 has told you.
“If y ou t ake the way it works, a  human being wakes up in the m orning and for the first
moment there’ s just stillness; th en there’ s a re-engagement of th e mind, the mind kicks
in and starts saying, ‘What ha ve I got to do today? How old am I? What are my
problems? How  am I going to stop all these things going wrong?’ There is complete
identification with the story; you pull your boots on and of f you go again.”
David Bingham, fr om Conscious TV
Another story our mind has convinced us of is the story about time. T ime is a very
convenient tool that enables us to all work from the same calendar and clocks so that
we can coordina te our lives with each other and with everything that’ s happening in the
world. B ut as Einstein discover ed, time is relative; ultimately, there’ s really no such
thing as time. T ime is an illusion—a mental concept created by the mind.“If y ou try to get your hands on time, it’ s always slipping through your fingers. People
are sure time is t here, but they can’ t get hold of it. My feeling is  that they can’ t get hold
of it because it isn’ t there at all.”
Julian Barbour, physicist, excerpt fr om Adam Frank’ s book  About T ime
All that really ex ists is this pres ent moment, and try as you might, you will not be able
to find any event or circumstance that happened at any other time than the present
moment.
If you try to imagine a world without time, you won’ t be able  to do it because your
mind can’ t comprehend it. Y our mind is always either in the past or in the future; it’ s
not aware of this present moment. If you stop and are present right now, you will notice
that ther e is no thought. It’ s one of the reasons why the mind has been able to prevent
so many  of us from realizing who we really are, because A wareness can only be
recognized in this present moment!
If yo u d on’ t thin k your mind creates time, then see if you can find time outside of your
mind.
“T ry and find any evidence of the past without thought. T ry as hard as you can to find
any past apart from the current thought of it. It’ s impossible.”
Peter Dziuban, fr om  Consciousness Is All audiobook
Now try and find the future without thought. T ry really hard.
It’ s not possible to find any evidence of the past or the future without thought. No one
has ever been able to step into the past or into the future. When anything happened in
the past,  it happened in the pre sent moment. When anything happens in the future, it
always h appens in the present m oment. Check it for yourself. G o back in your memory
to when  you first rode a bike as a kid. When you were actually riding your bike, were
you riding it in the past? Or were you riding your bike in the present moment? When
you woke up th is morning, did you wake up in the past, or d id you wake up in the
present moment?“The past and fu ture cannot be e xperienced. They can only be mentally processed. Past
and future exist only in the form of thought.”
Jan Frazier, fr om  The Great Sweetening: Life After Thought
“The only evidence we have of the Earth’ s past is rocks and fossils. But these are just
stable st ructures in the form of an arrangement of minerals we examine in the present.
The point is, all we have are these records and you only have them in this Now.”
Julian Barbour, physicist, excerpt fr om Adam Frank’ s book  About T ime
When I was first told that time doesn’ t exist, my mind went crazy with all kinds of
thoughts trying to prove that tim e does exist! Like, what about old buildings? Aren’ t
they pro of there’ s a past? But when I really examined it, I realized that when the
buildings were built they were built in the present moment.  And if I am standing
looking at the old building, I’m also looking at it in the present moment, and anyone
who has looked at the same building also looked at it in the present moment. Eventually
as I exam ined e ach thought that came up trying to prove time is real, I saw that every
one of them was false because there is only the present moment.
“Whether you like it or not, you’re in the moment. There’ s only one moment, it’ s
infinite, and you can’ t be anywhere else but in it.”
My teacher
“Now is  not a m oment in time, sandwiched between the two vast spaces of past and
future. This present Now is the only Now there is—the eternal Now. It has not come
from anywhere and is not going anywhere.”
Rupert Spira, fr om  The Ashes of Love
If you can just open yourself to  the possibility that time is an illusion, it will help set
you free.
“The future never comes. Think of that: the future never comes. There is only ever the
present. In the present, there is the feeling of not missing life. Of not having anywhere
to get to, anything to get done. The present is where it is happening. And it isn’ t
happening anyw here else. It su re as heck isn’ t happening in the mind, with all the
wondering abou t what’ s ahead, and the going over (and over) something that has
already come and gone.”Jan Frazier, fr om  Opening the Door
“The past is made of memory, the future of imagination. Neither has any existence
outside the realm of thought.”
Rupert Spira, fr om  The Ashes of Love
The min d constantly fixates on the past and the future, neither of which exists, but
which ju st the same causes us stress and worry. Y ou think to you rself, “I’m running late
for our meeting. My boss and work colleagues are going to be furious with me. I was
late last week too. I could get fired over this.” Instead of believing those thoughts as
facts an d certainties, be aware that they’re just  flimsy thoughts. They’re fabricated
stories. But if you believe your mind, it will  become true.
The mind’ s storytelling is nothing more than one of its mechanical programs, and yet it
has managed to convince most of us that its stories are true—the story that time is real,
the s tory that we ’re a body and a mind, the story that we are a  separate person who is
born and dies. All of these things combined play their part in constructing the reality
that we experience, but they are all in the mind, and therefore nothing but mental ideas.
“It’ s not you that people like or dislike; it’ s their stories of you.”
Byr on Katie, fr om  A Mind at Home with Itself
Don’ t believe a story your mind tells you if it’ s something you don’ t want; otherwise,
you will brand yourself with it. W atch the mechanics of your mind, and don’ t accept a
single st ory or thought about yourself that is anything but perfection and goodness,
because perfection and pure goodness are the fact of what you r eally  are!
A war eness Is Y our W ay Out
“What is a thought? A movement of ener gy. What is a feeling? A movement of ener gy.”
Peter Lawry, fr om the talk “Consciousness Unlimited”
What you are, In finite A warenes s, can never be af fected by thoughts. So become aware
of your thought s and see them for what they are—just a thoug ht, just ener gy passing
through.
“A t hought is like a bird flying by. Let the bird fly past without analyzing it. ‘Where are
you going? What kind of bird a re you? Where’ s your family? How old are you?’ Just
let the bird fly past.”
My teacherY ou don’ t have to eliminate you r mind or go to war with your mind. Y ou will add even
more power to your mind if you try to do that. A wareness is your way out of the turmoil
of the mind. Jus t become aware of your thoughts so that you no longer believe them.
Y ou can’ t be aware of your thoughts and believe them at the same time, because
A wareness of your thoughts prevents you from identifying with them as though they
were tru e. Whe n you observe your thoughts instead of getting  lost in them, you see
them for what they are: something that you can either choose to believe, or not.
“Who you are does not need a thought to hear. Doesn’ t need a thought to see. Doesn’ t
need a thought t o sense your bo dy and your surroundings. Who you are is thought free.
A wareness is hearing, seeing, sensing everything first without any thought.”
My teacher
Remember, you r thoughts aren’ t aware of you; you are the A w areness that is aware of
your thoughts.
