 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


oxide in Cellular Systems. M.J. Ashwood-Smith, Department of
Biological Sciences, University of Victoria, Victoria, British Columbia, Canada. The Effect of Dimethyl Sulfoxide on Forelimb Regeneration of the Adult Newt.Gerald G. Slattery, Ph.D., College of Osteopathic Medicine and Surgery, Des
Moines, Iowa, and Anthony J. Schmidt, Ph.D., University of Illinois, Medical
Center, Chicago, Illinois. In Vitro and In Vivo Effects of Dimethylsulfoxide on Streptomycin Sensitive and
Resistant Escherichia Coli. W.E. Feldman, J.D. Punch, and P.C. Holden,
Richmond, Virginia. Tolerance of In Vitro Neuritic Development to DMSO. Fred Jerrold Roisen,
Ph.D., College of Medicine and Dentistry of New Jersey, Rutgers Medical School,
Piscataway, New Jersey. DMSO: A Tool in Sperm Motility Control Studies. Leonard Nelson, Ph.D.,
Medical College of Ohio, Toledo, Ohio. Interferon Production in the White Mouse by Dimethyl Sulfoxide (DMSO). Michael Kunze, M.D., Institute of Hygiene, University of Vienna, Austria. Effect of Dimethyl Sulfoxide and Hydrogen Peroxide on Tissue Gas Tensions. Beart Myers, M.D., and William Donovan. Surgical Research Laboratory,
Veterans’ Administration Hospital, and Louisiana State University School of
Medicine, New Orleans, Louisiana. Effect of DMSO on the Hypothalamic-Pituitary Adrenal Axis of the Rat. J.P.
Allen, M.D., Brooks Air Force Base, and C.F. Allen, Southwest Foundation for
Clinical Research, San Antonio, Texas. Effects of DMSO and a Corticosteroid on Normal and Infected Anal Sacs of
Dogs. J.G. Kilian, Syntex Research, Palo Alto, California. The Effect of Dimethylsulfoxide (DMSO) on Cholinergic Transmission in Aplysia
Ganglion Cells. Makoto Sato, M.D., Ph.D., and Masashi Sawada, Ph.D.,
Neuroscience Laboratory, Division of Neurosurgery, University of Oregon
Medical School, Portland, Oregon. Protective Effect of Dimethyl Sulfoxide on Brain Cells Against Sonic Stress. Ramon Lim and S. Mullan, University of Chicago, Chicago, Illinois.DMSO in CNS Trauma. J.C. de la Torre, H.M. Kawanaga, C.M. Johnson, D.W.
Goode, K. Kajihara, and S. Mullan, University of Chicago, Chicago, Illinois. Experimental Design of Clinical Trials Testing the Efficacy of 90% DMSO
Solution in Diseases of the Musculoskeletal System in the Dog. E.G. Averkin,
Syntex Research, Palo Alto, California, and T. O’Brian, D.V.M., Tauton,
Massachusetts. Introduction Study for a New Topical Medication With DMSO in Dermatology. Dr. Lazaro Schatman, Alvear and Israelita Hospitals and Railway Polyclinic
Services, Buenos Aires, Argentina. Experimental and Clinical Evaluation With Topical DMSO in Vascular Disorders
of the Extremities. A. Kappert, M.D., University of Bern, Switzerland. DMSO Therapy in Chronic Skin Ulcers. Rene Miranda, M.D., University of
Chile. DMSO Therapy as Toxicity Reducing Agent and Potentiator of
Cyclophosphamide in the Treatment of Different Types of Cancer. Jorge Cornejo,
M.D., Military Hospital, Santiago, Chile. Clinical Experience With DMSO as a Solvent for Antiviral Agents. B.E. Juel-
Jensen, H.A., D.M., University of Oxford, England. DMSO Therapy in Severe Mental Retardation in Mongoloid Children. M.
Aspillaga, M.D., M. Sanchez, M.D., G. Morizon, M.D., and Lucila Capdeville,
M.D., Santiago, Chile. DMSO Therapy Applied to Non-Mongoloid Children Oligophrenia. Dra. Ana
Giller and Dra. Maria E.M. de Bernadou, Buenos Aires, Argentina. Oral DMSO in Mental Retardation: A Preliminary Controlled Study. J.M. Gabourie, J.W. Becker, B.D. Bateman. DMSO Therapy in Brochiolitis, Tinnitus, and Diminished Hearing. Aristides
Zuniga, M.D., Manuel Arriaran Children’s Hospital, Santiago, Chile.Evaluation of DMSO Therapy in Chronic Respiratory Insufficiency of Broncho-
Pulmonary Origin. Renato Eulufi, M.D., University of Chile. DMSO in Retinal Disease. Robert V. Hill, M.D., University of Oregon Medical
School, Portland, Oregon. DMSO Therapy in the Treatment of Secondary Sterility (Inflammatory Tubal
Obstruction). Hugo Venegas, M.D., Naval Hospital, Valparaiso, Chile.APPENDIX III
Directory of Physicians Worldwide Who Can Provide
Information on DMSO Treatment
The physicians recorded here who can provide information on DMSO treatment
follow the protocol of the American College of Advancement in Medicine. The
listing is based on the membership directory of the American College of
Advancement in Medicine (ACAM). Please be aware that the use of DMSO is not
approved or disapproved by ACAM. The listing of ACAM members is provided
here because these are open-minded, progressive, knowledgeable, skilled, and
trustworthy physicians who know more about the applications and effects of
DMSO than any other health professionals in the world. Oftentimes many of them
instill DMSO as part of their chelation therapy for patients. A key giving information about each physician is provided before the list. For
an updated directory or the most current listing of ACAM doctors in a particular
geographic region, contact the American College of Advancement in Medicine,
23121 Verdugo Drive, Suite 204, Laguna Hills, California 92653; (714) 585-7666
within California or (800) 532-3688 outside California. Members of the American College of Advancement in Medicine include
diplomates (indicated by
DIPL
), diplomate candidates (indicated by
D/C
), and
licensed physicians who may administer DMSO therapy (indicated by
P
). A
diplomate
 of the American College of Advancement in Medicine is an
individual who:
1
. Is a graduate of an approved school of medicine (D.O. or M.D., or foreign
equivalent);
2
. Is currently licensed to practice in the state or territory where he/she conducts
practice;
3
. Has been recommended (by letter) by two ACAM diplomates;
4
. Has successfully completed the written examination of ACAM;
5
. Shows evidence of being responsible for the administration of therapeutic
programs approved by ACAM;
6
. Has satisfied the requirements for preceptor training as outlined in the
protocol of preceptorship;
7
. Has successfully completed the oral examination of the American Board ofChelation Therapy (ABCT);
8
. Submits ten acceptable questions and answers with references for use in
future written exams. A
diplomate candidate
 of the American College of Advancement in Medicine
is an individual who:
1
. Is a graduate of an approved school of medicine (D.O. or M.D., or foreign
equivalent);
2
. Is currently licensed to practice in the state or territory where he/she conducts
practice;
3
. Has been recommended (by letter) by two diplomates;
4
. Has successfully completed the written examination of the American Board of
Chelation Therapy, and is in the process of completing the remaining
requirements for ABCT. To get in touch with the American College of Advancement in Medicine,
contact one of the following:
ACAM HEADQUARTERS ADMINISTRATIVE STAFF
Edward A. Shaw, Ph.D. Executive Director
Sally Bonebrake Administrative Services Coordinator
Grace Claus Membership Services Coordinator
Nancy Morgan Books and Literature Coordinator
HEADQUARTERS ADDRESS
American College of Advancement in Medicine Suite 204
23121 Verdugo Drive Laguna Hills, CA 92653
(714) 583-7666 (800) 532-3688
Please note that this directory of physicians who use alternative healing
methods may not be republished, reprinted, sold, or duplicated in whole or in part
in any form or by any means for any commercial purpose or for the compilation of
mailing lists without the prior written permission of this book’s author or the
American College of Advancement in Medicine.Key to Worldwide American College of Advancement
in Medicine Physician’s List
PROFESSIONAL LEVEL CODES
DIPL
Diplomate
D/C
Diplomate candidate
P
Licensed physician who follows the program now put forth by the
American College of Advancement in Medicine. SPECIALTY CODES
A
Allergy
AC
Acupuncture
AN
Anesthesiology
AR
Arthritis
AU
Auriculotherapy
BA
Bariatrics
CD
Cardiovascular
CS
Chest Disease
CT
Chelation Therapy
DD
Degenerative Disease
DIA
Diabetes
EM
Environmental Medicine
END
Endocrinology
FP
Family Practice
GE
Gastroenterology
GER
Geriatrics
GP
General Practice
GYN


