 very improved, rather cured.
The dizziness has never returned.
As to my sight I am recovering, and my leg responds to me perfectly.
I took three types of medicines that I ingested 3 times a day,
and now, no medicines and f feef fike a 15 year ofd.
TESTIMONY 37*
FRACTVR£D COLVMN!I DlD NOT \\1 ALK
Maria Elena Villanueva { Mexico }
Seven years ago I had an accident. Since that time I consulted several doctors.
My accident was in a water drainage system called "Of the Eagles".
I fell from the bridge and broke my clavicle, knee, ankle and a little of my spine.
1 was very damaged and very swo11en. I could not walk. I weighed 123 kg.
. I drink urine three times a day. In two months I lost 20 kilos and I feel very well.
Thanks to God. Today I feel healthy.
TESTIMONY 38*
MVOPlA!I DlAB£T£S
Olga Z. de Rodriguez { Mexico }
I have been diabetic for 13 years. I began with fasting with Urine-therapy.
Three weeks ago today f have feft very improved. My dizzyness have disappeared.
Pains in my body, fatigue and a cyst that I had in my arm is now gone.
My vision is recovering and now 1 can read without glasses.
I thank to God and the Urinetherapy, and to the people who me recommended it.
79 TESTIMONY 41 *
MYOPlA
Teresa Miramontes Fui { Mexico }
I went to a conference of chemistry and on the following day began with my
fasting for three days taking my urine as she had indicated to me.
I also applied it in my eyes directly all nights and mornings.
In 15 days 1 felt that 1 no longer need anything else.
Successively, I no longer need the use lenses.
Before this my diagnosis of the doctors was that I would go little by little losing
my sight. Now I am perfectly well. Thanks to God.
Testimony 42*
1 calculate R~al A11b Colitis
Daisy M. Torres {Mexico}
I am 39 years old, and thanks to God I found out what urine cures,
by means of my sisters-in-law and my daughter, who went to a conference.
For one month now I have been with my method of Urine-therapy and I already
did one fasting in which I rid myself of kidney stones and I lost 4 kilos of weight.
I thank God for this treatment that I received because I also had colitis
and already I am healed.
Testimony 43*
Voltase A11b Misra6l1a
Beatriz Eugenia F. { Mexico }
The last year I suffered low blood pressure.
My counts lowered me to 30 to 50, and f now have migraines.
When I went to the supermarket they had to take me in a wheelchair.
Taking Urine improved me remarkably. Starting, I stayed with my drugs.
Later I was stopping the drugs little by little and increasing the dose of Urine.
I have not made a fasting and perhaps that is the reason I have not cured myself
of nervousness. God and am going to do one.
TESTIMONY 44*
CONVVLSlONS
Maria Ramirez { Mexico }
I give testimony on my son when he was three months of age,
he very frequently had convulsions.
81 I am a person who it was a lot of work for me to decide to give him the therapy.
One day the convulsion came again. I decided that I had to give it to him.
I gave him the urine and his brother and at that moment the convulsions
disappeared. Right now he takes his own Urine and is now cured thanks to God.
TESTIMONY 45*
£NDOCARD1T1S D1AB£T£S~ MlOMAS.
Socorro R. Vazquez { Mexico }
I had retinal hemorrhage, diabetes (detected from day 19th March of 1984),
-diabetic renal insufficiency, neuropathy, an-d infarction of the heart.
(According to ecocardiograms, 3 years ago),
plus miomas in the matrix, and endocarditis.
Making the method of the Urine-therapy I have healed myself of all these
diseases, thanks to God. 1 put drops in my eyes and 1 have been doing fastings.
TESTIMONY 46*
VARICOSE VEINS
Conception G. Sahavedra. { Mexico }
I work in a laboratory and cured myself of varicose veins in the legs. Always I am
with problems of lack of circulation. Right now thanks to God I am very well.
TESTIMONY 47*
GR£V HAl~ VARlCCOS£ V£1NS~ FVNGl
Ma. of Light R. { Mexico }
I am 47 years and 5 months old.
In order to begin, my gray hair, varicose veins, problems of circulation
and fungi disappeared.
1 fee11ike thanks to God very we111 am cured.
TESTIMONY 48*
TVMOR
Mrs. Maria Navarro { Mexico }
I had an ugly abscess in the cheek that was extended a little to the ear.
Then I applied the Urine several times day and little by little it disappeared.
82 By the grace of God it disappeared. I am perfect.
TESTIMONY 49*
PROST AT£~ D1All£T£S
Mr. Aristeo Olive
I suffer from prostate. It is not possible to be operated on at the age of 85 years.
l have practiced several studies and I have had consultation with some doctors.
My daughter, Maria Olive, who attended a conference, insisted on me taking
Urine-therapy, which she made the therapy herself.
I started to take it and at first and it gave me diarrhea.
1 continued with the therapy and 1 was able to rid my body of pieces of meat and
skin along with filaments and mucous by the intestine.
I continued taking the Urine and it cleaned me thanks to God.
My daughter lost 12 kilos of weight, she does gargling and applies it in the hair
which has improved.
Also she is diabetic and she has already been in control of her diabetes.
Thanks to God and you Sonia who have taught us to know ourselves,
and to Jove God and the others.
TESTIMONY 50*
K1DN£Y
Marcelino Ll. Barragan {Mexico}
Surgically I lost a kidney. I initiated the method of Urine-therapy.
ln the third week of therapy I did fasting for 3 days a month,
and another fasting after.
With the therapy I have changed my ways of eating.
I now like many vegetables and fruits, and others foods cautiously.
I have felt more energy and I thank to our Christ who gave me my health.
TESTIMONY 51*
MlGRANA
Maria Elena M.
Thanks to God I cured myself of migraine, I began to take the Urine and I have not
returned to feel the headache.
It also hurt me to walk and no longer do my feet hurt.
May God bless to Chemistry Sonia, thank you very much.
83 I am now a vegetarian feeding and feeling to myself much better.
Thanks to God I am cured.
TESTIMONY 56*
SlNVSlTlS~ COllTlS~ GASTRlTlS
Maria Isabel Covarrubias L { Mexico }
I had sinusitis suffering because I filled of pus during three years of the bone
being infected. During a month I have taken my Urine and I put drops in the nose.
No longer they affect my body with fever. In addition it served to improve my
nervous system and to cure of colitis and gastritis.
TESTIMONY 57*
D1AB£T£S~ MVOPlA.
Daisy C. of Caves { Mexico }
I have a month taking my Urine.
My problem was that to me it was going blind and now already I see perfectly.
I always marked 200 sugar count and now I have managed 120 sugar count.
It hurt my entire body and in just a month totaf1y 1 am cured and happy thanks to
God and this therapy.
TESTIMONY 58*
D1AB£T£S, D£PR£SS10N
Jose Francisco T. Beltran {Mexico}
In October of 1990 I had an automobile accident on the highway.
The result was diabetes in addition of anger and stress.
Giving my account exactly, it was in the month of April, 1995.
11ost 18 kilos { 40 1bs}. 1 felt weak, tired, depressed with headaches
and swelling of legs because of the kidneys,
and already I had been treated by doctors previously.
I lasted a year with medicines and diets, until a day the priest of a parish
commented to me to go to a conference on Urine-therapy.
It was Sonia, a Blood chemist Doctor giving a


