 It’ s A wareness that’ s aware of
your breathing. It’ s that simple.
“Whenever you think of it, bring yourself back to the awareness of now. Do it
hundreds of times each day, because, remember, all of your power is in your
awareness of your power.”
Fr om  The SecretStep 3. Stay as A war eness
“In the beginning you feel like a visitor to awareness, but as you keep
discovering the realness of it, any sense of fear or separation melts away.”
Mooji
Staying as A wareness is all about where you put your attention. My teacher
suggests a simple way to think about this. Our mind operates in a similar way to
the lens on a cam era. The mind has an automatic zoom function, and it focuses
our attention on things in detail, just as you would zoom in with a camera lens
for a  close-up. The majority of  the time the mind is zoomed in and we are
seeing the world through focused attention, which results in a very narrow and
distorted perspective of the world. But when you want to take a photograph of a
wide-open space, you zoom out and open the lens as wide as you can for a
wide-angle shot.  In the same way, if you open your attention wid e so you’re not
focused on any detail anymore, A wareness is revealed. It’ s a simple way to stay
as A wareness and let everything be just as it is.
T o put this into practice, take a look around you right now, find something close
up to focus on, and focus your attention on only that. Y ou can use your hand if
you wan t. Now open your attention so it’ s very wide, taking in as much as
possible of your surroundings  without focusing on anything in particular.
Notice a n imme diate sense of r elief and relaxation in the body. This happens
because our mind is constantly focused, and it takes a lot of ef fort to maintain
that focus. So, when you open your attention to be as wide and open as
possible, our mind dissolves into  the background and A wareness comes into the
foreground. Y ou feel a sense of  relief because A wareness is effortless ; it sees
and knows everything without any need to focus.
“The on e that you’ve mistaken yourself for that wants to make things happen
has zero power. Y et it’ s sayin g, ‘I need to take care of som e things.’ It’ s
A wareness that takes care of everything.”
My teacher
“The less you believe you are the doer the more you are an unstoppable force
for good in the world.”
Hale Dwoskin
I u sed to be a big doer. I prided myself on my doing capab ilities, juggling
multiple things at one time. It became my identity. I was the Q ueen of Doing!
And so of course the Universe flowed an unending number of things for me to
do, because of what I believed about myself.
But that has all changed becau se of continually letting go of what I believed
myself to be, an d staying as the A wareness that I am. I’m not on ly happier than
I’ve eve r been, but instead of do ing, doing, doing all the time, things just seem
to g et taken care of naturally, without me doing them. If I do end up doing
something, it’ s like I’m not even doing it it’ s so ef fortless. Life becomes
miraculous!
Give five minutes a day, at the very least, to putting you r attention on
A wareness. Y ou can do it when you first wake up, when you get into bed, or atany other time that suits you. If you are as dedicated as I am to having a
miraculous life, you will give your attention to A wareness more often, but even
five minutes a day will make an enormous dif ference to your life. It’ s that easy.
Remember, this is not a practice to become A wareness, because you are Infinite
A wareness alrea dy. Rather it’ s a practice that stops you fr om identifying
yourself with the mind and body, which is not who you are.
“T o begin with it seems like an ef fort to keep returning to the welcoming
presence, but at some point, it is so natural that it seems to require an ef fort to
leave it. It feels like home.”
Francis Lucille, fr om  The Perfume of Silence
Y ou will  reach a point where yo u know with certainty that you are in the realm
of d ivinity, or fo r those who pr efer to use the word “God,” in th e pr esence of
God. T o be in the presence of God or the realm of divinity is to be beyond the
mind.
“When you lose the eyes of ego you see with the eyes of God.”
Mooji
After doing these steps for a while, you’ll discover that A wareness
automatically be comes more dominant and present within you,  and your mind
becomes much quieter. Other in dications of how you are doin g are: your life
will bec ome easier and more ef fortless, you’ll feel more peaceful, things that
used to bother you won’ t bother you anymore, you’ll feel calmer, your
emotions will be more stable, an d you’ll find you’re not easily swept away with
negative emotio ns. In fact, you will begin to feel a sense of happiness that
you’ve not felt before. Y ou’ll become more acutely aware of your mind’ s
propensity to complain, critici ze, and focus on negativity. A nd you’ll find
you’re not giving your mind po wer over you like you used to, because you’ve
taken your attention away from your thoughts.
“Knowing that we are the perfect Self, that we are not this limited body and
mind, all problems immediately resolve.”
Lester Levenson, fr om  Happiness Is Free, volumes 1–5
A wareness is greater than every single thing it’ s aware of. The person is limited,
but A wa reness i s unlimited, which means everything  is possible. Nothing can
ever restrict you; nothing whatsoever has power over you!
“W e seem to h ave the experience of a limited consciousnes s but when we
investigate more closely, we see that it is impossible. That which is  aware of
limitations transcends limitations and is therefore beyond them.”
Francis Lucille, fr om  The Perfume of Silence
Nothing can disturb A warenes s! No number of problems ca n disrupt you.
Negativity can’ t  touch you. W ar s can’ t af fect you. Y ou as A wareness are always
safe and well. Y ou are untouchable, unharmable, imperishabl e. What would
there be  to threaten you? Y ou c ontain everything. Y ou are everything. T o the
best of your abil ity, begin to stay  as the A wareness that you are by putting your
attention on A wareness often, so you can live a wondrous life.“Then y ou can no more be fooled by the apparent limitations of the world. Y ou
see t hem as a dream, as an appe arance, because you know that your very own
Beingness has no limits.”
Lester Levenson, fr om  Happiness Is Free, volumes 1–5C H A P T E R  3  S u m m a r y
Y ou  are A war eness; you’r e not a person  being aware of
something.
A telescope is just an instrument without the astr onomer
looking thr ough  it, and your body and mind ar e instruments
of A war eness.
Ther e is  only one awar eness, and it’ s the same awar eness
that is operating thr ough everybody.
Y ou ar en’ t awar e of thoughts or sensations in another
person’ s body because A war eness has been funneled
thr ough your mind, making it localized to your body.
A war eness or consciousness is all thr ough your body and
everywher e outside your body.
W e can put our attention either on the thoughts in our head
or on the A war eness that we ar e. Put your attention on
A war eness as often as you can.
The A war eness Practice
Step 1. Ask yourself, “Am I awar e?”
Step 2. Notice A war eness.
Step 3. Stay as A war eness.
The way  to br eak the mind’ s habit of nonstop thinking once
and for all is to stay as the A war eness that you ar e.
Shift your attention to A war eness by noticing A war eness
multiple times thr oughout the day.
A simpl e way to stay as A war eness: Open your attention
wide like the lens on a camera so you’r e not focused on any
detail anymor e, and A war eness is r evealed.T o practice, find something close up to focus on, and focus
your atte ntion on only that. Now  open your attention so it’ s
very wi de, taking in as much as possible of your
surr oundings without focusing on anything in particular.


, will give complete clarity and awareness of your
true identity. When you experience this, when you are fully present inthe miracle moment, you will have no perception of sickne ss, only
unending peace, a peace beyond understanding. It is in coming back to inspiration and vibrancy that you heal. You
do this through holding the hand of the Holy Spirit in every moment. Whether you want healing for an ailment, to heal tiredness to become
alert and vibrant, or just to have an inspiring day, this is always  so. This
is your function  of forgiveness in this world, and it will bring many
miracles that transform your entire life. Bring it into your daily thinking
and daily decision making, moment to moment. This is the way to
release the ego. When you do not want to protect your ego, you are
harmless. When  you are harmless, you cannot hurt anyone or yourself,
neither your mind nor your body. Because you are working with your perception, others will heal as
you forgive and heal. It’s exciting because it’s an invitation from the
Holy Spirit to a whole new way of living. When you look at the tools
you have and the people in your life, you can make wise and helpful
choices that value the love that’s in your heart. You will value your
opening heart, expanding and unfolding. And you will want to surround
yourself with everything that is conducive to your healing.Chapter 16
Forgiveness
The ego has a version of forgiveness that humanity has bought hook,
line, and sinker. The belief is “I forgive you for what you did to me,” or
“I forgive myself for what I did to you.” This is not really forgiveness. It
doesn’ t work. It is no wonder that, in the Bible, Jesus was quoted as
saying, “When you forgive, forgive seventy times seven.” If you are
forgiving in an ego way, you have to do it more than 490 times. It is
endless. You could do it 490,00 0 times or 490 million times. If you just
keep forgiving in the ego’s way, you will still feel guilty, and you will
wonder why it didn’t work. I did it plenty of times. My gosh, how many
Hail Marys do you have to do to get out of this difficult feeling? As long
as you are tryin g to forgive what you believe somebody did to you or
what you did to somebody, you will not really forgive. You are on the
ego’s playing field: it loves it when you get angry at somethin g in the
world. The ego is like a little spider sitting back in its web, saying, “Ha-
ha, fooled them again. They think it is about this or that.”
The ego is hiding behind the projection. It is disguised by what you
project. You don’t recognize that it is in charge. The ego’s form of
forgiveness makes an error real first, and then, out of your own
goodness, you can forgive it. This way, you are attempting a forgiveness
that can never accomplish the goal of peace. The ego is the first premise of an erroneous thought system, and
anyone who studies logic knows that if your first premise is faulty, then
everything after it is faulty. True forgiveness is not like forgiveness of
the world where you forgive somebody for what they did to you. Divine
logic starts with another premise: you are whole; you are complete; you
are innocent. This leads to a way of forgiveness that truly works. It involves
bringing the projections back in and taking full responsibility for yourmind and thoug hts. You forgive your perception, your idea of what you
thought the other did, because  in truth  they did not do it. It was only a
projection of belief. This may sound strange; the ego scratches  its head
and says, “Oh, forgiving what they didn’ t do, that sounds quite difficult.”
But your mind is powerful and made up everything you perceive. Complete forgiveness means seeing and deeply experiencing that
nothing happened. This is peace of mind, the highest state. The step we take in forgiveness now is about allowing percept ions
and beliefs to come up in awareness and be released to the Spirit within. The way is to join with others, rather than separating from them, and
being  the forgiveness. Being the forgiveness takes blame off the objects:
forgiving my mother, forgiving my father, forgiving the Holocaust,
forgiving white  supremacy, forgiving racism, forgiving the president,
forgiving my body. When you take the focus off all the specif ic things
that blam e seems to be about and take it all the way in, you will realize
you are only forgiving the self that you thought you made, the self that
took the place of what you truly are. As I got into mysticism, I seemed to fail in the role and image of a
son. At one point, my father came to me with a look of remorse in his
eyes, a look of such sadness. These words came out of his mouth, “Dave,
I wasn’ t a very good father.” It was a moment of admissio n. I had
already reached a consistent experience of peace at that point, and I said,
“That is nonsen se. You did the best you could do, based on what you
believed. And I did the best I could do, based on what I believed.”
