 Like many others, I  had heard of the
success of Dr. Kelley in working with cancer patients and at that time could think of
his nutritional program only as a cancer therapy.
After meeting Dr. Kelley and observing his simple, systematic investigation of the
individual body chemistry of our friend, my wife telephoned from Grapevine, Texas,
and insisted that I  immediately come meet this man, as she knew his logical approach
and reasonable conclusions would appeal to me. Early the next morning I  was 1,100
miles from the luxurious surroundings of my suburban Chicago office, seated in a tiny
frame house in a small Texas town. I  forgot my surroundings, however, as I  soon
realized that here was a man who not only was answering my questions but was re
opening doors in my mind that had long been shut.
As I  got better acquainted with Dr. Kelley, I  soon realized that any help his
Metabolic Medicine's Cancer Cure program gave to cancer patients was incidental to
the balancing of their individual body chemistry. I  began to apply these principles as
"nonspecific metabolic assistance" to meet my patient's individual needs. These
programs have been so successful in helping gain and maintain health for many that I
would like to call your attention to the "non-cancer" aspects of Metabolic Medicine's
concepts such as Dr. Kelley's Self-Test for The Different Metabolic Types. I  consider it
179
Winning The Cancer War
my privilege to encourage you to carefully study this book and expand your horizons
of good health.
Jack O. Taylor, D.C.
Arlington Heights, IL
Dr. Richard Rovin (Naturopathic Doctor)
This book is for those who have a strong belief in the principle that the body can heal
itself and that nutrition is one of the keys to that healing. Nutrition has never before
been approached as systematically and as aggressively as by Dr. Kelley.
I  was originally attracted to the field of Naturopathy because of my belief in our
natural healing forces and it is the same belief that has given me faith in this type of
approach.
Food is more than separate nutritional factors; rather it is a combination of nutrients
that keep our body chemistry balanced and our organs in harmony and functioning
optimally. So taken one step further, it is used not only to prevent disease or
degeneration but, important to many of us, it may be used for regeneration and the
removal of disease.
This new book will show that Dr. Kelley is constantly perfecting his work so it may
help the most difficult cases and shed light on our biochemical individuality. This is
truly the most important key to the development of a successful health program and
this is why this book offers an avant-garde concept for today's health needs.
Doctors from all the professions are searching for the "magic bullet" that will
prevent disease and maintain health. Some expect to find it in a synthetic drug and
others in a particular natural substance, but the search is in vain for we must
appreciate our body's holistic needs and one agent alone cannot satisfy this. This
approach considers nutrients for all the body's systems.
I  anticipate further insights into one's well being and greater health benefits for the
people that follow and use the information in this book. Superior health services are
already available to us. The IHI founded by Dr. Kelley is the first fruit of this research.
Later I  expect these methods of analysis to act as a bridge between the different
professions for the betterment of mankind.
It is a great joy to be part of this advanced system of healing. I  appreciate the honor
Mr. Rohe has afforded me by asking me to share my thoughts. I  believe I  represent my
180
Winning The Cancer War
profession when I  say that we are grateful to the past achievements of Dr. Kelley and
cheer on and support future successes.
Richard Rovin, N.D.
Waialua, HI
181
F o r D octors O nly
For Those W h o  S lept T h rou gh E m bryology Classes
FOR DOCTORS ONLY
(including those of you on Dr. Kelley's Program)
The S c ie n tific Basis o f the K elley M e ta b o lic  C ancer C ure
by
Professor Kathy P. Fairbanks, Ph.D. (Em bryology)
What is Cancer?
Cancer is a process misunderstood by the medical community. Cancer is
classified by the medical community as a fast-growing malignant tumor, which, if
allowed to grow unchecked, w ill cause death. Many clinicians believe that cancer is
a complex: a number of different diseases, each having its own cause. Most doctors,
even research scientists, suppose such things as viruses, X-rays, cigarette smoking,
chemicals, sunlight, and trauma cause cancer. However there are a growing number
of cancer researchers who believe that these factors, rather than causing cancer, are
indirect stimulators of a normal trophoblast-like pleuripotential cell. This trophoblast-
like cell then makes its "false placenta", a malignant tumor mass, which the medical
community calls cancer.
In the Beginning
In the first five days after fertilization in the formation of a human embryo, the
growing mass of cells divides into two kinds of cells, an inner cell mass
(embryoblasts) which w ill become the embryo, and an outer layer of cells called the
trophoblast, which later forms the placenta. This process is so complex that less than
half of the developing masses ever progress past this stage. Something goes wrong
with normal development and they are expelled from the woman's body before they
can implant themselves in the uterus.
182
Winning The Cancer War
After the cell mass attaches to the wall of the uterus, the trophoblasts invade the
lining of the uterus, growing quickly and invasively, as a tumor does when invading
an organ of a human body. The trophoblast cells invade, digest a hole in the wall of
the uterus and form a multinucleated mass with no cell boundaries, which looks
under the microscope like the cells of a carcinoma. During this invasion of the
trophoblasts into the uterine wall, the pregnant woman may feel nauseous with
"morning sickness" due to the trauma of being assailed by this cancer-like mass. As
small blood vessels are invaded and digested by the invading trophoblast, pools of
blood form in the tissue which nourish the growing mass. The failure of the maternal
tissue to reject this implantation has always puzzled embryologists and
immunologists. One current view is that the trophoblasts cells lack a certain protein
on their surfaces, and thus are not recognized as foreign by the mother's body.
Primary Germ Cells
During the time that the trophoblast cells are aggressively infiltrating the
maternal tissue, the inner cell mass is organizing itself into a three part disc, shaped
like a flying saucer. These three parts of the disc are called the three primary germ
layers, or the ectoderm, the endoderm and the mesoderm. Each of these three layers
becomes a different part of the human body. The ectoderm becomes the skin, the
brain, and the nerves. "Ecto" means surface, and indeed these cells become the
surface covering of the body, and the nerves which are the interface of the body with
the outside world. The endoderm becomes the linings of many organs, such as the
lungs, the intestines, liver, and pancreas. "Endo" means within, and indeed these cells
become almost all of the linings of the body. The mesoderm becomes the muscles,
blood, bone, and the reproductive organs. "Meso" means middle, and these
mesoderm cells, which form as the middle layer of the disc, become the vast majority
of the cells of the body, forming almost all of the different cell types.
This process of organ formation involves extensive migration of certain cells from
the disc to their future sites. The mesoderm cells come from an area on the disc
known as the primitive streak. Under a microscope, a dark streak progresses visibly
along the center of the disc from the tail end to the head end of the disc. This
primitive streak is caused as ectodermal cells drive down into the middle of the disc,
like the filling of a sandwich, becoming mesodermal cells in the process. This
migrating of ectodermal cells becoming mesodermal cells happens very early in
development, between two weeks and three weeks after the trophoblasts begin
invading the uterus of the mother. These migrating cells, which come from the
primitive streak, are pleuripotent. The mesoderm cells are called pleuripotential,
because under different circumstances they are able to follow more than one pathway
of development. In other words, mesoderm cells can potentially form many kinds of
tissue. They are cells which are closest in nature to the unruly aggressive
183
Winning The Cancer War
trophoblastic cells that have formed the placenta.
This broad developmental potential of the pleuripotential cells becomes more
and more restricted and checked as the tissues acquire the specialized control
mechanisms to guide the cells in their development. Increasingly complicated
migrations of cells occur as the body of the new human is forming. For instance in the
ectoderm, neural


thing, try faking the anger. Raise your voice and look stern, but don’t
experience all of the physical and psychological pain that goes with
anger.
• Don’t try to delude yourself into believing that you enjoy
something that you find distasteful. You can dislike something and
still not have to be angry about it.
• Remind yourself at the moment of anger that everyone has a
right to be what he chooses and that your demanding that anyone
be different will simply prolong your anger. Work at allowing others
to choose just as you insist on your own right to do the same.
• Ask someone that you trust to help. Have them tell you when
they see your anger either verbally or with an agreed signal. When
you get the signal, think about what you’re doing and then try the
postponing strategy.
• Keep an anger journal, and record the exact time, place and in-
cident in which you chose to be angry. Be religious about the entries,
force yourself to record all angry behavior. You’ll soonFAREWELL TO ANGER  / 219find, if you are persistent, that the very act of having to write the
incident down will persuade you to choose anger less often.
• Announce after you have had an angry outburst that you’ve
just slipped and that one of your goals is to think differently so that
you don’t experience this anger. The verbal announcement will put
you in touch with what you’ve done, and will demonstrate that you
are truly working on yourself.
• Try being physically close to someone that you love at the mo-
ment of your anger. One way to neutralize your hostility is to hold
hands, despite your inclination not to, and keep holding hands until
you’ve expressed how you feel and dissipated your anger.
• Talk with those who are the most frequent recipients of your
anger at a time when you are not angry. Share with each other the
most anger-provoking activities in the other, and devise a way of
communicating your feelings without debilitating anger. Perhaps a
written note, or a messenger, or a cooling-off walk can be mutually
agreed upon, so that you don’t continue abusing each other with
senseless anger. After several cooling-off walks, you’ll begin to see
the folly of striking out.
• Defuse your anger for the first few seconds by labeling how you
feel, and how you believe your partner feels as well. The first ten
seconds are the most crucial. Once you’ve passed these, your anger
will often have subsided.
• Keep in mind all the things you believe will be met with disap-
proval by fifty percent of the folks, fifty percent of the time. Once
you expect others to disagree, you will not choose to feel angry. In-
stead, you’ll say to yourself that the world is straight since people
aren’t agreeing with everything I say, think, feel and do.
• Keep in mind that while the expression of anger is a healthy al-
ternative to storing it up, not having it at all is the healthiest choice
of all. Once you stop viewing anger as natural or only human, you’ll
have an internal rationale for going to work at eliminating it.220 / Your Erroneous Zones• Get rid of the expectations you have for others. When the expect-
ations go away, so will the anger.
• Remind yourself that children will always be active and loud
and getting angry about it won’t do any good. While you can help
children to make constructive choices in other areas, you will never
be able to alter their basic nature.
• Love yourself. If you do, you won’t ever burden yourself with
that self-destructive anger.
• In a traffic jam, time yourself. See how long you can go without
exploding. Work at the control aspect. Instead of hollering at a pas-
senger, ask him a civil question. Use the time creatively to write a
letter, or a song, or to devise ways out of the traffic jam, or relive the
most exciting sexual experience of your life, or better yet, plan to
improve on it.
• Instead of being an emotional slave to every frustrating circum-
stance, use the situation as a challenge to change it, and you’ll have
no present moment time for the anger.
Anger gets in the way. It is good for nothing. Like all erroneous
zones, anger is a means of using things outside yourself to explain
how you feel. Forget others. Make your own choices—and don’t let
them be angry ones.FAREWELL TO ANGER  / 221XII
PORTRAIT OF A PERSON
WHO HAS ELIMINATED ALL
ERRONEOUS ZONES
They are too busy being  to notice what their neighbors are doing.
