 }
I got rid of surgery, thanks to the Urine-therapy in my right arm.
The neurologist said to me that I have a ligament that is atrophied and the wrist
and the nerves were pressing me. The pain was such that I considered surgery.
Thanks to God 1 began Urine-therapy on the 31st of January 1996 and in Jess than
two weeks I began to feel enough improvement to forget surgery.
In addition I had in my right hand an allergy to detergents.
It always brought the skin to blister with cracks. All that disappeared totally.
Also I feel my nervousness is very well and I now have dreams.
74 Before I dream with difficulty.
TESTIMONY 21 *
CANC£R
Ma. of Refuge S. Of 90 { Mexico }
I began with the problem of the Thyroid. Every year I went for examination
and x-rays to be able to get rid of the tumor. I had medicine I took three radiation
treatments. It did not go away. I realized from the day of the conference that was
occurring, from the month of October of 95 there was another method.
I started the Urine-therapy the day after and that was my lightening.
I already am healed. Thank God and to the therapy.
TESTIMONY 22*
CRAMPS AND N£RV£S
Adriana H. Sanchez { Mexico }
I am very nervous and also I suffer of very painful cramps.
J began to take the urine and thanks to God and Chemistry,
I have not suffered cramps and I feel safer and very calm all over.
TESTIMONY 23*
D1AB£T£S. HYP£RT£NT10N. att~ CJRCVLATJON.
Jaime Castaneda { Mexico }
I thank to God, Urine that God gave me has cured me. I suffered from diabetes,
hypertension, bad circulation of the blood for the last six months. -
I did three fasting periods.
I feel like another person and I have changed my character.
In the fasting periods I feel energy. I no longer have pains all over my body and
itches between the skin. I no longer have diarrhea and fever.
The fungi that I had in the feet have disappeared.
TESTIMONY 24*
PAJN BACK. att~ MVSCVLAR
Guillermo C. Aguilera. { Mexico }
75 My testimony is that I have a month of taking Urine. I had very strong pains in my
back and in my left hand, and thanks to God I do not have any pain. It seems that
I feel rejuvenated, I feel young, less tired and I will continue taking my Urine daily.
TESTIMONY 25*
CONSTll'ATlON AND N£RV£S.
Yolanda C. Rivas {Mexico}
I was a very constipated person.
After taking my urine twice I controlled myself very well.
Thanks to God and Chemistry. It also controlled my nerves.
TESTIMONY 26*
ClRRHOSlS
Nora R. de Ramirez {Mexico}
My friend is 55 years old. Her name is Maria of the Angels. She had cirrhosis of
the liver. They were ready to give her Interferon. She began Urine-therapy and in
three months the astonished doctors asked her what she had done.
ft was not necessary to put the Interferon.
TESTIMONY 27*
D1AB£T£S.
Candelario F. Vazquez {Mexico}
I have had diabetes for four years with counts up to 300.
I am with the taking of the Urine-therapy each day for fifteen days.
In one month the count lowers to 124.
Explanation: With taking drugs indicated by the Doctors, 6 tablet daily,
my diabetes was on the verge of starting injections of insulin.
Now the therapy arrived for me on time from the grace of God
and in one month I am completely normal.
I followed the procedure. I now need to do the fasts..
TESTIMONY 28*
COL1T1S AND TVB£RCVLOS1S
Judith To Munoz { Saito, Jalisco, Mexico }
I live in Saito, Jalisco. I feel well, because the tuberculosis I had was very hard
and I felt very bad in my circulation including colitis and hemorrhoids.
76 I thank to God and to the people who attended the conference and gave
their testimony.
I feel very well. Thanks.
TESTIMONY 29*
R£VMAT01D£ ARTHRlTlS
Hope F. { Mexico }
Firstly I thank God and Mary, and now to those who gave the message to us
in the conference and spoke of the great medicine that is the Urine.
I was a year in suffering from rheumatism in my hands.
1 could not neither take, nor hold anything in my hands, because everything fe11
from my hands from the pain.
They are giving me cramps and began to become deformed in my fingers.
In only eight days that I began to take my urine, they began to clear the pains and
all the annoyances that I had. I began the fasting and nowadays I do not have any
annoyance. I have my fingers almost in their place.
I now also control my blood pressure, and I took off spots on my face.
TESTIMONY 30*
DlD NOT SP£AK
Juan Carlos G. Meza {Mexico}
Juan Carlos is 8 years old. He has mental delay. He has been taking urine for six
weeks and already can make orations in his speeches. He did not speak at all.
Three years ago with the help of a specialized school, he began to speak but a
month ago he began to make sentences longer.
He is more wide-awake and mature mentally.
THANKS TO GOD.
TESTIMONY 31*
MlGRAlN A.,b COllTlS
Maria de Jesus M { Mexico }
I have migraine headache and colitis, in addition to a taken off a fingernail.
l have 2 months taking the Urine. The headaches are gone.
The nail that I had for years taken off already is growing and the colitis has not
affected me more. I no longer have inflamed an stomach.
77 TESTIMONY 32*
ANGlNAS
Lucila B. Becerra { Guadalajara, Jalisco, Mexico }
I live in Guadalajara, Jalisco, Mexico. My son Edgar Daniel Valenzuela B. was
going to be operated and since he had become immune to medicines,
It was difficult with a problem of chronic anginas.
The information of Urine-therapy arrived and immediately f began the therapy.
Thanks to God the boy no longer needs the operation.
TESTIMONY 33
CLAV1S1£~ M101'1A.
Jesus Solorzano R. { Mexico }
I healed pain in knees and feet (putting Urine compresses on the affected areas).
It also improved my vision. The irritation of the eye came off. I now can see better.
Also I wash my hair and it is now growing, after being bald.
1 have taken it for 8 months.
TESTIMONY 34*
CaHcer Al1b Calculatim1s
Renales Federico N. Orozco { Mexico }
After a month and means to practice the Urine-therapy I started the fasting.
A very painful tumor disappeared of the center part of my back, which f had for
over one and a half years. In addition I have been cured of insomnia, improving
my average of sleep from 2 hours to 3 hours to a sleep of 6 to 7 hours.
Even in a last attack of kidney stones, they dissolved with no need of drugs.
TESTIMONY 35*
TVMO~ D1AB£T£S~ VARlCOS£ V£1NS
Victoria P. Gomez { Mexico }
I cured myself of diabetes, varicose veins, a tumor in the stomach, discharge,
high blood pressure, high cholesterol and a tumor in the eye.
I have taking my urine for 8 months and did four fasts. Thanks to God I am well.
I invite everyone to really make the fasts. I feet very welt.
God bless to them.
78 TESTIMONY 36*
BAD ClRCVLATlON!I MYOPlA..
Juan Rafael C. Mojica { Mexico }
By this testimony I give for I am cured with the fasting of Urine-therapy.
I thank God and to Chemistry for giving the person who came to present to us
the wonderful therapy.
I am 82 years old and my problems are~ lack of circulation, sight and nerves.
I lost a leg by bad circulation 8 years ago.
1 already began to have problems in my other leg. 1 was prone to have a cerebral
stroke for which I was constantly Dizzy and loosing my whereabouts.
I was loosing my sight and I was getting to where I could not walk.
I began with the therapy the 1Oth of December.
I took urine every day in fasting from noon to night.
Thanks to God I feel