Whatever that was—autopilot, repression, projection—at the time, it was
the best I could do, based on what I believed about myself. I said, “This
game is over now. I’m not going to ever hold you to anything. I’m not
going to hold you to the dad role, and I’m not holding me to the son role
because I have seen that the ego made up those roles.”
God creates us as Spirit, not as mothers, fathers, sisters, and
brothers. When I let go of playi ng these roles, my relationships lit up. I
had forgiven the belief in roles. My father and I had the happ iest and
most loving, joyful relationship,  and that relationship continued until the
day that he passe d away. At our last encounter, we were not holding onto
the past; we were rejoicing in truth, joy, and happiness!The Cause of Any Problem—and the Solution
An unfor giving mind experiences guilt and suffering. It experiences
differences. The cause of any and all the problems you can think of is
basically just an unfor giving mind, while a forgiving mind brings
everything you want. It brings contentment, peace, and a deep sense of
connection. The solution to anything is forgiveness, forgiveness  of what
is not true. What is not true is everything that is not love. This includes
all the judgments that we see and think about the world, about ourselves,
and about others. Out of all the concepts believed in this world, forgiveness is the
only truly helpful one. Dream softly of your sinless brother who unites with you in
holy innocence. Dream of your brother ’s kindnesses instead
of dwelling in your dreams on his mistakes. Select his
thoughtfulness to dream about instead of counting up the
hurts he gave. Forgive him his illusions, and give thanks to
him for all the helpfulness he gave. And do not brush aside
his many gifts because he is not perfect in your dreams. Brother, come and let me look on you. Your loveliness
reflects my own. Your sinlessness is mine. You stand
forgiven, and I stand with you. It is a miracle to let go of grievances by allowing memories and
beliefs to surface in awareness and then letting them go. This is how you
forgive: When the temptation to perceive yourself as unfairly treated
arises, surrender  the thought, the perspective, and the desire to be “right”
about the way it was “set up” or seemed to be, let go into the miracle. As
this becomes a habit, being a miracle worker is happily discovered as our
function in all situations! We are joined in the purpose of forgiveness,
and I am grateful this is so. When I was working with my own healing over the years, I finally
got to the point where I turned the tables. I began to allow myself to feel
the darkness and emotions as they came up. Instead of having a
judgmental or harsh reaction to them and trying to repress and push themback down, I welcomed them. The ego wants to minimize discomfort, so
it was a big step when I decided I wasn’ t going to judge myself  for how
this process looked or felt. My face was wet with tears when I went
through the phase of just welcoming it all. I said to myself and the Holy
Spirit, “Now, I welcome this even if it doesn’ t look pretty or feel pretty. No matter how it looks—let’ s go for the healing!”
The intensity of emotions was so strong.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        I sometimes tell people who have
someone who’ s not around anymore, “Well, you might as well keep
talking to them because they are still there. You just can’t see them, but
they are still there. ” And if you have attack thoughts toward somebody,
you will see that person as the thoughts you have about them. It may feel
like a very foreign idea, but it is within your own thinking that you have
all of your rel


 M.D. (P)
R. Fortaleza 203
Adrianopolis, Manaus
Amazonas CEP 69050
CT,NT,PM
Curitiba
Oslim Malina, M.D. (P)
Rua Casemiro de Abreu 32
Curitiba, PR
Brazil 82.000
CT,Vascular Surgery
Florianopolis
Jose P. Figueredo, M.D. (P)
PCA Geturio Vargas, 20
Florianopolis, SC
CD,CT,GER,IM,NT,PM
Osorio-RS
Jose Valdai de Souza, M.D. (P)
St. Mal Floriano 1012
s/Iron 1 to 9
Osorio-RS 95520
CD,CT,DD,GER,GP,PM
Pelotas-RS
Antonio C. Fernandes, M.D. (P)
Rua Santa Tecia 470A
Pelotas, RS 96010
CD,CT,GER,GP,IM,PM
Porto Alegre
Moyses Hodara, M.D. (P)
Rua Vigario Jose Inacio
368, Sala 102
Porto Alegre-RSCS,CT,DD,FP,GP,RHU
Carlos J.P. de Sa, M.D. (P)
Marcilio Dias-1056
Porto Alegre-RS 90060
CD,CT,DIA,HGL,S
Rio Preto
A.O. Passos Correa, M.D. (P)
Ave. Alberto Andalo
3314 Sao Jose do Rio Preto
CEP: 15015
CD,CT,GER,IM,NT,PM
Sao Paulo
Guilherme Deucher, M.D. (P)
Rua Borges,
Lagoa 1231/2
°
 Andares
Sao Paulo
CT,PM,S
Fernando L. Flaquer, M.D. (D/C)
Rua Prof. Artur Ramos
183y33, Sao Paulo
CS,CT,DD,GER,IM,PM
Sergio Vaisman, M.D. (P)
Rua Hilo Torres 123
Sao Paulo, SP 04650
CD,CT,DD,GER,IM,PM
CANADA
*
BRITISH COLUMBIA
*
Argenta
Robert Sweeney, M.D. (D/C)
General DeliveryArgenta, B.C. V0G 1B0
CT,P
Errington
George Barber, M.D. (D/C)
Box 234
Errington, B.C. V0R 1V0
CT,GP
Kelowna
Alex A. Neil, M.D. (D/C)
205 Rutland Road
Kelowna, B.C. V1X 3B1
CT,GP,HYP,NT
Vancouver
Kevin R. Nolan, M.D. (D/C)
205/2786 West 16th Avenue
Vancouver, B.C. V6K 3C4
A,FP,NT,PM,PO,YS
Saul Pilar, M.D. (D/C)
205/2786 West 16th Avenue
Vancouver, B.C. V6K 3C4
A,DD,HYP,NT
Donald W. Stewart, M.D. (D/C)
2184 West Broadway, #435
Vancouver, B.C. V6K 2E1
CT,GP
Zigurts Strauts, M.D. (D/C)
3077 Granville Street, #201
Vancouver, B.C. V6H 3J9
AC,CT,FP,Thermography, Manipulative Therapy
Victoria
Deanne Roberts, M.D. (P)1041 Chamberlain Street
Victoria, B.C. V8S 4C1
A,CT,NT,PM
*
MANITOBA
*
Winnipeg
Howard N. Reed, M.D. (P)
302 Lamont Boulevard
Winnipeg, Manitoba R3P 0G1
(Retired)
*
ONTARIO
*
Blythe
Richard W. Street, M.D. (D/C)
Box 100, Gypsy Lane
Blythe, Ont. N0M 1H0
GP,NT,PM
Sarnia
Nazeer Vellani, M.D. (P)
241 Wellington Street
Sarnia, Ont. N7T 1G9
CT,NT,PM
Smiths Falls
Clare Minielly, M.D. (D/C)
33 Williams Street East
Smiths Falls, Ont. K7A 1C3
AN,CT,GP,NT
Willowdale
Paul Cutler, M.D., F.A.C.A.M. (DIPL)
Suite B-4
4841 Yonge Street
Willowdale, Ont. M2N 5X2
A,CT,NTDENMARK
Aarhus
Kurt Christensen, M.D. (DIPL)
Fredenstorv 8-1
8000 Aarhus C
AC,CT,GP,NT
Bruce P. Kyle, M.D. (P)
Sydtoften 35
8260 Aarhus
CT,GP,NT,OME,PM
Humlebaek
Joergen Rugaard, M.D. (D/C)
23 Kystvej
3050 Humlebaek
Lyngby
Claus Hancke, M.D. (DIPL)
Lyngby Hovedgade 17
1
DK-2800 Lyngby
CT,FP,GP,NT,OSM,PM
Skodsborg
Bo Mogelvang, M.D. (P)
Strandvejen 123-135
DK-2942 Skodsborg
CT,NT,PM
Niels Ove Pedersen, M.D. (P)
Strandvejen 123-135
DK-2942 Skodsborg
AN,CD,CT,IM,NT,PM
Vejle
Knut T. Flytlie, M.D. (D/C)Gludsmindevej 39
DK-7100 Vejle
A,AC,AU,GP,OSM,PM
Virum
Pierre Eggers-Lura, M.D. (P)
Furesoevej 141
DK-2830 Virum
AC,CT,NT
DOMINICAN REPUBLIC
Santo Domingo
Antonio Pannocchia, M.D. (P)
Suite 201
Ave. 27 de Febrero
Santo Domingo 6
CT,NT,PM
EGYPT
Cairo
Elham G. Behery, M.D. (P)
94 Sarwat Street, Orman
Cairo
A,DIA,END,HGL,MM,RHU
ENGLAND
Kent
F. Schellander, M.D. (P)
8 Chilston Road
Tunbridge Wells
Kent TN4 9LT
CT,GP,HO,MM,NT,PM
West SussexSimi Khanna, M.D. (P)
34 St. Agnes Road
East Grinstead
West Sussex RH193RP
HOM,NT
FRANCE
Paris
Bruno Crussol, M.D. (P)
4 Rue Des Belles Feuilles
75016 Paris
CT,NT,PM,S
Paul Musarella, M.D. (D/C)
96 Rue de Miromesnil
75008 Paris
GER,NT,PM,S
GERMANY
Bad Fussing
Karl Heinz Caspers, M.D. (P)
Beethovenstrasse 1
D 8397 Bad Fussing
NT,PM
Bad Steben
Helmut Keller, M.D. (P)
Am Reuthlein 2
D 8675 Bad Steben
IM,Oncology,PD,S
Rottach-Egern
Claus Martin, M.D. (P)
PO Box 244
8183 Rottach-EgernCT,DD,GER
Werne
Jens-Ruediger Collatz, M.D. (P)
Fuerstenhofklinik
Fuerstenhof 2
D 4712 Werne
AC,CT,DD,GER,HO,PM
INDONESIA
Bandung
Benj. Widjajakusuma, M.D. (P)
Pasirkaliki 115
Bandung 40172
CD,DIA,GER,IM,NT,PUD
Jakarta
Maimunah Affandi, M.D. (DIPL)
Suite 13
Jalan Gandaria 8
Kebayoran-Baru
Jakarta-Selatan
CD,CT,DD,PD
Adjit Singh Gill, M.D. (P)
Suite 27A
Jalan Tanah Abang V
Jakarta
CD,CT,PM
Yahya Kisyanto, M.D. (DIPL)
71 Diponegoro
Jakarta
CD,CT,DIA,GER,IM,PMR
ITALYMichele Ballo, M.D. (P)
Via Ruggero Settimo, 55
90139 Palermo
CD,CT,GER,IM,PM,PMR
MALAYSIA
Mohamed S.A. Ishak, M.D. (P)
40 Jalan Kee Ann,
75100 Melaka
West Malaysia
FP,GP,RHI
M


 complete loss of the fear of death. The response of the average rational person, when confronted by the
inevitability of death, is to become more seriously committed to religious,
moral, and ethical values. For most people, faith and belief in salvation and
redemption to compensate for human limitations and frailties are sought
through traditional religion. Thus, throughout time, the Divine Teacher(Avatar) is accepted and worshipped as one’s eventual advocate or
intercessor as Savior by whatever name, such as Jesus Christ, Buddha,
Krishna, Muhammad, or of the Hindu pantheon as expressions of Divinity. All the above are inclusive of faith in Divine Mercy, Grace,
Compassion, and ultimate deliverance from the inherent limitations of being
human. By self-honesty and spiritual integrity, the inner validity of religion
appeals to the rational person. Acceptance of religious truth is confirmed by
equanimity in the face of the acceptance of physical death. A religiously integrous lifestyle is satisfying and results in healthy self-
esteem as well as respect for others. Traditional religion provides
dependable, practical morality and a set of ethics and guidelines for
behavior, values, and character formation. The diehard skeptic might ask, “But what if God and religion are not
true or real?”The answer, of course, is that then they will have lived a good
life of virtue for its own reward. Research indicates that religious persons
and families show major benefits in every aspect of life, such as health,
happiness, longevity, classroom behavior, school grades, social success, and
their immune system (Keller, 2004). As a practical guide in today’s world of advanced awareness of the
levels of consciousness, a useful rule is to simply avoid sin (anything that
calibrates below 200). The validity of spiritual and religious realities is
reflected extensively in Truth vs. Falsehood, where it can be seen that even
just a brief review of the charts of the distribution of the levels of
consciousness validates truth in a clear and obvious manner. Formal traditional religion suffices for the spiritual needs of the vast
majority of mankind. In America, approximately ninety percent of the
people admittedly believe in God, although a much lower percentage is
formally religious. There is, however, a growing segment of the population
that is admittedly spiritual and embraces the practice of spiritual values in
daily life without the necessity of formal religion per se. As a
subpopulation, they have been recently designated as “cultural creatives”
(Anderson and Ray, 2000). Many adherents to the tenets of the cultural
creatives are friendly to religion but at the same time may keep a formal
distance because they see it as too sectarian, restrictive, or divisive. Spiritually-oriented people tend to become familiar with the tenets of a
variety of religions and seek to identify the inherent truth that is essential to
each. Thus, the most common search in today’s world is for universal,practical spiritual principles that are self-evident, have intrinsic value, and
do not depend solely on ecclesiastical authority or dogma. To be kind,
supportive, and compassionate to all of life is a common, overall prevailing
attitude. Committed spiritual students are thus derived from a variety of sources,
including even former atheists and secularists who have undergone an inner
transformation as a result of calamity, maturation, or fortuitous
circumstances. It is said that there are ten thousand pathways to God, and of
these, the pathway of the committed spiritual devotee is traditional and well
