) where an aspect of the
Buddha speaks as an advocate. From another culture in a different time,
Krishna also taught that those who worship and love God by whatever
name are “Mine and dear to Me. ” This is the same teaching presented in
the Ninety-first Psalm. The primary spiritual gift of human existence is the opportunity that
by the option of one’s own free will, Divinity may be chosen or rejected
by whatever name God is known. Thus, human life and the permission
to incarnate as a human are great gifts in themselves, as was pointed out
by the Buddha. Affairs of the world are perceived and interpreted in accordance with
one’s level of consciousness. Therefore, the world may appear to be
tragic, sad, miserable, or fearful, or it may, on the contrary, seem
tempting, exciting, and challenging. In the high 500s, it is viewed with
compassion and seen as beauty. In the 600s, it is seen as peaceful, and
then, in the 700s, as Ramana Maharshi said, “The world you ‘see’ (i. e.,
perception) does not even exist; therefore, surrender it to God. ”
   Human life is a major spiritual opportunity for consciousness to
evolve and even reach Enlightenment. It is an expression of the gift of
life, through which one can eventually realize the Self. Worldly
temporal life is transitory and brief, but its consequences are very long
term. It is therefore best to treasure the opportunity with gratitude. Spiritual endeavor is, in and of itself, an expression of appreciation for
that gift of life. Q: But what about the vicissitudes of life. A: Each has a hidden gift. Sometimes it is an opportunity to undo past
suffering brought to others. Sometimes the suffering is due to resistance
and is a consequence of the ego’s personal will and therefore needful of
surrender. An overall attitude of humility is very helpful, and by
surrender, the hidden gift is revealed. How a specific situation ishandled depends on how it is conceptualized and contextualized, and
therefore, what it seems to ‘mean’. Q: Is a given event an opportunity, or is it a temptation. A: From the view of consciousness itself, one might say that the world is
really amorphous, and that all meaning is a derivation of projected
value, perceptual interpretation, and mentation. If the predominant
lesson that is arising at a certain level of consciousness is nonattachment
to success, desire, or pleasure, the temptations of the world could be
refused. Also, a surrender of positionalities might result in deciding to
actually surrender the world to God. A person in a similar situation
might see a worldly event as a call for selfless service. Another might
view it as a call for taking an integrous stand or, on the contrary,
refusing to take any position and may be seeing it as a reflection of
perception and any decision as a vanity of egoism. There is no point to jumping in to ‘save the world’ when the perceived
world is merely an illusion of projected values, presumptions, and
interpretations. The integrous student chooses what appears to be the
highest, and to evolve spiritually is actually the greatest gift one can
give the world. This is done by virtue of what one is and not just by
what one does. The truly great have come and gone, and what they left
behind was the consequence of what they were and had become. Q: Thus, renunciation is an internal, not an external, event. A: Noninvolvement means to act without volitional gain. Actions are
spontaneous and represent potentiality’s expressing as actuality. The
spiritual devotee has dedicated personal life to spiritual evolution and
has aligned with Truth as a map for guidance. A common question to
ask is, “Which option or direction would serve the highest good. ”
Those serve who also stand and wait. Sometimes the mind cannot tell
the forest from the trees. In decision-making, it is best to be aligned with context and the field
instead of content. It is difficult at times to differentiate sacrifice from
service. Consciousness at the level of awareness/witness/ observer is
free of involvement. If perfected, however, at a later time it may allow
reparticipation because of noninvolvement consequent to surrender of
attachments, attractions, or aversions. Actions may also representkarmic propensities, and the same course of action may actually have
very different meanings and consequences in different individuals at
different times and circumstances. Therefore, there is no supposed
‘spiritual’ way to be or attitudes to have about worldly events, as there
are actually multiple options. It takes inner discipline and surrender of
attitudes to not fall into the temptation of identifying with a position
about world events. The events of the world trigger responses based on perceptions. It is a
great theater that invites expressions of perceptions, illusions, and
projections of positionalities. One can either turn off the television and
avoid it or see it as a major teaching tool. The panoramic events of the
entire world unfold, representing the multitudinous expressions of the
human ego; thus, the television is its ultimate game board. Perception
may see this reflection of human-ego life as absurd, tragic, or comic. It
can be seen as sad, pathetic, exiting, heartwarming, challenging, or
alternately, as ridiculous. As the television news program says, “You
decide. ”
   The real question is, Who is the real ‘you’ that decides. That is the
question to be answered by the spiritual student. The ‘you’ has multiple
options and can choose any of them. Therefore, the world is
kaleidoscopic-tragic-comic-nurturing-absurd-cruel-lovable-ugly-
despicable-deplorable, none of the above, or just a transitory illusion. It
is allegorical. The spiritual advantage of modern life is that life experiences are
speeded up via the media. In a very short time, one can witness what
would have taken multiple lifetimes in previous eras where, for
example, a whole lifetime could be limited to just the experience of a
small space and limited role, such as that of a sheepherder or a village
blacksmith. Now multiple lives, perspectives, circumstances, and
conditions are presented in succession, from grotesque crimes to
coronations, domestic family situations, major wars, and world
catastrophes. Whether to take advantage of the television display of the human ego
or to ignore it and go within are equally serviceable for it is one’s
intention that decides the outcome. Either way requires compassion for
self and others. A certain quantity of suffering is impersonal and
consequent to the physicality of being born a human. Thus, the Buddhaexhorted followers to transcend the ego to avoid rebirth, sickness,
poverty, old age, and death. The world and everything in it is transitory;
therefore, to cling to it brings suffering. As a result, he stressed
detachment. Q: What about the popular exhortations to ‘get involved’ and ‘make a
difference’. A: Compassionate attention, in and of itself, has an unseen influence. The
results of volitional action are consequent to intention and the level of
consciousness. Sometimes the world would benefit more from benign
noninvolvement. Great wars and massive human disasters that go on for
centuries are the result of the ego’s grandiose plans to be involved and
make a difference, from Genghis Khan to Karl Marx, from Adolf Hitler
to current terrorists. Q: How to best serve the world. A: Each individual’s evolution of spiritual consciousness contributes to the
progress of the consciousness level of all mankind. By uplifting the sea,
all ships afloat are lifted. The effect of actions that emerge from
compassion are the result of intention. Human consciousness evolves through learning, which is often
primarily experiential. It is usually presumptuous to assume the
‘purpose’ of witnessed human events. What is deemed appropriate is a
consequence of perception and contextualization. Thus, whether action
is appropriate or not is an option that reflects a prevailing level of
consciousness rather than discernment of the Reality of essence. Everyone is accountable and culpable in accordance with their own
level of consciousness. Whether to ‘get involved’ or not reflects vanity
or compassion is consequent to the overall field of both content and
context. Action or nonaction is the spontaneous response of what has
‘become’ or ‘is’. There is no prevailing rule of appropriate behavior
because effects are consequent to intention. Q: Choices are therefore based on presumption and appearance. A: These are also aligned with stages of spiritual development and their
overall intention. There are periods devoted to learning detachment and
then periods devoted to transcending avoidance. Each has itstemptations and attractions. The specifics of the dualities of each level
of consciousness were discussed in Transcending the Levels of
Consciousness. Q: In addition to what appear to be worldly choices, are there also
karmic influences and propensities. A: Those factors contribute to the problems of choice for they influence
understandings of meaning, significance, and implications of
importance. Evolution leads to discovery that, in turn, reveals nuances,
significances, and inferences for further exploration. That is the nature
of transcendence by which many seeming paradox


 remembering. When  we  behold  the
beauty  of  a  stream  glittering  in  sunlight,  or  taste  the
nectar  of  a  freshly  ripened  peach — even  in  passive
moments,  when  our  skin  is  brushed  by  the  wind  or
our  nostrils  flooded  by  the  fragrance  of  a  flower,  we
are  experiencing  the  elements — we  are  stirring  cogni-
tive memory. Every  food,  every  motion,  every  dream  is  memory
of  past  and  future. All  vital  memory  is  congealed
within  these  three  aspects  of  the  whole. To  realize  that
we  are  the  inherent  knowers  of  the  elements  is  to
remember  from  the  beginning  to  the  present. When
we  observe  ourselves  within  the  primacy  of  nature,
we  begin  to  thaw  the  frozen  cognition  of  our  being. The  five  elements  continuously  transmute  into  each
other  to  create  atoms,  molecules,  minerals,  foods,  and
life-forms. Food  is  the  keeper  of  all  five  elements;  in
its  transformation  the  body  of  life  is  formed. Our
cognitive  relationship  to  food  can  unravel  the  vast
mystery  of  being  in  time  and  space. Food  takes  us through  the  complete  cycle  of  being,  from  the  origi-
nal cosmic  seed  to  the  fragile  sprout,  to  the  flourish-
ing plant  and  its  fruits — our  sustenance. Our  need  for
food  makes  us  dig  into  the  land,  feast  on  her  bounty,
and  expel  our  bodily  wastes  back  into  her,  so  this
Earth  may  continue  to  enrich  herself. The  food  cycle
is  our  complete  memory. It  is  the  constant  remem-
bering of  our  body. Food  is  memory. Memory  is  be-
ing. Eating  is  remembering. In  our  present  spell  of
forgetfulness,  we  need  "observing  motion,"  conscious action,  to  warm  the  frozen  cells  of  life. We  need  to  perceive  this  Earth  as  a  referent  of  our
being. We  are  all  formed  from  the  same  ingredients  as
the  tree  and  animal. The  Earth  is  our  physical  body
and  Water  is  its  fluid;  Fire  is  the  acids  and  enzymes  of
the  body;  Air  is  the  prana  and  breath,  and  Space  is  the
vibration  of  all  vital  systems  together. The  wholesome
smell  of  Earth  stirs  fresh  memory. Water  allows  us  to
taste  and  discern  life. Fire  enables  us  to  digest  the
universe  and  transmute  its  cosmic  intelligence;  it  gives
us  vision  and  sight. As  well,  Fire  gives  us  the  power  to
continually  renew  our  observation — each  moment
contains  a  powerful  potential  for  transformation. Air
allows  us  to  feel,  to  touch,  to  know. It  is  the  gauge
with  which  we  measure  our  progress. The  joy  we  feel
pushes  us  forward  into  our  cosmic  nature;  the  pain
we  feel  pushes  us  forward  as  well. Both  happiness  and
sorrow  allow  us  to  review  our  growth. Space  gives  us
the  power  to  resonate  within  our  observation  and
cognition. (We  are  ultimately  taught  the  cosmic  truth
by  sound  and  harmonic  resonance.) The  pull  of  Space
is  ever  so  subtle,  the  power  ever  so  strong. The  primal
sound  of  being  exists  in  this  pull. Food,  motion,  and
dream  are  all  held  within  the  stillness  of  Spate. Oui
infinite  nature  as  humans  is  born  from  the  Water  ol
life  and  resolved  in  the  Space  of  Clod. We  hold  the  memory  of  the  five  elements  in  our
physical  body. The  memory  of  Faith  is  kept  in  the
heart;  the  memory  of  Water  is  stored  in  the  kidneys;
the  memory  of  Fire  is  kept  in  the  intestines;  the
memory  of  Air  is  held  by  the  lungs;  the  memory  ol
Space  is  Stored  in  the  brain. Each  oi  us  contains  a  unique  configuration  ol
Farth,  Water,  Fire,  Air,  and  Space  within  OUI  selves. In  the  human  constitution,  the  live  elements  ol  11.1
15
jmt. THE    PRINCIPLES    OF    AYURVEDA
ture  are  transmuted  into  the  three  doshas:  Vata,  Pitta,
and  Kapha. Known  respectively  as  the  Air,  Fire,  and
Water  principles,  Vata  has  Space  and  Air  as  its  domi-
nant elements,  Pitta  has  Fire  as  its  dominant  ele-
ment, and  the  dominant  elements  of  Kapha  are  Water
and  Earth. In  the  section  that  follows  we  will  examine  how
these  five  elements  form  the  five  bodies,  the
panchakosha,  of  the  universe  and  of  man. This  doc-
trine of  the  five  bodies,  or  sheaths,  was  first  described
in  the  Taittiriya  Upanishad. THE   FIVE   BODIES
The  Food  Body:
Earth  and  Water  (Kapha)
I  am  food. I  am  the  consumer  of  food. I  eat  the  consumer  of  foods,  I  consume  the  whole  universe. Taittiriya  Upanishad  (11.96) Panchakosha:
The  Five  Sheaths  Veiling  the  Absolute  Nature  of  Man
Annamaya,  the  first  layer  of  the  material  self,  is  sus-
tained by  food. The  earth  and  water  of  the  universe
are  the  counterparts,  on  a  massive  scale,  of  the  earth
and  water  elements  in  our  own  bodies. They  make  up
the  food  body  of  humans  and  other  life-forms. The  essential  elements  of  life  feed  both  our  inner
and  outer  nature. Essentially  we  are  formed  from  soil,
air,  rain,  and  light  that  nourish  the  food  we  eat  from
the  plant  kingdom. It  takes  food  for  us  to  be  sustained
and  grow;  it  then  returns  to  feed  the  earth  and  springs
up  again  in  a  new  life. In  the  light  of  consciousness,
this  cycle  continues  until  all  obstacles  to  penetrating
our  true  nature  are  resolved. In  perceiving  the  exter-
nal foods  of  earth  as  distant  from  our  food  body,  we
have  embarked  on  a  rapid  cycle  of  self-demise. As  a
result  of  four  hundred  years  of  technological  think-
ing, we  have  become  densely  self-absorbed. We  are
savagely  raping  the  planet  for  food  without  recogniz-
ing that  in  fact  we  are  violating  ourselves. From  the  more  than  ten  million  species  that  re-
main on  the  planet,  we  are  losing  one  million  every
thirty


