  t h e  p r o b l e m. T h a t  o n e  s h i f t — f r o m  h e r
f e a r i n g  t h a t  h e r  m i s  t a k e  w a s  m o r e  i m p o r t a n t  t h a n  o u r  l o v e
t o  m y  c l a r i t y  t h a t  o u r  l o v e  w a s  m o r e  i m p o r t a n t  t h a n  h e r
m i s t a k e — c r e a t e d  a n  e m o t i o n a l  o p e n i n g  t h a t  m a d e  a l l  t h e
d i f f e r e n c e. W h e n  w e  f e e l  b l a m e d,  o u r  d e f e n s e s  c o m e  u p. A n d  a l l  d e f e n s e s  a r e  a  p a s s i v e  a t t a c k. *  T h a t  c y c l e  o f
e m o t i o n a l  v i o l e n c e,  h o w e v e r  s u b t l e,  i s  t h e  b e g i n n i n g  o f  a l lc o n f l i c t s  i n  t h e  w o r l d. O u r  s h i f t  m a d e  t h e  d i f f e r e n c e
b e t w e e n  t h e  s i t u a t i o n  h u r t i n g  o u r  r e l a t i o n s h i p  a n d
d e e p e n i n g  i t. I t  d i d  t h e  l a t t e r  b e c a u s e  t r u t h  w a s  p r e s e n t  o n
e v e r y  l e v e l. M i r a c l e s  o c c u r  w h e n  t o t a l  c o m m u n i c a t i o n  i s  g i v e n  a n d
r e c e i v e d. *  O f t e n  w e  o n l y  c o m m u n i c a t e  h a l f  t h e  t r u t h ;  w


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


 others to serve himself. Power
have seen the almost ef fortless toppling
and certainly had at their disposal
nobility which resides within all men and
appeals to our higher nature, force to our
of communism as a governmental form,
enormous force-the most advanced
unifies them through what can best be
lower nature. Force is limited, whereas
after half a century of the most ominous-
weapons of the day and an esprit de corpstermed the heart. Though the intellect is
power is unlimited. and ultimately inef fectual-military that cemented their might. Such is the
easily fooled, the heart recognizes truth. Through its insistence that the end
confrontation of history. The political
glamour of the formidable. Where the intellect is limited, the heart is
justifies the means, force sells out
naiveté of the Russian people, long used
The weak are attracted to and will even
unlimited; where the intellect is intrigued
freedom for expediency. Force of fers
to the tyrannical rule of czars, did not
die for the glamour of force. How else
by the temporary, the heart is only
quick, easy solutions. In power, the
allow them the civic wisdom to could something so outrageous as war
concerned with the permanent. means and end are the same, but ends
understand that in the name of even occur? Force often seizes the upper
Force often relies upon rhetoric, require greater maturity, discipline and
communism a totalitarian dictatorshiphand temporarily, and the weak are
propaganda and specious ar gument to
patience to be brought to fruition. Great
was being established. Similarly, the
attracted by those who seem to have
garner support and disguise underlying
leaders inspire us to have faith and
German people were deceived by Hitler,
overcome weakness. How else could
motivations. One characteristic of truth,
confidence because of the power of their
who rose to power in the name of
dictatorship be possible? though, is that it needs no defense; it is
absolute integrity and alignment with
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62
inviolate principles. Such figures which the power of the entire United
power base calibrates identically with the
an atmosphere of fear and violence that it
understand that you cannot compromise
States government emanates, in thepower base of the Declaration of comes as a surprise to Americans
abroad principle and still retain your power. Declaration of Independence: "W e hold
Independence and the Constitution; all
that the threat of government intrusion or
W inston Churchill never needed to use
these truths to be self-evident, that all
are essentially concerned with freedom,
police force does not even exist in many
force with the British people; Gorbachev
men are created equal, that they are
liberty and the equality of all men by
foreign countries. brought about total revolution in the
endowed by their Creator with certain
virtue of endowment by a divine higher
It is most important to remember that to
lar gest political monolith in the world
unalienable Rights, that among these are
power. )12
violate principle for practical expediency
without firing a shot; Gandhi defeated theLife, Liberty and the pursuit of
Interestingly, if we calibrate the power of
is to relinquish enormous power. The
British Empire without raising a hand in
Happiness." (calibrated at 700). These
the attractor field of theocracy, we find it
rationalization that the execution of
anger. And we might note that the
sentiments are echoed in the Gettysbur g
consistently lower than that of any
criminals deters crime, for instance, does
seemingly endless Middle Eastern Address where Lincoln reminds us
that democracy which also recognizes the
not hold up under study; and the end does
conflict finally appears to be approaching
this nation was conceived in Liberty and
Creator as the ultimate authority. The
not justify the means. The consequence
resolution, not through violence, but
"...dedicated to the proposition that all