C h a p t e r  4
Y ou’r e Dr eaming... It’ s T ime to
W ake Up
According to many spiritual teachers and ancient traditions, our entire world,
your life  and everyone else’ s lif e, is nothing more than a dream. They don’ t
say that our wo rld and everything in it is like  a dream, but th at it is literally
made from the s ame substance as our dreams and is equally as illusory. When
you are permanently staying as  A wareness, you will know fo r certain that
your life  and the world are not the reality you thought they we re: they are a
dream.
“This lif e is a dr eam; we’re dreaming we’re a person living in a world that we
are convinced is real. W e don’ t realize it’ s all a dream. The whole world as
now seen is no thing but a drea m-illusion that never was. The truth is just
behind the outward world.”
Lester Levenson, fr om  Happiness Is Free, volumes 1–5
“W e should be open to the possibility that this is a dream and when we do,
everything chan ges dramatically. It actually turns out to be so. If this waking
experience is seen to be a dream, then our behavior changes and we will find
that the respons e coming from the characters or the situation in this dream
also changes.”
Francis Lucille, fr om  The Perfume of Silence
“W e are right now in a lucid dream. And part of the dream is that which we
call mind, body, and universe.”
Deepak ChopraTM, M.D.
“And th e dream  is seamless so  it’ s virtually impossible for pe ople to wake
up.”
My teacher
In your night dreams your mind creates your body, other people (some you
know, so me you don’ t know), cities, towns, houses, vehicles, food, objects,
trees, na ture, an imals, the sun, stars, and sky. It also creates time passing,daytime, nighttime, voices, sounds, and every circumstance a nd event that
takes place in y our dream. Y our mind creates an entire world, it creates a
dream v ersion o f you, and it makes everything seem so real that you don’ t
even question it—until you wake up! Only then do you realize it was a dream.
“Y ou probably have noticed one of the main things about a dream. V irtually
always, the “you” in the dream doesn’ t realize it’ s a dream. That’ s the ironic
thing about dreaming. The char acters in a dream automatically assume they
are w ide awake! The dream cha racters are not awake. The dream experiences
are not real. But in the drea m, none of that has been noticed. Notice
something else about a dream. As far as the dream characters are concerned,
there is nothing beyond the dream. The dream characters have no idea that
there is another, real kind of awakeness. A dream character has no idea of
what it’ s missing.”
Peter Dziuban, fr om  Simply Notice
“While w e are subjected to the night dream, everything seems to  be real. If we
see a tiger, we are afraid because we don’ t know that we are c reating the tiger.
If w e kn ew that  we couldn’ t po ssibly be afraid, could we? This  demonstrates
that an illusion can seem to be quite real while we are subjec ted to it, even
though, when we become awar e of its illusory nature, we understand that it
was we who were creating it all along.”
Francis Lucille, fr om  T ruth Love Beauty
Even if  you’re fully aware th at the world is a dream, you still remain
respectful of its physicality, and of your physical body. Y ou don’ t go and jump
of f a building, because the build ing, the ground, your body, and gravity are all
made of the same dream stuf f, and you will feel it! As one teacher said, if you
come up and pinch me in a dream, I will feel it, because it’ s a dream pinch!“In a dream, ten years may pass by in one minute. Y ou may have a baby and
then be taking it, as a child, to school. When you wake up, you see that the
body in the drea m was an illusion, and the time to which it was subjected was
also an illusion, but from the vantage point of the dream, it seemed to be real.”
Francis Lucille, fr om  The Perfume of Silence
“If we take the dream state as an example, there may be a dream that covers a
fifty-year period, but we wake u p and realize that it didn’ t actually happen. It
only seemed real while there was identification with the dream state of
consciousness. The waking state is also only an extremely convincing play
that consciousness is producing.”
David Bingham, fr om Conscious TV
“The laws of physics are the laws that apply to this waking d ream. During
night dr eams, th e laws of physics are dif ferent. That is why y ou can fly at
night!”
Francis Lucille, fr om  The Perfume of Silence
No matter what takes place in the “earth” dream, the end is the same for all of
us: we wake up to discover that  it was all a dream! This is why we’re told by
spiritual teacher s to “wake up. ” It means waking up from the illusion and
realizing that it’ s all a dream. W hen we wake up to the truth, we discover that
no one was ever hurt or harmed, and no one died; just like when you wake up
terrorized following a nightmare, and you realize with relief that no one was
actually hurt and nothing bad happened, it was just a dream.
“If you can go to a movie an d see a picture of war and suf fering, and
afterward say ‘What a wonderful picture!’ so may you take this life as a
cosmic picture-s how. Be prepared for every kind of experience that may come
to you, realizing that all are but dreams.”
Paramahansa Y ogananda, fr om  Man’ s Eternal Quest
“Seeing the world as a dream is a great practice, and it will help break its
apparent solidity.”
Francis Lucille
W aking Up
“The greatest healing is to wake up from what we are not.”
Mooji
“It’ s like  shifting  your eyes from one thing to a dif ferent thing. It’ s that subtle.
It’ s like exhalin g. When you’re ready, you’ll do it. Don’ t tell y ourself you’ll
never be ready. Don’ t tell yourself it’ s not possible. It’ s happening all around
you, to people j ust like you. Th ey aren’ t troubled anymore. They used to be.
They are still living their lives. They are brimming in joy. They live lives of
ease, no  matter what is going on. Don’ t be jealous of them. Don’ t doubt them.
Become that way yourself. Y ou will rejoice. Y ou will no t be able to
understand why you let yourself continue so long the other way.”
Jan Frazier, fr om  Opening the DoorI can  say with absolute certaint y that I was asleep for several d ecades of my
life. I know I was asleep beca use I can pinpoint the exact day, the exact
moment, and the exact circumstance when I first woke up! Since then I have
had lots of sma ll awakenings, and another major awakening. A wakening is
like coming out of a fog, when suddenly it clears, and you can s ee everything
clearly.
Some people have woken up lying on a couch, walking through a parking lot
to their car, hearing the sound of a bird or something a teacher says, or reading
something in particular. Many have woken up in the midst o f a terrifying
event, or during a personal crisis when their life had hit rock bottom. And for
all of them, it w as only when they woke up that they realize d—they were
asleep.
“Most p eople, even though they don’ t know it, are asleep. They’re born
asleep, t hey live asleep, they ma rry in their sleep, they breed children in their
sleep, th ey die in their sleep w ithout ever waking up. They liv e mechanical
lives, mechanical thoughts—generally somebody else’ s—mechanical
emotions, mechanical actions, mechanical reactions. They never understand
the loveliness and the beauty of this thing that we call human existence.”
Anthony de Mello, S.J., fr om  A wareness: Conversations with the Masters
Our min d is mechanical, like a program in a computer, so if we’re governed
by o ur m ind, the n our life is mechanical. Maybe you continually  find yourself
with not enough money. This is  the result of a mechanical mind repeating the
same thoughts of “not enough money” over and over again. Y ou empower
those thoughts by believing them, and so you continue to experience not
having e nough m oney. This is th e work of the


ati onships and your communications. This is why you need
to take great care of what you think and be aware of what  kind of
relationship you have with your thoughts. The way to an increasing awareness of your thoughts is to pay
attention to the way you feel. Not only will your feelings be the
indicators of where you have let your thoughts go, but your external
relationships will also always reflect what is going on in your thinking. This is because your powerful mind communicates all the time. The mind is very powerful, and never loses its creative force. It
never sleeps. Every instant it is creating. It is hard to recogni ze
that thought and belief combine into a power surge that can
literally move mountains. We need to have experiences that show us that we are more than a
body and that we can communicate beyond the body. Sometimes people
will tell me they have a dream where they can fly and experience
freedom. In whatever way is given to us, in whatever way we attract, we
need to have an experience that we are more than a body. There is a lot
of resea rch around near-death experiences and out-of-body experiences
and lots and lots of reports around people who are in comas and
unconscious. If communication were based on the body and certain brain
activity, a coma would seem like a definite break in communication. Yet
over and over, we hear stories of patients who come out of comas and
say things like, “Why did you tell that story about me. ” This shows
clearly that communication is not limited to the body. This shows that
we can begin to loosen up from  the idea that we are powerless and go
beyond preconceived limits with our communication. Sometimes we can
even have telepathic experiences. It works more like prayers: you send
out a vibe with your thoughts, then the universe responds to that vibe,
and that is reflected directly in the world around you. This is what I
mean when I say that you communicate all the time. The more we allow for open and transparent communication, the
more we feel our expansiveness. Therefore, this is a very helpf ul prayer
to the Holy Spirit: “Please show me how to use the body and
communication best to expa nd my perception. ” This expanded
perception gives us a feeling of a much stronger connection to everyone
and everything. Communing with Spirit in Communication
The Holy Spirit uses the body  for only one purpose, and that is as a
communication device to help the mind regain the awareness that true
communication is through Spirit and that true communication is with the
Creator. Becaus e the mind has fallen asleep and believes in separationand bodies, the Spirit has to use what the separated mind believe s in. For
example, you go about your day using words as you speak and maybe as
you write, so the Holy Spirit will guide you through words to train the
mind to come back into true communion. The purpose of Spirit -inspired
communication is to go beyond the interpersonal communication to
communion with the One. The more you practice this, the more you let Spirit pour through
you and express  through you. You don’t hold back anymore. You start to
have an experien ce of an inner dialogue, as if you are teaching yourself,
as if there is nobody else in the universe but you. There is just one mind,
but that one mind has been forgotten and seems to have fragmented off
into billions of pieces that only know of the little personality self. In everything you do, let your practice become to see the body and
personality self as your means but never the “end goal. ” When the body
and the person are the focus and are given too much attenti on, they
become the end rather than means. Let your mind be the end, your divine
mind, the mind that you truly are, the mind that thinks with God. The
whole purpose of life is to have a connected experience. Let your
intuition take charge. Your ego has been running the show for quite a
while without getting to what you really, truly want. It has been striving
—another goal, improving the body, another relationship—see king and
not finding. Now you can start allowing your mind to be the end and the
body the means  for this end in all your relationships and situations in
life. You can start to see that your body has only one purpose: to be a
communication device that the Spirit can use to expand your perception. Healing your mind deserves your full attention. If you let the body be
your communication device and if you don’t withhold any
communication, everything channels into one experience. In trusting and following the Holy Spirit, you are shown a sense of
intimacy and connection that is not dependent on bodies being together. Why does it sometimes feel so terrible when the bodies go apart. Separation anxiety happens when you believe that there can be a break in
communication. When you feel located in a body in a particular place in
space, you can feel very, very alone. Exercise: Feel Connected in Y our Communication
When you are ready to begin your next assignment, take your
usual few minutes to calm and quiet your mind. Take several deep
breaths, remembering your healing purpose, and invite the Holy
Spirit to be with you during this process. In this exercise, you are
going to look at fear of communication. When you feel ready to
look within, open your mind to the following steps:
1. Choose a current relationship where you are holding back
from communicating. Write down all the ways you hold
back. 2. Identify situations where you have opportunities to speak
up, share, or connect and still feel you hold back. Write
them down. 3. Are you willing to communicate how you really feel in order
to experience true connection. Write down your immedia te
response. If you notice any resistance or hesitation, be
honest about it and make notes. 4. Journal about the relationship : your thoughts, feelings, and
beliefs about yourself and the other. Don’t leave anything
out of your exploration. Include thoughts about a specific
situation if this comes to mind. 5. Write a list of all the things you would say to the perso n
involved. For the purpose of the exercise, don’t exclude
anything out of a belief that you need to be nice or hold up
a certain mask, for example. 6. Do you have any expectations about the other person’ s
response. Write them down. What responses do you fear. What responses do you hope for. 7. Are you willing to let go of your expectations and open to a
new perspective. Know that releasing your expectations isthe means to peace. Take time to go into this inquiry and
journal about your observations. 8. Open your mind to the light behind your perception of the
other person and remember your healing purpose. Take a
deep breath, welcome a prayerful state of mind, and relax. Ask the Spirit for guidance about what it is you are to do or
say to them and finally, give this relationship over to Him. Sharing Freely Is Loving
When you make  it a priority to follow the Holy Spirit’ s inspiration in
your heart and stay in full open communication with others and with
God, doubt and fear will start to disappear and not be reflected by other
people anymore. When you have integrity—when what you think, say,
and do, are in alignment—you are at peace. God created us in truth as love; therefore, this is the only thing that
we can truly share. Words of wisdom pour through you when you are in
communion with your Creator, whether that be with other people,
through the Internet, or anything that blesses. Chapter 13
Collaboration
Divine collaboration differs from  special relationships in every way, as it
holds the promise of a lived experience of relationship without
expectations at its core. It has a deep respect and an understan ding that
transcends the usual roles we play. It wants nothing from another, but
each person within a holy collaborative relationship is sharing something
that is deeply nurturing, leaving  each feeling full and grateful. These are
the relationship s that offer an experience of joining with something
much greater. Collaborative Assignments for Deeper Alignment
with Spirit
Once you have made the decision to make healing the goal for your
relationships, the Holy Spirit provides the means for it to happen. There
is a divine plan available for our worldly interpersonal relationships,
though this plan is generally hidden until our minds have reached a
certain maturity. The purpose of a collaborative relationship, as well as
of every assignment, is to learn as deeply as you can about who you truly
are. Healing through relationships comes in many forms. Some people
don’t feel intuitively guided or drawn in to an intimate or romantic
relationship since they have plenty of relationships in their daily life, at
work, and with friends and relatives. There are many different
assignments that we can use to align with the Holy Spirit, and couple
relationships can be major assignments. They are among the most potent
training grounds in this world. You need a sense of a shared purpose in relationship assignmen ts, a
commitment, that is always directed to the light and the healing. The
unconscious mind is filled with much darkness that has to be exposed. You need to go through the darkness to arrive at the light. It can seem
like a long, dark tunnel; sometimes you may wonder if there is light at
the end. The shared purpose is what sustains you as you move  through
the darkness to reach the light. It is not