“When y ou are willing to really look at how seriously you take yourself, your mind can
start to feel at peace, with a little warm breeze drifting around in there


 number one?” They said, “It is you. It
is yourself, David.” They mean t the personality self. But when  you go
into true service, you are turning  that advice around. Always look out for
the One—the One Source. As you give yourself over to this devotion,
the Holy Spirit will give you every step so as to serve in the best way to
heal and undo the blocks to love’ s awareness in your mind. Everything that we do in forgiveness is so that we can remove those
blocks to love, so we can love God and our neighbor as our self. Literally, as our self, not like we are loving somebody else— we just
radiate this Self-love. The more we are able to for give illusions, the more
love can pour through our consciousness and the more aware we become
of how powerful that love is. We cannot be conduits for Christ, conduitsfor Spirit, when we are fearful. This means a moment-to -moment
practice of suspending our judgments, doubt, and fear. The light will
wait until we are clear and calm. A Course in Miracles  offers this prayer: “I am here only to be truly
helpful. I am here to represent Him Who sent me. I do not have to worry
about what to say or what to do, because He Who sent me will direct me. I am content to be wherever He wishes, knowing He goes there with me. I will be healed as I let Him teach me to heal.” That is such a beautiful
prayer. I used that prayer every time I would go through a doorway,
entering a situation. Whether I was going to the grocery store, to the
laundromat, to A Course in Miracles  group, to visit my grandmother, to
pick up cat food, or wherever, I would just pause and silently let the
Spirit give me that prayer becau se it would orient my mind to what I was
really going through the door for. I oriented my mind to being there to be
truly helpful rather than to just accomplishing tasks. I wasn’ t there to get in and out of the grocery store as fast as I could
with the best prices and with the best ingredients. That was the old
pattern. I missed a lot of holy encounters and wasted a lot of time when I
was rushing through, jumping from line to line, trying to save time,
reading ingredi ents on packages, and comparing prices. Grocery
shopping was a long, tedious thing before the Holy Spirit got a hold of
me. Then I woul d pray the praye r. I would go in, usually get some items,
but I would be smiling, meeting people in the aisles, and talking to
people. If the Holy Spirit guided me to a long line, I would go in the long
line and have a wonderful discussion. Even if the cashier was new and
she rang up the wrong price or she dropped the change, I had all the time
in the world, and I could tell her everything is okay. You become patient and lovin g when you say this prayer. You
become helpful and you’re there  to extend the attitude. You’re not really
there to buy the groceries; that’s secondary. Then you start to apply this
true helpfulness to everything, even at work and with your relationships. You start saying, “Oh, this is the healing in my mind; this is what my
body is suppose d to be used for.” You get your mind turned around the
right way, and then life gets really gentle, graceful, and flowing.When I was in Bali, I was paying for some groceries, and the
cashier gave me a piece of cand y shaped like a heart. It had the words “I
love you” on it, and the cashier  did the namaste  (a greet ing of love and
respect that inclu des a slight bow with the hands pressed togethe r) to me. I thought, This is the way to go grocery shopping, instead of “Have a
nice day,” and boom, on to the next one. It was presence; it was so
beautiful. That gives us an idea how we can live our lives with presence,
with grace, with love, and with kindness coming from our heart. Everything Comes from Devotion; You Don’t
Need to Figure it Out! In the process of waking up, everyone is given a part to play. But it’s
given from the inside. You don’t even have to figure it out. You can trust
and relax. You can start right now; you can just take some deep  breaths
and say, “I don’t have to figure my life out.” And another deep breath, “I
don’t have to fix my life.” Anot her deep breath, “I don’t have to fix my
body.” Another deep breath, “I don’t even have to figure out how to
maintain this body because when I let go of the ego, everything is given,
everything that the body could need or use is given freely.” Breathe. A
very difficult question that we ponder on Earth is What am I going  to do
for a living? Your living can be given to you moment by moment. All
you need to do is turn your life over to the presence of the Holy Spirit,
and if there’ s a word to say or if there’ s a smile to give, it will happen. Whatever you need will be given! Let your life be a life of devotion, with integrity, so you can—in a
friendly way—say, “Come along, come and see, come in closer.” It’s
about transparency. The way you live your life can be extremely
transparent because when your mind holds only what you think with
God, you have nothing to hide or protect. You can afford to be a really
open book when you live a devoted life. You can say to people, come,
come closer, come as close as you want. Just Extend the Joy Regardless of DifferencesI love traveling around the world meeting so many different people. At
times somebody will come up to me and say, “I’m an atheist.” And we
just have the most wonderful time together. We don’t even have to go
into the issue of belief or unbe lief. We just share the joy and the love. And the Spirit uses whatever words are needed—if I’m talking to a
scientist, I just zoom right into quantum physics, and they love it. They
light up. And if I’m with somebody who identifies as a Christian, it’s so
biblical. And they’re like, “Yeah! Praise God!” When I’m with
Buddhists, it comes out in the Buddhist way. They say, “Yeah!” We’re
meant to connect and join and rejoice with everybody, not to split hairs
over illusory beliefs. In the end, who cares if they believe in God or they
don’t? I just rejoice in love no matter what they believe. In this sense,
service is the same as nonjudgm ent and true complete open-mindedness. So, we can be truly helpful and connect with everyone and feel
connected without any barriers. One time, I went to an Americ an Indian reservation, and I met a
teenager along with his mother and father. The father was totally into the
Native American tradition. The mother had been raised Catholic. She
was totally into Jesus and had no interest at all in the Native American
tradition. I could feel a big disconnect between the parents and the
teenager. I went on a walk with the father, and the Holy Spirit poured
through me completely using Native American symbols. It was all about
no boundaries, everything is connected, and everything is the Spirit. Then, I went with the mother, I spoke using Christian terms, and she was
just so happy. Her love of Jesus was so strong; I had such a connection
with her. Then I went with the teenage son, and he was not interested in
Native American culture or Jesus at all. He was into The Matrix. And we
shared a deep connection because it was all spoken in Matri x terms:
Neo, Morpheus, Trinity, the sentinels, and so forth. Everybody has their
own perceptions, they relate to Source in their own way, and they have
deep experiences, but the semantics are completely different. The Holy
Spirit is not bothered by the semantics or the seeming beliefs. And that’s
why we train our minds: so we can be fully present, complet ely, with
whomever we are with. Because it’s really our self, and all we really
desire is love and connection. And the Spirit knows the way. The Spirit
will inspire us and show us. It could be through music; it could be
through anything.When you realize that the body is a communication device, you see
that you’re meant to smile through it, laugh through it, hug through it,
and speak kind and gentle words through it. You’re meant to let the
wisdom of the whole universe pour through the body. This way you’re
going to teach exactly what you would learn. Just like when you learn to
ride a bike; you need practice. Nobody just hops on the bike and goes
riding the first time. There is a need for practice, sometimes with training
wheels. You have to be gentle with yourself when you start to teach what
you would learn. If you have love inside and you bottled it up for some
reason, maybe you’ve been afraid and asking, “What will it mean if I am
loving? What will the world say?


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 their head. One can also witness the extremes to which
humans have gone over time and in other cultures in the service of
devotion, including major deprivation, hardship, and voluntary sacrifice.Although these options may not appear during spiritual practice, their
psychological equivalents may well appear to be ‘sacrifices’. It is helpful to remember that value and attraction are in the eye of the
beholder and are not qualities of the world itself. What is imagined to be
‘out there’ stems from ‘in here’. The same applies to cherished
positionalities and seductive presumptions. There are no temptations ‘out
there’, and their attraction diminishes by simple refusal and renunciation. Religion vs. ‘Religionism’
Devotion often starts with dedication to the religion of one’s upbringing
and is therefore experienced as complete and satisfying. Faith plus worship,
prayer, and religious observances serve the needs of the majority of truly
religious people. Their faith is often augmented by selfless service or
support of humanitarian activities. The traditional pathway of religion is self-fulfilling and leads to
advanced states of consciousness and selfless saintliness that may eventuate
as dedication to the goal of Enlightenment itself, which is frequently
associated with a change of lifestyle. The downside trap of religion could best be termed ‘religionism’, by
which overzealousness is expressed as extremism or by the alternative of
worshipping the religion instead of God. This is characterized by an almost
obsessive-compulsive preoccupation with the written word and
ecclesiastical doctrine. This aberration is typified as ‘confusing the map
with the territory’, a phrase taken from Our Language and Our World
