ow n feeling to disappear as easily as the sore throat. She nolonger missed Mom, either. The whole session took maybe fifteen minutes,
if that. Soon thereafter, Tasha was outside playing with her friends.
Tapping on Childr en’s Owies, Aches, and Pains
The children I have worked with and those who are tappers on their own
rarely need much time tapping to feel better. I sometimes work  with props,
such as stuffed animals (of theirs or one I have on hand) or puppets.
Children can also tap on their parents and it will work. Usually, a child and
I tap on the critter as if he or she were experiencing the child’ s symptoms.
For example, in the case of a child suffering from a stomach  ache, you
might suggest that the little one tap on his or her stuffed critter, saying that
Mr. Bear has a tummy ache, and it might help if you tap on these feel-good
points. Here are some words to suggest getting the child started: “Even
though (this teddy bear) is hurting in his stomach, s/he is a good bear and I
love her/him very much.”
I’ll suggest children tap on Mom or Dad instead of tapping on themselves
first if parents are okay with it. Doing so gives the children an added feeling
of empo werment. Other times I’ll have Mom or Dad tap as if they were the
child while the child watches. This also works. Remember surrogate
tapping?
Surrogate T apping Symptoms
You can tap on yourself as if you were your child, even if the child is not in
your immediate  vicinity. Surrogate tapping works as long as you can stay
neutral about your own feelings, and it may take practice tapping to feel
really confident about this use of EFT. You might first tap on all the
concerns you have about your child’ s illness, and alternate tapping on your
own fears and concerns and your child’ s symptoms. How do you tap
surrogate with a child? Put yourself in their shoes and imagine what they
would say if they were tapping.
Going Deeper with SymptomsDoes one part of your body seem to get stricken more often, such as your
sinuses, tummy, or throat? Are you tapping as you read? It can help.
When you do get sick, is it always in the same place with the same
symptoms? Target that part when you are not sick. Try tapping with EFT
setups focused on that part of your body for seven days in a row: your
beliefs, thoughts, and experience s of being sick in that way or place. Tap on
any incidents that come to mind and you will be tapping on whatever
emotions are harbored in those body areas so you won’ t have to get sick.
You are thus creating more resilience in that particular area of your body
and life.
Sometimes after a person has had an injury, that area of their body in
which they were injured seems to become a repository for chronic pain.
Often you will find that emotions from troubling events are housed in that
area of your body. In the case of the client with phantom limb pain, it gets
even more interesting. Each time she thought of certain specific  incidents in
her life such as the loss of her partner, the conflict with her form er mother -
in-law, the difficulties with the doctors who didn’ t help or listen, the pain in
her “unfoot” would increase. She would feel very specific pain that was
quite descriptive, and it almost seemed like she was being tortured. As we
tapped down on the specific events, the pain cleared.
More on Sickness as Metaphor
Expressions we use every day offer clues: “I have a pain in the neck”: Who
or what might that be? “It feels like I’ve been stabbed in the back”: When
do you feel stabbed in the back? “My hands are tied”: When do you feel
this way? “It’s a real thorn in my side”: Who or what do you believe is a
thorn in your side? “I’m having a hard time digesting that”: What can’t you
accept? “It feels like the weight  of the world is on my shoulde rs”: Who or
what are you carrying? Your answers are your own; it’s not as though the
person is really in or on there. You’re investigating your feeling s about that
person.A client named Jack had excruciating back pain he described as “a stab in
the back.” As we tapped on the current-day pain, it came out that he had
been betrayed by a fellow weigh tlifter who had figuratively “stabbed him in
the back” by letting the weights he was supposed to be spotting fall on Jack.
As we resolved that memory, an even earlier memory of back pain came up
that I considered  a core issue. Again, core issues are events that play a role
in shaping our lives. As it happ ened, his little brother used to tell on him
even when he had done nothing wrong. Jack’ s father would suddenly slam
him on the back  in that exact place. Jack was stabbed in the back by his
father and his little brother. As a result, Jack believed the world wasn’ t a
safe place to be in, and he had carried feelings of betrayal with him all his
life. Additionally, he had become a fitness junkie in order to bulk up and
become invulnerable against his father. As we worked, his pain decreased to
the point where he could resume working out and begin to trust others
again.
Buried negative emotions relating to chronic or longstanding  pain or
illness can be disrupting to our energy system. Sometimes we cannot deal
with the big feelings or traumat ic event at the time it happens, so we bury
the experience in our body.
For exam ple, Carrie came to see me for sciatica she’d had for twenty
years, and it was now threateni ng to put her on disability. I asked Carrie
when she remembered first feeling a pain like this, and she recalled that it
started around the time she left home, when she partnered with a man her
mother didn’ t like. The last thing her mother said to Carrie as she left was,
“It’s never going to work and you’re going to go to hell.” What a pain in the
butt thing to say.
As we tapped, Carrie became keenly aware of emotions she had never
expressed about her mother ’s words, and that her mom had been a pain in
the butt all these years. She tapped on her mom being a literal pain in the
butt. As we tapped, her pain was jumping all over the place, in her leg and
throughout her body. We kept chasing it. When done, she could walkwithout pain for the first time in years and was able to continue working
full time.
When Sick, Ask Y our Immune System to Pay Attention
When you feel sick or at the first hint of a cold or scratchy throat, you might
try something I do. It’s not Gold Standard EFT per se, but it does involve
tapping.
My mentor, Reneé Brown, suggests speaking directly to your immune
system and tapping with your requests to feel better. Your body may
surprise you in its ability to respond and heal. I ask my immun e system to
pay special attention to any harmful or unhealthy viruses or infections and
the like that are hurting my body right now. I acknowledge the symptoms I
am feeling. Then I pair that with a request to the immune syste m to adjust
or reboo t, tapping all the way. Here are some of the types of phrases I have
used on myself:
Even though I’m feeling sick, I’m asking my immune system to pay
attention to any unwanted infections, invaders, or strange viruses
floating through my system and neutralize them.
Even though my throat is all scratchy and sore, I ask my immune
system to cool and soothe the mucus membranes in my throat and
body.
I’m asking my immune system to step it up a bit, to strengthen and
recognize infections that don’t belong in my body and increase its
function in a gentle, easy, natural, and healing manner, for the entirety
of my being and highest good.
Even though my immune system  is overreacting to [substance)], I want
my body to know that we’re safe, and that this is not life-threatening,
so we can dial the immune response down a couple notches so I can
function.I’m asking for my body to send soothing, cooling energy to my
inflamed joints in a way that is gentle, easy, and kind to my system to
release the toxicity. I choose to know that my immune system is
healthy, fully functioning, and effectively taking care of this infection. I
allow my immune system to balance and quickly zap these viruses,
bacteria, parasites, or whateve r else does not belong here and is
dragging me down for my overall well-being.
Allergies and T apping
While about 60 percent of my clients are allergic to cats, our cat, Mr. Purr,
lives in the home (not in the part that’s my office) but none of them have
ever had an allergic symptom in the office. I too used to have cat allergy.
It’s my sense that an allergic reaction in many cases is similar to the
overreaction of the phobic (irrat ional fear) response but the overreaction is
diverted to the immune system instead of the nervous system. (See