EXICO
Chihuahua
H. Berlanga Reyes, M.D. (DIPL)
Antonio de Montes 2118
Col. San Felipe
Chihuahua, Chih. 31240
CT,GER,GP,PM
Guadalajara, Jalisco
Eleazar A. Carrasco, M.D. (P)
Chapultepec Norte 140-203
Guadalajara, Jalisco 44600
CT,GP,GYN,OBS,S
F. Navares Merino, M.D. (DIPL)
Lopez Mateos Nte. 646, S.H. Guadalajara, Jalisco 44680
CT,NT,PM
Juarez, Chihuahua
H. Berlanga Reyes, M.D. (DIPL)
Insurgentes 2516
Cd. Juarez, Chihuahua 32330
CT,GER,GP,PMFrancisco Soto, M.D. (D/C)
16 de Septiembre, 2215
32030 Cd. Juarez
CD,CT,DD,HO,PM,S
Matamoros, Tamp. Frank Morales, Sr., M.D. (P)
1a y Nardos, Cal. Jardin
H. Matamoros, Tamp. CT,DD,NT,PM
Tijuana
Francisco Rique, M.D. (P)
Azucenas 15
Frac. del Prado
Tijuana, B.C. AC,AR,CT,DD,NT,PM
Rodrigo Rodriguez, M.D. (D/C)
Azucenas 15
Frac. del Prado
Tijuana, B.C. CD,CT,DD,GER,MM,PM
Roberto Tapia, M.D. (P)
Azucenas 15
Frac. del Prado
Tijuana, B.C. CT,DD,END,MM,NT,PM
Torreon, Coahuila
Carlos Lopez Moreno, M.D. (P)
Tulipanes 475
Col. Torreon, Jardin
Torreon, Coahuila 27200
CT,NT,PMNETHERLANDS
Bilthoven
C.J.M. Broekhuyse, M.D. (D/C)
Hobbemalaan 11
3723 EP Bilthoven
AC,AU,CT,DD,GP,NT,PM
Etten-Leur
Peter Zeegers, M.D. (P)
Beatrixpark 20
4872 BJ Etten-Leur
A,CD,CT,DD,GP
Haarlem
Eduard Schweden, M.D. (DIPL)
Kenaupark 22
2011 MT Haarlem
CT,DD,NT,OS,PM
Dirk van Lith, M.D. (DIPL)
Kenaupark 22
2011 MT Haarlem
A,DD,CT,GP,HO,NT,PM,S
Leende
Peter van der Schaar, M.D. (DIPL)
Renheide 2
5595 XJ Leende
CD,CT,DD,OME,S
Marc Verheyen, M.D. (DIPL)
Renheide 2
5595 XJ Leende
CD,CT,DD,OME,S
LoenerslootA. Verbon, M.D. (D/C)
Voorburgstraat 30
NL3634 AW Loenersloot
CT,PUD
Maastricht
Rob van Zandvoort, M.D. (DIPL)
Burg. Cortenstraat 26
6226 GV Maastricht
CT
Oudenbosch
E.T. Oei, M.D. (D/C)
34 St. Louis Markt
4731 HP Oudenbosch
AC,CT,DIA,END,GER,IM
Rotterdam
Robert T.H.K. Trossel, M.D. (DIPL)
Zoutmanstraat 4
3012 EV Rotterdam
A,DD,CT,GP,HO,NT,PM,S
Utrecht
P.J.C. Riethoven, M.D. (D/C)
Ramstraat 27-A
3581 HD Utrecht
CT
Velp
J.H. Leenders, M.D. (D/C)
344 Arnhemsestraatweg
6881 NK Velp
A,AC,AU,CD,CT,DD,PM
NETHERLANDS ANTILLESAruba
Adhemar E. Hart, M.D. (P)
Shakespearstraat 13
Oranjestad, Aruba
PD
St. Maarten
Dirk van Lith, M.D. (DIPL)
PO Box 3030
Simpsonbay
St. Maarten
A,CT,DD,GP,HO,NT,PM,S
Robert T.H.K. Trossel, M.D. (DIPL)
PO Box 3030
Simpsonbay, St. Maarten
A,CT,DD,GP,HO,NT,PM,S,
NEW ZEALAND
Auckland
Maurice B. Archer, D.O. (P)
PO Box 2981
Auckland 1
CT,NT,PM
R.H. Bundellu, M.D. (DIPL)
173 Tamaki Road
Otara, Auckland
CT,FP,OBS
Christchurch
Robert Blackmore, M.D. (D/C)
196 Hills Road
Christchurch 1
AC,CT,FP,GP,NT,OBSHamilton
William J. Reeder, M.D. (D/C)
PO Box 4187
Hamilton
AC,CT,GP,NT,PM
Masterton
T.J. Baily Gibson, M.D. (DIPL)
PO Box 274
Masterton
A,CT,FP,OBS,OME
New Lynn
Raymond Ramirez, M.D. (P)
3075 Great North Road
New Lynn, Auckland
AC,AU,CT,GP,OSM,YS
Napier
Tony Edwards, M.D. (D/C)
30 Munroe Street
Napier
CT,FP,NT,OBS,PM
Oxford, North Canterbury
Ted Walford, M.D. (P)
454 Cameron Road
Tauranga
CT,NT,PM
Tauranga
Michael E. Godfrey, M.D. (DIPL)
Willow House
14 Willow Street
TaurangaCT,OME,PM
PHILIPPINES
Manila
Rosa M. Ami Belli, M.D. (P)
Suite 303-501
PDC Building
1440 Taft Avenue
Manila
CT,HGL,NT,P
Leonides Lerma, M.D. (P)
#301, Pearl Garden
1700 M. Adriatico Malate
Manila
A,AC,AU,GER,P
Corazon Macawili-Yu, M.D. (P)
Suite 303-501
PDC Building
1440 Taft Avenue
Manila
CT,NT,PM
Remedios L. Reynoso, M.D. (P)
Suite 303-501
PDC Building
1440 Taft Avenue
Manila
CT,NT,PM
PUERTO RICO
Cidra
Pedro Rivera, M.D. (P)
PO Box 1518Cidra 00639
(Retired)
Santurce
Pedro Zayas, M.D. (D/C)
PO Box 14275
B.O. Obrero Station
Santurce
AC,BA,CT,FP,HGL,NT
SPAIN
Malaga
Henning Munksnaes, M.D. (P)
Medina Sidonia 192
Urb. Torre Nueva
Mijas Costa/Malaga
CT,DD,GYN,NT,P
SWITZERLAND
Geneva
Robert Tissot, M.D. (P)
168 Route de Malagnou
1224 Geneva
AU,NT,OSM,PM,PMR
Montreux
Claude Rossel, M.D., Ph.D.
(P)
Clinique Bon Port
1820 Montreux
CT,NT,PM
Netstal (Glarus)
Walter Blumer, M.D. (P)
8754 Netstal
(Glarus bei Zurich)CT
(Honorary Life Member)
TAIWAN (R.O.C.) Taipei
Paul Lin, M.D. (P)
5 Lane 85 Sung Chiang Road
Taipei
CT,NT,PM
Yeh-Sung Lin, M.D. (P)
154 Sec. 1 Chien Kuo N. Road
Taipei
AN,CD,DD,DIA,END
WEST INDIES
Jamaica
H. Marco Brown, M.D. (D/C)
6 Corner Lane
Montego Bay, Jamaica
CT,NT,PMNotes
Chapter 1
The Painkiller With a Problem
1. Olver, I.N. ; J. Aisner; A. Hament; L. Buchanan; J.F. Bishop; and R.S. Kaplan. “A prospective study of topical dimethyl sulfoxide for treating anthracycline
extravasation.”
Journal of Clinical Oncology
 (Nov. 1988); 6(11):1732–1735. 2. Babenko, V.N. “Treatment of patients with generalized periodontitis with a