en  top  edge  of  nori  and,  pressing  the
bamboo  mat  firmly  against  nori  and  rice,  roll  the  mat
and  its  contents,  continuing  to  press  firmly  while
rolling. Pull  mat  back  while  rolling  so  it  doesn't  get
rolled  into  the  nori. The  moistened  top  edge  will  seal
nori  together,  preventing  the  roll  from  falling  apart. Wet  a  sharp  knife  and  slice  the  roll  into  four  2"  pieces. Repeat  procedure  for  second  roll. Serve  at  room  tem-
perature. Alternative  fillings:  strips  of  cucumber,  avocado,
cooked  burdock,  watercress,  firmly  cooked  squash. Millet  Nori  Rolls
K,  KV,  KP
Serves  2
Makes  16  small  roll  pieces
2  sheets  nori  seaweed
1  c  millet,  cooked  and  sticky  (see  page  170)
2  leaves  mustard  greens,  steamed
1  carrot,  cut  into  strips  and  boiled  (al  dente)
72  tsp  wasabi  mustard
If  you  have  a  gas  stove,  toast  nori  by  slowly  waving  it
over  a  medium  flame;  otherwise  use  sheet  untoasted. Place  nori  on  a  bamboo  sushi  mat. Spread  half  of
millet  evenly  over  nori  sheet,  leaving  a  7." space .it
either  end. Place  half  of  mustard  greens  over  the  mil-
let and  top  with  half  of  carrots. Moisten  the  wasabi  with  drops  ol  watei  and  spread
a  thin  layer  on  the  bottom  edge  ol  rice. See  the  preced
ing  recipe  for  Rice  Nori  Rolls  lor  instructions  on  roll
ing. Repeat  procedure  loi  second  roll. Wet .1  sharp  knife
and  slice  each  roll  into  eight  1"  pieces. Serve .it  1 00111
temperature. 217
>?m^
UNIVERSAL    RECIPES    FOR    EACH    BODY   TYPE
Collard  Nori  Rolls
ALL  TYPES
Serves  2
Makes  8  roll  pieces,  2"  wide
2  sheets  nori  seaweed
Rice  vinegar
1  c  white  sushi  rice,  cooked
1  steamed  collard  leaf,  cut  in  half
'A  c  carrot  strips,  boiled  (al  dente)
72  tsp  umeboshi  paste
If  you  have  a  gas  stove,  toast  nori  by  slowly  waving  it
over  a  medium  flame;  otherwise  use  sheet  untoasted. Add  a  touch  of  vinegar  to  the  cooked  sushi  rice. Place
nori  on  a  bamboo  sushi  mat,  leaving  lh"  space  at
either  end. Top  the  rice  with  half  a  collard  leaf;  place
a  line  of  carrot  strips  parallel  to  the  edge,  about  1"
from  the  bottom  edge  (the  end  closest  to  you). Spread  a  thin  layer  of  umeboshi  paste  along  the
bottom  edge  of  rice. See  Rice  Nori  Rolls,  page  217,  for
instruction  on  rolling. Repeat  procedure  for  second
roll. Wet  a  sharp  knife  and  slice  each  roll  into  four  2"
pieces. Serve  at  room  temperature. South  Indian  Steamed  Rice  Balls
V,  VP,  VK
Serves  2
xli  c  short-grain  brown  rice
1  tbs  split  urad  dhal,  without  skins
2  tsp  black  mustard  seeds
2  dried  curry  leaves
2  minced  green  chili  peppers
1  tbs  sunflower  oil
1  tbs  lemon  juice
1  tbs  sesame  oil
Pinch  of  salt
IV2  c  water
Pan  of  boiling  water
Roast  rice  in  a  large  skillet  over  medium  heat  for  7
minutes. In  another  pan,  saute  urad  dhal,  mustard
seeds,  curry  leaves,  and  chili  peppers  in  hot  oil  until
mustard  seeds  pop. Using  a  hand  grinder  or  a  large
mortar  and  pestle,  grind  roasted  rice  into  a  coarse
flour  and  add  to  sauteed  mixture  along  with  lemon
juice,  sesame  oil,  and  salt. Add  1 V2  cups  water  and
simmer,  covered,  over  low  heat  for  15  minutes. Re-
move mixture  from  heat  and  allow  to  cool. Knead  into  a  dough  and  with  lightly  oiled  hands,
roll  dough  into  12  small  balls. Insert  a  steamer  or  a
colander  with  legs  into  a  pan  of  boiling  water. (Keep
water  level  below  bottom  of  the  steamer.) Add  rice
balls  and  cover;  steam  over  low  heat  for  15  minutes. Cool  and  serve  with  dhal  and  vegetables. 218
^Cr
TRADITIONAL    GROUND    DHALS    AND    GRAINS
South  Indian  Wheat  Balls South  Indian  Millet  Balls
V,  P,  PV,  PK
Serves  2
'/2  c  bulgur
1  tbs  walnut  oil
1  tbs  split  urad  dhal,  without  skins
3  crushed  dried  curry  leaves
1  tsp  coriander  seeds
1  tsp  cumin  seeds
1  tbs  orange  juice
xli  tsp  orange  rind
lh  tsp  cardamom  powder
'A  tsp  turmeric
'A  tsp  sea  salt
Vh  c  water
Garnish:
2  tbs  minced  fresh  cilantro
Dry-roast  bulgur  in  a  cast-iron  skillet  over  medium
heat  for  7  minutes. Using  a  hand  grinder  or  large
mortar  and  pestle,  grind  roasted  bulgur  into  a  coarse
flour. Heat  oil  in  a  skillet  and  brown  urad,  curry
leaves,  and  coriander  and  cumin  seeds. Add  bulgur
flour,  orange  juice,  orange  rind,  cardamom  powder,
turmeric,  salt,  and  water. Mix,  cover,  and  simmer
over  low  heat  for  15  minutes. Remove  from  skillet
and  allow  to  cool. Knead  into  a  dough  and  with  lightly  oiled  hands,
roll  into  12  small  balls. Steam,  as  in  South  Indian
Steamed  Rice  Balls,  page  218. Garnish  with  cilantro
and  cool. Serve  with  dhal  and  vegetables. K,  KV Serves  2
lh  c  millet
1  tbs  split  urad  dhal,  without  skins
2  minced  green  chili  peppers
3  dried  curry  leaves
1  tbs  black  mustard  seeds
'A  tsp  dried  fenugreek  leaves
1  tsp  lemon  juice
IV2  c  water
Pinch  of  salt
2  tbs  minced  fresh  parsley
Dry-roast  millet  in  a  cast-iron  skillet  over  medium
heat  for  7  minutes. Using  a  hand  grinder  or  large
mortar  and  pestle,  grind  roasted  millet  into  a  coarse
flour. In  a  cast-iron  skillet,  dry-roast  urad  dhal,  chili
peppers,  curry  leaves,  mustard  seeds,  and  fenug