(Hayakawa, 1971) and also expressed as ‘missing the forest for the trees’. This signifies limitation by the intellect to content and ignorance of context,
meaning, and significance, which reflect conversion of language/symbols to
subjective realization and contemplation. This error results in religionists’ using concrete quotations of religious
doctrine to justify behaviors that are the exact opposite of the true, abstract,
nonlinear meaning of the cited scriptures. (The Inquisition; burning heretics
at the stake; Islamic terrorism; religious wars; and hatreds, including
prosecution and genocide, are some examples.) Thus, religionism in the
extreme becomes fanaticism and a pathological, destructive aberration that
often seeks secular totalitarian power and political extremism. As is well known, it is a simple matter to find a quotation that justifies
any position when it is taken out of context (e.g., confusing the ‘sword of
Truth’ with the ‘sword of steel’). Thus, there is a very wide disparitybetween dedication and zealotry, and by their fruits, the distinction becomes
obvious. That pathological states may cloak themselves in religiosity does
not preclude the more serious fact that they are intrinsically pathological
despite the efforts of apologists to ignore the distinction. As would be expected, religious zealotry calibrates extremely low, and,
in contrast, true religious devotion calibrates very high. Religious
extremism also contributes to the social appeal of secularism and even
militant antireligionism, as was seen in the wake of communism (Tibet,
China, etc.). True religious devotion is not coercive nor does it impair the
lives of others or imperil their survival. Thus, balance counters extremism
and is a component of spiritual wisdom and maturation that offsets the
substitution of rituals for religious observances. The value of scripture is in
its meaning and capacity to facilitate subjective transformation that is often
consequent to interpretation of meaning rather than literal translation. Renunciation As A Process
The primary renunciation is to refuse and refute the value and attraction
of that inner theater processor of the ego called the ‘experiencer’, which is
desirous of attention as a focus of energy. The ‘experiencer’ is a quality of
attention processing that greedily and endlessly searches for a subject of
focus, interest, and excitement. This aspect of consciousness is like a
compulsively exploratory probing fueled by curiosity. It is greedy for linear
data, sensation, and form, as well as the payoff of emotionality itself. It
feeds on ‘change’ and something ‘happening’ and is attracted by the allure
of excitement. (Witness the pile-up of slow cars as they pass even a minor
accident on any highway.) Its characteristics are also displayed by nature
films of the creatures that live at the bottom of or in the sea. The ‘experiencer’ consumes energy, and as a result, the human being
requires sleep for renewal of energy and the capacity to function. It is this
focus of the experiencer that is to be transcended by meditation and
contemplation. The experiencer is hungry for novelty and ‘interesting’ data about
which the ego is eager to react in order to keep the emotional circus
activated. The experiencer’s circuit is seductive to involvement and
participation in the kaleidoscopic melodrama of life. It is important to appreciate that the reactive, eager ‘experiencer’ aspect
of the ego seeks to be on center stage and performs as the inner ‘celebrity’
of the self. It is the hero/heroine of the ongoing story that is entitled ‘me’,‘I’, and ‘myself’ and is thereby considered to be of great value and
supposed worth. It is the focus of the self’s narcissistic involvement and is
thereby highly invested with psychological energy and prioritization. The
‘experiencer’ is the central actor/actress that is credited as the doer of deeds,
the thinker of thoughts, and the secret causal agency of actions and
decisions. It is the victor and the victim. Most important of all, it is believed
to be the core, source, essence, and cause of one’s life and therefore central
and crucial to existence itself. Its demise is thus inwardly feared as death
and therefore heavily defended. It is this experiencer/personhood that is the
substitute identity for the Realty that is the true Self. Pitfalls and Distractions: Mind and the World
The limitations of the karmically inherited ego/mind result in an innate
proclivity to error and are a consequence of both innocence and naïveté. Unaided, it is not able to transcend its innate limitations nor does it even
realize the extent of its impairments. Like a computer whose hardware will
automatically accept any software input, the human mind is unprotected and
vulnerable to almost any conceivable programming to the degree of even
the most bizarre and extreme falsity of which the classic ‘Luciferic
inversion’ is a striking and currently displayed example (i.e., to misidentify
opposites by which good becomes classified as evil, and vice versa). The unprotected mind is impressionable, and even the most basic
protection of reason can be overruled by emotionality or social
programming. The whole world’s population has commonly held
completely false beliefs for many centuries and still does to this day. Therefore, to depend on popular belief systems is to be prone to error (e.g.,
Mackay’s Extraordinary Popular Delusions & the Madness of Crowds,
[1841], 2003). All such assumptions should be viewed as provisional at best
in view of the inherent limitations of the mind itself. Other than the irreducible, irrefutable fact that one is, all else is
presumptive at best. This does not mean, however, that skepticism (cal. 160) is a substitute for wisdom for it also is based on an illusion. Other than
the Self and/or an advanced Teacher, the mind has not had, until recently, a
verifiable source of assessment of truth. Due to the evolution of consciousness, a means is now available for not
only discerning truth from falsehood but also of calibrating the degree of
truth as compared to the Absolute. Therefore, the pragmatic Map ofConsciousness is an extremely useful tool for it can throw light where there
is darkness to reveal that which is hidden or obscure. The key to transcending the inherent limitations of the ego/mind is
humility, without which the mind is hopelessly trapped in its illusory house
of mirrors. The evolution of the intellect as reason, logic, and science
eventuated as the upside of modern civilization with its great benefits to
humanity. It is a confirmable observation that the higher the calibration of a
thought system, the greater has been the benefit to humanity and the relief
of its suffering inherent to ignorance. The overall positive effect of the
evolution of consciousness/mind is obvious within the linear dimension, but
it becomes even more so as consciousness advances past the linear domain
at calibration level 499, when the nonlinear spiritual energy becomes
dominant. The educated spiritual student of today has fortunate advantages that
were not available in the past. Sophistication about the nature of the
ego/mind and its evolutionary foundations is a distinct advantage for it
facilitates self-honesty and awareness that historically was made difficult or
even impossible due to programming with guilt and shame that resulted in
denial and repression of the awareness of inner hidden proclivities. Pitfalls and Distractions
An area of limitation that is often overlooked by spiritual students is
that of the social programming of belief systems, which is the consequence
of memes (presumptive stereotypes via brief slogans and repetitious ideas),
as well as more vociferous propaganda and political distortion of the
implications of facts. These promulgate via their cleverly concealed
seduction to intellectual vanity


  traveled  to  various  hospitals  to  bring  her  native-
Indian  foods. They  were  all  that  she  needed  from  the  outside  world. She  confided  that  she  chose  to
be  reclusive  since  sympathy  can  kill  someone  faster  than  cancer. Her  recovery  was  miraculous. Maya  returned  to  her  life  profoundly  transformed  and  effected  great  changes  in  her  personal
lifestyle. She  spent  many  years  journeying  and  studying  the  sciences  of  holistic  health,  while  success
fully  aiding  numerous  other  cancer  patients. Among  her  first  studies  was  macrobiotics;  later  she
studied  the  sciences  of  Ayurveda  and  yoga. She  has  always  carried  the  deep  markings  of  a  staunch  Brahmin  background. It  was  remarkable
to  watch  her  inherit  the  role  of  her  true  destiny. After  the  death  of  her  beloved  lather,  who  was  also
her  early  teacher,  Maya  chose  the  life  of  a  spiritual  renunciate  and  embarked  on  the  scholarly  stud)
of  the  Vedas,  the  original  Hindu  scriptures. Although  we  have  since  gone  to  different  states  and
different  pursuits,  our  shared  vision  has  remained  intact. Like  a  pure  white  lily  that  is  rooted  in  the  mud  of  extensive  personal  experience,  Maya  is  indeed
XI
jmt,
PREPAC i
that  shining  yogi. Her  true  work  has  only  inst  begun. And  I  take  groat  joy  in  watching  the  petals  of
Ik-i  wisdom  open  to  their  lull  glory. \yw  veda:  A  I  ift  oj  Balance V>  ill  bring  benefit  to  everyone  who  is  conscious  of  personal  health  and
oui  global  eu\  Ironment. Barbara  Y.<|eot_id|><|begin_of_text|>
Q: Who is Lord Shiva in the context of the passage?,
A: Lord Shiva is mentioned as the peacemaker in the story about the ocean, and he is also referred to as the one who offered the ocean's bounty equally to both sides.
Q: What is the significance of the elephant Airavata in the story?,
A: Airavata is a symbol for both earth and space, representing the foundation of the living universe and the first subtle energy center, the muladhara chakra.
Q: What is the purpose of the author's book?,
A: The author's book aims to explore the nature of the human universe and the concept of Ayurveda, and to share their personal journey and discoveries in the process.
Q: What is the author's message about the importance of self-reflection and self-awareness?,
A: The author emphasizes the importance of self-reflection and self-awareness, stating that one must take responsibility for one's actions and acknowledge the karmic cycle. They also mention that self-reflection is essential for healing and transformation.