 a suprapersonal quality or
capacity that is autonomous and spontaneous. Intention catalyzes
potentiality’s becoming actuality. The Reality/Source is the Teacher
within, which is the Presence of the Self. Verbalization is the
consequence of the utilization of the intellectual capacity of mind to
subserve Mind. The dominion is that of Mind to which verbalized mind
is merely a pragmatic tool. The Knowingness is nonlinear but its
elucidation is linear for purposes of human communication. However, a
simultaneous nonverbal level of communication occurs that facilitates
comprehension by the listener. This is so via written works and even
more so in the teacher’s actual presence. In the Teacher, the Knower is the Known. In ordinary mentation, the
known and the knower are separate. In a Teacher, the duality of the
Knower does not exist because they are the same by virtue of identity. The Self gives the answer to questions. It does not hear from an ‘other’. The Knower/Self is the initiator/source of the speaker. For example, by analogy, if we ask the cat, “What is it like to be a
cat. ” it would be puzzled. It just is what it is and has no need to
objectify itself as a discernible object, so the cat replies saying, “What
does ‘cat’ mean. ”
   We answer, “You. ”
   The cat responds, “Oh, so that is what I am, or is that what I am
called. ”
   We answer, “A cat is what you are called because that is what you
are. ”
   “Oh,” says the cat,“but what does that mean. ”
   So we read to the cat what is written about cats in the encyclopedia. The cat replies,“That is all very interesting, but it hasn’t anything to
do with who I am. I don’t experience myself as a cat. I experience
myself as ‘me’. ” The cat continues, “Please explain what it is to be a
‘me. ’ What is it like to be a human. ”
   We could only reply, “To be a ‘me’. ”
   “Thank you,” says the cat, “now I understand what it is to be a cat. All
I have to do is just be ‘me’. ”
   Thus we can see that the cat is both enlightened and of Divine origin,
for ‘to know that you a r e’ is the crux of sentient life. That cat is happyand content just because it i s. It has awareness/consciousness and is
therefore perfect. Q: Are ‘experiencing’ and ‘awareness’ different qualities. A: The question leads to the interesting discovery that below consciousness
level 200, there is the experiencing of life processes, but there is not yet
the conscious awareness of existence. Thus, a frog experiences frog life
but it is not aware yet that it is or has existence or beingness. Both animal and human life change quality at consciousness level
200, where life becomes aware of its existence in the manner that it is. This is a remarkable difference that is demonstrated in the distribution
of the levels of consciousness in the animal kingdom as well as in
human life. It could be said that life is not valued for its own sake below
consciousness level 200, and therefore, the worth of the lives of others
is not valued for its own sake either. It is only beyond consciousness
level 200 that concern for the well-being and value of the lives of
‘others’ really arises. Thus, below 200, the lifestyle is self-centered in
both humans and animals. Q: In the spiritual literature, ‘one-pointedness of mind’ is considered
not only important but also a prerequisite for meditation or other
spiritual practices. A: That is simply the skill of concentration and unswerving volitional
focus. It is like keeping one’s eye of awareness focused on the road
while driving. It means to refuse distractions. The unskilled, unsafe
driver multifunctions by playing the radio, petting the dog, and eating a
sandwich as he or she talks on the cell phone and reads billboards while
driving. One-pointedness is like a skilled professional driver who knows
he will get fired from the job for having even one accident, no matter
how seemingly trivial. The willingness to establish the capacity for
focused attention arises out of spiritual intention, which results in
identification with the nonlinear field rather than linear content. In much of spiritual work, the question is not whether one is able but
whether one is willing. For example, one is faced with the temptation of
desire. Q: Could it be surrendered. A: Yes, but will it be. Yes/no. The excuse given is, “I can’t. ” Then we ask,
“If a loaded gun were pointed at your head to comply or else die, could
you. ” The answer, of course, is “yes,” because now one w i l l do it. Thus,
one really could have done it all along. Devotion means undistracted
focus and alignment without equivocation. It represents determination
and fixity of purpose and is merely inner discipline reinforced by
decision and inspiration. Q: The ego/mind and its emotions and feelings seem so strong and
habitual. A: True. Thus, it takes more than just a good idea to ‘get spiritual’ in order
to transcend them. The force of instincts and negative emotions
calibrates below 200. Above 200, one has the power of courage, the
nonresistance of neutrality, and by the 300s, there are faith, enthusiasm,
and willingness to which, in the 400s, are added intelligence, education,
and the guidance of the intellect. At level 500, there is an important shift
of paradigm, and values move from the tangible to the intangible, aided
by the transformative quality of Love. Devotion is a commitment to
Love as a guiding principle, reinforced by choice and the will. By
surrender of the personal will and invocation, there is the intervention of
Divine Will (the Self) invoked by alignment with spiritual purpose. With Divine assistance, the impossible becomes possible. Even that
which is most prized by the ego/mind can actually be surrendered. One-pointedness of mind means to focus on the crest of the wave of
witnessing/experiencing plus being willing to surrender perceived loss
or gain. That is the primary skill that is needed. Q: How should one envision spiritual work. A: The process is one of discovery and is thus directed within. It is by
influence of the Self that spiritual endeavor becomes chosen as a life
goal. It is primarily a decision. Q: But cannot spiritual commitment and endeavor be disruptive to
one’s customary lifestyle. A: Modification is ordinarily sufficient, at least in the beginning. Intensity
of focus may bring about changes that are seen as disruptive; however,
major life changes also occur as a result of lesser ambitions, such aschanges in relationships, occupation, locality, illness, or other life
circumstances. Q: People often have a stereotyped image and expectation of what a
spiritual teacher should look and sound like—usually with robes, a
pious manner, and so forth. A: The teaching style occurs spontaneously of its own. It is sometimes
confrontive to the ego, which likes to go on and on circuitously. The
information that has been provided beforehand is lengthy and detailed. To institute it, however, is a different matter. When resistance is
confronted and made conscious by challenge, it frequently loses its
attraction. A shift in the balance of energy is sometimes all that is
required. Occasionally, without prodding, the ego tends to drag its feet
or waste time chasing its tail by asking rhetorical questions. To hear
‘enough is enough’ can assist the letting go of such programs. Humor results from shifting context by which absurdity reveals itself. Humor is also confrontive to positionality—to laugh at oneself or help
others to do so relieves conflict and stress. Humor is therapeutic and
cathartic. It also minimalizes fear, anger, or resentment. Mistakes keep
us humble and therefore teachable. Abruptness is sometimes necessary
to spiritual economy to save time and energy. Q: Spiritual economy. A: Yes. It is necessary to develop respect for spiritual endeavor. “Straight
and narrow is the path, waste no time or effort. ” Precision is discipline
that is innate to serious commitment. Some students may yet be in a
period of exploration, but once one gets the ‘fire in the belly,’ the urge
to reach God becomes like a drivenness or relentless drive, or even, in
the eyes of the world, a ‘madness. ’ From that point on, there is no
patience for amusement or diversion. It depends on decision, will, the
level of consciousness, and karmic propensities. As it gets more intense,
the love for God and of God allows no delay. O c e a n o f P D F. c o mCHAPTER 10
Spirituality and the World
Serious inner spiritual work may sound tedious and demanding (to the ego),
but is exciting to the spirit, which is eager to return home. Consciousness
innately seeks its source. In so doing, it encounters obstacles from which it
may periodically retreat, and this may result in periods of reflection and
reorientation. Periods of resistance or even dismay are normal and to be


  this  damsel  and  she
bore  him  three  children. They  lived  a  happy  and  con-
tented life. After  many  years,  his  father-in-law  died
and  Narada  inherited  his  house. Twelve  years  passed. There  was  a  great  flood  and  Narada  lost  everything —
his  wife,  children,  and  house. In  his  attempt  to  save
his  family,  he  was  washed  ashore. When  he  looked  up,
he  beheld  Lord  Krishna  in  the  same  spot  he  had  left
him  so  many  years  ago. "Narada,  what  took  you  so  long?" asked  the  Lord. "I  have  been  waiting  here  for  you  for  half  an  hour!" Twelve  years  of  human  time  had  been  only  a  drop
of  half  an  hour  in  celestial  time. That  is  the  truth  of
maya,  the  material  aspect  of  the  universe. Physical
time  is  different  from  the  time  that  prevails  over  the
spirit. How  often  have  years  elapsed  between  a  visit  to
our  loved  ones,  yet  when  we  embrace  them  again,  the
time  in  between  seems  to  never  have  happened. Where  is  the  truth  of  time  in  the  dream  State,  when
we  lose  ourselves  in  timelessness? Elaborate  braids  oi
dreams  OCCUT  within  split  seconds  of  time  as  we  know
it. Cognition  happens  in  a  similar  manner. Not  orga
nized  sequentially  within  the  tune  and  space  of  e\isi
ence,  cognition  is  rather  a  split  second  opening  into  a
vastness  which  has  neither  beginning  nor  end. We
experience  reality  in  a  partial,  self  absorbed  manner,
1  1
J@f,
THE    PRINCIPLES    OF    AYURVEDA
fluttering  from  the  boughs  of  life. The  truth  of  all
time  is  refined  within  our  memory. This  cognitive
memory  is  the  entire  creation  held  in  stasis  within  a
tm\  seed. The  seed  is  the  self. In  terms  of  time  and  space,  we  live  with  a  cosmic
equation. On  one  side  of  the  equation  we  exist  in  a
time-bound  reality,  where  our  experiences  are  formed
through  cultures,  traditions,  families,  and  societies. We
have  charted  the  progress  of  the  sun  and  moon  and
invented  a  time  cycle  of  a  three  hundred-and-sixty-five
day  year,  a  twenty-four  hour  day,  a  seven  day  week,  a
sixty  second  minute,  and  so  on. We  continuously  adapt
to  the  seasons  of  the  year;  we  have  a  light  cycle  in  which
we  perform  our  activities  and  a  dark  cycle  in  which  we
rest  and  replenish  our  bodies  and  minds. This  part  of
the  equation  I  call  our  experiential  time. Experiential  time  varies  for  each  species  of  the
universe. The  gods  or  superhumans  experience  time
in  a  sweep  much  too  vast  for  the  human  mind  to
fathom. In  the  puranic  story,  a  half  hour  of  celestial
time  was  twelve  years  of  human  existence. It  is  said  in
the  Upanishads  that  one  night  to  Brahma  the  creator
equals  some  millions  of  years  of  human  time. The  time  cycles  for  land  and  aquatic  animals,  as
well  as  birds,  are  not  confined  to  a  precise  schedule. These  creatures  adapt  themselves  to  the  light  and  dark
cycles  and  to  seasonal  changes;  they  live  more  on  the
other  side  of  the  equation,  that  of  timelessness. The
dolphin  traveling  deep  within  the  womb  of  the  sea
experiences  a  heightened  pulse  rate  and  vibratory  fre-
quency associated  with  a  state  of  timeless  awareness. The  human  experiences  a  similar  vibratory  fluidity
during  its  embryonic  state. While  suspended  in  the
water  of  life,  an  embryo  sustains  a  heart  rate  of  160
beats  per  minute. On  arrival  into  the  time-bound
atmosphere  of  external  space,  air,  fire,  water,  and  earth,
the  heart  rate  drops  dramatically. In  the  process  of
birth,  vibratory  rate  becomes  less  fluid  and  the  time-
less memories  of  creation  become  squelched. As  a
human  species,  we  have  adapted  to  charting  our
progress  through  the  time-bound  passage. We  came
equipped  with  mind  and  senses  for  proper  naviga-
tion. According  to  the  wisdom  shared  in  the  Vedas,  ani-
mals are  considered  the  embodiments  of  the  timeless spirit  of  consciousness. In  the  shamanic  tradition,  the
dolphin  is  considered  the  one  aquatic  animal  that
knows  of  dream  time,  or  the  timeless  nature  of  our
cognition. The  hawk,  which  soars  beyond  the  time
zone  and  returns  to  remind  us  of  our  timeless  nature,
is  called  the  messenger  of  the  Great  Spirit. If  we  want  to  know  our  timeless  nature,  we  need  to
examine  our  unique  attribute — our  will,  our  power
of  choice  and  self-reflection. This  divine  human  ac-
quisition has  in  part  been  the  source  of  much  of  our
present  confusion. Because  of  our  composition — our
physical  body,  mind,  and  senses — we  feel  compelled
to  live  within  a  time-bound  state. The  body  seems
propelled  by  the  mind,  which  is  led  by  the  senses,
which  in  turn  are  influenced  primarily  by  time-con-
strained perceptions. In  reality,  the  senses  are  em-
ployed by  the  mind,  and  the  mind  is  hired  by  the  will,
our  great  source  of  self- reflection. Often  million  spe-
cies, we  are  the  one  species  whose  refinement,  through
the  passage  of  some  twenty  billion  years,  yields  a  most
stupendous  reward:  The  ability  to  live  fully  within  the
balance  of  the  time-bound  and  the  timeless. It  is  only
in  our  timeless  nature  that  the  source  of  full  cognition
prevails. And  it  is  only  through  this  time-bound  jour-
ney of  rebirths  that  we  are  able  to  inquire  into  our
timeless  nature. At  the  end  of  every  day  we  fall  into  slumber  to  be
rejuvenated. When  we  are  in  deep  sleep  we  resonate
with  our  cosmic  nature  and  are  renewed  in  the  bosom
of  silence. As  a  result,  we  are  able  to  sustain  our  dream
nature  throughout  the  time-bound  activities  of  the  day. Our  cognitive  memories  are  not  the  function  of
the  sense  organs,  mind,  or  will. They