trodden. The energizing of the serious spiritual commitment is by virtue of
the evolution of consciousness, with its concomitant karmic proclivities. Classically, the readiness for serious spiritual work is referred to as
‘ripeness’, at which point even hearing a single word, phrase, or name may
trigger sudden decision and commitment. The advent of spiritual dedication
may thus be subtle, slow, and gradual, and then take a very sudden and
major jump. By whatever route, once the seed falls on ready ground, the
journey begins in earnest. Commonly, the turning point can be triggered by
an unexpected flash of insight, and from that moment on, life changes (as
described in Gladwell’s The Tipping Point, 2002). The Spiritual Aspirant/Student/‘Chela’/Devotee/Seeker
The spiritually inspired tend to become self-educative, searching
through spiritual libraries, attending lectures, and visiting various spiritual
groups. This is a period of research and exploration of the various avenues
and spiritual pathways, as well as belief systems. For convenience, the calibrated levels of various spiritual practices,
pathways, groups, and literature can be ascertained by the consciousness
calibration charts in Chapter 11.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Even the ego that ‘should have known better’ actually did not, or it would
not have made an error. OceanofPDF. comSection Two
The Discussion
O c e a n o f P D F. c o mCHAPTER 9
Dialogues
Truth is sufficient unto itself, but its explanation and description are
hampered by the fact that the appropriate languaging includes concepts and
expressions that are unfamiliar in daily life. However, words also carry
meaning and significance with associated effects (feelings) that bring up
associated memories. The majority of literature about Self-
Realization/Enlightenment arises from ancient teachings, with additions
over the centuries by well-known sages. The limitations that arise from traditional literature, especially from
ancient times, is that the original truth conveyed was sometimes
misunderstood and misinterpreted, especially when it was handed down
verbally for centuries before being written. In addition, at the time the
information was passed on orally, much of it was conveyed in a nonverbal
and subtle manner, such as gestures, facial expressions, emphasis, volume,
tone and cadence of voice, and body language. At times, all of these are
more important than the actual verbalization. The style of teaching is also
reflective of the teacher’s intuitive estimate of the audience’s capacity for
comprehension. A modern clarification and explanation are therefore of value, as well as
consciousness calibration of the level of truth expressed. Lectures also tend
to be didactic, and therefore, the question-and-answer periods at the end of
the lectures are favored by many students. Some meanings and implications
are best elucidated by the recontextualization of consequence, humor,
paradox, and ambiguity. The questions and answers tend to be less
detached, more informal, and less intellectually challenging. Q: What is the purpose of spiritual writing. A: To provide authenticated information that is not only verifiable but
also experientially pragmatically useful. First, curiosity and the intellect
have to be satisfied; there is a hunger for spiritual information. When it is
not satisfied by the availability of valid information, the hunger creates a
market for spurious spirituality that becomes popularized but is not
serviceable to the student because it is based on imagination. Much valid information is available but it retains the flavor and
languaging of foreign cultures and obscure terminology, such as Sanskrit
terms. When these are translated into English, they still seem archaic and
reflective of ethnicity and foreign cultures and times. For example, the
religious/cultural controversy that arose around the teachings of Meister
Eckhart is not really comprehensible today because it has lost its historical
context. The primary purpose of a spiritual teaching is to provide reliable
information in such a way as to be of practical service and inspiration and to
affirm spiritual truth by subjective declaration. It is necessary that students
be well informed in order to be able to proceed successfully and safely on
their way. Guidelines are like principles of discovery, for that which is
sought is already within. Q: Notable in your writings and lectures is the absence of doctrine or
citing of ecclesiastical authority. A: Truth stands on its own. Scriptural references are primarily for
amplification or familiarity. The inner pathway is experiential and not
intellectual. It does not require glamorization, amplification, resort to
authoritarianism, or any other manipulation to try to impress the student. Historically, no method was available to verify authenticity other than
formal ecclesiastical approval. For example, in the Far East, authenticity
was often inferred by reference to the material as a product of the
authority of a lineage of sages. Due to the statistical rarity of the
enlightened condition, any information about it was considered valuable
as well as unique or special. At the present time, an objective means of identification and
validation of truth is now available through the method of consciousness
calibration. Thus, it is no longer necessary to just depend on reputation,
ecclesiastical authority, official ‘imprimatur’, hearsay, or public image. The chances for being misled are now far less. The mind, on its own, is
an unreliable guide. It is easily misled by glamour, reputation, and
popularity, with their associated enthusiasm and emotionality. The
packaging or promotion of belief systems or teachers has no relationship
to the value of the ingredients. Q: Who is the writer of your works or the speaker at lectures. A: The question itself is in error. It is better to ask ‘what’ rather than ‘who’. In Reality, there is no ‘who’ but instead


ands  of  such  striving  steal  the  vital  force  from
life. What  we  can  reasonably  do  is  aspire  to  a  life  of
balance,  without  desperate  measures. It  releases  the
harmful  focus  of  a  mind  set  in  perfection  and  a  will steeped  in  inimical  reversals. Ayurveda  is  the  pursuit
of  balance. A  life  of  balance  has  no  extremes  and  very
little  fragmentation. A  HEALTHY  AHAMKARA
The  Vedas  define  ahamkara  as  the  individual  self,  the
vehicle  bestowed  upon  each  of  us  at  birth  to  facilitate
our  particular  life's  journey. It  is  often  referred  to  as
the  ego,  but  not  in  the  Freudian  sense  of  the  word. Rather,  ahamkara  is  the  essence  of  the  remembering
self,  an  aspect  of  the  antahkarana  that  is  refined
through  the  process  of  multiple  rebirths. The
ahamkara  contains  not  only  the  individual  self  with
its  experiential  memories  of  this  life,  but  also  the
cognitive  self  with  its  collective  memories  of  all  time —
past,  present,  and  future. Each  life  is  a  journey  toward
the  eventual  attainment  of  knowledge  of  the  Atman. The  ahamkara — through  cognitive  memory — is  our
primary  bridge  to  that  knowledge. To  give  an  analogy,  if  one  bead  on  a  rosary  repre-
sents your  present  lifetime,  the  rest  of  the  beads  on
the  thread  of  ahamkara  are  your  past  and  future  lives. The  rosary  as  a  whole,  being  more  than  the  sum  of  its
parts,  holds  the  collective  memories  of  all  species  in
the  cosmos. When  we  meditate  or  practice  sadhanas —
especially  food  sadhanas,  which  invoke  cognitive
memory — we  can  access  this  timeless  past  and  future,
and  intrinsically  know  the  present. Ahamkara  is  conditioned  from  life  to  life  through
conception  in  the  womb. The  ego's  identity  is  influ-
enced by  the  maternal  ovum,  the  paternal  sperm,  the
time  and  season  of  conception,  the  state  of  the  mother's womb,  the  foods  and  emotions  of  the  mother,  and  the
seasons  through  which  the  embryo  grows. The  core  of  the  Ayurvedic  science  of  health  is  based
on  our  inborn  constitution,  also  called  our  prakriti. Karmic  or  causal  factors  also  affect  our  individual
birth. Ahamkara  registers  each  and  every  behavior,
whether  conscious  or  unconscious,  from  the  incep-
tion of  each  life. Ahamkara  controls  the  millions  of
cells  of  the  immune  system. When  both  experiential
and  cognitive  memory  are  fresh  and  clear,  we  are  able
to  safeguard  the  organism  against  the  invasion  of
10
jmir
COSMIC    ROOTS
mental  and  physical  diseases.When  the  ahamkara,  the
individual  ego,  is  displaced,  fragmented,  or  shifted
from  its  primal  source  of  universal  at-one-ment,  it
leaves  the  immune  process  vulnerable  and  volatile. This  is  the  very  first  cause  of  ill  health. In  the  formative  stages  of  life,  when  the  ego  is
defenseless,  protection  by  parents  and  teachers  is  nec-
essary. When  these  primary  guardians  falter,  the  young
mind,  exercising  its  singular  defense,  insulates  itself
and  blocks  its  natural  outflow  of  expression. The  re-
sult is  the  beginning  of  a  weak  ego,  and  oftentimes  a
lack  of  self- worth. As  this  life  reaches  early  adulthood,
certain  patterns  of  defense  and  isolation  have  already
formed. It  is  immensely  difficult  for  this  person  to
initiate  the  process  of  opening  painful  childhood
wounds. These  inflictions  remain  raw  and  unhealed
within  the  gray  shelters  of  the  mind  until  that  indi-
vidual finds  the  courage  to  expose  the  damaged  self,
or  is  forced  by  providence  through  a  difficult  passage,
like  a  deadly  disease,  to  face  and  accept  the  fragmented
ego. This  marks  the  beginning  of  the  healing  process. The  practice  of  reparative  sadhanas  and  a  medita-
tive life  are  necessary  to  become  conscious  and  alive
to  each  moment. Through  sadhanas  we  can  attain
more  and  more  constant  awareness  of  the  whole  cog-
nitive self. The  process  of  healing  may  take  many
lifetimes,  but  the  very  process  inspires  the  indweller
to  shine,  and  reflect  its  beauty  on  the  world. External  pursuits  of  health  are  a  waste  of  time  and
energy. They  have  created  profitable  mega-industries
for  those  empowered  by  their  own  fragile  sense  of  the
holistic. They  have  also  granted  divergence  to  those
who  choose  ever  newer  veils  to  shroud  their  pain. Essentially,  there  is  no  alternative  to  the  process  of
achieving  salubrious  well-being. It  is  hard  and  dedi-
cated work  requiring  great  compassion  for,  and  hon-
esty with,  ourselves. Our  own  healing  begins  with
forgiving  our  protectors,  who  were  also  helpless  prey
to  their  own  difficult  circumstances. Acceptance  of  ourselves  as  we  are  is  the  greatest
health  of  all. For  this,  time  stands  still. The  accom-
plishment of  inner  quiet,  signifying  peace  of  mind,
removes  years  of  aging. As  we  begin  to  nurture  the
wounds  of  the  ego,  we  find  that  time  actually  reverses
itself  and  we  gain  youth. Immortality  is  maintained by  living  in  the  present,  without  moments  or  min-
utes. This  is  the  foundation  of  holistic  health. OUR  TIMELESS   NATURE
There  is  a  beautiful  story  in  the  Puranas  that  discusses
the  concept  of  time. Narada,  in  search  of  knowledge
of  the  Self,  approached  Lord  Krishna  and  asked  "What
is  maya?" Lord  Krishna  replied,  "Before  I  reveal  maya,
