. They are not at a distance from
you. Y ou are one  with them.
“The mystery, the magic of it is that this ordinary consciousness that we take
for gran ted, ev en as far as denying its existence, happens to be the
consciousness of the universe itself, its true center.”
Francis Lucille, fr om  T ruth Love Beauty
How to Stay as A war eness
There’ s no process to become the A wareness that you are; it’ s not something
you have to atta in. This is not something that certain people hav e and you don’ t
have. Y ou ar e alr eady it, right now. Y ou may have overlooked it, and you may
have believed all your life that y ou were just a person, but that doesn’ t alter the
fact of what you actually are.
“Y ou can lose everything else, but you can never lose the awareness that you
are.”
Mooji, fr om  V aster Than Sky, Greater Than Space
When a human being lives from the place of knowing they’re Infinite
A wareness, then  the experience of living in the material world becomes
breathtaking. Because their m ind has dropped to the back ground and
A wareness is in the foreground,  they are no longer subject to the turmoil of the
mind, so they are lighthearted, happy all the time, and laugh a lot. They’re
existing in pure happiness and b liss and living their lives from that place every
day. Problems are virtually nonexistent, everything dreamed of comes to them,
and because they’re consciousl y living as A wareness, they’re fully aware of
their immortality. They know they are everything, and yet the y know they’re
not af fected by anything. Life on earth doesn’ t get any better than this!“Every little thing you do or see—every little, ordinary thin g—carries this
tingly se nse of being. It is hard not to cry sometimes at the most unspectacular
things. The lines of the walls in relation to the flat of the floor. I ts horizontality.
The nap of the rug. The sound of the car going by. The smell of the skin on
your arm. All is miraculous.”
Jan Frazier, fr om  Opening the Door
But you have to experience it for yourself. Hearing it from someone else is a
guide, p ointing you in the righ t direction. It’ s like a travel agent describing
Mount E verest. Y ou can’ t know what Mount Everest is like until you get there
and experience it for yourself—only then will you know.
“It is actually impossible not to remain as this open space of consciousness.
However, to be it knowingly is a dif ferent matter.”
Francis Lucille, fr om  The Perfume of Silence
“Y ou cannot be out of awareness—it is missed simply through the habit of
placing the attention in the thinking.”
Peter Lawry
W e can put our a ttention either on the thoughts in our head or on  the A wareness
that we  are. It’ s a simple sh ift of your attention. Put your attention on
A wareness as often as you can r ather than giving your attention to thinking, and
you will be on your way to absolute freedom and bliss.
The A war eness Practice—Thr e e Steps
to Bliss
The A wareness Practice is what I use and continue to practice to consciously
stay as A wareness. This practice is not to become  A waren ess, bec ause you’rethat alre ady. It’ s  so you can live your life consciously as the A wareness that you
are. It’ s just three simple steps to a life of total freedom and lasting, blissful
happiness.
Step 1. Ask yourself, “Am I aware?”
Step 2. Notice A wareness.
Step 3. Stay as A wareness.
Step 1. Ask Y ourself, “Am I A war e?”
Don’ t try to answer the question with your mind; thoughts cannot help you
experience A wareness. Each time you ask the question, your attention will be
taken away from thinking and t he mind and put on A wareness.  When you ask,
“Am I aware?” A wareness is present instantly. The mind may come in quickly
afterward with a thought, but if it does, simply ask the question again. The
more you ask th e question, the longer you will remain as A wareness, and the
quieter your thoughts and your mind will become.
“Notice that the mind, in all its changes, has a changeless background.”
Hale Dwoskin
After as king, “A m I aware?” the  first thing you’ll likely feel is a sense of relief
as a ny resistance you are holdi ng in the mind and body starts to melt away.
After re peatedly asking the question, over time the feeling of relief will turn
into a subtle fee ling of peaceful happiness. Y ou may feel a sense of serenity, as
your mi nd beco mes quiet. Y ou may feel currents of joy running through the
area around your heart.
The relie f you feel is due to you r mind falling into the backgrou nd. The longer
the mind  remain s in the backgro und, with A wareness present in the foreground,
the greater the relief, and the more happiness you will begin to feel. Bliss
comes when A wareness remains permanently in the foreground, and the mind is
delegated to its rightful place.
Remember, A wareness is formless, so it’ s not something you can hold on to. It’ s
like love. Y ou know love exists, but can you hold on to it? Y ou can feel the
sensations of love in your hear t, but you can’ t grasp it in you r hand. It’ s the
same wi th A war eness. Y ou will feel the sensations of relief and happiness in
your body from A wareness, but you can’ t grasp it or hold on to it.
It ca n se em dif fi cult to consciously stay as A wareness in the beg inning, because
of the habit of thinking.
“As soo n as this is noticed, we may ask again, ‘Am I A ware?,’ in this way
inviting the mind away from th e objects of knowledge or experience, towards
its essence or source.”
Rupert Spira, fr om  Being A ware of Being A ware
The way to break the habit of incessant thinking is by bei ng the Infinite
A wareness that you are. Y ou can ’ t use the mind to stop the min d and break the
habit of thinking. It’ s the reason many people fail at meditation, because they’retrying to  use the mind to quiet  the mind, instead of allowing the thoughts to
come and go without giving them any attention.
For mo st people there’ s virtually no relief from their min d because it’ s
constantly throwing up one thought after another, and they do n’ t realize they
can rem ove thei r attention from their thoughts. Freedom from t he mind is such
a glo rious relief, and it comes when you can observe thoughts ra ther than being
lured into following them and believing them.
Step 2. Notice A war eness
In a rela tively short time of practicing step 1, you’ll get to the p oint where you
automatically notice A wareness. Y ou won’ t need to ask, “ Am I aware?”
anymore, because in the moment you think of A wareness, instantly A wareness
will be in the foreground and your mind will recede into the background.
“Allow the experience of being aware to come into the foreground of
experience, and let thoughts, images, feelings, sensations and perceptions
recede into the background. Simply notice the experience of be ing aware. The
peace and happiness for which all people long reside there.”
Rupert Spira, fr om  Being A ware of Being A ware
Shift your attention to A wareness by noticing A wareness multiple times
throughout the day. It won’ t be long before you feel a sense of exquisite relief
and happiness each time you return from the turmoil of the mind to the deep
peace of A wareness.
“There’ s a fork in every moment. T o be what you are or what you are not.
Y ou’re choosing in every second.”
My teacher
If you feel like your mind is cov ering A wareness, or you feel like you’ve lost it
and you can’ t get it back, ask yourself, “What is aware that A wareness is lost?”
It’ s A wareness that’ s aware of it! And with that, you wil l be aware of
A wareness.
If you don’ t think you’ve been able to discover A wareness yet, ask yourself,
“What is aware that I haven’ t discovered A wareness?” It’ s A wareness that’ s
aware of that too! And now you’re aware of A wareness.
“Y ou are already awareness itself, not the one trying to be aware.”
Mooji
Are you  aware of your body right now? It’ s A wareness that’ s  aware of your
body. A re you aware of the seat you’re sitting on? It’ s A warene ss that’ s aware
of th e s eat. Are you aware of your breathing?


 for the night: you need to go home and bury the
hatchet; you need to call her and talk to her from your heart because I
know that underneath the grievance, you love her.”
And he said, “Yes…you’re right; it is crazy; it is just absolutely
crazy that I haven’ t spoken with her, that I have been carrying this for so
long.” Until then, he had not made the connection between the grievance
with his sister and the leukemia. When I saw him a few weeks  later, he
told me that he had immediately contacted his sister and cleared the
grievance. And when he later went in to the hospital, they couldn’ t find a
trace of leukem ia. It was all healed because he had gone through that
opening of his heart. He burie d the hatchet. He let go of the long-
standing grievan ce. He shared with me that what he had been holding on
to was so silly in hindsight. This is what we can do now. We can allow ourselves to make  the
connections in our mind like, Wow, it’s important for me to be free of
grievances so that I can heal. And know, that with the help of the Holy
Spirit, it is possible! Being free of grievances means that anyone from
your entire life could show up; you could just sit there, look them in the
eye, and smile; you could give them a big long hug; and you could love
them without any sense of anim osity, any belief in wrongdoing, not even
any sense of irritation or annoyance. When you remember who you are, you will bless everyone and
everything you see. There will be no past and therefore no enem ies. And
you will look with love on all that you failed to see before.You were just mistaken when you perceived that your brother or
your sister want ed to attack or hurt you. It was you who wanted to throw
something that was wounded in yourself onto them. Letting go of
grievances and grudges is your most practical remedy. It is a miracle!Exercise: Open Up to Healing
For this two-pa rt exercise, find a quiet place where you will not be
disturbed and have your journal with you. Turn your attention
inward. See this as a devotional time that you set aside for
yourself. Part 1. Identifying and Releasing Y our Grievances
In this exercis e, you are going to look at the purpose a current
upset or frustration seems to serve. Be very open to recognizing
any “reasons” that you may be using to maintain sickness or a
symptom. Allow yourself to settle inward; ask the Holy Spirit to
help you see any thoughts and beliefs that are under the surface
of your consciousness. Even  if they are intense, just allow them. Your healing is worth the effort you put into your practice  now. It
will open your mind to the miracle of this present moment where
all answers are given. Y ou are going inside to heal. In your journal, prayerfully write down your answers to the
following:
1. List and describe a current disturbance, annoyance, or
upset. It can be an irritation, a discomfort, or a physic al
symptom. Ask yourself: Is there someone or something I’m
upset with? Who and what is it? Welcome and allow the
feelings. 2. What might you be trying to “prove” to yourself or someone
else by having these disturbances or symptoms? This may
not be appare nt at first. Take your time and ask Spirit to
help you see deeply into your mind. 3. Irritation or sickness of any kind comes with a feeling of
separateness and withdrawal. Why are you choosing to be
separate? List every possible reason. Make sure to not
avoid anything.The ego uses all disturbanc es and all forms of sickness  to
have you “prove” to yourse lf that you are limited, weak, and
vulnerable. It can also use an illness to “prove” that you are
vulnerable in order to receive attention and love from others. You
may be using a grievance to avoid a particular event, situation, or
person and “prove” that you are weak. Take a moment with this prayer:
Holy Spirit, I trust Y ou to show me what I need to see so that I
can heal. Please help me see my thoughts so they may be
released into Y our loving hands. I seem to have grievances
and symptoms; I seem to have things going on in my body. I
open my mind to Y ou now and ask Y ou to show me that I am
not upset, worried, or fearful for the reason I think. Sit quietly. Notice how you are feeling. You may feel a sense
of relief or anticipation, or you may notice feelings of discomfort. It’s okay. Take your time. When you are ready, take the next step. Now, invite these powerful, true ideas into your mind. Say to
yourself:
There is no problem that is separate or apart from my mind. There is no problem that is separate or apart from my thoughts. I am willing to be wrong about my thoughts. I give them now to
You, Holy Spirit. I want to heal. I want to be happy. I want to
know love. Part 2. Meditation:  Going Beyond Grievances, Praying for
Healing
Through your willingness to see your grievances as wrong-
minded thoughts, you have risen above the battleground. True
healing comes  when you see that you have false belief s about
sickness and false beliefs about your identity. As you welcome
and remember  the truth, the fog that obscured the light of peace
dissolves. I invite you to stay open and listen. Listen to the silence
of your mind.Imagine now that you are entering a space inside your mind
where you can be totally relaxed and feel perfectly safe. Let go of
any distraction s, worries, or problems that may be calling for your
attention. You can return to them later, if you wish. Take a few
deep breaths and spend a few moments in quietness with this
prayer. Here, in this moment I give myself permission
to sink deep down to a place of rest inside my mind. I come now into a safe, sacred space,
where my mind is open to the truth,
I offer Y ou all of my doubts and call upon Y our certainty. I see that sickness and grievances are my calls for love. I will no longer hide my nightmares from Y ou;
I expose them. I release them. I bring the darkness to Y our light. Now I am quiet,
in the midst of all the raspy noises of the world. I sink down into deep stillness. Today I look straight at every image or symptom,
realizing that the goal is inevitable;
the goal of love, happiness, joy, and peace. Perfect love casts out all fear! Today I trust the Holy Spirit…and I accept His trust in me. I look within and find peace. Amen. Healing Yourself Is Healing the UniverseIf you pray for healing but stay concerned with and look for symptoms,
you need to redirect your mind, otherwise healing cannot occur. It will
take a great deal of vigilance to bring your attention back to your mind
and release all worry and concern around symptoms to the Holy Spirit. It
takes determina tion to watch the doubt and fear thoughts and to keep
handing them over. If the fear becomes too great, you may feel that
going to the doctor or getting some medicine will support you
temporarily while sincerely working with and looking at all of your
thoughts and situations calling for forgiveness. This is okay because a
fearful mind is itself a block to healing, to the awareness of love’ s
presence. The feeling of trust arises naturally with a relaxed and grateful
mind. Come into the prayer of your heart, be willing to have a change of
perception, and feel the joy of healing! You are worthy of expe riencing
your real purpose, the only way to real and lasting healing. It is important to see that there is an obvious choice. There are
numerous opportunities to take the bait and perceive yourself as being
separate, attacked, rejected, and abandoned. The ego has been
sponsoring this attack and defense game for so long, and now you’re
going to shift and open to healing. This is a great shift of mind. When
you begin to see your sickness as a call for love, you’ll notice a
softening, a change both in your mind and in your day-to-day life. And
as you allow the love that you perceive as missing to be exten ded, you
receive it immediately. It will get reflected right back to you as a
miracle. This is how healing of the mind and the body works. Exactly as
it is with mental healing, physical healing can always only be of the
mind. When the mind has full and open communication and all wrong-
minded thoughts  have been raised to the light, healing will follow. The
body will be a healthy tool or vehicle for a mind that is happy and at
peace. It’s important to remember that when you genuinely desire healing
for yourself or for others, your focus is not on whether the symptoms
stay or disappea r. The key is to not be invested in a bodily outcome or
appearances. Remember that healing is not really about removal of
symptoms; it is about returning your mind to God. Joining your mind
with God, your Source