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


. LOWER LEVELS OF CONSCIOUSNESS
Now, I just want to show the source of the evil of the ego. Because you
see, consciousne ss began at a very primitive level, the consciou sness level. Over many billions of years, the consciousness level slowly rose. The
consciousness level of life itself, the total consciousness of life on the
planet, has evolved over billions of years, very, very slowly. Sometimes the consciousness level of the animals has kept it up. Even
though man has been lower than 200 many times, there are many animals
on the planet that are over 200. Somebody says, “Well, the consciousness
level of man is at about 204. How come you’ve got life at 212?” It’s
because we got kitties and doggies. A dog’ s wagging a tail is at 500. I didn’ t want to say anything that might hurt people’ s feelings. But cats
and dogs do better than people. Chimpanzees and gorillas, too. You’re safer
with Koko the gorilla than you are with most of the people on the subway. Koko won’ t steal your purse and run. Monkeys, dogs, cats. Of course, the
more cats you have, the higher your level of consciousness. I’m a cat
supporter. Our level of consciousness at home, without the cats, would
probably collapse.Let’s not forget horses, elepha nts, and cows. These are all primarily
herbivores. When you see how life starts out, at the lowest level, and that
we come up through fish, octopus, the Komodo dragon, and other predatory
mammals, you see that life is voracious. Below consciousness level 200, it
only can survive  by eating other s. And then, as the consciousnes s level goes
higher, you get to the herbivores. At consciousness level 200, we have wolves and foxes. Then, all of a
sudden, at the level 200, we shift to zebras, giraffes, deer, bison, domestic
pigs, elk, cows, and sheep. Do you see the shift? You eat grass  and you’re
not harm ing anybody; whereas the dinosaur has to kill. He has to kill in
order to eat. His nature is to kill. The dinosaur is not being bad or evil,
that’s just his nature. He’s reflecting the level of consciousness. So the
people on the planet who seem to be focused on killing do so because their
level of conscio usness is attuned to be less than 200. Therefore, the left
brain, the instinctual left brain  physiology, takes over, in which killing
becomes exciting, fun, and rewarding. We talked about the 400s being, you might say, when humans reach their
greatest intellectual excellence, probably around 350 BC. In ancient Greece,
philosophically, there really hasn’ t been any improvement since that time. And here we calibrate the great books of the W estern world, and we find it’ s
very interesting. Overall, collectively it calibrates around 460. So
intellectual excellence, intellectual truth, and reason are in the 400s. In the
old days, a liberal education meant to study all of these writers. And there is
still a foundation for the study of the Great Books. They advise you to take
10 years. So you spend 10 years studying, and you will then share a
common understanding with all the greatest minds that’ve ever lived—at
least within the intellectual and philosophic realms. So, the difficulty of something of a very low calibration is that this then
starts off a trend that becomes self-propagating, in the form of memes. An
infection like this can then spread throughout the world. People ask me,
“How can I become spiritual?”  Well, I say, “First, just become a decent
human being. Try that. Be considerate, decent. Be responsible. If you say
you’re going to close the door when you leave, please do so.” People have
to be able to count on you. You have to be honest and value wisdom. Wisdom is at 385. Wise people tend to be benign. They’re safe to be with—
as safe as Koko. Humane, happy, and sensible. They’re sometimes called
“the salt of the earth.”There are various energy fields or chakra systems, as I’m sure you’re
aware. One collection of energy is at the lower mind. The lowe r mind is at
155. There’s another collection of energy that we call the higher mind. They
have two different sets of values. What one setting  considers to be valid and
true and ethical, the other considers to be invalid and in fact immoral. The
lower mind, then, is very intere sted in sensationalism, and is very gullible. It’s interested in being smart and exploiting life. So, you might
automatically think of the news. It likes to play off the sensational. It’ll take
some trivial little incident that is of no significance and give it major
airtime. And something that really is of profound importance, and really
threatens all of humanity, they give it only a glance—if that. At 275 and up is the higher mind, and it is moving into thoug htfulness,
balance, and sensitivity to what is appropriate and what is not appropriate. The higher mind tends to look for solutions, and tends to play off
difficulties. So, there’ s a big payof f here. For 85 percent of the people in the
world, their intellect is at this level. In America, only about 50 percent. About 50 percent of people would rather watch something gory and horrible
and sensational than something that is inclusive of beauty. The power of
consciousness is now recognized. Einstein, who was a master of a linear dimension, calibrated at 499, and
he refused to recognize the role of consciousness. He rejected its reality. He
said, “I prefer to think there’ s a distinct, objective, linear reality  out there.”
We’ve calibrated all these things to give you a scientific basis to understand
how the phenomenal world occurs. I always tell people, “Notice that everything is happening
spontaneously.” The limitation of the ego is it thinks there is a personal I as
a cause,  and based on the New tonian principle, a this causing  a that. In
reality, there is no this causing any that. In fact, that phenomenon is not a
possibility, because evolution and creation are one and the same thing. So,
what you see is the emer gence of potentiality as a consequence of
evolution. TRANSCENDING THE MIND AND THE LINEAR DOMAIN
The reason for religious conflict  is a lack of comprehension of the nature
of divinity itself. It sees a God who starts here, and then one day creates all
there is, and disappears. And after you die, you face him and greet him onjudgment day. I don’t know where he goes in the meantime, but he goes
someplace. It’ s because the mind doesn’ t comprehend infinity. To transcend the mind, which  is based on cause and effect, and the
Newtonian paradigm in science, you have to shift to a higher awareness. Stop projecting the idea of causality into the world. There is no causality in
the world—none  whatsoever. All that you perceive, and prove, and think is
so out there is from your head, projected onto the world. Within the world,
there is no causa lity. There is sequence. Sequence is not in the world either. Sequence means you perceived it sequentially. Therefore, you project that it
must be in the world. It’ s your perception  that’ s sequential. How do things come about? The quickest way to enlightenm ent is to
focus and notice that everyt hing is, first of all, absolute ly perfect. Everything is exquisite, perfec t, and beautiful as it is, and things come
about as a result of potentiality actualizing. Potentiality actualizes as a
perceivable reality. So what you’re witnessing, always, is the emergence of
potentiality. The emer gence of potentiality is for this arm to rise. It does it
by itself. You think there’ s a you causing it, but you don’t have anything to
do with it. It rose itself, spontaneously. All that’s occurring spontaneous ly is due to the emer gence of potentiality
as actuality, when conditions are favorable. That’ s nonlinear dynamics,
when conditions are favorable. So, the conditions also have to be favorable. You don’t make the flower grow. I never saw anybody that made a flower
grow. Did you ever meet anybody that made a flower grow? Thank you,
God. When you plant something, you’re taking advantage of what I just got
through explaining. All you’re doing is adding conditions that are
favorable, such as sunlight, water, and fertilizer. But the potentiality is
within  the seed. It actualizes within the phenomenal world, not as causality. You can’ t force the flower to bloom. We need to get rid of the idea of imperfection, because here, it has the
potential to become a rose. The rose is half unfolded. You’re going to tell
me that’s a bad rose? A defecti ve rose? That something’ s wrong with the
rose? No. You see, what happens is