I  need  a  drink  of  water." Narada  spotted  a  small  village  in  the  distance  and
made  his  way  there  to  get  water. When  he  knocked  on
the  door  of  a  small  house  in  the  village,  a  beautiful
damsel  opened  the  door,  and  he  completely  forgot  his
reason  for  being  there. He  was  caught  in  the  brake  of
love. The  next  day  he  returned,  just  to  catch  one
glimpse  of  the  exquisite  creature. Still  he  had  no
memory  of  the  thirsty  Lord  whom  he  kept  waiting. In  time,  Narada  was  wed  to


 place. Rinse  and  drain  dhal;  grind  it,  along  with  curry
leaves,  into  a  somewhat  coarse  paste  using  a  hand
grinder,  large  mortar  and  pestle,  or  blender. Add  a
few  tablespoons  of  water,  if  needed. Separately  drain
and  grind  the  rice  to  a  similar  consistency. Combine
the  two  mixtures  and  add  cilantro,  salt,  and  1  table-
spoon of  the  oil. Add  a  few  tablespoons  of  water,  if
needed. The  batter  should  be  thick  and  coarse. Lightly  coat  a  preheated  griddle  with  remaining
oil. Spread  batter  with  a  spatula  on  the  griddle  and
shape  into  74"  thick  patties,  4"  in  diameter. Cook
thoroughly,  3  or  4  minutes  on  each  side,  maintaining
an  even  medium  heat. Serve  with  spiced  yogurt  or
chutney  for  an  occasional  festive  breakfast. Othappam
ALL  TYPES
Serves  2
1  c  brown  basmati  rice
V«  c  split  urad  dhal,  without  skins
xh  c  minced  onion
'A  tsp  minced  ginger
lh  c  minced  fresh  cilantro
'/4  tsp  sea  salt
1  tbs  sunflower  oil
Assorted  chutneys
V  and  K  types:  add  'A  teaspoon  red  chili  pepper. P  types:  omit  ginger. K  types:  substitute  1  cup  millet  for  rice. Wash  rice  and  urad  dhal  separately  until  water  runs
clear. Soak  each  separately  in  enough  cold  water  to
cover  by  at  least  2"  for  8  hours;  rinse  and  drain. Grind
202
>m
TRADITIONAL    GROUND    DHALS    AND    GRAINS
together  using  a  hand  grinder,  large  mortar  and  pestle,
or  blender  and  place  in  a  bowl. Cover  with  a  damp
cotton  cloth,  and  store  in  a  warm  place  for  12  hours. After  fermenting,  add  onion,  ginger,  cilantro,  salt,
and  enough  water  to  mix  into  a  thin  pancake  batter. Lightly  oil  a  preheated  griddle. Pour  batter  about  Vs"
thick  in  center  of  griddle. With  the  back  of  a  spoon,
use  a  clockwise  motion  to  spread  the  batter  until  it
forms  a  circle  about  8"  to  10"  in  diameter. Cook  each
side  thoroughly. Serve  hot  with  appropriate  chutneys
for  each  type. Plain  Dosa Urad,  Mung,  and  Rice  Dosa
ALL  TYPES
Serves  2
1  c  short-grain  brown  rice
3/x  c  split  urad  dhal,  without  skins
1  tbs  sunflower  oil
Pinch  of  sea  salt
Assorted  chutneys
K  types:  substitute  1  cup  millet  or  rye  for  brown  rice. Wash  rice  and  urad  dhal  separately  until  water  runs
clear. Soak  each  separately  in  enough  cold  water  to
cover  by  at  least  2"  for  8  hours;  rinse  and  drain. Com-
bine and  grind  using  a  hand  grinder,  large  mortar
and  pestle,  or  blender,  adding  a  little  water  as  needed;
place  in  a  bowl. Cover  with  a  damp  cotton  cloth,  and
allow  to  sit  in  a  warm  place  for  8  hours. Lightly  coat  a  preheated  griddle  evenly  with  oil. Just  before  cooking,  add  salt  and  enough  water  to
make  a  thin  batter. Place  two  spoonfuls  of  batter  about
'/*"  thick  in  center  of  griddle. With  back  of  the  spoon,
use  a  clockwise  motion  to  spread  the  batter  until  it
becomes  paper  thin. Cook  dosa  1  minute  per  side,
carefully  flipping  with  a  spatula. Serve  with  appropri-
ate chutney  for  each  type. ALL  TYPES
Serves  4
'A  c  split  urad  dhal,  without  skins
'A  c  yellow  split  peas
'/«  c  split  mung  dhal
'/«  c  masoor  dhal
2'A  c  long-grain  brown  rice
1  tbs  sunflower  oil
lli  tsp  sea  salt
Assorted  chutneys
Combine  and  wash  the  four  dhals  until  water  runs
clear. Do  same  with  the  rice. Soak  rice  and  dhals
separately  overnight  in  enough  cold  water  to  cover  by
at  least  2". (Dhals  are  soaked  together.) Grind  both
mixtures  to  a  fine  paste  using  a  hand  grinder,  large
mortar  and  pestle,  or  blender,  adding  a  little  water .is
needed. Combine  the  two  batters,  cover  with  a  damp
cotton  cloth,  and  allow  to  sit  in  a  warm  place  for 2'A  hours. Lightly  coat  a  preheated  griddle  evenly  with  oil. Add  salt  to  mixture  just  before  cooking. Place  two
spoonfuls  of  batter  in  center  of  the  griddle. With  back
of  the  spoon,  use  a  clockwise  motion  to  spread  the
batter  until  it  becomes  paper  thin. Cook  dosa  1  minute
per  side,  carefully  Hipping  with  a  spatula. Serve  with
appropriate  chutney  for  each  type. 20  3
«
UNIVERSAL    RECIPES    FOR    EACH    BODY    TYPE
Rye  and  Urad  Dosa
m K.  KV,  KP
Serves  4
2'A  c  rye  kernels
1  c  split  urad  dhal,  without  skins
1  tsp  fenugreek  seeds,  roasted
V4  tsp  sea  salt
'A  tbs  sunflower  oil
Assorted  chutneys
Wash  rye  kernels  and  dhal  separately  until  water  runs
clear. Soak  separately  overnight  in  enough  cold  water
to  cover  by  at  least  2". Drain  and  grind  each  into  a  fine
paste  using  a  hand  grinder,  large  mortar  and  pestle,
or  blender. Combine  the  two  mixtures  and  allow  to
sit  in  a  warm  place  for  3'A  hours. Add  roasted
fenugreek  and  salt. Lightly  coat  a  preheated  griddle  evenly  with  oil. Add  salt  to  mixture  just  before  cooking. Place  two
spoonfuls  of  batter  in  center  of  the  griddle. With  back
of  the  spoon,  use  a  clockwise  motion  to  spread  the
batter  until  it  becomes  paper  thin. Cook  dosa  1  minute
per  side,  carefully  flipping  with  a  spatula. Serve  with
appropriate  chutney  for  each  type. Wheat  and  Split  Pea  Dosa
v,  VP,  VK,  P,  PV,  PK
Serves  4
2V2  c  wheat  berries
1  c  yellow  split  peas
1  tsp  freshly  ground  coriander  seeds


. Self-honesty is the only requirement of any of
these spiritual programs. Self-honesty automatically puts you above level
200. From here up, you’re interested in the truth for its own sake. And what
happens here is extremely important, because the brain chemistry shifts. You shift from left brain, anim al, instinctual dominance of the ego. The
Kundalini energy arises, and you now shift to right brain, which sees things
in a benign way, processes information differently, and also releases
neurotransmitters and neurohormones that alter the way your brain
physiology works. People hoping that everybody in the world’ s going to get together and
sing songs and join hands, and that we’re all going to be happy, are
forgetting that the people below  200 have a different brain physiology, and,
frankly, to them you sound like an idiot. So all the do-goode r peaceniks
who want to envision a new, peaceful world are for getting that 85 percent of
the world calibrates below 200. In America, approximately 50 percent. And
these people have a different brain physiology. This means that what you’resaying to them is nonsensical, meaningless, and probably absurd, and for
which, in their minds, you actually deserve to be killed. That makes it a little difficult—how are you going to turn this into one
peaceful world? People are always asking, “What can I do to help the
world?” Well, being quiet and minding your own business are a good start! Why? Because what actually helps the world is your personal spiritual
evolution. That’ s what helps the world. Your kindness to others begins to
lift the overall level of consciousness of mankind, which unfortunately was
up high and now it’ s come down again. As we know, the consciousness  level of mankind was at 190 for many,
many thousands  of years. At the time of Jesus Christ, it was at about 100. It
slowly came up to 190, and it stayed at 190 over the centuries, through the
1800s and early 1900s. And then in the late ’80s, at the time of the
Harmonic Concordance or Conv ergence, it suddenly jumped to 205. And it
stayed at 205. The next time there was a Harmonic Conc ordance or
Conver gence, we were giving a lecture in San Francisco. And at the exact
time of this event, consciousness level of mankind went from 205 to 207. This was documented and recorded: it went to 207. Since that time, it stayed steady, and then it slowly started to decrease
again. So it was at 207, then it came down 206, 205, and now it’s come
down to 204, which is a little close to the line, because 200 is really the
critical line, due to two things: the effect of the philosophy of relativism,
and all of its invasion of integrity and truth, together with the people
dedicated to violence. So betwe en violence on one side, and apologists for
the violent people on the other side, the world has come down. But that’s not really our concern. We’ll let God worry about that. The
world is perfect as it is. It offers the maximum karmic potentia l of choice. The spirit cannot evolve unless it has choice. If you’re forced to always be a
certain way, there’ s no karmic merit. Because you take the respons ibility for the evolution of your own
consciousness, every second you are making choices. The human spirit is
sort of like a karmic track. I always picture that it’s like a little, tiny iron
filing, and the infinite field of consciousness is like an infinitely powerful
electromagnetic field, so that by virtue of that which you have become, you
position yourself within the field. There’ s no judgmental God who says you’re being bad and you’re being
good. No one says if you’re good, we’ll reward you and move you overhere, and if you’re bad, we’ll put you down here. You have  your own
choice; nobody steers your canoe but you. You, by your own choices and by
your own agreement, more or less, change the charges on yourself. Let’s
look at this in terms of positive and negative. I’ll say, “You’re an SOB, and
I hate you,” and then you go a little more negative. And then you say, “But I
forgive you,” and then you go a little more positive. You probably didn’ t know what you were doing, like Socrates said. On
the other hand, you ought to know by now, and move on a little bit. So, you
see, you’re like a little thing like this, fluctuating in the electromagnetic
spectrum. And the spirit is what survives, and when it leaves the body, it
goes to that which it is. So, I agree with Freud that the negative depictions of God are projections
from the human unconscious. However, Freud then went on and made a
mistake. He went further than that. He said, “Therefore, a true God doesn’ t
exist.” No. Just because a false God doesn’ t exist, doesn’ t mean a true one
doesn’ t. So, that’ s why Freud calibrated 499. The 400s are extremely powerful and important. Love is 500; joy is 540. And as you reach the higher levels, you find unconditional love, which, I
think, is the best goal to aim for in human life. Unconditio nal love is
reachable within the human domain. The states of enlightenment are very
difficult to reach in today’ s world, but unco nditional love means that you
leave and you move into heavenly and celestial realms. If you want to save the world, I would suggest the first thing you do is let
go and surrender the world to God, which is the same thing other great
teachers have said. The world that you see doesn’ t even exist. It’s all a
projection of your own perception.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        OceanofPDF. comALSO BY DA VID R. HA WKINS, M. D., PH.<|eot_id|><|begin_of_text|>
Q: Who is the author of the book "Power vs. Force"?,
A: David R. Hawkins, M.D., Ph.D.