 mind’ s limiting thoughts, while
A wareness is absolute abundance.
When you wake up and begin living your life as A wareness, your life will be
beyond anything you can imagine now. Y ou will find the world utterly
magnificent, bur sting with beauty and loveliness, and you will see with clear
eyes tha t everything is on track, nothing is out of place, and all is well. When
our min d is running our life, w e’re prevented from seeing the world as it
really is.
The ego ic mind takes issue with most things and objects to them  vehemently.
Through its ego-centeredness and inability to see the full picture, it will judge,
criticize, and find fault, and d ue to its limited perspective o f life, it must
perceive problems.
“W aking up is unpleasant, you k now. Y ou are nice and comfort able in bed. It
is irritating to be woken up. That’ s the reason the wise guru will  not attempt to
wake people up. I hope I’m g oing to be wise here and make no attempt
whatsoever to wake you up if yo u are asleep. It is really none of my business,
even though I say to you at times, ‘W ake up!’”
Anthony de Mello, S.J., fr om  A wareness: Conversations with the Masters
There’ s one purpose in life for every one of us—to wake up to who we are,
A wareness, and enjoy this incre dible spectacle of the world. W hen you wakeup, you will be in  th e world but n ot of  t he world, which means you w ill be
completely free from the challenges of the world.
As I  outlined in  the three-step A wareness Practice in the previous chapter,
after you’ve woken up to the truth of A wareness, the final step is to stay
consciously as A wareness and not be pulled back into the mind and the ego.
Some people wake up suddenly and stay that way permanently, and for others
awakening seem s to be a process. Everyone, however, says that the process of
awakening continues to deepen with no end.
“It i sn’ t any longer possible to say—this is about saints, this is about Zen
monks, this is s omething you must wait lifetimes to have. Or—this is for
serious spiritual  practitioners, or for people who don’ t revel in the physical
life, or for people who believe a certain way... Know th at you can go there,
can be there, ca n live a life that is unencumbered. Y ou do no t have to earn
this, or deserve it. It’ s free, already here. It isn’ t a reward. It’ s innate.”
Jan Frazier, fr om  Opening the Door
W aking up to who you really are is the way out of all  negativity and the way
to permanent happiness. It is the destiny of every human on earth. It is your
destiny. Y ou can make it your life now!
The Mountain of Consciousness
Many y ears ago, the Imperator of the European Rose Cross Order shared a
metaphor to help me understand the levels of Consciousness and A wareness.
He called it “the mountain of consciousness.”
If you’re at the base of the mountain in the valley, you can’ t see very far. Y our
perspective is narrow and limited, and you can’ t see what’ s ahead of you or
what’ s around any corner. Because you don’ t know what’ s beyond the valley,
there is a great fear of the unknown.
As y ou climb th e mountain, you begin to notice changes. Y our perspective of
life expands as you get higher, because you can see farther and you can see
past some of the things that were blocking your view at the bottom of the
mountain. Thing s look dif ferent a little higher up because you can see them
more clearly, and while still fearful, you’re not nearly as fearful as you were
in the valley.
Higher again up the mountain, the atmosphere is dif ferent, the  vegetation is
dif ferent, and you can see much farther than you could be fore. Life looks
very dif ferent here, and because you can now see a lot of things that were
hidden from you before, your fear of the unknown is diminishing.When y ou reach the top of the mountain, you can see everything in all
directions. Nothing whatsoever is hidden from you. Y our vision  of the world
and beyond is fu lly expanded in every direction. Y ou can see the people in the
valley a nd their  limited perspective, and you know from wher e you are that
there’ s n othing for them to fear. Y ou can also see the peop le who are at
various stages on their way up the mountain, and the various limitations of
their perspective. And where you stand, at the top of the mountain, you can
see the sheer ex quisite beauty and perfection of absolutely everything. Y ou
see that nothing is out of place, a nd there’ s nothing for anyone to  worry about,
or be afraid of.  The spectacle, the wonder, and the mystery of life that is
revealed to you is nothing shor t of magnificent, and when the people in the
valley can see the magnificence of what you can see, they also will be free.
“When we stand on top of a mountain or look at the stars we are sensing
infinity, which is what we truly are, and why so many people cr ave that sense
of expansiveness.”
David Bingham
“At a higher level of consciousness, none of this personal mind stuf f matters
at all, for you are standing on the mountaintop of your own being, and all
below y ou are clouds passing. Y ou come to a point where noth ing matters at
all! Nothing, nothing, nothing! And all is perfection only.”
Mooji, fr om  White Fire, second edition
Now tha t you know who you are, you have begun the awakening process! The
only obstacle to permanently be ing who you are is your mind. Y our mind is
your gr eatest power in the material world, because it will generate any
material thing, event, or circumstance you want, but if you believe its negative
thoughts, you will use its crea tive power against yourself. There’ s nothing
wrong with the mind, it only becomes troublesome when you believe it’ s who
you are.
When your mind tries to speak on your behalf, remember that the voice you
hear in your head is not you. Y our mind is not even an actual entity, but aprocess—a mechanical process. It’ s just made up of thou ghts, and the
thoughts it produces are coming from programs formed by your beliefs and
held in your subconscious mind. The subconscious mind is the storehouse of
our beliefs, memory, personalit y traits, automatic processes, and habits, and
its operation is no dif ferent from that of a computer; it’ s completely
mechanical.
Y our subconscious mind receives information from the conscious mind, which
is yo ur t hinking mind, and it ac cepts all the data that the thinking mind puts
into it. The subconscious mind doesn’ t discriminate with any of the
information coming into it, but instead accepts everything that the thinking
mind believes is true.
So b asically our mind recycles thoughts according to our belief s and holds us
prisoner with those thoughts by severely limiting our life—until we wake up
and see that our thoughts and our mind are not who we are!
“W ould you rather play the game of limitation or would you rather be free?
That sim ple que stion is a key to dropping our obsession with  being limited
body-minds. If you think you ar e your body-mind and the stories that you tell
yourself and others about being that body-mind, then you wou ld rather play
the game of limitation.”
Hale Dwoskin, fr om  Happiness Is Free
The firs t step to freedom is when we understand that our thoug hts create our
life. What you think is what manifests. Y ou won’ t  h ave the life y ou want if
you give  your attention to thoughts of what you don’ t want. And you will  have
the l ife you wan t if you give your attention only to thoughts o f what you do
want! When you un derstand this fully, you become very aware of your
thoughts, and it puts you well on the path of awakening, because your
awareness of your thoughts n ot only stops you from belie ving negative
thoughts, but it means you are becoming more aware.
The Secr et  b ook and docum entary explain  the power you have to create y our
life on all subje cts—health, relationships, money, work, happin ess, and even
the wo rld—through your thoughts. If you don’ t yet understand the
phenomenal power you have through your thoughts, I ur ge you to get a copy
of The Secr et, or borrow one from a friend or a library. The Secr et  has
changed the lives of tens of mil lions of people, and becoming m ore aware of
your thoughts is an excellent fir st step in the wonderful process  of waking up
to what we really are.C H A P T E


 always  immediately obvious how a relationship can be
truly helpful. Sometimes two people are not even conscious of how
important it is that they be together. The relationships or assignments can
be very intense. If one or the other leaves the relationship, one should
not worry; the lesson will come back. It will be repeated, maybe with
another person. Because once readiness and willingness are in
alignment, we attract the mean s for what we need to heal until it’s
healed. It’s helpful to be aware that the ego, being scared of the end,
does not like this, so it’s going  to fight against the means, against the
relationships. Relationships offer endless opportunities for collaboration. They
serve as a backdrop to come together. Collaborative relationships with a
healing purpose contain two qualities: they are undefined, and they are
guided. Those qualities aren’ t typically part of relationships in this
world. The “undefined”  part is very scary to the ego, but it is an essential
entry point. Openness is one of the main doorways to a holy relationship
and thus to freed om. An undefined relationship is about being willing to
be open, to just show up. This is why collaborative relationsh ips don’t
have the rigidity, the expectations, and the demands that linear (time-
based) or special relationships have. When the relationship is undefined,
there isn’t a structure or an agenda already set in place. There isn’t a
standard that the relationship has to meet. There is no role to live up to. You don’t ever have to put any thought into how to keep someone happy
or how to keep the relationship alive. Imagine what that would be like. The “guided” part is very important because this is how it can be
used by the Holy Spirit for healing and the highest good. The
relationship is for a higher purpo se and doesn’ t have a form goal. In fact,you don’t know what outcome is best or how to achieve it. So, it’s
essential to leave space for the Spirit to make it obvious. A collaborative
relationship contains an inspirati on and an agreement to be used together
in some helpful way that benefits the healing of the mind and therefore
blesses the whole universe. Opposing the idea of collaborati ve assignments for healing, the ego
basically says, “Distract yourself, use entertainment and fantasy, and
forget about commitment to a mind-training practice or collaboration. Live it up because you’re going to die anyway. ” The Holy Spirit is
saying there is much more than that. When you reach a certain stage of
maturity, you can be guided into shorter or longer assignments. You can
even have lifelong relationships or partnerships where the teaching-
learning balance  is perfect. And, if you decide to learn it, the perfect
lesson is laid before you and can be learned. This is very optimistic. Spiritually, two are drawn together because of this teaching-learning
balance, and there will be countless opportunities to really get the lesson. It is worth hanging in there when that happens. The Power of Joining
An experience of collaborative joining is an experience of being
connected in mind. It’s an experience of being deeply joined in a shared
purpose: the healing and forgiveness of illusion. Being in colla borative
relationship can be a bit like the 12-step programs, where you have a
sponsor. A sponsor is a trusted brother or sister to join with on decisions,
a joining that shows you the way or guides you. When you link up in
mind with others to join in decision making, you are open to asking and
to be shown the direction. You are not operating from a place of thinking
you already know, where you believe you don’t need to join or listen. Things that weren’t clear before always become clear through joining
and open communication. It’s not that others necessarily know better
than you. Nobod y really knows. It is the joining that is so powerful and
makes the direction clear. It’s a different focus than just trying to
accomplish things. After a while, the joining becomes internalized to a
point where you become really humble as you just ease into a state of
inner listening, flowing, and following. In the ego’s world, the personality and the personal perspective is
the baseline for everything. It is sticky, it is enmeshed, and it is
uncomfortable. There is an underlying low-level anxiety with it that can
increase with different things you do. But your holy companions, your
friends in this purpose, are showing up as symbols of love and support
and saying, “Let’s go on this journey together. Let’s remember  who we
truly are. Let’s be shown our wholeness. Let’s not be tempted to become
depressed. ” There is much more that awaits beyond the dismantling of
the ego. There is an immense sense of freedom that comes with vibrational
connections and collaborations. Being connected to the Spirit, you feel
free. You don’t feel bound to the world. Your mind is not think ing, How
am I going to survive, what’ s going to happen tomorr ow, and how am I
going to deal with this and that., the typical things that the egoic mind is
focusing on. In holy collaboratio n, your mind is lifted into a realm that’s
higher than those doubts, fears, and concerns, and your spirit emanates
from this higher place. It’ s divine. Exercise: Clearing the W ay for Collaboration
Sit quietly and allow a current relationship to come into
awareness. Any relationship  that comes to your mind can be
used. You can repeat this exercise as many times as you’d like
and with any of your relationships. Use your journal to answer the
following questions. 1. How do you define the role you play in the relationship. Examples could be girlfriend, husband, friend, mothe r,
grandparent, or boss. Includ e what expectations you have
of yourself in that role.<|eot_id|><|begin_of_text|>
Q: According to the author, what is the purpose of the Holy Spirit in relationships?,
A: The Holy Spirit uses the body as a communication device to help the mind regain awareness that true communication is through the Spirit and the Creator.
Q: What is the author's perspective on the idea of near-death and out-of-body experiences?,
A: The author believes that these experiences show that communication is not limited to the body and that we can begin to loosen the idea that we are powerless.
Q: What is the key to healing, according to the author?,
A: The key to healing is to acknowledge and release all wrong-minded thoughts and beliefs, and to focus on the mind rather than the body.
Q: What is the author's message about the origin of sickness and illness?,
A: According to the author, sickness and illness are a result of wrong-minded thinking and are not caused by external factors or circumstances.
Q: What is the author's perspective on the role of the ego in relationships?,
A: The author emphasizes the importance of letting go of the ego's influence in relationships and instead focusing on the mind and the Holy Spirit.<|eot_id|><|begin_of_text|>I wondered how people
could go for healing while at the same time functioning in the world. How do you keep it together? Are you supposed to, on top of the
challenges of keeping a career going and keeping families and
interpersonal relationships together, go inward and work on the healing
of your mind? It does seem to be that certain things fall apart, melt away,
break down, and crumble. But remember, the ego is the one that’s
interpreting the process every step of the way. It’s usually a negative
interpretation, “This hurts too much. It’s too painful. If God is love, why
does it hurt so much in my heart?” The ego gets stirred by these first
glimpses of acceptance in your mind because they are pinpricks in its
façade. But once  you start the forgiveness process with the Holy Spirit, the
more you open up, the more miracles you will start to have. What in the
beginning seem like little glimmers of acceptance here and there —which
are very important—will start to become more stabilized. First there is
an allowance: I allow; I allow; I allow it to look and feel just as it is. I’m
not going to judge it. Then after all of that allowance, you come into a
true state of acceptance. Anothe r word for that is recognition. It is here
that you begin to recognize: “This is really who I am, who I have always
been, the One, the One Spirit.” The ego is the belief that there is no God. Awakening is the experience that there is only God. You can see that
there is zero meeting point between “There is no God” and “There is
only God”! The most difficult phase is the beginning of the turn, but when you
really get into the full swing of the turn of the tables and of the mind,
everything stabi lizes. It feels so natural, so effortless! At that point you
don’t even need  vigilance; it is like being carried along down a peaceful
stream. How dif ficult can that be?At Heart, We Are Just Forgiving Ourselves
Things that have been difficult to deal with keep coming back at us until
we start to realize that the peop le in our lives were just acting out our
beliefs. So, if we seem to be victimized or mistreated or we didn’ t get the
treatment that we felt we deserved,