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


especially as the reader will certainly
Appendix B:
most basic concepts, in every detail of
Details of Kinesiological T esting
247
FOREWORD
wish to try this himself. Here is Dr.
Appendix C:
daily existence would be so profound that
Diamond's outline, from his 1979 book,
V ideotapes
251
IMAGINE-WHA T IF you had access to
it is dif ficult even to conceive what lifeNotes
253
Y our Body Doesn't Lie,3 of the
Glossary
269
a simple yes-or -no answer to any
would be like in a subsequent new era of
procedure adapted by him from the
Bibliography
279
question you wished to ask? A
truth. The world as we know it would be
classic description in H.O. Kendall's
About the Author
291
demonstrably true answer. Any question.
Index
305
irrevocably changed, to its very roots.
Muscles: T esting and Function
Think about it.
kinesiology: -n. The study of muscles and(Baltimore: W illiams & W ilkins, 2nd
CONTENT
There's the obvious: "Jane is seeing
their movements, esp. as applied to
ed.,1971).
Foreword.................................................................... 1
another guy." (Y/N?) "Johnny is telling
physical conditioning. [Gk. kinesis, It takes two people to perform a
movement ( kinein, to move) +-logy.)  1
Preface........................................................................ 4
the truth about school." (Y/N?) But it's
kinesiological test. Choose a friend or a
Introduction.............................................................. 10
only a short step to: "This is a safe
The study of kinesiology first received
family member for testing. W e'll call him
P AR T ONE: T OOLS............................................... 13
investment." (Y/N?) or "This career is
scientific attention in the second half of
or her your subject.
1. Critical Advances in Knowledge......................... 13
worthy of my pursuit." (Y/N?)this century through the work of Dr.
1. Have the subject stand erect, right arm
Geor ge Goodheart, who pioneered the
2. History aced Methodology................................... 19
What if everyone had such access?
relaxed at his side, left arm held out
specialty he called applied kinesiology
3. T est Results and Interpretation............................ 24
Staggering implications suggest
parallel to the floor, elbow straight. (Y ou
after finding that benign physical
4. Levels of Human Consciousness......................... 27
themselves immediately. Think again.
may use the other arm if you wish.)
1
2
2. Face your subject and place your left
surmise: whereas virtually all classical
also. There are simply too many experience. This "anatomy of
hand on his right shoulder to steady him.
music and most pop music (includingdocumented instances of individuals consciousness" produces a profile
of the Then place your right hand on the
"classic" rock-and-roll) caused a
having intimate acquaintance with entire human condition, allowing a
subject's extended left arm just above the
universally strong response, the "hard" or
information experienced firsthand by comprehensive analysis of the
emotional wrist,
"metal" rock that first gained popularity
remote strangers for us to deny that there
and spiritual development of individuals,
3. T ell the subject you are going to try to
in the late seventies produced a
are forms of shared knowledge other than
societies, and the race in general. So
push his arm down as he resists with all
universally weak response.
those achieved by rational consciousness.
profound and far -reaching a view
his strength.
There was one other phenomenon which
Or perhaps, more simply, the same spark
provides not only a new understanding ofof inner sub-rational wisdom that can
man's journey in the universe, but also a
4. Now push down on his arm fairly
Diamond noted in passing, though
discriminate healthy from unhealthy can
guide to all of us as to where we and our
quickly, firmly and evenly. The idea is to
devoting no deeper analysis to its
discriminate true from false.
neighbors are on the ladder of spiritual
push just hard enough to test the spring
extraordinary implications. Subjects
enlightenment and on our own personal
and bounce in the arm, not so hard that
listening to tapes of known deceits-
One highly suggestive element of this
journeys to become who we could be.
the muscle becomes fatigued. It is not a
L yndon Johnson perpetrating the T onkin
phenomenon is the binary nature of the
question of who is stronger, but of
Gulf hoax, Edward Kennedyresponse. Hawkins found that questions
In this volume Dr. Hawkins brings these
whether the muscle can "lock" the stonewalling the Chappaquiddick
must be phrased so that the answer is
fruits of decades of research and insight
shoulder joint against the push.
incident universally tested weak. While
very clearly yes or no, Like a nerve
into the penetrating illumination of
listening to recordings of demonstrably
synapse that is on or of f, like the most
revolutionary discoveries in advanced
Assuming there is no physical problem
true statements, they universally tested
basic cellular farms of "knowledge," like
particle physics and nonlinear dynamics.
with the muscle and the subject is in a
strong. This was the starting point of the
so much of what our cutting-edge For the first time in our W estern
normal, relaxed state of mind, receiving
work of the author of this volume, the
physicists tell us is the essential nature ofintellectual record, he shows, the cold
(4) no extraneous stimuli (for this reason it
well-known psychiatrist and physician,
universal ener gy. Is the human brain, at
light of science is confirming what
is important that the tester not smile or
David R, Hawkins. In 1975 Dr. Hawkins
some primal level, a wondrous computer
mystics and saints have always said
otherwise interact with the subject), the
began research on the kinesiological
linked with a universal ener gy field, that
about the self, God, and the very nature
muscle will "test strong"-the arm will
response to truth and falsehood.
knows far more than it knows it knows?
of reality. This vision of being, essence,
remain locked. If the test is repeated in
and divinity presents a picture of man's
the presence of a negative stimulus (for
It had been established that test subjects
Be that as it may. As Dr. Hawkins'relation to the universe that is unique in
instance, artificial sweetener), "although
did not need any conscious acquaintance
research continued, his most fertile its capacity to satisfy both soul and
you are pushing down no harder than
with the substance (or issue) being (5)
discovery was a means of calibrating a
reason. There is a rich intellectual and
before, the muscle will not be able to
tested. In double-blind studies-and in
scale of relative truth by which spiritual harvest here, much that you can
resist the pressure and the subject's arm.
mass demonstrations involving entire
intellectual positions, statements or take, and much more that you can
give will fall to his side."4
lecture audiences--subjects universally
ideologies could be rated an a range of
tested weak in response to unmarked
one to one thousand. One can ask, "This
yourself.
A striking aspect of Diamond's research
envelopes containing artificial sweetener,
item (book, philosophy, teacher) T urn the page. The future starts now.was the uniformity of response among
and strong to identical placebo
calibrates at 200 (Y/N?) at 250 (Y/N?),"
his subjects. Diamond's results were
E. Whalen, Editor Bird Press
envelopes. The same naive response
and so on, until the point of (6) common
predictable, repeatable, universal. This
Arizona, 1995
appeared in testing intellectual values.
weak response determines the calibration.
was so even where no rational link
The enormous implication of these
existed between stimulus and response.
What seems to be at work is a form ofP R E F A C E
calibrations was that for the first time in
For totally undetermined reasons certain
communal consciousness, spiritus mundi,
human history ideological validity could
T o EXPLAIN THA T WHICH IS
abstract symbols caused all subjects to
or as Hawkins calls it, following Jung, a
be appraised as an innate quality in any
SIMPLE can be dif ficult indeed. Much of
test weak; others, the opposite. Some
"database of consciousness." The
subject.
this book is devoted to the process of
results were perplexing: certain pictures,
phenomenon seen so commonly in other
making the simple obvious. If we can
with no overtly positive ox negative
social animals--whereby a fish swimming
Through 20 years of similar calibrations,understand even one simple thing in
content would cause all subjects to test
at one edge of a school will turn
Hawkins was able to analyze the full
depth, we will have greatly expanded our
weak, while other "neutral" pictures instantaneously when its fellows a


 Those who have least resistance
(are most enervated and toxemic) suffer most and succumb
the easiest; for the poisoning brings on a crisis of Toxemia,
and the two nerve -destroying influences overwhelm the
reduced resistance, and may end  in death unless wisely
treated. All acute diseases are gastro -intestinal infections
acting on toxemic subjects. The more enervated and
toxemic the subject, the more severe the crisis. Certainly
anyone with intelligence should see the danger in giving
food when the exciting cause of the disease is food -
poisoning.

    Keep the patient warm and quiet, and in good air. More
treatment is meddlesome. Getting rid of putrefaction is
most important. Such diseases develop only in those of
pronounced enervation and  toxemic, and those of very bad
eating habits.

TO SUM UP

   To sum up briefly the difference between the toxemic
methods and “regular medicine”: Toxemia is a system
based on the true cause of disease —namely Toxemia.
Before Toxemia is developed, natura l immunization
protects from germs, parasites, and all physical vicissitudes.

   Toxin is a by -product as constant and necessary as life
itself. When the organism is normal, it is produced and
eliminated as fast as produced. From the point of
production to the point of elimination, it is carried by the
blood; hence at no time is the organism free from toxin in
the blood. In a normal amount it is gently stimulating; but
when the organism is enervated, elimination is checked.
Then the amount retained become s overstimulating —
toxic—ranging from a slight excess to an amount so
profound as to overwhelm life.
    The treatment is so simple that it staggers those who
believe in curing. Heroic treatment is disease -building.
Find in what way nerve -energy is wasted,  and stop it —stop
all nerve -leaks. Then returning to normal is a matter of
time, in which nature attends to all repairs herself. And she
resents help —medical officiousness.

   In writing and giving advice, I often make the mistake of
taking for granted t hat the consultant understands what I
have in mind. Why should he, when I have not given oral
or written expression to my meaning?

   In the matter of stopping nerve -leaks, it is easy for me to
say: “Find out in what way nerve -energy is wasted, and
stop it—stop all nerve -leaks,” etc. I am appalled at my
stupidity in saying to a patient to stop enervating himself,
and allowing the matter to end by naming one or two gross
enervating habits; for example: Stop worry; stop smoking;
stop stimulants; control you r temper; stop eating too
rapidly; stop allowing yourself to become excited. Stopping
one enervating habit benefits; but dependable health brooks
no enervating habits at all.
 The Causes of Enervation

   TO UNDERSTAND disease, it is necessary to know
cause; and, as Toxemia  is the cause of all diseases, and as
enervation —an enervated body and mind —is the cause of
Toxemia,  it behooves those who are sick and want to get
well, and who want to know how to stay well, to know
what causes enervation.

   A norm al, healthy person is one who is poised (self -
controlled), and who has no nerve -destroying habits. A
self-controlled man is a man who is not controlled, kicked,
cuffed, or driven by habits.

   Man is either the master of himself, or his appetite and
sensual pleasures master him. If the former, he enjoys
health until worn out; and he should go down at from
ninety to one hundred and fifty years of age. If he is
inclined to the latter, yet has his habits more or less under
control —is moderate —he may live fro m sixty to ninety
years. But if he is a sensualist —is controlled by habits and
passions, sits up after bedtime to take a last smoke or eat a
lunch or gets up in the night and smokes (I knew a
celebrated physician who used tobacco to secure sleep; he
died a t fifty-four years of age), or takes a drink to quiet his nerves and make him sleep, or goes the limit venereally —
he becomes irritable, grouchy, and dies prematurely.

   Excesses transform a man into a disgusting brute. The
word “brute” is used here to e xpress the state of one being
devoid of self -control. Those of fine constitutions are often
converted into neurotics, who have left health and comfort
far behind. Many know comfort only for short periods, and
then at the instigation of drugs or stimulants.

   The youths of our country are fast developing a state of
multi-inebriety —jazz, tobacco, alcohol, and petting parties;
are developing a sex -neurosis that will he followed by a
generation of paralytics, epileptics, insane, morons, idiots,
and monstrosi ties, embracing all who do not die of acute
disease.

   This class live from thirty until the chloroforming age —
sixty years. The majority die early in life. We are fast
coming to an age of impotence. I knew one of superior
mind who died of ataxia at thir ty-five. I quote a few lines
from his own writings concerning his state the last year of
his life:

Could I but crystallize these midnight tears
   And gather from their beaded bitterness     A rosary for burning lips to press,
Some pain -born token of th ese joyless years,
To teach the faith that saves, the hope that cheers;
   Then would I bid these fountains of distress
   Flow fast and free, if their sad floods could bless
Or murmur peace in some poor sufferer’s ears.

My world has shrunk at las t to this small room,
   Where, like a prisoner, I must now remain.
I’d rather be a captive in the gloom
   Of some damp dungeon, tearing at my chain;
   For then, perchance, my freedom I might gain.
Ah God! to think that I must languish here,
   Fet tered by sickness and subdued by pain,
To die a living death from year to year,
Joy banished from my breast and Sorrow brooding
there.