 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


 Such structures are formed by a
phenomenon known as “hydrophobic hydration” and cause changes in the surface
tension, heat capacity and other properties of the water. Water liquid crysta ls occur
naturally in some spring water high in the mountains, and are also formed in water
inside living cells. Water impurities practically eliminate any trac e of water liquid
crystals. (For more details, see the article by Flanagans, listed in t he References)

Note, that nearly every civilization in the past had tales related to “livin g water”, which
was to be found only in inaccessible locations high in the mountains. In view of the
current scientific research (Flanagans) it is quite possible, that such tales  are based on
real experiences. Seek fresh air as much as possible. Even if you live in the city, and you are forc ed to
breathe polluted air, make an effort to go to the country, forest or at least to a pa rk as
often as possible. Trees and other plants purify the air for us there. Use the ozone
generating lamp to purify the air in your home, if the air outside worse than insi de. You
can leave the lamp on when you are away. With regards to other ingredients of the diet, again there is remarkable agreem ent found
in wisdom of many civilizations. They all agree, that we should eat PURE FRESH
FOOD. Note for example, that “kosher” means “pure” in Hebrew. (Be careful  here: the
modern definition of “kosher” food should be carefully examined, because it most
likely has lost its exact meaning over the centuries. Similarly to fasti ng in other
countries)

Again the emphasis should be on purity. The best foods from such a point of view are
fresh fruits and vegetables. Even if grown in quite polluted environment, fruits
accumulate very little pollutants. They are created from simple inorgani c compounds
with the aid of photosynthesis. Their content is mostly water. If you do not believe in the purity of the food you buy, grow it yourself. Instead of
growing flowers at home, grow tomatoes, cucumbers and strawberries or other  foods
and vegetables you favor. Use the technique known today as “hydroponics”, known for
centuries, used for example to create the famous “Gardens of Eden” in the middle  of a
dry land, considered to be one of the 10 wonders of the world. In this technique no soil
is used, and the roots of the plant are washed in an optimal solution of natural mineral
salts. Do not be frightened, if you have to buy these salts in concentrated form, they
will be diluted to imitate natural concentrations. Hydroponic plants grow 2 to 4 times
faster than similar plants left in soil, because we care to provide an optimal f ood supply
for them. Automatic, simple to use hydroponic systems are available today, requi ring  46  no more attention than would a fish tank. (See for example the book by Howard M
Resh listed in References). Now, we know what is best to eat. The question we can ask is: what foods are
dangerous to eat and why? I have already demonstrated the devastating effects of solvents and other pois ons
emerging our body. No one who understands the consequences of poisoning should
ignore such warnings. It is quite clear, that we should avoid containing colors, flavors and other food extracts. Not because of extracts themselves, but because of dangerous solvents used to extr act
them. These solvents (benzene, various alcohols etc...) are directly responsible for mos t
of the incurable diseases of 20-th century including cancer, AIDS and Alzheimer
disease, just to mention a few. Your body has a limited capacity to process solvents and alcohols. We seem to recover
quite well from alcohol (ethanol) poisoning for example. Note, however, that such
recovery takes time, during which you have the solvent (alcohol) present in your body,
effectively assisting your parasite friends in their activities. We should not limit our attention to food. Note, that our skin can also absorb poisons
from the environment. For that reason, we should also examine all products which
come in contact with our skin like soap, shampoo, toothpaste, cosmetics, perfumes,
deodorants, hand creams, make-up, cleaning agents etc..

As an example, instead of a toothpaste, containing poisonous fluoride and many plant
extracts of unknown quality, you could use salty water (1/2 glass of water+ a te aspoon
of salt). When your body is pure, salty water does an excellent job. (For more
information see articles of Robert G. Nara, listed in the References). It may be not possible to avoid poisoning altogether, but with the knowledge we have
acquired, we could greatly reduce the extend of poisoning, with minimal effort on our
part. Note, that once you have selected a brand of shampoo for example. You need not
to do it again. If you have the knowledge of how to make safe products, share this
knowledge with others, in the way I am sharing what I know with you. 47  Why we should avoid eating meat

We should also avoid eating animal flesh. Comprehensive analysis of this topic could
easily be a subject of a separate book, so below I give only a summary of the reasons
taken from a single point of view : the poisoning of our body. • Animals consume large amount of food, before they become killed for meat. For example, a cow eats about 30 kg of food each day. By the time it is 3 years
old it has consumed at least 30 tonnes of food. A cow’s body makes every
attempt to excrete toxins. As with us humans, not all toxins are excreted. Those
which are deposited around the body are of the worst kind: everything easy to
metabolize would have already been excreted. As a result, a 100 kg of meat
contains the worst combination of toxins, concentrated from about 30 tonnes of
food. Summarizing, meat contains hundreds of times higher concentration of
toxins, than contained in the initial food the animal has eaten. • Drugs like anabolic steroids, antibiotics, growth hormones, and other chemicals
are added to animal food to “enhance” the production of meat. Most of such
drugs and chemicals are illegal for human use. I would bet, that you would not
want to try such food. And yet, resulting animal meat contains greater
concentration of worst toxins than the initial animal food. • Animals get sick. You do not know what sickness an animal had developed
before it was killed for meat. The combination of bacteria and parasite activit y
in a sick animal produces toxic cocktails you do not want to hear about. The
meat from such animal contains a full cocktail, because the animal stopped
living before it had a chance to metabolize and excrete any part of it. • Animals have parasites, living in various stages in various parts of their bodies. All parasites have a very complex life cycle comprising many stages. T his
simply speaking ensures their survival. Meat of course contains parasites  in
various stages, some of which are very difficult to detect and eliminate, even i n
the cooking process. You do not want to hear just what animal parasites are
capable of doing to your body. • Humans have a very long intestinal tract, typical to all plant eating creatur es. All meat eaters have several times shorter intestines. What does this have  to do
with poisoning? Quite a bit. Meat in a long intestine spends a long time, before
it is excreted. Too long. Not only is it more difficult to digest and more toxic to
start with, but because it spends too much time inside us, it actually clogs the
system and starts to rot. When the system is even partially constipated, the
waste is actually absorbed back into the blood stream. I am sure that you agree, that in view of the above, eating meat is just asking for
trouble. Summarizing, we should not eat any food, which is not optimal from the point of view
of the design of the body. Suppose that you add some water and/or sugar to your car petrol tank, just because  you
like it. Clearly the performance of the car will be severely compromised, a nd if you  48  keep adding those ingredients to your petrol, the engine will eventually stop al together,
requiring a major service. The car engine has not been designed  to run on water and
sugar added to petrol, even in small quantities. Similarly, if your computer expects 110 VAC and you plug it into 240VAC ( I have
tried that one) you will hear a loud crack, see a big flash and a cloud of aromati c smoke
will come to indicate the end of computations. If you do not provide koala with pure eucalyptus leaves (its natural food source), no
matter how much “medical” and other attention you give to it, how nutritious (in your
opinion) food you provide, it will get sick and die quickly. Vegetarian cuisine