suspension of indomethacin in a dimexide solution.”
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DMSO Symposium
, 1966, Saladruck, Berlin,
1966, p. 18. 33. Gorog, P., and I.B. Kovacs. Curr. Ther. Resp., 10:486, 1968. 34. Weisman, G.
Ann. N.Y. Acad. Sci., 141:326, 1967. 35. Ibid. 36. Swanson, B.N. “Medical use of dimethyl sulfoxide (DMSO),”
Reviews in
Clinical and Basic Pharmacology
 (Jan–June 1985), 5 (1–2):1–33. 37. Walker, Morton. Chelation Therapy. Stamford, Conn.: Freelance
Communications, 1980. 38. Walker,Morton. The Chelation Answer. New York: M. Evans & Co., 1982
Chapter 4
General Medical Uses for DMSO
1. Physicians’ Desk Reference
, Oradell, N.J.: Medical Economics Company,
1980. 2. “Doctor Claims DMSO Saved 11,”
Ocala Star-Banner
, January 11, 1981, p.
10A. 3. Edelson, E. “DMSO,”
Daily News
, June 9, 1980, p. 35. 4. Ashwood-Smith, M.H. “The radioactive action of dimethyl sulphoxide and
various other sulphoxides,”
Intern J. Radiation Biol. 3:41, 1961. 5. Ashwood-Smith, M.H. “Radioprotective and cyroprotective properties of
dimethyl sulfoxide in cellular systems,”
Ann. N.Y. Acad. Sci., 141:45, 1967. 6. Hagemann, R.F., and J.C. Schaer, “The mechanism of modification of radiation
effect by dimethyl sulfoxide,”
Experientia
, 27:319, 1971. 7. Grozdov, S.P. “Mechanism of the biological action and radiation-protect


expected. Their resolution is often the consequence of recontextualization. Although the personal will and motivation, plus the mind and intellect,
are strong tools, in and of themselves they do not have the strength to
disassemble the ego because they are part and parcel of it. However, once a
seeker becomes devoted, the strength of the spiritual Will via the Presence
of the Self supplies the necessary power. The inner work that arises as a consequence of commitment to
Enlightenment is at times admittedly experientially difficult or even
arduous. Although this is due to resistance, the sheer seeming difficulty may
provoke discouragement or a temptation to abandon the goal. This,
however, is also to be expected and therefore merely included in the
material to be processed. Contemplation results in insights consequent to redefinition and
recontextualization. In the meantime, other spiritual practices continue,
such as meditation, prayer, service, and spiritual group activities. The
letting-go process encounters inner fixations and addictions to various ego
pay-offs and lures. Sometimes periods of retreat are helpful, and at other
times, active involvement in spiritual activities is beneficial. Frequently, the
seemingly impossible obstacle mysteriously and spontaneously disappears
and resolves itself. Aside from ordinary resistances that are innate to the ego itself and
therefore not really ‘personal’, there are inherited propensities as a
consequence of karmic factors. These can sometimes be intuited either by
prayer or even by specific investigation, such as with past-life recall
techniques. Persistent patterns indicate that the source of the problem is still
unconscious. A useful uncovering technique is to presume that there is a
repressed aspect in the unconscious, and that the unconscious is not onlypersonal but also collective, described by Carl Jung as the “collective
unconscious. ” Thus, certain problems are merely the karmic inheritance of
being human. In practice, for example, if other people persistently seem cruel or rude,
it may be beneficial to forgive and pray for help for that hidden aspect in
oneself that is cruel, rude, and unforgiving. These aspects can be accepted
in that they are impersonal to some extent, yet one is responsible for them
as a participant human being. For example, if others seem selfish or stingy,
pray for that aspect in oneself that is that way. It is often surprising to
discover that there is such a deeply repressed hidden trend that may well be
just a consequence of human inheritance and experience. Asceticism
This is a useful practice at various periods by which one accomplishes
detachment from the senses and their endless search for pleasure and
sensation. Success brings a sense of accomplishment. The senses search for
pleasure via amusement, excitement, and the lure of enticements that
increase appetite and desire. Their origination was in the animal phase of
evolution and instinctual in origin. A useful technique to overcome them is
to delay gratification of sensory desires, and before seeking to satisfy them,
surrender either resisting or desiring the sensations themselves, for
example, the craving feeling, and not label them. Actually, one does not
experience ‘hunger’, which is actually a nominalization, a label, and a
diagnosis. The actual physical sensations are merely that and not a ‘need’. When ignored and surrendered, they recede and fade away. Therefore, if
there is a desire, ignore the desire and focus on the actual sensations
themselves. In a surprisingly few minutes, the craving recedes. Another
trick is to only eat when not hungry and to eat prophylactically in
anticipation so as to avoid the resurgence of hunger later. This process is
akin to deprogramming Pavlovian conditioning. Asceticism can be a discipline that is introduced into routine daily life
on a modified basis and maintained as a lifestyle. It leads to economy of
time, energy, money, and other resources. It is freeing to discover how little
one actually requires in order to subsist, function, and enjoy life. Renunciation
This is a traditional type of spiritual retreat from the world and
sometimes done for variable periods, such as even just a weekend. Truerenunciation, however, in its full understanding, is the application of
renunciation to the payoffs of the ego itself and the identification of self
with body, emotions, or mind. By renunciation and dissociation through
surrender and relinquishment, it is discovered that none of them are ‘me’ or
even ‘mine’. In actuality, they are autonomous functionalities. One can
renounce the seeking of gain or worldliness as well as the seeking of
pleasure, excitement, or titillation. One can renounce the assumption that
perceptions are reality or essence. By renunciation, one can withdraw
invested emotional energy and interest in the world without physically
having to depart from it. Formal renunciation as a lifestyle has been and still is an option for
devotees for whom such a major decision is appropriate. Such communities
have prevailing requirements, and monastic orders are well known
(Trappists, Dominicans, Benedictines, Buddhists, the Ramakrishna Order,
etc. ). Most require vows of allegiance and serious commitment. The World
The planet is part of the physical universe and thereby subject to its
transitions and evolutionary phenomena. Volcanic eruptions, earthquakes,
tsunamis, forest fires, and floods have been recurring over the eons of time,
including the impact of giant meteors that filled the sky with dust and
smothered all of life. It is therefore naïve to assume that phenomena are
consequent to mankind’s follies, frailties, failures, or religious belief
systems. So-called ‘end times’ phenomena are redundant, both before and
subsequent to the emergence of Homo sapiens. Numerous are the prophets
and prophesies that have come and gone. When the great meteors hit and
blanked out the sky, mankind was not yet even born. Contextualizing
earthly phenomena as evidence of the ‘wrath of God’ is primitive, naïve,
and an anthropomorphic distortion of the Reality of Divinity. God is not
emotionally imbalanced or needful of psychological help, spiritual
counseling, or anger-management classes
Even if all these mystifications were true, of what interest is it, anyway,
to the individual seeker. If life on earth is to end in either a few years, or in
the year 6017 or 8095, so what. What does it really have to do with one’s
own level of spiritual evolution. The wise renounce public hysteria or mass
suicides because a comet is sighted somewhere in space. Even if an ‘end
times’ catastrophe were to happen, it would seem to be a better decision topray rather than kill oneself inasmuch as one’s death would be a certainty,
and suicide carries karmic consequences. The evolution of human consciousness expresses its cultural and social
changes that, in turn, reflect karmic propensities and inheritances of whole
groups of people over great periods of time. In the East, karma is a matter
of ordinary acceptance, but that is not so in the Western world, which even
lauds unaccountability and irresponsibility as promoted by moralistic
relativism. By consciousness calibration research, it is demonstrable that every
thought, action, word, or deed is recorded forever, beyond time, in an
infinite field of consciousness for eternity. It is affirmed by consciousness
research that everyone is accountable to the universe (Divinity) by virtue of
Divine Justice. Thus, everyone already has a calibratable level of
consciousness from the very moment of birth. Life is neither accidental nor
arbitrary, nor is it based on anarchy. The stratification of levels of
consciousness are influential by virtue of their prevailing, powerful
‘attractor fields’ (see Power vs. Force) whereby like goes to like by
attraction and alignment. Q: As a spiritual person, what is our responsibility in relation to world
events. A: This depends on one’s current prevailing level of consciousness. Confusion arises from mixing the levels. To act according to the
spiritual principles of mercy, forgiveness, love, and compassion applies
at all levels, of course, but how these are interpreted and what they are
understood to signify regarding action depends on perception and
degree of spiritual maturity. Earthly life affords maximum karmic opportunity to not only acquire
‘good’ karma but also to undo negative karma. For example, whole
populations and groups have accumulated both positive and negative
spiritual consequences as the result of barbaric savagery, just as they do
in today’s headlines. Thus, there are spiritual ‘debts’ as well as benefits. While it is commonly believed that Christianity does not teach karma,
that is not true. It does indeed, but it merely does not use the specific
term. Christianity teaches that sin and virtue have very different
consequences for the soul after death. These include the karmic
alternatives of not only heaven or hell, but also purgatory. In addition, atraditional teaching is that man was ‘born in sin’ due to the fall of Adam
and Eve and is thus karmically affected by succumbing to temptation
and refusing obedience to God. Subsequently, God’s mercy is
represented by the presentation of a savior born for the sake of man’s
redemption. As Jesus said, “None get to heaven but by Me. ”
   In Buddhism, there is the Lotus Land (Heaven