 to morphological changes in the gallbladder wall with some focal ulcerations.
Q: What is the primary goal of the treatment program for arthritis?,
A: It is a five-part treatment program that includes nutrition, microendocrinology, immunotherapy, and DMSO.
Q: What is the purpose of the directory listed in the text?,
A: It provides information on physicians who can provide information on DMSO treatment.<|eot_id|><|begin_of_text|>(P)
423 South PalmPecos, TX 79772
(915) 445-9090
AC,AU,CT,FP,NT,PM
Plano
Linda Martin, D.O. (P)
Suite C
1524 Independence
Plano, TX 75075
(214) 985-1377
FAX (214) 612-0747
CT,GP,NT,PM
San Antonio
Jim P. Archer, D.O. (P)
8434 Fredericksburg Road
San Antonio, TX 78229
(512) 615-8445
A,CT,HO,NT,PM
Ron Stogryn, M.D. (P)
Suite 100
7334 Blanco Road
San Antonio, TX 78216
(512) 366-3637
FAX (512) 366-3638
A,CT,MM,NT,PD,YS
Wichita Falls
Thomas R. Humphrey, M.D. (P)
2400 Rushing
Wichita Falls, TX 76308
(817) 766-4329
BA,FP,GP,HYP
UTAHProvo
Dennis Harper, D.O. (D/C)
Suite 11E
1675 North Freedom Boulevard
Provo, UT 84604
(801) 373-8500
A,CT,OSM,YS
D. Remington, M.D. (D/C)
Suite 11E
1675 North Freedom Boulevard
Provo, UT 84604
(801) 373-8500
A,CT,EM,FP
VIRGINIA
Annandale
Sohini Patei, M.D. (P)
Suite 207
7023 Little River Turnpike
Annandale, VA 22003
(703) 941-3606
A,CT,NT,PM
Hinton
Harold Huffman, M.D. (D/C)
PO Box 197
Hinton, VA 22831
(703) 867-5242
CT,FP,PM
Midlothian
Peter C. Gent, D.O. (D/C)
11900 Hull Street
Midlothian, VA 23112
(804) 744-3551CT,GP,OSM
Norfolk
Vincent Speckhart, M.D. (DIPL)
902 Graydon Avenue
Norfolk, VA 23507
(804) 622-0014
IM,Medical Oncology
Trout Dale
Elmer M. Cranton, M.D., F.A.C.A.M. (DIPL)
Ripshin Road, Box 44
Trout Dale, VA 24378
(703) 677-3631
FAX (703) 677-3843
A,CD,CT,FP,HO,NT
WASHINGTON
Bellevue
David Buscher, M.D. (P)
Suite 102
1370 - 116th NE
Bellevue, WA 98004-3825
(206) 453-0288
Clinical Ecology/EM,GP,NT
Maurice Stephens, M.D. 5011 133rd Place SE
Bellevue, WA 98006
(No Referrals)
Bellingham
Robert Kimmel, M.D. (D/C)
Suite 104
4204 Meridian
Bellingham, WA 98226(206) 734-3250
AC,CT,DD,FP,NT,PM
Fairchild
James P. De Santis, D.O. 8116 Palm Street
Fairchild AFB, WA 99011
(No Referrals)
Kent
Jonathan Wright, M.D. (P)
24030 - 132nd, SE
Kent, WA 98042
(206) 631-8920
A,CT,END,FP,MM,NT
Kirkland
Jonathan Collin, M.D. (DIPL)
Suite A-50
12911 120th Avenue NE
PO Box 8099
Kirkland, WA 98034
(206) 820-0547
FAX (206) 385-7703
CT,NT,PM
Port Townsend
Jonathan Collin, M.D. (DIPL)
911 Tyler Street
Port Townsend, WA 98368
(206) 385-4555
CT,NT,PM
Seattle
Michael G. Vesselago, M.D. (P)
217 North 125th
Seattle, WA 98133(206) 367-0760
CT,FP,IM,MM,NT,PM
Spokane
Burton B. Hart, D.O. (P)
East 12104 Main
Spokane, WA 99206
(509) 927-9922
FAX (509) 927-9922
CT,OSM,PM
Vancouver
Richard P. Huemer, M.D. (P)
Building C-303
406 SE 131st Avenue
Vancouver, WA 98684
(206) 253-4445
A,CT,HGL,MM,NT,PM
Yakima
Murray L. Black, D.O. (P)
609 South 48th Avenue
Yakima, WA 98906
(509) 966-1780
A,CT,FP,GP,OSM
Yeim
Elmer M. Cranton, M.D., F.A.C.A.M. (DIPL)
15246 Leona Drive SE
Yeim, WA 98597
(206) 894-3548
FAX (206) 894-2176
A,CD,CT,FP,HO,NT
WEST VIRGINIA
BeckleyPrudencio Corro, M.D. (P)
251 Stanaford Road
Beckley, WV 25801
(304) 252-0775
A,CT,RHI
Michael Kostenko, D.O. (DIPL)
114 East Main Street
Beckley, WV 25801
(304) 253-0591
A,AC,CT,FP,OSM,PM
Charleston
Steve M. Zekan, M.D. (P)
1208 Kanawha Boulevard East
Charleston, WV 25301
(304) 343-7559
CT,NT,PM,S
WISCONSIN
Green Bay
Eleazar M. Kadile, M.D. (D/C)
1538 Bellevue Street
Green Bay, WI 54311
(414) 468-9442
A,CT,P
Lake Geneva
Rathna Alwa, M.D. (DIPL)
717 Geneva Street
Lake Geneva, WI 53147
(414) 248-1430
AC,AR,BA,CT,HYP,IM
Milwaukee
William J. Faber, D.O. (P)6529 West Fond du Lac Avenue
Milwaukee, WI 53218
(414) 464-7680
Neuro-Musculoskeletal
Thomas Hesselink, M.D. (D/C)
Suite 202
10520 West Blue Mound Road
Milwaukee, WI 53226
(414) 259-1350
A,Candida,CT,GP,NT,PM
Robert R. Stocker, D.O. (DIPL)
2505 Mayfair Road
Milwaukee, WI 53226
(Retired)
Jerry N. Yee, D.O. (D/C)
2505 North Mayfair Road
Milwaukee, WI 53226
(414) 258-6282
BA,CT,GP,OSM
Wisconsin Dells
Robert S. Waters, M.D. (DIPL)
Race and Vine Streets
Box 357
Wisconsin Dells, WI 53965
(608) 254-7178
CT,OME,PM
American College of Advancement in Medicine
(ACAM) Physicians—InternationalAUSTRALIA
Donvale, Victoria
R.B. Allen, M.D. (D/C)
5/90 Mitcham Road
Donvale, Victoria 3111
A,AC,CT,HGL,NT,PM
Gosford, N.S.W. Heather M. Bassett, M.D. (P)
91 Donnison Street
Gosford, N.S.W. 2250
CD,DD,GYN,NT,OSM,PMR
BELGIUM
Antwerpen
Didier Langouche, M.D. (D/C)
Rubenslei 17
2018 Antwerpen
CT
Ghent
Michel De Meyer, M.D. (D/C)
Nekkersberglaan 11
9000 Ghent
FP,GP,OS,PH
St. Niklaas
A. De Bruyne, M.D. (D/C)
Ankerstraat 152B
2700 St. Niklaas
DD,FP,GER,GP,OBS,PM
BRAZIL
AmazonasFernando M. de Souza,