The person who is devoid of all erroneous zone behavior may
seem to be a fictional character, but being free from self-destructive
behavior is not a mythological concept; rather it’s a real possibility.
Being fully functioning is within your grasp and complete present-
moment mental health can be a choice. This final chapter is devoted
to a description of how people who are free from all erroneous zone
thinking and behavior function. You will see the development of an
individual who is unlike the majority of people, and distinguishable
by an uncanny ability to be creatively alive at every moment.
People free from erroneous zones are different from run-of-the-
mill individuals. While they look very much like everyone else, they
possess distinct qualities, none of which are racial, socioeconomic,
or sexual. They do not fit neatly into any roles,
222job descriptions, geographic patterns, educational levels or financial
statistics. There is a different quality about them, but the difference
is not discernible in the traditional external factors by which we
generally classify people. They may be rich or poor, male or female,
black or white, living anywhere, and doing just about anything.
They are a varied group and yet they share a single trait, freedom
from erroneous zones. How can you tell when you run into someone
like this? Watch them! Listen to them! This is what you’ll discover.
First and most obviously, you see people who like virtually
everything about life—people who are comfortable doing just about
anything, and who waste no time in complaining, or wishing that
things were otherwise. They are enthusiastic about life, and they
want all that they can get out of it. They like picnics, movies, books,
sports, concerts, cities, farms, animals, mountains and just about
everything. They like life. When you are around people like this
you’ll note an absence of grumbling, moaning, or even passive
sighing. If it rains, they like it. If it’s hot, they dig it, rather than
complain about it. If they are in a traffic jam, or at a party, or all
alone, they simply deal with what is there. There is no pretending
to enjoy, but a sensible acceptance of what is, and an outlandish
ability to delight in that reality. Ask them what they don’t like and
they are hard pressed to come up with an honest answer. They don’t
have sense enough to come in out of the rain, because they see rain
as beautiful, thrilling and something to experience. They like it. Slush
doesn’t send them into a fury; they observe it, splash around in it,
and accept it as part of what it means to be alive. Do they like cats?
Yes. Bears? Yes. Worms? Yes. While such annoyances as disease,
droughts, mosquitoes, floods and the like are not warmly embraced
by such people, they never spend any of their present moments
complaining about them, or wishing that they weren’t so. If situations
need to be eradicated, they will work at eradicating them—and enjoy
the work. Try as you might, you’ll have a tough time coming up
with somethingPORTRAIT OF A PERSON WHO HAS ELIMINATED ALLthey’ll dislike doing. Truly they are likers of life, and they wallow
in all of it, getting out of it all that is possible for them.
Healthy fulfilled people are free from guilt and all the attendant
anxiety that goes with using any present moments in being immob-
ilized over past events. Certainly they can admit to making mistakes,
and they can vow to avoid repeating certain behavior that is coun-
terproductive in any way, but they do not waste their time wishing
that they hadn’t done something, or being upset because they dislike
something that they did at an earlier moment in life. Complete
freedom from guilt is one hallmark of healthy individuals. No
lamenting the past and no efforts to make others choose guilt by
asking such inane questions as, “Why didn’t you do it differently?”
or “Aren’t you ashamed of yourself?” They seem to recognize that
life lived through is just that, and no amount of feeling bad will alter
the past. They are free from guilt themselves without any effort;
because it is natural, they never help others to choose guilt. They
see that feeling bad in the present moment only reinforces a poor
self-image, and that learning from the past is far superior to remon-
strating about the past. You’ll never see them manipulating others
by telling them how bad they’ve been, nor will you be able to ma-
nipulate them with the same tactics. They won’t get angry at you,
they’ll simply ignore you. Rather than being upset with you, they’ll
go away, or change the subject. The strategies that work so beauti-
fully on most people fail with these healthy individuals


 Fluoride, Calcium,
Iron, Magnesium, Zinc, Selenium, Mercury, Lead, Cobalt, Copper and
others per Human dependent on supplements taken.
Nifrog~n-confaining subsfanc~s
Nitrogen, Serotonin, Urea, Choline, Carnitine, Creatine, Dopamine,
Adrenaline, Creatinine, tryptamine, bilirubin,
and others per Human dependent on supplements taken.
Gmino Gcias
Alanine, methionine, Glycine, Histitidine, Leucine, Lysine, Carnosine,
Serine, Hydroxyproline, Menthionine Galactosylhydroxylysine, Tyrosine,
Valine,, Phenylalanine and others dependent on foods consumed.
F'rof~ins
lgA, lgM, lgG, Haptoglobin, Albumin, Transferrin
And others per Human dependent on foods consumed.
&nzym~s
Urokinase, Alpha-amylase, Lactatdehygrogenase, Gamma
glutamyltransferase, Alpha-amylase, Uropepsinnogen, Lysozyme,
Protease, Beta-N-acetyglucosiminidase, and others per Human dependent
on supplements and food consumed.
19 ~arboq)?araf~s
Glucose, Ribose, Fucose, Ketopentose, Galactose, Mannose,
Fructose, Lactose, Saccharose, Arabinose, Xylose, Saccharose,
Fucosyglucose, Raffinose, and others dependent on foods consumed.
BHamins
Riboflavin {Vitamin 82}, Thiamine {Vitamin81}
Vitamin C, Vitamin 86, Vitamin 12, Nicotinic Acid, Biopterine,
and others dependent on supplements and foods consumed.
Xormon~s
Gonadotropin, Corticotropin, prolactin, lactogenic hormones,
coticosteroides, progesterone, testosterone, estrogen,
vasopressin, oxytoxin, thyroxine,
cathecholamin, {aldosterone, corticosterone, cortisone},
and others dependent on each Human makeup.
Let::Js again now consi()eR
tbe.runctions o.r URine • •
Glgglutinins ana pr~cipHanls { 1}
These have a neutralizing effect on viruses and Polio
Glniin~oplaslon { 2}
Prevents cancer cell growth without harming the growth of healthy cells.
Glllanfoin {a}
A nitrogenous crystal substance that helps heal wounds. An oxidation
product of uric acid. Now found in many skin creams.
DHEA {4}
{Dehydroepiandrosterone or Dehydroisoandrosrerone}
This ingrediant produced by the body is a steroid secreted by the adrenal
gland which can be found in great amounts of the male urine.
Thissubstance may prevent obesity, prolongs the lifespan of animals,
and offers a possible treatment for anemia, diabetes, and breast cancer in
women. DHEA stimulates the grouth of bone marrow and increases the
production of substances manufactured by bone marrow such as red blood
cells, monocytes, macrophages,and lymphocytes.
A low DHEA level is linked to ageing.
20 Gastric D~pr~ssanfs { 0}
Combats the beginning and growth of stomach ulcers.
Glucuronic Gcia { 6}
Created in many organs as the liver, kidneys, and intestinal tract
which gives important secretion functions.
X-II { 7}
Inhibits and I or stops the growth of cancer cells and reduces already
existing tumors.
}C liD { X uman lirin~ D~rivativ~ } { 8}
Anti-cancer
Snt~rlucan -I { 9}
Influence on inhibiting cells and macrophages in
signaling the hypothalamus to. produce a fever.
~-ro~tqy-glyo~al {I o}
Cancer cell destroyer
F'rosfaglanain { I I }
A hormonal constituent relating to metabolism.
A blood vessel dilator that lowers blood pressure,
relaxes the bronchial muscles, stimulates labor contractions
F'rof~in globulin { I2}
Antibodies against specific allergens.
F'rofease { I ~}
Immunological product of allergic reactions.
N~Iine { I4}
Anti-Cancer factor taken from urine.
Gr~a { I0}
Active factor in spinal column and brain size reduction.
Prior to Brain surgery, injection of urea is given for
stabilization and shrinkage of tissue.
21 Polypeptide {16}
Shows tuberculo-static activity.
&!ric Gcia {Itt}
Free radical scavenger, Combats old age
dissolvment of Cancer cells, and has tuberculostatic effect.
&lro~inase { IS}
Re-absorption of enzymes.
Metabolic pacing of heart.
Plus what ever supplements that could not be used immediately.
TbRee basic uses o~
URine tbeROp(Y
+ I } ~~ferior I Gfacial I J<air I ~yes
+COSMETIC
+ The use on face and hair will be noted that you will use NEW warm urine
immediately and not longer than ten minutes later after release
for best results. Best at nighttime. Prior to bed.
Urine is sterile as it is released.
That is your pharmacy, your medical support.
As it hits the oxygen in open air the urea breaks down in the liquid and
after a few hours the urea begins turning to ammonia,
which is how society sees urine.
As ammonia it is a foul smelling poison not to be taken internally.
As newly released serum it again is a miracle. • Complexion I Brilliant looking hair I No acne I Bites I Blisters I Boils I
Burns I Cysts I Dandruff I Ear problems I Hair loss I Dry hair I Dull hair I
Insect bites /Itching I Moles I Birth marks I Pimples I Rash I psoriasis I
or Cataracts etc.
In short, if you have an earache, ear itch, ear infection,
Tintinitis, { ringing of the ears },
Put some fresh warm urine in the ears any time of day
especially prior to bedtime.
If you have any acne, pimples, bruises, rashes,
or simple want to give life and youth to your face, again put fresh warm,
urine on your face at bedtime and do not pad it dry.
If you get up in the middle of the night, another application will be
appreciated for your face.
You will find immediate complexion beauty within
22 48 hours if not the first 24 hours.
Your hair will pleasure the rinsing at night of fresh warm Urine immediately
prior to bed. A shower cap would be a great added benefit to the brilliant
hair that you will have after the first nightime sleep.
A week of this therapy will be a great help in having the most beautiful hair
that many will question what do you do to have such beauty.
You will need to consider what you will say when asked by friends,
your best friend, your boss, and strangers.
Oh yes, your spouse. What will you tell him when he asks why he or she is
getting older looking and you are better than ever in the last ten years?
Be ready.
Asian women, over two million Japanese, three million
Chinese, countless Philippine, Vietnamese, and Korean will say
"I care for my skin and hair naturally."
For skin you will find that your radiance will show in 24 to 48 hours.
Wrinkles will shrink in the first 48 hours to three months
with minimum of 5 days per week usage.
Dark or "age" spots will start vanishing in one month.
Moles, birth marks may lighten or vanish dependent on largeness and age.
As to hair. Your sheen will become brilliant in a few days.
Manageability should come in a week.
Your gray hair should be gone in six months.
Eyes should have new warm urine soaked cotton pads
placed in the eye socket and left for ten to fifteen minutes.
This will tighten your skin around your eyes
and rid your crows feet without plastic surgery.
Cataracts have been shown to dissolve
if you allow some drops to fall into the eyeball daily.
Please understand that dependent on how acidic or salty your
urine is and how old it is by minutes will determine if there will
be a stinging feeling in the eye. Just remember there has been found no
future problem if the urine is used warm and new.
Only a stinging sensation when over ten minutes or salty because of eating
meat or drinking alcohol, sodas or sugar products.