  are  the  result  of
recognizing  our  ageless  and  timeless  nature. We  do  so
through  the  practice  of  meditation,  still  observation,
deep  sleep,  and  food  sadhanas,  as  revealed  in  this
book. TAPPING   COGNITIVE
MEMORY
Often  when  we  have  a  gut  feeling,  a  sixth  sense,  or  a
deja  vu,  we  dismiss  it  as  a  moment  of  misperception. Actually,  it  is  during  these  moments  that  we  are  truly
12
jmt,
COSMIC    ROOTS
conscious. The  antics  of  body  and  mind  have  been
quiet  enough  for  a  splinter  of  truth  to  unveil  itself. For  a  moment  we  have  been  linked,  ever  so  frailly,  to
another  bead  on  the  rosary,  or  mala,  of  cognitive
memory. This  memory  guides  us  through  the  beads
of  all  the  lives,  until  the  mala  of  all  existence  is  com-
plete and  we  merge  with  pure  consciousness.We  can
permanently  access  this  essential  memory  only  when
our  actions  become  sadhanas  connected  to  the  earth. During  the  last  year  of  my  bout  with  cancer,  I  had
been  anaesthetized  eleven  times. For  this  reason,  my
final  operation  was  done  without  general  anesthetic. I  remember  that,  through  my  intense  pain,  the  memo-
ries that  came  to  comfort  me  were  serene  and  simple. During  the  eight-hour  procedure,  I  saw  my  guts  pulled
out  of  my  stomach  and  smelled  the  deep  brine  and
blood  of  being. I  heard  my  father  sing  "Red  River
Valley,"  one  of  his  old  favorite  tunes. I  was  taken  back
to  the  age  of  three  or  four  and  heard  the  plop,  plop
of  shoes  on  smooth  black  mud,  as  my  sister  and  I
were  carried  on  a  long  dirt  path  to  visit  my  favorite
aunt. I  felt  the  coolness  of  her  hut,  which  was  daubed
with  cow  dung. The  eastern  light  streaming  in  through
the  small  aperture  of  the  dwelling  enveloped  me,  and
I  was  transported  to  the  truth  of  my  being. My  sister
and  I  must  have  spent  many  days  in  that  faraway  hut,
surrounded  by  the  brambles  of  gooseberry  bushes
and  the  briers  of  sweet  white  flowers. Swathed  in
cognition,  time  stood  still. This  is  an  example  of  how  we  tap  cognitive
memory;  it  is  by  means  of  our  deepest  vibratory
field,  which  lies  within  the  element  of  space. The
gravitational  field  of  space  is  also  the  field  of  sound
and  prana,  or  breath. Our  memory,  held  by  ahamkara,
resonates  within  this  field. When  the  field  of  sound
and  space  is  distorted,  it  directly  impinges  the  prana
body  and  we  begin  to  lose  connection  with  our  eter-
nal vibrations. Humanity's  misuse  of  the  earth's  re-
sources directly  relates  to  the  slackening  of  the  gravi-
tational grasp  of  space. As  a  result,  our  capacity  to
hold  eternal  memory,  which  is  received  through  cos-
mic vibration,  is  wearing  thin. In  meditation,  we  are  taught  to  silence  the  mind
and  sit  in  the  self. In  understanding  this  silence,  we
begin  to  understand  the  self. True  meditation  is  dy- namic; it  goes  far  beyond  sitting  in  silent  postures. When  it  springs  from  a  deeply  conscious  place  within,
meditation  pervades  every  action. The  beauty  of  the  self  is  that  it  shows  us  how  to  step
out  of  our  shadows  and  bask  in  its  light,  if  we  are  alert
and  undistracted  by  the  cacophony  of  living. This
cognitive  self  is  available  to  us  through  our  daily
sadhanas. These  wholesome  practices  refine  our  vi-
bratory powers  and  enable  us  to  strengthen  the  spirit. Through  our  endless  capacity  for  distraction  and  su-
perficial countenances,  we  have  lost  access  to  our  in-
ner guide,  cognitive  memory. Without  it,  we  are  be-
coming a  universe  of  living  amnesiacs. Knowledge  of
the  life  force  is  not  new. We  have  almost  all  known  it
at  some  time  in  our  past,  but  we  have  forgotten. Now
we  need  to  strum  the  chords  of  ahamkara  so  that  we
may  remember  the  immortal  secrets  of  all  life  and
health. We  must  scrutinize  the  mechanism  we  employ  in
accepting  something  to  be  a  truth. More  than  two-
thirds  of  the  information  stored  in  our  present-life
(experiential)  memory  bank  consists  of  invalid  memo-
ries. Every  moment  of  each  day  we  form  opinions
based  on  inaccurately  remembered  or  incomplete  data. In  this  way  we  accrue  false  and  useless  information. These  opinions,  in  their  turn,  are  invariably  filed  into
memory  without  resolve. We  compile  memory  data
with  every  breath. Sifting  through  the  details  of  every
thing  that  comes  to  our  attention  is  a  Stupendous
task. That  is  why  the  ancients  exhort  us  to  listen  with
a  discriminating  heart  and  refrain  from  jumping  to
conclusions. As  we  begin  to  become  more  alert  and
observant  of  our  intake,  we  will  gradually  store  less
invalid  information  in  our  memory  banks. A  valid  memory  is  one  that  can  be  verified  as ,u  c  U
rate  and  which,  therefore,  resonates  with  universal
truth. If  we  refrain  from  condemnation  and  hasty
conclusions,  the  truth  usually  reveals  itself. All  tradi
tions  were  founded  originally  on  universal  truths
Unfortunately,  the  demise  oi  main  ti  adit  ions  is  due,
in  part,  to  the  karmas  accumulated  from  COl  i  upturn,
personal  greed,  and  selfish  power. The  mind  ot  the
universe  is  sustained  in  good  health  only  when  hei
memory  holds  the  imprint  of  valid  experiences. The
human  mind  functions  in  the  same  manner,
13
«
THE    PRINCIPLES    OF    AYURVEDA
lust  as  a  lie  cannot  exist  in  honesty  and  a  fish
cannot  survive  in  clay,  so  the  invalid  cannot  be  stored
in  an  observant  mind. The  practice  of  sadhanas  within
the  harmonic  resonance  of  nature  awakens  us  to  these
memories. They  come  through  our  vibratory  field  in
a  subtle  and  decisive  way,  without