 my downfall. Chapter 2 -- Downfall
   It took some time for me to make up my mind to see my next doctor, Dr. Kale,
because after all, when you get burnt once and then a second time, you become a little
leery about the possibility of a third time. However, an appointment was made to see
him. That was like going from the frying pan into the fire for the next two years, until
the middle of 1964. So I began all over again with the blood tests and stool samples which gave similar
results as the previous tests except these results showed a general worsening. I was
feeling very sick the day of the initial examination. There was a fever and colon infection present, which was probably why I was so weak. Being malnourished from
inability to properly digest and absorb nutrients from the food was also a contributing factor. Dr. Kale gave me a rather long and extensive sigmoidoscope examination. It was
quite uncomfortable, to say the least, because I was nervous, tense, and the
hemorrhoids formed a slight interference to the entry of that cold steel tube. What does one think about while this tube is pushed deep into the rectum and colon
and moved around at different angles for best viewing? I didn't know what others
thought, but I'm sure it was similar to mine. I didn't think of pleasant things and I
didn't think of unpleasant things. In fact, I had but one thought: "When is he going to
take that damn thing out?" Dr. Kale was quite concerned upon completion of this examination. No, he was
more than concerned. He was alarmed. Alarmed that anyone could have allowed me
to reach this present stage without having the common sense to have placed me in a hospital. He informed me that not only was I running a high fever but that a massive
infection was present in the entire ulcerated large intestine and was spreading. He
said, "I want you to go right home and pack a suitcase and get over to the hospital
immediately. I'll phone the hospital and inform them to admit you as a medical
emergency." The hospital had no openings for admissions, but the medical emergency
had priority. It was one of the few times in my sick life I had "status." Upon admission I was put to bed and antibiotics were administered for the infection,
and aspirin for the fever. The body is trying to eliminate something through a fever. It
is part of a remedial process and should not  be suppressed by aspirin. Many times,
suppression of a fever will result in some unhealthy manifestation elsewhere in the
body. Also, the ingestion of aspirin has been proven to cause pinpoint bleeding and
even ulcers of the lining of the digestive tract. So why was it given to me? Was that logical? I must attribute my increased bleeding; during the first few days in the
hospital, to the always dangerous aspirin. I consider myself most fortunate the ulcers in my colon did not perforate into the abdominal cavity and cause my demise. My food was called a low-residue, high-protein diet, which is supposed to build the
body and yet not leave too much bulk after digestion to irritate the colon. Most of the food was cooked and pureed, leaving it nutritionally wanting, but this is all I could
handle. Put a healthy person on a diet of only cooked foods and eventually his health
will deteriorate into disease. I was advised to have double orders at each meal, if it was desired. That meant
double steaks, eggs, hamburgers, chops, chicken, and bacon. Also included in this
menu were milk, white bread, coffee, cereals, sa lt, white sugar, etc. For one thing, as
mentioned previously, a sick body does not have the ability for normal digestion and
becomes weaker from expending energy in trying. Meat is not good for the body, but
is much worse for a diseased intestine. Bacon and eggs are too difficult to digest. Milk generates mucus and creates allergic mani festations. White bread, cereals, and white
sugar are highly chemicalized foodless foods and are responsible for many diseases. Salt (table salt, as it is known) is a powerful irritant and has no place in the human
body. You know what happens when salt is put on a cut; well can you imagine what it
does to a person who has ulcerative colitis. Coffee is a diuretic and stimulant which also has no place in the human body, much less a sick one, and coffee elevates the
fatty acid level of the blood while it can also trigger a low blood sugar
(hypoglycemic) reaction. I'll try to cover the important aspect of diet in another
chapter. A varied regimen of drugs was instituted during the first week in the hospital. Treatment was always a hit and miss affair, going from one drug or modality to the
next and always seeking, always hoping, but never finding. I was going to spend five
long weeks in the hospital. Five weeks away from my family and from my practice, which was already
suffering. Five weeks filled with hope--but it was false hope. Megavitamin therapy began along with a battery of potentially dangerous drugs. There was Sulfasuxidine for infection, Crystalline B-12 injections to combat the
anemia, Codeine for pain, Librium for tranquilization, Plaquenil (an anti-
inflammatory and antiparasitic agent), Sorboquel to inhibit motility in the intestinal tract, and Maalox for the ever-present indigestion and upset stomach due to ingestion
of all these drugs and inability to handle the volume of food. There were ups and downs the first two weeks, but nothing to indicate any general
improvement was forthcoming. Diarrhea was increasing to between 12 and 20 times
per day, much of it being just intestinal spasm and bleeding. This, coupled with the
poisonous effects of the drugs (nausea, indigestion, blurred and double vision,
dizziness, headache, dryness of mouth, and rapid heartbeat), sent me into deep depression, fear, anxiety, and other psyc hological hang-ups. I was becoming old at 32
years of age and had not enjoyed life for the last four years, at a time when I should
have been planning for the future. Instead, the outlook was bleak. I could only foresee
a futile struggle to exist--my wife having to work to support us, my physical and now
psychological debility worsening until I became a complete invalid (if I lived that
long), and a deteriorating family life. It was at this point in my hospitalization that Dr. Kale began the use of steroids--the
cortisone family of drugs. I had already taken small doses for a short time, as
mentioned earlier. Thus began probably the most dangerous phase of my treatment with these hormones, the reasons becoming ev ident, as you will soon learn. Massive
doses were given to me by injection and with in a few days I began to feel better. The
intestinal spasms and diarrhea became less frequent. The migrating joint pains, which
can be common in advanced ulcerative colitis, subsided. I began to feel "on top of the
world," but these were false feelings of euphoria brought about by the action of the
hormones. My appetite was stimulated abnormally and I was able to eat unlimited
amounts of food, which was harmful to an already weakened digestive system. I began to put on some weight, but it was a dangerous and unhealthy weight, as will be
seen. The severe inflammation throughout the intestinal tract subsided, or so it
seemed. But what occurred was a blocking of the body's mechanism to relay the
normal inflammatory response, thereby giving the impression of improvement when
in reality the inflammatory process was still going on, although I was not aware of it. In other words, while I was feeling marvelous and beginning to "live" again, I was
actually dying inside. A very deceptive mask ing of symptoms was taking place. It was
this symptom treatment, or masking of symptoms, that formed the basis for all my
medical treatment. After about a week of these injections, they were discontinued and replaced with
tablets called prednisolone (similar to the hormone prednisone I took with Dr.
Leopold three years before), which I took in very large doses. I was still taking the other previously mentioned drugs with the addition now of Ananase, which is used as
an anti-inflammatory and also reduces swellings. One of the dangers of taking steroids (prednisolone, etc.) is the delay of wound
healing or the opening up of old sores. So you can see the problem I was up against. I
was damn lucky the ulcerated colon didn't break down and allow me to hemorrhage to
death. With this potential danger, I could not understand the rationale for using this
drug. The final two weeks in the hospital were spent trying to rest, adjusting drug
dosages, taking blood tests and lower GI (bar ium enema) tests, and of course being on
the receiving end of the always-cold steel tube (the sigmoidoscope ). It was sometimes difficult to break the monotony of the five weeks in the hospital,
but I read and made friends with many patients on my floor, played chess with some,
and even took daily wheelchair rides up and down the hall while pushed by one of my
new-found friends. To make the ride even more interesting, I took along my remote
control switch from my hospital television set and as


 name that you answer to, but you have also
answered to ten thousand other names. Which one is the real you? None of
them. Y ou identify with a set of memories. Y ou know who your father and
mother are. Y ou set your sights on a goal that you cherish. “But you have done exactly the same thing ten thousand times before. Therefore your memories, your parents, and your cherished goals are
transient. They change as swiftly as mayflies, which are born and die in a
single day.”
The five monks were riveted by Buddha’ s talk, but more than that, his
words drew them deep inside themselves. It was almost like going into
samadhi with one’ s eyes open. They saw exactly what he had described. But Assaji was still worried. “I would be wasting my life to try and unravel ten thousand past lives,”
he said. “And if you want me to renounce this lifetime as a phantom,
haven’ t I already renounced it by becoming a monk?”
“You renounced only the outer trappings,” said Buddha. “A saf fron robe
doesn’ t make you free of desire, and desire is what has kept you a prisoner.”
“You already told us that on the mountain,” Kondana said. “But in six
years we never rid ourselves of desire. Our karma still follows us and
makes us obey its commands.”
“Which is why I have come for you instead of going first to my family,”
said Buddha. “What I ur ged you to do on the mountain was a mistake. I
want to make amends.”“You owe us nothing,” Assaji said quickly. “I’m not speaking of a debt,” said Buddha. “Debts end when karma
ends. My mistake led you into a trap. I believed that I was in a war with
desire. I despised the world and my own body, which craved all the delights
of the world.”
“Surely that’ s not a mistake,” said Assaji. “Otherwise it would be
pointless to take vows. The holy life must be dif ferent from the worldly
life.”
“What if there is no holy life?” asked Buddha. The five monks became
extremely uncomfortable, and none answered. “Y ou see,” said Buddha,
“even holiness has become food for your ego to feed on. Y ou want to be
different. Y ou want to be safe. Y ou want to have hope.”
“Why is that wrong?” asked Assaji. “Because these things are dreams that lull you,” said Buddha. “What would we see if we weren’ t dreaming?”
“Death.”
The five monks felt a chill pass over them. It seemed pointless to deny
what their brother said but hopeless to accept it. Buddha said, “Y ou are all
afraid of death, as I was, so you make up any story that will ease your fears,
and after a while you believe the story, even though it came from your own
mind.” W ithout waiting for a reply, he reached down and picked up a
handful of dust. “The answer to life and death is simple. It rests in the palm
of my hand. W atch.”
He threw the dust into the air; it remained suspended like a murky cloud
for a second before the breeze carried it away. “Consider what you just saw,” said Buddha. “The dust holds its shape
for a fleeting moment when I throw it into the air, as the body holds its
shape for this brief lifetime. When the wind makes it disappear, where doesthe dust go? It returns to its source, the earth. In the future that same dust
allows grass to grow, and it enters a deer who eats the grass. The animal
dies and turns to dust. Now imagine that the dust comes to you and asks,
‘Who am I?’ What will you tell it? Dust is alive in a plant but dead as it lies
in the road under our feet. It moves in an animal but is still when buried in
the depths of the earth. Dust encompasses life and death at the same time. So if you answer ‘Who am I?’ with anything but a complete answer, you
have made a mistake. “I have come back to tell you that you can be whole, but only if you see
yourself that way. There is no holy life. There is no war between good and
evil. There is no sin and no redemption. None of these things matter to the
real you. But they all matter hugely to the false you, the one who believes in
the separate self. Y ou have tried to take your separate self, with all its
loneliness and anxiety and pride, to the door of enlightenment. But it will
never go through, because it is a ghost.”
As he spoke, Buddha knew that this sermon would be the first of
hundreds. It surprised him that words were so necessary. He had hoped to
heal the world with a touch or simply by existing in it. The universe had
other plans. “How can I see myself as whole,” asked Kondana, “when everything I
call ‘me’ is separate? I have only one body and one mind, those I was born
with.”
“Look at the forest,” Buddha replied. “W e walk through it every day
and believe it to be the same forest. But not a single leaf is the same as
yesterday. Every particle of soil, every plant and animal, is constantly
changing. Y ou cannot be enlightened as the separate person you see
yourself to be because that person has already disappeared, along with
everything else from yesterday.”
The five monks were astonished to hear these words. They revered
Gautama, but now his beliefs called for a revolution. If what he said was
true, then nothing that they had been taught could be true at the same time. No holy life? No war between good and evil? None of them spoke for along while. What was there to say to a man who claimed that they didn’ t
even exist? “I’ve brought agitation with me,” said Buddha. “I didn’ t mean to.” He
said this sincerely, after due consideration. He hadn’ t realized that being
awake would create such a disturbance to other people. In the blink of an eye, as quickly as he had seen ten thousand previous
lifetimes, he saw the human predicament. Everyone was asleep, totally
unconscious about their true nature. Some slept fitfully, catching scattered
glimpses of the truth. But they quickly fell asleep again. They were the
fortunate ones. The bulk of human beings had no glimpse of reality. How
could he tell them what he really wanted to say? All of you ar e Buddha. “I realize that if I stay here I will only agitate you more,” he said. “So
help me. T ogether we must devise a Dharma that will not frighten people. Beginning with you, my frightened brothers.” The five monks smiled at
this, and they began to relax a little. Buddha pointed to the trees in bloom
all around them. “The Dharma should be this beautiful, and just as
effortless,” he said. “If Nature is awake everywhere we look, then human
beings deserve the same. W aking up shouldn’ t be a struggle.”
“You struggled,” said Assaji. “Yes, and the more I did, the harder it was to wake up. I made my body
and mind into an enemy. On that road lies only death and more death. As
long as your body is your enemy, you are tied to it, and the body has no
choice but to die. Death will never be defeated until it becomes unreal.”
Years later Assaji would remember that a rainstorm began to pass
through the forest as Buddha spoke. Lightning punctuated his words and lit
up his face, which wasn’ t the fiercely zealous face of Gautama but
something unearthly and serene. They heard the patter of raindrops on the
forest canopy, which increased to a steady drumming, yet no rain fell on the
five monks, not even a stray drop sizzling in the campfire. In this way
Nature was telling them that Buddha was more than a man who had become
enlightened. They followed him devotedly after that night. FOR THE FIRST TIME  in six years Buddha’ s feet touched the road to
Kapilavastu. He traveled with the five monks, who gradually lost their
anxiety but not their awe. They ate and slept beside their master. They
bathed with him in the river, but he no longer medi tated or said prayers. One at a time he took each of his brothers aside and gave them private
instructions. They were overjoyed to be told that they were very close to
enlightenment and would achieve it very soon. There was one monk who never spoke up. His name was V appa, and he
seemed the most insecure about Gautama coming back to life. When he was
taken aside and told that he would be enlightened, V appa greeted the news
with doubt. “If what you tell me is true, I would feel something, and I
don’t,” he said. “When you dig a well, there is no sign of water until you reach it, only
rocks and dirt to move out of the way. You have removed enough; soon the
pure water will flow,” said Buddha. But instead of being reassured, V appa
threw himself on the ground, weeping and grasping Buddha’ s feet. “It will never happen