Q: What is the primary goal of the author's teachings?,
A: To raise the level of consciousness and actualize one's ultimate potential.
Q: What is the author's approach to spiritual growth and enlightenment?,
A: To transcend the ego and focus on spiritual principles and the path of devotional nonduality.
Q: What is the significance of the Map of Consciousness, according to the author?,
A: It provides a framework to understand the inner terrain and make choices that align with the divine.
Q: What is the author's view on the importance of integrity in calibration?,
A: He emphasizes that integrity is essential for accurate calibration and spiritual growth, and that it's not about getting approval from others.<|eot_id|><|begin_of_text|>You can let go of wanting to change it,
because all you’re changing is your own projections that you’ve projected
out there. Y ou’re not changing anything in the world at all. Unless a man has a choice between good and evil, how’ s he going to
transcend? If you don’t have any enemies, who do you have left to forgive? You know what I mean? I’m a failur e. I haven’ t got anybody I’d love to
forgive. Now, what ar e we going to do in the Course in Miracles? Spiritual work is primarily yin. It’s yang by its intention, but it’s yin by
its operation. For example, I ask God what is the answer to a thing, and then
I step back and allow the space for revelation. So, progress is achieved
often without even thinking—you just have a feeling of knowing or anintuition. And then if you know muscle testing, you can just check it out for
affirmation. It has been very, very useful. The enlightened  and divined states, the supreme God and all these things,
calibrate at 1,000 or above. As we know, the majority of the world’ s
population calibrates below 200. Why doesn’ t the world go to pieces and
just destroy itself? It gets close  to that periodically. Mankind has been at
war 93 percent of recorded time. The other 7 percent, we were too sick or
too poor, probably. The plague was on. Couldn’ t get our act together to get
out there and kill each other. Why doesn’ t the world just self-destruct? It’s because it’s a logarithmic
scale. So logarithmically, the advance of a few points is enormously
powerful. In fact, in the United States, even just a couple of people calibrate
so high and logarithmically, the power is so great that it totally
counterbalances the negativity of mankind, which would self-destruct. So,
those who are 200 and up—readers like you—are keeping the world from
going down the tubes. The relative power, because it’s logarithmic, is so
enormous that it counterbalances the negativity


 begin. The machine was plugged in, the switch was
thrown, but nothing happened. The intern jiggled the switch and made a few
adjustments, but still nothing happened. He went to get help while I became more
upset with the entire idea. Finally he returned with a young female intern and between
the two of them the EKG unit was finally activated, but they could not get the machine to record on the graph. They played with it for a number of minutes--the
blind leading the blind--until finally I could not contain myself any longer and got up and showed them how to work it, then I put myself back on the table while they made
the test. The results were negative. No evidence of any heart problem. Everything was
normal. But after a careful history was taken,  it was determined that the entire episode
was due to the effects of all the various drugs in my system, each one potentiating the action of another, interfering with normal body function. This incident reminded me of the story of the man who, when he regained
consciousness in his hospital bed, asked the doctor standing over him what had
happened. The doctor told him that all of his tiny time pills went off at once. The point of this whole experience is the frightening prospect that if I, in fact, was
having a heart attack, I could have easily died while running the gamut of hospital-
medical red tape and laxity most likely due to "routineness." I'm sure this is not always the case, but I wonder how many people have died "waiting"? My drug doses were of course reduced  and altered on subsequent visits to my
doctor, but I was ordered to continue ta king drugs. Soon I began to experience some
nausea and severe general itching as reactions to these drugs. I was then ordered to
take two more drugs. One was Dramamine, which was used for nausea, and the other was Periactin, which was used for the itching. Neither of these did much good and
there were many other signs of actual poisoning making themselves manifest, some of
which were drying of the mouth and mucous membranes, headaches, blurred vision, nervousness (for which the doctor prescribed phenobarbital), mental slowness, and
fuzzy mind--probably due to the phenobarbital. There were other signs, but these will
give you some idea of the dangers of drugs. This is known as iatrogenic disease,
doctor-induced disease, from the so-called "cure," which is usually worse than the
disease. In fact, I consider it a small mir acle that my infant son, born in December
1960, and my other son-to-be, who would be born in December 1963, were completely normal and had no genetic damage as a result of my system being loaded
with poisonous drugs, including one of the most dangerous--cortisone. After a few more months of treatment, my condition worsened to a point where I
began losing weight. I dropped eight or ten pounds from my average 170 pounds. This
was of course due to increased intensity of diarrhea, thereby causing dehydration and
loss of nutrients. There was also a decreased capacity to digest and absorb food. There was chronic, low-grade fever present, accompanied by malaise and weakness. As the
drugs were continued, they caused an alteration in the normal intestinal flora
(beneficial bacteria that produce vitamins and are an integral part in the digestive
process), creating more diarrhea, vitamin and mineral deficiency, bleeding with
subsequent anemia, putrefaction of bowel contents, and resultant gas formation, etc. All of the preceding problems contributed to what was to be a form of malnutrition--
another problem I didn't need. A sick body needs rest. A body that does not have the power to carry on proper
digestion needs rest. A body that is weak needs rest. Rest was one necessity that was
not supplied. My body was too busy working trying to digest food and detoxifying or
making harmless the many drugs being poured into it. How could the body possibly
heal itself under these circumstances? The factors necessary to maintain and restore health were never supplied. You will become very aware, later on, of the nature of
these factors. The sad part was that I was a llowed to deteriorate as far as I did with
none of my doctors being truly aware of the conditions necessary for health. From
here on it becomes a veritable nightmare. After two and one-half years Dr. Leopold finally gave up. He referred me to Dr.
Evans, early in 1961, who was rated as a "big specialist" with a broader knowledge
and experience in treating ulcerative colitis. So I began all over again with blood tests
and stool samples, which showed a type of anemia (low hemoglobin in my red blood
cells), and the upper GI series and barium enema, which showed worsening changes--
and which made me sicker afterward. After all the above tests were completed, Dr. Evans had me come into his office for
a proctosigmoidoscope to "see what's going on in there." He was quite concerned with
what he saw internally as well as my generally run-down external appearance and
decided I needed some additional drugs. So he started me on Donnatal to quiet things
down inside; Combex with C, a multivitamin; Betalin-S injections, a B vitamin which
was supposed to give me an appetite; Equanil, a tranquilizer; Haldrone, a member of the cortisone family; and calcium carbonate, to combat the indigestion and stomach
upset caused by these other drugs. Of course  he cut out most of the drugs that had
been prescribed by Dr. Leopold. My diet was now rearranged. Dr. Evans allowed me the similar mushy foodless
foods, but in addition he advised a very hi gh protein consumption. This consisted of
much eggs, milk, meat, and whole wheat bread, which are notorious allergens to
many people. A weakened digestive system cannot possibly handle this type of food
without having it ferment, rot, and further poison the body. So what happens when a
person with ulcerative colitis ingests these? Severe reactions occur such as increased
intestinal spasm and diarrhea, mucous form ation, and much gas from putrefaction of
these foods. I was also allowed coffee, which is a stimulant to the intestinal tract, and
I needed that like a proverbial hole in the head. You can see the inconsistency in medical treatment thus far, which continues as
time goes on. Harmlessness should be the watchword, but it was the exception rather
than the rule. I saw Dr. Evans approximately once a week for the year of 1961. I was
31 years old but felt twice my age and almost looked it. The proctosigmoidoscopy
was done twice at each office visit and was becoming a most uncomfortable and enervating procedure now because diarrhea was increasing to about 12 to 15 times a
day, the rectal area was becoming extremely sore, and painful hemorrhoids were
developing due to the constant spasms from the diarrhea. This meant it was difficult
for the doctor to push that scope past the hemorrhoids. I could feel myself beginning to crack emotionally. There were periods of apathy
and deep depressions accompanied by nervousness and irritability, making it most
difficult for my wife to cope with me. In f act, the strain was beginning to show in her. She felt so helpless to do anything for me. She could only watch the gradual wasting
away of a once happy and healthy human being. Since the hemorrhoids were becoming quite painful, Dr. Evans decided to use
injection therapy to destroy them. This is a treatment, or should I say torture, where a needle is thrust directly into the hemorrhoids to be destroyed while a strong drug is
deposited therein. I thought I had experienced pain before in my life, but this was the ultimate thus far. This I thought was the acme of pain--but I was wrong. I didn't know
it then, thank God, but there was still worse to come in the near future. My fever seemed to be more severe  at various intervals. It was becoming
increasingly difficult for me to maintain my podiatry practice, to maintain a social
life, and even a family life. But I remained with Dr. Evans for another few months
until early in 1962. He didn't seem concerned I was running an almost constant fever,
that there was infection in the colon area, and that I was becoming weaker and more debilitated. He just went on seeing me once or twice per week and "scoping" me twice
at each office visit until I became so abused physically that I could no longer tolerate
being under his care. When he began using ultraviolet light tubes by inserting them
into the rectum and up the colon, I decided enough is enough and quit. Being without a doctor was somewhat frightening, but then being with one was also
frightening. So where do I go from here? Should I take my chances and try living
from day to day without medical help? Or should I seek. out another doctor, even though I had built up a fear of them, who might be able to come up with some sort of
miracle? I really did not know what to do until some friends of ours, who knew how
sick I was, recommended I my third doctor-to-be. He had the reputation of being the
"best," but he was also the straw that broke the camel's back--he was


 do not have to ask for mercy or for giveness,” said Buddha. “Speak
your real name, not the monster ’s that you have assumed.”