  without  skins
1  tsp  sunflower  oil
6  curry  leaves,  preferably  fresh
'A  tsp  coriander  powder
2  tbs  minced  fresh  cilantro
l'/2  c  boiling  water
Dry-roast  cracked  wheat  in  a  cast-iron  skillet  over
medium  heat  until  golden  brown. Remove  and,  in  the
same  skillet,  heat  mustard  seeds  and  urad  dhal  in  hot oil  until  seeds  pop. Add  curry  leaves,  coriander  pow-
der, and  cilantro,  and  saute  for  30  seconds. Add  roasted
wheat  and  saute  a  few  minutes. Transfer  mixture  to  a
stainless  steel  pan  containing  boiling  water. Stir,  cover,
and  simmer  over  very  low  heat  for  25  minutes. Toss
and  serve  for  breakfast. Vegetable  Uppama
V,  VP,  VK
Serves  2
1  c  short-grain  brown  rice
2  tbs  light  sesame  oil
'A  tsp  black  mustard  seeds
2  tsp  split  urad  dhal,  without  skins
1  tsp  yellow  split  peas
1  dried  whole  red  chili  pepper
74  c  minced  onion
74  c  diced  carrots
2  tbs  minced  fresh  Italian  parsley
72  tsp  minced  ginger
Pinch  of  asafoetida
72  tsp  sea  salt
172  c  boiling  water
Dry-roast  rice  in  a  large  cast-iron  skillet  until  golden
brown. Crack  rice  in  a  blender  until  each  kernel  is  in
4  or  5  pieces;  set  aside. In  the  same  skillet,  heat  the  oil
and  pop  the  mustard  seeds;  add  the  dhals  and  chili
pepper  and  brown  for  a  few  minutes. Remove  spice
mixture  and  place  in  a  bowl. Use  the  same  skillet  to
saute  onion,  carrots,  parsley,  ginger,  asafoetida,  and
salt. Cover  and  simmer  over  low  heat  for  3  minutes. Transfer  both  mixtures  to  a  pot  and  top  with  the
roasted  cracked  rice. Add  the  boiling  water;  cover  and
simmer  over  low  heat  for  40  minutes. Serve  hot. 206
smt,
TRADITIONAL    GROUND    DHALS    AND    GRAINS
Vada
ALL  TYPES
Serves  2  (makes  8  balls)
1  c  split  urad  dhal,  without  skins
2  tbs  water
2  tbs  minced  onion
'A  tsp  turmeric
'A  tsp  sea  salt
'A  c  sunflower  oil
V  and  K  types:  serve  with  Hot  Chili  Pepper  Chutney. K  types:  bake  at  350  degrees  F.  instead  of  frying. Wash  urad  dhal  until  water  runs  clear. Soak  for  1
hour  in  3  cups  of  cold  water;  rinse  and  drain. Grind
into  a  coarse  paste  using  a  hand  grinder,  large  mortar
and  pestle,  or  blender,  adding  water  as  needed. Allow
to  sit  for  2  hours  in  a  warm  place  to  mildly  ferment. Add  onion,  turmeric,  and  salt. Shape  into  8  small
balls,  1"  in  diameter,  and  deep-fry  as  in  Vadai  recipe
(page  201). Dahi  Vada
<'  V  i.' V,  VP,  VK
Serves  2  (makes  8  balls)
1  c  split  urad  dhal,  without  skins
1  tsp  minced  ginger
2  minced  green  chili  peppers
1  tsp  coconut  oil
3  A  c  fresh  plain  yogurt
'A  c  water
2  tbs  minced  fresh  cilantro
'A  tsp  sea  salt
Pinch  of  asafoetida
Wash  urad  dhal  until  water  runs  clear. Soak  for  1
hour  in  3  cups  of  cold  water;  rinse  and  drain. In  a
skillet,  saute  ginger  and  chili  peppers  in  the  oil  lor  a
few  minutes. Add  drained  dhal  and  combine  well. Remove  from  pan  and  grind  into  a  coarse  paste  using
a  hand  grinder,  large  mortar  and  pestle,  or  blender. Shape  into  8  balls,  1"  in  diameter,  and  deep-fry  as  in
Vadai  recipe  (page  201). Pour  yogurt  into  a  bowl  and  whip  with  an  eggbeater
until  smooth. Slowly  add  water,  cilantro,  salt,  and
asafoetida. Continue  to  beat  until  smooth  and  fluid. Soak  the  fried  vadas  in  the  yogurt  mixture  in  a  cool
place  for  30  minutes  Serve  with  basmati  rice  for  a
festive  lunch. Prepare  only  the  amount  needed  for
one  meal. Chapati
ALL  TYPES
Serves  4
2  :  whole  wheat  flour,  or  atta
'A  tsp  sea  salt
1  tbs  sunflower  oil
3A  c  water
K  types:  substitidte  2  cups  cither  barley  or  rye  flour  for
whole  wheat  flour;  use  only  1  teaspoon  oil. Use  freshly  ground  flour  whenever  possible. Com
bine  flour  and  salt;  add  oil  and  work  it  with  youi
fingertips  into  the  flour. Add  hall  the  water  and  knead
the  dough  for  5  minutes. Add  the  remaining  watei
and  knead  for  an  additional  5  minutes. Covei  with  a
damp  cotton  cloth  and  allow  to  sit  foi  2  hours. Divide
dough  into  12  small  pieces. Lightly  flour  a  clean  table  SU1  face  and  toll  OUl  ea<  h
piece  into  a  thin  patty  using  a  rolling  pin. (Instead,
you  may  use  youi  hands  to  press  dough  pieces  into
patties  and  toss  into  (he  air  to  enlai . Preheat  a  griddle  and  umk  the  Jiapati  foi    SO  se<
onds  on  each  side  ovei  medium  heat  Remove  gentl)
with  tongs. It  you  haw  a  gas  Stove,  wave  the  Jiapati
ovei  an  open  flame  foi  a  lew  seconds  until  it  putts  up
(If  you  di)  not  have .i  gas  stove,  ignore  tins  step
Serve  hot. 207
J@fr
UNIVERSAL    RECIPES    FOR    EACH    BODY   TYPE
Oil  Roti
V,  VP,  VK,  P,  PV,  PK
Serves  4  (makes  12  roti)
1  c  whole  wheat  flour,  or  atta
1  c  unbleached  white  flour
'A  cup  wheat  bran
Pinch  of  sea  salt
1  tbs  sunflower  oil
3  A  c  water
Prepare  the  dough  as  instructed  in  Chapati  recipe
(page  207). Divide  dough  into  12  small  pieces. Roll
each  piece  to  a  V2"  thick  patty,  4"  in  diameter. Rub  'A
teaspoon


 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


 we passed each room I activated
the switch which changed channels in each room. I could hear various patients trying
to get their channels back by cussing and by clicking their remote control units as I
went up and down the corridor changing channels. No one ever discovered what
happened, but I knew the mystery broke their monotony. Kind of a ridiculous thing to do, but I guess I was getting a little "stir" crazy. These corridor rides were frowned
upon by the nursing staff, which put a quick end to an otherwise pleasant daily occurrence. I recall several other incidents that I look back on now as humorous. It seemed that
whenever my hospital roommate would be in the lavatory either shaving or
"relieving" himself, that was the time I got the "urge." When I got that urge I had to move fast  or it was too late. After all, I was having
from 12 to 20 B.M.s a day. There were many times I had to get him out fast with his pants down. Can you visualize me running in and him running out at top speed and
making this quick exchange without bumping each other as we passed through the doorway? Anyone watching would have wondered what the hell was going on. This particular roommate was to have a sigmoidoscope examination performed in a
few days and he was petrified and built up a fear bordering almost on hysteria. He
knew I had gone through that test dozens of times and he respected me as an expert. He asked me to give him pointers on how to cope with this cold steel tube. After all, I did know the secrets of these rear-end matters. So I proceeded to coach him in the art
of proper mental, physical, and hind-end relaxation. This is the secret of it all. So
there we would be, the coach and the student going through the training sessions with
him carrying out my instructions. What would the neighbors think if they had
overheard the conversation? The day came for him to undergo the sigmoidoscope. He was shaking as he was wheeled out of the room, but I reminded him again to follow
my instructions. An hour or two later he was brought back to the room. He was all
smiles. He approached me, shook my hand, and thanked me. He said if it wasn't for
me, he could never have done it. A simple thing, yes, but it made my day. Then there were times (it occurred twice) my medicine was brought in while the
nurse stood by to make sure it was swallowed. I glanced at the pills and said to the
nurse, "These aren't mine." She answered, "These are your pills. I prepared them myself. Your doctor ordered them so please take them." I knew what my pills looked
like and these were totally unfamiliar, so I refused to take them until she checked with
my doctor. The nurse left the room and was back in five minutes with an apology. "Those pills were for the patient in the next room. Here are yours." Do you know
what might have happened if I had not known the difference and swallowed them? They could have killed me. I've often thought of that incident over the years, because
it is a common occurrence that takes place every day. There was a rather pathetic incident I experienced before being discharged. There
was an 11-year-old boy across the hall who had such an advanced case of ulcerative
colitis that he had to be fed intravenously 24 hours a day. He looked so small, so frail,
and so frightened. I tried to spend a little time with him each day, but I could see he
was growing weaker. He was wasting away to skin and bones and his doctors
recommended a total colectomy--a complete cutting out of the large bowel, with a bag
provided to collect the waste matter from a permanent opening in the abdomen. This
is one of the most drastic types of surgery. I couldn't see how that shell of a boy, who was listed as critical, would survive whether he had the surgery or not. After leaving
the hospital, I tried to get him out of my mind and could not. However, I did not keep
in touch. I guess, subconsciously, I was afra id for him and for myself: "There, but for
the grace of God, go I." My assumption was that he didn't make it. I almost hoped, for his sake, he did not. At the end of five weeks, Dr. Kale decided to discharge me. He said, "I'm pleased
with your progress." I eagerly awaited news of the medication I had been taking, one
of which was the hormone drug prednisolone which I was to take in rather large doses
for an indefinite period of time, with eventual hopes of reducing the dosage until the
drug was stopped. This tapering was to avoid some very damaging and dangerous changes that could take place in my body. I was also instructed to call Dr. Kale in
about two weeks to resume regular treatments, which were to be at approximately
two-week intervals. For the next month or two there seemed to be some improvement, or more
accurately, a slight remission. There was ne ver really improvement. But I went along,
taking my medication and hoping that my bouts With diarrhea, which had decreased
to about six to ten times a day, would eventually return to normal and also hoping I
would feel better generally. With this seemingly slight improvement these few months, I became somewhat
optimistic and elated. But my elation was short lived because soon the diarrhea increased to about 15 times a day; weight loss was apparent and I was becoming dehydrated from the loss of fluid. I was beginning to run a low-grade fever. Some of
my drugs were discontinued and replaced by  others, such as tincture of opium for
diarrhea (which affected my equilibrium a nd thinking), Sulfaguanidine for some type
of effect on the intestine and bacteria, and Chloroquine for who knows what or why--although it has been used in malaria. The combination of all the medicines was playing havoc with my stomach, the
worst effect being indigestion--severe indigestion. Contributing to this was the hormone prednisolone which I had been taking in rather high doses for a number of
months. This drug causes an increase in hydrochloric acid in the stomach. So to
counteract these effects, another drug called Gelusil was given. Is it any wonder why
normal digestion could not take place even if the ability was there? The symptoms of drug poisoning were beginning to make themselves evident again:
dry mouth, nausea, dizziness, blurred and double vision, fluctuations in mood from
deep depression to extreme euphoria, blood cell changes, blood pressure deviations,
palpitations of the heart, occasional hot flashes, etc. The double vision made it
extremely difficult and frustrating for me to do my surgical work, which was, many times, confined to very small areas on the foot. As the diarrhea increased, there was more weight loss. There was also loss of
minerals, particularly calcium, which cont ributed to muscle cramps. For this I was
given calcium gluconate, which helped somewhat. Dehydration was always a problem
and I could feel myself getting weaker. I was drinking large amounts of water. When the dose of prednisolone was gradually lowered, with eventual complete
eradication always in mind, there would be exacerbations to such a degree as to
necessitate increasing the dose again. I had been taking these hormones for several
years, and very subtle changes, dangerous changes, were taking place in my body. Weight gain was one of them. I had dropped down to about 155 pounds, but now I was noticing an increase. I thought perhaps I was on the road to health. That made me
quite happy and optimistic. With this weig ht gain I experienced alteration in heart
rhythm and severe muscle spasms and cramps in my arms and particularly my legs. This was beginning to occur with greater regularity and often with such intensity as to
cause my legs to contract and double up. I could not straighten them and I could not
tolerate the pain. It would happen. anytime and anywhere. The longer one takes these steroids or hormones, the greater is the threat to life and
risk of death, under certain conditions. I was becoming a victim of steroid poisoning. The weight gain was an unhealthy gain due to sodium retention, and we know that
sodium holds water. There was also a potas sium depletion which was responsible for
the severe muscle spasms and irregular heart rhythm. For this I was given potassium
chloride pills to try to replenish my potassium reserves. Other signs of this poisoning were moon-face, buffalo hump, and general bloating. The moon-face is a severe rounding and puffiness, which changed my appearance to
the degree that many people I knew could not recognize me. The buffalo hump was deposits of water and fat along the back of the neck. This made me look even more
distorted, as did the general body puffiness and swelling. Eventually I reached a
weight of 190 pounds. My maximum weight had never been over 170 pounds. I
dreaded shaving in the morning because I knew I had to face that monster in the mirror. This situation continued for a number of months. Right along with it was the
continual indigestion which many times kept me awake all night. But it was not just the stomach or colon that was involved. It was the entire body that was now sick; the
small intestine, the liver, and other genera l bodily functions were suffering