Discussing benefits of pure vegetarian (vegan) cuisine as well as reci pes is yet again a
quite substantial topic and exceeds the scope of this book. For information about the
vegetarian cuisine please read books by Ch. Lehman or M. Diamond listed in the
References. Or read the latest book “ Mt best


  them,  to  learn  about  na-
ture and  to  reign  supreme  as  a  species. The  meat  of  ~n
animal  is  a  highly  rajasic  food,  a  food  which  was  used
to  build  bulk,  potency,  and  verve  for  a  demanding
and  strenuous  life. With  the  advent  of  a  maturing
planet  and  species,  we  have  become  capable  of  con-
sciousness and  knowledge  by  observation. We  no
longer  need  to  hunt  or  to  kill  in  order  to  recognize
our  nature. The  time  and  space  in  which  we  live  today  call  for
the  character  of  sattva  and  not  rajas. Sattva  is  the  art
of  living  gently  on  the  earth. We  have  arrived  at  a  time
when  the  consequences  of  our  collective  conscious-
ness are  becoming  more  evident,  a  time  for  every
human  on  the  planet  to  raise  his  or  her  consciousness
with  great  rapidity. For  this  reason,  I  maintain  that
milk — the  most  sattvic  of  foods — is  very  important
for  the  planet. The  quantity  and  quality  of  milk  must
be  examined  and  set  right. A  small  portion  of  milk
goes  a  long  way,  and  it  must  be  organic  milk,  from
happy  cows  and  goats. While  the  condition  of  a  healthy  and  peaceful  life- depends  foremost  on  the  awareness  of  each  person,
food  is  necessary  to  help  us  remember  our  connec-
tion to  every  aspect  of  the  earth. Each  food  serves  a
different  purpose  in  the  files  of  cognitive  memory. Many  nations  have  survived  with  healthy  food  bodies
without  drinking  cow's  milk. They  have  used  the  milk
of  the  grains,  legumes,  and  nuts  instead. We  do  not
have  to  share  in  the  bounty  of  the  cow's  pure  milk  to
know  the  scriptural  dharmas  and  peaceful  secrets  of
the  earth  or  to  remain  free  of  disease. But  when  we
do,  we  sustain  memory,  and  the  faculty  of  peace  in
the  human  heart  is  helped  and  nourished. When  we  look  at  cultures  that  are  presently  lactose
intolerant,  we  find  two  dominant  factors  at  work. First,  a  nation  that  has  not  used  milk  as  a  food  for
many  centuries,  or  even  generations,  will  develop  a
normal  intolerance  to  lactose. Second,  it  has  been
demonstrated  that  those  who  benefit  most  from  a
particular  food  will  be  the  first  to  become  grossly
intolerant  of  that  food  if  it  has  been  tampered  with. In  the  case  of  milk,  it  is  the  air  and  fire  people  who  are
now  becoming  lactose  intolerant,  and  these  are  the
very  types  who  would  normally  fare  exceedingly  well
with  this  food. This  rejection  is  caused  by  the  chemi-
cal poisons  in  milk  that  eventually  kill  the  intestines'
ability  to  produce  lactose. The  adverse  reactions  of
Vata  and  Pitta  types  are  experienced  by  their  intesti
nal  and  gastric  organisms,  which  are  highly  sensitive
to  the  poisons  in  a  food  that  was  once  vital  to  then
health. As  we  get  older,  our  production  of  lactose  decreases
The  digestive  system  changes  to  accommodate  more
complex  forms  of  food  transmuted  by  tire. When  we
cease  to  drink  milk  altogether,  the  body  decreases  its
production  of  lactose  to  minute  percentages. When
we  are  health}'  and  continue  to  chink  £ood  qualit)
milk,  the  intestines  continue  to  produce  sufficient
amounts  ot  lactose  to  aid  the  digestion  oi  milk
In  Ayurveda,  milk  is  highly  recommended  foi  the
Pitta,  or  fire  type,  whose  natural  aggression  and  in
tensity   need   to  he  soothed. A   Vala,  01    wind   type,
should  also  use  pure  milk,  since  the  wind  dosha  is
harsh  and  depleting. Milk  is  a  highl)  anabolic  food,
and  Vata  needs  ii  n>  build  bod)  tissue,  plasma,  muscle,
a\]^\  fat,  and  to  buffet  the  nervous  system. On  the
179
^Cr
THE    PRACTICE    OF    AYURVEDA
other  hand,  Kapha,  the  water  type,  already  has  a  ten-
dency  to  body  bulk  and  to  respiratory  vulnerabilities
and  thus  does  not  need  mucus-forming  milk. Kapha  types,  who  will  not  generally  use  milk  as  a
food,  will  not  display  a  dramatic  intolerance  for  lac-
tose, since  their  organisms  are  not  dependent  on  that
food  for  their  nourishment. They  may  demonstrate
many  other  negative  side  effects,  but  not  one  of  out-
right intolerance. Yet  the  Pitta  types,  who  need  milk
to  buffer  their  gastric  fire  and  high  acidity,  will  de-
velop an  active  and  positive  dependency  on  this  food,
and  will  also  react  with  great  rapidity  and  despair  if  it
becomes  contaminated. It  is  not  unusual  to  find  fire  types  who  do  not  like
to  lower  their  level  of  intensity  and  thus  will  not  use
this  sweet  coolant. We  can  actually  regulate  our  levels
of  aggression  or  peacefulness  by  the  use  of  pure  milk. It  is  also  not  unusual  to  find  water  types  who  choose
to  inundate  their  bodies  with  milk  and,  thus,  rein-
force their  natural  state  of  bulk  to  the  point  of  leth-
argy. Every  food  has  a  quantitative  and  qualitative
application. If  we  use  less  or  more  than  we  need,  we
dull  our  primal  cognition. It  is  all  a  matter  of  discre-
tion and  balance. The  rule  of  the  good  earth  is  simple. The  very  food  which  is  necessary  nectar  to  the  system
will  turn  to  poison  when  it  is  polluted. Milk,  like
honey,  has  a  complex  energy  formation. Both  foods
are,  by  nature,  highly  susceptible. When  honey  is
cooked  or  used  in  excess,  it  becomes  toxic  in  the  body. When  milk  is  combined  with  salty,  pungent,  or  ani-
mal foods,  it  becomes  poisonous  to  the  system. Cer-
tainly the  contaminated  milk  of  today  is  one  of  the
most  damaged  of  all  foods. The  extent  of  disease  re-
sulting from  its  consumption  is  far  more  devastating
than  we  can  see. When  we  question  the  use  of  pure  milk  as  an  au