  t h e  h o r i z o n  a n d  b e c k o n s
u s  t o  f o l l o w  i t  t o  t h e  b i r t h  o f  s o m e t h i n g  f a n t a s t i c. T h e
w o n d e r s  o f  t h e  e x t e r n a l  w o r l d  a r e  a s  n o t h i n g  c o m p a r e d  t o
w h a t ’ s  h a p p e n i n g  i n s i d e  u s. T h i s  i s  n o t  a n  e n d  t i m e  b u t  a
n e w  b e g i n n i n g. W h a t  i s  b e i n g  b o r n  i s  a  n e w  k i n d  o f  h u m a n,
p l a y e d  o u t  d r a m a t i c a l l y  i n  e a c h  o f  o u r  l i v e s. F r e e d  f r o m  t h e
l i m i t a t i o n s  o f  t h e  e g o,  f r e e  t o  s e e  a n d  h e a r  a n d  t o u c h  t h e
m a g i c  w e ’ v e  b e e n  m i s s i n g  a l l  o u r  l i v e s,  w e ’ r e  b e c o m i n g  a t
l a s t  w h o  w e  r e a l l y  a r e. T o w a r d  t h e  e n d  o f  h i s  l i f e,  t h e  l i t e r a r y  g i a n t  G e o r g e
B e r n a r d  S h a w  w a s  a s k e d  w h a t  p e r s o n  i n  h i s t o r y  h e  w o u l dm o s t  l i k e  t o  h a v e  b e e n. H i s  r e s p o n s e  w a s  t h a t  h e  w o u l d
m o s t  l i k e  t o  h a v e  b e e n  t h e  G e o r g e  B e r n a r d  S h a w  h e  m i g h t
h a v e  b e e n  a n d  n e v e r  b e c a m e. A  N e w  B e g i n n i n g

I t  i s  a n  a r t i c l e  o f  f a i t h  t h a t  G o d  a l w a y s  h a s  a  p l a n. N o
m a t t e r  w h a t  c r a z i n e s s  h u m a n i t y  h a s  f a l l e n  i n t o,  H e  h a s
a l w a y s  d e l i v e r e d  u s  u l t i m a t e l y  t o  t h e  p e a c e  t h a t  l i e s  b e y o n d. T o d a y,  w e  c a n  s t a n d  i n  t h e  m i d s t  o f  t h e  g r e a t  i l l u s i o n s  o f
t h e  w o r l d  a n d  b y  o u r  v e r y  p r e s e n c e  d i s p e l  t h e m. A s  w e
c r o s s  t h e  b r i d g e  t o  a  m o r e  l o v i n g  o r i e n t a t i o n — a s  w e  l e a r n
t h e  l e s s o n s  o f  s p i r i t u a l  t r a n s f o r m a t i o n  a n d  a p p l y  t h e m  i n  o u r
p e r s o n a l  l i v e s —  w e  w i l l  b e c o m e  a g e n t s  o f  c h a n g e  o n  a
t r e m e n d o u s  s c a l e. B y  l e a r n i n g  t h e  l e s s o n s  o f  c h a n g e,
i n t e r n a l l y  a n d  e x t e r n a l l y,  e a c h  o f  u s  c a n  p a r t i c i p a t e  i n  t h e
g r e a t  c o l l e c t i v e  p r o c e s s  i n  w h i c h  t h e  p e o p l e  o f  t h e  w o r l d,
r i d i n g  a  w a v e  o f  e n l i g h t e n e d  u n d e r s t a n d i n g,  s e e  t h e  h u m a n
r a c e  o n  a  d e s t r u c t i v e  c o u r s e  a n d  t u r n  i t  a r o u n d  i n  t i m e. T o  s o m e  t h i s  m i g h t  f e e l  l i k e  t h e  p e r i o d  o f  a  G r e a t  E n d,
p e r h a p s  e v e n  a t  t i m e s  a n  A r m a g e d d o n,  b u t  i n  f a c t  t h i s  i s  t h e
t i m e  o f  a  G r e a t  B e g i n n i n g. I t  i s  t i m e  t o  d i e  t o  w h o  w e  u s e d
t o  b e  a n d  t o  b e c o m e  i n s t e a d  w h o  w e  a r e  c a p a b l e  o f  b e i n g. T h a t  i s  t h e  g i f t  t h a t  a w a i t s  u s  n o w :  t h e  c h a n c e  t o  b e c o m e
w h o  w e  r e a l l y  a r e.A n d  t h a t  i s  t h e  m i r a c l e :  t h e  g i f t  o f  c h a n g e. C H A P T E R  O N E
C r o s s i n g  t h e  B r i d g e

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


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


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

T h e  D e e p e s t  W r o n g s

D o  y o u  p r e f e r  t o  b e  r i g h t  o r  t o  b e  h a p p y. *
C l e a r l y,  p e o p l e  d o  t e r r i b l e  t h i n g s  s o m e t i m e s. B u t  i f  o u r
f o c u s  i s  a l w a y s  o n  p e o p l e ’ s  g u i l t,  t h e n  w e  w i l l  f i n d
o u r s e l v e s  l i v i n g  i n  a  d a r k  a n d  v i c i o u s  u n i v e r s e. O u r
c a p a c i t y  t o  s h i f t  o u r  f o c u s  f r o m  g u i l t  t o  i n n o c e n c e  i s  o u r
c a p a c i t y  t o  c h a n g e  o u r  w o r l d. T h i s  d o e s  n o t  m e a n  w e
s h o u l d  l o o k  a w a y  w h e n  b a d  t h i n g s  h a p p e n  o r  c e a s e  t h e
s t r u g g l e  f o r  j u s t i c e. I t  j u s t  m e a n s  t h a t  t h e r e  i s  a  p e r s o n a lh o o k  w e  d o n ’ t  h a v e  t o  s l i n g  o u r s e l v e s  o n t o — t h a t  w e  c a n
a l w a y s  b e l i e v e  i n  t h e  b a s i c  g o o d n e s s  o f  p e o p l e  e v e n  w h e n
t h e i r  b e h a v i o r  d o e s  n o t  r e f l e c t  t h e i r  g o o d n e s s. C o n t r a r y  t o  p o p u l a r  o p i n i o n,  t h i s  i s  n e i t h e r  a  n a i v e  n o r  a
w e a k  p o s i t i o n. I t  d o e s n ’ t  m e a n  t h a t  w e  h a v e  i l l u s i o n s  a b o u t
t h e  n a t u r e  o r  t h e  p o w e r  o f  e v i l. Y e t  t h e  m i r a c l e  w o r k e r  h a s  a
m o r e,  n o t  a  l e s s,  s o p h i s t i c a t e d  v i e w  o f  h o w  t o  d e a l  w i t h  i t. D i d  G a n d h i  n e v e r  f e e l  a n g e r  t o w a r d  B r i t i s h  i m p e r i a l i s t s. D i d  M a r t i n  L u t h e r  K i n g  J r. n e v e r  f e e l  a n g e r  t o w a r d
S o u t h e r n  b i g o t s. O f  c o u r s e  t h e y  d i d. T h e y  w e r e  h u m a n. Y e t
w i t h  t h e  h e l p  o f  G o d  t h e y  w o r k e d  t h r o u g h  t h e i r  a n g e r,
m o v i n g  p a s t  i t  t o  s o m e t h i n g  m u c h  m o r e  p o w e r f u l :  t h e  l o v e
t h a t  l a y  b e y o n d. T h e i r  s p i r i t u a l  p r o c e s s  i n f o r m e d  t h e i r
p o l i t i c a l  a n d  s o c i a l  p r o c e s s,  g i v i n g  t h e m  t h e  u l t i m a t e
a u t h o r i t y  t o  m o v e  h e a r t s  a n d  t h u s  m o v e  m o u n t a i n s. U n t i l  w e  d o  t h a t,  w e  m i g h t  g e t  a l l  k i n d s  o f  p e o p l e  t o
a g r e e  w i t h  u s  i n  o u r  p o s i t i o n  a n d  s u p p o r t  u s  i n  o u r  a n g e r. B u t  i n  t h a t  w a y  w e  w i l l  a c h i e v e  s h o r t - t e r m  g a i n s  a t  b e s t ;  w e
w i l l  n o t  w o r k  m i r a c l e s. L o v e  i s  n o t  j u s t  a  f e e l i n g ;  i t  i s  a
f o r c e