. For practical convenience, many of the well-known
are inserted here from Truth vs. Falsehood. Following is a list of over one hundred well-known, respected teachers
from various schools. They all calibrate over 460 (Excellence), and their
works have withstood the test of time. The list, of course, is not complete
and would include many others if space permitted. Abhinavagupta  655
Acharya  480
Allen, James  505
Augustine, Saint  550
Aurobindo, Sri  605
Bertalanffy, Ludwig van  485
Besant, Annie  530
Black Elk, Wallace  499
Bodhidharma  795
Bohm, Jakob  500
Bucke, Richard M.  505
Buddhananda, Swami  485
Butterworth, Eric  495
Calvin, John  580
Chandra, Ram  540
Confucius  590
Dalai Lama (Tenzin Gyatso)  570
de Chardin, Teilhard  500Dilgo Khyentse Rinpoche  575
Dionysius, the Areopagite  490
Dogen  740
Druckchen Rinpoche  495
Dzogchen Rinpoche  510
Eckhart, Meister  705
Erasmus  500
Fillmore, Charles  515
Fillmore, Myrtle  505
Fox, Emmett  470
Gaden Shartse  470
Gandhi, Mahatma  760
Gangaji  475
Goldsmith, Joel  480
Gupta, Mahendranath  505
Gyalpo, Lamchen Rinpoche 460
Hall, G. Manley  485
Holmes, Ernest  485
Hopkins, Emma Curtis  485
Huang, Chungliang Al  485
Huxley, Aldous  485
John, Saint, of the Cross  605
Karmapa  630
Kasyapa  695
Khantsa, Jamyung  495
Kline, Jean  510
Krishna, Gopi  545
Lawrence, Brother  575
Leadbeater, C.W. 485
Linpa, Kusum  475
Luther, Martin  580
Madhva Charya, Sri  520
Magdeburg, Mechthild von  640
Maharaj, Nisargadatta  720
Maharshi, Ramana  720
Maezumi, Hakuyu Taizan  505
Merton, Thomas  515
Moses de Leon of Granada,
Rabbi  720
Mukerjee, Radhakamal  475
Muktananda  655Munroe, Robert  485
Nanak  495
Naranjo, Claudio  465
Nityananda, Bhagavan  500
Origen  515
Otto, Rudolph  485
Padmasambhava  595
Pak Chung-Bih, Sotaesan  510
Palmo, Tenzin  510
Paramahansa, Yogananda  540
Patanjali  715
Patrick, Saint  590
Paul, Pope John II  570
Phuntsok, Khempo  510
Pio, Father  585
Plotinus  730
Po, Huang  960
Poonjai-Ji  520
Powell, Robert  525
Prabhavananda, Swami  550
Prejnehpad, Swami  505
Pulku, Gantey Rinpoche  499
Ramakrishna  620
Ramdas, Swami  570
Ramanuja Charya, Sri  530
Rumi  550
Sai Baba, Shirdi (not
Sathya)  485
Sannella, Lee  505
Satchidananda, Swami  605
Shankara (Sankara Charya)  710
Smith, Joseph  510
Socrates  540
Steiner, Rudolf  475
Suzuki, Master Roshi  565
Swedenborg, Emanuel  480
Tagore, Rabindranath  475
Tauler, Johann  640
Teresa, Mother  710
Teresa, Saint, of Avila  715
Tillich, Paul  480Tzu, Chuang  595
Tzu, Lao  610
Underhill, Evelyn  460
Vivekananda  610
Watts,Alan  485
White Brotherhood  560
White Plum Asanga  505
Yukteswar, Sri  535
Scriptures and Spiritual Writing

Abhinavagupta  655
  (Kashmir Shaivinism)
A Course in Miracles  600
  (workbook)
A Course in Miracles  550
  (textbook)
Aggadah  645
Apocrypha  400
Bodhidharma Zen Teachings 795
Bhagavad-Gita  910
Book of Kells  570
Book of Mormon  405
Cloud of Unknowing  705
Dead Sea Scrolls  260
Dhammapada  840
Diamond Sutra  700
Doctrine and Covenants:
  Pearl of Great Price  455
Genesis (Lamsa Bible)  660
Gnostic Gospels  400
Gospel of St. Luke  699
Gospel of St.Thomas  660
Granth Sahib
  (Adi Granth - Sikhs)  505
Heart Sutra  780
Kabbalah  605
King James Bible
  (from the Greek)  475
Koran  700Lamsa Bible  495
  (from the Aramaic)
Lamsa Bible  880
  (minus the Old Testament
  and Book of Revelation, but
  including Genesis, Psalms,
  and Proverbs)
Lao Tsu: Teachings  610
Lotus Sutra  780
Midrash  665
Mishneh  665
New Testament  790
  (King James Version
  after deletion of the Book
  of Revelation)
New Testament  640
  (King Jamess Version
  from the Greek)
Nicene Creed  895
Psalms (Lamsa Bible)  650
Proverbs (Lamsa Bible)  350
Po, Huang, Zen teachings  850
Ramayana  810
Rubaiyat of Omar Khayyam,The 590
Rig Veda  705
Talmud  595
Tibetan Book of the Dead  575
Torah  550
Trinity (concept)  945
Upanishads  970
Vedanta  595
Vedas  970
Vijnana Bhairava  635
Yoga Sutras, Patanjali  740
Zohar  905
Note: The Zen teachings of Huang Po calibrate at 850. Later in life, he
continued to evolve to level 960.) OceanofPDF.comCHAPTER 12
The Devotee
Introduction
Some students are, so to speak, born to spiritual propensity and show an
early attraction to religion and spirituality, as well as aesthetics. Some may
evidence religiosity or even scrupulosity, with its obsessive fear of sin and
compliance with religious dictums. The religiously inclined may also be
attracted to becoming clergy or joining holy orders or monastic groups that
may emphasize asceticism, service, and voluntary poverty. Such youths
often appear to be introspective, serious, and preoccupied with
philosophical, moral, and ethical issues. In contrast, other eventual seekers show a progressive interest in
spirituality as they mature and seek answers to the inherent paradoxes and
dilemmas of the human condition and their philosophical implications. Commonly, there is contemplation of the traditional existential questions,
i.e., Whence did we arise? Where does one go? How ‘real’ is the ‘reality’ of
God, or is it just a belief system? and the like. The introspective persons tend to examine these issues early in life,
while the extroverts, although perhaps religious, tend to put off these
essential questions until a later age or as a consequence of personal life
tragedies or catastrophes. ‘Hitting bottom’ may precipitate sudden
conversion experiences in many ordinary people and is a well-known
phenomenon in twelvestep and other faith-based groups. Sudden,
unexpected calamities, such as a heart attack or the death of someone close,
rather frequently precipitate deep spiritual inquiry and self-examination. Of
these catastrophes, the near-death experience is the most impressive and
intrinsically transformative, for even a brief experience of the Presence
turns one’s life upside down. A near-death experience also is characterized
by the


 natural  law,  we  will  remain  fragmented. Ayurveda  removes  the  cause  of  disease  by  righting  these  transgressions  and  reestablishing  balance
jm?r
COSMIC    ROOTS
Salabhanjika,  the  Tree  Spirit. Salabhanjika  represents  the  primal  forces  of  the  wise  Earth. She  is  intertwined  with  the  tree  whose  vegetation
represents  Earth's  fertility. The  flow
of  her  sap  represents  all  of  Earth's  movements. to  our  system. To  treat  our  entire  cosmic  nature,  we
must  address  all  the  component  parts  of  a  human
being. According  to  Ayurveda,  we  are  comprised  of
three  bodies:  physical,  astral,  and  causal. This  trans-
lates into  body,  mind,  and  soul  in  Western  terms. The
antahkarana  exists  within  the  astral  body. The  physi-
cal form  was  given  to  us  as  a  vehicle  for  practicing
sadhanas,  or  wholesome  activities. Through  these  prac-
tices we  are  able  to  understand  our  three  bodies,  or  the
three  aspects  of  our  nature. Food,  which  contains  the
memory  of  all  time,  is  an  extremely  potent  medium
for  bringing  balance  to  our  being. According  to  the  Rishis,  from  pure  consciousness
arose  the  sound  of  OM. In  turn,  the  Five  Great  Ele-
ments took  birth. These  five  elements  take  the  form,
in  the  human  body,  of  the  three  doshas,  or  bodily
humors. It  is  from  these  doshas  that  our  individual
constitution — our  prakriti — is  formed. As  we  come
to  identify  ourselves  with  these  primal  elements,  we
create  a  bridge  that  allows  us  to  climb  back  to  the  sk\':
we  approach  our  cosmic  roots. The  self  is  the  origin  of  all  finite  happiness,
But  it  is  itself  limitless,  transcending  definition. It  remains  unaffected  by  deeds,  good  or  bad. It  is  beyond  feeling  and  beyond  knowledge. It  is  the  ever  present  in  the  meditation  of  a  sage. Brihadaranyaka  Upanishad
According  to  the  Vedas,  human  birth  is  the  most  dif-
ficult to  attain  in  the  karmic  cycle. It  is  the  greatest  act
of  transformation  that  a  human  being  experiences. Free  will  is  our  divine  birthright,  as  are  our  capacities
for  self-reflection  and  distraction. It  is  distraction  that
has,  in  part,  created  our  present  state  of  confusion
and  chaos. The  earth  existed  billions  of  wars  before
our  arrival  a  mere  three  and  a  half  million  years  ago. As  the  planet  ages  and  we  grow  in  universal  wisdom
and  come  to  know  the  beauty  of  cosmic  magnetism
among  all  life-forms,  we  will  begin  to  know  ourselves. Presently  we  are  preoccupied  with  our  individual  selves
and  external  pursuits  that  distance  us  from  the  throb
of  planetary  harmony. The  universe  is  a  cohesive  en
tity  held  in  majestic  motion  by  space  and  hei  magic
grasp. To  be  obsessed  with  our  quest  foi  personal
uniqueness  and  excellence,  while  ignoring  tins  life
giving  space  and  all  she  contains,  is  to  behave  like
immature  adolescents. ( lonvei  sely,  to  be  obsessed  with
the  woes  of  our  planet  and  lose  sight  ol  the  tine  sell. which  is  consciousness  and  awareness,  is  equall)  mi
mature. Memory  ol  life  as  unified  and  essentia]  must  begin
to  serve  us  again. Billions  ol  atoms  traveling  through
out  the  universe  become  absorbed  into  billions  ol
life  forms,  including  those  ol  oui  own  bodies    \t
cording  to  the  Vedas,  the  entire  \^^\\  is  totally  re
newed  even  seven  years. Nevertheless,  disease  pei
jmt. THE    PRINCIPLES    OF    AYURVEDA
sists  beyond  the  cycles  of  renewal  because  we  are
unable  to  make  the  transition  from  our  separate  and
experiential  selves  into  the  whole  state  of  cognition. We  live  in  the  past  and  future,  prisoners  trapped  by
concepts  of  time  and  space. In  truth,  the  endless  and
timeless  present  is  always  with  us  and  filled  with
possibility. We  need  only  to  remember  this — to  be
still  within  our  true  nature,  to  be  present  in  our  ac-
tivities and  observations,  to  discard  memories  be-
longing to  hearsay  and  beliefs  that  can't  be  verified,  to
simply  be  and  to  live. This  conscious  self  is  referred  to  in  the  Vedas  as  the
Atman,  or  the  Indwelling  Spirit. This  self  is  the  source
of  our  true  balance. Health  is  not  the  separate  pursuit
of  the  perfect  body,  or  the  forging  of  an  intellectual
mind,  or  even  austere  practices  for  the  spirit. The  life  to
which  the  sages  refer  in  Ayurveda  is  the  solid  union  of
body,  mind,  and  spirit. It  is  a  balance  of  these  three
factors,  and  the  further  integration  of  each  self  with
nature,  family,  and  all  living  beings. When  we  recognize
fragmentation  to  be  the  source  of  all  illness,  we  may
begin  to  benefit  from  the  practices  of  a  holistic  life. The  word  dosha  literally  means  "that  which  has  a
fault,"  a  system  that  is  quick  to  change. This  is  the
definition  given  by  the  ancients  to  our  experiential
nature. We  were  not  meant  to  strive  for  perfection. Consciousness  is  the  only  perfection. Every  manifes-
tation is  essentially  endowed  with  change. It  is  through
our  fragmentary,  imperfect  existence  that  we  can  learn
how  to  invite  the  cognitive  self. As  we  come  to  reside
more  and  more  in  the  cognitive  self,  we  are  increas-
ingly able  to  approach  the  conscious  self,  or  Atman. Within  the  perimeters  of  our  lives,  we  can  strive  to
attain  balance  in  our  dynamic  and  quick-to-err  na-
ture, and  in  the  unfolding  process  aspire  to  the  knowl-
edge of  the  self,  as  being  unified  with  the  nature  of
the  absolute. This  supreme,  unfolding  nature  is  the
true  character  of  our  spirit. We  can  aspire  to  this
perfection,  for  it  is  the  only  perfection. But  it  is  erro-
neous and  burdensome  to  attempt  to  maintain  a
perfect  body,  a  perfect  life,  and  perfect  health,  for  the
dem