Q: What is the author's perspective on the concept of time?,
A: The author discusses the concept of time and its relation to the universe, stating that it is not the same as the timeless nature of the Atman. They also emphasize the importance of recognizing the false and fragmented nature of our memories and the need to re-experience the truth of our being.<|eot_id|><|begin_of_text|>Every  species  is  a  form  of  remembering. The  moun-
tain goat  has  the  memory  of  eons  stamped  in  the
structure  of  its  feet,  a  structure  that  defies  gravity. This  creature  was  understood  by  the  sages  to  be  the
living  symbol  of  freedom — freedom  from  the  cycle  of
rebirths. Aja,  the  Sanskrit  term  for  goat,  means  "the
one  that  has  transcended  birth." The  original  human
tribes  knew  the  memory  of  the  universe  because  they
observed  the  wild  animals  with  whom  they  shared  the earth. The  early  humans  knew  their  own  nature  and
sought  to  discover  their  cognitive  memory  by  con-
quering wild  animals. When  they  did  so,  they  inher-
ited that  animal's  power  and  what  it  symbolized. Es-
sentially they  sought  to  remember  that  which  was
forgotten  in  the  brilliant  flash  of  birth. We  are  given
infinite  clues  and  symbols  in  this  universe  to  stir  cog-
nitive memory. The  animals  and  plants  are  powerful
guides,  but  every  grain  of  sand  can  remove  the  fog
surrounding  remembrance  when  we  learn  to  observe. Sadhanas  awaken  the  deeply  embedded  healing
codes  that  are  part  of  the  emergent  cognition  of  a
timeless  universe. There  are  many  sadhanas  that,  when
practiced  with  consistency,  yield  great  inner  fortitude
and  stir  cognitive  remembering. A  simple  walk
through  the  forest,  sitting  in  the  river  or  ocean,  riding
a  horse,  walking  barefoot  on  the  early  morning  grass,
digging  into  the  soil,  sowing  seeds  in  a  garden,  sitting
in  the  self,  observing  silence,  prayer,  chanting,  prac-
ticing yoga  asanas,  dancing,  doing  t'ai  chi,  hiking  in
the  mountains,  swimming  in  a  stream,  smelling
unplucked  fruits  in  an  orchard — these  are  just  a  few
of  the  endless  sadhanas  that  erase  the  invalid  and  give
life  to  the  primal,  cognitive  self. Be  praised,  my  Lord,
For  all  your  creatures,
And  first  for  brother  sun,
Who  makes  the  day  bright  and  luminous. And  he  is  beautiful  and  radiant
With  great  splendor,
He  is  the  image  of  you,  Most  High. Be  praised,  my  Lord,
For  sister  moon  and  the  stars,
In  the  sky  you  have  made  them  brilliant
And  precious  and  beautiful. Be  praised,  my  Lord,  for  brother  wind
And  for  the  air  both  cloudy  and  serene
And  every  kind  of  weather,
Through  which  you  give  nourishment
To  your  creatures. Be  praised,  my  Lord,  for  sister  water,
who  is  very  useful  and  humble
And  precious  and  chaste. 14
JffiZ,
COSMIC    ROOTS
Be  praised,  my  Lord,  for  brother  fire,
through  whom  you  illuminate  the  night. And  he  is  beautiful  and  joyous
And  robust  and  strong. Be  praised,  my  Lord,
For  our  sister,  mother  earth,
Who  nourishes  us  and  watches  over  us
And  brings  forth  various  fruits
With  colored  flowers  and  herbs. St.  Francis  of  Assisi
FOOD   IS  MEMORY
The  Earth  has  been  continuously  refining  herself  from
the  beginning  of  time. Every  species  she  contains
contributes  to  the  evolution  of  the  universe. Each  tree
and  mountain,  cloud,  and  stream  reflects  the  light  of
the  universe. Cosmic  memory  is  held  and  refined  by
the  genetic  code,  the  DNA,  of  all  life-forms. For  this
reason,  cosmic  communion  prevails  among  each  of
the  Earth's  inhabitants. When  we  walk,  run,  or  climb,
each  cell  recalls  its  cognition  from  the  beginning  of
life. The  land  itself  holds  the  cumulative  cognizance
of  all  ten  million  species. Our  motions,  our  actions,
set  the  stage  for


  a  large  wooden  bowl  and
mix  in  the  dhal,  seeds,  herbs,  and  salt. Add  the  rite
and  combine  well. Serve  warm  lor  lunch. 1  c  long-grain  brown  rice* 2V2  c  boiling  water
'A  tsp  sea  salt
Pinch  of  turmeric
2  tbs  light  sesame  oil
2  tbs  yellow  split  peas
1  tbs  split  urad  dhal,  without  skins
2  dried  whole  red  chili  peppers
'/«  c  cashew  pieces
1  tsp  coriander  seeds
1  tsp  black  mustard  seeds
Pinch  of  asafoetida
1  tsp  tamarind  pulp
xh  c  warm  water
*White  or  short-grain  brown  rice  can  also  be  used. K  and  KV:  substitute  1  cup  millet  for  brown  rice. Wash  rice  until  water  runs  clear;  drain  and  add  to
boiling  water  with  salt  and  turmeric. Cover  and  sim-
mer over  medium  heat  for  30  to  35  minutes,  until  1  ice
is  well-cooked  but  kernels  separate  easily. In  a  large
skillet,  heat  1  tablespoon  of  the  oil  and  lightly  brown
yellow  split  peas,  urad  dhal,  chili  peppers,  and  cashew
pieces. Remove  from  pan. Gently  sautl  coi  iander  and
mustard  seeds  until  seeds  begin  to  pop. Combine
sauteed  condiments;  add  asafoetida  and  set  aside
In  a  small  pan,  dilute  tamarind  pulp  in  warm  wa
ter. Add  remaining  tablespoon  ol  oil  and  genth  boil
for  2  minutes. Pour  over  sauteed  condiments  and  mix
with  your  hands  to  make  a  smooth,  fluid  paste. Spread
rice  evenly  on  the  bottom  oi  a  large  sei  ving  dish   1'oui
tamarind  mixture  ovei  rice  and  daub  with  hands  until
each  grain  is  coated. Serve  warm. 2\\ «
UNIVERSAL    RECIPES    FOR    EACH    BODY   TYPE
Mola  Hora
ALL  TYPES
Serves  2
1  c  long-grain  brown  rice
3  c  boiling  water
Pinch  of  sea  salt
2  tbs  ghee
1  tsp  coarse  black  pepper
Pinch  of  asafoetida
P  types:  substitute  either  1  cup  barley  or  wheat  for
brown  rice;  use  1  tablespoon  ghee. K  types:  substitute  1  cup  millet  for  brown  rice;  use  1
teaspoon  ghee. Wash  rice  until  water  runs  clear,  drain,  and  add  to
boiling  water  with  salt. Cover  and  simmer  over  me-
dium heat  for  30  minutes. In  a  small  skillet,  heat  ghee. Add  black  pepper  and  saute  for  2  minutes. Add  asa-
foetida and  spice  mixture  to  cooked  rice. Serve  hot. Coconut  Rice
v,  VP,  VK,  P,  PV,  PK
Serves  4
2  c  medium-grain  arborio  rice
4  c  water
'A  tsp  sea  salt
2  tbs  coconut  oil
'A  tsp  black  mustard  seeds
1  tbs  yellow  split  peas
1  tsp  split  urad  dhal,  without  skins
2  curry  leaves,  preferably  fresh
'A  c  finely  grated  fresh  coconut
Garnish:
Vs  c  roasted  sunflower  seeds
All  types:  substitute  2  cups  bulgur  for  arborio  rice,  if
desired  (same  amount  of  water  and  same  cooking
time). Wash  rice  until  water  runs  clear. Drain  and  combine
with  water  and  salt. Bring  to  a  boil  and  simmer  over
medium  heat  for  25  minutes. In  a  large  skillet,  heat  oil  and  saute  mustard  seeds
until  they  pop. Add  yellow  split  peas  and  dhal  and
saute  until  light  brown. Add  curry  leaves  and  grated
coconut  and  continue  to  saute  for  4  minutes  over  low
heat,  until  coconut  turns  golden. Combine  the  sauteed
ingredients  and  mix  into  the  cooked  rice. Garnish
with  roasted  sunflower  seeds  and  serve  warm. Sesame  Rice
v,  VP,  VK
Serves  2
1  c  medium-grain  brown  rice
2V2  c  boiling  water
'A  tsp  sea  salt
'/«  c  sesame  seeds
1  tbs  sesame  oil
'A  c  toor  dhal
2  dried  whole  red  chili  peppers
'A  tsp  asafoetida
Garnish:
Roasted  sesame  seeds
Wash  rice  until  water  runs  clear. Drain  and  add  to
boiling  water  with  salt. Cover  and  bring  to  a  boil;
simmer  over  medium-low  heat  for  30  minutes. Wash
sesame  seeds  and  dry-roast  in  a  cast-iron  skillet  over
low  heat  until  they  are  crunchy  to  the  touch. Remove
from  skillet  and  set  aside. Add  1  teaspoon  oil  to  the  skillet  and  saute  toor
dhal  over  low  heat  for  8  minutes  until  evenly  brown. Grind  dhal  and  chili  peppers  into  a  fine  paste  using  a