   I often think how once these stumbling feet,
   That now can scarcely bear me to my bed,
Were swift to follow, a s the wind is fleet,
   That baleful beam that to destruction led;

   Thou domineering power, or love, or lust,
   Or passion, or whatever else thou art,
How have thy crimson roses turned to dust
   And strewn their withered leaves upon this heart!
   Though through my vitals now they venomed dart
Strikes like an adder’s sting, yet still I feel
   From Egypt’s flesh -pots it is hard to part;
 And my weak, wandering glances often steal
Back to sweet sinful things, until my senses reel.

   Still o ne retreat is left, to which I flee:
   Dear dreamy draught, in which I often steep
Body and soul, I turn again to thee,
And drift down Lethe’s stream out on Oblivion’s
sea.

   Thirty -five years is a short life for a brain to live that can
conjure the English language as the above snatches
indicate. Thousands pay the price that this man paid, but
very few can win so much admiration and sympathy with
their swan -songs. Few people can read the psychology of
swan -songs. Often they are an epitome of a lifeti me.

ENERVATING HABITS

BABIES

   Babies should not be trundled about too much; should not
sleep in their mothers’ arms; should not be exposed to
bright lights, loud talking, noises, too much heat or cold;
should not be jolted about in baby -buggies, a utomobiles,
trains, street cars.
    The very young are made sick by too much excitement of
all kinds. Very young children should be kept quiet enough
to favor sleep all the time, except when bathed and when
clothes are changed. They should not he taken u p every
time they do any fretting. All that is needed is to make
them dry and change their positions.

   Young children should not be fed oftener than every four
hours, and not that often unless they are awake. To awaken
a child for food is very unnecess ary and harmful.

   A human being is a cerebro -spinal dynamo, and should
be kept as much as possible in a static state, conserving
nerve -energy for future use. Poise or self -control —teaching
a child to be contented alone —must be started at birth.

   Children need no entertainment. When left alone, they
find entertainment in becoming


c),
4, 168
Immortality
chi (life-energy) and, 16, 119,
126, 127, 146-58
Taoist search for, 6-7, 15-16,
85, 121, 124, 162
Imperial School of Medicine, 84
Incest taboos, 25
Institute for Advanced Study of
Human Sexuality, 138-39
Institute for Sex Research, 164
Intercourse positions. See Posi
tions, intercourse
Interpretation of the Cultivation of
Truth by the Great Immortal
of the Purple-Gold Glory,
118
Iridescent Maid (Tsai Nu), 82,
95-96, 116-17
Jade Fountain (love game), 211-12
Johnson, Virginia. See Masters
and Johnson
Jou Pu Tuan (The Prayer Cush ion of
Flesh ), 70-71
Jou-tsun.f?-Yun g (broom rape),
132, 135
Journal of Urology, The, 144
Jung le Fowl Appr oach ing the
Arena (intercourse
position), 112 Kmtl ll Sutrcr, 81. 85
Kao Tsung. SO "�ao-tang Fu" (Sung Yu). 56
1\.arc;: �'' (Stockham), 16H
Kt:g cl, Arn old, 16(!-(17
Kegd exer cise, Hl(l-67, 231
Kingf ishers Uniting (intercourSl'
posi tion). 1m. 221
Kinse� Al& ed, 164, 1 65, 167, 169
on ljacu lation, 1H5
on femaleorgasm, 167,169
on homo sexuali ty, Hl4
on love-play. 164
on masturbation, 164
on oral sex, 164
Kissing. Sec also Oral sex
in Chinese cultur e, 3-4, 191
erotic, 193-95, 203. 210-11
Kitten Stretch (exercise). 1H2
Ko Hung, 96
Kolodny. Robert, 166
Krafft-Ebing, Richar d von,
165, 166
Kuan Tsung, 7
Kuang Hsu, 40
Kublai Khan, 63
Kuhn, Franz, 70
Ladas, Alice K.. 170
Ladas, Har old, 170
Lamaism, 6, 7. 18, 125. 150
Lao Ai, 48
Lao Tzu,l3, 14
Lasciviousne ss versus prudishness.
�4-26
Later Shu dynasty, 46
Lesbianism, 28
Li Licn- ying. 40
Li Shih-chen, 137
Li Sze-szc, 32-33
Li Tsung-hsuan, 84-85
Li Tzu-che ng. 53
Li Yu. �9. 46-47
Liao dynasty, 188..
Liflg-d1ih ("divine mushroom ).
141-42
Liu Ching. 117
Liu Tsu ng-yu an. 89-90
Love-play, I 15
bridgi ng the sexual gap.
184-8h
danci ng. 192 Index
Four Attain men ts, Nine
Essences, Five Des ires.
98-99
gen ital caressin g, 195-99
genital secr etions. 197
heari ng, sense of, 186, 188-89
Heavenly Fou ntain, 210-11
import ance of. 93-95, 165-66
Jade Fountain, 211-12
Kinsey on, 164
kissi ng, 3-4, 191, 193-95, 203,
210-11
love points, 157-58, 179, 194,
196, 204-10. 218
Mas ters and Johnson on, 166,
171, 184
oral sex, 96-98, 164, 195-97.
199, 211-13
Peacock Tease, 202
Playing the Flute, 211-13
positions, 100-101
prelude to, 191-93
pressing on at, 193-95
sight, sense of, 186
Silk Tease, 203
smel l, sense ot� 186-88, 191,
1lJ3-94
Sniff- Kissing, 203
soixat�t£·-m·uf (69), 211
Spid er's Legs, 203
Spring Butterfly, 201-2
taste, sense of, 186, 188,
1lJ2, 194
Three Fou ntains, 210-12
three peaks, lJ5-lJ8
Tongue: Sweep, 203
touch, sense: of, 1M6-87, llJ2-lJ6
Twin Fou ntains, 211
as two-way game, 18lJ-lJI, 200
Love points, 157-58, llJ4, 204
back, 206, 20M
breasts, 205, 20lJ
buucx:ks, 208-lJ
cimubar fidd, 205, 209
erotic massag e tech niques,
206-10
groin, 205, 209-10
head, 208
lmi-yiu, 179, 196, 204-5,
210, 218
h:gs, 206
neck, 208 peri neum, 204-5, 210
sacr al-cocc ygeal area, 206
should ers, 208
thighs, 206, 210
Lu Ching -ta, 135
Mcllvcnna, Raymond, 138
Mahayana Buddhism, 16-17
Manchus, 29, 43, 44, 53
Mandarin Ducks Joining
(intercourse position),
109-10, 222
Maois m, 21
Married Love (Stope s), 168
Massag e, erotic. See Love
points
Massag e, ther apeutic, 173
Breast Cir cles, 180, 209
Chest Massag e, 179-80
Cinnabar Field Massag e,
177-78, 209
Groin Ma ssage, 178
Scrotum Rub, 180
Master Who Em braces Simplicity,
The (Pao Pu Tzu; Ko
Hung), 96
Ma sters and Johnson (William and
Vir ginia), 159, 164, 165
accomplish ments of, 170-7 1
on ejaculation, 168, 217, 218
on female org asm, 167, 169
on love-play, 166, 171, 184
on the "squeeze techniq ue,"
168, 218
Masters aud jolmso1 1 Otl Sex a11d
Huma11 Lor,ing (Mast ers,
Johnson, and Kolodny),
166
Mastu rbation, Kinsey on, 164
Matt'ria Mt·dica (Li Shih -
dll·n), 137
Ml·ng Chang, 46
Mind-body l'Xl'rcisc s, 85
Ming dynasty, 29, 30
aphr odisia cs/sex ual nutr ients,
usc of, U I. 133
consorts, 41, 43, 45. 46, 53
cou rtl'SJns, 28, 32
l'rtlpl'fors /cmpr esses, fl-7. 28,
43. 45, 46, 53. 133
l'roticl, 59, 64, 66, 69-70,
75. 76 eunuchs, 39, 40, 53
sexology, 110, 118, 124-26
Monell Chemical Senses
Center, 154
Mo Tzu, 13
Mou Tan Ting (The Peot1y Pavilion;
Tang Hsien -tsu), 66
Mou nting Tortoises (inter
course posit ion), 106, 109,
112, 221
Moxi bustion, 85
Mu Tsung, 7, 46
Mu scles, sexual, 166-6 7
Mystic Master of tl1e Grotto, The
(Tung Hsuan Tzu), 84-85,
94- 95, 115-18,165, 184
aph rodi siacs/sexual nutrients,
135
intercourse positi ons, 104,
108-14,219


judging, evaluating, responding, and so on. However, at either end of this
spectrum there lies a range of experience which is either so pleasant or so
unpleasant that the mind is not able to accommodate it within its normal
frame of reference. As a result, its activity comes to an end.
     Phrases such as, ‘It blew my mind’, ‘I was taken aback’, ‘It silenced me’,
‘I was stunned’, ‘I was blown away’ attest to the capacity of certain experi -
ences to bring the mind’s activity to an end. In Buddhism the term ‘nirvana’,
used in reference to the cessation of the mind’s activity in meditation, lit -
erally means ‘blown out’. In such moments – timeless moments, for in the
absence of mind, there is no time – the mind’s essential nature of peace and
joy shines forth.