Yes, I almost forgot if you have breathing constrictions, asthma,
just put your nose close to a cup of urine and sniff the Aroma.
Better yet, put a few sprays from a mist bottle.
Don't have a mist bottle or sprayer


, there was a
toddler... and then this whole process will be over soon.”
Deepak ChopraTM, M.D.
Y our per sonality is constantly changing, so if your personality i s you, which person
are you? Are you the angry person, the loving person, the fr ustrated person, the
irritated person, or the kind person? Y ou probably think you’re all of them, but you
can’ t be all of them because if y ou were, the angry person would never disappear; it
would a lways b e here. Or if the frustrated person were really you, when the
frustrated person  disappeared, a bit of you would disappear with  it. But that doesn’ t
happen, does it? Y ou’re here be fore the angry person appears, a nd you’re here after
the angr y person disappears. Y ou’re here before the frustrated person appears, andyou’re here after they disappe ar. Clearly you are not your changing moods or
personality.
“Personality is a useful tool, but it cannot define who you are. Who you are lies far
beyond who you think you are.”
Jac O’Keeffe
“The big gest obstacle to discovering the truth of who we essentially are is the belief
that I am a cluster of thoughts, memories, feelings and sensations. T ogether these
form an illusory self or entity. T he belief th at I am this entity is the only obstacle.
All our psychological problems are due to this imaginary self. It always comes down
to mistaking ourselves for this.”
Rupert Spira, fr om a public talk
“The pe rson onl y seems to exis t because of the persistent and unquestioned belief
that there is an actual ‘person’ here. But the person, or ego, can’ t exist without the
belief in it. It’ s only imagination. In truth, there’ s no person at a ll. The only resident
of this house of the body is the p ure Self, which is what you are. The rest is all made
up. There are not two tenants in this body, there’ s only ever been one. Belief in ego
gives a sense of reality, but this is not a fact, only a fiction.”
Mooji
What’ s the problem with believing we’re an ego or a person?
W e f eel small and extremely vulnerable. W e’re afraid of bad things happening to us.
W e’re afraid of illness, getting old, and dying. W e’re afraid of losing the things we
have, and not getting the things we want. W e live in a state of lack, believing there’ s
“not eno ugh”: n ot enough money, not enough time, not enough  ener gy, not enough
love, health, or happiness, and not enough life. And even wors e, we believe we’r e
not enough. None of this is true—in fact, it is the very opposite of the truth—but we
can neve r have true lasting happiness while we hold on to the belief that we’re only
a person.
“The tragedy and comedy of the human condition is that we spend most of our lives
thinking, feeling, acting, perceiving and relating on behalf of an illusory self.”
Rupert Spira, fr om  The Ashes of Love
“The ego isn’ t who you are. But it makes so much racket you can’ t hear who you
really are. If you keep it going, if you feed and water the ego, it’ s madness.”
Jan Frazier, fr om  Opening the Door
“I think  everyone is suf fering from person poison... living  life too personally,
perceiving life too personally, taking things too personally. When you’re responding
to li fe in a personal mode it is  a form of blindness. Y ou don’ t see things in their
correct light.”
Mooji
Y ou are most certainly experiencing  a  body, experiencing  a mind, and having the
experience  o f being a person, but these are actually the least parts of you, and
ultimately they are not you, because when they end, you  do not end.
“There is ‘no people’ in people.”
Shakti Caterina Maggi
But there is a r eal  you.“Why is  it so h ard to see thro ugh the ego, to let it go—to stop believing in the
solidity of the l ittle guy? Why do we hold on to this appare ntly real self, when
beneath and around and above and swimming all through it is this gor geous other
reality that really is real, that can be counted on for sustenance, for perfect
peacefulness? W hy deny ourselves this, for the sake of something so paltry by
comparison—for a thing that causes so much trouble, even pain?”
Jan Frazier, fr om  Opening the Door
Big Pr etenders
Y our thoughts, feelings, sensa tions, and beliefs seamlessly work together to
convince you you’re a person. W e’re all big pretenders. W e’re pretending we’re very
small. W e’re pretending we’re very limited. W e’re pretending we’re a small, limited
person w ho is born, lives for a time, dies, and that’ s the end of us. But nothing could
be further from the truth!
“W e are self-obsessed with an imaginary character that doesn’ t exist.”
Shakti Caterina Maggi
W e coul d say that this imagina ry character is exactly like a movie character. W e
know th e actor playing the char acter exists, but does the movie  character know that
the actor exists? No, the movie character is imaginary.
W e cem ent our belief that we’re a person with every thought. If you check on any
thought, you’ll find that there’ s  a “me” at the center of every one of them. Those
thoughts centered around the “me” you believe yourself to be af firm over and over
again that you’re a little, limited person.
When yo u belie ve the voice in your head is who you are, you a utomatically believe
everything it says; you believe all the thoughts that your mind generates.
Thoughts like:
“I’m getting old.”
“I’m too tired.”“I’m not good enough.”
“I can’ t do it.”
“I don’ t have enough time.”
“I’m not as healthy as I used to be.”
“I don’ t have enough money.”
“I’m not smart enough.”
“My eyesight is not as good as it used to be.”
“I don’ t feel loved.”
“He or she doesn’ t approve of me.”
“I don’ t deserve it.”
“I’m scared of dying.”
“I don’ t know what to do.”
These th oughts are all limitations, imposed on you by your mind. Who you really
are is un limited, which means absolutely nothing has power over you!
My teacher says that we’re prac ticing being small through constant limited thoughts
(like the  ones I just listed), and  if we were not prac ticing being a small, limited
person, we would see the truth of who we really are.
Everything about a “person” is the very opposite of who you really are. The person
is imperfect. The real you is per fect. The person is temporary and limited. The real
you is permanent and unlimited. The person is born and dies. T he real you is never
born and  never dies. The person  is personal and unstable. The real you is impersonal
and always stable. The person has changing moods. The real you is constant
happiness and peace. The perso n is full of judgments and opinions. The real you is
allowing and accepting of every thing. The person gets sick an d becomes old. The
real you is not subject to aging, and sickness can never touch you. The person
suf fers. The real you is free of all pain and suf fering. The person dies. The real you
exists for all eternity.
T rading Unhappiness for T ruth
There’ s only one way to have a blissful life with lasting happiness, and that is to
know your true nature. There’ s only one way out of a life plagued with problems,
negativity, and discord, and that is to know the truth of who you really are.
“The real you is  infinitely grand and glorious, whole, perfect, and in total peace, and
you are blinding yourself to this by assuming that you are a limited ego. Drop the
blinder, the ego, and be forever in perfect peace and joy. Wh en you have found
yourself—you will have everything.”
Lester Levenson, fr om  Happiness Is Free, volumes 1–5
“Life is not about solving lots of little problems because they will never end. Life
points us to the one essential thing that has been overlooked —our own true and
unchanging self. Mankind as a whole is living lar gely in the m istaken idea  that we
are fundamentally a person with a body as opposed to our true Self.”
Mooji“There may be tragedy in the ‘story’ of our lives, but in truth, there is no tragedy
happening to us. Ultimately, the  story is only there to teach us this distinction. The
moment we take the lesson even the story changes to reveal itself as beauty, love,
and intelligence. Do not be attached to the concept that misery is unavoidable. As


 and clearing, you move
toward holy relationship. From there you will begin to draw forth more
and more witnesses to your healed mind and to the growing love in your
heart. Y ou will attract vibrational connections. Imagine partner ing with someone or a group of people who, after
you pour your heart out, simply say, “What do you want?” Imagine if
you asked for help or advice, and they simply focused you back to the
desire of your heart rather than giving you their opinions on what you
should do. This is the same as saying, “I love you. I love you. I totally,
unconditionally love you. Now, what do you want? I loved you before
your decision and I will love you after your decision.” It’s really a
beautiful expression of love when you have the strength and confidence
to allow someone to make a decision and love them beyond whatever
that decision is. These relations hips are the beginning of the undoing of
linear, special relationships. They are healing because of their purpose. Your inner calling for holy relationship will bring your whole life in
alignment with this purpose. This is my invitation to everyone: let us
join together in a very trusting relationship so we may hear the answers
that are freely given to us by the Holy Spirit. Inviting the Holy Spirit into Relationships
A holy relations hip is born out of the release of the layers of darkness
below the surface of our awareness. The fastest way to transform a
special relations hip into a holy relationship and wake up to a happy
dream is a combination of silence and committed relationship. Silence is found through short or extended times of contempla tion
and prayer or meditation, quiet times where you are able to go deep
within and expand in Spirit and look at your thoughts and beliefs. Combined with a committed relationship, devoted to forgiveness and
communication, this is the fast track to peace of mind and to
enlightenment. It is a quick, powerful, supportive, and at times, intense
way through the darkness to the light within. It is very helpful to
remember that it doesn’ t really matter what forgiveness and healing look
like in form; it is more about what you want the relationship to be for,what purpose you give to the relationship. When the relationship  is given
over to serve the Holy Spirit’ s purpose rather than the ego’s, the healing
can be very rapid. Holy relation ship is a means to save time for yourself
and the whole universe. The transition from specialness to holiness will result in a gradual
dismantling of the ego that come s from your choice for peace—choosing
this present moment over specialness. It is about self-honesty. It is
always very helpful to take time to pause and remember the purpose of a
relationship. When your mind is ready, you will inevitably invite the
Holy Spirit to come into the relationship. Once the Holy Spirit enters, it
can temporarily become very intense. This is because inviting the Holy
Spirit is asking for a purification to occur, to align the relations hip with
true love. The reason why the relationship can become more intense is
because the ego does not like the new purpose. The ego gave the
relationship the old purpose of personal gratification, dependency, or
getting something from the other, which it wants to use to maintain
itself. When you invite the Holy  Spirit, you unplug from everything that
is not true love,  and if the relationship has deeply rooted habits not
aligned with Spirit’ s purpose, then the whole foundation for the
relationship will start to teeter and shake. This is an important phase of
maintaining trust. You have to allow the Holy Spirit to do the work even
though you may be tempted to give up. It’s helpful at this time to be in
touch with your feelings and be willing to talk about them. When you
shift from attack to love, love is extended and comes back to you. It just
takes willingness to practice. Don’ t let the ego dissuade you. All relationships, even the ones where hatred has entered, can and
will turn into holy or sacred relationships when you give them over to
the Holy Spirit. It is only in that giving that you share the same purpose
and truly have a relationship. From that point on, your alignm ent with
Spirit will create a space for open communication and a nonjudgmental,
safe place where you will stop hiding and protecting feelings. You will
have honest communication; a deeper way of communicating that will
become more and more consistent. Seeing the Truth of Christ in Each OtherRecurring difficulties, perhaps grievances or agendas, or a feeling of fear
or tightn ess around a person happens because you have forgotten the
truth about them, and you have also forgotten the truth about yourself. When you are interacting with a brother or when you are speaking to a
sister, remember that what you say is what you yourself most need to
hear. Are you gentle when you speak with your brother or sister  because
you see the truth  in them? It’s not so much even the words; you want the
love and gentleness of the Spirit. This is what you can offer to every
brother you meet and every sister you think of. Christ is God’ s Son as He created Him. He is the Self we share,
uniting us with one another, and with God as well. He is the
Thought which still abides withi n the Mind that is His Source. He
has not left His holy home, nor lost the innocence in which He
was created. He abides unchanged forever in the Mind of God. Mother Teresa taught this. She told her devotees to see the face of
Christ in everyo ne they look upon. When I heard that, I thought, She’s
teaching holy r elationship. She made it clear that was their only purpose. She believed that holy relation ship is a total commitment, moment to
moment. She taught holy relationship through healed perception and
through service. It wasn’ t about the behaviors; it was about seeing the
face of Christ in every singl e person they met and follow ing the
guidance of the Spirit. You can also see holy relations hip as a relationship between you
and the Holy Spirit. The point of authentic spirituality, of holy
relationship, is to discover the now and the eternal and the power of the
present momen t that is the gateway to eternity. Therefore, holy
relationship is not in a specific form, and so you will not arrive  at some
point in time where you look around in the world and say, “By golly, I
finally reached my holy relati onship, and it looks like I expected.”