The wild man took another leap at Buddha, and as before, when he
landed his blade swished through the air. Buddha was standing two paces
away. “I can only stop a moment,” Buddha said. “But if you want my help,
come to me.”
He turned his back on Angulimala and began slowly walking away. Behind him there was a scream of rage. One thing the old Brahmin had said
was true: Angulimala possessed enough demonic ener gy that he could
outrun a horse. He char ged at Buddha, his knife stretched out in front like a
spear. It should have taken only a few seconds to reach his prey, but Buddha
remained a step ahead. Angulimala sped up, panting as he ran. His bare feet
stirred up a cloud of dust, but he couldn’ t close the gap between himself andBuddha. This kept up for ten minutes, until the wild man fell to the ground,
clutching at his cramped legs. Buddha turned around and regarded him. “There’ s a small distance between you and me,” he said mildly. “Shall I
close it? I can.”
He reached down and touched the killer ’s matted hair, and Angulimala
began to weep. “Please tell me your real name,” Buddha ur ged. There was a
pause, and Angulimala shivered from head to toe. “Why?” he moaned. By
this he meant, Why should anyone help me? I am damned. “I will tell you, but I can’ t explain to an animal,” said Buddha. Angulimala clutched at himself, writhing on the ground. Buddha stood
quietly, letting the demonic ener gy drain away. It would take more than a
single seizure to purify the wild man, but this was a beginning. After he had
thrashed in the dust for some minutes, a name came out. “Anigha,” he said. “Look at me, Anigha,” Buddha said. “W e are brothers.”
The wild man was pacified from exhaustion, his body spent. He raised
his head as Buddha bent over to bless him. “Y ou were once a great saint,”
said Buddha. “Now you have become a great sinner. This was not a curse. The cycle of birth and rebirth has brought you full circle. The same thing
happens to everyone. It has happened to me.”
Each word he spoke caused a change in Anigha. His eyes looked far
away; he seemed to remember something deep and profound. T ears rolled
down his cheeks. “I am damned,” he said aloud, his voice becoming more
human. “No, you share the same fate as everyone,” said Buddha. “Y ou wanted
to find a way out of suf fering. The only dif ference is that you asked for the
life of a monster. You imagined that if you caused enormous suf fering, you
would be immune to it.”
The weight of Anigha’ s crimes was crushing him—he groaned.“It’s horrible to bring hell on earth,” said Budddha. “There was another
purpose, though, that no one sees.” Anigha stared in baf flement. “Y ou
hungered for the supreme truth many lifetimes ago. The gods failed you;
your vows as a monk led to nothing but deeper disappointment. So you
swore that you would not be redeemed unless the greatest sinner received
the same treatment.”
Now Anigha grasped Buddha’ s feet and was sobbing loudly as his pain
poured out. Buddha took his hands away and lifted him up. “If you are part
of me, you need nothing else to be saved,” he said. Anigha said, “But I have killed.”
“You fell into evil so that you could prove to yourself that there is a
reality that evil cannot touch. W ill you let me show it to you?”
Anigha listened quietly, then he looked down at his filthy body clothed
in bloodied hides. They were unrecognizable now as part of him. He led
Buddha to a stream and washed the dirt away. When he had washed of f as
much as he could, he came out of the water. “I will follow you anywhere,”
he said. “Angulimala is dead.”
“You will always be with me. But for the moment you need to stay
here,” said Buddha. “Devote yourself to atonement. Leave food for the
poor. Offer flowers and water at the temple gate for those who want to
make sacrifice. Help lost travelers whom you once terrified. Whatever you
do, don’ t show yourself. I will return for you very soon.”
Anigha didn’ t find it easy to let Buddha go; he still half-believed that he
was in a dream devised by a mischievous demon. After a while, though, his
exhaustion made him nod of f as the two sat under a tree talking. Buddha
arose and left quietly. He gave no thought to where he was going next. But
something had happened that he alone knew. He had altered the course of
evil with a touch and a word. He was still a new Buddha, four days out of the womb, but every
moment was bringing him greater power and more wisdom to use it well.OceanofPDF.com18
The five monks had retreated to a forest glade near Benares after they
parted from Gautama. Months passed. Now the glade was beautiful with
overhanging trees in the riotous bloom of spring. They knew Gautama must
be dead, although the subject was never raised. The five monks lived a
secluded life, but their time of extreme austerity was over and done with. Returning to a moderate life seemed sensible, but a faint gloom settled
over their existence because every forest monk wanted to reach
enlightenment. Gautama’ s failure spelled failure for them too. Therefore,
when he walked into their camp one morning, the five monks were relieved
for themselves as much as for him. After they greeted him with exclamations and expressed their joy, the
monks sat and waited for their brother to describe what had happened. It
was as if someone had returned from the dead. They expected a miracle
story. At the very least, he would describe the wonders of enlightenment. But Buddha only wanted to be with them quietly, his glance occasionally
moving from one to the other. “We mourned for you, Gautama,” Kondana, the youngest, said. “Because you knew that Gautama was no more,” said Buddha. “And
you were right.”
This was something they understood since it’ s a matter of course that
someone who reaches enlightenment has severed all connections to hisformer personality. But none of the five monks had actually met anyone
who had gotten there. “If you aren’ t Gautama, who are you?” Assaji asked. “I keep Gautama’ s body, and you can call me by his name if you like,”
said Buddha, smiling. “Y ou need some way to find me in the dark. But I am
not this body or this name. I am not a person any longer as you know it.”
“That tells me what you are not, but I still don’ t know what you are,”
said Assaji, pressing the point. Instead of replying, Buddha closed his eyes and went into samadhi,
something they had seen Gautama do a thousand times. Assaji was about to
signal that they should follow suit when Gautama unexpectedly opened his
eyes again. The monks were used to him being lost in silence for days. “Do you want to meditate alone?” Assaji asked. “W e can leave you.”
“It’s not that, dear friend,” said Buddha. “I have talked with only a few
people since I came to be awakened. One blessed me with knowledge of
good and evil. But no one has asked me who I am until now. You have
given me another blessing.”
Assaji looked confused. “How is that?” he asked. “When I closed my eyes, I saw my past lifetimes. T en thousand of them,
and I lived each one moment by moment.”
The five monks were amazed. “In the blink of an eye?” Kondana
exclaimed. Buddha smiled. “T wo blinks, if you like. W e have all been told since
childhood that the cycle of birth and rebirth has brought us back many
times. But as I went back to those lifetimes, I found that all of them were
equal. I am every life I’ve ever lived, and yet I am none of them, for I can
be here or there whenever I want.”