Shortly after I met Francis, in the mid- 1990 s, we began to host retreats for
him at our home in Shropshire. Once a year we would clear out the barns
which housed my studio and convert them to a temporary retreat space.
On one such occasion, a firing of the kiln was finished the evening before
the retreat was due to start. The following morning I woke early to the sound
of stones on my bedroom window and the distressed cry of Kofi, my assis -
tant, below. The barns were ablaze.
     One of the rafters above the kiln had caught fire, and, the building being
some three hundred years old, it did not take long for it to be engulfed in
flames. A couple of hours later, Francis’s wife Laura called me from Barce -
lona, where she and Francis were about to board a flight to the UK, in time
for the beginning of the retreat that evening.
     By that time three fire engines were tackling the blaze and numerous
local residents had gathered in the yard between the house and the barns.
I described the scene to Laura, and after a brief pause she responded, ‘Oh, how
interesting! Be aware of the slightest impulse in you to change anything about
your current circumstance. See you soon!’
     Later that morning, sitting on a low wall in front of the house, watching
the now smoking embers of the roof, I felt that I was resting on an ocean
of peace. Whether it was in response to Laura’s words or simply that the
magnitude of the situation was such that it was impossible to resist, I do
not know.
119you are the happiness you seek
     Suffice it to say that there was not the slightest resistance in me. Without
having made any effort, I simply found myself completely open, without re -
sistance, utterly and spontaneously surrendered to the moment. As a result,
the innate peace of my true nature was felt in the background of experience,
in spite of the chaos in the foreground. Later I would learn to go there con -
sciously, but for now it felt like a gift.
     This attitude of surrender is echoed by Utpaladeva, one of the great sages
and poets of the tradition of Kashmir Shaivism, who had a beautiful and
simple prayer: ‘Due to immersion in You, may I be free of desires for any -
thing but what is; may I be utterly filled with delight, considering every thing
and being I see as consisting only of You’. *
     As an expression of our true nature, this prayer of supplication becomes,
‘I, awareness, knowing the fullness of my own being, am completely free
from the desire to change my current experience. I am open without prefer -
ence and choice to all experience, and thus experience has lost the capacity
to deprive me of my innate peace and joy.’
     I once knew an elderly man who had lost his three infant sons. He was
one of the most open-minded, joyful, warm-hearted people I have ever met.
This happened early on in his adult life, and he was faced with a stark choice:
to resist the experience, allow his heart to close, and become small-minded,
embittered and miserable, or to surrender completely to the experience and
allow the pain of it to fully open his heart. His entire life would depend on
his choice, and he chose the latter.
     He realised that it was not the circumstance itself that had the power to
give or deny happiness, but rather his response to it. He simply made the
choice to open without resistance to his experience, and as a result, the peace
and happiness that lay latent within him was revealed, and indeed overflowed
and communicated itself to everyone with whom he came in contact. It was
almost impossible to remain closed in his presence, so contagious was his
happiness and enthusiasm.

In the absence of this understanding, we will tend to blame the object, situ -
ation or person for our suffering. By investing our circumstances with the
120* Christopher Wallis, The Recognition Sutras: Illuminating a 1,000-Year-Old Spiritual Masterpiece
(Mattamayura Press, 2017 ).the way of surrender
power to make us happy or unhappy, we are setting ourself against the entire
universe. However, our current circumstances are the result of a chain of in -
numerable causes that, if we were able to trace them to their origin, would
take us back to the Big Bang.
     The only other possibility is to embrace our current circumstances, to
drop any resistance towards them and to fully align ourself with them. That
only need take a moment and is fully within everyone’s capacity. It was for
this reason that, when Krishnamurti was asked, towards the end of his life,
if he had a last secret teaching, he simply replied, ‘My secret teaching is this:
I don’t mind what happens’.
     If we invest others with the power to determine our happiness, we will
always be negotiating experience in the hopes that it will conform to our
idea of how it needs to be in order for us to be happy. Such a life will be one
of constant struggle, punctuated by brief moments of relief when circum -
stances conform to our vision of how they should unfold.
    However, as the situation changes, as it inevitably will, these brief
moments of respite in which our innate peace and joy is briefly felt will be
eclipsed again, and the struggle will resume. It is for this reason that Henry
David Thoreau observed that ‘The mass of men lead lives of quiet desper -
ation’. *
     Even if, at times, circumstances do seem to cooperate with our search
for happiness in them, we will, without realising it, be setting ourself up
for future misery, for we will be inadvertently strengthening the belief that
objective experience is responsible for our happiness. If we surrender our
happiness to the vicissitudes of life, it is only a matter of time before the
tide will turn.

the dissolution of the mind

T raditional cultures formalised the process of surrender by cultivating initiation
rites often involving terrifying ordeals or tests of endurance that stretched the
capacity of initiates well beyond their normal limits. In response to the ensuing
fear of death, they had to access a depth in themselves that childhood had not
thus far required, and which heralded the transition to adult life.
121* Henry David Thoreau, Civil Disobedience  (1849 ). you are the happiness you seek
     And what was adult life? A life in which the narrow concerns of the indi -
vidual were subsumed in, and informed by, the felt understanding of their
relationship with the whole. A life in which a person understood and felt that
they shared their being with all people, all animals and all things, and acted
in a way that was consistent with, and an expression of, this understanding.
     In the Zen tradition, a blow from the master’s stick was considered an
effective, if not rather primitive, means to the same end. A koan, or a ques -
tion whose purpose is to confound rather than encourage the rational mind,
serves the same purpose. In contemplating, for example, the question ‘What
is but does not exist?’, the mind’s inability to raise a single thought in re -
sponse leaves it open and silent, and in that space the light of awareness is
revealed.
     Indeed, all religious and spiritual traditions have their own repertoire of
skilful means whose purpose is to dissolve or expand the boundary of the
finite mind and reveal its infinite, impersonal essence.

Recognising that the ego or sense of separation is aggrandised when its
object-seeking tendencies are gratified, some of these traditions seek to curtail
its activities through discipline, renunciation and asceticism, ranging from
moderation and self-restraint to more extreme practices of self-denial.
     However, the Tantric traditions recognised desire not only as a means by
which the ego or sense of separation may perpetuate and enhance itself but
also as a means by which our longing may be returned to its source. In this
case, the practitioner may surf a wave of desire all the way back to the shore
of awareness, where she will be gently deposited.
     Intensely pleasurable experiences can thus be considered to contain within
them the same capacity as unpleasant ones to bring the mind’s habitual ac -
tivity to an end, and may, therefore, also be cultivated as spiritual practices.
     Leaving aside the fine line between indul


	intakes	of	fruits	and	vegetables,	or	reduced	by	exercise	(either
during	the	teenage	years	or	during	adulthood),	dietary	fiber,	monounsaturated
fats	or	polyunsaturated	fats.	Also,	the	mineral	selenium,	long	considered	to	be
protective	of	certain	cancers,	has	no	effect	on	breast	cancer.
In	other	words,
we	might	as	well	conclude	that	diet	is	completely	unrelated	to	breast	cancer.
I	can	understand	the	frustration	of	Professor	Meir	Stampfer,	one	of	the
leading	researchers	in	this	group,	when	he	was	quoted	as	saying,	“This	has
been	our	greatest	failure	and	disappointment—that	we	have	not	learned	more
about	what	people	can	do	to	lower	their	risk.”
6
	He	was	making	his	comment
in	response	to	an	opinion	that	“the	single	biggest	challenge	for	the	future	[is]
sorting	out	the	mess	of	contradictory	findings	and	lack	of	information	onbreast	cancer.”
6
	I	applaud	Professor	Stampfer	for	his	candor,	but	it’s
unfortunate	that	so	much	money	has	been	spent	to	learn	so	little.	Perhaps	the
most	rewarding	finding,	ironically,	was	the	demonstration	that	tinkering	with
one	nutrient	at	a	time,	while	maintaining	the	same	overall	dietary	patterns,
does	not	lead	to	better	health	or	to	better	health	information.
Yet	Harvard	researchers	have	been	steadily	cranking	out	their	findings,
despite	these	challenges.	From	their	slew	of	studies,	here	are	some	findings
that	I	would	consider	as	very	troubling	contradictions	when	comparing
disease	risks	for	men	versus	women:
Men	who	consume	alcohol	three	or	four	times	a	week	have	a	lower	heart
attack	risk.
31
Men	with	Type	2	diabetes	who	consume	a	moderate	amount	of	alcohol
have	a	lower	risk	of	coronary	heart	disease.
32
And	yet…
Alcohol	consumption	increases	breast	cancer	incidence	by	41%	for
women	consuming	30–60	g/day	of	alcohol	compared	to	non-drinking
women.
33
Apparently	alcohol	is	good	for	heart	disease	and	bad	for	breast	cancer.	The
husband	can	have	a	drink	with	dinner	but	should	never	share	it	with	his	wife.
Is	this	a	difference	between	men	and	women,	or	is	this	a	difference	in
response	between	heart	disease	and	cancer?	Do	you	feel	more	informed	or
more	confused?
Then	there	are	those	wonderful	omega-3	fatty	acids.	Some	types	of	fish
contain	relatively	large	amounts	of	these	fats	and	have	been	getting
their	share
of	positive	press	these	days.	If	you’ve	heard	anything	about	omega-3	fatty
acids,	it’s	that	you	need	more	of	them	to	be	healthy.	Again,	more	Harvard
findings:
“…	contrary	to	the	predominant	hypothesis,	we	found	an	increased	risk
of	breast	cancer	associated	with	omega-3	fat	from	fish”	(This	increased
risk	was	statistically	significant	and	was	associated	with	an	increase	of
only	0.1%	of	the	total	dietary	energy.)
10
“our	findings	suggest	that	eating	fish	once	per	month	or	more	can	reduce
the	risk	of	ischemic	stroke	in	men”
34
“data	suggest	that	consumption	of	fish	at	least	once	per	week	may	reduce
the	risk	of	sudden	cardiac	death	in	men	[but	not	reduce	the]	risk	of	total
myocardial	infarction,	non-sudden	cardiac	death	or	total	cardiovascularmortality”
33
	(In	other	words,	fish	may	prevent	some	aspects	of	heart
disease	but	ultimately	has	no	effect	on	mortality	from	heart	disease,	or
even	heart	attack	risk.)
Is	this	yet	another	question	of	deciding	which	disease	you	fear	the	least?
Or	is	this	another	man	versus	woman	difference?
Here’s	an	even	older	story:	We	have	been	warned	for	a	long	time	to	cut
down	on	our	cholesterol	intake,	and	it	was	largely	for	this	reason	that
consumption	of	eggs	was	brought	into	question.	One	egg	has	a	whopping	200
mg	or	more	of	cholesterol,
36
	which	takes	up	a	large	proportion	of	our	300	mg
recommended	daily	limit.	So,	what	do	the	Harvard	studies	tell	us	on	this
timeworn	issue?
…	consumption	of	up	to	one	egg	per	day	is	unlikely	to	have
substantial	overall	impact	on	the	risk	of	CHD	or	stroke	among
healthy	men	and	women
37
But,	for	breast	cancer,
Our	findings	[representing	eight	prospective	studies]	suggest	a
possible	modest	increase	in	[breast	cancer]	risk	with	egg
consumption….	breast	cancer	risk	was	found	to	increase	by	22%
with	every	100-g	per	day	increment	of	egg	consumption	[about	2
eggs]
26
	[There	was	a	67%	increase	in	risk	for	the	Nurses’	Health
Study.]
26
But	earlier,	the	Harvard	researchers	took	a	slightly	different
position:
…	among	healthy	men	and	women,	moderate	egg	consumption	can
be	part	of	a	nutritious	and	balanced	diet
38
Most	recently,	the	Nurses’	Health	Study	is	cited	as	having	come	up	with	an
even	more	powerful	endorsement	for	eggs.	A	recent	news	item	stated:
Eating	eggs	during	adolescence	could	protect	women	against	breast
cancer….
39
The	article	goes	on	to	quote	a	Harvard	researcher	as	saying:
Women	who	had,	during	adolescence,	a	higher	consumption	of	eggs…had	a	lower	risk	of	breast	cancer….
39
Most	people	who	read	this	news	article	will	likely	say	that	eggs	are	back
in	favor—even	when	they	don’t	know	how	many	eggs	per	day	are	okay	or
whether	there	are	exceptions	to	this	generalization.	Eggs	will	only	seem	to	be
more	healthful	when	the	henhouse	industry	adds	their	words	of	wisdom.	But
wait	a	minute—evidence	says	egg	consumption	for	teenage	girls	is	okay,
maybe	even	good,	but	evidence	also	says	more	egg	consumption	overall
increases	breast	cancer	risk.	By	the	way,	here’s	something	else	to	think	about.
Multiple	studies	have	rather	consistently	shown	that	egg	consumption	can
increase	colon	cancer	risk,	more	so	for	women	than	for	men.
40
What	are	we	to	believe?	One	minute	alcohol	intake	can	reduce	our	disease
risks,	the	next	minute	it	can	increase	them.	One	minute	fish	consumption	can
help	to	reduce	our	disease	risks,	the	next	minute	it	can	hurt.	One	minute	eggs
are	bad,	the	next	minute	they	can	be	healthy.	It	seems	to	me	that	what	is
missing	here	is	the	larger	context.	What	you	have	without	that	context	is	just	a
lot	of	confusion.UNRAVELING	DIET	AND	CANCER
In	addition	to	stating	that	diet	and	exercise	are	unrelated	to	breast	cancer,	the
Harvard	researchers	have	been	chipping	away	at	other	popular	notions
regarding	diet	and	cancer.	For	example,	the	Harvard	studies	have	not	been
able	to	detect	any	association	between	colorectal	cancer	and	fiber	or	f