hand  grinder,  mortar  and  pestle,  or  blender. Allow
1  ice  to  cool  for  10  minutes. Stir  dhal  paste  and  asafoe-
tida into  rice. Garnish  with  roasted  sesame  seeds  and
serve  warm. 214
jmtr
TRADITIONAL    GROUND    DHALS    AND    GRAINS
Cracked  Rice  Uppama Cinnamon  Spiced  Wheat
(PC)
V,  VP,  VK,  P,  PV,  PK
Serves  2
1  c  short-grain  brown  rice
1  tsp  olive  oil
lli  tsp  black  mustard  seeds
lli  tsp  minced  ginger
2  minced  green  chili  peppers
3  crushed  dried  curry  leaves
'A  tsp  sea  salt
2  c  boiling  water
P  types:  omit  chili  peppers  and  ginger  and  use  1
teaspoon  coriander  seeds  instead. Wash  rice  until  water  runs  clear. Air-dry  and  toast  in
a  large  cast-iron  skillet  over  low  heat  until  rice  is
golden. Pound  in  a  suribachi  or  grind  with  a  hand
grinder  very  coarsely. Return  to  skillet  and  set  aside. In  a  small  skillet,  heat  oil  and  roast  mustard  seeds
until  they  pop  and  turn  grey. Mix  in  ginger,  chili
peppers,  and  curry  leaves  and  continue  to  cook  3
minutes. Add  to  cracked  rice. Place  salt  in  boiling
water  and  pour  over  rice  mixture;  cover  and  simmer
over  medium  heat  for  15  minutes. Serve  warm. V,  VP,  VK,  P,  PV,  PK
Serves  2
xlz  c  wheat  berries
4  c  boiling  water
4  whole  cloves
1  small  piece  cinnamon  stick
2  dried  curry  leaves


 s of mankind. And that influen ce then will
have its influence. The more aligned you are with spiritual reality, integrity, truth, and the
universal love, the more profo undly you’re effecting the world without
having to do anything. Of course, doing good things works. There’s nothing
wrong with that. I’m not saying that. But in and of itself, that which you are
and have become is what is truly influencing the world. • • •
The willingness  to surrender how you see things, then, begins to
transform how you see and experience life. Instead of being angry and
condemning others, you see that people cannot help being the way they are. Let’s say there are these teenagers throwing rocks at each other and
provoking the police into attack ing them. You begin to see they can’t help
themselves. As you really go into great depth, you begin to discern the basic
innocence of human conscious ness. The consciousness itself is like the
hardware of a computer, and the ego is like the software. The consciousness
itself is unable to tell truth from  falsehood. It cannot tell wheth er it’s being
programmed, like the Nazis did with the Nazi youth, into falsehood, or
whether it’ s truth. So then you understand why Christ and Buddha said, “Forgive them for
they know not what they do.” The hardware of the computer is unaltered bythe software. The consciousness of the youth is innocent. So those kids who
threw rocks then are looked at with compassion. You can see that they have
been abused somehow. You see their spiritual abuse. And because of the
innocence of human consciou sness, its inability to discern truth from
falsehood, mankind is led down the path of falsehood. We can think of the young people in Nazi Germany, being patriotic. It’s
like going to Boy Scout camp— they’re around the campfires, singing songs
and hiking and doing all this for their country, for their fatherland, for the
Führer. How could they have believed anything other than that? If we’d
been there, we would’ve been doing the same thing. You see the innocence. So we begin to see the basic innocence of human consciousness, and now it
allows us to forgive everyone. You see that everybody’ s being  run by the
programs with which they’ve been programmed. I mean, what else could
they think? People believe the media because television comes across so
fast; they’ve already believed it before they’ve had a chan ce to even
examine their questioning. The mind gets programmed. And so you see on the one hand, the ego
survives by juicing negativity; on the other hand, it can’t help but do that. It
can’t help but be that which it is. And without the power of spiritual truth,
frankly, it’s unable to transcend itself. The value of spiritual truth is that
without it, nobody would transcend the ego. It’s because of the great
avatars, it’s because of the great power of spiritual truth, and those who
have realized the reality, then there lies the source of their own existence. That creates the power of the field, and the power of the field is where
people derive inspiration to then transcend their limitations. We understand then that basically human consciousness is innocent—it
doesn’ t know truth from falsehood. The reason I had to write the book
Power vs. Force is because it staggered me, and I realized man has never
had a chance to know truth from falsehood. The best man has been able to
do is to follow the intellect and end up at a consciousness level of 460,
which leaves you stuck right in the middle of the mind and its dualities, and
therefore war and hatred and all are destined to go on and on and on—
because withou t spiritual energy and truth to transcend it, the mind is
hopelessly caught in its own web. And it gets paid off for getting so, as it
goes round and round and round and ruminates—it gets a payof f. Therefore,
it’s self-propagating.The ego unaided, without external spiritual truth, will forever go round
and round chasi ng its own tail. Each person, as they do what they think is
personal spiritu al work, is actually influencing the entire field. The
prevailing level of consciousness of mankind then progresses as a
consequence of the collective spiritual effort of all of us. Every choice,
every spiritual decision we make reverberates around the universe. Like it
says in scriptur e, “Not one hair of your head goes uncounted.” And we
discovered with muscle testing that that is a fact. Anything anybody’ s ever
done, thought, felt—every decision that’s ever been made—is recorded
forever in the field of consciousness. People who say they don’t belie ve in karma can do so as a belief system. But they would still have to explain how it is that all phenomena that have
ever occurred throughout all of history are recorded forever. How do you
explain that every entity that gets born on this planet already has a
calibrated level of consciousness? Therefore, we did not arise out of
nothingness, but out of somethingness. And what is that someth ingness out
of which we all arise into which we all return? That takes us out of the
limitation of the timeframe of the present. And we begin  to see an
experienced life in a greater dimension and the spiritual realiti es that arise
out of contemplating such things encourage our investigation into spiritual
truth, which is the purpose of this kind of work. I wanted to first present the whole panorama of consciousness—its
evolution, its quality, its nature, and how it’s been approached through
science, reason, logic, philosoph y, ethics, theology, and religion. How it has
evolved in mankind, how it manifests itself and the part that it plays in
everyday life. Force then requires energy, and it exhausts people. People
can only exert force to a certain point, and then they begin to collapse. Power, on the other hand, does not exhaust itself. In fact, the more it’s used,
the more powerful it seems to be. For instance, if we experiment with
forgiving people and being willing to love and love unconditionally, we find
that that capacity grows. In the beginnin g, it may seem difficult to love that which seems
unlovable, but if we dedicate ourselves to that way of being in the world, if
we dedicate ourselves to being that way in the world, then we find that it’s
easier and easier. We find that with force, the more you give away, the less
you have. But with power, the more you give, the more you have. So the
more loving a person is, the more loving their world becomes. We begin toexperience the world of our own creation. Some people say, “You go to
New York City, and they’re all so cold and horrible there. I hate New York
City; they’re all mean.” And another person goes to New York City and
says, “My goodness, they were the most wonderful people—all the
waitresses and cabdrivers were so neat... it’s just an incredible place!”