Instead, it is a glorious state of mind, a state of nonjudgment. Imagine
how still your mind would be if you were in a state of comp lete rest
where you perceive your partner and everyone else from a place of
complete nonjud gment, where you didn’ t have one single opinion about
them. This align ment and understanding within the relationship  leads to
a powerful connection and to an experience of holiness.Exercise: Uncover the Miracles in Relationships
To listen to a recorded versio n of this exercise and the prayer, go
to http://www.newharbinger.com/41870. There is a tremendous release and deep peace that comes
from meeting yourself and your brothers totally without judgment. A mirac le exists in every relationship, in every moment. To reveal
the miracle, you must eliminate the obstacle hiding it. This
obstacle, which stands between you and others, is a gap caused
by a lack of communication, with other people or with the Holy
Spirit. It is formed from judgments, grievances, blame, hurt, anger,
and all other ego-serving emotions. It is ultimately formed  by the
belief in separation. You are the only one who reinforces the ego’s
ability to separate you from others when you engage and maintain
grievances. Doing this two-part exercise with attention and
willingness has the potential  to remove this obstacle, which was
erected by the ego, and release you, your relationship, and
everyone from darkness to reveal the light of the miracle. You will practice seeing this obstacle as a call for love. This is
how you see it with the Holy Spirit. Part 1. Praying for a Unified Perception
Give yourself plenty of time to quietly go inward with this prayer. You can read it aloud, pause to contemplate it, copy it into your
journal, or post it on your refrigerator as a reminder. You may
repeat this prayer as often  as you want to really focus your
attention on your desire to have an experience of union. Pray for
an experience of these words. My brother and sister and I are the same. I am grateful to have them as a mirror
to see the unhealed thoughts in my mind. I desire to see past all differences,to the truth of who we are. This prayer can give you a glimpse into the nature of the
miracle and the transformativ e shift in the mind from specialness
to holiness. There will be no question of the beauty and validity of
this fresh and new experience. You are opening to the miracle of
releasing the other and yourself from specialness and realizing
your identity is far beyond the ego and far more expans ive than
the thoughts that held you back. Part 2. Contemplating Union
You may now hear the call for love in yourself or your partner and
feel a softening  within. Open to the mind’ s call for love. When you
bring your irritations to the light of love, your relationship


.D. (DIPL)
1000 East Rutherford Road
Landrum, SC 29356
(803) 457-4141 or (800) 992-8350
FAX (803) 457-4144
CT,FP,NT,PM
TENNESSEE
Jackson
S. Marshall Fram, M.D. (P)
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Jackson, TN 38305
(Retired)
Morristown
Donald Thompson, M.D. (P)
PO Box 2088Morristown, TN 37816
(615) 581-6367
CT,FP,GER,GP,NT,PM
Nashville
Stephen L. Reisman, M.D. (D/C)
417 East Iris Drive
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TEXAS
Alamo
Herbert Carr, D.O. (P)
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Abilene
William Irby Fox, M.D. (P)
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Amarillo
Gerald Parker, D.O. (P)
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Pecos
Ricardo Tan, M.D.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Better yet, a subsequent dissolution with an alkaline (pH = 8. 8) aqueous
dimethyl sulfoxide-ethylene diamine tetraacetic acid (DMSO-EDTA) solution
strongly reduced the noncholesterol residues. In vivo
, nearly complete dissolution of human cholesterol stones implanted in
the gallbladders of rabbits were obtained within eight hours when methyl tert-butyl
ether-DMSO (in a proportion of 70 to 30 parts) solvent was infused at a rate of 0. 6
ml/h/kg. With methyl tert-butyl ether, only 84 parts per 100 of the original stone
weight was dissolved. As for side effects, the infusion of these solvents leads to morphological
changes in the gallbladder wall with some focal ulcerations. These alterations can
be almost completely recovered after two weeks. No histologic evidence of liver,
duodenal, or kidney damage was found. The four clinicians write: “We conclude that the mixture methyl tert-butyl
ether/dimethyl sulfoxide (70/30) constitutes a good solvent for mixed cholesterol
stones. Compared with pure methyl tert-butyl ether, the mixed system allows for a
more rapid and a more complete dissolution of gallstones. ”
9
The above report was a semi-verifier of an earlier Japanese paper that
indicated DMSO is a chelator and dissolver of calcium stones in the gallbladder. In 1983, hepatobiliary surgeons (surgeons who operate on the liver and
gallbladder) described how they must face the difficult task of treating patients
with intrahepatic gallstones (gallstones derived from the liver) in spite of
considerable progress in operative methods or mechanical techniques. It was tough
for them to remove intrahepatic gallstones completely, and under such
circumstances, the development of a solubilizer that could dissolve the
intrahepatic bilirubinate calcium stones proved to be a tremendous boon for the
patients. The surgeons accomplished this step by injecting DMSO through a
postoperative catheter or PTCD catheter. Up to that time a chelating agent, so-
called hexametaphosphate (HMP) had been used for removing
the calcium from
calcium bilirubinate. But this chelating agent, in itself, could not dissolve thebilirubin. Then the three Japanese surgeons found a direct solubilizer for bilirubin,
dimethyl sulfoxide, which they knew to be a bi-polar, non-protonic solvent, and
used it as an accelerator for bilirubin determination. After purifying the DMSO to
99. 98 percent, they examined its toxicity by oral administration, intravenous
administration, and infusion into biliary tracts of animals. No toxicity or side
effects were detected on biochemical and pathological examinations. Next they
used their solution on humans in the amount of 90 percent DMSO together with 5
percent HMP and achieved a satisfactory effect by attaining the solubilizing of
their patients’ bilirubinate calcium stones. 10
CLINICAL STUDIES SHOWING RESPONSE TO DMSO IN
MISCELLANEOUS CONDITIONS
Successful treatment of lupus erythematosus, a chronic inflammatory disease of
connective tissue, affecting the skin and various internal organs, including the
bladder, was carried out using dimethyl sulfoxide. Typically, lupus exhibits a red
scaly rash on the face, affecting the nose and cheeks; arthritis; and progressive
damage to the kidneys. Often the heart, lungs, and brain are also affected by
progressive attacks of inflammation followed by the formation of scar tissue
(fibrosis). In a milder form of the disease only the skin is affected. Lupus erythematosus is regarded as an autoimmune disease and can be
diagnosed by the presence of abnormal antibodies in the blood stream, most easily
detected by a test that reveals characteristic white blood cells (LE cells). In 1984,
four physicians joined together in reporting on two female patients who were
victims of systemic lupus erythematosus with pathologically confirmed lupus
interstitial cystitis. Their urinary


 to act without volitional gain. Actions are
spontaneous and represent potentiality’s expressing as actuality. The
spiritual devotee has dedicated personal life to spiritual evolution and
has aligned with Truth as a map for guidance. A common question to
ask is, “Which option or direction would serve the highest good?”
Those serve who also stand and wait. Sometimes the mind cannot tell
the forest from the trees. In decision-making, it is best to be aligned with context and the field
instead of content. It is difficult at times to differentiate sacrifice from
service. Consciousness at the level of awareness/witness/ observer is
free of involvement. If perfected, however, at a later time it may allow
reparticipation because of noninvolvement consequent to surrender of
attachments, attractions, or aversions. Actions may also representkarmic propensities, and the same course of action may actually have
very different meanings and consequences in different individuals at
different times and circumstances. Therefore, there is no supposed
‘spiritual’ way to be or attitudes to have about worldly events, as there
are actually multiple options. It takes inner discipline and surrender of
attitudes to not fall into the temptation of identifying with a position
about world events. The events of the world trigger responses based on perceptions. It is a
great theater that invites expressions of perceptions, illusions, and
projections of positionalities. One can either turn off the television and
avoid it or see it as a major teaching tool. The panoramic events of the
entire world unfold, representing the multitudinous expressions of the
human ego; thus, the television is its ultimate game board. Perception
may see this reflection of human-ego life as absurd, tragic, or comic. It
can be seen as sad, pathetic, exiting, heartwarming, challenging, or
alternately, as ridiculous. As the television news program says, “You
decide.”