 the potentiality actualizes, and it opens,
and beco mes actualized to your perception. Nothing is causing it to do that. You can’t force a rose to do anything. It does it of its own accord, because it
has, innate within its essence, the potentiality to manifest that way within
the linear domain. All you’re seeing is phenomena within the linear domain.The energy of life is nonlinear, non-definable. And so, what I’m working
on now is to resolve a dilemma of the Scopes Trial, which has to do with
the argument of whether reality  is limited to the linear—or does reality go
on to include the nonlinear? The reasons the Scopes Trial couldn’ t be
resolved is because they were talking about two different paradigms. The
levels of consci ousness go from, let’s say, one to 1,000. Science is within
the 400s, and spiritual reality starts from 500 and up. They are two different
paradigms. So you can’t resolve oil and water, because they’re two different
paradigms. Science can neither prove nor disprove spiritual reality, nor vice
versa. It’ s a dif ferent paradigm. What I’m trying  to do is create a paradigm that includes both, which
shows that you’r e just moving from one paradigm to another. This would be
inclusive of both science and religion. You see, they’re both true, and both
100 percent true within  their own paradigms. So, it’s really ignora nce on the
two sides to expect each other to agree, since they are each living from
different paradigms of reality. HIGHER LEVELS OF CONSCIOUSNESS
We went on to study various religions, and calibrate the levels of movies,
books, television shows—everything represents a greater or a lesser degree
of spiritual energy. The greater  the spiritual orientation and the alignment
with truth, the higher the calibration. And so, we have this calibrat ed scale of consciousness, the greatest
usefulness of which is really to say yes or not yes. So, you would say, “This
spiritual teacher  is integrous and useful for my life.” And you get a yes or a
not yes. Or you might say, “It’s too soon. Maybe I should wait with this
one.” And it’ll say yes or not yes. One can use it for guidance, and spiritual
students who are really committ ed to transcending the ego and reaching the
higher spiritual states have found it quite useful. That state we call enlightenment occurs at a level calibrated at 600. When
a person goes into 600, they go into the levels of love. First conditional
love, then unconditional love. Then many become interested in spiritual
pathways and meditation and spiritual techniques, and they begin to pursue
them with greater and greate r dedication. As they do, they begin to
experience life in a transformative, completely dif ferent context.In the high 500s, which are quite amazing, one is overcome by the sheer
beauty of everything. The only reality that exists is love. There’ s only love,
and all you see is love. All you experience is love and beauty. Love, beauty,
and harmony, and the miraculous begin to happen spontaneously, and
eventually they become continuous. A lot of peop le who’ve done A Course in Miracles  go into that
transformative state. You drive into the city, and you think of a parking
space, and as you get there, there’s a parking space waiting right in front of
you. In fact, it’s the one and only parking space, and just as you pull up, a
car pulls out and you pull in. When this first begins to happen,  you sort of
remark about it. After a while, you begin to experience that that’s the way
life is. It’s the continuous miraculous. The miraculous is ongoing and
continuous. In this state, everybody becomes stunningly beautiful and handsome. You
are in love. This isn’t about falling in love. You are in love with everything
and everyone, all the time. And you can only see the beauty and perfection
of everything. And then, the state may reach, in the very high 500s, ecstasy. One can
start going into states of indescribable ecstasy, like the opening of a
brilliance within  one’s consciousness. The ecstasy is continuous. At that
point, you can’t function in the world anymore—the ecstasy, as
Ramakrishna described it. I remember going through it myself. For get about
functioning in the world. You can dance. You can dance in an expression of
exquisite ecstasy at the joy of one’ s existence. But you cannot function. And then, one has to surrender that to God. So each step along the way of
the levels of consciousness is surrendering whatever is present ing itself to
God. Finally, even in the state of ecstasy, one has to surrender the state of
ecstasy to God. And then one hits level 600, which is a state of infinite
silence, bliss, and a profound peace beyond all understanding. The peace of
God is beyond psychological peace or emotional peace. It’s a different
dimension. And in that state, you don’t have to eat, breathe, or function. One blisses out, outside of time. Satchitananda  it’s called, classically. And if things are favorable, the body will eventually get fed, move up
and walk aroun d, and survive. If the conditions are not favorable to that
circumstance, which frankly is irrelevant, then the body just topples over
eventually. So about 50 percent of the people who go into a latent state
frankly, leave. The one awareness that is quite obvious in that state is thatyou have permission to leave. Y ou can leave right now, in fact. Y ou can stop
reading. Y ou have permission. So, what’s going to keep the body going? Well, you see, there are no
needs and no wants. Everything is complete and total. The bliss of the state
is that everything is complete. So, from that moment on, if the body
survives, you don’t ever really need anything anymore. People  ask, “What
do you want?” I don’t want anything. “What do you need?” Well, I don’t
need  anything. Certain things would be nice, but I don’ t need  them. And so, one is then independen t of the world. What the world says or
does is really quite irrelevant. At that point, it’s impossible to function in
that state. What happens, if you survive, is most people leave. They pack up
everything, say good-bye, and leave. This is what I did. I left the biggest
practice in the country and a very elite lifestyle, and I drove to a small town. In the refrigerator, there’d be a banana, two Pepsis, and a piece of cheese,
and that was fine. What more do you need? OceanofPDF.comChapter 3
SPIRITUAL
CONSCIOUSNESS
Now that you have a clear er understanding of how to calibrate spiritual
truth and the Map of Consciousness, you are ready to begin elevating your
level of spiritual consciousness to its highest potential. In this chapter, Dr. Hawkins will give you several ideas for doing just
that. They include relinquishing  the quest for perfection; following evolved
spiritual values rather than dogmatic religious doctrines; and being
grateful, intr ospective, and compassionate. You are not limited by this world, or even definable, meas urable, and
visible. By looking at the levels  of consciousness on the chart, you can tell
what your spiritual worth is. You want to transcend the world—that is, to be in it, but not of it, not
limited by it. To be limited by it is to buy all of its programs. To buy all of
its programs, you’re going to have to run around and buy every thing that’s
for sale, because if you’re successful, you’ll have new carpets and you’ll
have a new hous e. You can’t possibly meet all the definitions of “making it”
in this world: you should have more friends, you should be handsome, or
you should be six feet tall. There’ s always something you can find fault with when it comes to
yourself; you’ll never be satisfied. The thing is to be happy with what you
are at the mom ent, and also see that you’re an evolving human being.Therefore, you don’t have to be perfect because you’re not required to be
perfect. You’re only expected to make the best possible use you can of the
advantages here, to learn and to grow and to support others, and to be
loving and for giving. And you’re doing all you can do as a human being. BECOMING A SPIRITUAL SEEKER
There are fewer religionists and more spiritually evolved people—more
people who call themselves spiritual rather than religious. It’s because of
the downside of religion, histo rically. Every religion has had historical
events that would disqualify it hypothetically. How can they have made
such a mistake? How can I believe a church that believed in that, or made
that mistake? But what goes on is people will call themselves spiritual;
that’s the most common pattern in today’ s world. They begin to follow
spiritual values and they learn from


 lay in agreeing to submit to one of the most radical and drastic operations known to medical science--a total colectomy, or complete removal of the large intestine and rectum. For the rest of his life he would be forced to wear
a bag attached to his abdomen for the collection and elimination of waste. At this point, tortured by the thought of becoming a physiologic
cripple and even contemplating suicide, he was led to a natural way of
life which incorporated fasting and a vegetarian diet that actually
allowed his body to heal itself. Dr. Goldstein gives a detailed account of a six-week fast he undertook in a controlled environment and under
the supervision of a doctor--which lit erally saved his life. He also
records the day by-day physical and mental changes, which occurred, and describes his new way of life ba sed on the principles of natural
diet. It is an amazing, almost unbelievable, story that offers hope and
inspiration in addition to sound advice on how to achieve your natural radiant good health. Contents
Introduction
Beginning of the End
Downfall
The Agony
Discovery
My Six Week Fast
Breaking the Fast
A Return to Life
The Magnificent Power Of The Body--
Case histories I've observed
A Glance at Fad Diets and Food Additives
Natural Living--Where It's At! Recommended Reading and Bibliography

       Dr. Jack Goldstein was born in 1930 in Detroit, Michigan, and now
resides in Oak Park, Michigan. He attended Wayne State University in Detroit, and received his D.P M. (Doctor of Podiatric Medicine)
degree, with honors, in 1952 from the Illinois College of Podiatric
Medicine in Chicago. After serving with the army in Korea during the
Korean War, 1953-1954, he began private practice of podiatry and foot
surgery in 1954, and is currently practicing in Livonia, Michigan. He is a member of the Michigan State P odiatry Association, the American
Podiatry Association, and the American Association of Hospital
Podiatrists. He is also a member of the National Health Federation,
Consumers For Pure Food, and is on the board of directors of
Americans United To Combat Fluoridation. He is a member of the American Natural Hygiene Society and has served on its board of
directors and is currently president of the Society. He has lectured
throughout the United States and Canada and has appeared on many
local and national radio and television programs. Nature understands no jesting. She is always true, always serious,
always severe. She is always right and the errors are always those of
man. She despises the man incapable of appreciating her, and only to the apt, the pure and the true does she reveal her secrets. GOETHE
  Dedication:
   How does one thank those who are res ponsible for his returning to the human race
and to life? It cannot be expressed with words, but my deepest gratitude and thanks
are given to:
   My dear friend, Carol Leib, who introduced me to the right path; My dear friends,
Dr. and Mrs. Robert Gross, both of whom guided me along that path, picked me up
when I was down, helped me when I needed it and showed such an understanding and
compassion toward me that there was no other way but to recover; and my dear wife and soulmate, Corinne, whose encouragement, optimism, persistence, nagging (Thank God! ), devotion and understanding enabled me to take the path. She gave me the
strength to go on. My book is a result of the efforts of these people. It is an experience in living--an
enlightenment. It does not have an ending, because it is a beginning! The story you are about to read may seem unreal, exaggerated, and even
unbelievable. But whether you like it or not and whether you believe it or not, this is the way it happened. It is truth--every word of it! Truth is, in fact, stranger than fiction! Introduction
   It seems the basic tools of the medical profession are the needle, the knife, and the
prescription pad. Treatment appears to be, for the most part, symptomatic: injecting of
drugs (to do what? ), cutting out of parts (end results of disease processes), and the
dispensing and prescribing of drugs (almost a ll drugs are poisons). None of these tools
supply the requisites of life. Symptoms are masked; problems are palliated. The
patient receives no knowledge or understanding of how to achieve vital health and maintain it. Causes are not removed; and as long as causes remain, then disease, suffering, and agonizing death will continue. The fact that modern medicine has become very effective in the treatment of specific symptoms does not mean that it has
become more beneficial for the health of the patient. Certainly there is a need for qualified  surgeons, emergency care physicians, etc. There are times when surgery is necessary as well as the use of life-saving techniques
and drugs. There is also, because of removal or non-functioning of the thyroid, pancreas, or various other glands, the necess ity for the substitution of these secretions,
the lack of which would result in death. A doctor is also a teacher; yet how many patients, all of whom have the God-given
right to knowledge about their bodies, are ever taught by their doctors the function of
their bodies. It seems that the function of one's body is kept secret--a mystery. Why? So many people have told me they've gone to their doctor only to come away with such instructions as, "Get this prescription  filled and take the medicine as directed." People are not taught basic prevention of disease (which, as far as I'm concerned, is
the raison d'etre  of the medical profession), but are taught to expect disease as they
get older and to "learn to live with it." But good health is normal and there should be
no compromise. Many of the health problems of today are the result of apathy, lack of interest, lack
of knowledge, and a disrespect and misunderstanding of the marvelous innate and built-in wisdom and needs of the human body. Most people today want instant cure. They don't care how or why they became sick. They just go to their doctor and say, "Doctor, I'm sick. Cure me!" It just cannot work. The body must of necessity eventually break down when it is neverendingly poisoned
with drugs. When the doctor tries to improve upon nature, it's the patient who takes the risk. It is indeed a strange "science" which teaches us that substances (drugs), which
make us, sick when we are well should be taken when we are sick to make us well. Nature is slow. It takes years to cultivate ill health because the body can take much
abuse, but it also may take years to undo all the damage heaped upon the body by
"normal" living. Nature is slow, but nature is sure. One must have patience, knowledge, and understanding. People have a right to know that there is another approach to health; and this is the
purpose of my book. The story can apply to anyone, and anyon e can identify and
relate to the story. My particular disease is not important; rather it could be almost any
other disease, afflicting anyone. My story depicts the gradual downfall, deterioration, and hopelessness of a person
under medical care, with reasons why it happened, and the dramatic recovery when a
plan of living was followed (after abandoning the medical gamut) which is in
harmony with natural physiologic laws as applied to the human being. You will learn what is good for your body and what is bad for your body. You will
learn a way of living that will enable you and your children to enjoy life--a life of simplicity, free of complication, a life abounding in physical and mental well-being, a
life filled with something most people do not seem to enjoy--HEALTH. Therefore, this book is dedicated to the untold thousands of people who have
suffered, are suffering, and may suffer in th e future, regardless whether it is ulcerative
colitis or another disease, in the hope I can share an experience that could end their suffering, prevent future suffering, and let th em enjoy their birthright--vibrant health. It is my fervent desire that, after y ou have read this book, those of you who have
health will understand how to maintain it; those of you have lost health will
understand how to regain it; and those of you who have never had health will have learned how to experience it. After all, what good is life without health? Chapter 1 -- Beginning of the End
   "I'm dying!" I was gripped with a sickening fear as I suddenly realized I was dying. What does
one do when the doctor pronounces the sentence? What does one say? How does one
react? It was early in 1964. I was 34 years old. I had a lovely wife, two fine children, a
good practice as a podiatrist and foot surgeon and was a member of recognized state and national accredited groups of my profession; but I was a damned sick man! I had run the medical gamut of treatment and by all medical standards there wasn't
much hope. I had reached my physiologic limitation as a result of ulcerative colitis, a
severe and debilitating disease of the colon or large intestine, marked by severe
diarrhea, intestinal spasm, bleeding, dehydration, weakness, weight loss, and a host of other