 India,  idli  is  usually
served  with  sambar  (a  spicy  vegetable-dhal  soup)  or
chutney. Uppama,  the  classic  breakfast  cereal  of  South
India,  is  made  from  cracked  wheat;  roasted  dhals,
vegetables,  and  spices  are  added  to  create  a  wheat
pilaf,  which  is  usually  served  with  a  coconut  chutney. Vada  is  a  festive  food  of  both  North  and  South
India  made  from  freshly  ground  urad  dhal  mixed
with  the  customary  freshly  ground  condiments  and
spices,  such  as  coconut,  ginger,  and  onions,  and
formed  into  small  balls  that  are  then  deep-fried  and
served  with  chutneys. Chapatis  are  the  original  unleavened  bread. From
primordial  time,  bread  has  been  an  important  part  of
humankind's  daily  sustenance. From  the  "breaking  of
bread"  to  the  "daily  bread,"  bread  has  been  the  sym-
bol of  serving,  reaping,  and  sharing. The  original
chapati  was  made  into  a  dough  from  whole  wheat
and  then  buried  under  coals  in  a  baking  hole  dug  into
the  earth. Over  the  centuries,  thousands  of  variations
upon  this  primal  theme  have  been  developed. In
northern  India,  wheat  in  its  freshly  ground  form,
used  in  the  preparation  of  chapatis,  is  more  common
than  either  wheat  berries  or  rice. Roti,  or  paratha,  is  another  form  of  unleavened  flat
bread. These  are  usually  thicker  than  chapati. The  deep-fried  preparations  presented  on  the  pages
that  follow  are  for  occasional  use  only. K  types  need
to  be  especially  wary  of  all  richly  oiled  and  salted
foods,  and  use  them  sparingly. Vadas,  pakoras,  and
bondis  may  be  baked  instead  of  deep-fried. Also,  rye,
millet,  and  barley  are  best  substituted  for  rice  in  the
following  recipes  for  K  types. P  types  may  omit  the
heat-producing  spices  such  as  chilis  and  ginger;  re-
duce the  quantity  of  mustard  seeds;  add  the  P  type
balancing  spices,  such  as  coriander,  cumin,  and  car-
damom; and  use  barley  and  wheat  instead  of  rice. The
deep-frying  method  may  be  used  by  V  and  P  types,
but  all  excess  oil  should  be  thoroughly  drained  off. Grated  daikon  should  be  served  with  all  fried  and  oily
foods  for  all  types. Daikon  helps  the  body  break  down
and  remove  excess  oil  which  would  normally  be  stored
in  the  tissues  as  fat. Vadai
ALL  TYPES
Serves  2  (makes  6  patties)
1  c  split  urad  dhal,  without  skins
1  tbs  rice  flour
'A  tsp  minced  ginger
Pinch  of  asafoetida
Pinch  of  sea  salt
1  c  sunflower  oil  (for  deep  frying)
2  c  fresh  plain  yogurt  (for  soaking)
V  and  K  types:  add  'A  teaspoon  minced  red  chili
peppers. P  types:  use  a  pinch  of  ginger  and  black  pepper  instead
of  asafoetida. Wash  urad  dhal  until  water  runs  clear. Soak  in  (■»  cups
cold  water  for  about  6  hours. Drain  and  grind  wet
dhal  into  a  fine,  stiff  paste  using  a  hand  grinder,  large
mortar  and  pestle,  or  blender. Add  a  few  tablespoons
of  water  as  needed. Mix  in  the  rice  flour,  ginger,  asafbe
tida,  and  salt. Heat  oil  in  a  small,  deep  pan. 1  ightly  oil  youi
hands  and  make  6  flat  patties,  3"  in  diameter. Make  a
hole  in  the  center  oi  each  patty  with  youi  finger,  like
a  doughnut. When  the  oil  is  very  hot,  fry  three  vadai
at  a  time;  cook  evenly  foi  aboul  J  minutes  on  each
side. Place  two  Livers  of  cheesecloth  m .i  colandei  ovei
the  sink. Remove  vadai  from  pan  with  a  spatula  and
drain  in  colander  for  l()  to  15  minutes. Remove  and
soak  in  yogun  for  hall  an  hour  before  serving. 20  1
«
UNIVERSAL    RECIPES    FOR    EACH    BODY   TYPE
Amavadai
ALL  TYPES
Serves  2  (makes  6  patties)
1  c  toor  dhal
1  tbs  rice  flour
'A  tsp  sea  salt
xli  tsp  fine  black  pepper
1  c  sunflower  oil  (for  deep-frying)
2  c  fresh  plain  yogurt  (for  soaking)
V"  and  K  types:  add  'A  teaspoon  minced  red  chili
peppers  and/or  any  other  V  and  K  spices. Wash  toor  dhal  until  water  runs  clear. Soak  in  3  cups
of  cold  water  for  about  6  hours. Drain  and  grind  to  a
fine  paste  using  a  hand  grinder,  large  mortar  and
pestle,  or  blender. Add  a  few  tablespoons  of  water  as
necessary. Stir  in  rice  flour,  salt,  and  pepper  and  mix
into  a  stiff  batter. Heat  oil  in  a  small,  deep  pan. Lightly  oil  your
hands  and  shape  dough  into  6  flat  patties,  3"  in  diam-
eter. Make  a  hole  in  center  of  the  patty,  if  desired. When  the  oil  is  very  hot,  fry  three  amavadai  at  a  time;
cook  evenly  for  about  3  minutes  on  each  side. Place
two  layers  of  cheesecloth  in  a  colander  over  the  sink. Remove  amavadai  from  pan  with  a  spatula  and  drain
in  colander  for  10  to  15  minutes. Remove  and  soak  in
yogurt  for  half  an  hour  before  serving. Adai
ALL  TYPES
Serves  4
2  c  split  mung  dhal
xh  c  brown  basmati  rice
3  dried  curry  leaves
'/«  c  minced  fresh  cilantro
XU  tsp  sea  salt
2  tbs  sunflower  oil
Spiced  yogurt  or  chutney V  and  K  types:  add  'A  teaspoon  minced  fresh  ginger
and  'A  teaspoon  minced  green  chili  peppers. K  types:  substitute  'A  cup  rye  or  millet  for  the  brown basmati. Wash  mung  dhal  and  rice  separately  until  water  runs
clear. Soak  each  separately  in  enough  cold  water  to
cover  by  at  least  2"  for  about  6  hours  in  a  cool


 talker can sound pretty
persuasive when  you first encou nter them. You say, “Boy, that sounds like a
swell guy.” And then you do the arm test, and he comes out 180. You say,
“Oh. What’ s the answer? Now I’ve got a problem.” It’s when  perception
does not match essence that I use it to calibrate unknown factors, and I want
a quick idea of how integrous this thing is. If you don’t have any idea what a thing is altogether, say, “This  is above
200 or this is below 200.” Or “This is above 200,” to give you some idea of
the range of it. You get pretty perspicacious after you’ve done a few
thousand of these. I can usually guess the number within a coup le of points. You’re training your intuition. It’s an area of life we don’t usually train,
because we have no way to check its veracity, usually. But by constantly calibrating things, as I say, you become pretty skilled
at it. I’d say at least nine out of ten times, you’re at least within the ballpark
of what the reality is. The average person is not. The average person is
pretty easy to fool. They like to pride themselves on the fact they can’t be
deceived, but the statistics show that the contrary is true. CALIBRA TION, A THEISTS, AND NARCISSISM
Well-known professors pooh-poohed this method, and it doesn’ t work for
atheists. If you negate the truth, the reality of the truth of God, which is one
of the aspects of divinity, then you become disallowed and disenfranchised
from using the methodology. Therefore, an atheist cannot use it. I don’t
want them to waste time trying it. That takes you out of the ring right to
begin with. The people who argue with it are often atheists. You’ll find that atheists
hate this method, because they hate absolutism. They want everything to be
relativism. The idea that there is an absolute to whom one is answerable isan antonym. God is confrontatio nal to the narcissism of the ego. The ego’s
narcissism is unbridled. It will disavow God. It’ s greater  than God. Here’ s Joe Blow down from nowhere, who’ s in his sophomor e year in
college, and he already “knows” that there is no divinity. He calibrates at
192, and divinity calibrates at infinity. So here’ s this one guy at 192,
refuting the reality of that which calibrates at infinity. There are no limits to
the expansiveness of the human ego. The atheist is tied into a belief system, but the primary motive behind it is
narcissism. The primary motive  behind it is naivete. They’re unaware that
the intellect, which calibrates in the 400s, is not in the paradigm to even
consider spiritual realities, which are 500 and up. You can’t prove or
disprove canoei ng on the basketball court. And I tell people who don’t
believe in my work, “Don’ t belie ve in it!” I have no interest in whether they
believe it or not. Who cares if they believe it or not? I can tell you which
way I found is east, and if you want to go your own way, you can go your
own way. But I know which way is east—that’ s all. Some people don’t understand that I am obligated to speak the truth. I’m
not sayin g this for the listener. I’m saying it because I’m responsible, and I
am answerable to God. It’s because I’m answerable to God that I give you
the truth  as I understand it. It’s because I’m accountable  to divinity. A
person who doesn’t believe in divinity is accountable to no one except the
narcissistic core of his own ego. People who are more spiritually evolved
realize that at the moment of death’ s door, they’re about to become
answerable, in capital letters. They’re going to either notice something with
devils with horns or tails, or they’re going to hear angels singing. THE CALIBRA TED MAP OF CONSCIOUSNESS
Through muscle testing, then, I discovered a phenomenon, and that
phenomenon then allowed for calibrating the levels of consciousness. The
phenomenon is innate to life. Out of this arose a calibrated Map of
Consciousness, a logarithmic scale, one to 1,000, which includes all
possibility within this domain, with 1,000 being the level of the great
avatars: Jesus Christ, Buddha, Krishna, Zoroaster. It’s as high as you can go
in this domain. Why? Because  human protoplasm can’t handle energies
beyond that. In fact, from about 800 and up, it’s very difficult for thenervous system to handle that kind of energy. It gets very uncom fortable in
the 800s—often quite painful and agonizing at times. If your consciousness goes beyond 1,000, you belong in a different
realm, and you leave here. You can hear your protoplasm sizzling in the
sun, and it’s time to let go of the protoplasmic. So, because of the
limitations of the human nervous system and protoplasm, the Map of
Consciousness only goes up to 1,000. Archangels calibrate at such high frequencies. The one who once noticed
me calibrated at 50,000, and a passing notice changed my life completely. It
was like a devastating shot of lightning. So, just pray that no archangel
really thinks about you too much. Higher isn’ t always better. Descartes said man doesn’ t know whether reality is what he perceives is
reality. There’ s res interna and then there’ s res externa. The world the way it
is or nature itself. And of course, Socrates, who’ s my favorite old teacher,
said the same thing. All men are innocent by virtue of the fact that they’re
unable to discern appearance from essence, truth from falsehood, and that
they pursue illusion. They always pursue what they perceive to be the good. That helps us put in place, then, forgiveness, or Christ’ s statement, that
the only human error is one of ignorance. People make errors, and the
innocence of the child still resides within all of us. That’ s why we are
dupable and programmable; like the child, the mind tends to believe
everything that it hears. Of course, what we learn through this technique is devastating. What
actually goes on in the world, as compared to its appearance, is quite
remarkable. Although the world doesn’ t know what’ s going on, we do
within a matter of seconds. The whole world studies the thing, and doesn’ t
even know what it’ s about! Remember: only people who themselves calibrate over 200 can use the
technique, and only if their intention is integrous. You can’t use the
technique to try and prove a point—to try and get the world to agree with
you. You have to be dedicated to truth for its own sake. And then when you
find out the truth, you can worry about what to do about it later. But the first
thing is, you don’t know what the problem is until you ask what the truth of
the matter is. Our dedication is to truth, and the basis is that truth is the
straight way to God. And nonlinear duality means to let go of the linear
appearance of things, and to align with the essence, which is the fastest way
to enlightenment.The view of God, then, depends on your level of conscio usness—
whether you see God as punitive or frightening, or whethe r you’re an
atheist and don’t believe in God at all. Your view of yourself depends on
your level of consciousness. It doesn’ t depend on sociologic conditions,
poverty, or wealth, or any of these things. Your view of yourself is a
consequence of your own level of consciousness. We gave these levels useful names. The spiritualization of these  levels go
all the way from enlightenment, down to the high levels—600 is a
phenomenal level. In the human  domain, very few people get to 500. Fewer
yet get to uncon ditional love, at 540. In the world’ s population, 0.4 percent
ever reaches unconditional love. People ask, “How can I reach
unconditional love?” I say, “Well, become an alcoholic and join AA. It’s at
540.” Or you can study A Course in Miracles. These ways all depend on simp licity and the willingness to be forgiving
—the willingness to live one day at a time. You put them into your life and
daily application, to make them part of your life. That means you have to
give up the pleasure of condemning people. Reason is at the 400s. Love is 500. There’ s unconditional love, and
beyond  unconditional love. We start out with shame, disaster, guilt, apathy,
fear, and anger. This level of 200 is very critical. At level 200, we have the
willingness to be honest