“Is this the knowledge that set you free?” said Assaji.“Do you ask me that because you really want to know or because you
feel worried and insecure?” asked Buddha. Assaji looked uncomfortable. “Y our feat seems superhuman,” he said. “If it takes something like that to reach enlightenment, what hope do we
have? W e’re just ordinary monks.” The others murmured in agreement. “I didn’ t return to discourage you or to awe you. Y ou asked me who I
am, and now I can tell you. I can also tell you who you are. Y ou are not the
separate self. Y ou have a


  i n  t h e  w o r l d  a r e  t r o u b l i n g,  o u r  n e e d  i s  n o t
t o  j o i n  i n  t h e  c h a o s,  b u t  t o  c l e a v e  t o  t h e  p e a c e  w i t h i n. T h e  o n l y  w a y  t o  g a i n  p o w e r  i n  a  w o r l d  t h a t  i s  m o v i n g
t o o  f a s t  i s  t o  l e a r n  t o  s l o w  d o w n. A n d  t h e  o n l y  w a y  t o
s p r e a d  o n e ’ s  i n f l u e n c e  w i d e  i s  t o  l e a r n  t o  g o  d e e p. T h e
w o r l d  w e  w a n t  f o r  o u r s e l v e s  a n d  o u r  c h i l d r e n  w i l l  n o t
e m e r g e  f r o m  e l e c t r o n i c  s p e e d  b u t  r a t h e r  f r o m  a  s p i r i t u a l
s t i l l n e s s  t h a t  t a k e s  r o o t  i n  o u r  s o u l s. T h e n,  a n d  o n l y  t h e n,
w i l l  w e  c r e a t e  a  w o r l d  t h a t  r e f l e c t s  t h e  h e a r t  i n s t e a d  o f
s h a t t e r i n g  i t. T h e  t i m e  i s  p a s t  f o r  t w e a k i n g  t h i s  o r  t h a t  e x t e r n a l
c i r c u m s t a n c e. N o  s u p e r f i c i a l  c h a n g e  w i l l  f i x  t h i n g s. W h a t
w e  n e e d  i s  m o r e  t h a n  b e h a v i o r a l  c h a n g e  a n d  m o r e  t h a n
p s y c h o l o g i c a l  c h a n g e ;  w e  n e e d  n o t h i n g  l e s s  t h a n  f o r  a n
o t h e r w o r l d l y  l i g h t  t o  e n t e r  o u r  h e a r t s  a n d  m a k e  u s  w h o l e. T h e  a n s w e r  l i e s  n o t  i n  t h e  f u t u r e  o r  i n  a n o t h e r  p l a c e. N o
c h a n g e  i n  t i m e  o r  s p a c e  b u t  r a t h e r  a  c h a n g e  i n  o u r
p e r c e p t i o n  h o l d s  t h e  k e y  t o  a  w o r l d  m a d e  n e w. A n d  t h e  n e w
w o r l d  i s  c l o s e r  t h a n  w e  t h i n k. W e  f i n d  i t  w h e n  w e  s e t t l e
d e e p l y  i n t o  t h e  h i d d e n,  m o r e  l o v i n g  d i m e n s i o n s  o f  a n y
m o m e n t,  a l l o w i n g  l i f e  t o  b e  w h a t  i t  w a n t s  t o  b e  a n d  l e t t i n go u r s e l v e s  b e  w h o  w e  w e r e  c r e a t e d  t o  b e. I n  w h a t  A  C o u r s e
i n  M i r a c l e s  c a l l s  a  H o l y  I n s t a n t,  w e ’ r e  d e l i v e r e d  b y  l o v e
f r o m  t h e  f e a r  t h a t  g r i p s  t h e  w o r l d. E a c h  o f  u s  i s  c o n n e c t e d  t o  a  c o s m i c  u m b i l i c a l  c o r d,
r e c e i v i n g  s p i r i t u a l  n o u r i s h m e n t  f r o m  G o d  e a c h  m o m e n t. Y e t
i n  s l a v i s h  d e d i c a t i o n  t o  t h e  d i c t a t e s  o f  a  f e a r - b a s e d  e g o,  w e
r e s i s t  t h e  e l i x i r  o f  d i v i n e  s u s t e n a n c e,  p r e f e r r i n g  i n s t e a d  t o
d r i n k  t h e  p o i s o n  o f  t h e  w o r l d. I t ’ s  s o  a m a z i n g  t h a t  w e  d o
t h i s,  g i v e n  t h e  e x t r a o r d i n a r y  p a i n  t h a t  u n d e r l i e s  s o  m u c h  o f
d a i l y  l i v i n g. Y e t  t h e  m e n t a l  c o n f u s i o n  c r e a t e d  b y  o u r
d o m i n a n t  t h o u g h t  f o r m s  i s  s o  i n t e n s e,  a n d  w e  a r e  s o  t r a i n e d
b y  t h e  w o r l d  t o  d o  f e a r ’ s  b i d d i n g,  t h a t  d e l i v e r a n c e  c o m e s  a t
m o s t  i n  f l a s h e s. F o r t u n a t e l y,  t h e r e  a r e  m o r e  o f  t h o s e  f l a s h e s
t h a n  u s u a l  t o d a y. W h i l e  d a r k n e s s  s e e m s  t o  b e  a l l  a r o u n d  u s,
a n  u n d e r s t a n d i n g  o f  a  d e e p e r  n a t u r e  i s  e m e r g i n g  t o  l i g h t  o u r
w a y. T h a t  l i g h t — a  k i n d  o f  c o n t e m p o r a r y,  s e c u l a r  s t a r  o f
B e t h l e h e m — i n d i c a t e s  n e w n e s s  o n


 t  f r o m  w h e r e  t h e y  h a v e  b e e n  t o  w h e r e  t h e y
s h o u l d  b e. B u t  H e  c a n ’ t  e n t e r  w h e r e  H e ’ s  n o t  i n v i t e d,  a s  t h a t
w o u l d  b e  a  v i o l a t i o n  o f  o u r  f r e e  w i l l. H e  c a n n o t  t a k e  f r o m
u s  w h a t  w e  h a v e n ’ t  r e l e a s e d  t o  H i m. *
T o  a t o n e,  w e  h a v e  t o  b e  w i l l i n g  t o  t a k e  a n  h o n e s t  l o o k  a t
t h e  t h o u g h t s  w e  t h o u g h t  a n d  t h e  t h i n g s  w e  d i d  w h e t h e r  o r
n o t  t h e y ’ r e  f u n  t o  l o o k  a t. W e  h a v e  t o  b e  w i l l i n g  t o  c r i n g e,
t o  a d m i t  w h e r e  w e  w e r e  w r o n g  i n  a  t h o u g h t,  a n  a c t i o n,  o r  a
w o r d. T h e  r e a s o n  w e  “ a t o n e ”  t o  G o d  r a t h e r  t h a n  a s k  H i s
f o r g i v e n e s s  i s  b e c a u s e  G o d  h a s  n e v e r  j u d g e d  u s. W e  a t o n e
n o t  b e c a u s e  G o d  i s  a n g r y  b u t  b e c a u s e  e v e n  H e  w i l l  n o t
v i o l a t e  H i s  l a w  o f  C a u s e  a n d  E f f e c t. M a r t i n  L u t h e r  K i n g  J r. u s e d  t o  s a y  t h a t  w h i l e  t h e
n o n v i o l e n t  m o v e m e n t  w a s  m a t e r i a l l y  p a s s i v e,  i t  w a s
s p i r i t u a l l y  a c t i v e. S i n c e  t h e  l e v e l  o f  c o n s c i o u s n e s s  i s  t h e
t r u e  l e v e l  o f  c a u s e,  t h e n  y o u  c a n  s o m e t i m e s  d o  m o r e  t o
m o v e  a  m o u n t a i n  f r o m  s i t t i n g  i n  y o u r  a r m c h a i r  t h a n  f r o m
r u n n i n g  a r o u n d  t h e  m o u n t a i n  o r  e v e n  c l i m b i n g  i t. W h a t  w e
m o v e  o n  t h e  l e v e l  o f  c o n s c i o u s n e s s  i s  m o v e d  w i t h i n  t h e
M i n d  o f  G o d. A t o n e m e n t  i s  G o d ’ s  g r e a t e s t  g i f t,  a l l o w i n g  u s  t o  g e t  b a c k
o n  t r a c k  w h e n  w e ’ v e  g o t t e n  o f f. P r a c t i c e d  b y  C a t h o l i c s  i n
c o n f e s s i o n  a n d  J e w s  o n  t h e  D a y  o f  A t o n e m e n t  ( Y o m
K i p p u r ),  A t o n e m e n t  f o r  o u r  s i n s  i s  t h e  a c t  t h a t  r e c o n c i l e s
t h e  C r e a t o r  a n d  t h e  c r e a t e d. I t  t a k e s  w o r k  t o  t a k e  f u l lr e s p o n s i b i l i t y  f o r  t h e  m i s t a k e s  w e ’ v e  m a d e,  a t o n e  f o r  t h e m,
a n d  t r y  t o  m a k e  t h i n g s  r i g h t. B u t  i t  i s  t h e  w o r k  G o d  w o u l d
h a v e  u s  d o. “ T h e  p r i m a r y  r e s p o n s i b i l i t y  o f  t h e  m i r a c l e  w o r k e r  i s  t o
a c c e p t  t h e  A t o n e m e n t  f o r  h i m s e l f. ” *  T h e  A t o n e m e n t  i s  f i r s t
a n d  f o r e m o s t  a  c o r r e c t i o n  i n  o u r  t h i n k i n g,  a  p r a y e r f u l  r e t u r n
t o  t h e  l o v e  i n  o u r  h e a r t s. T h e n  w e  m a y  o r  m a y  n o t  n e e d  t o
t a k e  d i r e c t  a c t i o n ;  i f  t h e r e ’ s  s o m e t h i n g  f o r  u s  t o  d o,  H e ’ l l  l e t
u s  k n o w. *
W h e n  w e  h a v e  m a d e  a  m i s t a k e,  t h e  u n i v e r s e  r e c o r d s  i t. B u t  G o d  w o u l d  h a v e  u s  a t o n e  f o r  o u r  e r r o r s,  n o t  s u f f e r  f o r
t h e m. W e  a r e  a s k e d  i n  w h a t e v e r  w a y  i s  a p p r o p r i a t e  a n d
p o s s i b l e  t o  m a k e  a m e n d s  f o r  o u r  w r o n g - m i n d e d  b e h a v i o r. G o d  h a s  s e n t  t h e  H o l y  S p i r i t  t o  c o r r e c t  u s  w h e n  w e  n e e d
c o r r e c t i o n,  a n d  t h r o u g h  t h e  A t o n e m e n t  H


 g i c a l  c o n c e r t. M y
e x p e r i e n c e  w a s  n o t  u n i q u e,  a s  m a n y  p e o p l e  h a v e
e x p e r i e n c e d  w h a t  I  w o u l d  c a l l  “ i n s t i t u t i o n a l  a b u s e. ”
Y e t  i t  w a s  o n l y  w h e n  I  w a s  w i l l i n g  t o  w i t h d r a w  m y
b e l i e f  i n  t h e  u l t i m a t e  r e a l i t y  o f  w h a t  h a d  b e e n  d o n e  t o  m e
t h a t  I  c o u l d  f r e e  m y s e l f  f r o m  t h e  e f f e c t s  o f  w h a t  h a d  b e e nd o n e  t o  m e. O n  t h e  l e v e l  o f  s p i r i t,  n o  o n e  h a d  d o n e  a n y t h i n g
t o  h u r t  m e  b e c a u s e  o n  t h e  l e v e l  o f  s p i r i t,  o n l y  L o v e  i s  r e a l. L o v e l e s s  b e h a v i o r  h a d  c e r t a i n l y  o c c u r r e d,  b u t  i f  o n l y  l o v e  i s
r e a l,  t h e n  o n l y  l o v e  c a n  t o u c h  m e. *  G o d  c o u l d  m o r e  t h a n
c o m p e n s a t e  f o r  w h a t e v e r  d a m a g e  h a d  b e e n  d o n e,  f o r  “ w h a t
m a n  i n t e n d s  f o r  e v i l,  G o d  i n t e n d s  f o r  g o o d. ”  A s  l o n g  a s  I
h e l d  b a c k  m y  f o r g i v e n e s s,  h o w e v e r,  I  h e l d  b a c k  m y  o w n
h e a l i n g  a s  w e l l. I f  I  c o u l d  f o r g i v e  w h a t  h a d  h a p p e n e d  t o  m e,  I  w o u l d
b e c o m e  d e e p e r  a n d  m o r e  p r e p a r e d  t o  s e r v e  H i m. I t  i s  n o n e
o f  m y  b u s i n e s s  w h a t  h a p p e n s  t o  o t h e r s  w h o  w e r e  i n v o l v e d
i n  t h i s  d r a m a. T h e  o n l y  d r a m a  t h a t  m a t t e r s  i s  t h e  o n e  i n  m y
o w n  h e a d  a n d  h e a r t. I f  I  c a n  c o m e  t o  u n d e r s t a n d  t h a t  n o
l i e s,  n o  i n j u s t i c e,  n o  t r a n s g r e s s i o n  o f  a n y  k i n d  c a n  b e g i n  t o
t o u c h  w h o  I  e s s e n t i a l l y  a m,  t h e n  I  w i l l  r e c e i v e  t h e  g r e a t e s t