 intr iguing
ho w one c an
heal t hemsel v es w it hout
r esorting t o tr aditional
phar mac eutic al
dr ug s. I dec ided t o appr oac h t his f r om a pl ac e
of lear ning and e x per ienc e. A c ademics
ha v e al w a y s been m y str ong suit. I
g r aduat ed f r om
H ar v ar d U ni v er sit y w it h
honor s, r ec ei v ed a bac helor’ s deg r ee,
t hen
c ontinued m y educ ation at t he
U ni v er sit y of P enns y l v ani a, f r om
w her e I
r ec ei v ed m y medic al deg r ee. I dec ided
t hat t his w asn ’t enoug h, bec ause I
needed mor e educ ation on ho w t he
healt h c ar e s y st em w or k ed. I att ended
W hart on and r ec ei v ed m y MB A in healt h
c ar e administr ation. T o g et hands-on e x per ienc e, I pr ac tic ed medic ine f or 10 y ear s as a boar d -c ertif ied
f ami l y pr ac tic e ph y sic i an. It w as her e t hat I f ir st obser v ed t he po w er of natur al
r emedies. T hat’ s w hen I st art ed under st anding ho w natur al met hods sti l l held a
c and le t o moder n medic ine. I del v ed int o deep r esear c h, str eng t hening m y under st anding of natur al r emedies
and
natur al met hods, and t hat’ s w hen I c ame up w it h m y V it alit y C apsules. T his w as
not t he end of m y jour ne y. It w as a ne w beg inning. I ha v e been c oac hing
c lient s on
ho w t o suc c essf ul l y heal natur al l y sinc e 1985. B y t his time, I had g ained enoug h c r edi bi lit y and k no w ledg e in m y f ield t o w r it e an
a w ar d - w inning book tit led D o Y ou H a v e T he G ut s T o B e B eautif ul. I also aut hor ed a ser ies of CD s on natur al healing. S ome of m y v ie w s ha v e r uffled a
lot
of f eat her s, but t he y r emain inf or mati v e, and lif e-c hang ing f or man y of m y
list ener s. O n t op of t hat, I ha v e w r itt en se v er al lif e-c hang ing r eport s t hat inc lude
r esear c h on
c r itic al t opics suc h as phar mac eutic al lif e c y c les. A b o u t t h e A u t h or
Dr. J e nnif e r  D ani e ls0 3
T hank Y ou F or D o w nloading O ur F REE C andid a C leaner
R eport,
W e ar e so happ y t o help guide y ou along t he f ir st
st ep of y our natur al healing
jour ne y. T his is t he end of y our hopelessness. Y ou ar e no long er a pr isoner t o C andid a. R ead t his, and c elebr at e. If y ou ar e t he t y pic al r eader,
y ou ha v e tr ied man y
appr oac hes and spent t housands
of dol l ar s w it h modest r esult s, if an y. T his is al l going t o c hange. In tr odu cti o n0 4
C andid a pl agues
man y A mer ic ans f or
y ear s on end, and
t her e ha v e been
man y
supplement s
pr oposed t o tr eat it,
as w el l as man y
diet s. T his P DF t el ls
t he st or y of ho w I
disc o v er ed
somet hing t hat
helped m y patient s
c onquer C andid a
quic k l y. C andid a w as
not al w a y s as
pr e v alent as it is in
moder n times. C andid a c an be
an y w her e in t he
bod y, but onc e t her e
ar e s y mpt oms, it is
al w a y s in t he
int estines. C ommand C entr al,
or t he point f r om
w hic h t he d amag e is
done, is t he smal l
int estines. Y our bod y
c omplet es t he
dig estion pr oc ess in
t he smal l int estines,
and t his
is w her e
nutr ient s ar e
absor bed. T he
C andid a spr eads
it self ac r oss t he
sur f ac e of t he
smal l
int estines and
int er c ept s t he
nutr ient s f or it s o w n
use. M an y nutr ient s t hat
ar e not absor bed b y
t he C andid a r emain
una v ai l able t o y our
bod y
due t o t he
bar r ier t hat t he l a y er
of C andid a c r eat es. T his c auses f atigue,
as y our bod y
e x pends al l t he
ener g y of dig estion
and g et s none of t he
benef it. S impl y
g oing on a
r estr ic ti v e
diet mak es t his
bar r ier t hinner, but
it is sti l l a bar r ier. F urt her mor e,
C andid a
c an also
c onf igur e it self int o
a bal l. T he C andid a at
t he c or e of t his bal l
c an be dor mant
and
per sist, despit e y our
eff ort s at diet ar y
r estr ic tions. C andid a
c an also assume t he
f or m of spor es t hat
c an g o long per iods
w it hout nutr ition,
onl y t o c r eat e miser y
just
w hen y ou
t houg ht y ou g ot r id
of t hem. C andid a is able t o
pr oduc e c hemic als
t hat mimic c r a v ing s
and de v ast at e y our
eff ort s t o
heal. F or
t hese r easons,
C andid a is li k e a c ur se. O nc e it is est ablished,
it t ak es o v er. M ost
int er v entions do not
addr ess t he C andid a's
def ense mec hanisms. T he Mir ac le C andid a
C leaner tr ic k s C andid a
int o letting do w n it s
def enses so y our
eff ort s c an pr o v ide t he
r esult s y ou desir e. T his
C andid a solution ma y
v er y w el l be t he
most
po w er f ul and v er sati le
natur al healing
subst anc e in t he
hist or y of our c ountr y. T his
is a subst anc e
t hat w as used w idel y
in t he l at e 1800s, and
no w, in t he 21st
c entur y, t her e
is
pr ac tic al l y no w r itt en
inf or mation on it. T he
pur pose of t his
doc ument is t o
pr o v ide inf or mation
and shar e m y
e x per ienc e w it h
y ou. T his doc ument blo w s
t he lid off t he C andid a
epidemic0 1 0 2 0 3 0 4
W h y  Mo st T e r ap i e s F ail
0 5
I w i l l shar e some of t heir st or ies w