 dangerous. of all
drugs--prednisone (part of the cortisone fam ily). This is a great masker and suppressor
of symptoms while the disease, almost unknown to the patient, worsens. (I'll discuss in more detail later, as I take more and more of these steroid drugs,why they are so
dangerous to life.) But what did me the most good was the bed rest. This was my first experience in being hospitalized and it left a rather bad impression
on me after the following occurrence. My hospital roommate was operated on for
gallstones. He was quite seriously ill due to cirrhosis of the liver, and the surgery was
quite involved. Soon his drain was pulled out, but it was too soon, so he drained
internally until he was taken back to the operating room for more surgery. He returned to the room unconscious and with an intrav enous feeding tube attached to his arm
while a nurse adjusted the flow from the bottle to what was supposed to be the proper
drip. But it was much too fast for safety so  I rang for the nurse, since he was sedated. When she didn't show, I got out of bed and adjusted it for him. When the bottle was
empty, a new one was attached and a new needle inserted into his vein. But it was, by
mistake, inserted into his arm muscle. I noticed, as time went by, his arm was almost
as big as a football. I rang for the nurse. She didn't come. So I got out of bed, pulled the needle out,
applied a tourniquet and inserted the needle into the vein where it belonged. No one ever knew. While I was hospitalized, I underwent the usual blood and urine tests, stool
analyses, and proctosigmoidoscope exams. But now I was to undergo another diagnostic procedure known in the trade as the upper and lower GI (gastro-intestinal)
series. This test is done on two separate days. One day is devoted to the upper, where
a glass or two of barium meal is swallowed while standing behind a fluoroscope
screen as the radiologist watches the substance passing through the upper digestive
system outlining the stomach and upper intestines and showing any discrepancies in
the anatomy. No abnormalities appeared during this phase of the examination. The
next day I was given the second half of th e series called the lower GI or barium
enema. This is preceded, as was the upper GI, by taking castor oil and taking an enema the night before. Do you have any idea what happens when, in suffering from
intestinal spasm and diarrhea, you swallow castor oil and take an enema? Let's for the sake of brevity, call it an intestinal explosion. The lower GI phase now takes place,
which is the infusion of barium by enema, enough to fill all six feet of the large
intestine. I was instructed to "hold it all in" while being turned in various positions for
fluoroscopy and x-ray studies. If I were to make a short list of the most difficult things
I have had to cope with in life, trying to hold in that barium while the diseased intestine was going into spasmodic contraction to force it out would rank high on that
list. The physical, mental, and emotional battle that went on during this examination
left me totally weakened and exhausted for two days, which further aggravated my
condition. The results of the lower GI examination showed conclusively the presence of
ulcerative colitis. The colon exhibited the.ty pical stovepipe appearance, the loss of
haustrations (saculations), and resembled a narrow, straight tube. Ulcerations of the
intestinal lining were apparent, as were  a few polyps (small outgrowths that can
become cancerous) which were fortunately able to be snipped out through a subsequent sigmoidoscope procedure. After the two weeks in the hospital, there was some improvement, but we must
remember that when one is young enough and the disease is in its early stages, there is
periodic improvement coupled with periodic flare-ups, until eventually there are more
flare-ups than improvements and the disease becomes chronic and crippling. This is why colitis or ulcerative colitis is termed a disease of remissions and exacerbations,
and medical treatment is symptomatic treatment. The body is poisoned with drugs. Causes are not removed and the body is ne ver left alone, never given the proper
environment to heal itself. Remember that healing is not an art but a biological
process that takes place from within the body and nothing from the outside will heal. The body, through its innate power, constantly strives at all costs to maintain
homeostasis (balance of all body functions in  spite of anything that tends to disturb
these functions). Therefore, the more interference with bodily function, the quicker is
the approach of the chronic debilitating and crippling diseases of man. Now came a period of apparent improvement. There were ups and downs through
the balance of 1958 and into 1959 and 1960, and in my mind I thought soon the
disease would abate. How wrong I was! It was a pseudo improvement--the calm before the storm. I was seeing Dr. Leopold regularly every few weeks. Minor dietary changes were
made at intervals, but I was still in the realm of "baby food." The doses of the many
drugs were adjusted from time to time--sometimes lowered, sometimes increased--but I continued to take them to maintain a constant level of these drugs in my blood. There was, so far, a modicum of normalcy in my family, professional, and social
life. The disease had not created that debility  as yet. I still exercised a fairly decent
control and probably was "running" anywhere  from two to six times per day. Of
course, when I had the "urge" it had to be heeded and this began to bother me a little
psychologically. I didn't know it at this point, but the disease was to become a
veritable curse. I recall an incident one night in the winter of 1960. I awoke suddenly. A wave of
fear came over me. My heart was skipping beats and pounding erratically. It felt as though it would come through my chest. I became light-headed and found myself
gasping for breath. I fought hard to avoid unconsciousness. Could this be the end? Is
this the way it feels? There was no pain. It was about 3:00 a.m. and I seemed to
remember stories of people I had known who had heart attacks. They always
experienced them about 2:00 a.m. or 3:00 a.m. As my fear increased, I decided to call my doctor. I apologized for waking him and told him what was happening. He
instructed me to call a cab and get right over to the hospital. "Don't even take time to get dressed," he ordered. "I'll call the hospital and tell them you're on your way and they'll have everything
ready, so don't worry," he added. "Don't worry?" I laughed to myself. Ho w does one not worry about something like
this? The cab driver was at the door. I told him I'd be right out. I said goodbye to my
wife. She couldn't go with me since things had happened so fast and there was no way
to have someone stay with our infant son. Corinne was calm. She had an intuition
(and her intuitions turned out to be right over the years) that I was not having a heart
attack, and that, at least, made it a little easier for me as I walked out the door. It was a bitter cold night and snow was falling. A hell of a night to go out in
pajamas and bathrobe, I thought, as the cab started up. We were speeding, but time
dragged and it seemed we would never get to the hospital. Once there, I was led to a reception area where after some fifteen minut es wait (this seems typical in emergency
situations) I insisted on someone doing some thing. No sooner said than done. I was
ushered into another room resembling a business office where I came face to face, across a desk, with an efficient looking woman dressed in white. She coldly inquired
as to my type of medical insurance. I got the vibrations that a lengthy interview was
forthcoming and I wanted no part of it at that particular time, so I asked to be taken to
see a doctor. The lady in white stated she had to have certain information and then I
would be able to see the doctor, so she proceeded to obtain my address, profession, phone number, mother's maiden name, religion, and answers to a dozen or so more
questions. I almost thought she would ask me why I was there. More precious minutes
ticked away and finally the two giant swinging doors opened exposing an orderly who
guided me into an examining room and onto a table. At last, I thought, the doctor will
see me. Sure enough, about fifteen tension-filled minutes later a very young-looking intern strolled in and asked a battery of questions. He proceeded to examine me and
decided to give me an EKG ( electrocardiogram ) ; but guess what? That's right! There was no EKG unit in the room. So out he went to locate one. More nervous
minutes passed until he returned with the apparatus. He proceeded to put the jelly on
the various parts of my body where the electrodes would be hooked up. After connecting me, he was ready to