Well, it’s becaus e in the presenc e of love, we precipitate the emer gence of
love in other people. And when we’re not loving, we tend to bring forth the
negative side of their natures. So all we’re experiencing then is the kind of a world that we’re
precipitating. A virtual display of what we and ourselves have become. • • •
The contrast between power and force is given dramatically by historical
example of the British empire, vis-à-vis Mahatma Gandhi. Well, Mahatma
Gandhi, as you know, was a Hindu ascetic. And if you calibrate Gandhi,
he’s over 700. At the time that he confronted the British empire, it was the
greatest force the world had ever seen. It ruled one quarter of the world, a
third of the planet and the seas. And when I was growing up, it was still the great British empire  upon by
which the sun never set. Against that stood a little 90-pound Hindu, skin
and bones—he confronted the great lion who ruled one-third of the planet. The interesting thing is that Mahatma Gandhi, by doing nothing—in fact,
just saying  he’s going to stop eating, and if they didn’ t like it, he’d just
starve to death— threw the world into a panic. And at 700 Gandhi stood
there. Well, 700 is of course enormous power, extremely rare on the planet. He faced off against the British empire, which in its pridefulness and self-
interest calibrated at 190. And without firing one single shot Gandhi defeated the entire British
empire and took it apart, and brought the end of colonialism. It was not only
the British empire, but colonialism per se, that he defeated, and self-rule
became the dominant political system in the world. What Gandhi really
represents then is the influence of power. Power doesn’ t cause  things; force
can be said to cause things within the Newtonian paradigm. Power
influences  things. Now, you know that a quark is going to rise depending on the density of
the medium that it finds itself in. So by prayer, by spiritual evolution, whathappens then is that mankind creates


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 symptoms. It is one of the chronic digestive diseases, which, according to the
National Center for Health Statistics, are the number one cause of hospitalization and
rank second as the cause of disability due to illness. The cost of these ailments is
estimated at $10 billion annually, making them the leading cause of economic loss from chronic human illness. About 100,000 new cases are diagnosed each year. Ulcerative colitis is a pre-cancerous state, and it was at this point the doctor granted
me two choices--namely, that if nothing was done I would die, or a drastic operation
could be tried, a total colectomy (complete removal of the five or six feet of large
intestine and rectum), with a bag being attached to the abdomen for the collection and
elimination of waste matter (ileostomy), which would have made me a permanent
physiologic cripple, and of course could not guarantee my survival. So how does one react when there isn't much hope. I reacted with a calmness, with a feeling bordering
on apathy. I almost didn't care. I thought pe rhaps it was for the better because soon it
would be all over. Soon it would end. No more suffering. Eternal peace. But I didn't
realize that I was destined to make a deci sion that was to change the course of my
entire life, the lives of my wife and children, and the lives of thousands of people with whom I would cross paths. I was going to hang on to precious life. I was going to defy
all the doctors. I was not aware of it at the time, but I was, in a sense, going to be reborn. I had a mission in life. We have to go back to 1958. I was 28 years old, separated from the army for four
years after serving in Korea during the Korean war, had been in private practice only
three and one-half years and was trying to make a new start with my wife of two
years. It was at this time that it all began--an occurrence which was to become a
nightmare and make my life a living hell for the next six years. My wife, Corinne, and I were relaxing one evening after supper, when suddenly and
without warning came a feeling of pressure and discomfort in my lower abdomen,
accompanied by strong urge to have a B.<|eot_id|><|begin_of_text|>
Q: Who is the author of the book "Triumph Over Disease"?,
A: Dr. Jack Goldstein
Q: What was Dr. Goldstein's diagnosis with?,
A: Ulcerative colitis
Q: What was the initial treatment plan for Dr. Goldstein's condition?,
A: He was started on a low-residue, high-protein diet and a series of medications, including Azulfidine, Theragran, Pro-Banthine, Trasentine, Metamucil, and Erythromycin.
Q: What was the result of Dr. Kale's treatment plan?,
A: The treatment did not lead to any significant improvement in Dr. Goldstein's condition, and he continued to deteriorate.
Q: What was the purpose of Dr. Kale's treatment plan?,
A: The treatment plan was symptomatic, aiming to mask the symptoms of the disease rather than addressing the underlying cause, which led to further complications and worsening of the condition.<|eot_id|><|begin_of_text|>But then I had never
before been in any situation to warrant that kind of thinking. Never had I grasped the
full significance of someone wishing for death. Never, that is, until now. The increasing intestinal spasms, diarrhea up to thirty times a day, bleeding, pain,
poisonous effects of the drugs on my mind and body, plus a few other incidentals, had
put my life at such a low ebb that I finally did contemplate taking my life--suicide. Suicide? It was difficult for me to realize that here I was considering something I had always abhorred. The thought would creep into my mind at various intervals during the day, but more
often on my "bad" days. As I recall, at this time, in the latter half of 1963, there were
no "good" days. I tried desperately to rid my mind of these thoughts, to think of
pleasantries and to see things in a positive perspective. But for me there were no
pleasantries and I had already become a negative person. Only 33 years old, but I had lived a lifetime. Corinne lived in constant fear and anticipation that each day I went to my office
might be the last time she would see me alive. I don't think she realized the
justification for these feelings because she never knew my inner thoughts, my deepest
and most private thoughts, although I believe she knew I was capable of causing my
own demise. But could I? It was this uncertainty that kept her in a constant state of tension and anxiety. After all, I did have the means. The necessary pills were in a drug cabinet in my
office. Being an expert pistol shooter and enjoying the sport, I owned a revolver. There were many days I would sit in my office and weigh in my mind which method
would be better. How would it feel with an overdose? How would it feel with a
bullet? I found it impossible to use my imagination with either method, though I
finally reasoned that the pills might be too slow. Quickly! That was the way I wanted
it to be. The decision was made. Now, do I have enough guts to do it? I knew I could not go on in the same manner. I was tired of pain, tired of suffering, tired of
vegetating--was tired of life. In my spare time at my office, I would sit back and
fondle the gun, hefting its weight and tossing it from hand to hand. Once in a while I
would mockingly place it to my head, then quickly pull it away as if it might accidentally go off by some quirk of fate. "It would be so quick," I thought. I
wondered if there would be much pain. Even so, "It wouldn't last long," I surmised. The weeks and months rolled by and I was still playing my little game, but I could
not bring myself to pull the trigger. Call it fear, cowardice, ethics, or whatever. Perhaps it was my moral and religious background. I knew that other people would
suffer for the rest of their lives--my moth er and father, my close relatives, my
children, and my wife. I couldn't do that to them. There must be another way. Subconsciously, believe it or not, I still had hope. And there was to be another way
soon, a miracle, but not just yet. There was still more agony to experience. It was as if I had to fulfill certain requirements before  I could "graduate," before I would be
permitted to have body and soul reborn. About this time, along came another complication which I could have done without-
-hemorrhoids. This almost reinforced my suicidal contemplation, but it kept me too
busy to think about it. I had had some small hemorrhoids during the last year or two,
but


 temple before a battle. But he worried about his soul,
so he asked Maya to for give him for letting her die. He thanked the gods for
allowing him to live long enough to see his lost son once again. And finally,
since he was what he was, the king prayed fervently that Devadatta would
die by violence and go directly to hell. When he opened his eyes again,
Suddhodana thought that his last prayer had come true because Devadattawas not hard upon him with his sword. Instead, the traitor was rolling in the
dust, and his mount had bolted. Confusion broke out in the ranks. The next instant made matters clear. A lone soldier had run up at the last
moment and cut the cinch to Devadatta’ s saddle, unhorsing him. That
soldier was standing over him now, ripping of f his helmet. It was Channa,
who shouted at Suddhodana, “Get out of here! I can’ t kill a whole army for
one old fool.”
Suddhodana backed up until he was safe among the ranks of his men. He watched as Devadatta leaped to his feet. The two fighters circled each
other, swords held forward. “So you still pick fights you can’ t lose,” Channa snarled. “Not today. Today, nobody becomes king without going through me.”
Devadatta lunged with his weapon, hoping for a clean kill with his first
strike. Channa stepped aside quickly, and his enemy rushed by, almost
losing his balance. W ith an arrogant smile, Channa waved for Devadatta to
come at him again. “Why waste time?” he taunted. “This low-caste scum was always the
one who would kill you. I’ll rub a little of my blood in your wounds to
make sure you get to hell.”
Devadatta had gained some control over his rage and backed of f warily. All this time the five monks stared at Buddha, waiting for him to intervene. “Master, all day you’ve shown us the things we can do,” whispered Assaji. “Why do you stand back now?”
“It only seems that I’m standing back.”
The authority in Buddha’ s voice silenced Assaji. Devadatta and Channa
continued circling each other, making tentative jabs to see if they could
catch the other of f guard. “Their whole lives have come to this moment,” said Buddha. “Y et in an
instant a life can be thrown away. Watch how easy it is.” He bent over andpicked up a round pebble. W ith a deft toss he threw it, and the pebble
landed behind Devadatta’ s right heel. He took his next step backward and
slipped on it, stumbling to one knee. Channa’ s eyes flashed toward the
spectators. He had been so intent on attacking Devadatta that he hadn’ t even
noticed Buddha among the crowd. His face flushed deep red, but in the
same instant he couldn’ t stop himself from leaping on his enemy and
pressing his sword to Devadatta’ s throat. No one would ever know if he
intended to give Devadatta a moment’ s final mercy because Suddhodana’ s
voice filled the air. “No! Hold your hand.”
Channa hesitated; he knew if he disobeyed that he would be executed. His mind was confused, having to absorb the fact of Siddhartha’ s return at
the very moment that he was revenging Siddhartha’ s death. Suddhodana
came forward. “You are forbidden to kill him,” he said with command. “Devadatta is
still a prince.”