   The real question is, Who is the real ‘you’ that decides? That is the
question to be answered by the spiritual student. The ‘you’ has multiple
options and can choose any of them. Therefore, the world is
kaleidoscopic-tragic-comic-nurturing-absurd-cruel-lovable-ugly-
despicable-deplorable, none of the above, or just a transitory illusion. It
is allegorical. The spiritual advantage of modern life is that life experiences are
speeded up via the media. In a very short time, one can witness what
would have taken multiple lifetimes in previous eras where, for
example, a whole lifetime could be limited to just the experience of a
small space and limited role, such as that of a sheepherder or a village
blacksmith. Now multiple lives, perspectives, circumstances, and
conditions are presented in succession, from grotesque crimes to
coronations, domestic family situations, major wars, and world
catastrophes. Whether to take advantage of the television display of the human ego
or to ignore it and go within are equally serviceable for it is one’s
intention that decides the outcome. Either way requires compassion for
self and others. A certain quantity of suffering is impersonal and
consequent to the physicality of being born a human. Thus, the Buddhaexhorted followers to transcend the ego to avoid rebirth, sickness,
poverty, old age, and death. The world and everything in it is transitory;
therefore, to cling to it brings suffering. As a result, he stressed
detachment. Q: What about the popular exhortations to ‘get involved’ and ‘make a
difference’? A: Compassionate attention, in and of itself, has an unseen influence. The
results of volitional action are consequent to intention and the level of
consciousness. Sometimes the world would benefit more from benign
noninvolvement. Great wars and massive human disasters that go on for
centuries are the result of the ego’s grandiose plans to be involved and
make a difference, from Genghis Khan to Karl Marx, from Adolf Hitler
to current terrorists. Q: How to best serve the world? A: Each individual’s evolution of spiritual consciousness contributes to the
progress of the consciousness level of all mankind. By uplifting the sea,
all ships afloat are lifted. The effect of actions that emerge from
compassion are the result of intention. Human consciousness evolves through learning, which is often
primarily experiential. It is usually presumptuous to assume the
‘purpose’ of witnessed human events. What is deemed appropriate is a
consequence of perception and contextualization. Thus, whether action
is appropriate or not is an option that reflects a prevailing level of
consciousness rather than discernment of the Reality of essence. Everyone is accountable and culpable in accordance with their own
level of consciousness. Whether to ‘get involved’ or not reflects vanity
or compassion is consequent to the overall field of both content and
context. Action or nonaction is the spontaneous response of what has
‘become’ or ‘is’. There is no prevailing rule of appropriate behavior
because effects are consequent to intention. Q: Choices are therefore based on presumption and appearance? A: These are also aligned with stages of spiritual development and their
overall intention. There are periods devoted to learning detachment and
then periods devoted to transcending avoidance. Each has itstemptations and attractions. The specifics of the dualities of each level
of consciousness were discussed in Transcending the Levels of
Consciousness. Q: In addition to what appear to be worldly choices, are there also
karmic influences and propensities? A: Those factors contribute to the problems of choice for they influence
understandings of meaning, significance, and implications of
importance. Evolution leads to discovery that, in turn, reveals nuances,
significances, and inferences for further exploration. That is the nature
of transcendence by which many seeming paradoxes or conflicts
spontaneously resolve due to overall alignment consequent to intention. The overall spiritual process is therefore concordant with a
contemplative lifestyle that incorporates reflection and the development
of discernment. Q: Would the overall consequences of intense inner spiritual focus tend
to result in detachment and noninvolvement in the world? A: As a general trend, that is characteristic. As the ego’s dominance of
perception recedes, so does the appearance of the world and the mind’s
interpretations. Decisions are based on projected perceptions. Thus, the
mind perceives endless illusions, including classifications based on
judgments. Those that are interpreted as ‘good’ options are attractive to
choice and agreement. Thus, all perceptions reflect content. Patterns of conduct result from belief systems consequent to
prevailing social/educational systems that are both explicit and implicit. Thus, ‘duty calls’ in both overt and subtle expressions. To adopt the
pathway of devotional nonduality recontextualizes the obligation to the
pursuit of Truth rather than worldly involvement and action. How best
to serve the world is concordant with comprehension. Q: What is the most serviceable presumptive view of the world for a
spiritual student/devotee/seeker? A: Presume that the world’s actual ‘purpose’ is perfect and fully known
only by God. See it as neutral overall but with the benefit that it
provides optimal opportunity for spiritual growth and the evolution of
consciousness. It is a school for enlightenment and the revelation ofDivinity whereby consciousness/awareness reawakens to its Source. Thus, to pursue enlightenment in and of itself serves the world and God. Q: But what about war? A: This is a favorite question of spiritual students. War is the consequence
of falsity, just as peace is the consequence of Truth. War has prevailed
during ninety-three percent of human history. It is endemic to the ego. To be ‘anti-war’ is also an ego position that presumes omniscience. Therefore, it is more advanced to surrender the world and its wars to
God. To ‘hate war’ is merely another expression of hate, is it not? Better to
love peace and come to nonjudgmental compassion for the world’s wars
and its karmically influenced participants. Would the protester rob
fellow-suffering humans of the opportunity to undo negative karma and
reach salvation? Suffering and death are the consequences of the ego and its
positionalities and perceptions. To best serve the world, seek
Enlightenment and transcend illusions rather than contribute to them. Omniscience is a quality of Divinity, not of human perception. Watch
that the spiritual ego does not become politicized. ‘Do-gooderism’ is a
trap for the naïve and unwary. Be ‘pro’ God’s will and Divine
providence for the world and humanity. How best to ‘serve the highest
good’ is concordant with the prevailing level of consciousness of the
observer. There is no single answer for everyone. OceanofPDF.comCHAPTER 11
Teachers and Teaching
Introduction
The evolved Teacher historically has been the primary source of Truth
and spiritual information. The function has been to inspire, inform, and
convey information that is not obtainable via ordinary mind. The Teacher
has been unique in that the Source of the Knowledge has been intrinsic
rather than external. That the Source of the Knowingness is Self-effulgent
and not the result of linear processing resulted in the use of the descriptive
term ‘mystic’ to denote that the Source of the information is the Self, not
the self or ordinary mind, education,


hyah  paripalayantam  /  nyajena  margena
mahim  mahisah
Gobrahmanebhyah  subham  astu  nityam  /  lokah  samastah
sukhino  bhavantu
Kale  varsatu  parjanyah  I  prthivi  sasya  salmi
Deso  yam  ksobha  rahita  I  brahmanah  santu  nirbhayah
May  people  be  happy. May  the  peacemakers
righteously  rule  the  Earth. Let  there  be  welfare  for  animals  and  people
of  wisdom  at  all  times. May  all  be  happy. May  it  rain  at  the  proper  time. May  the  Earth
produce  grains. May  this  world  be  free  from  famine. May  people  of
contemplation  be  fearless. I  write  this  book  to  explore  the  nature  of  the  human
universe. From  the  beginning  of  time,  the  ancients
referred  to  both  the  body  and  the  universe  as  food. Christ,  at  the  Last  Supper  with  his  disciples,  shared
the  bread,  which  symbolized  his  body. In  the  Bhagavad
Gita,  Lord  Krishna,  in  conversing  with  Arjuna,  refers
to  his  body  as  food  and  as  the  consumer  of  food. We
are  the  air,  water,  soil,  and  light  of  this  planet. Every grain  of  sand,  every  mountain  range,  every  river,  and
every  leaf  contains  the  same  elements. We  celebrate
nature  in  our  very  nature. We  eat  from  nature  what  is
within  our  nature. The  food  body  of  the  universe  is
our  personal  food  body. There  is  no  difference. I  also  write  this  book  to  refresh  our  cognitive
memories. I  use  many  ancient  precepts  from  the  Vedas
to  paint  images  that  were  originally  transmuted  in  the
fire  of  the  universal  mind. These  pictures  vivify  the
essence  of  being. They  stir  the  cognitive  memories  of
the  ahamkara,  the  individual  self,  so  that  we  may
remember  the  Atman — our  true  timeless  and  bound-
less nature. I  explore  the  transformation  of  the  five  elements,
which  interlace  the  "material"  of  our  being. Body
types,  or  doshas,  are  a  paradigm  of  the  universal  pat-
tern. When  we  understand  this  microcosm,  we  are
fully  aware  of  reflecting  the  macrocosm. The  foods,
menus,  and  recipes  given  here  are  culled  from  the
myriad  of  essential  spices,  herbs,  grains,  legumes,
vegetables,  fruits,  and  seeds  of  the  planet,  all  woven  in
a  state  of  balance  by  the  Vedic  principles  of  life. Each  body  type  has  its  own  special  practices  01
sadhanas. These  are  wholesome  and  abiding  acth  ities
that  are  attuned  to  nature  and  that  have  been  refined
through  the  memory  of  all  time. The  sadhana  inher-
ent within  each  life  form  is  prodded  b)  memory. Every  stirring  within  tree  and  animal,  every  stillness
and  transmutation  within  mountain  and  eai  th,  evei  J
flow  and  confluence  ol  streams  and  1  ivei  s,  evei  \  leap
of  a  kangaroo,  flight  of  the  deer,  hop  ol  a  rabbit,  gait
of  a  tiger,  fluttering  ol  a  sparrow,  gliding  ol  an  <.wl\\c
every  motion  signifies  sadhana  This  is  the  pattern
based  on  the  memory  ol  the  universe. I  propose  we
introduce  sadhana  into  oui  lives  as  a  wholesome  guide
to  remembering  nature. Sadhana  stirs  oui  cognitive
memory  and  revives  the  lost  ai  t  ol  beauty,  grace,  and
accommodation. Through  sadhana  we  are  able  to
garner  the  vibrations  ol  the  universe  to  help  us  meld
with  the  earth  body. ^m^
jrsjr*J'jrirjrJ'jr*irjrjrj'***JHr*jrjrjrjrSSJJ>*J>^
PART     ONE
I
w*************j>j>****M***j>****3rnnr±
CHAPTER      1
COSMIC    ROOTS
yurveda  is  rooted  in  India's  most  cherished  scriptures  known  as  the  Vedas,  which  date  to  about
B.C. 1500. Of  the  four  Vedas,  two  of  them — the  Rig  Veda  and  Atharva  Veda — give  detailed
information  about  healing,  surgery,  and  longevity. The  Rishis,  the  holy  bards  of  ancient  India  who
compiled  the  Vedas,  received  their  instruction  and  information  internally. The  Rishis,  which  literally
translates  as  "seers,"  would  immerse  themselves  in  contemplation  and  meditation  and  would  "see"  the
truth. They  culled  their  information  from  the  cosmos. While  we  could  say  that  Western  medicine
sprang  from  a  microscopic  examination  of  the  microcosm,  the  physical  world  of  amoebas  and  cells,
Indian  medicine  arose  from  a  microscopic  examination  of  the  macrocosm,  the  sublime  embracing
silence  that  contains  all  knowledge  and  the  sacred  memory  of  all  time,  our  cognitive  memory. Ayurveda  is  not  only  the  ancient  Indian  science  of  preventative  health  and  healing  but  also  a