,” he moaned. “Don’ t fill me with false hope.”
“I’m not of fering hope,” said Buddha. “Y our karma brought you to me,
along with the other four. I can see that you will soon be awake.”
“Then why do I have so many impure thoughts?” asked V appa, who
was prickly and prone to outbursts of rage, so much so that the other monks
were intimidated by him. “Don’ t trust your thoughts,” said Buddha. “Y ou can’ t think yourself
awake.”
“I have stolen food when I was famished, and there were times when I
stole away from my brothers and went to women,” said V appa. “Don’ t trust your actions. They belong to the body,” said Buddha. “Y our
body can’ t wake you up.”Vappa remained miserable, his expression hardening the more Buddha
spoke. “I should go away from here. Y ou say there is no war between good
and evil, but I feel it inside. I feel how good you are, and it only makes me
feel worse.”
Vappa’ s anguish was so genuine that Buddha felt a twinge of
temptation. He could reach out and take V appa’ s guilt from his shoulders
with a touch of the hand. But making V appa happy wasn’ t the same as
setting him free, and Buddha knew he couldn’ t touch every person on earth. He said, “I can see that you are at war inside, V appa. Y ou must believe me
when I say that you’ll never win.”
Vappa hung his head lower. “I know that. So I must go?”
“No, you misunderstand me,” Buddha said gently. “No one has ever
won the war. Good opposes evil the way the summer sun opposes winter
cold, the way light opposes darkness. They are built into the eternal scheme
of Nature.”
“But you won. Y ou are good; I feel it,” said V appa. “What you feel is the being I have inside, just as you have it,” said
Buddha. “I did not conquer evil or embrace good. I detached myself from
both.”
“How?”
“It wasn’ t difficult. Once I admitted to myself that I would never
become completely good or free from sin, something changed inside. I was
no longer distracted by the war; my attention could go somewhere else. It
went beyond my body, and I saw who I really am. I am not a warrior. I am
not a prisoner of desire. Those things come and go. I asked myself: Who is
watching the war? Who do I return to when pain is over, or when pleasure
is over? Who is content simply to be? Y ou too have felt the peace of simply
being. W ake up to that, and you will join me in being free.”
This lesson had an immense ef fect on V appa, who made it his mission
for the rest of his life to seek out the most miserable and hopeless people insociety. He was convinced that Buddha had revealed a truth that every
person could recognize: suf fering is a fixed part of life. Fleeing from pain
and running toward pleasure would never change that fact. Y et most people
spent their whole lives avoiding pain and pursuing pleasure. T o them, this
was only natural, but in reality they were becoming deeply involved in a
war they could never win. As the gates of Kapilavastu drew close, Buddha prepared the way. He
sent his presence ahead, and he could feel a growing excitement in
Yashodhara. She ordered her servants to throw away the somber saris of a
widow; she brought out old portraits of Siddhartha to show their son,
Rahula, who might be frightened to see the return of a father he knew only
in the cradle. Every day Y ashodhara performed the same ritual. She would
gather Rahula by her side and sit in the gazebo by the lotus pond, the place
where Suddhodana’ s pleasure pavilion used to stand. The old structure had
been torn down and the courtesans given honest places as serving women. Siddhartha had never visited them. It was one way he could show his
fidelity to Y ashodhara. Now she waited there to show her fidelity to him. Buddha knew that feeling his presence was not enough, though. His
wife was still young; for that matter, Siddhartha would be only thirty-five. There was time for more children. Buddha’ s presence couldn’ t reach this
part of Y ashodhara’ s nature. How could he change her mind without
crushing her? The bliss of wedded life was what she lived for. His mind was preoccupied when the five monks began to stir with
agitation. Buddha looked up the road where they were pointing. A horse
lathered with sweat and streaming with blood was running toward them in a
panicked gallop. The five monks scattered to get out of the way. It was a
powerful black stallion. None of them dared to pull Buddha from harm’ s
way; he stood his ground, and as the animal got near, it reared, slashing out
with its iron-shod front feet. For a second the huge animal balanced in
midair, thrashing. Then its hooves came to earth without hitting their tar get. The stallion trembled with pain and terror, but it didn’ t rear again and
slowly began to calm down. “What happened?” asked Assaji, pressing the cloth of his robe to the
horse’ s worst wound. “Where did this come from?”“Only one thing is possible,” said Buddha. “W ar. We’ll be in the thick
of it soon enough.”
They hadn’ t gone another mile before his prediction came true; the din
of battle could be faintly heard in the distance. “I am the cause of this,” said
Buddha. The five monks protested, but Buddha said no more. The group
had their hands full keeping the wounded stallion from bolting when he
caught the scent of death. More than once Buddha had to pause and look the
animal directly in the eye. “The only way to convince him that he doesn’ t
need to be afraid is to show him that I am not. Animals are wiser than us in
that regard. If they don’ t feel peace, they aren’ t fooled by peaceful words.”
The monks knew that Buddha did not make casual remarks. His every
utterance was dedicated to teaching them the truth. V ery soon the noise of
battle grew loud enough that they could hear steel striking against steel and
the anguished cries of dying soldiers. Buddha stopped and listened. “W ords
of peace fooled my father. Devadatta has tricked him into war.” Then he
pointed away from the conflict. “Home first.” An hour later they saw the
towers of the gates to the capital city. The road widened, and the last
hundred yards were paved with cobblestones. “Who’ s there?” a sentry cried. “One you called Siddhartha,” said Buddha. “I can’ t let anyone in who isn’ t a citizen, and I don’ t know that name,”
said the sentry, peering through a slot above them. He was young, almost a
boy. The real soldiers were all away to do the king’ s killing. “Send for Princess Y ashodhara’ s maid. She will recognize me,” said
Buddha. The sentry’ s face vanished from the top of the gate. They waited,
then the great wooden gates opened just wide enough to admit them and the
stallion. Buddha saw where his wife was. Having heard the name
Siddhartha, she sent her maid scurrying to the gates while she hurriedly
examined herself in the mirror and wrapped herself in a sari threaded with
gold.She was panting and sweating slightly when she seated herself in the
gazebo. Rahula was taking a nap, and Y ashodhara almost woke him up, but
she didn’ t want him to see her weep uncontrollably, so she came alone. The
wind was light, but whenever it turned slightly she could faintly catch the
sounds of war, which increased her anxiety. “My dear.”
She had been so distracted that he was there before she heard him. W ith
a cry, Yashodhara jumped to her feet, ran to Buddha, and threw her arms
around him. She was sensitive to his slightest response, and her heart
swelled when she felt his arms hold her without hesitation. This came as
such an enormous relief that she began to sob. A husband would have said,
“There’ s no cause for that. I’m home now. It’s all right.” Y ashodhara’ s
husband said none of those things. Buddha let go of her, and for an instant Y ashodhara felt completely
abandoned. She wanted to clutch at him, but he raised a finger in a small
gesture, and her arms fell to her sides. “Y ou are my beloved wife. It’ s your
right to embrace me,” said Buddha. “No one shall ever do that again. Not
even you.”
Yashodhara trembled. She had spent years blocking out of her mind any
image of Siddhartha as a monk. Even at that moment she kept her eyes
fixed