. He wondered briefly if he sounded delirious. One of the younger monks interrupted. “T ell us your way.”
“On the road I met an old sannyasi named Ganaka, and he told me
something important. Let the world be your teacher. I couldn’ t understand
what he meant at first, but now I do. Every experience that traps me is a
worldly experience. The world is seductive and hard to interpret for what it
really is. Y et this world is nothing more than desire, and every desire makes
me run after it. Why? Because I believe it’ s real. Desires are phantoms,
concealing the grinning face of death. Be wise. Believe in nothing.”It took many nights around the fire, but Gautama and the five monks
came to an agreement. They would give their bodies nothing to live for in
the world, no desires to fulfill, no cravings to become a slave to. They
would sit like statues facing a wall, and no matter how many desires arose,
each one would be coldly turned away. “Even if we are tied to our karma by
ten thousand threads,” said Gautama, “we can break them one at a time. When the last attachment is gone, karma will be dead instead of us.”
He believed every word. Perhaps the five monks didn’ t, but they
followed him. They sat like statues facing a wall and waited. Gautama was
so fervent that he expected to reach his goal soon. Assaji wouldn’ t commit
himself. “Unhappiness is born of expectations that don’ t come true,” he
reminded his brother monk. “Even to expect nothing can be a trap.”
Gautama bowed his head. “I understand.” But this gesture of humility
disguised the fire he felt inside. In legend, other yogis had found
immortality. They were great aspirants, and Gautama saw himself as
nothing less. He chose a spot away from all shelter, sat down on a patch of
rocks without clearing them away, and waited. “IF YOU MUST GO, then go. I don’ t need a reason,” said Assaji. He looked on
Kondana with mild eyes that held no reproof. Kondana was the youngest of
the five monks, but he had proved the toughest in the end. “You already know my reasons. Look at him,” Kondana protested. He
pointed at a gnarled carving lying on the jungle floor, which was so close to
looking like weathered wood that at times he had to remind himself that it
was actually a living person—Gautama. “I can’ t stay and watch him kill himself,” said Kondana. “It’ s like
watching a corpse decay while it’ s still breathing.” He had already stayed
longer than three of the five monks. None were impatient. Since vowing to
follow Gautama, they had pursued enlightenment for five years. “He never moves anymore. I wonder where he is,” said Assaji.“I think he’ s in hell,” Kondana said mournfully. The years of austerity had caused many things to happen. They had all
gone through experiences in meditation that they never dreamed possible. Assaji himself had visited the home of the gods. He had watched Shakti, the
sinuous consort of Shiva, dance for him, a dance where every step shook
the worlds and the tinkle of ankle bells turned into stars. He had conversed
with the greatest sages, like V asishtha, who had been dead for centuries. Only Gautama never told such tales, and after winter settled in among the
Himalayan peaks, it was a matter of survival to force him to find a place
where they could be more protected. Reluctantly Gautama agreed, but only
on the condition that he would continue his austerities and that the five
monks would make no contact with other human beings. An emaciated man whose skin has toughened into cracked brown hide
and who has subsisted on a tenth of the food given to a newborn baby is not
a sight for ordinary eyes. Some people would consider him a fraud, others a
madman. The superstitious few would call him a saint. “I do not know who
I am anymore,” Gautama said. “But I am blessed, because it has taken me
only five years to know who I am not.”
Now Assaji walked over to Gautama and with Kondana’ s help set him
upright again. He had fallen over during the night, and these days he was
lost in a samadhi so deep that nothing registered from the outside world. It
was up to the other monks to feed him by opening his mouth and placing a
handful of chewed rice in it. They carried him to the river to bathe him and
moved him out of the worst of the searing sun. All this made it appear that
Gautama was helpless and paralyzed. But Assaji knew that appearances
were deceiving. Gautama was on a quest the likes of which went back
almost before time. Kondana put on his sandals and tucked some dried berries into the
corner of his shawl. “W ill you come?” he asked Assaji. “No.”
“You still think he has a chance—he might succeed?”“I wouldn’ t say that.”
There was nothing more to talk about. Kondana bowed down before
Gautama and placed a pink wild orchid at his feet in reverence. He no
longer felt guilty over losing hope; he was too exhausted to feel much of
anything. As he left camp, Assaji touched him on the shoulder. “When the time comes I’ll send for you. The five of us should carry the
body back to his people.”
That was the last word Assaji said or heard for the next three months. Spring came, and every day brought a shower of creamy white blossoms
falling from the sal trees that blanketed the northern forest. Gautama had
not altered. At times he showed more signs of life than at other times. Assaji would hear him at night walking out of camp for the call of nature,
but that was rarely. The water level might dip in the gourd Assaji placed by
his side. What eventually broke was Assaji’ s own body. He got sick alone in the
jungle; for all he knew it was a sign. W rapped in his shawl, he suf fered the
delirium of fever for five days and nights. When the fever broke, he
shivered with cold sweat. Slowly his body returned to health, but with it
came an unexpected change. Assaji grew hungry again. He craved a real
meal and would scour the jungle floor for a dead parrot to take back and
cook. If I am r educed to unwholesome food, my quest is over, he thought. He
wasn’ t willing to sink to a subhuman level, no matter how enormous the
goal of enlightenment might be. He decided to tell Gautama. One morning
he crouched in front of his motionless brother, wiping away the dirt from
his face with water from the gourd. “I’m going,” he said. Gautama showed no signs of hearing him. “I must
think about my soul. If you die and I let you, my sin is as great as murder. You shouldn’ t be responsible for that. I’m ashamed to speak of sin to
someone like you, but there’ s no shame in it if you decide to come with
me.”Assaji’ s guilt made him feel that he’d said too much already. Like the
others, his faith had been worn down too far. Assaji lingered around camp a
few more days. He piled fruit next to Gautama and a week’ s supply of
water. How strange that this immobile icon should still be alive and that
behind his mask he was fighting such a huge battle. Face the wall like a
statue and give them nothing. Assaji remembered Gautama’ s rallying cry,
but he couldn’ t follow it anymore. He left camp before dawn without a
sound. Gautama didn’ t hear him depart; he had heard nothing since he became
aware—and then only at the farthest edge of his mind—that Kondana was
gone. It didn’ t matter. He had come to realize that he was walking the path
alone. T wo journeys had to be made without companions: the journey to
your death and the one to enlightenment. In his meditations he had arrived at heaven before the others, but he said
nothing about it. There was dazzling beauty; golden celestial beings
materialized all around him, but then he took a route the other monks would
not. Gautama turned his back on the celestial beings. “I’ve already known
pleasure. What good does it do me to feel more?”
“This is heavenly pleasure,” the celestial beings said. “Which I can enjoy forever only after I die,” said Gautama. “Therefore
it’s as good as a curse.” He walked away and asked to see more suf fering. Thus he arrived at the gate of hell, where Gautama saw the terrifying
torments that lay beyond. But no demons came for him. Instead he heard
these words: “No sin brings you here. Do not pass.”
He entered anyway, of his own free will. I’ve known fear, he thought. And fear is death’ s chief weapon. Let me experience the worst torment, and
then fear will lose its hold


 n e  d a y  w i t h o u t  e v e r  h a v i n g  k n o w n  t h e  r e a l  j o y  o f
l i v i n g. T h a t  j o y  e m e r g e s  f r o m  t h e  e x p e r i e n c e  o f  o u r  t r u e
b e i n g — w h e n  w e  d e t a c h  f r o m  o t h e r  p e o p l e ’ s  p r o j e c t i o n s
o n t o  u s,  w h e n  w e  a l l o w  o u r s e l v e s  p e r m i s s i o n  t o  d r e a m  o u r
g r e a t e s t  d r e a m s,  w h e n  w e ’ r e  w i l l i n g  t o  f o r g i v e  o u r s e l v e s
a n d  o t h e r s,  w h e n  w e ’ r e  w i l l i n g  t o  r e m e m b e r  t h a t  w e  w e r e
b o r n  w i t h  o n e  p u r p o s e :  t o  l o v e  a n d  b e  l o v e d. A n y o n e  w h o  l o o k s  a t  t h e  s t a t e  o f  t h e  w o r l d  t o d a y  i s
a w a r e  t h a t  s o m e t h i n g  r a d i c a l l y  n e w  i s  c a l l e d  f o r — i n  w h o
w e  a r e  a s  a  s p e c i e s  a n d  i n  o u r  r e l a t i o n s h i p  t o  e a c h  o t h e r  a n d
o u r  r e l a t i o n s h i p  t o  t h e  e a r t h  i t s e l f. Y e t  t h e  p s y c h o l o g i c a l
f u n d a m e n t a l s  t h a t  h o l d  t h i s  d y s f u n c t i o n a l  w o r l d  i n  p l a c e  a r el i k e  s a c r e d  c o w s :  w e  a r e  a f r a i d  t o  t o u c h  t h e m,  f o r  f e a r
s o m e t h i n g  b a d  w i l l  h a p p e n  t o  u s  i f  w e  d o. I n  f a c t,
s o m e t h i n g  b a d  w i l l  h a p p e n  t o  u s  i f  w e  d o  n o t. I t  i s  t i m e  t o
c h a n g e. I t  i s  t i m e  t o  d o  w h a t  w e  k n o w  i n  o u r  h e a r t s  w e  w e r e
b o r n  t o  d o. W e  a r e  h e r e  t o  p a r t i c i p a t e  i n  a  g l o r i o u s  s u b v e r s i o n  o f  t h e
w o r l d ’ s  d o m i n a n t,  f e a r - b a s e d  t h o u g h t  f o r m s. T h e r e  a r e  o n l y  t w o  c o r e  e m o t i o n s :  l o v e  a n d  f e a r. A n d
l o v e  i s  t o  f e a r  a s  l i g h t  i s  t o  d a r k n e s s :  i n  t h e  p r e s e n c e  o f  o n e,
t h e  o t h e r  d i s a p p e a r s. A s  w e  s h i f t  o u r  p e r c e p t i o n s  f r o m  f e a r
t o  l o v e — s o m e t i m e s  i n  c a s e s  w h e r e  i t ’ s  n o t  s o  h a r d  a n d
u l t i m a t e l y  i n  c a s e s  w h e r e  i t  t a k e s  s p i r i t u a l  m a s t e r y  t o  d o  s o
— w e  b e c o m e  m i r a c l e  w o r k e r s  i n  t h e  t r u e s t  s e n s e. F o r  w h e n
o u r  m i n d s  a r e  s u r r e n d e r e d  t o  l o v e,  t h e y  a r e  s u r r e n d e r e d  t o  a
h i g h e r  p o w e r. A n d  f r o m  t h a t,  a l l  m i r a c l e s  f o l l o w. M i r a c l e s