—that
Siddhartha Gautama experienced enlightenment and became known as the
Buddha—one who is awake. The monk was working on an elaborate thangka,  a painting on cotton and
silk of the Vajradhara Buddha, who represents the essence of universal love
and wisdom. When I commented on his beautiful artwork, the monk smiled
and said, “I am God’ s photocopy machine. God gives me the images. All I
do is faithfully copy the images onto the page.” He told me that a true artist
works with focus but not effort. “The effort comes not from ego but from
the Great Determination in the sky,” he said. One reason I love to write is because every piece of writing  is a co-
creation and collaboration. Even  though writing is a solitary act, an author
never writes alone. On good days, the writing flows easily and without
much effort. On difficult days, of which I’ve had a few, the writing doesn’ t
flow. I can feel that the words are here, but they aren’ t lining  up on the
page. Usually the block is that I’m trying too hard. I’m trying to push the
flow. I’m trying to make it happen, rather than letting it happen. While writing this book I received many love notes from Louise
encouraging me to work without effort, to be open to inspiration, to let
myself be guided, and to trust the process. Just as she had done withBlessing Buddha, she wanted this work to come through  us. Early on we
created a list of affirmations to help us focus on our book. They included:
The life that loves us is writing this book; Everyday life helps us write  Life
Loves You; and We are grateful for all the suppo rt and guidance we receive
in writing  Life Loves You. I make a list of affirmations for every book  I
write, and it was especially fun to do this with Louise. Louise doesn’ t do work ethic. Not in the normal way, anyway. She
doesn’ t believe in the adage If you want something done properly, you have
to do it yourself. She doesn’ t subscribe to being an independent doer. “I
struggled so much in the first half of my life, because I didn’ t know a better
way,” she told me. “I tried to do everything by myself, and I ended up
divorced, unhappy, and with cancer. Gradually, as I let myself be helped and
became more open to receiving, my life became less of a struggle. Over
time I learned to love myself and to trust that life loves me too.”
Louise is adamant that, in truth, there are no barriers to love. “The
barriers we experience are imagined, not real,” she says. They are dreamed
up by our ego, not by love. “Life does not want us to suffer,” she says. Mostly we suffer because we are unaware of the Divine  Assistance
available to us in each moment. We think we have to do it all by ourselves. We suffer, we struggle, and we live in sacrifice, because we let life love us
only so much. In Bodh Gaya many centuries  ago, when Siddhartha sat beneath the
Bodhi Tree, he was tired of searching for enlightenment. He wanted his
enlightenment now. On his travels he had practiced asceticism, extreme
sacrifice, and noble suffering in an effort to achieve enlightenment. He had
not been successful. And then, as he sat upon the Immovable Spot, he
decided to end his search. He stopped trying. He relaxed. He didn’ t do
anything. In that moment he experienced the great blessings of the universe. It is said that the Buddha’ s first words upon awakening were “I am now
enlightened with all beings.” This is hugely significant. He didn’t say, “I am
more enlightened than you.” Or “I am enlightened and you are not.” He
experienced an enlightenment that exists, in potential, for all of us. And the
potential exists now, not in the future. Love makes itself available to us
when we make ourselves availa ble to love. We are all in the Oneness. We
are all part of love’ s great work. Universal love, like the sun, shines on everyone. Love leaves no one out. As Galileo Galilei, the Italian physicist and philosopher, is said to haveobserved,
The sun, with all those
planets revolving around it
and dependent upon it,
can still ripen a bunch
of grapes as if it had
nothing else in
the universe
to do. PRACTICE 6: A R ECEIVING  JOURNAL
Louise and I are having breakfast in her kitchen. She brings over two
smoothies that she has whipped up in her blender. “Here,” she says, handing
me a glass. The smoothie is thick, and it smells like a vegetable patch. “What’ s in this?” I ask. Louise smiles. “Everything that’s good for you,”
she says. In other words, she’s not going to tell me. “All you have to do is
receive,” she says. She knows that receiving is our topic of conversation
this morning. Before taking my first sip I pray out loud, “Oh God, help me
to receive.”
While we drink our smoothies, Louise and I watch a short film of her art
exhibition at the ArtBeat Gallery on her iPad. The exhibit was hugely
popular. The original plan was for a two-week run. It was extended to six
weeks. Hundreds of prints of Blessing Buddha  were sold. Each one was
signed by Louise and raised money for her charity, the Hay Foundation. “I never expected to show my art,” Louise tells me. “Your art was a gift to yourself,” I say. “As a child, I wasn’ t encouraged to express my creativity,” she says. “Me neither.”
“I was told I couldn’ t dance, so I stopped dancing,” Louise says. “I was put in the non-singing group in my class,” I tell her. “For years, I told myself ‘I am not creative,’” she says. “That’ s a powerful af firmation.”
“The creativity of the universe flows through everyone,” she af firms. “No exceptions!”“Everyone is creative, and we create our lives every day,” she says. “Our life is the real canvas,” I suggest. “Yes. And by tapping into the creative flow of the universe, we express
our true potential, and we work miracles in our life,” she says. “How do we tap into this creativity?”
“By learning to receive,” she replies. Blessed are they who receive. Receiving, at the purest level,  is about
being open and receptive to your true nature. It’s not about things; it’s about
you. It’ s not about having or getting; it’ s about being. T o know who you are,
without conditio ns or pretenses, requires genuine receptivity. It’s about self-
acceptance. Who am I when  I am not judging and rejecting myself? This is
your inquiry. Follow the open road, and it will take you back home to your
Unconditioned Self. Here’ s where you experience the original blessing. It’s
like honey in your bones. Receiving is a spiritual practice. Each time you affirm I am open and
receptive to my highest good,  you are cultivating a state of basic openness. In the Buddhis t tradition, the word for basic openness is shunyata. It
describes the awareness of your original mind that is empty of ego, fear,
self-judgment, unworthiness, self-doubt, grievances, and complaining. Shunyata is what love feels like. This basic openness helps you to be
receptive to beauty, inspiration, guidance, healing, and love. Receiving is a great big Y es. “The universe says yes to you,” says Louise. “It want s you to experience your highest good. When you ask for your
highest good, the Universe doesn’ t say, ‘I’ll think about it’; it says yes. The
universe is always saying yes to your highest good.” And you have to say
yes, too. The key to receiving  is willingness, or readiness. When you
declare, “I am ready to receive my highest good in this situation,” it shifts
your perception and your circumstances. “When the stude nt is ready, the teacher appears,” Louise told herself, and
shortly afterward her art teacher, Linda Bounds, appeared. “I said the same
thing to myself when I wanted a really good local Pilates teach er,” Louise
told me. “And two days later I met Ahlea Khadro.” Ahlea is the mother of
Elliot, the little boy at our Than ksgiving lunch who kept going over to the
mirror to smile at himself. Ahlea now coordinates Louise’ s entire healthcare
plan. She and Louise have become great friends.In my book Authentic Success,  I wrote about the power of readiness and
how it can help you to experience a new level of success in every area of
your life. In the chapter on Grace,  I offered this meditation on readiness:
When the student is ready, the teacher appears. When the thinker is ready, the idea appears. When the artist is ready, the inspiration appears. When the servant is ready, the purpose appears. When the athlete is ready, the performance appears