Channa let go of Devadatta’ s head and pulled his blade away. He gave a
curt bow of obedience. This was the moment his enemy had waited for. Devadatta raised his sword and stabbed Channa in the back. The blade
pierced Channa’ s aorta, and he crumpled to the ground. Devadatta got to his
feet, panting and dripping with sweat. W ithin seconds, Suddhodana’ s men
had captured him and hauled him away. The enemy ranks stirred with
confusion, then the trumpets sounded and they beat a retreat. Suddhodana
gave orders to let them go; without Devadatta to lead them, Bimbisara’ s
men would sneak back home, and the rebels from Suddhodana’ s army had
no choice but to follow them into banishment. The only ones who remained on the field were Buddha and the five
monks, who were in shock. “W asn’t that your friend?” asked Kondana. “You caused him to be killed.”
Buddha replied, “Every single life is woven into the web of karma,
which has no beginning or end. Until you accept that every life is woven
into every other, you will never know who you really are.”
“So Channa must surrender to death today?” asked Kondana.“Death is not the point,” said Buddha. “As long as you are caught in
karma’ s web, death comes with birth. The two are inseparable. Find the part
of you that is unborn; then you will be free of birth and death together.”
As he taught them, Buddha was heading back to the royal tent. Devadatta was tied to a stake, and a hooded man began to whip him. By his
side was a broad scimitar lying on the ground. Buddha looked away and
walked into the tent. Suddhodana stood over the cot where Channa lay,
barely breathing. “I sent orders for a physician,” Suddhodana said mournfully. “But it
should have been for a priest.”
Buddha knelt beside the cot. “What can I do for you, dear Channa?”
His words seemed to make the dying man revive. He opened his eyes
slightly, the lids fluttering. Instead of looking at Buddha, Channa pinned
Suddhodana with a bitter glance. “Y our pride has killed me,” he muttered. His words were clotted, and a trickle of blood appeared on his lips. “Look at me, not at him,” said Buddha gently. “I can’ t. I’ve sinned against you.”
“Why do you talk of sin? Do you think you’re going to die?” asked
Buddha. His voice was so calm and tender that Channa stared at him. “I’ve
come to show you the one who was never born and therefore cannot die.”
Buddha closed Channa’ s eyes. No one in the tent ever found out what
he made Channa see, but the vision created a smile of deep bliss on
Channa’ s face. He gave a muf fled, ecstatic cry, then his head fell back on
the pillow. His stillness would have been mistaken for death except for the
slight rise and fall of his chest. “How can he survive such a wound?” asked Assaji. “That’ s the one advantage of dreaming,” said Buddha. “Y ou can’ t be
killed unless you want to be. Let him decide. It’ s no one’ s dream butChanna’ s. He will do what he will do.”
Buddha gathered Suddhodana, who was so overwhelmed by the day’ s
events that he was on the ver ge of collapse, and the others and led them all
outside. The old man allowed himself to be half carried on Buddha’ s
shoulder, but he stif fened with rage when he beheld Devadatta, who had
been whipped so severely that he was unconscious. The king was about to
order that the traitor be revived so that he could witness his own execution. Then he noticed something. Everyone present was bowing on one knee to
Buddha or prostrating themselves on the ground. “Why is this?” Suddhodana asked. “Let me show you,” said Buddha. “In your heart you want to kill
Devadatta, even after he is helpless and defeated.” The old king hung his
head slightly but didn’ t deny it. Buddha said, “One who kills a killer takes
on his karma, and so the wheel of suf fering never stops. Let it stop here,
today, for you.” His father trembled, nodding almost imperceptibly. “I will
show you how to make this a kingdom of peace,” said Buddha. No one saw him do anything unusual, but it was as if the clouds passed
away from the face of the sun. The mood of war lifted; the atmosphere
became calm and pure. As they looked around, the Sakyan soldiers seemed not to recognize
where they were. Many stared at their weapons as if they had never seen
these strange implements. Buddha leaned closer to Assaji. “I begin this new age so that you can
continue it forever. Remember that.”
Devadatta was cut loose and his unconscious body carried away. He
woke up that night in his bed at the palace. His room was sealed and
guarded for three days while he contemplated what had happened to him. At first he simply felt hollow and numb. Being dedicated to evil had
supplied him with a ferocious ener gy that he couldn’ t summon back. On the
night of the third day, he tried the handle and found the door to his room
open. Cautiously, Devadatta looked up and down the corridor, which wasempty. Noises came from


  h a v e  e v e r  t h o u g h t  p o s s i b l e. W h a t e v e r
i s  n e e d e d,  o u r  l o v e  w i l l  p r o v i d e. W e  w i l l  r e c e i v e  t h e  “ g i f t s  o f  t h e  H o l y  S p i r i t, ”  a r i s i n g  t o
h e i g h t e n e d  d i m e n s i o n s  o f  t a l e n t  a n d  i n t e l l i g e n c e. W e  w i l l
m e e t  e a c h  o t h e r  i n  m a g i c a l  w a y s. W e  w i l l  r i g h t  t h e  w r o n g s
t h a t  h a d  s e e m e d  u n r i g h t a b l e. W e  w i l l  d o  t h e s e  t h i n g s
t h r o u g h  t h e  m i r a c l e s  o f  G o d. T h e  m o m e n t  t h e  W o r l d  T r a d e  C e n t e r s  f e l l,  t h e  c o m p l e t e
s o l u t i o n  t o  t h e  p r o b l e m  t h a t  t h e n  c o n f r o n t e d  u s  w a s  c r e a t e d
f u l l - b l o w n  w i t h i n  t h e  M i n d  o f  G o d. T h e  s o l u t i o n  i s  a  p l a n
i n v o l v i n g  e v e r y  h u m a n  b e i n g,  t o  t h e  e x t e n t  t o  w h i c h  w e
m a k e  o u r s e l v e s  a v a i l a b l e  t o  H i m. E v e r y o n e  w e  m e e t,  e v e r y  s i t u a t i o n  w e  f i n d  o u r s e l v e s  i n,
r e p r e s e n t s  a  l e s s o n  t h a t  w o u l d  t e a c h  u s  h o w  t o  t a k e  o u r  n e x t
s t e 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  s e l f h o o d. E v e r y t h i n g  t h a t  h a p p e n s  i s  p a r t  o f  a  m y s t e r i o u s  e d u c a t i o n a l
p r o c e s s  i n  w h i c h  w e ’ r e  s u b c o n s c i o u s l y  d r a w n  t o  t h e  p e o p l e
a n d  s i t u a t i o n s  t h a t  c o n s t i t u t e  o u r  n e x t  a s s i g n m e n t. W i t h
e v e r y  l e s s o n  w e ’ r e  c h a l l e n g e d  t o  g o  d e e p e r,  b e c o m e  w i s e r
a n d  m o r e  l o v i n g. A n d  w h a t e v e r  o u r  n e x t  s t e p  i s,  t h e  l e s s o n
a w a i t s  u s  w h e r e v e r  w e  a r e. H i s  w o r k  i s  t h e  w o r k  o f  o u r  g r e a t e r  b e c o m i n g,  a n d  w e
d o n ’ t  h a v e  t o  b e  s o m e w h e r e  e l s e,  o r  d o i n g  s o m e t h i n g  e l s e,