makers of the Declaration of of this violation of principle is reflected
communication, at long last, between the
men are created equal" and that "thisIndependence were astute in drawing a
in the crime statistics of the United
adversaries. nation, under God, shall have a new birth
very clear distinction between that which
States, where murder is so common it
of freedom-and that government of the
is spiritual and that which is religious. does not even make the front pages. Democracy and the United States of
people, by the people, for the people,
And they must have intuitively, if not
America
Because we fail to dif ferentiate principle
shall not perish from the earth." (also
rationally, known the marked dif ference
from expediency, the average person
Democracy is eventually being 700). between the power of the two. Religion is
lacks the discernment to understand the
acknowledged universally as the superior
If we examine the actions and statementsoften associated with force, sometimes
dif ference between patriotism and
form of government. Around the globe
of Lincoln himself during the trying
disastrously so, historically and today;
Patriotism, between americanism and
there is a rising call for freedom; many
years of the Civil W ar, we will find with
whereas spiritual concepts such as Americanism, between god and God,
nations with a heritage of (130) repression
absolute certainty that he was devoid of
loyalty, freedom and peace do not create
between freedom and Freedom, between
are learning the lessons necessary for the
all hatred. He had compassion rather than
strife or conflict, much less war. liberty and Liberty. Thus,
"Americanism"
establishment of liberty. Following malice for the South, for he
understood Spirituality is always associated with
is used as a justification by white
conventional science, historians usually
better than anyone else that the battle was
non-violence.supremacy groups (calibrated at 150) and
try to explain such sequences of political
really between man's higher and lower
If we examine the application of the Bill
lynch mobs, just as war mongering
events through an A>B>C causality; this,
natures. He therefore represented the
of Rights today, however, we find that its
throughout history has been conducted in
however, is merely the apparent "self-evident truths" he referred to, and
power in several areas has dwindled. The
the name of "God." The misinterpretation
sequential unfolding of something with a
personally mourned the price that he
right to freedom from unreasonable
of liberty as license tells us that many
much greater power, the ABC attractor
knew had to be paid." search and seizure, as well as freedom
people do not know the dif ference
pattern out of which a society evolves. (131) The Declaration of Independencefrom cruel and unusual punishment, have
between freedom and Freedom. The power of the United States, or any
states, "W e hold these truths to be self-
both been eroded over the years by
Learning the dif ference between
other democracy, arises from the evident"-that human rights are endowed
expediency. The spirit of the United
principles and their imitators requires
principles upon which it is founded. Thus
by nature of man's creation and are
States Constitution has become experience and educated judgment. The
we can find the basis of power by
inalienable; they do not derive as a fiat
suf ficiently dimmed that laws which are
exercise of such discretion is necessary
examining such documents as the from force, nor are they granted by
any blatantly unconstitutional are frequently
for moral survival in the modern world in
Constitution of the United States, the Bill
temporal ruler. Democracy recognizes
proposed and often passed without a
general, but is imperative in those grayestof Rights, the Declaration of the divine right of the ruled, rather than
murmur of protest. Pockets of of areas, where ethical ambiguity has
Independence and such acknowledged
the ruler. It is not a right by virtue of title,
totalitarianism exist within government
been elevated from convention to art
expressions of the spirit of democracy as
wealth or military superiority, but instead
itself; our society routinely tolerates
form: the political arena and the
the Gettysbur g Address. is a profound statement of the essence of
totalitarian tactics by both (132) federal and
marketplace of daily commerce. If we calibrate the relative power of each
man's nature, defining principles intrinsic
local agencies, manifested in the
line of these documents, we find the
to human life itself: liberty and the
conspicuous use of intimidation. highest attractor pattern of all, out of
pursuit of happiness. (Mahatma Gandhi'sUnfortunately, we have gotten so used to
63
64
inviolate principles. Such figures which the power of the entire United
power base calibrates identically with the
an atmosphere of fear and violence that it
understand that you cannot compromise
States government emanates, in the
power base of the Declaration of comes as a surprise to Americans
abroad principle and still retain your power. Declaration of Independence: "W e hold
Independence and the Constitution; all
that the threat of government intrusion or