 I walk past a fight and
not enter into it?”
Gautama, who was prepared to prostrate himself at the master ’s feet to
beg for instruction, was taken aback. He opened his mouth to say, “Tell me
the answer, wise one,” but what came out instead was, “Merely avoiding
violence shows virtue, but it shows much more virtue to help end the fight
and bring the combatants to a state of peace.”
“Ah.” Alara looked pleased. He patted the rough plank floor next to
him, signaling for Gautama to sit close by. He even shifted the small prayer
rug that he occupied so that his new disciple would be more comfortable. The next two months were nothing like the silence Gautama had shared
with the forest hermit. Alara was a gyani,  or philosopher. He thought and he
talked.“What is the mind for if not to find God?” he said. “The scriptures
assure us that this physical world is a mask, and yet the mask isn’ t physical. It’s made of illusion, and illusion is created by the mind. Do you
understand? What the mind has created, only the mind can undo.”
Gautama threw himself into a study of the V edas, the ancient scriptures,
and what Alara had said was holy writ. Every person has two selves, a
lower self that is born of flesh and tied to the illusions of the material world,
and a higher self that is eternal and unborn, with no attachments at all. The
lower self craves pleasure, the higher self knows only bliss. The lower self
cringes from pain, the higher self has never felt pain. If that was true, then
Gautama had to find his higher self or be lost in the endless quicksand of
the mind’ s deceptions. “You found me just in time,” said Alara. “Never mind that ordinary
people are wasting their lives in foolish dreams of finding lasting happiness. To the ignorant, pleasure and pain appear to be dif ferent, but wisdom tells
us they are the right and left hands of the lower self.”
For months Gautama focused on nothing else, praying, meditating, and
studying to find a path to his higher self. It was not dif ficult to believe in the
teaching of illusion, or maya,  because he continued to see ordinary people
as ghosts, weighed down with care and suf fering. Alara also looked like a
ghost, but there was no pain lingering around him. For his part, the old
gyani had never met a pupil like this one, and every day he delighted in him
more and more. One day, however, a young man of about twenty came and sat beside
the front door of Alara’ s hut. He was thin, almost emaciated, and his face
was one of the saddest Gautama had ever seen. As it happened, Alara
stepped out of his hut just as Gautama was about to hand the young stranger
a bowl of rice. W ith a swift, abrupt swipe, Alara knocked the bowl out of
his hand, and the rice scattered on the ground. Before Gautama could speak,
his master grabbed his arm and pulled him away. “Don’ t look back,” he said sharply.Behind them Gautama heard the young man cry, “Father!” At this
Alara’ s neck stif fened, but he kept his eyes straight ahead. When they were
out of sight of the hut he said, “Y es, he’ s my son. I do not greet him or
encourage him. Y ou shouldn’ t either.” Alara saw the baf fled look in
Gautama’ s eyes. “My lower self once had a family. They are of no concern
to me, just as this whole world is of no concern.”
“I understand,” said Gautama, lowering his eyes. “No, Gautama, I can see you don’ t. I have been on the ver ge of telling
you that there’ s little more I can teach you. But a true gyani must live what
he’s learned. How can you hope to reach your higher self if you remain tied,
even by the slightest thread, to this vale of illusion? Maya sets traps
everywhere.”
Gautama didn’ t argue. But he wondered, How would the sad young man
at Alara’ s door feel to know that he was an illusion, another trap to be
avoided? Two days later Gautama came into Alara’ s room, but he didn’ t take his
accustomed place on the floor beside him. The gyani didn’ t look up from
the page. He said, “I’m almost sad that you’re leaving. That’ s what you’re
here to announce, isn’ t it?”
“Yes.”
It could have ended there, simply, without a rupture. But Alara’ s hand
shook, and he threw down his scrolls. “Just who do you think you are?” he
asked irritably. “A disciple.”
“And since when does the disciple dare to teach the master?” Alara still
hadn’ t looked at Gautama, who could see the veins standing out in the old
man’ s neck. “I didn’ t mean to disturb you this way,” said Gautama.“Insolence! I cannot be disturbed. Y ou haven’ t learned that by now?”
Gautama knelt on the floor without coming closer. Alara was unable to disguise his cold fury now. “If I need a demon to
shake my faith, I’ll call on a proper one, not a disciple who smiles and
smiles, only to betray me.”
This outpouring of blame didn’ t shake Gautama. He had lain awake
thinking about how his master, for all that he knew about illusion, had
fallen into a trap. The scriptures were his illusion. They led him to imagine
that he was free just because he could describe freedom out of a book and
think about it with his subtle mind. “I didn’ t come here to harm you,” said Gautama. “I no longer believe in
the higher self. I wish that I could. But it seems nothing more than a fine
phrase or an ideal no one ever attains. Y ou are good and wise, but you
became so by study—isn’ t it the lower self that reads the V edas?”
These words, intended to be mild, had the opposite ef fect. Alara hurled
a scroll at Gautama’ s head, then jumped to his feet, looking for a stick. “Get out, scoundrel!”
Gautama longed to say, “Who is so angry with me right now? Y our
higher self?” But Alara’ s eyes were bulging already. Gautama backed away
quickly.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        “I
don’t want anyone to think I have an expert barber. ”
“No, you’re just another monk with hardly a stitch to wear,” Channa
said. They parted there by the river as the sun came over the treetops. Channa
refused to say farewell; he kept his arms tightly pinned by his side to deflect
Siddhartha’ s attempt to embrace him. As Siddhartha walked away, he
trained his eyes straight ahead for the first hour. The jungle canopy was
fairly dense, even though trees had been cut down to make the road. For a
while he hardly knew how he felt, except in the most basic physical ways. His body felt lighter; the slightest breeze ruf fled his thin silk shawl and
passed coolly over his skin. Being without long hair and heavy robes was
exhilarating and unnerving. Having been a hunter, he knew how to forage for fruit and wild greens;
in the past few years he’d spent days on long treks without provisions. But
it wasn’ t the physical necessities that worried him. T o really be Gautama, he
would need to find a teacher. There were forest hermitages scattered over
the countryside, most of them near big villages and towns. Saf fron-robed
beggars had become a common sight on the wide streets of cities beyond
the kingdom of Sakya. Their increasing numbers baf fled people, and the
priests muttered about shiftless pretenders. Some kind of spiritual ferment
was taking hold. Before he left home, Siddhartha was intrigued by this new
movement, which didn’ t even have a name yet. “It’s young rascals, these so-called holy men,” a silk merchant
complained. “They fear work like the plague. They’re abandoning the farms
and turning away from their parents. Nothing seems to hold them back,
certainly not respect. ”
The merchant kept his own son tied close to his side with constant
demands and a trickle of money, not enough for him to leave or to get
married before the father arranged a match. “How do they live. ” Siddhartha asked. “Like any other lazybones. I wouldn’ t leave meat hanging in my front
yard,” said the merchant. “Y ou never know when the gods might want it. ”
Siddhartha ignored his cynicism. “Who teaches them. ”
“You call it teaching. What are the temples for. Not that the priests are
much better, mind you. ” Siddhartha pressed the point, and the merchant
eventually realized that


 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


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


 o w n
a c t i o n s  r i g h t  w i t h  G o d. N o  n a t i o n  s h o u l d  f e a r  d e e p
r e f l e c t i o n  a n d  s e l f - e x a m i n a t i o n. W h a t  w e  s h o u l d  f e a r  i s  o u r
u r g e  t o  a v o i d  t h e m. A m e r i c a  h a s  o u r  o w n  a t o n e m e n t  t o  a t t e n d  t o. A  h u m b l e
h e a r t,  t h r o u g h  w h i c h  w e  a d m i t  o u r  o w n  e r r o r s  a n d  s e e k  t o
l i v e  i n  m o r e  r i g h t e o u s  r e l a t i o n s h i p  w i t h  t h e  p e o p l e s  o f  t h e
w o r l d,  i s  a  s p i r i t u a l  a p p r o a c h  t o  o u r  c u r r e n t  s i t u a t i o n  t h a t  i s
a  h e a l t h y  c o m p l e m e n t  t o  m o r e  a g g r e s s i v e  p r o b l e m - s o l v i n g
o p t i o n s. A s  l o n g  a s  b r u t e  f o r c e  i s  d e e m e d  t h e  g r e a t e s t  p o w e r
a n d  l o v e  i s  d e e m e d  e s s e n t i a l l y  w e a k,  t h e n  w e  a r e  m o c k i n g
G o d  a n d  d e a l i n g  d a n g e r o u s l y  w i t h  o u r  f u t u r e. N o t  e v e r y  c a n c e r  c a n  b e  s u r g i c a l l y  r e m o v e d,  a n d  w h e n  i t
i s  i n o p e r a b l e,  w e  n o w  k n o w  t h a t  s p i r i t u a l  p r a c t i c e  c a n  b e
e f f i c a c i o u s  i n  h e l p i n g  t o  h e a l  t h e  b o d y. T e r r o r i s m  i s  n o t  a no p e r a b l e  t u m o r,  t h o u g h  p e r h a p s  w e ’ r e  p r e t e n d i n g  t h a t  i t  i s. I t  i s  i n  f a c t  a  c a n c e r  t h a t  h a s  a l r e a d y  m e t a s t a s i z e d
t h r o u g h o u t  t h e  g l o b a l  b o d y,  a n d  w h i l e  s o m e  i n v a s i v e
m e a s u r e s  m i g h t  b e  a p p r o p r i a t e,  a  h o l i s t i c  p e r s p e c t i v e — i n
w h i c h  w e  r e c o g n i z e  t h e  p o w e r s  o f  t h e  m i n d  a n d  h e a r t  t o
h e l p  a c t i v a t e  o u r  s o c i a l  i m m u n e  s y s t e m — b r i n g s  a  m o r e
m a t u r e  a n d  e f f e c t i v e  m e a n s  o f  d e a l i n g  w i t h  i t  t h a n  t h e  e g o ’ s
s o l e  r e l i a n c e  o n  r e t r i b u t i o n  a n d  r e v e n g e. I f  h a t e  i s  m o r e
p o w e r f u l  t h a n  l o v e,  t h e n  w e ’ r e  o n  t h e  r i g h t  t r a c k. I f  l o v e  i s
m o r e  p o w e r f u l  t h a n  h a t e,  t h e n  w e ’ r e  h e a d e d  i n  a  v e r y,  v e r y
w r o n g  d i r e c t i o n. A t  t h e  c e n t e r  o f  t h e  A m e r i c a n  i d e a l  a r e  e t e r n a l  v a l u e s  o f
j u s t i c e  a n d  r i g h t  r e l a t i o n s h i p. T h e  o n l y  w a y  t o  n a v i g a t e
t h e s e  s o m e w h a t  d a n g e r o u s  t i m e s  i s  t o  c l e a v e  t o  o u r  v a l u e s,
n o t  t u r n  a w a y  f r o m  t h e m  i n  p u r s u i t  o f  s h o r t - t e r m  a d v a n t a g e. N a t i o n s,  l i k e  i n d i v i d u a l s,  e m e r g e  s p i r i t u a l l y  f r o m  t h e  M i n d
o f  G o d. W e  w i l l  o n l y  f i n d  o u r  s a f e t y  i n  H i m,  a n d  H e  i s  l o v e. I n  H i m,  w e  a r e  a l l  o n e. H e  l o v e s  e v e r y  n a t i o n  a s  m u c h  a s
H e  l o v e s  o u r s,  a n d  t h e  b l e s s i n g  o f  t h e  U n i t e d  S t a t e s  h a s
b e e n  o u r  s t a n d  f o r  t h e  e q u a l i t y  o f  a l l  p e o p l e. I n  t u r n i n g
a w a y  f r o m  t h a t  s t a n d — i n  b u i l d i n g  s o  m a n y  b a r r i e r s
b e t w e e n  o u r s e l v e s  a n d  o t h e r s — w e  a r e  l i t e r a l l y  s p u r n i n g
G o d. H i s  g r e a t e s t  g i f t  t o  u s  i s  n o t  t h a t  H e  w i l l  g i v e  u s
v i c t o r y  i n  b a t t l e,  b u t  t h a t  H e