philosophy  of  living. Rarely  treating  the  symptoms,  Ayurveda  cures  by  removing  the  cause  of  disease. From  the  rich  legacy  left  us  by  the  Rishis,  we  learn  what  we  are  now  coming  to  know  again  in  the  West:
transgressions  against  Nature's  laws,  against  our  own  inner  wisdom,  are  the  cause  of  all  disease. The
disease  may  be  either  physical  or  karmic  in  origin. Physical  diseases  are  due  to  engaging  in  excessive
use  of  our  senses,  improper  eating,  or  ignoring  the  cycles  of  the  seasons  or  our  age. Karmic  diseases
result  from  incorrect  actions  performed  in  this  or  previous  lifetimes. Around  the  eighth  century  in
India,  when  rebirth  became  recognized  as  a  truth,  it  became  understood  that  the  physical  body  was
the  only  part  of  us  that  dies. Our  psychic  instrument,  or  antahkarana,  which  is  composed  of  the
intellect,  mind,  and  ego,  or  ahamkara,  travels  with  us  lifetime  after  lifetime  until  we  attain  final
liberation,  or  moksha. This  book  concerns  itself  with  both  types  of  transgressions  because,  in  fact,  they  cannot  be
separated. As  long  as  we  are  ignoring  a  karmic  condition,  we  cannot  be  whole;  as  long  as  we  are
ignoring  a


1  tbs  coconut  oil
'A  tsp  sea  salt
Assorted  chutneys
Wash  wheat  berries  and  split  peas  separately  until
water  runs  clear. Soak  separately  overnight  in  enough
cold  water  to  cover  by  at  least  2". Drain  and  grind
each  into  a  fine  paste  using  a  hand  grinder,  large mortar  and  pestle,  or  blender,  adding  a  little  water  as
needed. Combine  the  two  mixtures  and  allow  to  sit  in
a  warm  place  for  3V2  hours. Add  coriander  seeds. Lightly  coat  a  preheated  griddle  evenly  with  oil. Add  salt  to  mixture  just  before  cooking. Place  two
spoonfuls  of  batter  in  center  of  the  griddle. With  back
of  the  spoon,  use  a  clockwise  motion  to  spread  the
batter  until  paper  thin. Cook  dosa  1  minute  per  side,
carefully  flipping  with  a  spatula. Serve  with  appropri-
ate chutney  for  each  type. Masala  Dosa  (Filling)
ALL  TYPES
Serves  4  (fills  6  dosas)
Filling  for  the  appropriate  dosa  recipe,  according  to
type
4  large  potatoes
1  tbs  sunflower  oil
'A  tsp  black  mustard  seeds
'A  c  minced  onion
'A  tsp  turmeric
2  tbs  minced  fresh  cilantro
'A  tsp  sea  salt
'A  tsp  lemon  juice
V  types:  use  4  parsnips,  3  sweet  potatoes,  or  1  small
buttercup  squash  instead  of  white  potatoes. P  types:  use  '/*  teaspoon  orange  rind  instead  of  lemon
juice. K  types:  use  pinch  of  salt  and  'A  teaspoon  oil  only;  add
1  green  chili  pepper. Scrub  the  potatoes,  cut  into  large  pieces,  and  boil  for
25  minutes. When  cooled,  peel  and  cut  into  1"  cubes;
set  aside. In  a  large  skillet,  heat  oil  and  saute  mustard
seeds  until  they  pop;  add  onion,  turmeric,  and  cilantro
and  continue  to  saute  an  additional  4  minutes.-Stir  in
potatoes  and  salt. Cover  and  simmer  over  low  heat  for
8  minutes. Add  lemon  juice  just  before  filling  dosa. Place  3  tablespoons  of  potato  filling  in  center  of  each
dosa  and  fold  over  both  edges. 204
^mz. TRADITIONAL    GROUND    DHALS    AND    GRAINS
Rice  Idli Peppered  Barley  Idli
v,  VK,  VP
Serves  2
1  c  split  urad  dhal,  without  skins
2  c  brown  (or  white)  basmati  rice
'Aj  tsp  sea  salt
2  tbs  sesame  oil
'/2  tbs  lemon  juice
Sambar  or  chutney
Batter  Preparation:
Wash  urad  dhal  and  rice  separately,  until  water  runs
clear. Soak  each  in  separate  bowls  with  enough  cold
water  to  cover  by  at  least  2"  for  about  6  hours. Rinse
and  drain  each. Adding  a  small  amount  of  water,
grind  dhal  and  rice  separately  using  a  hand  grinder,
large  mortar  and  pestle,  or  blender,  so  that  each  forms
a  fine  paste. Combine  the  two  batters,  cover  with  a
damp  cotton  cloth,  and  let  sit  for  8  hours  in  a  warm
place  to  mildly  ferment. Add  salt,  oil,  and  lemon  juice
immediately  before  steaming. Steaming  Procedure:
Fill  molds  of  an  idli  steamer  (see  Equipment  and
Tools,  page  194). Place  steamer  in  a  large,  deep  pot
containing  2"  of  boiling  water. Make  sure  water  bubbles
are  below  the  bottom  of  the  steamer  tray. Keep  water
boiling  rapidly. Cover  and  steam  for  20  minutes,  or
until  a  fork  comes  out  clean. Uncover  and  allow  trays
to  cool  for  3  minutes  before  disassembling. Scoop  the
idlis  out  with  a  rounded  soup  spoon. Serve  hot  with
sambar  or  chutney  of  your  choice. r)^&M\m
K,  KV,  KP
Serves  4
2  c  split  urad  dhal,  without  skins
1  c  pearled  barley
1  tsp  sunflower  oil
lh  tsp  coarse  black  pepper
1  tsp  lemon  juice
Pinch  of  lemon  rind
Pinch  of  sea  salt
Sambar
Wash  urad  dhal  until  water  runs  clear. Soak  dhal  and
barley  separately  in  enough  water  to  cover  by  at  least
2"  for  about  2  hours. Rinse  and  drain  separately. Grind
each  into  a  fine  paste  using  a  hand  grinder,  large
mortar  and  pestle,  or  blender. Add  water  as  needed. Combine  the  two  batters,  cover  with  a  damp  cotton
cloth,  and  allow  to  sit  for  6  hours  in  a  warm  place. Heat  oil  in  a  skillet  and  stir-fry  black  pepper  for  2
minutes. Add  the  pepper-oil  mixture  to  the  batter,
along  with  lemon  juice,  rind,  and  salt. Fill  molds  of
idli  steamer  (see  Rice  Idli  recipe)  and  steam  for  20
minutes. Serve  alone  or  with  sambar. 205
jmt. UNIVERSAL    RECIPES    FOR    EACH    BODY   TYPE
Wheat  and  Cinnamon  Idli
v.  VP. VK,  P,  PV,  PK
Serves  4
1  c  split  urad  dhal,  without  skins
2  c  bulgur
7-t  tsp  cinnamon  powder
1  tbs  walnut  oil
'/4  tsp  sea  salt
'A  tsp  orange  rind
Orange  and  Cherry  Chutney  or  Coconut  Chutney
Wash  urad  dhal  until  water  runs  clear. Soak  dhal  in  3
cups  of  cold  water  for  about  2  hours;  rinse  and  drain. Wet  bulgur. Grind  each  separately  into  a  fine  paste
using  a  hand  grinder,  large  mortar  and  pestle,  or
blender. Add  water  as  needed. Combine  the  two  bat-
ters and  mix  in  walnut  oil. Cover  with  a  damp  cotton
cloth,  and  allow  to  sit  for  6  hours  in  a  warm  place. Add  cinnamon,  salt,  and  rind. Fill  idli  steamer  (see
Rice  Idli  recipe)  and  steam  for  20  minutes. Serve
warm  or  cool,  with  Orange  and  Cherry  Chutney  or
Coconut  Chutney. Spiced  Wheat  Uppama
V,  VP,  VK,  P,  PV,  PK
Serves  2
1  c  cracked  wheat
'/2  tsp  black  mustard  seeds
1  tsp  split  urad  dhal,


 There were no marketing schemes to make
money. There were no robes or rituals, saintly affects or special
incantations. There were no theatrics or miracles performed on stage. The
true teacher, he said, has no interest in special clothing, dramatic
performances, names or titles, for there is actually no “perso n” left who
would care about such things. As you will learn in this book, the trademark of Dr. Hawkins’ s research is
his pioneering, internationally known Map of Conscio usness. It
incorporates findings from quantum physics and nonlinear dynamics,
thereby confirm ing the classical stages of spiritual evolution found in the
world’ s sacred literature as actual attractor fields. These spiritual levels
have been delineated by saints, sages, and mystics, yet there had never been
a scientific framework by which to understand the inner terrain. The Map of Consciousness is clinically sophisticated in its depiction of
each level’ s emotional tone, view of God, and view of life. For example,
Fear views God as punitive, whereas Love views God as loving. The Map
of Consciousness illumines heretofore unknown aspects of consciousness.With each progressive rise in the level of consciousness, the frequency or
vibration of energy increases. Thus, higher consciousness radiates a
beneficial and healing effect on the world, verifiable in the human muscle
response, which stays strong in the presence of Love and Truth. In contrast,
negative energy fields that calibrate below the level of integrity induce a
weak muscle response. This stunning discovery of the difference between
power and force has influenced numerous fields of human endeavor,
business, advertising, education, psychology, medicine, law, and
international relations. Susan Hawkins explains:
Nearly every day, I hear from someone who says that Dave’ s Map of
Consciousness changed their life. Some people have gotten free from
heroin, alcoholism, and other hopeless addictions. Others have healed
from various illnesses and emotional struggles. Whatever the life
problem, the Map gives them the way out of their suffering. — The
Map of Consciousness Explained: A Pr oven Ener gy Scale to Actualize
Your Ultimate Potential  (2020), Preface, p. xv. Throughout this book, you will come to understand why the most
important spiritual goal is to raise your level of consciousness. For example,
Dr. Hawkins explains that the positive levels on the Map are correlated with
greater immuni ty to disease, higher rates of happiness, higher job
satisfaction, and overall greater fulfillment in life. If these personal  benefits are not motivating enough, he also explains that
by raisin g our level of consciou sness, we benefit all of life. Even a single
forgiveness or a single act of kindness blesses everyone and everything. As
we surrender our small self, the intrinsic life energy of the Higher Self is
free to flow through us. As he says in this book: “The inner worth of every
human being is infinite. Its potential is infinite.”
Therefore, a prayer for readers of this book is to become  that innate inner
potential which is infinite. As Doc liked to say: “Straight and narrow is the
way. Waste no time!”
—Fran Grace, Ph.D.
OceanofPDF.comI N T R O D U C T I O N
Nearly 10 years ago, Dr. David R. Hawkins, M.D., Ph.D., died peacefully at
his home in Sedona, Arizona, and his profound message of spiritual truth,
enlightenment, and growth lives on to this day. In this book, you’ll explore the most classic teachings from Dr. Hawkins. In the followin g 10 chapters, his most important spiritual themes are
covered, amounting to an unfor gettable and life-changing experience. A natio nally renowned psych iatrist, physician, researcher, spiritual
teacher, and lecturer, Dr. Hawkins was the founding director of the Institute
for Spiritual Research Incorporated and the founder of the path of
devotional non-duality. He lectured widely at such places as Westminster
Abbey, Oxford Forum, the University of Notre Dame, the University of
Michigan, and Harvard Unive rsity. In addition, he was an advisor to
Catholic, Protestant, and Buddhist monasteries. He conferred with foreign
governments on international diplomacy and was instrumental in resolving
longstanding conflicts that were major threats to world peace. He was
featured in documentary films, magazines, and radio interviews, such as
Oprah Radio and the Institute of Noetic Sciences, for his work in the areas
of health, healing, recovery, spirituality and modern life, meditation, and
consciousness calibration. You’ll learn more about the specifics of the
calibration process and the Map of Consciousness® in Chapter 2 of this
book. However, Dr. Hawkins will refer to calibration levels (such as a
calibration level  of 190 or a calibration level of 210) throughout the book,
so it can be helpful to have the Map handy as you read. The Map of
Consciousness can be found online at https://veritaspub.com/map-of-
consciousness. At the end of this book, you will find a bonus chapter taken from one of
Dr. Haw kins’ s lectures, “The Most Valuable Qualities for a SpiritualSeeker,” in which he outlines the simple and powerful qualities that every
spiritual seeker will need on the path to Enlightenment. This is one of the
last lectures Dr. Hawkins delivered during his earthly journey. Are you ready? Let’ s get started. OceanofPDF.comChapter 1
MOVING
FROM THE
EGO TO SERVICE
The vast majority of self-help  teachers encourage people to follow
outwar d, assert ive, ego-oriente d methods to achieve long-lasting wealth
and happiness. But, having traveled that path himself early in his life, Dr.