 was very late, and he was ready for
sleep. “I meant weep for yourself. Whatever I am today, you will be
tomorrow. ”
He lay down and turned his back on Gautama, who sat vigil for hours. He wanted to be awake in case one last plea would dissuade Ganaka when
he woke up. But time stands still in the dark. The next thing Gautama knew
he woke up with light in his eyes and his head lolling on his chest. He
looked toward the cot with faint hope. It was empty. OceanofPDF. com15
One morning Ananda didn’ t find Gautama in his tent. Several days had
passed since the disappearance of Ganaka. None of the bikkhus were told
anything about him, and only Ananda learned the grim truth. In the vastness
of the jungle there was no possibility of searching for him, wherever he had
gone to die. Gautama was badly shaken. “How can we believe in supernatural powers, Ananda. No power in
heaven protected him, or even cared,” said Gautama. “Ganaka had fallen
into despair, and I couldn’ t save him. ”
“Why should it depend on you. ” Ananda asked. “Do you know who Buddha is.<|eot_id|><|begin_of_text|>
Q: What was the reason for Udaka's harsh words to Gautama?,
A: Udaka was upset because he felt that Gautama was not taking his teachings seriously and was still struggling with his own desires and attachments.
Q: Who did Gautama meet in the cave, and what did he learn from him?,
A: Gautama met Krishna, who told him that he was not worthy of worship and that he should go home. Gautama realized that he had been seeking God in the wrong way and that he needed to focus on himself and his own soul.
Q: What did Gautama do to test his own desires and attachments?,
A: Gautama went through a period of extreme asceticism, starving himself and enduring physical pain to test his own desires and attachments. He eventually realized that he had to let go of his attachments and desires to achieve enlightenment.
Q: Who did Gautama meet next, and what did he learn from him?,
A: Gautama met Mara, the demon king, who tested him and presented him with various illusions, including the image of his wife and the temptation of his desires. Gautama remained detached and unmoved, and Mara and his minions disappeared.
Q: What did Gautama realize at the end of his journey?,
A: Gautama realized that he had to let go of his attachments and desires to achieve enlightenment. He also realized that he had become a "non-person" and that he was free from suffering.<|eot_id|><|begin_of_text|>Buddha smiled at the husband, and
when he had nothing more to say, the farmer thanked him and left. Power over time and fate. Buddha mused on this as he walked. Does a
Buddha reverse every harm? Even if he had that power, did he have the
right to change karma on a whim? In a short while he saw the first huts of a small village. As he
approached, people came out wearing suspicious and fearful looks. Some
carried pitchforks and rusty swords. They glared as Buddha passed, and in
each mind he heard the same word: Angulimala. He soon realized that this
was the name of someone they all feared. A killer. A madman. A monster. Buddha continued to the local temple, whose tiled roof was the highest
point in the village. In the shadowy cool of the inner sanctum he saw an old
priest cleaning the altar of faded flowers and burnt incense ashes. He
approached. “Namaste.”
The priest barely acknowledged him. Remote as this temple was, he
maintained the air of a Brahmin. Instead of praying beside him, Buddha sat
cross-legged before the altar and waited. The old priest threw a few fresh
flowers onto the Shiva statue and turned to leave. “Angulimala,” Buddha said. The priest got angry. “Don’ t say such a thing. This is a holy place.”Buddha said, “I think you forbid the name of Angulimala because you
fear he might hear and invade your kingdom.” The old priest squinted his
eyes, wondering if he was being mocked. “I can help,” Buddha added. This of fer was greeted with a harsh laugh. “How? Are you a warrior
monk? It wouldn’ t matter. Angulimala has killed his share of warriors. He
has powers. He exchanged his soul for them.”
“What powers?”
“He can outrun a horse. He can hide without being seen and spring
down on travelers from the tops of trees. Enough?”
“Perhaps, if any are true. I doubt that these powers have been observed
if he kills everyone he meets and the few survivors are terrified,” said
Buddha. The priest, who was bald and slightly hunched, relented slightly. “You’re right about that, stranger. Come with me. I can feed you, and with a
little food in your stomach you might stop deluding yourself that you can
help.” The old priest managed a tight smile; something deep inside had
been touched by the stranger ’s offer. They retired to the temple kitchen, and
when the stranger ’s bowl was filled with rice and lentils, the two sat outside
in the shade to eat. “As you know, anguli  means fingers,” said the priest. “T o terrify
everyone the more, this killer collects the fingers of his victims and wears
them as a necklace around his throat. V ery few know his real story, but I am
one. The monster began life as the mild son of a Brahmin family with no
money. At fourteen he was sent to school in a nearby village, with the hope
that once he was educated he could perform rites at the temple and restore
his family’ s fortunes. “But the Brahmin who ran the school was of unbalanced mind. He
accused the boy of sleeping with his wife and threw him out in disgrace.”
Buddha didn’ t detect much pity for suf fering in the old priest’ s heart, but he
genuinely felt sorry for the wronged boy.“The scandal reached home before the boy did. When he crossed the
threshold, his father beat him brutally and threw him out to fend for
himself. The family’ s hopes for restoring their fortunes were dashed. It
didn’ t matter that their son was innocent.”
As the priest recounted the tale, Buddha could see every event in his
mind. What lay ahead looked much darker. “There was nothing for him to
live for but death,” Buddha murmured. “He was born cursed, and there’ s no hope for him,” the old priest said
severely. “Did anyone try to give him hope?” asked Buddha. The priest scowled,
but their meal was over. In gratitude, Buddha bowed his head. He didn’ t
prostrate himself at the Brahmin’ s feet. This caused the old priest to keep a
moody silence as he escorted his visitor to the gate. “You’re a fool to go after him. I can see that’ s what you have in mind,”
the Brahmin said. “But if you must, here’ s a charm to protect you.” He held
out some dried herbs bundled with a prayer scribbled on a leaf. Buddha
accepted it. “Tell me one thing,” said Buddha. “Why does Angulimala kill so many
people?”
“To save himself,” the old priest replied. “The disgraced boy took to the
woods. He began to live like an animal. He ate roots and insects and
covered his body with hides. They say by chance he met a wandering
fortune-teller, who told him the curse could be lifted only by collecting a
thousand fingers and of fering them as sacrifice to Shiva. That’ s why he
wears his terrible necklace.”
“Then I must help him,” said Buddha. “Otherwise Angulimala will
show up here one day to sacrifice his necklace on your altar.”
The old priest shuddered visibly and then slammed the gate shut behind
him. THOUGHTS OF  ANGULIMALA  stayed in Buddha’ s mind that day and the next
morning. Why was he drawn to the monster? He walked deeper into the jungle to face the question. It was a blazing
afternoon when Buddha found himself on a hidden trail through the jungle. There was a rustle, then before he could turn his head, a wild beast jumped
down from the trees and crouched before him. The covering of matted hides
made Angulimala look like a giant ferocious ape baring its fangs. Buddha regarded the wild man’ s teeth, which had been crudely filed to
a point, and his necklace of withered fingers. In his left hand he carried a
long curved blade. “Namaste,” said Buddha. Angulimala growled. “I cannot save you unless you tell me how you are suf fering,” said
Buddha. “An animal doesn’ t need saving.”
The wild man showed no reaction. He could reach his prey in one leap,
so he raised his knife and with a howl sprang toward Buddha. When he
came to earth, however, his knife slashed at empty air. Buddha was
standing, as before, two paces away. Angulimala looked bewildered. “You


 r a c k e d  u p  t o  b e,  a n d  t h e
w o r l d  w e  w a n t  i s  o n  t h e  o t h e r  s i d e  o f  t h e  v e i l,  t h e n  w h e r e
d o e s  t h a t  l e a v e  u s? W h o  a m o n g  u s  d o e s n ’ t  f e e l  d i s p l a c e d  a t  t i m e s,  i n  a
w o r l d  t h a t ’ s  s u p p o s e d l y  o u r  h o m e  y e t  i s  s o  c o m p l e t e l y  a t
o d d s  w i t h  t h e  l o v e  i n  o u r  h e a r t s? A n d  h o w  d o  w e  m a k e  t h e
w o r l d  m o r e  a l i g n e d  w i t h  w h o  w e  a r e,  i n s t e a d  o f  a l w a y s
h a v i n g  t o  s t r u g g l e  t o  a l i g n  o u r s e l v e s  w i t h  t h e  w o r l d? P e r h a p s  w e  a r e  l i v i n g  i n  a  m a g i c  h o u r,  l i k e  t h a t  b e t w e e n
n i g h t  a n d  d a y. I  t h i n k  w e  s t a n d  b e t w e e n  t w o  h i s t o r i c  a g e s,
w h e n  a  c r i t i c a l  m a s s  o f  t h e  h u m a n  r a c e  i s  t r y i n g  t o  d e t a c h
f r o m  i t s  o b e d i e n c e  t o  f e a r - b a s e d  t h o u g h t  s y s t e m s. W e  w a n t
t o  c r o s s  o v e r  t o  s o m e p l a c e  n e w. W h e n  w e  l o o k  a t  t h e  i n n o c e n c e  o f  c h i l d r e n,  a s  t h e y  l o v e
a n d  l e a r n,  w e  w o n d e r :  S o  w h y  c a n ’ t  p e o p l e  r e m a i n  l i k e
t h a t? W h y  m u s t  b a b i e s  g r o w  u p  t o  f a c e  f e a r  a n d  d a n g e r? W h y  c a n ’ t  w e  d o  w h a t  i t  t a k e s  t o  p r o t e c t  t h e i r  i n n o c e n c e
a n d  l o v e? Y o u ’ r e  n o t  t h e  o n l y  o n e  f e e l i n g  s o  c o n c e r n e d ;  t h e
w o r l d  i s  o n  a  s e l f - d e s t r u c t i v e  c o u r s e,  a n d  o u r  c h i l d r e n  a n dt h e i r  c h i l d r e n ’ s  c h i l d r e n  a r e  p l e a d i n g  w i t h  u s  t o  c h a n g e
t h i n g s. T h e  t i m e s  i n  w h i c h  w e  l i v e  c a l l  f o r  f u n d a m e n t a l  c h a n g e,
n o t  m e r e l y  i n c r e m e n t a l  c h a n g e. M i l l i o n s  o f  p e o p l e  f e e l
c a l l e d  i n  t h e i r  s o u l s  t o  t h e  t a s k  o f  g l o b a l  t r a n s f o r m a t i o n,
w a n t i n g  t o  b e  i t s  a g e n t s  i n  a  m o n u m e n t a l  s h i f t  f r o m  a  w o r l d
o f  f e a r  t o  a  w o r l d  o f  l o v e. W e  c a n  f e e l  t h e  t i m e  i s  n o w,  a n d
w e  k n o w  w e ’ r e  t h e  o n e s  t o  d o  i t. T h e  o n l y  p r o b l e m  i s,  w e
d o n ’ t  e x a c t l y  k n o w  h o w. H o w  c a n  w e  b e s t  p a r t i c i p a t e  i n  a  t a s k  s o  h u g e  a n d
i d e a l i s t i c? W e  s e n s e  n e w  e n e r g y  r i s i n g  u p  e v e r y w h e r e,
c a l l i n g  u s  t o w a r d  m o r e  e n l i g h t e n e d  w a y s  o f  s e e i n g,  l i v i n g,
t h i n k i n g,  a n d  b e i n g. B o o k s  a r r a y e d  i n  b o o k s t o r e s  p r o c l a i m
a  b e t t e r  w a y  t o  l o v e,  t o  l e a d,  t o  l i v e. S e m i n a r s  a n d  s u p p o r t
g r o u p s  k e e p  u s  w o r k i n g  o n  w a y s  t o  i m p r o v e  o u r s e l v e s,
p r a c t i c i n g  s p i r i t u a l  d i s c i p l i n e s  a n d  r e l i g i o u s  r i t u a l s. W e  g e t
i n v o l v e d  i n  c a u s e s  a n d  p o l i t i c s,  l i c k i n g  e n v e l o p e s,  s e n d i n g
m o n e y. B u t  s o m e h o w,  s t i l l,  w e  d o n ’ t  s e e m  t o  b e  h i t t i n g  t h e
s w e e t  s p o t,  t h e  m i r a c u l o u s  k e y  t o  t u r n i n g  t h e  w o r l d  a r o u n d. W e  c a n ’ t  a v o i d  t h e  n e w s,  t h e  w a r,  t h e  t e r r o r  a l e r t s,  t h e
f e a r. W e ’ r e  d o i n g  w h a t


 d. T h e r e  c a n  b e  n o  d o u b t  t h a t  y o u  w i l l  r e a c h  y o u r  f i n a l
g o a l. *