 i s  c e r t a i n l y  n o  m i n i s t r y  m o r e  i m p o r t a n t  t h a n
p a r e n t i n g. B e i n g  c o n s c i o u s  a n d  a t t e n t i v e  i n  y o u r  d e a l i n g s
w i t h  a  f i f t e e n - y e a r - o l d  t r y i n g  t o  f i g u r e  o u t  h o w  t o  g e t
t h r o u g h  h i g h  s c h o o l  i s  a s  i m p o r t a n t  a s  f e e d i n g  A I D S
p a t i e n t s  i n  A f r i c a. I f  m o r e  p e o p l e  r u n n i n g  t h e  w o r l d  t o d a y
h a d  b e e n  r a i s e d  w i t h  g r e a t e r  s p i r i t u a l  a w a r e n e s s  w h e n  t h e y
w e r e  f i f t e e n  y e a r s  o l d,  p e r h a p s  t h e  w o r l d  w o u l d n ’ t  b e  i n  t h e
m e s s  i t ’ s  i n  n o w. T h e  H o l y  S p i r i t  a s s i g n s  e a c h  o f  u s  t o  t h e  p l a c e  o u r
t a l e n t s  a n d  a b i l i t i e s  c a n  b e s t  b e  p u t  t o  u s e  a n d  o u r  l e s s o n s
m o s t  p o w e r f u l l y  l e a r n e d. *  D o n ’ t  d o u b t  t h e  p l a n ;  j u s t  m a k e
y o u r s e l f  a v a i l a b l e  t o  i t. A  w h i l e  a g o,  I  w a s  v i s i t i n g  m y  m o t h e r,  t a l k i n g  t o  h e r  a n d
h e r  n u r s e. Y e a r s  a g o  I  w o u l d  h a v e  b e e n  i m p a t i e n t,  t h i n k i n g
I  n e e d e d  t o  b e  o u t  i n  t h e  w o r l d  t r y i n g  t o  d o  s o m e t h i n g
i m p o r t a n t. W h a t  I  k n o w  n o w  i s  t h a t  t h e  w o r l d  i s  w h e r e v e r  I
a m,  a n d  m y  l e s s o n s  f o r  b o t h  t e a c h i n g  a n d  l e a r n i n g  a r e  r i g h t
h e r e,  r i g h t  n o w,  i n  t h i s  c a s e  w i t h  m y  m o m  a n d  h e r  n u r s e. F o r  I  m i g h t  h a v e  t h i n g s  t o  t e a c h  t h e m,  b u t  e v e n  m o r e
i m p o r t a n t l y,  t h e y  m o s t  c e r t a i n l y  h a v e  t h i n g s  t o  t e a c h  m e. L i k e  g e t t i n g  o v e r  m y s e l f. L i k e  b e i n g  m o r e  p a t i e n t. L i k e
s h o w i n g  g r a t i t u d e  t o  t h e  w o m a n  w h o  g a v e  m e  m y  l i f e. J u s t
l i t t l e  t h i n g s  l i k e  t h a t,  h a  h a …

M Y  H O U S E M A T E  ( t h e  o n e  w i t h  t h e  m o t o r c y c l e s,  w h o  r a r e l y  c h e c k s
h i s  m e s s a g e s )  o n c e  c a l l e d  f r o m  a  v a c a t i o n  a n d  t o l d  m e  h e
h a d  m e t  a  w o m a n  h e  l i k e d  v e r y  m u c h,  a n d  h e  w a s  b r i n g i n g
h e r  h o m e  f o r  a  v i s i t. I  w a s  h a p p y  h e  h a d  m e t  s o m e o n e,  b u t  I
f e l t  s o m e  f e a r  r e g a r d i n g  o u r  l i v i n g  a r r a n g e m e n t. W a s  s h e
g o i n g  t o  l i v e  i n  t h e  h o u s e  w i t h  u s. W o u l d  s h e  l i k e  m y
d a u g h t e r,  a n d  w o u l d  s h e  l i k e  m e. W o u l d  I  s t i l l  f e e l
c o m f o r t a b l e  i n  m y  h o m e. W h a t  i f  s h e  d i d n ’ t  l i k e  u s  a n d
w a n t e d  u s  t o  m o v e  o u t. I  a l l o w e d  m y  m o n k e y  m i n d  t o  d o  w h a t  i t  n e e d e d  t o  d o,
y e t  I  r e m e m b e r e d  t h a t  m y  o n l y  m i s s i o n  i s  t o  l o v e. F o r  h o u r s
b e f o r e  I  m e t  h e r,  I  s i m p l y  p r a y e d  t h a t  o u r  m e e t i n g  w o u l d  b e
b l e s s e d. I  a s k e d  t o  b e  a n  i n s t r u m e n t  o f  l o v e  i n  h e r  l i f e. I
a s k e d  t h a t  m y  h e a r t  b e  o p e n e d  t o  h e r,  t h a t  o u r  r e l a t i o n s h i p
r e a c h  i t s  h i g h e s t  p o s s i b i l i t y. I  k n e w  t h a t  i f  I  p u t  m y  h e a r t
a n d  m i n d  i n  t h e  r i g h t  p l a c e,  t h


 performance, such
potentially great in all areas of human
High states of consciousness, also, are
kinds of rewards of athletic achievement,
as that of the world-famous Sufi dancers
achievement is pride. Pride, calibrated at
frequently experienced by athletes. It is
including movies. Of all of the movies
known as whirling dervishes, who, 175, not only makes the performer go
well documented that long-distance about sport studied, the French film
The through discipline and exhausting weak, but cannot provide the
runners frequently attain sublime states
Big Blue produced the highest
practice, become able to move motivational power of love, honor orof peace and joy. This very elevation of
calibration. 1 This is the story of the
ef fortlessly through space over long
dedication to a higher principle (or even
consciousness, in fact, often inspires the
world's deep-sea (143) diving champion,
periods of time with dazzling precision. to excellence itself). If we ask a powerful
prolonged transcendence of pain and
Jacques Mayol, the Frenchman who for
The most highly developed martial arts
athlete to hold in mind the hope of
exhaustion necessary to achieve higher
many years, until very recently, held the
clearly demonstrate haw motive and
defeating his opponent, or becoming a
levels of performance. This phenomenon
world retard. The movie calibrates at the
principle are of ultimate importance in
star, or making a lot of money, we will
is commonly described in terms of
extraordinary ener gy level of 700extraordinary athletic achievement.2 The
see that he goes weak and we can put
pushing oneself to the point where one
(universal truth). The movie itself has the
mast frequently heard (144) admonition to
down his trained, muscular arm with
suddenly breaks through a performance
capacity to put viewers into a high state
trainees is "stop trying to use force. "3
minimal ef fort. The same athlete holding
barrier and the activity becomes of consciousness; the manager of one
Schools devoted to these arts produce
in mind the honor of his country or his
ef fortless; the body then seems to move
movie-house which showed it described
masters whose overriding concern is
sport, or the dedication of his
with grate and ease of its own accord, as
audiences wandering out of the theater
victory of the higher self over the lower
performance to someone he loves, or
though animated by some invisible force.last in silence or crying with a joy which
self through control, training and even the sheer joy of maximum ef fort
for The accompanying state of joy is quite
they could not describe. commitment to goals aligned with true
the sake of excellence, goes powerfully
distinct from the thrill of success; it is a
The movie achieves an accurate
power.4 Alignment with these high power
strong, and we cannot push down his arm
depiction of the world's greatest deep-sea
attractor patterns is not limited to the
with even the greatest ef fort. 69
70
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 isIt 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 at
point 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 afterachievement. 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. This
in 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 reachedThrough 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 human
the 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.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Every act or decision
overcame the (126) British Empire, then the
you make that supports life supports all
greatest force in the world, ruling two-Principled - Expedient
(122) Simply having read over this list, you
life, including your own. The ripples we
thirds of the face of the globe. l
Privileged - Entitled
are no longer the same person; merely to
create return to us. This, which may once
become acquainted with the dif ferences
Gandhi not only brought the British
Prolific - Barren
have seemed a metaphysical statement, is
between these poles begins to increase
Empire to its knees; he ef fectively rang
Purposeful - Desirous
now established as a scientific fact. 3
one's inner power. W ith these
down the curtain on the centuries-old
distinctions in mind we will start to
drama of colonialism, and he did it by
59
60
simply standing for a principle: thenational socialism only to establish a
One characteristic of force is arrogance;
self-evident. That "all men are created
intrinsic dignity of man and his right to
virtual (127) tyranny. A distinctive
power is characterized by humility. Force
equal" requires no justification or
freedom, sovereignty and self-
characteristic of force in politics is that it
is pompous; it has all the answers. Power
rhetorical persuasion. That it is wrong to
determination. 2 Fundamental to this
cannot tolerate dissent. Both rules
is unassuming. Stalin, who strutted gas people to death in concentration
principle, in Gandhi's view, was the fact
depended on the pervasive use of force
military autocracy, has gone down in
camps is self-evident; it requires no
that such rights derive to man by virtue
through secret police; Stalin, who also
history as an arch-criminal. The humble
ar gument. The principles upon whichof the divinity of his creation. Gandhi
put millions to death, relied on his KGB,
Mikhail Gorbachev, who wore a plain
true power is based never require
believed that human rights are not
as Hitler his Gestapo. suit and easily admitted to faults, has
vindication, as force inevitably does-
granted by any earthly power, but are
Adolph Hitler assembled the greatest