Hawkins knew that the ego path was ultimately a dead end. In this section, Dr. Hawkins will encourage you to step off the ego path
onto a more rewar ding, fulfilling, and service-oriented enlightenment path. And as he explains, the path you will travel begins with your personal
choice. Everybody’ s aware when they are faced with a choice betwe en the high
road and the low road. That’ s a common experience. For example, you
could get a better grade by cheat ing or you could get an honest  grade by not
cheating. W e have to make those decisions over and over. To me, the dilemma of human existence is that you have to choose every
second. Every second of every minu te your mind is constantly making
choices. The challenge of human  existence is phenomenal when you look at
it. But because you’re used to it, you don’ t realize that. Every single moment, when I speak, my mind is choosing words—how
do I enunciate that word, how do I phrase my messages, contextualize them,amplify them. I’m deciding whether to explain myself more, or if I should
just let the other person worry about it. So for every single word I’m
choosing, there are probably 50 different possible options. I could suddenly
become comical and break the seriousness. And for some people, that
would help them ; other people would say, “Oh, I can’t believe what he’s
saying—he’ s just being lighthearted about things.” They don’t see the
spiritual value of humor. So the human, at every instant, every fractional instant, is choosing
between this thought and that thought, between this option and that option. Shall I shift in my chair? I just had to decide that; there are probably half a
dozen conscious options, and there’ s probably dozens of unconscious
options, ways that we could go. Should I encourage them to go in that
direction, or should I discourage them from following that track? We’re
always trying to influence, and we’re always making choices. I always feel
sorry for the human condition, in that you can never be content because the
minute you’re content, you’re even wondering if you should  be content. There’ s very little rest for humans, because our minds are constantly
presenting an endless array of options. People say they don’t believe in
karma. Well, you don’t have to use that word. What you can see is that your
mind is endlessly, constantly confronted with options, and your whole life is
going to change depending on which option you pick. It’s like a giant map,
an electr onic map, and if you choose this direction, you’re going to end up
hundreds of miles from if you’d chosen that other direction. So making
choices is the major human occupation. Yet nobody ever mentions it. The
major human preoccupation, and it eclipses all others, is the constant
making of choices. Should I look in that direction or not? Should I try to get
this job? Should I say this or say that? Should I wear this? Should I walk on
the other side of the sidewalk? Should I call so-and-so? Should I let this bill
wait another two weeks? • • •
What you see is a projection of your own consciousness. It’s what you
project out into the world, whether you see this world as sad, happy,
ludicrous, beneficial, beautiful, divine, frustrating, corrupt, evil, or an
infinite good. If man is to progr ess to realize the ultimate divini ty, which is
the core of his existence, then it would require progressively growing intothat


.”
Healthy indepen dence promote s freedom of thought. It helps you to
know your own mind, which is, in its purest form, an express ion of your
Unconditioned Self. It helps you to be “independent of the good opinion of
others,” as the psychologist Abraham Maslow explained in his work on the
hierarchy of needs. Healthy independence helps you to be free of
conditioning and to express yourself freely. It helps you to individuate, to
become fully yourself, and to be the wise woman or wise man that you are. “Healthy independence saved my life,” Louise once told me. “It gave me
the courage to leave home at 15 and to escape from abuse.” Healthy
independence can get you out of a bad situation. It helps you to rely on an
innate wisdom that is your true power. It saves you from losing yourself in
unhealthy depen dency, giving up on yourself, or throwing yourself away. Without healthy independence, family patterns wouldn’ t be healed, and
humanity could not evolve in the direction of love. So what about dysfunctional independence? In basic terms, dysfunctional
independence is a mistake. It takes a good thing too far. We stop relating toourselves as an individual expression of the universe. Instead, we believe
we are self-made. W e exist in isolation. This is how the eyes of the body see
it. However, when you look through the eyes of the heart, or through the
lens of quantu m physics, you discover that all forms of separation,
including a personal ego, are “an optical delusion,” as Albert Einstein put it. Dysfunctional independence is very lonely. It puts you outside of the
Oneness in a place you could call hell. The problem with being a D.I.P. is
that it separates you from everything, including yourself. As you lose
conscious conta ct with others, you lose contact with yourself as well. Your
sense of self breaks apart. When  it gets really bad, you can’t feel your heart,
you are physical ly disembodied,  your mind is at odds with itself, and you’re
not sure anymore if you have a soul. Your ego tries to be everyth ing that the
Unconditioned Self is, but without the support of that Self, it ends up
feeling lonely, tired, and unloved. Dysfunctional independence is very frightening. It’s a choice we make
out of fear, and it also causes a lot of fear. Most commonly, dysfunctional
independence is a reaction to a wound. Once upon a time, you got hurt. You
withdrew inside yourself and you felt safe. You decided to build a castle
wall around yourself. The wall was designed to protect you from  being hurt
again. The wall did its job. It kept the world out. Unfortunately, this left you
alone with your original wound. Nothing could get through to you: not help,
not the people who love you, not even the angels. Dysfunctional independence is a block to love. The more of a D.I.P. you
become, the more closed off you are from everything. This should make
you safe, accord ing to your ego, but it doesn’ t. The more closed  off you are,
the more  fearful  you are of everything, including love. That’ s why it’s so
hard for anyone to love you. You fear that love will hurt you, and you don’t
want to get hurt again. The truth  is, however, that love has never hurt you. It’s only what is not love that hurts. Love can only ever love you, and it’s
only love that can save you. Dysfunctional independence is the end of the road. You can go only so
far by yourself. Being a D.I.P. blocks your growth. You are trying to do life
by yourself, without feedback,  without help, without love, and it’s not
working. “Individuality is only possible if it unfolds from wholeness,” said
physicist David Bohm. In other words, it’s only when we go back to the
Oneness—and when we let life love us—that we can fulfill our true destiny
and be who we truly are.Louise once told me, “All the doors of the universe are always  open for
you. The door to wisdom is open. The door to healing is open. The door to
love is open. The door to forgiveness is open. The door to prosperity is
open. This is true whether you are having a great day or not!” The Oneness
is open at all hours. On the other side of dysfunctional indepe ndence is a
universe of inspiration and love. Life is waiting for you. All you have to do
is knock a hole in your wall, install a door, and start to let the love in. Your Unconditioned Self, which rests in a state of basic openness, is
always open to love. In the “Life Loves You” module, I share with my
students one of Louise’ s favorit e exercises on love. The idea is to stand in
front of a mirror with arms open wide and say, “I am willing to let the love
in. It is safe to let the love in. I say yes to letting love in.” Louise
recommends you do this three times a day. It’s a very simple exercise that
helps to open doors and, eventually, to bring down walls. I end my “Life Loves Y ou” module with a wonderful prayer by Louise on
basic openness:
In the infinity of life where I am,
all is perfect, whole, and complete. I believe in a power far greater than I am
that flows through me every moment of every day. I open myself to the wisdom within,
knowing that there is only One Intelligence in this Universe. Out of this One Intelligence comes all the answers,
all the solutions, all the healings, all the new creations. I trust this Power and Intelligence,
knowing that whatever I need to know is revealed to me,
and that whatever I need comes to me
in the right time, space, and sequence. All is well in my world. Letting Go of StruggleEven
After
All this time
The sun never says to the earth,
“You owe
Me.”
Look
What happens
With a love like that,
It lights the
Whole
Sky. This poem, The Sun Never Says, is another beautiful collaboration
between Hafiz and Daniel Ladinsky. It gives us a glimpse of the
unconditional nature of love. It reminds us that true love is freely given, at
no cost, and that it is equally available to us all. This love is greater than
anyone can conceive because it has no limits. No one can get his or her
head around this love, so to speak. It’s not just an idea. It comes from the
Oneness. It is the original energy of the Unified Field. It is the basic
consciousness of life. It is the heart of the universe expressing its boundless
generosity. Love is unconditional. This is easy to remember when we are aligned
with our Uncond itioned Self. Then we live with a natural awareness of the
basic truth I am loveable  and with the basic trust that I am loved. However,
when we fall from grace for whatever reason, we lose sight of who we are
and what love is. Love becomes a myth or, even worse, a religion. The
basic fear that I am not loveab le and the basic mistrust that I am not loved
distorts our perception, and the ego turns love into its own image. Now love
is separate from us. And we fear we must deserve love if we are ever to be
loved again. Love is never earned; it is freely given. To let love be love and to let life
love you, you have to accept that love has nothing to do with deserving. Love is not a bargain. It is not a coin to be spent. Love will never say to
you, “You owe me.” Love is not a judgment. No matter how terrible yourpast may be, love waits for you. Love exempts no one. Not even you. Not
even your worst enemy. The unconditional nature of love is what makes
love so powerful. It dissolves every barrier. It undoes every block. It brings
everyone home. As long as you believe that love has to be deserved, you will place a limit
on how much life can love you. Your self-image will set the conditions, not
love. Your ego will write the contract, not love. This contract is an internal
affair, full of personal rules and standards that love knows nothing about. The conditions of the contract vary from person to person. There are all
sorts of clauses, such as I can let life love me if … and I can let life love me
when … Three of the most common classifications of these clauses are the
work ethic, the suf fering ethic, and the martyr ethic. “Life loves us, and life will help us to write this book,” affirme d Louise
in an e-mail on the day we agreed to do Life Loves You. In the same e-mail
she wrote, “This book is already  written. All we have to do is let it happen.”
Her words reminded me of a Buddhist monk I met in Bodh Gaya, India. We
met by the Bodh i Tree, also known as the Bo Tree, which grows next to the
Mahabodhi Temple. It was at this spot—called the Immoveable Spot


 called
“the assassin’ s knife” in the manuals of love that noble girls were given to
read. He bowed and handed her the gold necklace. He returned a smile that
was gracious, but Siddhartha wasn’ t practiced at hiding his feelings, and the
girl knew she had no chance. Her father would be furious. To the second girl he said, “If anyone could be even more beautiful, it’ s
you. Why do you want to marry me?”
The second girl had kept close watch on what happened to the first. She
said, “T o give you sons as magnificent as yourself.” Her voice had the ring
of sincerity, but Siddhartha suspected that she was simply better trained. The love manuals taught that a man must always feel that he is making his
own decisions while at the same time being carefully manipulated. If a
woman was skillful, and applied eros when it was useful, he wouldn’ t even
know what was happening. Siddhartha bowed and handed the second girl a
necklace. She put it on with a haughty toss of the head as he moved on. The king felt anxious. “He doesn’ t like any of them,” he whispered to
Canki. The high Brahmin was unruf fled. He knew that discrimination can hold
out against desire only so long. “Patience, sire. He’ s a young man. When
peaches are ripe, no one leaves the market without buying one.” But
nothing about Siddhartha’ s manner looked promising by the time he had
reached the last girl. She looked up at him but didn’ t remove her veil.From behind the girl, her father nudged her with a fierce whisper. “Go
ahead. Get up and look at him!” She took a moment before rising. Now
Siddhartha remembered who she was. The one girl who had made him
curious. “I cannot tell if you are beautiful,” he said. “What’ s your name?”