I f  Y o u  D o  I t,  I t  W o r k s

I n t e l l e c t u a l l y  u n d e r s t a n d i n g  s p i r i t u a l  p r i n c i p l e s  d o e s n ’ t
g u a r a n t e e  e n l i g h t e n m e n t,  a n d  t h e  e g o  l o v e s  t o  u s e  r e l i g i o n
a n d  s p i r i t u a l i t y  a s  a  c o v e r. O n e  m o m e n t  o f  e n l i g h t e n e d  a w a r e n e s s  d o e s n ’ t
c o m p l e t e l y  t r a n s f o r m  y o u r  l i f e. T h e  s p i r i t u a l  p a t h  i s  s l o w
a n d  a r d u o u s  a t  t i m e s,  a s  e v e r y  s i n g l e  c i r c u m s t a n c e  b e c o m e s
t h e  g r o u n d  o n  w h i c h  b o t h  e g o  a n d  s p i r i t  s e e k  t o  m a k e  t h e i r
s t a n d. S p i r i t u a l  p r a c t i c e  i s  l i k e  p h y s i c a l  e x e r c i s e :  i t  h a s  a
c u m u l a t i v e  e f f e c t,  a n d  i f  w e  w a n t  t o  e n j o y  i t s  b e n e f i t s,  w e
c a n  n e v e r  s t o p  d o i n g  i t. Y o u  c a n ’ t  j u s t  g o  t o  t h e  g y m  o n c ea n d  w a l k  o u t  w i t h  a  n e w  b o d y,  a n d  n e i t h e r  c a n  y o u  a t t e n d
o n e  s e m i n a r,  s a y  o n e  p r a y e r,  o r  s i n g  o n e  h a l l e l u j a h  a n d
e x p e c t  y o u r  l i f e  t o  b e  p e r f e c t  f r o m  n o w  o n. T h e  m i n d  a s  w e l l  a s  t h e  b o d y  d e m a n d s  t r a i n i n g  i f  i t ’ s  t o
p e r f o r m  a t  f u l l  c a p a c i t y. T h a t ’ s  w h y  s o m e  o f  u s  g o  t o  t h e
g y m  o r  d o  y o g a  r e g u l a r l y  a n d  a l s o  w h y  w e  p a r t i c i p a t e  i n
r e l i g i o u s  s e r v i c e s  o r  s p i r i t u a l  p r a c t i c e  r e g u l a r l y. I n  a  w o r l d
w h e r e  t h o u g h t s  b a s e d  o n  f e a r  p r e v a i l,  y o u ’ r e  g o i n g  a g a i n s t
t h e  f l o w  t o  m a k e  a  t r u e  a n d  g e n u i n e  s t a n d  f o r  l o v e. I t ’ s  n o t
e a s y  t o  w a l k  u p  t w o  f l i g h t s  o f  s t a i r s  w h e n  y o u ’ r e  n o t  i n
p h y s i c a l  s h a p e,  a n d  i t ’ s  n o t  e a s y  t o  m a k e  a n  u n p o p u l a r  s t a n d
f o r  f a i t h  a n d  f o r g i v e n e s s  w h e n  y o u ’ r e  n o t  i n  s p i r i t u a l  s h a p e. Y e t  i f  w e ’ r e  g o i n g  t o  m a k e  t h e  c h a n g e  f r o m  t h e  w o r l d
t h a t  i s  t o  t h e  w o r l d  t h a t  c o u l d  b e,  i t ’ s  e x a c t l y  t h a t  s t a n d  t h a t
i s  n e c e s s a r y. T h e r e ’ s  n o t h i n g  s p i r i t u a l  a b o u t  a v o i d i n g  t h e
p r o b l e m s  o f  t h e  w o r l d. O u r  g o a l  i s  n o t  t o  a v o i d  t h e  w o r l d,
b u t  t o  h e a l  i t. Y e t  w e  c a n ’ t  g i v e  t o  t h e  w o r l d  w h a t  w e
o u r s e l v e s  d o n ’ t  a l r e a d y  h a v e ;  t h e  g i f t s  o f  t h e  s p i r i t  c a n  o n l y
b e  g i v e n  b y  t h o s e  w h o  a r e  t r y i n g  t o  e m b o d y  t h e m. T h a t ’ s
w h y,  a s  G a n d h i  s a i d,  w e  m u s t  b e  t h e  c h a n g e  w e  w a n t  t o  s e e
h a p p e n  i n  t h e  w o r l d. P e a c e  h a s  t o  b e g i n  i n  o u r  o w n  l i v e s
a n d  s p r e a d  o u t w a r d  t o  h e a l  o t h e r s  a s  w e  i n t e r a c t  w i t h  t h e m
i n  a  l o v i n g  w a y. T h e  A t o n e m e n t
T h e  A t o n e m e n t  i s  t h e  c r u x  o f  s p i r i t u a l  p r a c t i c e ;  i t  i s  t h e
c o r r e c t i v e  p r o c e s s  b y  w h i c h  o u r  t h o u g h t s  a r e  m o v e d  b y  t h e
H o l y  S p i r i


 e
e i t h e r  s t r e s s  o u r  u p s e t  w i t h  s o m e o n e  w i t h o u t  e m p h a s i z i n g
t h e  l a r g e r  l o v e  s u r r o u n d i n g  t h e  r e l a t i o n s h i p,  o r  w e  s t r e s s  t h e
l o v e  w i t h o u t  h o n o r i n g  o u r  n e e d  t o  t a l k  a b o u t  t h e  p r o b l e m. E i t h e r  w a y  i s  a  n o n m i r a c u l o u s,  u n c r e a t i v e  u s e  o f  t h e  m i n d,
a n d  i t  w i l l  l e a v e  t h e  h e a r t  u n h e a l e d. G o d  c a l l s  u s  t o  b e  b o t h  h o n e s t  a n d  c o m p a s s i o n a t e. A s
H e  i s. I n v o k i n g  t h e  G o o d

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


 f f i c u l t  f o r  t h e  r o s e b u d  t o  b l o s s o m. I s  i t
d i f f i c u l t  f o r  t h e  s t a r s  t o  s h i n e. P a r t  o f  G o d ’ s  g e n i u s  i s  t h a t
H e  m a k e s  i t  a l l  l o o k  s o  e a s y. W e  k e e p  l o o k i n g  f o r  t h e  w i n g s
o f  a  s p a r r o w  w h e n  t h e  w i n g s  o f  a n  e a g l e  h a v e  a l r e a d y  b e e n
g i v e n  u s. *  W e  k e e p  c l i n g i n g  t o  o u r  w e a k n e s s  w h i l e  o u r  t r u e
s t r e n g t h  i s  h u g e. T r a d i n g  A m b i t i o n  f o r  I n s p i r a t i o n

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


though
statisticians simply don't know what
replaceable-with a lifetime guarantee-
loan fiascoes and their perpetrators could
often unrecognized, importance is the
questions to ask. would be a sure winner.) Attractor
easily have been identified long before
"family" feeling of employees-their
research tells us that customers are
the scandals surfaced. Similar disasters
loyalty to their or ganization. This is aIn addition to counting the millions that
willing to pay for quality, and that good
can be avoided by simply examining
very prominent quality in successful
companies make, analysts might well
products would sell themselves without
whether a business endeavor is companies. Employees who feel nurtured
assess the multimillions that they do not
slick advertising gimmicks. Integrity and
associated with a high or a low attractor
and supported are those who smile
make. A good example is the recent
excellence speak for themselves, because
pattern. This identification can become
genuinely at customers. Another
decline in the U.S.(136)auto industry. One
they are aligned with power. almost instinctive once one understands
characteristic of such an environment is
would think it would be apparent from
65
66One of the most profitable and simple
Perceptual fields are limited by the
becomes just that, turning city streets into
patrol these areas to protect rather than
applications of critical factor analysis is
attractor patterns with which they are
jungles of crime. harass, and all is peaceful. in the field of advertising. The use of the
associated. This means that the capacity
Objective examination reveals that most
Another example is the previously cited
simple kinesiologic technique we have
to recognize significant factors in a given
intractable "social problems" appear government inability to solve the
described can instantly reveal whether an
situation is limited by the context that
unsolvable due to the persistence of
problem of drug use. Again, the mistake
advertising campaign or given arises from the level of consciousness of
either sentimentality or juvenile is in looking at the problem
commercial is weak or strong. the observer. The motive of the viewermoralizing. Neither of these positions is
moralistically and acting out of force in a
(137) Companies pay enormous sums to
automatically determines what is seen;
based in truth, and, therefore, all punitive role. The original critical error
reach the greatest possible audience but
causality is, therefore, ascribed to factors
approaches proceeding from them are
was the failure to dif ferentiate between
this strategy can backfire when a widely
that are in fact a function of the biases of
weak. Falsehood makes us go weak;
hard drugs and soft drugs. Hard drugs
viewed commercial that makes viewers
the observer and are not at all
acting from false positions typically
(narcotics) are addicting, with severe
go weak damages the company's image. instrumental in the situation itself. The
results in the use of force. Force is the
withdrawal ef fects, and have been
An ad that makes people go strong willconcept of "situ (138) ational ethics" tells us
universal substitute for truth. The gun
traditionally associated with crime. Soft
always produce a positive feeling about
that the right or wrong of behavior
and the nightstick are evidence of
drugs (recreational) are non-addicting, do
the product rather than an aversion. cannot be determined without reference
weakness; the need to control others
not induce withdrawal and are usually
Similarly, advertisers who buy time
to context. As each conditioning factor
stems from lack of power, just as vanity
initially handled by amateurs. By
during TV programs that make people go
colors the picture, shades of gray are
stems from lack of self-esteem. criminalizing soft drugs, the government
weak will find their product introduced that alter the significance of
Punishment is a form of violence, an
created a new criminal syndicate,
unconsciously associated with these the whole scenario,
inef fectual substitute for power. When,wealthy and international in scope. When
negative feelings. By analyzing a One indication of a low ener gy
attractor as in our society, the punishment rarely
interdiction was ef fective, shortages of
commercial in detail one can ascertain
field is a struggle of opposites. Whereas
fits the crime anyway, it can hardly be
cheap, relatively harmless recreational
the elements that have a weakening,
power always results in a win-win
ef fectual; punishment is based on material on the streets were quickly
filled negative ef fect the voice of the solution, force produces win-lose
revenge at the weak ener gy level of 150.
by hard-drug merchants, and the
announcer, the mannerisms of an actor,
situations; the consequent struggle
(139) Supporting the solution of human
peaceful, lar gely innocuous drug culture
or the use of certain words, concepts or
indicates that the correct solution has not
needs, on the other hand, creates a no-
became criminalized and vicious. symbols. That some companies been found, as when the assertion of onecost resolution that brings serenity; Successful solutions are based on the
repeatedly produce tasteless and even
group's interests violates those of
attacking the artificially created powerful principle that resolution occurs
embarrassing commercials reflects low
another, or the rights of the accused
"problem" is always expensive, in not by attacking the negative, but by
attractor fields prevalent in their conflict with those of the victim. The
addition to criminalizing society. Only
fostering the positive. Recovery from
advertising and marketing departments. way to finesse a high ener gy attractor
the childish proceed from the assumption
alcoholism cannot he accomplished by
Beyond the surface world of commerce,
field solution is to seek the answer which
that human behavior can be explained in
fighting intoxication, but, rather, only by
society provides numerous other will make all sides happy and still be
black and white terms. Denying basic
choosing sobriety. The "war to end all
marketplaces where fulfillment of human
practical. Such solutions involve
biologic needs and instinctual drives iswars" did no such thing (140) nor could it
needs is sought, bartered, stolen, coerced
utilization of both the ameliorative right
futile. Blocking normal sexual outlets
possibly have done so. W ars, including
and denied. It is a simple fact of life that
brain as well as the judgmental left brain. merely results in the creation of abnormal
wars on "vice," "drugs" or any of the
satisfaction of needs brings contentment;
One basic principle has the power to
sexual outlets. The solutions that have
human needs regularly traded for in the
frustration breeds violence, crime and
resolve the problems of the social
power are the ones realistically based at
great hidden social marketplace that
emotional turmoil. If the mission of
marketplace; it may be stated: Support
the level o£ acceptance (350 rather than
underlies conventional commerce, can
government regulatory institutions werethe solution instead of attacking the
condemnation (150). In Amsterdam one
only be won by choosing peace. realigned to support the fulfillment of
supposed causes. Attack is in itself
section o£ the city is traditionally
human needs, rather than mounting
inherently a very weak attractor pattern
designated as a red-light district, quiet
12. POWER AND SPOR TS
moralistic, black-and-white campaigns to
(150) leading through fear to
and serene with a pastoral atmosphere; its
THE THEORETICAL
stamp out "social problems," these intimidation, coercion and,
eventually, streets are safe. In Buenos Aires parts of
UNDERST ANDING at which we have
institutions could become powerful moral corruption. The "vice squad"
parks are set aside for lovers. The police
arrived in our study of consciousness
forces for human betterment. provides a context which may be applied67
68
One of the most profitable and simple
Perceptual fields are limited by the
becomes just that, turning city streets into
patrol these areas to protect rather than
applications of critical factor analysis is
attractor patterns with which they are
jungles of crime. harass, and all is peaceful. in the field of advertising. The use of the
associated. This means that the capacity
Objective examination reveals that most
Another example is the previously cited
simple kinesiologic technique we have
to recognize significant factors in a given
intractable "social problems" appear government inability to solve the
described can instantly reveal whether an
situation is limited by the context that
unsolvable due to the persistence of
problem of drug use. Again, the mistake
advertising campaign or given arises from the level of consciousness of
either sentimentality or juvenile is in looking at the problemcommercial is weak or strong. the observer. The motive of the viewer
moralizing. Neither of these positions is
moralistically and acting out of force in a
(137) Companies pay enormous sums to
automatically determines what is seen;
based in truth, and, therefore, all punitive role. The original critical error
reach the greatest possible audience but
causality is, therefore, ascribed to factors
approaches proceeding from them are
was the failure to dif ferentiate between