 a n d  w h e n  w e  m e d i t a t e. T h o s e
a r e  t h e  t i m e s  w h e n  t h e  w o r l d  i s n ’ t  s o  m u c h  w i t h  u s,  w h e n
t h e  o b f u s c a t i o n  o f  w o r l d l y  p l a n s  i s n ’ t  b u r d e n i n g  o u r  m i n d s. W h a t e v e r  t i m e  o f  d a y  i t  i s,  w e  c a n  b e c o m e  a t t u n e d  t o
r e c e i v i n g  g u i d a n c e  t h a t  w e  k n o w  c o m e s  f r o m  b e y o n d  o u r
m o r t a l  m i n d. I n  e a r l y  1 9 8 4  I  w a s  w o r k i n g  a s  a  t e m p o r a r y  s e c r e t a r y  a t
t h e  W o r l d  S a v i n g s  B u i l d i n g  i n  L o s  A n g e l e s,  a n d  I  h a d  j u s t
b e g u n  l e c t u r i n g  o n  A  C o u r s e  i n  M i r a c l e s  a t  t h e
P h i l o s o p h i c a l  R e s e a r c h  S o c i e t y. W h i l e  a  f e w  p e o p l e  w e r e
c o m i n g  t o  m y  l e c t u r e s,  I  h a d  n o  i n k l i n g  t h a t  t h i s  w o u l d
b e c o m e  a  f u l l - t i m e  c a r e e r. A s  I  s t o o d  a t  t h e  e l e v a t o r  b a n k  a t
w o r k  o n e  d a y,  I  h e a r d  a  v o i c e,  i n s i d e  m y  h e a d  y e t  a s  c l e a r
a s  a  b e l l,  s a y,  “ T h i s  w i l l  b e  y o u r  l a s t  s e c r e t a r i a l  j o b. ”  A n d
o t h e r,  v e r y  p e r s o n a l  g u i d a n c e  h a s  l i t  m y  w a y  a t  o t h e r  t i m e s. T h e  s a m e  i s  t r u e  f o r  m a n y  o t h e r s  I  k n o w. T h e r e  a r e  m o r e
d i m e n s i o n s  o f  c o n s c i o u s n e s s  t h a n  t h e  e g o ’ s  w o r l d v i e w
d e e m s  p o s s i b l e  o r  r e a l. T h e  v o i c e  f o r  G o d  d o e s n ’ t  i g n o r e  t h e  r e a l i t i e s  o f
p r a c t i c a l  e x i s t e n c e. T h e  H o l y  S p i r i t  u n d e r s t a n d s  t h e  w o r l d
y e t  u n d e r s t a n d s  i t s  p l a c e  i n  G o d ’ s  s c h e m e  o f  t h i n g s  a s  w e l l. H e  i s  l i k e  a n  a m b a s s a d o r  f r o m  G o d,  e n t e r i n g  t h e  w o r l d l y
i l l u s i o n  w i t h  t h e  f u n c t i o n  o f  g u i d i n g  u s  b e y o n d  i t. *  H e
s h o w s  u s  h o w  t o  d w e l l  o n  t h e  e a r t h  w h i l e  s t i l l  h o l d i n g  o n  t o
t h e  p r i n c i p l e s  o f  h e a v e n. H e  d o e s n ’ t  t e a c h  u s  t o  i g n o r e  t h e
w o r l d  o r  o u r  w o r l d l y  r e s p o n s i b i l i t i e s. H e  s i m p l y  t e a c h e s  u s
h o w  t o  l i v e  o u r  l i v e s  w i t h  d e e p e r  m e a n i n g  a n d  i n  a  w a y  t h a ts e r v e s  t h e  w o r l d  b e s t. I n  t h a t  w a y,  w e  p a r t i c i p a t e  i n  a
c o l l e c t i v e  e f f o r t  t o  r e c l a i m  t h i s  r e a l m  f o r  l o v e. M a n y  t i m e s  w e  d o  h e a r  G o d ’ s  g u i d a n c e  b u t  w e  s i m p l y
c a n ’ t  s q u a r e  i t  w i t h  w h a t  o u r  m o r t a l  m i n d s  b e l i e v e. “ W h y
w o u l d  s p i r i t  d i r e c t  m e  t o  g o  t o  C h i c a g o  i f  S e a t t l e  i s  w h e r e
t h a t  j o b  i s? ”  O n l y  a  y e a r  l a t e r  w i l l  y o u  k n o w,  a n d  y o u ’ l l  f e e l
b i t t e r l y  d i s a p p o i n t e d  i f  y o u  m i s s e d  o u t  o n  s o m e t h i n g  g r e a t
i n  C h i c a g o  a n d  f i n d  y o u r s e l f  s a y i n g,  “ I  h a d  a  f e e l i n g  I
s h o u l d  g o  t h e r e! ”  O n c e  y o u ’ v e  m e s s e d  u p  e n o u g h  t i m e s
b e c a u s e  y o u  d i d n ’ t  f o l l o w  y o u r  i n n e r  g u i d a n c e,  y o u  b e c o m e
m u c h  m o r e  o b e d i e n t. G o d  h a s  o n l y  o u r  h a p p i n e s s  i n  m i n d
— a n d  t h