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


  s t a r t  i t. F i v e  m i n u t e s  s p e n t  w i t h  t h e  H o l y  S p i r i t  i n  t h e  m o r n i n g
g u a r a n t e e s  H e  w i l l  b e  i n  c h a r g e  o f  o u r  t h o u g h t  s y s t e m
t h r o u g h o u t  t h e  d a y. *  I n  e v e r y  s i n g l e  m o m e n t,  w e  c h o o s e
b e t w e e n  l o v e  a n d  f e a r,  y e t  t h e  e g o  s p e a k s  f i r s t  a n d  t h e  e g o
s p e a k s  l o u d e s t. T h e  v o i c e  f o r  G o d  w i l l  n o t  i m p o s e  i t s e l f ;  i t
h a s  t o  b e  r e c e i v e d,  m a d e  s p a c e  f o r,  a n d  w e l c o m e d  i n t o  o u r
m i n d s. W h e n  w e  r e a c h  o u t  t o  G o d  a n d  w e l c o m e  H i s
c o m f o r t  a t  t h e  b e g i n n i n g  o f  t h e  d a y,  t h e n  s o m e t h i n g
h a p p e n s. I t ’ s  n o t  t h a t  w e  b e c o m e  p e r f e c t,  b u t  w e  b e c o m e
m o r e  a w a r e. A n d  t h a t  a w a r e n e s s  m a k e s  u s  m i r a c l e - r e a d y  i n
a  w a y  w e  w o u l d  n o t  o t h e r w i s e  b e. E v e r y  m o r n i n g  w h e n  I  w a k e  u p,  I  t r y  t o  r e m e m b e r  t o
g i v e  p r a i s e  a n d  t h a n k s. T h a n k  y o u,  G o d,  f o r  m y  l i f e  t o d a y. T h a n k  y o u  f o r  m y  f a m i l y  a n d  f r i e n d s,  t h a n k  y o u  f o r  m y
h o m e,  t h a n k  y o u  f o r  m y  m a n y  b l e s s i n g s. T h a n k  y o u  f o r
Y o u r  h e a l i n g  p o w e r,  n o w  p o u r i n g  f o r t h  u p o n  m e. I  c l a i m  i t
n o w,  a n d  p r a y  f o r  m i r a c l e s. P l e a s e  b l e s s  t h i s  d a y,  f o r  m e  a n d
e v e r y o n e.<|eot_id|><|begin_of_text|>
Q: What is the author's main argument in the passage?,
A: The author is arguing that the only absolute reality is love, and that we must not let fear and anxiety consume us. They suggest that we must learn to let go of our worries and trust in God's guidance and peace.
Q: What is the author's perspective on the concept of "miracle"?,
A: The author believes that miracles are not just events, but rather a choice to be made. They argue that we must choose to let go of our fears and anxieties and trust in God's guidance.
Q: What is the author's view on the concept of "self"?,
A: The author believes that our sense of self is not fixed, but rather it is a choice to be made. They argue that we must not try to change the world but rather learn to accept and love ourselves.
Q: What is the author's view on the concept of "peace"?,
A: The author believes that peace is not something that can be achieved by trying to change the world, but rather it is a choice to be made. They argue that we must learn to let go of our fears and anxieties and trust in God's guidance.
Q: What is the author's view on the concept of "God"?,
A: The author believes that God is the only absolute reality, and that we must trust in Him. They argue that we must not try to change the world but rather learn to accept and love ourselves, and trust in God's guidance.<|eot_id|><|begin_of_text|>A c c o r d i n g  t o  A  C o u r s e  i n  M i r a c l e s,  G o d  c a n n o t
t a k e  a w a y  f r o m  u s  w h a t  w e  d o  n o t  r e l e a s e  t o  h i m. I t ’ s  n o t
e n o u g h  t o  u n d e r s t a n d  y o u r  p r o b l e m,  t o  s a y,  “ M y  m o t h e r
m a d e  m e  f e e l  u n s a f e  w h e n  I  w a s  a  c h i l d,  s o  t h a t ’ s  w h y  I
r e a c t  t h e  w a y  I  d o. ”  R a t h e r,  w e  n e e d  t o  s a y,  “ D e a r  G o d,  I
k n o w  I  r e a c t  t h i s  w a y. P l e a s e  c h a n g e  m e. ”  A n d  t h a t ’ s  a n
i m p o r t a n t  d i f f e r e n c e. A t  a  c e r t a i n  p o i n t,  i t  d o e s n ’ t  r e a l l y  m a t t e r  s o  m u c h  h o w
w e  g o t  t o  b e  a  c e r t a i n  w a y. U n t i l  w e  a d m i t  o u r  c h a r a c t e r
d e f e c t s —  a n d  t a k e  r e s p o n s i b i l i t y  f o r  t h e  f a c t  t h a t  r e g a r d l e s s
o f  w h e r e  w e  g o t  t h e m,  t h e y  a r e  o u r s  n o w — G o d  H i m s e l f
h a s  n o  p o w e r  t o  h e a l  t h e m. W e  c a n  t a l k  t o  a  t h e r a p i s t  f o r
h o u r s  a b o u t  h o w  o u r  r e l a t i o n s h i p  w i t h  M o m  o r  D a d  m a d e
u s  d e v e l o p  a  c e r t a i n  b e h a v i o r a l  c h a r a c t e r i s t i c,  b u t  t h a t  o f
i t s e l f  w i l l  n o t  m a k e  i t  g o  a w a y. N a m i n g  i t,


 n d  i f  I  c a n  s e e  t h e m  t h a t  w a y,  t h e n  I  w i l l  b e
f r e e. I  m i g h t  s t i l l  d i s a g r e e  w i t h  p e o p l e,  e v e n  w o r k  f o r  t h e i r
p o l i t i c a l  r e t i r e m e n t  p e r h a p s,  b u t  I  w i l l  b e  f r e e  o f  t h e
e m o t i o n a l  e n t a n g l e m e n t s  t h a t  j u d g m e n t  b r e e d s. E v e r y o n e,
n o  m a t t e r  w h o,  i s  a  c h i l d  o f  G o d. A n d  u n t i l  I  g e t  t h a t,  I ’ m
n o t  w h e r e  I  n e e d  t o  b e  t o  h e l p  c h a n g e  o u r  d a m a g e d  w o r l d. I n  f a c t,  I ’ m  j u s t  a d d i n g  m y  o w n  d a m a g e  t o  i t.I f  I  l o o k  a t  m y  j u d g m e n t s  o f  y o u  a n d  s i m p l y  l a y  t h e m
a s i d e  a s  t h e  w o r k  o f  t h e  e g o,  w h i c h  I  d o  n o t  h a v e  t o  o b e y —
t h e n  I  a m  c o n t r i b u t i n g  t o  t h e  w o r k  o f  p e a c e  o n  e a r t h. A n d
o n l y  i f  I  a m  w i l l i n g  t o  g i v e  u p  m y  o w n  j u d g m e n t s  d o  I  h a v e
t h e  r i g h t  t o  c a l l  m y s e l f  a  p e a c e - m a k e r. T h i s  i s  m u c h  h a r d e r
t h a n  t r a d i t i o n a l  p e a c e  a c t i v i s m  b e c a u s e  i t  m e a n s  w e ’ r e
s e e k i n g  t h e  d e e p e s t  c h a n g e  w i t h i n  o u r s e l v e s. T h e  j u d g m e n t a l  m i n d  i s  a  p r o b l e m,  t h e n,  i s n ’ t  i t? I t ’ s  t h e
v o i c e  t h a t  s a y s,  “ Y o u  c a n  l o v e  t h i s  o n e  b u t  n o t  t h a t  o n e. ”
O u r  j o b  i s  t o  l e a r n  t o  l o v e  a s  G o d  l o v e s,  w h i c h  m e a n s
e v e r y o n e  a l l  t h e  t i m e. T h a t  i s  n o t  t o  s a y  l i k e  e v e r y o n e ;  i t  i s
n o t  t o  s a y  d a t e  o r  m a r r y  e v e r y o n e ;  i t  i s  n o t  t o  s a y  h a v e
l u n c h  w i t h  e v e r y o n e. I t  i s  n o t  e v e n  t o  s a y  t r u s t  e v e r y o n e,  o n
t h e  l e v e l  o f  p e r s o n a l i t y. T h e  l o v e  t h a t  w i l l  s a v e  u s  i s  a n
i m p e r s o n a l,  n o t  a  p e r s o n a l  l o v e — a  l o v e  t h a t  i s
u n c o n d i t i o n a l  b e c a u s e  i t ’ s  b a s e d  n o t  o n  w h a t  p e o p l e  d o  b u t
o n  w h o  t h e y  e s s e n t i a l l y  a r e. T r u s t

T h e n  w h a t  a r e  w e  t o  d o  a b o u t  p e o p l e  w h o  a r e  g e n u i n e l y  n o t
t o  b e  t r u s t e d? A r e  w e  s u p p o s e d  t o  j u s t  l o v e  p e o p l e,  e v e n
w h e n  t h e y  t a k e  a d v a n t a g e  o f  u s? A t  w h a t  p o i n t  d o  w e  s e t  u p
d e f e n s e s  a n d  b o u n d a r i e s,  k e e p i n g  u n s a f e  p e o p l e  a t  b a y?A  w h i l e  a g o,  I  f o u n d  o u t  t h a t  a  c l o s e  a s s o c i a t e — w h o  a t
t h e  t i m e  I  t h o u g h t  w a s  a l s o  a  c l o s e  f r i e n d — h a d  e m b e z z l e d  a
l a r g e  a m o u n t  o f  m o n e y  f r o m  m e. O n e  w e e k  a f t e r  w e  f i n a l l y
c a m e  u p  w i t h  a  l e g a l  s o l u t i o n,  a  f e w  f o r m e r  f r i e n d s  a n d
a s s o c i a t e s  p e r p e t r a t e d  a  v i c i o u s  a n d  d i s h o n e s t  c a m p a i g n  t o
u n d e r m i n e  m y  w o r k. O b v i o u s l y,  I  w a s  d e v a s t a t e d. W h a t
h a d  I  d o n e  t o  a t t r a c t  s u c h  u n s c r u p u l o u s  p e o p l e? A n d  h o w
h a d  I  c o n t r i b u t e d  t o  t h e i r  b e t r a y a l? P o n d e r i n g  t h e  s p i r i t u a l  m e a n i n g  o f  t h e s e  s i t u a t i o n s,  m y
m a i n  q u e s t i o n  r e g a r d e d  t r u s t.