“Yashodhara.”
“May I see you?”
She kept her veil on. “Is my appearance the only thing that would make
me worthy? If so, don’ t look at me. My face might conceal a false heart.”
Siddhartha smiled. “A good answer. Then tell me: Why do you wish to
marry me?”
“I’m not sure yet. I don’ t know you, and you haven’ t made any pretty
speeches, the way you did to the others.”
Siddhartha was intrigued by these words, but he also had to see her. He
lifted Y ashodhara’ s veil. She wasn’ t beautiful in the way the first girls had
been, modeled from the pages of the love manuals. But instantly he knew
how he felt. “You’re wonderful, because you were made to be loved.”
Up to this moment she had had the advantage, but now Y ashodhara
blushed. “That was a pretty speech, but too short for me to make up my
mind. My father will be so disappointed if I come away empty-handed. Can
I have a necklace?”
She held out her hand and Siddhartha frowned. “W as that a good
enough reason for you to come here?”
She replied, “Sire, I live in the deep woods, four long days’ journey
from here. My father is very anxious that I marry you. But a gold necklace
can feed a hundred of my starving people, those I left behind.”“Girl!” her father rebuked. Siddhartha held up his hand. “It’ s all right.” He bowed to Y ashodhara. “With your first words I found that you are honest, and now I find that you
are also kind. What more can I wish for?” He took her hand and led her to
kneel before the king as the hall rang with cheers. There was no need for a
long betrothal. Just as Siddhartha said, Y ashodhara was a woman who
existed to be loved, and their union was as real as Suddhodana’ s with Maya. Yet it was known to both of them, if to no one else in the world, that
Yashodhara had wept inconsolably on their honeymoon night. Siddhartha turned red. “If I was clumsy or did something wrong—”
She put a finger to his lips. “No, don’ t.”
“Then why are you so unhappy? An hour ago you seemed to be in
love.”
“An hour ago I didn’ t realize that you are going to leave me one day.”
He smothered her with kisses to reassure her and chided her gently
about being a superstitious girl like the maids who ran to the temple for a
good luck charm if they spilled the milk. Y ashodhara’ s words were never
repeated between them. T en years wasn’ t enough to erase the memory,
however, and when it came to pass that her husband did decide to leave her,
Yashodhara was crushed by seeing her premonition come true. All these memories danced before Gautama’ s mind along with the
image of his wife. The recollection of her sorrow was the only thing that
enabled him to defeat his arousal. Gautama’ s back slumped, and he
wondered for the first time since finding his master if abandoning his
family wasn’ t an unfor givable sin. Suddenly Gautama felt a stinging pain on one cheek. He opened his
eyes to see his master standing over him, hand raised. Sharply the hand
came down and slapped the other cheek. “Why did you do that, sir? What did I do to of fend you?”The old hermit shrugged. “Nothing. Y ou smelled like a man who sleeps
with women. I knocked the stink of f.”
This incident stuck in Gautama’ s mind for two reasons—because it
permanently banished any images of Y ashodhara from his mind, and
because it was the most words in a row that the hermit had spoken. But his
master wasn’ t setting a precedent for garrulousness. W eeks passed, the
monsoons came, and he said not another word. This became a time of great
peace for Gautama. One day he went for firewood but couldn’ t find any that
wasn’ t soaked from the rains. He recalled a cavern formed by fallen
boulders where perhaps some dry logs might have lodged. Walking through the woods, he felt the rain coming down, but the
monsoons were warm and he was toughened by months of exposure. His
body didn’ t shiver or his mind complain. Y et as he kept walking, Gautama
noticed that he started feeling chilled, and a hundred yards farther on he
was shaking badly. By the time he reached the cavern of boulders, he felt
quite uncomfortable and his mind was attacking him mercilessly. Go home. This crazy master is going to turn you into his slave or a crazy r ecluse like
himself. Run! It was as if he’d been taken back to his first day on the road. He found an armful of dry kindling, and when the rain abated he headed
back to camp. Now the process reversed itself. The closer he got to the
small clearing, the better he felt. His mind calmed down, and the shivering
in his limbs subsided. As he set foot in camp and saw his master again,
perfect peace descended like a curtain over his whole being. Gautama
stared at the old hermit in wonder. “Mara.”
Gautama was startled. “What?”
“Mara is interested in you.” Gautama opened his mouth, but the hermit
shook his head abruptly. “You know it’ s true. Y ou knew it before you came
here.”
Gautama trembled, sensing that a gulf was opening up between himself
and his master. He was surprised at how afraid this made him feel. “Ihaven’ t thought of Mara in years,” he protested. “And so you kept him away. For a time.”
The hermit breathed a deep sigh, as if he had to remind his body how to
return to the physical world before he could say another word. A few
agonizing moments passed. Siddhartha felt his heart sink. If he can smell
that I have a wife, what must a demon smell like? he thought. The hermit said, “Mara will keep away from me. He has no interest in
feeding when the bowl is empty. You are dif ferent.”
“What interest could he have in me?” asked Gautama. “You don’ t know?” The old hermit saw the look of baf flement in his
disciple’ s eyes. “There’ s something he can’ t let you find out. Y ou must go
beyond anything I can teach. That’ s the only way to rid yourself of the
demon,” his master said. Gautama felt panicky. He bowed to the ground and seized the hermit’ s
gnarled feet. “At least tell me what I’m looking for.”
When he got no reply, Gautama glanced up to see that the old hermit
had closed his eyes again and was far away. The disciple could barely sleep
that night. When he woke up before dawn he saw no dark outline against
the night sky. His master had left. Grief overwhelmed Gautama, and yet
deep


 s s n e s s  w e  t h i n k  w e  w i l l  f e e l  w h e n  c o n f r o n t e d  b y
t h e  e n o r m i t y  o f  t h e  f o r c e s  t h a t  o b s t r u c t  u s. Y e t,  i n  f a c t,  i t ’ s
w h e n  w e  f a c e  t h e  d a r k n e s s  s q u a r e l y  i n  t h e  e y e — i no u r s e l v e s  a n d  i n  t h e  w o r l d — t h a t  w e  b e g i n  a t  l a s t  t o  s e e  t h e
l i g h t. A n d  t h a t  i s  t h e  a l c h e m y  o f  p e r s o n a l  t r a n s f o r m a t i o n. I n
t h e  m i d s t  o f  t h e  d e e p e s t,  d a r k e s t  n i g h t,  w h e n  w e  f e e l  m o s t
h u m b l e d  b y  l i f e,  t h e  f a i n t  s h a d o w  o f  o u r  w i n g s  b e g i n s  t o
a p p e a r. O n l y  w h e n  w e  h a v e  f a c e d  t h e  l i m i t s  o f  w h a t  w e  c a n
d o,  d o e s  i t  b e g i n  t o  d a w n  o n  u s  t h e  l i m i t l e s s n e s s  o f  w h a t
G o d  c a n  d o. I t  i s  t h e  d e p t h  o f  t h e  d a r k n e s s  n o w  c o n f r o n t i n g
o u r  w o r l d  t h a t  w i l l  r e v e a l  t o  u s  t h e  m a g i c  o f  w h o  w e  t r u l y
a r e. W e  a r e  s p i r i t,  a n d  t h u s  w e  a r e  m o r e  t h a n  t h e  w o r l d. W h e n  w e  r e m e m b e r  t h a t,  t h e  w o r l d  i t s e l f  w i l l  b o w  t o  o u r
r e m e m b r a n c e. R e t u r n i n g  t o  L o v e

I n  1 9 7 8  I  b e c a m e  a  s t u d e n t  o f  a  s e l f - s t u d y  p r o g r a m  o f
s p i r i t u a l  p s y c h o t h e r a p y  c a l l e d  A  C o u r s e  i n  M i r a c l e s ;  i n
1 9 9 2  I  w r o t e  a  b o o k  o f  r e f l e c t i o n s  o n  i t s  p r i n c i p l e s  c a l l e d  A
R e t u r n  t o  L o v e. C l a i m i n g  n o  m o n o p o l y  w h a t s o e v e r  o n
s p i r i t u a l  i n s i g h t,  t h e  C o u r s e  i s  a  p s y c h o l o g i c a l  m i n d  t r a i n i n g
b a s e d  o n  u n i v e r s a l  s p i r i t u a l  t h e m e s. I t  t e a c h e s  p e o p l e  h o w
t o  d i s m a n t l e  a  t h o u g h t  s y s t e m  b a s e d  o n  f e a r  a n d  r e p l a c e  i t
w i t h  a  t h o u g h t  s y s t e m  b a s e d  o n  l o v e. I t s  g o a l  i s  a t t a i n i n g
i n n e r  p e a c e  t h r o u g h  p r a c t i c i n g  f o r g i v e n e s s. Y o u  w i l l  n o t i c e
i t  r e f e r r e d  t o  t h r o u g h o u t  t h i s  b o o k,  a n d  m a n y  o f  i t s
t e a c h i n g s  w i l l  b e  r e f l e c t e d  i n  w h a t  I  w r i t e. W h e n  t h e r e  i s  n os p e c i f i c  r e f e r e n c e  f o r  q u o t e d  m a t e r i a l  o r  c o n c e p t s  f r o m  A
C o u r s e  i n  M i r a c l e s  ( p u b l i s h e d  b y  t h e  F o u n d a t i o n  f o r  I n n e r
P e a c e ),  I  h a v e  a d d e d  a n  a s t e r i s k  t o  m a r k  A  C o u r s e  i n
M i r a c l e s  p r i n c i p l e. A l t h o u g h  t h e  C o u r s e  u s e s  t r a d i t i o n a l  C h r i s t i a n
t e r m i n o l o g y,  i t  i s  n o t  a  C h r i s t i a n  d o c t r i n e. I t s  t e r m s  a r e  u s e d
i n  a  p s y c h o l o g i c a l  c o n t e x t,  w i t h  u n i v e r s a l  m e a n i n g  f o r  a n y
s t u d e n t  o f  s p i r i t u a l  p r i n c i p l e s,  r e g a r d l e s s  o f  w h e t h e r  t h e y
h a v e  a  C h r i s t i a n  o r i e n t a t i o n. S p i r i t u a l  p r i n c i p l e s  d o  n o t  c h a n g e,  b u t  w e  d o. A s  w e
m a t u r e  t h r o u g h  t h e  y e a r s,  w e  a c c e s s  m o r e  d e e p l y
i n f o r m a t i o n  w e  h a d  o n l y  a b s t r a c t l y  u n d e r s t o o d  b e f o r e. T w e n t y  y e a r s  a g o,  I  s a w  t h e  g u i d a n c e  o f  t h e