i ces. This
descending level is well documented in the cases of very famous
political leaders who started out as integrous and idealistic, calibrating in
the 400 s, and who later, as a consequence of the develop ment of
megalomania, c rashed to very low numbers (Napoleon, Hitler, et al.).
The same phenomenon occurs  in ordinary individuals as w ell as in
groups, such as Easter Island a nd other societies that have come and
gone.
What is common ly known as ne gative karma is sometimes referred to as
‘debt’, e.g., “For give us our deb ts as we for give our debtors.” A lthough
decisions of the will have karmic consequences, they are rec overable
with appropriate spiritual alignment and dedication.
As people evolve spiritually, each ascended level has its corollary tests or
temptations into which the unwary may fall. Of these, the best known, of
course, are wealth, power, and  prestige (pride goeth before the fall;
power corrupts and absolute power corrupts absolutely, etc.). This is
clinically descri bed as the ‘Lucerific T emptation’ of power for its own
sake or power over others. The source of the error is ascribing th e source
of power to the ego ‘I’ instead of to Divinity. Similar falls are exhibited
in the secular world where corporate CEOs seem to lose all sense of
reality a nd succ umb to the gree d of unlimited power. Shame is  also the
consequence of the abuse of spiritual/religious status and influence as
seen in the catas trophes of fallen gurus who once had worldwide  acclaim
and vast wealth.
Much of  the world’ s literature includes fables, such as those of the old
Greek and Germanic gods, as well as those of the Old T estament and
other re ligions that were later superseded by the development of
monotheism. Th at spiritual work can be arduous is attested to by the
recorded histories of Christian saints. Many of them are aptly described,
as in the T em ptation of St. Anthony and the Confession s of St.
Augustine. The Buddha also des cribed how he was attacked by  illusions
and the negative ‘demon’ ener gies of Mara (illusion).
From previous studies, it was learned that everyone is born under
optimal conditions for karmic opportunities; therefore, it is wise to judgenot, for what appears as misery or catastrophe may be the do orway to
liberation for those who have n egative karma to undo. Thus, seemingly
catastrophic eve nts may be the very essential and necessary elem ents for
the evolution of the soul.

T ranscendence.
At the bottom o f despair, there is the exhaustion of ener gy and of even
the w ill to survi ve. It is often only in the very pits of Hell and  absolute
despair that the ego can be sur rendered, even right up to the point of
imminent physical death. In extreme, timeless agony, the soul may
entreat, “If there is a God, I ask him for help,” and a great transf ormation
occurs. This confirms the truth of the Zen teaching, “Heaven and hell are
only one -tenth o f an inch apart. ” Bizarrely, the ego may reach this point
as an attempt to make God wrong, including even one’ s physical death
(the ego will gra sp at any straw ), and thus, even in the last moment, the
ego struggles to prove that death is a reality and that God is not.

The Dualities of Shame.
Shame is a cons equence of the negation of the realities of both self and
Self. It is transitory in normal l ife but denotes a very major obstacle to
spiritual evoluti on as a prevai ling level of consciousness, and when
severe, even threatens physical survival.CHAPTER 2.

Guilt and V indictive Hate.
(Calibration Level 30).

Intr oduction.
Guilt, so commonly used in the form of blame by our society to
manipulate and punish, manifes ts itself in a variety of expressions, such
as remorse, self-recrimination, masochism, and the whole gamut of
symptoms of victimhood. Unc onscious guilt results in psychosomatic
disease, acciden t proneness, and suicidal behaviors. Many people
struggle with guilt their entire l ives, while others desperately attempt to
escape it by amorally denying guilt altogether.
Guilt domination results in preoccupation with ‘sin’, an unfor giving
emotional attitude frequently exploited by religious demagogues who use
it for coercion a nd control. Such ‘sin and salvation’ merchants, obsessed
with punishmen t, are likely eithe r acting out their own guilt or p rojecting
it onto others.
Subcultures disp laying the aberration of self-flagellation often manifest
other en demic forms of cruelty, such as the public ritual killing of
animals. Guilt provokes rage, and killing is frequently its ex pression.
Capital punishm ent is an examp le of how killing gratifies an angry and
guilt-ridden populace, but it has never been demonstrated to have any
deterrent or corrective value. Instead, it satisfies the emotional need for
‘just’ retribution.

Clinical.
This is the level of serious gui lt and self-condemnation as being bad,
evil, and seeing God as being punitive as well as vindictive. G uilt is a
learned behavior with major psychological components. There is input
from society, parents, and religion, as well as negative programming by
social programs. Thus, shame may predominate, with consequential self-judgment as being unworthy, undeserving, unlovable, and a worthless
worm that is hated by God and undeserving of salvation, m uch less
for giveness. Thi s is the level of self-judgment of being unfor giv able and
beyond hope or redemption.
Guilt tak es the form of penance, self-hatred, psychological and physical
self-punishment, suicide, self-abnegation, and self-propagating
addiction. “Oh look, God, how  I suf fer” becomes a subtle attempt to
manipulate God.
One way the ego mechanism handles guilt is by projection, so that one’ s
motives and emotions are disowned and seen as being ‘out there’ and
therefore an object for justifie d hate and vindictiveness. A spiritual
paradox is represented by the r eligious teaching of ‘hating sin’, which
merely e xpresses the very thing it deplores. This pitfall can be bypassed
with compassion, for giveness, and the realization that mankind and
individuals are limited, ignoran t, and really do not know or understand
why or what they do.
Ignorance is an automatic byproduct of the ego’ s inherited internal
mental mechanisms, which were examined and clarified from an
evolutionary vie wpoint in T ruth vs. Falseh ood (Section I). Guilt can also
be amel iorated by recognizing the truth of Socrates’ statement that ‘all
men seek only what they perceive as the good’, but unfortunately, due to
the limitations of perception, truth cannot be discerned from falsehood,
nor the truly go od from that w hich is perceived as desirable (wealth,
success, possession, power over others, etc.).
Guilt is the consequence of the memory of regretted past actions as they
are recalled. These can be transcended only by recontextualization.
Mistakes are the natural, impersonal consequence of learning and
development and therefore unavoidable.
As evolution progressed, the capacity of learning, called ‘intelligence’,
arose as a consequence of trial and error, which is a proces s that is
operationally required for survival. The process of trial and error then
accumulates as data and memory. This accrues as the long and
experiential time  continuum that sorts events into ‘then’ and ‘n ow’. The
present self ‘is’, and the former self ‘was’, and, in truth, that wh ich ‘was’
is no t id entical w ith that which ‘ is’. Regret and guilt result from  equatingthe present self that ‘is’ with the  former self that ‘was’ but actually is no
more; they are not the same.
Guilt can be an educative emoti on that arises as a warning not to repeat
the sam e mistake. The past cannot be rewritten, but it can be
recontextualized so as to be a source of constructive learning. Regret
over past events or decisions c an be ameliorated by realizing that they
‘seemed like a good idea at the time’.
Inasmuch as the human mind is defective and not omniscient, guilt and
regret are sourced by ignorance and limitation and represent evolutionary
stages. P ast erro rs are due to limitation and belong to a certain point in
the time line of evolution, not on ly personally but also collectively. What
was acc eptable in the past is no longer acceptable. Ignorance is due to
fallacy of perception or interpretation. Therefore, whatever the content of
regret may be, it is actually the same identical defect bu t merely
appearing under dif ferent circumstances. The