 r e m e m b e r  a  b i g
b a b y  s h o w e r  t h a t  w a s  h e l d  f o r  m e  a t  t h e  h o m e  o f  m y
g i r l f r i e n d  V i c t o r i a. I  h a v e  a  p h o t o g r a p h  o f  m e — w i t h  t h o s e
f o r t y  a d d i t i o n a l  p o u n d s  o f  p r e g n a n c y — s i t t i n g  o n  V i c t o r i a ’ s
c o u c h  ( i f  y o u  c a n  c a l l  w h a t  y o u ’ r e  d o i n g  a t  t h a t  p o i n t
“ s i t t i n g ” ),  s u r r o u n d e d  b y  m y  g i r l f r i e n d s  j u s t  a  w e e k  o r  s o
b e f o r e  E m m a  w a s  b o r n. T h e  g i f t s  t h e y  b r o u g h t  t o  m e  w e r e
w o n d e r f u l,  a n d  I  f e l t  a  l o t  o f  l o v e. B u t  I  s e e  n o w  t h a t  f a r
m o r e  s e r i o u s  b u s i n e s s  w a s  a t  h a n d  a t  t h a t  t i m e  o f  m y  l i f e,
a n d  h a d  I  k n o w n  t h e n  w h a t  I  k n o w  n o w,  I  w o u l d  h a v e  h e l d
a  c e r e m o n y,  a  w o m a n ’ s  c i r c l e,  s o m e  r i t u a l i s t i c  p r o c e s s  t o
m a r k  t h i s  e x t r a o r d i n a r y  m o m e n t  i n  t h e  l i f e  o f  t w o  f e m a l e s
— m y  d a u g h t e r  a n d  m e. M o t h e r h o o d  i s  a  m y s t e r y,  n e i t h e r
a i d e d  n o r  r e v e a l e d  b y  t h e  r e g i s t r y  a t  T o y s  “ R ”  U s.W h e n  a  w o m a n  g i v e s  b i r t h,  t w o  a r e  b o r n :  a  b a b y  i s  b o r n
f r o m  t h e  w o m b  o f  i t s  m o t h e r,  a n d  a  w o m a n  i s  b o r n  f r o m  t h e
w o m b  o f  h e r  f o r m e r  e x i s t e n c e. P h y s i c a l  b i r t h  m o r e  o r  l e s s
t a k e s  c a r e  o f  i t s e l f,  w h i l e  s p i r i t u a l  r e b i r t h  i s  a n  e x p e r i e n c e
w e  m u s t  c o n s c i o u s l y  c u l t i v a t e. P o s t p a r t u m  d e p r e s s i o n,  I  s u s p e c t,  i s  a n  e x p e r i e n c e  t h a t
d o e s  n o t  e m e r g e  i n  a  s o c i e t y  d e v o t e d  t o  t h e  s a c r e d. I n  f a c t,
w h a t  s o c i e t y  r e g a r d s  a s  p o s t p a r t u m  d e p r e s s i o n  i s  t h e
e m o t i o n a l  c o n s e q u e n c e  o f  u n f i n i s h e d  b u s i n e s s :  a  w o m a n
n o t  y e t  h a v i n g  c u t  t h e  u m b i l i c a l  c o r d  w i t h  t h e  w o m a n  s h e
u s e d  t o  b e. T h e  t r a n s i t i o n  i n t o  m o t h e r h o o d  i n v o l v e s
g r i e v i n g  a  l i f e  t h a t  m u s t  n o w  b e  p s y c h i c a l l y  s e t  a s i d e,  n o t
j u s t  t o  m a k e  r o o m  f o r  a  c h i l d,  b u t  t o  m a k e  r o o m  f o r  a  n e w
d i m e n s i o n  o f  t h e  w o m a n ’ s  c o n s c i o u s n e s s  a n d  l i f e
e x p e r i e n c e. W i t h  e v e r y  n e w  s t a g e  o f  l i f e,  t h e r e  a r e  t h i n g s  t o
g r i e v e  a s  w e l l  a s  t h i n g s  t o  c e l e b r a t e. B y  t h e  t i m e  m y  d a u g h t e r  r e a c h e d  a d o l e s c e n c e,  I  w a s
c l e a r e r  a b o u t  a  l o t  o f  t h i s. I  m a d e  s u r e  t h a t  b o t h  s h e  a n d  I
h e l d  h e r  b a t  m i t z v a h  i n  t h e  h i g h e s t  l i g h t  p o s s i b l e. T h i s  w a s
a  t r a n s i t i o n  f r o m  l i f e  a s  a  J e w i s h  g i r l  t o  l i f e  a s  a  J e w i s h
w o m a n,  a n d  I  k n e w  t h a t,  a s  i n  e v e r y t h i n g  e l s e,  w e  c o u l d
p l a y  i t  d e e p  o r  w e  c o u l d  p l a y  i t  s h a l l o w. I  w a n t e d  t o  l a y
d o w n  a  c a r p e t  o f  r o s e s  f o r  h e r,  l e a d i n g  h e r  o u t  o f  c h i l d h o o d
a n d  i n t o  m a i d e n h o o d,  t h e n  i n t o  t h e  w o m a n h o o


. The Olympics, one of the
to be respected and defended from the
from one situation to another, the essence
illustrated by the recent debacle of figure
greatest dramas of human striving, andabuse of the media and corporate itself never changes. 2 This essence is
skater T onya Harding. This athlete's
one which captures everyone's
commerce. vital; when we lose our spirit, we die-we
excessive zeal to capture an Olympic
imagination, provides a context which
The Olympic spirit resides within the
expire from lack of that which inspires. medal and defeat her rival Nancy should counteract personal pride. The
heart of every man and woman. Great
Clinically speaking, then, we can say that
Kerrigan by any means available led her
whole setting inspires the competitor to
athletes can, by example, awaken Spirit equates with Life; the ener gy of
71
72
(145) Thus the competitor motivated by
to abandon the power of ethical principle
move from personal pride to an esteem
awareness of that principle in all people.<|eot_id|><|begin_of_text|>
Q: What is the term "spirit" referring to in the context of the passage?,
A: The term "spirit" refers to an unseen essence, which is the essence of human consciousness and is not to be confused with religious or material things.
Q: What is the main difference between pride and the Olympic spirit?,
A: Pride is a manifestation of egotism, while the Olympic spirit is a higher power that inspires and uplifts.
Q: According to the passage, what is the role of the arts in society?,
A: The passage suggests that the arts have the power to inspire and uplift, and should be used to promote the highest principles and values.
Q: What is the relationship between genius and creativity?,
A: The passage states that creativity and genius are intertwined, as they both arise from the same source, which is the essence of human consciousness.
Q: What is the difference between the Olympic spirit and other forms of recognition?,
A: The passage emphasizes that the Olympic spirit is a higher power that transcends personal accomplishment and is not driven by selfish motives, unlike other forms of recognition that are often driven by personal gain.<|eot_id|><|begin_of_text|>Genius is
a Zen Koan, to a rational impasse from
the right moment, without quite knowing
acknowledge and support life, respect
by definition a style of consciousness
which the only way forward is by a leap
why. Sometimes we would like to
and uphold the dignity of others; grace is
characterized by the ability to access high
from a lower to a higher attractor ener gy
congratulate ourselves for these
an aspect of unconditional love. ener gy attractor patterns. It is not a
pattern. fortuitous events, but in truth we really
Graciousness also implies generosity-not
personality characteristic. It is not
Attractor ener gy patterns have do not know from whence they come. merely material generosity but generosity
something that a person "has," nor evenharmonics, as do musical tones. The
Genius often is expressed through a
of spirit, such as the willingness to
something that someone "is." Those in
higher frequency the harmonic, the change of perception--a change of
express thanks or acknowledge the whom we recognize genius
commonly
higher the power. What the genius
context or paradigm. The mind struggles
importance of others in our lives. Grace
disclaim it. A universal characteristic of
arrives at is a new harmonic. Every
with an insoluble problem, poses a
is associated with modesty and humility. genius is humility. The genius has always
advance in human consciousness has
question, and is open to receive an
Power does not need to f taunt itself,
attributed his insights to some higher
come through a leap from a lower
answer. The source from which this
though force always must because itinfluence. attractor pattern to its higher harmonic. answer comes has been given many
originates in self doubt. Great artists are
(164) The process of animating genius most
Posing the original question activates an
names, varying from culture to culture
thankful for their power, whatever its
commonly involves first formulating a
attractor; the answer lies within its
and time to time; in the arts of W estern
expression, because they know it is a gift
question, and waiting an indefinite
harmonic. This is why it is said that the
civilization it has traditionally been
for the good of mankind, entailing
interval for consciousness to work with
question and the answer are merely two
identified with the Greek goddesses of
responsibility to others. the problem; then suddenly the answer
sides of one coin, and that one cannotinspiration called the Muses. Those who
Beauty has expressed itself in so many
appears in a flash, in a form which is
pose a question unless the answer already
are humble and grateful for illumination
dif ferent forms in dif ferent cultures
characteristically nonverbal. Great
exists-otherwise there would be no received continue to have the
capacity to throughout various periods of time, that
musicians throughout history have stated
pattern from which the question could be
access genius. Those who arrogate the
we have good reason to say it is in the
that they did not plan their music, but
formulated.4
inspiration to their own ego soon lose
eye of the beholder. However, we should
rather wrote down what they heard,
(165) Recognized geniuses may be rare, but
this capacity, or are destroyed by their
note that it is only the vehicle of beauty
finished, within their own minds.' TheGenius resides within all of us. There is
success. High power, like high voltage,
that changes; the essence of beauty does
father of or ganic chemistry, Kukule, saw
no such thing as luck or accident in this
must be handled with respect. not change, only the form in which it is
the pattern of the carbon ring or ganic
universe. And not only is everything
Genius and creativity, then, are
perceived. It is interesting that people of
nucleus in a dream. In an illuminated
connected to everything else, but no one
subjectively experienced as a witnessing. advanced consciousness are able to see
moment, Einstein had the revolutionary
is excluded from the universe. W e are all
It is a phenomenon which bypasses the
beauty in all forms. T o them not only is
insight which then took him years to
members. Consciousness is a universal
(166) individual self, or ego. The capacityall life sacred, but all form is beauty. translate into provable mathematics.' quality, like the quality of physicality. to finesse genius can be learned, though
15. GENIUS AND THE POWER OF
Indeed, one of the main problems of
Because genius is a characteristic of
often only through painful surrender,
CREA TIVITY
genius is how to transform that which is
consciousness, genius also is universal. when the phoenix of genius arises out of
perceived in one's private understanding
That which is universal is available to
the ashes of despair after a fruitless
CREA TIVITY AND GENIUS are the
into a visible expression comprehensible
every man. struggle with the unsolvable. Out of
loci of powerful high ener gy attractors. to others. The revelation itself is usually
The processes of creativity and geniusdefeat comes victory, out of failure,
No human talents are more germane to
complete and self-explanatory to him
are inherent in human consciousness. success, and out of humbling, true self-
the creation of new M-fields or the
who receives it, but to make it so to
Inasmuch as every human has within
esteem. unfoldment of the enfolded universe; in
others may take a lifetime. 3
himself the same essence of
79
80
One of the problems in attempting to
expressions. Inasmuch as time and
One characteristic of genius is the
our studies it appears that the alignment
understand genius is that it takes near -
resources are precious, doing more than
capacity for great intensity, often of one's goals and values with high
genius to recognize it. The world necessary is viewed as a waste;
therefore expressed in cyclic form. When inspired,ener gy attractors is more closely
frequently fails to identify genius people of genius often lead very quiet
the person of genius may work twenty
associated with genius than anything
altogether; society often gives acclaim
lives and reluctantly sally forth only
hours a day to realize a solution while it
else. Genius can be more accurately
toy the work of genius without noting the
when there is a cause that must be
is still fresh in mind. These periods of
identified by perseverance, courage,
intrinsic genius of its creation itself. Until
supported. There is no need to "get"
intense activity are interspersed with
concentration, enormous drive and
one acknowledges the genius within
when you already "have." Genius,
periods of apparent stasis which (168) are
absolute integrity. T alent alone is not
oneself, one will have great dif ficulty
because it is in touch with an endlessin actuality intervals of fermentation, a
enough. Dedication of an unusual degree
recognizing it in others we can only see
source of supply, experiences only a
necessary part of the creative process. is required to achieve