p r i z e  o f  a l l :  I  w i l l  l e a r n  w h o  I  e s s e n t i a l l y  a m. F o r  t h e  p a r t  o f
u s  t h a t  c a n  b e  l i e d  a b o u t,  i n s u l t e d,  m i s t r e a t e d,  o r  b e t r a y e d  i s
o n l y  a  f i c t i o n  o f  o u r  m o r t a l  m i n d. M a r i a n n e  W i l l i a m s o n  i s  a
p o r t i o n  o f  a  g r e a t e r  s e l f,  a s  w e  a l l  a r e. I,  M a r i a n n e
W i l l i a m s o n,  c a n  b e  h u r t,  b u t  t h e  g r e a t e r  s e l f  i n  w h i c h  I
d w e l l  c a n n o t. O u r  o p p o r t u n i t y,  w h e n  i n  p a i n,  i s  t o
r e m e m b e r  t h a t  w h o  w e  r e a l l y  a r e  c a n n o t  b e  h u r t. W h e n  w e
l o o k  b e y o n d  t h e  m o r t a l  i n  o u r  p e r s e c u t o r,  w e  c a n  t h e n — a n d
o n l y  t h e n — e x p e r i e n c e  t h a t  w h i c h  i s  b e y o n d  t h e  m o r t a l  i n
o u r s e l v e s. W e  c a n  h a v e  a  g r i e v a n c e  o r  w e  c a n  h a v e  a  m i r a c l e ;  w e
c a n n o t  h a v e  b o t h. *  A n d  I  k n e w  t h a t  I  w a n t e d  a  m i r a c l e. I
d i d  n o t  w a n t  t o  c a r r y  a n y  t h o u g h t s  o f  m a l i c e  o r  r e v e n g e. Iw a n t e d  t o  b e  f r e e  o f  m e a n n e s s  s h o w n  t o  m e,  a n d  p e r h a p s  I
c o u l d  d o  t h a t  o n l y  b y  r o o t i n g  o u t  a n y  m e a n n e s s  w i t h i n
m y s e l f. I f  t h a t  w a s  t h e  l e s s o n,  I  w a s  w i l l i n g  t o  l e a r n  i t. A n d
t h e  l o v e  I  r e c e i v e d  d u r i n g  t h a t  t i m e — f r o m  t h o s e  w h o  b o r e
w i t n e s s  t o  m y  p a i n  a n d


 e r y t h i n g  w e
n e e d  t o  s e e. T h e  W h o l e  ( H o l y )  M i n d  ( S p i r i t )  o f  G o d
i m p r e s s e s  i t s e l f  u p o n  u s  w h e n  w e  p r a y  a n d  m e d i t a t e  a n d
s e e k  t o  f o l l o w  s p i r i t u a l  p r i n c i p l e s. A s  w e  o p e n  o u r s e l v e s  t o
r e c e i v e  H i s  g u i d a n c e,  o u r  t h o u g h t s  a n d  f e e l i n g s  f a l l  i n t o
p a t t e r n s  t h a t  l e a d  a l l  t h i n g s  w i t h i n  a n d  a r o u n d  u s  t o  r e a l m s
o f  d i v i n e  r i g h t  o r d e r. M i n i s t r y  I s  N o t  J u s t  f o r  M i n i s t e r s

W h e n  I  w a s  a  y o u n g  w o m a n,  I  r e m e m b e r  b e i n g
o v e r w h e l m e d  w i t h  t h e  t h o u g h t  t h a t  I  d i d n ’ t  k n o w  w h a t  I
s h o u l d  d o  w i t h  m y  l i f e. I  h a d  n o  i n k l i n g  t h a t  t h e r e  m i g h t
a l r e a d y  b e  a  d i v i n e l y  o r d a i n e d  p l a n,  s o m e  t r a c k  I  s i m p l y
h a d  t o  r i d e  m y  t r a i n  a l o n g. I  t h o u g h t  I  w a s  r e s p o n s i b l e  f o r
t h e  t r a i n  a n d  t h e  t r a c k. N o  w o n d e r  t h e y  w e r e  b o t h  s o  p o o r l y
b u i l t  a t  t i m e s. F o l l o w i n g  G o d ’ s  w a y  i s  n o t  s o  d i f f i c u l t  a s  i t  i s  d i f f e r e n t. *
W h a t ’ s  d i f f i c u l t  i s  r e t r a i n i n g  o u r  m i n d s,  g e t t i n g  o v e r  o u rr e s i s t a n c e  t o  t h i n k i n g  i n  s u c h  a  d i f f e r e n t  w a y  t h a n  w e ’ v e
b e e n  t a u g h t. I f  i n  f a c t  o u r  o n l y  f u n c t i o n  i s  l o v e  a n d
f o r g i v e n e s s,  t h e n  t h e  e n t i r e  w o r l d  a s  w e  k n o w  i t  i s  w r o n g. A n d  i t  i s. T h e  t h i n k i n g  o f  t h e  w o r l d  i s  1 8 0  d e g r e e s  a w a y
f r o m  t h e  t h i n k i n g  o f  G o d. *
I t  t a k e s  a  c e r t a i n  h u m i l i t y  t o  p r e s e n t  o u r s e l v e s  t r u l y
e m p t y  a n d  a v a i l a b l e  t o  G o d. B u t  w h e n  w e  d o,  w e  b e c o m e
f i l l e d  w i t h  i n f o r m a t i o n  w e  d o n ’ t  o t h e r w i s e  p o s s e s s. L i k e
w h a t  t o  d o  w i t h  o u r  l i v e s — w h i c h  i s  s i g n i f i c a n t  i n f o r m a t i o n
t o  b e  l a c k i n g. W e ’ r e  a l w a y s  w o n d e r i n g  w h e t h e r  w e  s h o u l d  d o  t h i s  o r
t h a t  w h e n  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  w h a t ’ s  m o s t
i m p o r t a n t  i s  n o t  w h a t  w e  d o  s o  m u c h  a s  w h o  w e  b e c o m e. S o m e  t h i n g s  G o d  i n d e e d  w o u l d  h a v e  u s  d o,  b u t  f i r s t  w e
m u s t  b e c o m e  d i f f e r e n t  p e o p l e  i n  o r d e r  t o  k n o w  h o w  t o  o r  t o
b e  a b l e  t o. G o d  c a n ’ t  w o r k  f o r  u s  u n t i l  H e  c a n  w o r k  t h r o u g h
u s. O n c e  I  w a s  t a k i n g  a  v a c a t i o n  a n d  h a d  b e e n  w o r k i n g  w i t h
a  t r a v e l  a g e n t  n a m e d  C o n n i e. A t  t h e  l a s t  m i n u t e,  b e c a u s e  o f
a  w o r k  c o m m i t m e n t,  I  n e e d e d  t o  c h a n g e  m y  d a t e  o f
d e p a r t u r e. W h e n  C o n n i e  l o o k e d  i n t o  i t,  h o w e v e r,  s h e  f o u n d
t h a t  s h e  h a d  s o l d  m e  a  c o m p l e t e l y  n o n r e f u n d a b l e  a n d
u n c h a n g e a b l e  t i c k e t. I  w a s  u p s e t  b e c a u s e  I  w o u l d  n o t  h a v e  b o u g h t  t h e  t i c k e t
h a d  I  k n o w n  t h a t. B u t  I  a l s o  k n e w  t h a t  t h i s  w a s  a  g r e a t
o p p o r t u n i


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 thewithdrawal ef fects, and have been
An ad that makes people go strong will
concept 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 one
cost 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 humanpractical. Such solutions involve
biologic needs and instinctual drives is
wars" 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 thanunderlies conventional commerce, can
government regulatory institutions were
the 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 consciousnessforces for human betterment. provides a context which may be applied
67
68
to any field of human activity. This can
joy of peace and oneness with all that
diver in elevated states of consciousness
exercise of the discipline itself but
be illustrated by an examination of
lives. through the use of slow-motion becomes an entire lifestyle. Thus, when
sports, a good example because sport is
It is notable that this transcendence of the
photography. A subjective sensation of
the power of the principle is transferred
so widely observed and extensively
personal self and surrender to the very
slow-motion, beauty and grace is to the practitioner, the results begin to
be documented. Great heroes of sports have
essence or spirit of life often occurs at a
frequently noted in higher states; time
manifested everywhere in his life. been celebrated throughout history atpoint just beyond the apparent limit of
seems to stop and there is an inner
The hallmark of true greatness in athletic
least as much as great figures in science,
the athlete's ability. The seeming barrier
silence despite the noise of the world. achievement is always humility, such as
the arts or any other area of cultural
is predicated by the paradigm of one's
W e see throughout the film that Jacques
that exhibited by Pablo Morales after
achievement. Sports figures symbolize
own past accomplishments or of what has
Mayol maintains this state by the winning his Gold Medals in the 1992
for all of us the possibilities of been recognized as theoretically possible,
intensity of his concentration, which
Summer Olympics. Such athletes express
excellence, and, at the level of the
such as the historic "four -minute mile." keeps him in an almost constant gratitude, inner awe and an awareness
champion, mastery. Until Roger Bannister broke the four -meditative condition. In this mode he
that their performance was not merely the
What is it in athletics that brings a crowd
minute mile, it was universally accepted
transcends ordinary human limitations,
result of a personal ef fort-that maximum
to its feet and commands wildly that it was not humanly possible to run
enabled to achieve great feats through
personal ef fort brought them to the
enthusiastic loyalty? At first we might
any faster; Bannister's greatness was not
altered physiology; the deeper he dives,
breakthrough point from which they were
think it is pride, a fascination with
just in breaking the record, but in
the slower is his heartbeat, and his blood
then transported by a power greater than
competition and triumph. But while these
breaking through that paradigm to a new
distribution concentrates almost entirely
that of the individual self. This typically
motives may produce pleasure and model of human possibility. Thisin his brain (as does that of the porpoise). is expressed as the discovery of some
excitement, they cannot account for the
breakthrough to new levels of potential
His best friend, himself a highly evolved
aspect of the self hitherto unknown, or
far greater emotions of respect and awe
has correspondences in every field of
athlete, dies in an attempt to match
un-experienced in its pure form. elicited by a display of athletic human endeavor; in many diverse
Mayol's feat because he has not reached
Through kinesiology we can demonstrate
excellence. What animates the crowd is
enterprises, those who have achieved
the level of consciousness required to
that if one is motivated by any of the
an intuitive recognition of the heroic
greatness have given parallel accounts of
transcend the normal limits of the body. ener gy fields below courage, one goes
striving (142) required to overcome humanthe circumstances surrounding their
The subjective experience of ef fortless
weak. The notorious Achilles heel that
limitation and achieve new levels of
accomplishments. bliss also occurs in other types of
brings down not just athletes but the
prowess. W e have made calibrations of various
exceptional physical