, make
me feel special, and fulfill all my needs. I'll play who you want me to be,
and you'll play who I want you to be. That's the unspoken and
unconscious agreement. However, role?playing is hard work, and so
those roles cannot be sustainedindefinitely, especially once you start living together. When those roles
slip, what do you see? Unfortunately, in most cases, not yet the true
essence of that being, but that which overs up the true essence: the raw
ego divested of its roles, with its pain?body, and its thwarted wanting
which now turns into anger, most likely directed at the spouse or partner
for having failed to remove the underlying fear and sense of lack that is
an intrinsic part of the egoic sense of self.
What is commonly called falling in love is in most cases and
intensification of egoic wanting and needing. Y ou become addicted to
another person, or rather to your image of that person. It has nothing to
do with true love, which contains no wanting whatsoever. The Spanish
language is the most honest in regard to conventional notions of love: T e
quiero means I want you as well as I love you. The other expression for I
love you, te amo, which does not have this ambiguity, is rarely used
perhaps because true love is just as rare.A New Earth
L E T T I N G  G O  O F  S E L F? D E F I N I T I O N S
As tribal cultures developed into the ancient civilizations, certain
functions began to be allotted to certain people: ruler, priest or priestess,
warrior, farmer, merchant, craftsman, laborer, and so on. A class system
developed. Y our function, which in most cases you were born into,
determined your identity, determined who you were in the eyes of others,
as well as in your own eyes. Y our function became a role, but it wasn't
recognized as a role: It was who you were, or thought you were. Only
rare beings at the time, such as the Buddha or Jesus, saw the ultimate
irrelevance of caste or social class, recognized it as identification with
form and saw that such identification with the conditioned and the
temporal obscured the light of the unconditioned and eternal that shines
in each human being.
In our contemporary world, the social structures are less rigid, less
clearly defined than they used to be. Although most people are, of
course, still conditioned by their environment, they are no longer
automatically assigned a function and with it an identity. in fact, in the
modern world, more and more people are confused as to where they fit
in, what their purpose is, and even who they are.
I usually congratulate people when they tell me, I don't know who I am
anymore. Then they look perplexed and ask, Are you saying it is a good
thing to be confused? I ask them to investigate. What does it mean to be
confused? I don't know is not confusion. Confusion is: I don't know, but I
should know or I don't know, but I need to know. is it possible to let go
of the belief that you should or need to know who you are? In other
words, can you cease looking to conceptual definitions to give you a
sense of self? Can you cease looking to thought for an identity? When
you let go of the belief that you should or need to know who you are,
what happens to confusion? Suddenly it is gone. When you fully accept
that you don't know, you actually enter a state of peace and clarity that is
closer to who you truly are than thought could ever be. Defining yourself
through thought is limiting yourself.A New Earth
P R E? E S T A B L I S H E D  R O L E S
Of course dif ferent people fulfill dif ferent functions in this world. It
cannot be otherwise. As far as intellectual or physical abilities are
concerned knowledge, skills, talents, and ener gy levels human beings
dif fer widely. What really matters is not what function you fulfill in this
world, but whether you identify with your function to such an extent that
it takes you over and becomes a role that you play. When you play roles,
you are unconscious. When you catch yourself playing a role, that
recognition creates a space between you and the role. It is the beginning
of freedom from the role. When you are completely identified with a
role, you confuse a pattern of behavior with who you are, and you take
yourself very seriously. Y ou also automatically assign roles to others that
corresponding to yours. For example, when you visit doctors who are
totally identified with their role, to them you will not be a human being
but a patient or a case history.
Although the social structures in the contemporary world are less rigid
than in ancient cultures, there are still many pre?established functions or
roles that people readily identify with and which thus become part of the
ego. This causes human interactions to become inauthentic,
dehumanized, alienating. Those pre?established roles may give you a
somewhat comforting sense of identity, but ultimately, you lose yourself
in them. The functions people have in hierarchical or ganizations, such as
the military, the church, a government institution, or lar ge corporation,
easily lend themselves to
becoming role identities. Authentic human interactions become
impossible when you lose yourself in a role.
Some pre?established roles we could call social archetypes. T o mention
just a few: the middle?class housewife (not as prevalent as it used to be,
but still widespread); the tough macho male; the female seductress; the
nonconformist artist or performer; a person of culture (a role quite
common in Europe) who displays a knowledge of literature, fine art, andmusic in the same way as others might display an expensive dress or car.
And then there the universal role of adult. When you play that role, you
take yourself and life very seriously. Spontaneity, lightheartedness, and
joy are not part of that role.
The hippie movement that originated on the W est Coast of the United
States in the 1960's and then spread throughout the W estern world came
out of many young people's rejection of social archetypes, of roles, of
pre? established patterns of behavior as well as egoically based social
and economic structures. They refused to play the roles their parents and
society wanted to impose on them. Significantly, it coincided with the
horrors of the V ietnam W ar, in which more than 57,000 young
Americans and 3 million V ietnamese died and through which the
insanity of the system and the underlying mind?set was exposed for all to
see. Whereas in the 1950s, most Americans were still extremely
conformist in thought and behavior, in the 1960s, millions of people
began to withdraw their identification with a collective conceptual
identity because the insanity of the collective was so obvious. The hippie
movement represented a loosening of the hitherto rigid egoic structures
in the psyche of humanity. The movement itself degenerated and came to
an end, but it left behind an opening, and not just in those who were part
of the movement. This made it possible for ancient Eastern wisdom and
spirituality to move west and play an essential part in the awakening of
global consciousness.A New Earth
T E M P O R A R Y  R O L E S
If you are awake enough, aware enough, to be able to observe how you
interact with other people, you may detect subtle changes in your speech,
attitude, and behavior depending on the person you are interacting with.
At first, it may be easier to observe this in others, then you may also
detect it in yourself. The way in which you speak to the chairman of the
company may
be dif ferent in subtle ways from how you speak to the janitor. How you
speak to a child may be dif ferent form how you speak to an adult. Why is
that? Y ou are playing roles. Y ou are not yourself, neither with the
chairman nor with the janitor or the child. When you walk into a store to
buy something, when you go to a restaurant, the bank, the post of fice,
you may find yourself slipping into pre?established social roles. Y ou
become a customer and speak and act as such. And you may be treated
by the salesperson or waiter, who is also playing a role, as a customer. A
range of conditioned patterns of behavior come into ef fect between two
human beings that determine the nature of the interaction. Instead of
human beings, conceptual mental images are interacting with each other.
the more identified people are with their respective roles, the more
inauthentic the relationships become.
Y ou have a mental image not only of who the other person is, but also of
who you are, especially in relation to the person you are interacting with.
So you are not relating with that person oat all, but who you think you
are is relating to who you think the other person is and vice versa. The
conceptual image your mind has made of yourself is relating to its own
creation, which is the conceptual image it has made of the other person.
The other person's