 illustration of this phenomenonBefore we proceed, let us remind
makes no demands; it has no needs. "principles" may sound abstract, but the
can be seen in the lives of great
ourselves that the most advanced
Because force has an insatiable appetite,
consequences of principle are quite
musicians, composers and conductors of
artificial intelligence machines in the
it constantly consumes. Power, in concrete. If we examine principles we
our own times. How frequently they
world are unable to feel joy or happiness. contrast, ener gizes, gives forth, supplies
will see that they reside in an invisible
continue productive careers into their
Force can bring satisfaction, but only
and supports. Power gives life acid
realm within consciousness itself. eighties and nineties, often having power brings joy. V ictory over others
ener gy. Force takes these away. W e
Although we can point out examples of
children and living vigorously until a ripe
brings us satisfaction, but victory overnotice that power is associated with
honesty in the world, honesty itself as an
old age!' Their lives have been dedicated
ourselves brings us joy. But as previous
53
54
chapters have shown, not only can these
templates to establish forms on various
predictable mathematical pattern to the world of force. Force A results
(1 14) in qualities now be measured, they can be
levels of life. It is because of the
weather (just as it had also been Force B and is transmitted to Force C
accurately calibrated. T o make this fact
discreteness of M-fields that identical
determined that there was no with consequence D. D in turn becomes
more comprehensible to reason, let us
representations of a species are produced. mathematical way to prove when a
the beginning of another series of chaincontinue our tour through some easily
Something similar to M-fields also exists
dripping faucet will drip, or even to
reactions, ad infinitum. This is the left-
understood concepts from advanced in the ener gy fields of
consciousness, explain how a droplet is formed). Chaos
brain world, mundane and predictable. It
theoretical physics. underlying thought patterns and images-a
merely means a mass of apparently
is the limited paradigm from which the
W e need not be intimidated by these
phenomenon termed "formative
meaningless data-for instance, dots-in
conventional sciences operate: charitable,
concepts; to the contrary, their causation." The idea that M-fields assist
which one cannot see any inherent
familiar, controllable, but uncreative-
implications for daily life, though learning has been verified by wide-
scale or ganizing pattern. W ith the advent of
determined, and therefore limited, by the
profound, are quite simple. W e don't
experimentation.5advanced computer technology, it was
past. It is not the world of genius, but to
have to understand the molecular When Roger Bannister broke the four -
discovered that inner or ganizing patterns
many it feels safe. It is the world of
structure of rubber in order to benefit
minute mile, he created a new M-Field. could be found by computer analysis in
productivity and practicality. T o creative
from having tires on our cars. Though
The belief system prevailing in human
what looked disor ganized: that which
people, though, it seems pedestrian,
their proofs may be complex, Einstein's
consciousness had been that the four -
appears to be incoherent actually has an
prosaic and uninspiring. Theory of Relativity, Bell's Theorem, and
minute mile was a limit of human
inner coherence. It is one thing to conceive of the Empire
so on, can all be stated in a few easilypossibility. Once the new M-Field was
Such analysis revealed patterns which
State Building, but something else to
understandable sentences. created, many runners suddenly began to
often look like the figure eight folded
make it happen. T o make a thing happen
Several recently defined concepts have
run sub-four -minute miles. This occurs
back upon itself, frequently with a funnel
requires motivation. Motivation is
relevance in understanding of the nature
every time mankind breaks into a new
ef fect, so that the graphic itself has a
derived from meaning. Therefore, the
of power. One is physicist David Bohm's
paradigm, whether it is the capacity to
repeatable geometric configuration. What
visible and invisible worlds are linked
theory that states there is both a visible
fly, an M-Field created by the W right
science has realized is what mystics havetogether, as we have already diagrammed
and an invisible universe.2 This idea
Brothers, or the capacity to recover from
claimed throughout the centuries: that the
it:
should not be daunting; many things with
alcoholism, an M-Field created by Bill
universe is indeed coherent, unified and
which we have a daily familiarity-x-rays,
W., the founder of AA. Once an M-Field
or ganized around unifying patterns.6
radio and TV waves-are not visible
is created, everyone who repeats the
Nonlinear dynamics has verified that
either. An "enfolded" universe runs
accomplishment reinforces the power of
there really is no chaos in the universe;
parallel to the visible, "unfolded" that M-Field. the appearance of disorder is merely a
Here we see that the concept ABC, which
universe, which is itself merely a W e are all familiar with the fact that
new function of limits of perception. Thisis within the invisible, enfolded universe
manifestation of that enfolded, invisible
ideas often seem to arise in the minds of
came as a disturbing revelation to left-
will activate emer gence into the visible
universe. several far removed people at the same
brain people, but seemed self-evident to
world to result in A>B>C. Thus the
(1 12) Thus, for instance, did the idea of
time. Somehow the M-Field acts as an
right-brain types. Creative people merely
visible world is created from the invisible
building the world's tallest building
or ganizing principle, like a sort of
write, paint, sculpt or design what they
world, and is therefore influenced by the
marshal support and eventually result in
general magnetic attraction. An M-Field
already see within their own minds. W e
future.7 The capacity of the invisiblean invisible concept becoming the does not have to move anywhere. It is
a don't dance from logic, we dance from
concept to materialize is based on the
Empire State Building in the visible
standing ener gy field which is
feeling patterns. W e make our choices
power of the original concept itself. W e
world. The enfolded universe is everywhere present. Once it is created it
from values, and values are associated
might say that the right brain "gets the
connected with human consciousness, as
exists as a universally available pattern
with intrinsic patterns. pattern" and the left brain "makes it
inspiration arises in the mind of a creator. throughout the invisible universe. The accepted chain of causality as
visible." An ABC may be either a high
Bohm says meaning links mind and
(1 13) The next concept we need to consider
commonly understood in the basic ener gy attractor or a low ener gy
attractor. matter like opposite sides of a coin.3in more detail is chaos theory (nonlinear
sciences occurs as the sequence A-B-C.
Certain concepts and values apparently
Another useful concept is Rupert dynamics). Its first application was in
the In this scheme of material determinism
have much greater power than others. Sheldrake's notion of morphogenetic prediction of weather, the study of
which, nothing is inherently, free, but only the
(Thus far science has only defined that
fields, or M-fields.4 These invisible
over the centuries, had established the
result of something else. It is thereby
attractors may have either high ener gy or
or ganizing patterns act tike ener gy consensus that there was no definable,
limited; what this system really defines is
low ener gy.) 55
56
chapters have shown, not only can these
templates to establish forms on variouspredictable mathematical pattern to the world of force. Force A results
(1 14) in qualities now be measured, they can be
levels of life. It is because of the
weather (just as it had also been Force B and is transmitted to Force C
accurately calibrated. T o make this fact
discreteness of M-fields that identical
determined that there was no with consequence D. D in turn becomes
more comprehensible to reason, let us
representations of a species are produced. mathematical way to prove when a
the beginning of another series of chain
continue our tour through some easily
Something similar to M-fields also exists
dripping faucet will drip, or even to
reactions, ad infinitum. This is the left-
understood concepts from advanced in the ener gy fields of
consciousness, explain how a droplet is formed). Chaos
brain world, mundane and predictable. It
theoretical physics. underlying thought patterns and images-a
merely means a mass of apparently
is the limited paradigm from which the
W e need not be intimidated by thesephenomenon termed "formative
meaningless