 951-8891. AJeremy P. Tarcher/Putnam Book
Published by G. P. Putnam's Sons
Publishers Since 1838
200 Madison Avenue
New York, NY 10016
First Trade Paperback Edition 1994
Copyright© 1993 by Valentin Chu
All rights reserved. This book, or parts thereof, may not be reproduced in
any form without permission. Published simul taneously in Canada
Library of Congress Cataloging-in-Publication Data
Chu, Valentin
The yin-yang butterfly : Ancient Chinese sexual secrets for western lovers I Valentin Chu. p. em. "A Jeremy P. Tarcher/Putnam Book." Includes bibliographical references and index. ISBN e>-87477-778-X (acid-free paper)
1. Sex customs-China-History. 2. Sex instruction-China-History. 3-Hygiene, Sexual-China-History. I. Title. HQ18.C6C53 1993 92-39628 CIP
3o6. 7'095 I�C20
Designed by Lee Fukui
Printed in the United States of America
3 4 5 6 7 8 9 10
This book is printed on acid-free paper. @) The Wisdom o.f the East is based on practical knowledge coming
from the flower £�{ Chitzese intellige nce, which we have not the
slightest justification_for ut�dervalu ing. CARLjUNG, commentary to
The Secret of the Golden Flower Acknowledgments
My deep gratitude goes to Sigrid MacRae, whose gift to the Pritne
Unicorn started it all; to Larissa Lawrynenko, who gave me con
stant encouragen1ent and many insightful suggestio ns; to Carl
Solberg, who read the manuscript and rendered valuable com
ments; to Richard and Polly Fisher, whose timely help was a mag
ical blend of aesthetics and logic; and to Roy Rowan, whose tips
helped n1e get away from a sticky spot. I thank my publisher, Jeremy Tarcher, for his intuitive feeling,
critical appraisal, and artistic taste, which largely were responsible
for molding n1y manuscript into this finished book; my editor,
Connie Zweig, for her contribution to the beauty of the book;
and Lee Fukui and Lisa Amoroso, for the elegant design, cover,
and illustrations. Thanks are due also to Coral Tysliava, Diane
Lomonaco, and Allen Mikaelian for their coordinating work. My heartfelt thanks to Julian Bach, literary agent extraor
dinaire, who not only found a good birthplace for this book but
took the trouble to guide me through the publishingjunglc. To many friends-author friends, friends in the media, artist
friends, and just good friends-1 express my appreciation for
their eagerness and good wishes, which inspired me to keep on
with this esoteric project all these years. Contents
PRE FACE
PART ONE. THE SENSUAL LANDSCAPE
1. THE CuLTURE THAT NuRTURES
The Quest for Sexualit y
2. THE MAT ING OF YIN AND YANG
Sexual Cosmo logy, Tao ism, and Con fuci anism
3. WH EN CoN FUCius WA sN'T LooKI NG
Cus toms, Courtes ies, and Courtesans
4· IN THE FoRBIDDEN PALAC E
Am orous Emperors and Lasc ivious Lad ies XIII
I
3
9
22
5. FIVE THOUSAN D YEA RS OF EROTICA 54
Voluptuous Poems, Bawdy Novels, and Spicy Woodcuts
PART TWO. THE ART OF THE BEDCHAMBER 79
6. LADY DocTo Rs OF LovE 81
Sex Therapists in the First Cen tury
7· THREE PEA KS, Fiv E DES IRES, AND NINE EssE NCES 93
Secr ets of Love-Play
8. CLOUDS AND RAI N 102
Positions of Lovem aking
9-THE SEX UAL DuEL OF PLUCK-AND-NURTURE 120
Battling for the Elixir of Life IO. FooD AND HERBS FOR LovE I30
Aphrodisiacs and Sexual Nutrients
II. SEXUAL VITALITY FROM THE SEA OF CHI I46
The Taoist Fountain of Youth? PART THREE. ANCIEN T SECRETS
FOR MODERN LOVERS I 59
I2. THE MYSTIC MASTER OF THE GROTTO,
AND MASTERS AND jOHNSON I6I
Where Ancient Taoists and Modern Sexologists Meet
I 3. RECAPTURE THE SPRING I72
Exercises for Sexual Vigor
I4. THE ALCHEMY OF DESIRE I84
Enhancing Love-Play
I 5· SPRING BuTTERFLY AND PEACOCK TEASE 201
Love Games for Grown-ups Only
I6. ORGASMIC BRINKMANSHIP AND MuLTIPLE O's 2I4
Intensifying and Prolonging Ecstasy
AFTERWORD 236
GLOSSARY 2]8
BIBLIOGRAPHY 243
INDEX 245 Preface
THIS IS A BOOK on sex and eroticism, themes intimately linked to
health and longevity. It is intended for weekend readers who en
joy stories and anecdotes about a titillating subject, avid aficiona
dos of sexuality who are not averse to a bit of ancient bedroom
wisdom, and modern lovers who seek a new dimension in their
sex lives. Although the book's area of interest and practical applications
are universal and contemporary, its background is more circum
scribed and remote-nam ely, ancient China. We will look at China
in centuries, indeed millennia, past, and more specifica lly, into its
bedrooms. Most Westerners arc not aware that the world's earliest
known sexology classics came from China, and that the Chinese
used them for more than a millennium before they began to disap
pear about a thousand years ago. More recently some of these "lost" classics have been discov
ered or reconstructed, both inside and outside China. A careful
study of them shows that within the antiquated and esoteric writ
ing arc hidden remarkable theories and observations about human
sexuality that happen to agree with the latest theories of modern
sexologists. WHY I WROTE THIS Bo oK
In the 1 CJ?Os, I came upon several of these Chinese sexology texts,
dating from about two thousand years ago. They were interesting
enough, but the ancient classical writing was so abstruse that I felt
they would mean little to people today. Even in contem porary
China, where vernacular Chinese is flourishing, classical writing
is a dying language to n1ost of the younger generation. XIII Preface
XIV These ancient texts advocate many theories and practices, and
make the claims that good health leads to good sex, and good sex
leads to good health-and even rejuvenation and long life. Arc
such claims grounded in mysticism, or do they have a scientific
basis? No contemporary scientist or sexologist has made a serious
study of these claims, and because most people are not aware of
the existence of ancient Chinese sexology, there is no real "ex
pert" on the subject. I recognized this back in the seventies, and it
is still true today. While there is no expert, there are students. And it was as a
student that, a decade ago, I began my arduous, but by no means
unpleasant, research into these ancient classics, as well as contem
porary Western sexology and health sciences. What started as a
hobby soon became an intense pursuit. My research revealed some extraordinary facts. First, in spite
of its Confucian mask, China has seen interest in erotic tech
niques and sexual potency for thousands of years. Second, the
Chinese were using mind-body practices centuries ago, not only
in advanced martial arts, but also in advanced marital arts. And
third, an increasing number of ancient Chinese concepts relating
to health and sexology appear to be endorsed, albeit unwitting ly,
by contemporary Western health scientists and sexologists. Here was something intellectually fascinating, and perhaps
useful. I decided I n1ight try to introduce and interpret relevant
parts of the ancient sexology, within a modern fran1e of reference,
for the benefit of today's readers. To my surprise, I discovered that
Chinese scholars who understood the ancient classics knew little
about modern health science and sexology. Western writers who
had that modern knowledge, predictably enough. could not read
ancient Chinese classical writing without Chinese help. I wondered whether I was qualified to write such a book. I
was born and educated in China, and I know Chinese classical
lang uage and literature well. My acadernic training in the sciences
and my professional experience with popu lar books on health,
medicine, psychology, nature. and other subjects, would help. In
addition, I had worked as an editor and writer for nujor Arnerican
publishers. This experienc e equipped n1e to evaluate the ancient
thL·ories and practices in the obscure classics with the yardsticks of
contemporary


, the discipline of my ever-increasing
practices, and a minimal amount of food. I realized that the probability of finishing my doctoral
degree was rapidly decreasing. I only had a few courses
left, but  then there were the qualifying exams as well as
the dissertatio n. Nothing was left in me that wanted to
be an economics professor. I wanted to explore inside,
deep inside. The depths of my meditations were all I
cared about. The chairman of the Department of Economics, Dr. Goffman, was like a father to  me. I loved and respected
him a great d eal, and he encouraged me to finish my
degree. He thought I was jus t going through a phase in
my you th, and  I would come  out of it soon. He kept me
on my fellows hip and pushed me to at least finish my
coursework. Out of respect for him, I would drive into
town periodically and go to class—but not very often. I would eventually learn that everything in life has
something to teach you and that it is all for your growth. But I was not ready to see that yet. To me, there was my
meditation, and then there was everything else. Though Idefinitely wasn ’t seeing my sc hoolwork as relevant to my
inner growth, I had a very illuminating experience
associated with one of my courses. The professor of the course was a respected economist
and not  at all the liberal typ e. I missed a lot of classes,
and wh en I did show up, I was barefooted and in jeans. I
doubt t hat I was his favorite  student. One day he asked
me if I actually expected to receive a good grade in the
course. He explained that I  had put out just enough
effort to  do well on the exams, but my absences and lack
of p articipation  in class did not provide the basis for a
high gra de. I knew we had a f inal paper left to write, so I
told him  I would put extra effort into that paper, and I’d
appreciate it if he would ba se my grade solely on my
exams and the quality of tha t paper. He said he would
take it into consideration. The tim e came  to write the final paper for the course. I
knew m y mental state was no t conducive to going to the
library and trying to learn en ough to write a great paper. I ha d been meditating a lot, and my mind was very still. No way was I going to spend days researching and
thinking about the topic. I would have to find a different
method if I was going to write this paper. One evening, I gathered up a bunch of writing pads
and a few pens. After med itation, I lit the kerosene
lantern and sat at the fold-out table in my van. I began
by t elling myself that I really didn’t care what grade I got
in the class sin ce I probably wouldn’t finish my degree
anyway. This removed any mental or emotional pressure. I t hen told mys elf to just start  writing whatever I thought
about the topic. I had no b ooks to refer to, just the
natural logic of a clear, unp ressured mind. I began to
write an d thoughts began to flow. I did not worry about
what I was wri ting or second-guess my thoughts. It was
very mu ch like meditation. I kept my personal self out of
it completely and just let unbridled inspiration flow. At s ome point in the process, a flash of inspiration
welled u p insid e of me. I went from not knowing what I
was going to do with the paper to knowing exactly what I
was going to w rite. It was as  though a cloud of knowing
instantly form ed back behind the quiet mind. It
happened as fast and pow erful as a flash of lightning. At
first, no thoughts were involved. It was more of a feeling,
just a definitive knowing that I now knew where the
paper was going and how to get there. Then the thoughts
began to form. They came slowly at first, then they
poured into my mind. I still  had to pull them together
into a logical flow, but the seeds were all there. It was an
amazing process to watch. I wrote and I wrote. Notepad after notepad became
filled with a totally logical pre sentation that began with a
premise, laid out its argument, and ended with a
conclusion. Along the way, there were graphs to present
logical relationships, and there were references to facts I
had previously read or heard in class. These facts would
need to be polished and footnoted later, so I simply left
space fo r them and kept on writing what was created in
my mind. I sto pped for nothing. There was no worrying
or judgment of good or bad; I  just allowed the process to
unfold. Section summary:

(Please ensure accuracy, brevity, and clarity)

Please summarize Sections (sections) [I] -[VIII]. Provide concise descriptions

(Word count limit)
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Summary Report

Sections Summary

[I]
Introduction/Preconditions – An overview of author/speaker introduction, dedication acknowledgements. [WAKING UP]

* Discussion begins exploring spiritual quest/self-discovery/journey toward enlightenment/Self-Awarenes. * Introduced 'Shelli' marriage/major role

[VII-WHEN DARK Clouds Become Rainbows]

*. Sharing inspiring stories/experience, emphasizing importance/worthiness/responsibility. For further clarification/questions please inform. Let me clarify,

You're expecting summarized versions of sections `[I]-[IX],` correct. If yes, kindly proceed. Otherwise, consider providing guidance/instructions specifically tailored towards requesting summaries. \

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Is missing. Kindly specify desired Word Count Limit (`max_words`) so I may adjust responses according to requirements. ).<|eot_id|><|begin_of_text|>
Q: Who is the author of this book?,
A: The author's name is Michael Alan Singer, and he prefers to be called Mickey.
Q: What was Michael's life like before the events of the book?,
A: The text does not provide a detailed description of Michael's life before the events described in the book. However, it is mentioned that he was a student at the University of Florida, married to Shelly, and was on track to become a college professor.
Q: What was the turning point for Michael's life, and what happened next?,
A: The turning point was when he had a profound experience of inner silence, which led to a series of life-changing events. He became the CEO of a corporation, his life changed dramatically, and he began to explore the concept of surrender.
Q: What was the book "Three Pillars of Zen" about?,
A: The book was about quieting the mind and finding inner peace.
Q: What was the purpose of Michael's daily life at this point?,
A: At this point, Michael's daily life was centered around his meditation and yoga practices, and he was no longer concerned with his outer life.<|eot_id|><|begin_of_text|>When artists create a work, they first get the
inspiration, an d then they bring it down to the physical
plane. That process is exactly what happened to me that
night alone in my van. The inspiration for the entire
paper c ame all at once, and then my mind digested it and
gave it form. Instead of a sculpture, a painting, or a
symphony, my  work of art was an economic treatise. It
came from where art comes  from, but the medium of
expression wa s logical thinking instead of marble or
paint. I had no idea where that spark of inspiration came
from. I only kn ew that in the flash of a moment, I had all
the material I needed to write a doctoral-level paper.I to ok the nex t few days to clean up the rough draft,
type it, and tu rn it in. The final typed paper was over
thirty pages long. Not only did I receive an A for that
course, but when my professor returned my paper, he
asked me if I would consider doing my dissertation
under him. I was humbled. As evidenced from this
recounting forty years later, the experience that night
had a profound effect on me. I had clearly seen the
difference between creative inspiration and logical
thought. I knew where thoughts came from, but where
did inspiration  come from? It came from a much deeper
place t han where I witnessed the thoughts. It came
spontaneously, in total silence, with no effort or
commotion. N o matter how hard I might have tried, I
could n ever have written that paper based solely on the
efforts of my lo gical mind. I w ondered if there was a way
to tap into the  brilliance of t hat inspiration on a regular
basis. It would be years, but e ventually I would learn that
one can constantly live in that state of creative
inspiration.9. T h e  P r o m i s e d  L a n d
I t had been months since my deep meditation experience
in the Ocala National Forest. The remnants of that
experience wer e a constant flow of energy to the point
between my eyebrows and a burning in


 Belief in Separation                                       77
chapter eleven         There Is Only One Self                                     83
chapter twelve         Who Is It That Suffers? 91
chapter thirteen      Our Innate Happiness                                      99
chapter fourteen     Suffering Is Our Own Activity                        107
chapter fifteen        The Way of Surrender                                      117
chapter sixteen        Take Refuge in the Now                                  125
chapter seventeen    Attending to Painful Emotions                        133
chapter eighteen      The Unity of Being                                         147
chapter nineteen     The All-Pervasive Spirit                                   157
conclusion                  An Invitation                                                   173
Quotation Sources                                                                                179 acknowledgements
I would like to thank all those who have helped with the editing, designing
and publishing of this book, including all those who have attended my
meetings in person or online, the responses to whose questions are woven
into its pages. In particular, I would like to thank Caroline Seymour, Jacqueline Boyle,
Bridget Holding and Lynne Saner for their editorial work, and Rob Bowden
for preparing the manuscript for publication. I would like to thank Ruth Middleton and Francesca Rotondella, without
whose support in the background I’m not sure this book would have ever
emerged, and Stuart Moore and T om Tarbert for their generosity and kind -
ness. I would also like to thank everyone at New Harbinger Publications for
their continued help and support. introduction
A Silent Prayer
And the end of all our exploring
Will be to arrive where we started
And know the place for the first time. t. s. eliot
It is mid-afternoon on the 20th of March 2020, and a silent, invisible intruder
has brought humanity to a standstill. Almost overnight I have cancelled all
live speaking engagements for the foreseeable future and have transferred my
activities online. My first online retreat, with five hundred people from
around the world, will shortly begin. When holding a meeting or retreat, I do not plan what I am going to
say. I often sit quietly in an attitude of unarticulated prayer that my under -
standing, such as it is, might formulate itself in response to the moment. And this is no ordinary moment. I check my emails, and my attention is attracted to one whose subject is
World Happiness Day. A friend has sent me a message letting me know that
today, the Spring Equinox, has, since 2006, been designated by the UN an
international day of happiness, in honour of the understanding that ‘the hap -
piness, well-being and freedom of all life on earth is the ultimate purpose of
every human being, nation, and society’. *
     How poignant and how ironic, when the world finds itself plunged into
a crisis which will bring untold distress and hardship to so many people, that
this day should be consecrated a day of happiness, well-being and freedom. The familiar objects, activities and relationships that we take for granted
are rapidly being removed from us: the freedom to earn a living, to socialise
and to travel, a plentiful supply of food and goods in shops, education for
our children and grandchildren, and security for our future. * See https://www.dayofhappiness.net.you are the happiness you seek
     But what about happiness? Can it be given and withdrawn? If so, by whom
or what? What is its cause? Is it something that is taken in from the outside,
or does it originate within us? Is there such a thing as lasting peace and happi -
ness, or is this destined to alternate with suffering for the rest of our lives? These questions have troubled the minds of innumerable people for thou -
sands of years, and as I ponder them I recall the first time they formulated
themselves in my mind. It was 1980  and I was twenty years old, living on
the edge of Bodmin Moor in Cornwall in the South West of England, study -
ing pottery with Michael Cardew, then eighty years old and one of the
founders of the British Studio Pottery movement. It was a somewhat monastic existence, and in many ways life at Wenford
Bridge – Michael’s home and pottery – resembled an apprenticeship with
an old Zen master. However, I had a friend, and, although we rarely saw
each other due to the remoteness of my circumstance, her presence in my
life was a source of consolation and happiness. Every Friday evening after dinner, I would walk a mile or so up the hill
to the phone box on the edge of the village of St. Breward, beneath which
the pottery was situated, and call my companion. It was something of a ritual
whose anticipation and memory, as much as the event itself, sustained me
throughout the week. On this occasion, the quality of her first ‘Hello’ conveyed everything
I needed to know. The brief conversation that ensued simply confirmed it. Little did I know then that her parting words were to be one of life’s great
gifts to me. Later that night, lying awake in bed, as the initial wave of confusion and
sorrow began to subside, I kept asking myself how a person can be the source
of happiness one moment and the source of misery the next. For the first
time in my life, I became acutely aware of the extent to which I had invested
my happiness in my circumstances, in this case in a relationship. I had already been interested in spiritual matters for some time, and since
my mid-teens had been studying philosophy and practising meditation in
the Vedantic and Sufi traditions at Colet House in London, under the gui -
dance of Dr. Francis Roles. However, this event injected intensity and
urgency into my interest; it became a passion. 2introduction
     It was obvious that I loved happiness above all else. It was also clear that
nothing objective is certain or secure, and clearly does not unfold according
to one’s own wishes and expectations. And now the absurdity and futility of
investing one’s desire for lasting happiness in objective experience was ines -
capable. I fell asleep that night with a simple question in my mind, ‘How
may one find lasting peace and happiness?’
     Almost exactly forty years later, circumstances are again demanding this
question be addressed. However, on this occasion it is not just my personal
circumstances that have precipitated the question in my mind, nor is it in -
dividual happiness that is at stake. It is the shared circumstances of each one
of us that requires a response, and our collective happiness that is calling for
attention. The universe had responded to my silent prayer. Our online retreat began
with this question, and the exploration of it evolved into this book. It is my
hope that this book will take you from your self, who seeks happiness,
to the happiness that is your self. Rupert Spira
April 2021
3 chapter one
The Search for Happiness
Happiness, being found to be something final and
self-sufficient, is the end at which all actions aim. aristotle

we seek happiness above all else

Imagine a survey in which all seven billion of us were asked what we want
in life above all else. Most of us would respond that we desire better health,
increased income, an intimate relationship, improved living conditions,
a family, better work or preferably no need to work at all, and so on. Some
of us would ask for less tangible things: enlightenment or knowledge of God. Whatever our priorities, most of us would select from a relatively short list
of possibilities. However, if a second question then asked why we desire what we do,
almost all of us would respond, in one way or another, that we seek the
object, substance, activity, circumstance or relationship because we believe
it will bring us peace and happiness. In other words, what we really long for is not a particular experience for its
own sake, but for the peace and happiness that we believe we will derive from it. If we knew that the house we were about to buy, the person we were about
to marry, the journey we were about to embark on or the job we were about
to begin would make us miserable, we would no longer want it. We wish for
these things only insofar as they are considered a source of happiness. Even those who voluntarily undergo great hardship for the sake of
a moral, political, religious or spiritual ideal do so ultimately for the sake
of happiness, even if, in extreme cases, that happiness is postponed until
after death. The desire for happiness is, therefore, the driving force in most of
our lives. you are the happiness you seek
This longing for happiness takes us on a great adventure in the realm of
objective experience. By ‘objective experience’ I do not refer to physical
objects alone but to any experience that has some kind of form, including
all thoughts, images, feelings, sensations, perceptions, activities and rela -
tionships. Although any of these may seem to afford moments or periods of happi -
ness, sooner or later they come to an end, the old dissatisfaction resurfaces
and the search begins again. Once the search in the conventional realm of objective experience has
failed to deliver lasting happiness sufficiently often, many people turn to a
religious or spiritual tradition. In this case, the goal, however we may con -
ceive it, is the same: peace, joy, fulfilment, contentment or wholeness. Only
the means have changed. Even those of us who seek enlightenment on a
spiritual path, or God on a religious path, do so only on account of the peace