,  o r  e v e n  t h i n k,  t h a t  k e e p s  l o v e  a t  b a y. F o r  a s  w e
b l o c k  l o v e ’ s  p o w e r  t o  c h a n g e  o u r  o w n  l i v e s,  w e  b l o c k  i t s
p o w e r  t o  c h a n g e  t h e  w o r l d. H u m a n i t y  i s  m o v i n g  f o r w a r d  n o w,  t h o u g h  i n  s o m e  w a y s
w e  a r e  d o i n g  s o  k i c k i n g  a n d  s c r e a m i n g. N a t u r e  s e e m s  t o  b e
s a y i n g  t o  a l l  o f  u s,  “ O k a y,  i t ’ s  t i m e. N o  m o r e  p l a y i n g
a r o u n d. B e c o m e  t h e  p e r s o n  y o u  w e r e  m e a n t  t o  b e. ”
W e  w o u l d  l i k e  t o,  b u t  i t ’ s  h a r d. T h e  p r o b l e m s  o f  t h e
w o r l d  t o d a y  s e e m  l a r g e r  t h a n  t h e y  h a v e  e v e r  b e e n  b e f o r e,
m a k i n g  i t  e a s y  t o  s u c c u m b  t o  c y n i c i s m,  f e a r,  h o p e l e s s n e s s,
a n d  d e s p a i r. U n t i l,  t h a t  i s,  w e  r e m e m b e r  w h o  w e  a r e. F o r  w h o  w e  r e a l l y  a r e  i s  a  p o w e r  b i g g e r  t h a n  a l l  o u r
p r o b l e m s,  b o t h  p e r s o n a l  a n d  c o l l e c t i v e. A n d  w h e n  w e  h a v er e m e m b e r e d  w h o  w e  a r e,  o u r  p r o b l e m s — w h i c h  a r e  l i t e r a l l y
n o t h i n g  o t h e r  t h a n  m a n i f e s t a t i o n s  o f  o u r  f o r g e t f u l n e s s — w i l l
d i s a p p e a r. W e l l  t h a t  w o u l d  b e  a  m i r a c l e,  y o u  m i g h t  s a y. A n d  t h a t  i s
p r e c i s e l y  t h e  p o i n t. T H I S  B O O K  I S  A B O U T  L E A R N I N G  w h o  w e  a r e,  t h a t  w e  m i g h t  b e c o m e  a g e n t s
o f  m i r a c u l o u s  c h a n g e. A s  w e  r e l e a s e  t h e  f e a r - b a s e d
t h o u g h t s  w e ’ v e  b e e n  t a u g h t  t o  t h i n k  b y  a  f r i g h t e n e d  a n d
f r i g h t e n i n g  w o r l d,  w e  s e e  G o d ’ s  t r u t h  r e v e a l e d :  t h a t  w h o  w e
a r e  a t  o u r  c o r e  i s  l o v e  i t s e l f. A n d  m i r a c l e s  o c c u r  n a t u r a l l y  a s
e x p r e s s i o n s  o f  l o v e. *
I t  i s  s a i d  i n  A l c o h o l i c s  A n o n y m o u s  t h a t  e v e r y  p r o b l e m
c o m e s  b e a r i n g  i t s  o w n  s o l u t i o n. A n d  t h e  g i f t  b e i n g  b o r n e  b y
o u r  c u r r e n t  c h a l l e n g e s  i s  t h e  o p p o r t u n i t y  t o  m a k e  a  l a r g e
l e a p  f o r w a r d  i n  t h e  a c t u a l i z a t i o n  o f  o u r  o w n  p o t e n t i a l. T h e
o n l y  w a y  t h e  w o r l d  c a n  m a k e  a  q u a n t u m  l e a p,  f r o m  c o n f l i c t
a n d  f e a r  t o  p e a c e  a n d  l o v e,  i s  i f  t h a t  s a m e  q u a n t u m  l e a p
o c c u r s  w i t h i n  u s. T h e n  a n d  o n l y  t h e n  w i l l  w e  b e c o m e  t h e
m e n  a n d  w o m e n  c a p a b l e  o f  s o l v i n g  t h e  p r o b l e m s  t h a t
p l a g u e  u s. A s  w e  l e a p  i n t o  t h e  z o n e  o f  o u r  m o s t  a u t h e n t i c
s e l v e s,  w e  e n t e r  a  r e a l m  o f  i n f i n i t e  p o s s i b i l i t y. U n t i l  w e  e n t e r  t h a t  z o n e,  w e  a r e  b l o c k e d,  f o r  G o d  c a n n o t
d o  f o r  u s  w h a t  H e  c a n n o t  d o  t h r o u g h  u s. T o  s a y  H e  h a s  t h e
s o l u t i o n s  t o  o u r  p r o b l e m s  i s  t o  s a y  H e  h a s  a  p l a n  f o r  t h e
c h a n g e s  e a c h  o f  u s  n e e d s  t o  g o  t h r o u g h  i n  o r d e r  t o  b e c o m e
t h e  p e o p l e  t h r o u g h  w h o m  H e  c a n  b r i n g  f o r t h  t h o s es o l u t i o n s. T h e  m o s t  i m p o r t a n t


 l y  g o t  t h a t  I  h a d  b e e n  l e s s  t h a n  t h e  p e r s o n  I
s h o u l d  h a v e  b e e n,  a n d  I  w a s  e a g e r  t o  m a k e  a m e n d s.T h e  v e r y  n e x t  d a y  I  w a s  c a l l e d  b y  a  r e p o r t e r  f o r  a  m a j o r
E u r o p e a n  n e w s p a p e r. T h e y  w e r e  w r i t i n g  a n  a r t i c l e  a b o u t
h e r,  a n d  t h e y  a s k e d  m y  o p i n i o n. I  h a d  t h e  o p p o r t u n i t y  t o  g o
o n  a n d  o n  a b o u t  h o w  w o n d e r f u l  s h e  i s,  w h a t  g o o d  t h i n g s
s h e ’ s  d o n e — i n  a  v e n u e  w h e r e  I  c o u l d  b e  f a i r l y  c e r t a i n  i t
w o u l d  r e a c h  h e r  e y e s. S y n c h r o n i c i t y  i s  t h e  h a n d w r i t i n g  o f
G o d :  a s  s o o n  a s  I  a t o n e d,  t h e  e n t i r e  u n i v e r s e  w a s
p r o g r a m m e d  t o  c a t c h  u p  t o  m y  c o r r e c t e d  p e r c e p t i o n. W h e n  o u r  t h i n k i n g  i s  c o r r e c t e d,  t h e n  s o  i s  o u r  w o r l d. W e ’ r e  p u n i s h e d  n o t  f o r  o u r  s i n s  b u t  b y  o u r  s i n s. A n d
t h r o u g h  p r a y e r,  t h e y  a r e  t r a n s f o r m e d. “ P r a y e r  i s  t h e  m e d i u m  o f  m i r a c l e s …. T h r o u g h  p r a y e r
l o v e  i s r e c e i v e d,  a n d  t h r o u g h  m i r a c l e s  l o v e  i s  e x p r e s s e d. ” *
I f  y o u  w a n t  a  m i r a c l e  i n  y o u r  l i f e,  s i m p l y  p r a y  f o r  o n e. F o r
a s  l o n g  a s  y o u  a r e  w i l l i n g  t o  c h a n g e  y o u r  m i n d,  t h e n  G o d
w i l l  c h a n g e  y o u r  l i f e. C H A P T E R  F I V E
F r o m  A s k i n g  G o d  t o  C h a n g e  t h e  W o r l d  t o
P r a y i n g  T h a t  H e  C h a n g e  U s

J e s u s  s a i d,  “ B e  o f  g o o d  c h e e r, ”  w h i c h  i s  c e r t a i n l y
p o s i t i v e. B u t  t h e n  h e  a d d e d,  “ f o r  I  h a v e  o v e r c o m e  t h e
w o r l d. ”  H e  d i d n ’ t  s a y,  “ I  h a v e  f i x e d  t h e  w o r l d, ”  b u t  r a t h e r,
“ I  h a v e  o v e r c o m e ”  i t. T h e  d i f f e r e n c e  b e t w e e n  f i x i n g  t h e
w o r l d  a n d  o v e r c o m i n g  i t  i s  h u g e. T h e  p r o b l e m  m o s t  o f  u s
h a v e  i s  t h a t  w e  t r y  t o  f i x  i n s t e a d  o f  o v e r c o m i n g,  w h i c h  i s
w h y  w e  n e v e r  f i n d  t h a t  f u n d a m e n t a l  g o o d  c h e e r. T r y i n g  t o  f i x  t h e  w o r l d  i s  l i k e  t r y i n g  t o  c h a n g e  a  m o v i e
b y  m a n i p u l a t i n g  t h e  m o v i e  s c r e e n. T h e  w o r l d  a s  w e  k n o w  i t
i s  s i m p l y  a  s c r e e n  o n t o  w h i c h  w e  p r o j e c t  o u r  t h o u g h t s. U n t i l
w e  c h a n g e  t h o s e  t h o u g h t s,  t h e  m o v i e  s t a y s  t h e  s a m e. I f  w e  w a n t  o u r  l i v e s  t o  c h a n g e,  i t  d o e s  l i t t l e  g o o d  t o
s i m p l y  m o v e  f r o m  t o w n  t o  t o w n,  j o b  t o  j o b,  o r  r e l a t i o n s h i p
t o  r e l a t i o n s h i p. W h e r e v e r  w e  g o,  a s  t h e y  s a y,  w e  t a k e
o u r s e l v e s  w i t h  u s. W e  m a n i f e s t  n o t  s o  m u c h  a c c o r d i n g  t o
g e o g r a p h y  a s  a c c o r d i n g  t o  c o n s c i o u s n e s s. W e  c a n  t r a v e l
w i d e,  b u t  t h a t  o f  i t s e l f  w i l l  n o t  f u n d a m e n t a l l y  c h a n g e  u s. F o r  o u r  l i v e s  t o  c h a n g e,  w e  m u s t  t r a v e l  d e e p.T h e  t r u t h  i s  t h a t  o u r  f u n d a m e n t a l  h a p p i n e s s  s t e m s  n o t
f r o m  a n y t