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For more information about special discounts for bulk
purchases, please contact Sifl ion & Schuster Special Sales
at 1-800-456-6798 or business@simonandschuster.com.
The corporate mission of Beyond Words Publishing, Inc: Inspire to Integrity -The Emerald Tablet, circa 3000 BC Dedicated to You
May The Secret bring you love and
joy for your entire existence.
That is my intention for you,
and for the world. Foreword ix
Acknowledgments xiii
The Secret Revealed 1
The Secret Made Simple 27
How to Use The Secret 45
Powerful Processes 71
The Secret to Money 95
The Secret to Relationships 113
The Secret to Health 125
The Secret to the World 141
The Secret to You 155
The Secret to Life 177
Biographies 185 A year ago, my life had collapsed around me. I'd worked myself
into exhaustion, my father died suddenly, and my relationships
with my work colleagues and loved ones were in turmoil. Little
did I know at the time, out of my greatest despair was to come the
greatest gift.
I'd been given a glimpse of a Great Secret—The Secret to life. The
glimpse came in a hundred-year-old book, given to me by my
daughter Hayley. I began tracing The Secret back through history.
I couldn't believe all the people who knew this. They were the
greatest people in history: Plato, Shakespeare, Newton, Hugo,
Beethoven, Lincoln, Emerson, Edison, Einstein.
Incredulous, I asked, "Why doesn't everyone know this?" A burn-
ing desire to share The Secret with the world consumed me, and I
began searching for people alive today who knew The Secret.
One by one they began to emerge. I became a magnet: as I began
to search, one great living master after another was drawn to me.
ix x Foreword
When I discovered one teacher, that one would link to the next,
in a perfect chain. If I was on the wrong track, something else
would catch my attention, and through the diversion the next great
teacher would appear. If I "accidentally" pressed the wrong link
on an internet search, I would be led to a vital piece of informa-
tion. In a few short weeks I had traced The Secret back through the
centuries, and I had discovered the modern-day practitioners of
the Secret.
The vision of taking The Secret to the world in a film had become
fixed in my mind, and over the following two months my film and
television production team learned The Secret. It was imperative
that every team member knew it, because without its knowledge,
what we were about to attempt would be impossible.
We did not have a single teacher secured to film, but we knew The
Secret, and so with utter faith I flew from Australia to the United
States where the majority of the teachers were based. Seven weeks
later The Secret team had filmed fifty-five of the greatest teachers
across the United States, with over 120 hours of film. With every
step, with every breath, we used The Secret to create the The Se-
cret. We literally magnetized everything and everyone to us. Eight
months later The Secret was released.
As the film swept the world, stories of miracles began to flood in:
people wrote about healing from chronic pain, depression, and
disease; walking for the first time after an accident; even recovering
from a deathbed. We have received thousands of accounts of The Se-
cret being used to bring about large sums of money and unexpected Foreword xi
checks in the mail. People have used The Secret to manifest their
perfect homes, life partners, cars, jobs, and promotions, with many
accounts of businesses being transformed within days of applying
The Secret. There have been heart-warming stories of stressed re-
lationships involving children being restored to harmony.
Some of the most magnificent stories we have received have come
from children using The Secret to attract what they want, including
high grades and friends. The Secret has inspired doctors to share
the knowledge with their patients; universities and schools with
their students; health clubs with their clients; churches of all de-
nominations and spiritual centers with their congregations. There
are Secret parties being held in homes around the world, as people
share the knowledge with loved ones and families. The Secret has
been used to attract all manner of things—from a specific feather
to ten million dollars. All of this has taken place in the few months
since the release of the film.
My intention in creating The Secret was—and still is—that it will
bring joy to billions around the world. The Secret team is experi-
encing the realization of that intention every day, as we receive
thousands upon thousands of letters from people across the world,
of all ages, all races/ and all nationalities, expressing gratitude for
the joy of The Secret. There isn't a single thing that you cannot do
with this knowledge. It doesn't matter who you are or where you
are, The Secret can give you whatever you want.
Twenty-four amazing teachers are featured in this book. Their
words were filmed all over the United States, all at different times. xii Foreword
yet they speak as one voice. This book contains The Secret teach-
ers' words, and it also contains miraculous stories of The Secret in
action. I have shared all of the easy paths, tips, and shortcuts that I
have learned so that you can live the life of your dreams.
You will notice throughout the book that in certain places I have
capitalized the word "You." The reason I did this is because I want
you, the reader, to feel and know that I created this book for you. I
am speaking to you personally when I say You. My intention is for
you to feel a personal connection with these pages, because The
Secret has been created for You.
As you travel through its pages and you learn The Secret, you will
come to know how you can have, be, or do anything you want. You
will come to know who you really are. You will come to know the
true magnificence that awaits you. With the deepest gratitude I wish to thank every person who
has come into my life and inspired, touched, and illuminated me
through their presence.
I would also like to acknowledge and express my gratitude to the
following people for their magnificent support and contributions
to my journey and to the creation of this book:
For generously sharing their wisdom, love, and divinity, I pay
homage to the featured co-authors of The Secret: John Assaraf,
Michael Bernard Beckwith, Lee Brower, Jack Canfield, Dr. John De-
martini, Marie Diamond, Mike Dooley, Bob Doyle, Hale Dwoskin,
Morris Goodman, Dr. John Gray, Dr. John Hagelin, Bill Harris, Dr.
Ben Johnson, Loral Langemeier, Lisa Nichols, Bob Proctor, James
Ray, David Schirmer, Marci Shimoff, Dr. Joe Vitale, Dr. Denis Wait-
ley, Neale Donald Walsch, and Dr. Fred Alan Wolf.
The magnificent human beings that make up The Secret production
team: Paul Harrington, Glenda Bell, Skye Byrne, and Nic George.
xiii xiv Acknowledgments
Also to Drew Heriot, Daniel Kerr, Damian Corboy, and to all who
journeyed with us in the creation of the film The Secret.
Gozer Media, for the creation of the superb graphics and for im
pregnating them with the feeling of The Secret: James Armstrong,
Shamus Hoare, and Andy Lewis.
The CEO of The Secret, Bob Rainone, who was delivered to us from
heaven.
Michael Gardiner and the legal and advisory team across Australia
and the United States.
The Secret website team: Dan Hollings, John Herren, and all at
Powerful Intentions who manage and run The Secret Forum, along
with the wonderful people on the forum.
The great avatars and master teachers from the past, whose writ-
ings lit a burning fire of desire within me. I have walked in the
shadows of their greatness, and I honor every one of them. Special
thanks to Robert Collier and Robert Collier Publications, Wal-
lace Wattles, Charles Haanel, Joseph Campbell and the Joseph
Campbell Foundation, Prentice Mulford, Genevieve Behrend, and
Charles Fillmore.
To Richard Cohn and Cynthia Black of Atria Books/Beyond Words,
and Judith Curr of Simon & Schuster, for opening their hearts
and embracing The Secret. For their editing: Henry Covi and Julie
Steigerwaldt. Acknowledgments xv
For their generosity in sharing their stories: Cathy Goodman; Susan
Sloate and Colin Halm; Susan Morrice, director of Belize Natural En-
ergy; Jeannie MacKay; and Joe Sugarman.
For their inspirational teachings: Dr. Robert Anthony, Jerry and Es-
ther Hicks and the teachings of Abraham, David Cameron Gikandi,
John Harricharan, Catherine Ponder, Gay and Katie Hendricks,
Stephen MR Covey, Eckhart Tolle, and Debbie Ford. For their gen-
erous support: Chris and Janet Attwood, Marcia Martin, members
of the


 will be easy to relax the body completely within a very
short time. Body and mind will be still and peaceful, with the body feeling warm and heavy, and the head cool and light. You may be
in an altered state of consciousness  but should be inwardly alert and deﬁnitely not drowsy. This is an excellent preparation to follow
up with guided imagery to strengthen the immune system and destroy any tumors.
Prayer
Prayer can be a powerful healing tool. However effective prayer is not easy. In a dangerous situation it tends to be much more
effective than in everyday life. This is because of the spontaneous outpouring of emotional energy at a time of great need. Like a
carrier wave, this energy easily succeeds in catapulting our prayer into the highest spiritual realms.
A normal prayer, on the other hand, without emotional charge, is like an earth-bound rocket, it just remains within our mind like an
afﬁrmation or simply wishful thinking. Therefore, the ﬁrst requirement for a successful prayer is an emotional opening and outpouring
that can be achieved in so-called higher states of consciousness, as in devotional services or meditative states, or just as a feeling of
unconditional love or compassion.
Furthermore, I do not believe in prayer as a means of receiving a free gift. I believe we generally have to pay for what we may receive
in answer to our prayer by our willingness and effort to change, trying to understand what God or our spiritual guidance wants us to
do, and then do it. The details may be different, but I believe the general terms are the same for all of us: learning complete
forgiveness, acting out of love instead of fear, and developing a child-like trust and faith in our higher or divine guidance.
When we are prepared to take these steps towards God, then our daily prayer should mainly be concerned with asking for guidance
and strength on this, our spiritual path. When in this way we become gradually healed on the spiritual level, our prayers for healing
our biological body will become much more ef fective.
A ﬁnal requirement for a successful prayer is faith that it will be answered. You can be conﬁdent of that by asking that the will of God
be done. I am sure God does not want you to suffer and will grant you all the health and happiness that you deserve. You just need to
remove your own fear and resistance that prevent you from receiving these gifts. Conclude with giving thanks.
Guided Imagery
Guided imagery is one of the most powerful tools in cancer therapy. Visualization is a speciﬁc form of guided imagery. The most
effective way is to visualize as well as feel what you want to achieve. At the beginning and end of each period of guided imagery you
may visualize and feel the following  afﬁrmations: 'All cancer cells are now being destroyed, all toxins leave the body, the immune
system is powerful, and the metabo lism is normal in every way'. Visualizations or afﬁrmations work best if they are immersed in
positive feeling energy. Therefore, combine guided imagery with an exercise that arouses feeling energy, such as autogenic training,
the love cure or chakra meditation. Surround the tumor with love, and see and feel it melting and convert to normal tissue.
You may visualize the tumor as a black or gray mass. With each inhalatio n see and feel a ﬂood of white, blue or golden-yellow energy
entering your lungs and spreading from there to the tumor site. See the healing energy gradually dissolving the tumor. This generates10/30/24, 4:46 PM Health-Science-Spirit - Cancer Mind Therapies
https://health-science-spirit.com/Diseases/Cancer/Cancer-Mind-Therapies.html 5/9discolored healing energy that you exhale. With the next slow breath, fresh healing energy ﬂows in and dissolves more of the tumor,
and so forth until after 5-15 minutes it has completely disappeared, and only pure healing energy remains in the formerly diseased
organ. See yourself as being already healed.
As an alternative picture, you may see and feel a golden or white healing energy ﬂow in through the top of your head, wash away at
the tumor, and carry the discolored energy down to the feet and out of the soles as a stream of dirty-gray energy, which gradually
becomes clearer as the tumor gets smaller.
Finally, visualize the white healing light in the affected organ becoming brighter and brighter, until it is a brilliant white light that ﬁlls the
whole body. At the same time feel the body being ﬁlled with love and joy.
You may also visualize your immune  cells (B-cells and T-cells) in any shape or form charging into the tumor and destroying cancer
cells. You may see the tumor as a big cheese and the immune cells as white mice nibbling away at it. Repeat this tumor destroying
visualization several times for a total of 15-20 minutes at a time, and in serious conditions several times daily.
With leukemia send the healing energy through your bone marrow and through the lymphatic system, cleaning out any discolored
obstructions and normalizing the functions of bone marrow, liver and spleen. Also feel the healing energy as a warm, tingling
presence in these organs, bones and lymph glands.
Body T alk
Guided imagery is even more effective if you combine it with talking to your body. Imagine that the body has many different layers or
levels of consciousness. Your mind usually works at the mental level, while your subconscious mind is in charge of the emotional
level. Below that is the life-force level, and that is where your body-self operates. Even organs and cells have their own distinct
consciousness. Imagine that you can talk to all of these levels, and that they are willing and eager to comply with your wishes.
In a relaxed way talk to any organ that you want to improve. First talk to the body self that is charge of all the different organs. Give it
a name, such as your unused middle name, and talk to it as you would to a child with a problem. Tell it repeatedly what you want it to
do, such as shrinking a tumor, putting on weight, strengthening the immune system, removing toxins, and so forth. Give it
enthusiastic encouragement and convince it that it is able to do it.
Then in the same way talk to the affected organ. Tell it what you want it to do. Tell it that it is strong enough to heal the tumor and any
lesions. Ask it to turn to the body self for help. Assure the organ that you love it, and promise frequently to send it love energy and
any other support that it may need. Then do not forget to do as you said. Tell you body self, as well as the affected organ, to let you
know what else you can do to support them, and in a relaxed state listen for an answer. A helpful idea may unexpectedly cross your
mind.
Talk audibly to your body, and frequently repeat talking to it. After the initial contact you may not need to be in a relaxed state, but talk
whenever you feel like it. You may ﬁnd it effective talking in front of a mirror. You may also directly talk to your army of immune cells,
giving it a pep talk as their comman der in chief, or ask the red blood cells to carry more oxygen, or the lymph ﬂuid to remove waste
products more efﬁciently.
Meditation
There are many different forms of meditation. A healing meditation aims  to raise our consciousness to become more closely aligned
with our spiritual self or the Divine Will from where all healing originates.
During meditation we should be wide-awake. If you feel tired beforehand, do a few minutes of deep, fast breathing, possibly while
rebounding, or shaking the limbs or the whole body. Then you may either do the full sequence of relaxation, afﬁrmations,
visualization, prayer and meditation, or just a short relaxation followed by a prayer or afﬁrmation in which you state the goal or theme
of your meditation, and ask for guidance before you still your mind with slow rhythmical breathing.
Assume a comfortable position in which your spine is straight for an extended period. You may sit erect in a chair with good back
support and both feet on the ground, or cross-legged on the ﬂoor, or sit Japanese-style on your heels, or lie ﬂat on your back if you
can remain wide-awake in this position.
The aim is to reach a meditative state in which breathing becomes slow and shallow, almost imperceptible, and the body sensations
fade away. You feel as if you are in your spiritual home: content, safe, with a warm inner glow and no inclination to think. You may not
notice the passage of time. After the meditation you may retain, or be able to recall, that warm inner glow for a considerable time.
It may be several weeks or months of daily meditations before you reach this meditative state, but even the initial pre-meditative
states are already of considerable beneﬁt. In these, the mind is occupied with a structured activity, such as following the breath, or
trying to feel and radiate love.
For me the easiest way to reach the meditative state is by intentionally changing my breathing to a shallow 8-2 rhythm, focusing my
closed eyes and awareness behind the middle of the forehead.
Others may ﬁnd it easier to start by concentrating on the heart center behind the middle of the breastbone. You can keep your
attention there by imagining that with each inhalation the breath energy or prana moves