 water for food digestion. Insulin inhibition is an adaptation process of the gland to the
dehydration of the body. TRYPTOPHAN AND DI ABETES
Even the simplest explanation on tryptophan may seem too complicated. However, some very basic u nderstanding
about this amino acid must be provided to make sense of some of the statements that are presented in this book
Remember, the body is a very com plex chemical plant that is extremely sensitive to fluctuations in the flow of its
primary raw materials. The brain is designed to resuscita te itself, when there is wa ter and salt shortage in the body. It raises the le vels of
sugar in circulation. The raised level of sugar is sup posed to balance the vital osmotic equilibrium, in the same way
that a doctor resuscitates a patient by the use of sug ar and salt-containing intravenous fluid drips. One also needs
to recognize another simple point: Osm otic forces that must be available for extracellular fluid volume regulation are
developed primarily by its salt content, by its raised sugar content, and sometimes by its increased uric acid content. But in insulin-dependent type of diabetes, there may be severe salt shortage, in which case the brain has no
alternative but to raise the level of sugar even more to compensate for the low salt reserves in the body. This
process is an automatic ste p in the design of the brain activity that is master-managed by the various direct, and
indirect, functions of tryptophan. It has also been shown that tryptophan is the basic substance that the body needs
as a vital ingredient to convert into the three or even four most essen tial neurotransmitters so  far recognized. In insulin-in depen dent d iabetes, one needs to pay particular attention to adequate protein intake to make up for the
possible tryptopha n insufficiency that may be the root cause of the disease. Why? It seems that dehydration causes
a severe depletion of brain tryptophan, a most essen tial amino acid in the human body. When  there is adequate
amount of tryptophan in the brain, among its other effects, t he pain threshold is raised—one endures pain better. »Tryptopha n content in th e brain sho ws a great drop in its levels in some di abetic a nimals. To stress th is point again, salt, sugar, and uric acid are involved in balancing the osmotic forces of fluid composition
held outside the cells. Salt content is responsible for the greatest contribution to the extracellular osmotic balance. Regulatory properties of tryptophan itself, or its dependent neurotransmission systems, operate a measuring
mechanism for the amount of salt that is kept in the body. Serotonin, tryptamine, melatonin, and indolamine are
derived from tryptophan, and all are neurotransmitters. Thus, tryptophan is the natural  brain regulator for salt
absorption in the body. It seems that lower levels of tryptoph an—and in  consequence,  its neurotransmi tter produ cts
—will establish lower-than-normal salt reserves. As a back-up mechanism in the body, the RA system seems to com pensate by inducing salt retention in the body. Histamine and its RA system activity become increasingly engaged if the tryptophan-dependent neurotransmitter
systems become less involved—through shortage or increased breakdown of tryptophan. It follows that a low-sal t
diet is not conducive to the correction of a diabetic's high blood sugar. • If the blood sugar is to come down, a slight upward adjustment of daily salt intake may become unavoidable. Trypt ophan is also a most prominent amino acid employed in the correction of errors in the process of DNA
"printout" or replica production. With another amino acid, lysine, they f orm a brid ging system (lysine-tryptophan-
lysine tripod) that cuts and splices t he inaccuracies in DNA transcription. This pr operty o f tryptophan is most
essential to prevention of cancer cell development in the body. With the brain's tryptophan replenishment, the histamine-operated systems will be trimmed down to their primary
responsibilities—unexaggerated functions. Salt content of the body will be better regulated. The sensation level
before registering pain stimulus will be raised. Acid  secretion in the stomach will come under normal control. Blood
pressur e will be normalized to its natural levels for the operation of all functions in the body: kidneys, brain, liver,
lungs, gastrointestinal digestive activities, "shower-head" filtration of water into the nerve cells, the joints, and so on
will function within their normal range of activity. There is a direct relationship betwee n walking and the build-up of the brain tryptophan reserves. Th ere are several
amino acids that compete for crossing the naturally designed barrier system into the brain. They all have to
"piggyba ck" on the same transporter proteins. Th ese competitors to tryptophan are grouped under the title of
branched-chain amino acids (BC a mino acids). During exercise, these BC a mino acids, along with the fats, are used
as fuel in the larger muscle s. Muscles begin to pick up these amino acids from the circulating blood. As a  result, theodds are changed in favor of tryptophan for its passage across the blood-brain-barrier and into the brain. One major
physiological value to exercising is the direct relationship of muscle activity to the build-up of the brain tryptophan
reserves. • The brain tryptophan co ntent, and its va rious by-product neurotransm itter systems, are re sponsible for
maintenance of the "homeostatic balance of the body." Normal levels of tryptophan in the brain maintain a well-
regulated balance in all functions of the body—wh at is meant by homeostasis. With a decrease in tryptophan supply
to the brain, there is a proportionate decrease in the efficiency of all functions in the body. Depression and some mental disorders are the consequence of brain tryptophan imbalance. Prozac u sed in some
mental disorders, particularly in depression, is a drug that stops the enzyme s that break down serotonin, a
byproduct of tryptophan. When more serotonin is present, all nerves function normally. Ho wever, Prozac can not
replace the indispensable role of tryptophan itself. One has to work at replenishing body reserves o f tryptophan
through a balanced diet and regular water intake. My research has sh own there is a direct relationship between water intake—hemodilution—and efficiency of
function in the transport system for the passage of tryptophan into the brain. Water shortage and proportionate
histamine release bring about an increase in the rate of tryptophan breakdown in the liver. It seems that adequate
water intake arrests the increased and inefficient metabolism of tryptophan in the body. Chronic dehydration causes
its loss f rom the pool of different amino acids held in the body. Tryptophan cannot be manufactured in the body; it
must be imported through food intake. It is one of the essential amino acids. Thus, hydration of the body, exercise
and the intake of right foods help replenish brain tryptophan reserves. Another most important fact to remember is the idiosyncrasies that seem to operate in protein metabolism and their
manufacture. Proteins are manufactured from joining amino acids together. There are 20 amino acids (AAs) from
which different proteins are made. Each  protein has a different mix of these AAs. Depending on the sequence of the
mix, different characteristics are installed in each protein. Depending on the sequence and the number, the mix can
function as enzymes, as assembly lines for the manufacture of other proteins, and as energy generators in the
hydroelectric pump units. All functions of the body are regulated by the special properties and the "sequence characteristics"  of its AAs u sed
in enzymes and body proteins. There are eight essential AAs that are not manufactured in the human body; they
must be imported from food intake. There are three AAs that can be manufactu red but in limited quantities. At
certain times, they also become partially scar ce. The other nine AAs a re amply manufactu red within the body. If the
normal percentages held in the reserve pool of AAs in the body begins to fluctuate beyond a certain range, some
AAs a re dumped (differently broken or consumed) to keep the composition of the AA p ool within the normal range
for future protein and enzyme manufacture. Of the AAs that get dumpe d in stress, tryptophan seems to be one of
the most important. However, one can not consume this or that amino acid by itself to balance the pool, even if one knew a ll the intricate
ramifications. One must consume the full range of AAs to build the "reserve pool" in due time. The precaution one
can take is to eat proteins that have these AAs in ample proportions. Some proteins, such as long-exposed meat,
may become deficient in some amino acids. The best proteins are those stored in the germinating seeds of plants,
such as lentils, grains, beans, etc.—also in eggs and milk that nature provides to produce the next generation of
chickens and to feed the calf. Lentils and green beans in particular are good stores for AAs in food ingredients. They contain about 28 percent
proteins, 72 percent complex ca rbohydrates, and no