. A n d  i t  i s  a  f o r c e  t h a t  i s  u l t i m a t e l y  m o r e  p o w e r f u l  t h a n
v i o l e n c e  o f  a n y  k i n d. T o  f o r g i v e  t h o s e  w h o  h a v e  t r a n s g r e s s e d  a g a i n s t  y o u  i s
n o t  t o  c o n d o n e  e v i l  b u t  r a t h e r  t o  s u r r e n d e r  i t  t o  a  h i g h e r
a u t h o r i t y  f o r  u l t i m a t e  j u s t i c e. I n  t h e  B i b l e  i t  i s  s a i d,
“ V e n g e a n c e  i s  m i n e,  s a y e t h  t h e  L o r d. ” T h a t  m e a n s  i t ’ s  G o d ’ s
b u s i n e s s,  n o t  y o u r s. E v e n  w h i l e  p r o s e c u t i n g  t h e  w o r s t
c r i m e s,  w e  c a n  r e m e m b e r  t h a t  g u i l t  i n  t e r m s  o f  h u m a n l y
m a d e  l a w  i s  n o t  s y n o n y m o u s  w i t h  g u i l t  b e f o r e  G o d. W h e nG o d  p a r t e d  t h e  R e d  S e a  i n  o r d e r  f o r  t h e  I s r a e l i t e s  t o  c r o s s,
t h e  E g y p t i a n  s o l d i e r s  t h e n  r a n  a f t e r  t h e m. A t  t h a t  p o i n t,  G o d
c l o s e d  t h e  w a t e r s,  a n d  t h e  E g y p t i a n s  d r o w n e d. W h e n  t h e
I s r a e l i t e s  b e g a n  t o  r e j o i c e  a t  t h e  d e s t r u c t i o n  o f  t h e i r
e n e m i e s,  h o w e v e r,  G o d  c o m m a n d e d  t h e m  t o  s t o p. T h e y
w e r e  n o t  t o  r e j o i c e  a t  t h e  d e a t h  o f  o t h e r  h u m a n  b e i n g s,  e v e n
w h e n  G o d ’ s  j u s t i c e  h a d  d e e m e d  i t  n e c e s s a r y. S o  i t  i s  t h a t  w e
s h o u l d  n e v e r  t a k e  p l e a s u r e  i n  a n o t h e r ’ s  s u f f e r i n g,  e v e n  i f
t h e y  “ d e s e r v e ”  i t. W e  a r e  t o  h o l d  t o  t h e  l i g h t,  t o  d i v i n e
c o n s c i o u s n e s s,  e v e n  w h e n  w e  h a v e  t o  d e a l  w i t h  t h e
d a r k n e s s  o f  t h e  w o r l d. O n l y  i n  t h a t  w a y  w i l l  t h e  t w o  o n e
d a y  b e  r e c o n c i l e d. I f  y o u  w e r e  c o m p l e t e l y  v i c t i m i z e d  a s  t h e  w o r l d  d e f i n e s
i t,  t h e n  t a k e  h e a r t  f r o m  D r. M a r t i n  L u t h e r  K i n g  J r. ’ s  n o t i o n
t h a t  t h e r e  i s  “ r e d e m p t i v e  p o w e r  i n  u n e a r n e d  s u f f e r i n g. ”  I t ’ s
o u r  s p i r i t u a l  a s s i g n m e n t  t o  l o v e  e v e n  t h o s e  w h o  h a v e
t r a n s g r e s s e d  a g a i n s t  u s :  f o r  i n  t h e  u l t i m a t e  s c h e m e  o f
t h i n g s,  t h e y  a r e  l e a r n i n g  t o o. T h e  M i r a c l e  o f  F o r g i v e n e s s

W h e n  I ’ m  p o n d e r i n g  h o w  h a r d  i t  c a n  b e  t o  f o r g i v e,  I ’ m
r e m i n d e d  o f  p e o p l e  w h o  h a v e  h a d  i n f i n i t e l y  m o r e  d i f f i c u l t
t h i n g s  t o  f o r g i v e  t h a n  I  a n d  w h o  s u c c e e d e d. T h e y ’ r e  l i k es a c r e d  r o l e  m o d e l s,  a n d  t h e  b l e s s i n g s  t h e y ’ v e  c a l l e d  d o w n
u p o n  t h e m s e l v e s  h a v e  b l e s s e d  m e  a s  w e l l. O n e  s u c h  i n s p i r a t i o n a l  e x a m p l e  i s  A z i m  K h a m i s a. A z i m ’ s  t w e n t y - y e a r - o l d  s o n,  T a r i q,  w a s  a  S a n  D i e g o  c o l l e g e
s t u d e n t  e a r n i n g  e x t r a  m o n e y  d e l i v e r i n g  p i z z a s  i n  t h e  m i d -
1 9 9 0 s  w h e n  h e  w a s  g u n n e d  d o w n  b y  a  f o u r t e e n - y e a r - o l d
b o y  i n  a  s e n s e l e s s,  g a n g - r e l a t e d  h o m i c i d e. A z i m,  l i k e  a n y
p a r e n t  o f  a  m u r d e r e d  c h i l d,  e x p e r i e n c e d  t r a u m a  a n d  g r i e f
b e


 e  f u t u r e  w o u l d  r e a c h  i t s
h i g h e s t  e x p r e s s i o n. I  a m  n o t  h e r e  t o  d e s i g n  G o d ’ s  u n i v e r s e
b u t  t o  a l l o w  H i m  t o  s h o w  m e  t h e  d e s i g n  H e  h a s  a l r e a d y
c r e a t e d. I t  w a s  c r e a t e d  i n  t o t a l  l o v e,  f o r  m e  a n d  a l l  l i v i n g
t h i n g s. M y  m i s s i o n  i s  t o  t r u s t  t h a t. L o v e  i s  i n f i n i t e,  a n d  i n f i n i t e l y  c r e a t i v e. I f  t h a t  w o m a n  i s
c o m i n g  i n t o  t h e  h o u s e,  t h e n  t h a t  i s  m y  b l e s s i n g  f o r  t h e  d a y. I t  i s  p a r t  o f  m y  s p i r i t u a l  c u r r i c u l u m. I t ’ s  w h a t ’ s  u p,  a n d
t h a t ’ s  h o w  I  k n o w  i t ’ s  i m p o r t a n t. R e a l i t y  n o w  i s  t h e  r e a l i t y
t h a t  m a t t e r s. W h a t e v e r  i s  h a p p e n i n g  i s  o u r  o p p o r t u n i t y  t o
h e a l  o u r  w o u n d e d  p a r t s,  s h o u l d  o u r  h e a r t s  a n d  m i n d s  b e
o p e n  t o  G o d ’ s  l o v e. I t  w a s  g o i n g  t o  b e  a  l e s s o n  n o  m a t t e r  w h a t :  e i t h e r  a
l e s s o n  i n  b e i n g  o p e n  t o  a  n e w  s i t u a t i o n  o r  a  l e s s o n  i n  s e t t i n g
b o u n d a r i e s  w i t h  c o m p a s s i o n. B u t  t h e  k e y  t o  l e a r n i n g  t h e
l e s s o n  l a y  i n  o p e n i n g  m y  h e a r t. O n l y  i n  t h a t  w a y  w a s  I
d o i n g  m y  p a r t  t o  m o v e  t h e  u n i v e r s e  a n d  m y s e l f  t o w a r d
d i v i n e  r i g h t  o r d e r. R u n n i n g  m y  m i n d  a l o n g  t h a t  t r a c k,  I  p r e p a r e d  t h e  w a y
f o r  h i g h e r  t h i n g s  t o  u n f o l d. A n d  t h e y  d i d. W e  w e r e  f r i e n d s
b y  t h e  e n d  o f  t h e  e v e n i n g. G o d  I s  N o t  Y o u r  G o f e r

S o m e t i m e s  w e  t a l k  t o  G o d  a s  t h o u g h  w e ’ r e  g i v i n g  H i m  o u r
s h o p p i n g  l i s t. P l e a s e  d o  t h i s  f o r  m e,  a n d  t h a t.<|eot_id|><|begin_of_text|>
Q: What does it mean to say "I love you"?,
A: The text does not explicitly define what it means to say "I love you", but it suggests that it means to act with loyalty and integrity, and to make a genuine effort to understand and accept others.
Q: What is the goal of the miracle worker?,
A: The goal of the miracle worker is to surrender one's own goals and desires to God's will, and to align one's thoughts and actions with His.
Q: What is the problem with a so-called "spiritual world view"?,
A: The text does not explicitly state what the problem is, but it implies that it is the tendency to focus on individual goals and desires rather than aligning with God's will.
Q: What is the role of the Holy Spirit?,
A: The text does not explicitly define the role of the Holy Spirit, but it suggests that it is to guide and direct one's thoughts and actions.
Q: What is the purpose of the book "A Course in Miracles"?,
A: The text does not explicitly state the purpose of the book, but it implies that it is to teach the importance of forgiveness, humility, and surrender to God's will.<|eot_id|><|begin_of_text|>I  r e m e m b e r  r e c e i v i n g  m y  f i r s t  r o y a l t y  c h e c k,  m o r e
m o n e y  t h a n  I  h a d  e v e r  s e e n. A n d  p e r h a p s  p a r t i c u l a r l y
b e c a u s e  I  w a s  l i v i n g  i n  L o s  A n g e l e s  a t  t h e  t i m e,  I  b o u g h t
i n t o  t h e  n o t i o n  t h a t  i f  y o u  h a v e  t h e  g o o d  f o r t u n e  t o  h a v e
m o n e y,  y o u  m u s t  b u y  a  h o u s e. B u t  I  r e m e m b e r  p r a y i n g
a b o u t  t h i s,  a n d  m y  g u i d a n c e  w a s  c l e a r  t h o u g h  i t  s e e m e d  o d d
t o  m e :  “ R e d e c o r a t e  y o u r  c o n d o. ”
I  k e p t  h a v i n g  t h a t  t h o u g h t :  “ R e d e c o r a t e  y o u r  c o n d o. ”
B u t  p e o p l e  a r o u n d  m e  l a u g h e d  a t  s u c h  a  t h o u g h t. W h y
w o u l d  I  r e d e c o r a t e  m y  c o n d o  w h e n  I  c o u l d  a f f o r d  a  h o u s e? A  C o u r s e
i n  M i r a c l e s  s t a t e s  t h a t  t h e  H o l y  S p i r i t  o f t e n  g i v e s
g u i d a n c e  t h a t  s o u n d s  s t a r t l i n g  a t  t h e  t i m e,  b u t