 in other words, polar properties, a positive and
a negative aspect.
To learn more about these gradients one of the first things
undertaken in the laboratory was-naturally enough-to
measure human beings. At first sight, this could be an exceed
ingly complicated problem, but with the advice of Professor
Leslie Nims, a very simple approach was adopted.
With our silver-silver chloride electrodes in a common physio
logical salt solution, the known self-potential in the electrode
was reduced by selection to a minimum, usually not greater than
one-half a millivolt. Then with two cups available, one electrode
Was introduced into the salt solution of one cup and another
electrode into the salt solution of a second cup. It was a simple
matter, then, to dip the finger of the hands into these cups; the
index finger of the left hand into the left-hand cup, and the index
47 THE FEMALE FIELD
finger of the right hand into the right-hand cup. This com
pleted the external circuit in the measuring device.
Immediately it was clear that there was a voltage gradient
between the left �nger and the right �nger. This could be checked
readily, for all that was necessary was to move the right-hand
finger into the left-hand cup and vice versa. If the readings were
valid, the magnitude should be the same in the second series
of measurements as in the first. Normally, with our experiments
these measurements were repeated ten times, or until we had
reproducible, reliable results.
As soon as it was found that such measurements could be made
readily, the question arose whether there was any significant
difference between human beings and those measurements. As a
result a great many measurements were carried out in the
laboratory, using the personnel of the laboratory as subjects. We
found to our delight that the magnitudes of the potentials were
rarely less than two millivolts and often many times higher.
The spread-or magnitud e-of the measurements was so great
that it was found possible to divide human beings into four
categories. Individuals with low voltage gradients between the
right and left forefinger; at the other extreme, individuals with
voltage gradients between the right and left forefinger of some
thing in the order of ten millivolts. In between, there was a third
group, a low-high group, around five or six millivolts, and a
fourth high-low group around two to four millivolts.
Interestingly enough, these were quite consistent during the
period of measurement but, what is more remarkable, they were
quite consistent with the passage of time. These experi ments were
carried out over many days to be sure that the results were re
liable. If the electrical gradients in the living system were the
result of the chemistry of the organism, the constancy which we
recorded would simply not be possible.
We could not see any significant relationships between the
individuals with low potential gradients and those with high
potential gradients by any techniques which we were able to
devise. The subjects were all males, and it was suggested that
there might be an electrical difference between males and females.
Hence, measurements were made on female members of the labor-
48 THE FEMALE FIELD
atory group, day after day, week after week, and month after
month.
We found to our astonishment that during the course of a
month's measurements the female voltage gradients showed re
markable increases, a sharp rise, for a period of twenty-four
hours. This occurred on many occasions and gave us reason to
wonder as to the possible origin of this phenomenon. Examina
tion of the personal records of the females involved made it clear
that these rises in voltage gradient occurred during the approxi
mate middle of the menstrual cycle. Needless to say, this sug
gested at once that the rise might be associated with ovulation,
since the endocrinologists have been telling us for years that
ovulation occurs in the middle of the menstrual cycle and is, in
all probability, the cause of the onset of the menses.
3
This was an exciting event, for now we could see beyond the
first buoy a second buoy in the distance: a change in voltage
gradient associated with fundamental biological activity. Atten
tion must be called, however, to the fact that the change was
one of magnitude, not of the polarity of the measurements.
Since not all mammals have the same history, it was necessary
to seek an animal in which the time of ovulation could be pre
dicted. Fortunately, the rabbit is such an animal. Proper stimula
tion of the cervix in the female rabbit results, under normal
conditions, in the appearance of ovulation some nine hours after
stimulus.
The following experiment, therefore, was set up: A rabbit was
stimulated, and nine hours later anaesthetized. Its abdomen was
then opened and a salt-filled chamber was placed around the
ovary. The cold electrode was attached to the anima l's body, and
the 'hot' electrode, connected to the grid of the first tube, was
placed in the salt-filled chamber not too far away from the ovary
itself. Then, with a microscope, the surface of the ovary was itseH
continuously examined while the changes in voltage gradient
between the two electrodes were recorded on the recording gal-
49 THE FEMALE FIELD
vanometer. It was thus possible to see the event of ovulation
through the microscope and, simultaneously, the recorded
changes in voltage gradient on the recorder.
To our delight the moment of rupture of the follicle and the
release of the egg was accompanied by a sharp change in the
voltage gradient on the electrical recorder. This experiment was
carried out enough times until it was perfectly clear that there
could be little or no question that the electrical change was
associated with the event of ovulation.
If, in an experimental animal, electrical changes were seen to
coincide with ovulation, then it might be possible to assume that
the observed voltage-gradients in women might serve to time ovu
lation in human beings. This is a very important problem, for the
exact time when eggs are released from the human ovary has not
been really determined. As these voltage gradients occur during
the middle of a menstrual cycle then, if the Knaus theory is
correct, ovulation occurs in the middle of the cycle, and therefore
the electrical changes in the human female should indicate the
time of ovulation in that particular individual.
This is not an easy experiment to perform on humans but,
through a fortunate set of circumst ances, it was possible for us to
do a study on one girl. It was necessary for her to have an elective
laparotomy and she was willing to corne into the hospital and
have the operation performed at a time when our electrical
records indicated that it was the right time to do it. She was in
the hospital for fifty-six hours before the operation and during
that time was continuously measured by the recording galvan
ometer. There were times, of course, when short gaps occurred in
the record for a variety of physiological reasons, but the fact
remains that there was a rather astonishing consistency in
the electric measurements.
The measurements were made between the central abdominal
wall, as a reference electrode, and the wall of the vagina in the
vicinity of the cervix, as the active electrode. When the electrical
records showed this marked change in voltage gradient in the
patient, she was moved to the operating room and, under the skill
ful hands of Dr. Luther Musselman, a laparotomy was perform ed,
50 THE FEMALE FIEL D
an ovary uncovered, and a recently ruptured follicle noted. This,
obviously confirmed the findings in the rabbit.
4
At this point occurred one of the most interesting events of
this adventure in science:
Dr. John Rock, of Brookline, Massachusetts, head of a gynae
cological hospital, evinced interest in the techniques and under
took to develop the procedures in his hospital. We gave him all
the advice and help that we could, and eventually he set up a
number of measurements at that hospital. He reported in a paper
some ten or more instances of ovulation occurring in the middle
of the menstrual cycle as indicated by electrical measurements.
He completed these experiments, or at least the first of them, how
ever, before we had been able to find a suitable patient for our
work in New Haven. Like the gentleman he is, he withheld publi
cation of his findings until after we were able to publish ours.
Subsequently, he continued these experiments and confirmed our
original findings.
An accident occurred, however, when a house officer inad
vertently made some measurement s on a female patient not in
the middle of the menst rual cycle. He found to his dismay-and
that of the rest of the observers- that these electro-metric
changes did not always come in the middle of the cycle.
It will be recalled that the Knaus theory holds that ovulation
occurs in the middle of the menstrual cycle. This theory was
based on statistical measure of pregnancies following returning
soldiers during the first World War; and there is probably little
question that the statistics are valid so far as groups are con
cerned. Unfortunately, that does not demonstrate beyond per
adventure that in every individual ovulation must necessarily