i n  o r d e r  t o  d o  i t. T h e  j o u r n e y  t o  a  b e t t e r  w o r l d  i s n ’ t  a l o n g  ah o r i z o n t a l  r o a d  b u t  r a t h e r  a  v e r t i c a l  o n e ;  i t ’ s  n o t  a  t r i p
s o m e w h e r e  e l s e,  b u t  o n l y  d e e p e r  i n t o  o u r  h e a r t s. R i g h t  i n
f r o n t  o f  y o u,  a t  t h i s  v e r y  m o m e n t,  t h e r e  a r e  t h i n g s  t o  d o  a n d
t h o u g h t s  t o  t h i n k  t h a t  w o u l d  r e p r e s e n t  a  h i g h e r  “ p o s s i b l e
y o u ”  t h a n  t h e  o n e  y o u  a r e  m a n i f e s t i n g  n o w. I n  a n y  g i v e n
i n s t a n t,  t h e r e  i s  m o r e  l o v e  w e  c o u l d  s e e  a n d  m o r e  l o v e  w e
c o u l d  e x p r e s s. A n d  a s  w e  d o,  w e  w i l l  h e a l  t h e  w o r l d. D o i n g  O u r  P a r t

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


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

I f  y o u  d o n ’ t  k n o w  t h e r e ’ s  a  f o r c e  o u t  t h e r e  w o r k i n g  f o r  y o u,
t h e n  w h y  w o u l d  y o u  t h i n k  t o  t r u s t  i t? W i t h  a l l  t h e  m i l l i o n s
o f  c h u r c h e s,  m o s q u e s,  t e m p l e s,  a n d  s h r i n e s  t h a t  e x i s t  i n  t h e
w o r l d,  h o w  m a n y  p e o p l e  r e a l l y  t h i n k  t h a t  t h e  G o d  w h o
c r e a t e d  t h e  m o o n  a n d  t h e  s t a r s  i s  t r u l y  l o o k i n g  o u t  f o r  t h e m? Y e t  t h e r e  i s  n o  u n i t  o f  t i m e  o r  s p a c e,  n o r  e l e m e n t  o f  l i f e,
a b o u t  w h i c h  t h e  A u t h o r  o f  A l l  T h i n g s  i s  n o t  a c t i v e l y
c o n c e r n e d. H e  l o v e s  y o u  b e c a u s e  H e  l o v e s  e v e r y t h i n g  a n d
e v e r y o n e. H e  w h o  i s  L o v e  c a n n o t  n o t  l o v e. W h a t  a n  a m a z i n g  t h o u g h t,  t h a t  e v e r - u n f o l d i n g  g o o d  i s
a c t u a l l y  t h e  n a t u r a l  o r d e r  o f  t h e  u n i v e r s e. A n d  w e  w e r e
c r e a t e d  t o  e n j o y  i t. T o  t h e  e g o,  t h a t  i s  a  p r e p o s t e r o u s  n o t i o n ;
i t  w o u l d  h a v e  u s  b e l i e v e  t h a t  j o y  i s  s o m e t h i n g  l o v e l y  t o  b e
o u t g r o w n. B u t  l o o k  a t  s m a l l  c h i l d r e n  g l e e f u l l y  a t  p l a y ;  d o
w e  k n o w  s o m e t h i n g  t h e y  d o n ’ t  k n o w,  o r  d o  t h e y  p e r h a p s
k n o w  s o m e t h i n g  w e ’ v e  f o r g o t t e n? A s  I  l i s t e n  t o  m y  t e e n a g e
d a u g h t e r  d i s c u s s  l o v e  a n d  r e l a t i o n s h i p s,  I  r e m e m b e r  h o w  i t
w a s  f o r  m e  w h e n  I  w a s  h e r  a g e. I  d o n ’ t  l o o k  b a c k  o n  m y
e a r l i e s t  f o r a y s  i n t o  r o m a n c e  a n d  t h i n k,  “ O h,  b u t  t h a t  w a s
o n l y  p u p p y  l o v e. ”  R a t h e r,  I  l o o k  b a c k  a n d  t h i n k  h o wc o u r a g e o u s l y  w e  l o v e d,  b e f o r e  w e  k n e w  w h a t  t h e r e  w a s  t o
b e  a f r a i d  o f ;  h o w  s t r o n g  w e  w e r e,  b e f o r e  a n y  o t h e r  a g e n d a s
s t o o d  i n  t h e  w a y  o f  o u r  l o v e ;  a n d  h o w  p u r e  o u r  h e a r t s  w e r e,
w h e n  t h e y  w e r e  n o t  y e t  t a i n t e d  b y  c y n i c i s m  o r  d o u b t. T h e
o l d e r  w e  a r e,  t h e  m o r e  w e  k n o w  s o m e  t h i n g s ;  t h e  y o u n g e r
w e  a r e,  t h e  m o r e  w e  k n o w  o t h e r s. A g e  o n l y  m a k e s  u s
s m a r t e r  i f  w e  r e t a i n  o u r  b r a v e r y. E n l i g h t e n m e n t  i s  n o t  a  l e a r n i n g  b u t  a n  u n l e a r n i n g,  a
l e t t i n g  g o  o f  a l l  t h e  f e a r s  w e ’ v e  g a t h e r e d  a s  w e ’ v e  w a l k e d
t h e  p a t h  o f  l i f e. A s  t a u g h t  i n  A  C o u r s e  i n  M i r a c l e s,
“ m i r a c l e s  a r e  e v e r y o n e ’ s  r i g h t,  b u t  p u r i f i c a t i o n  i s  n e c e s s a r y
f i r s t. ” *  P u r i f i c a t i o n  i s  t h e  p r o c e s s


 no p e r a b l e  t u m o r,  t h o u g h  p e r h a p s  w e ’ r e  p r e t e n d i n g  t h a t  i t  i s. I t  i s  i n  f a c t  a  c a n c e r  t h a t  h a s  a l r e a d y  m e t a s t a s i z e d
t h r o u g h o u t  t h e  g l o b a l  b o d y,  a n d  w h i l e  s o m e  i n v a s i v e
m e a s u r e s  m i g h t  b e  a p p r o p r i a t e,  a  h o l i s t i c  p e r s p e c t i v e — i n
w h i c h  w e  r e c o g n i z e  t h e  p o w e r s  o f  t h e  m i n d  a n d  h e a r t  t o
h e l p  a c t i v a t e  o u r  s o c i a l  i m m u n e  s y s t e m — b r i n g s  a  m o r e
m a t u r e  a n d  e f f e c t i v e  m e a n s  o f  d e a l i n g  w i t h  i t  t h a n  t h e  e g o ’ s
s o l e  r e l i a n c e  o n  r e t r i b u t i o n  a n d  r e v e n g e. I f  h a t e  i s  m o r e
p o w e r f u l  t h a n  l o v e,  t h e n  w e ’ r e  o n  t h e  r i g h t  t r a c k. I f  l o v e  i s
m o r e  p o w e r f u l  t h a n  h a t e,  t h e n  w e ’ r e  h e a d e d  i n  a  v e r y,  v e r y
w r o n g  d i r e c t i o n. A t  t h e  c e n t e r  o f  t h e  A m e r i c a n  i d e a l  a r e  e t e r n a l  v a l u e s  o f
j u s t i c e  a n d  r i g h t  r e l a t i o n s h i p. T h e  o n l y  w a y  t o  n a v i g a t e
t h e s e  s o m e w h a t  d a n g e r o u s  t i m e s  i s  t o  c l e a v e  t o  o u r  v a l u e s,
n o t  t u r n  a w a y  f r o m  t h e m  i n  p u r s u i t  o f  s h o r t - t e r m  a d v a n t a g e. N a t i o n s,  l i k e  i n d i v i d u a l s,  e m e r g e  s p i r i t u a l l y  f r o m  t h e  M i n d
o f  G o d. W e  w i l l  o n l y  f i n d  o u r  s a f e t y  i n  H i m,  a n d  H e  i s  l o v e. I n  H i m,  w e  a r e  a l l  o n e. H e  l o v e s  e v e r y  n a t i o n  a s  m u c h  a s
H e  l o v e s  o u r s,  a n d  t h e  b l e s s i n g  o f  t h e  U n i t e d  S t a t e s  h a s
b e e n  o u r  s t a n d  f o r  t h e  e q u a l i t y  o f  a l l  p e o p l e. I n  t u r n i n g
a w a y  f r o m  t h a t  s t a n d — i n  b u i l d i n g  s o  m a n y  b a r r i e r s
b e t w e e n  o u r s e l v e s  a n d  o t h e r s — w e  a r e  l i t e r a l l y  s p u r n i n g
G o d. H i s  g r e a t e s t  g i f t  t o  u s  i s  n o t  t h a t  H e  w i l l  g i v e  u s
v i c t o r y  i n  b a t t l e,  b u t  t h a t  H e  w i l l  l i f t  u s  a b o v e  t h e
b a t t l e f i e l d. *  F r o m  t h e r e,  w e  w i l l  s e e  w h a t  w e  a r e  n o t  s e e i n g
n o w. A n d  t h e  p o w e r  o f  t h a t  v i s i o n  w i l l  p a v e  t h e  w a y  t o  t r u e
p e a c e. C H A P T E R  E I G H T
F r o m  S e p a r a t i o n  t o  R e l a t i o n s h i p

E a c h  o f  u s  i s  t h e  c e n t e r  o f  t h e  u n i v e r s e. E v e r y t h i n g
w e  e x p e r i e n c e  i s  h a p p e n i n g  i n s i d e  u s,  n o t  o u t s i d e. A t  t h e
d e e p e s t  l e v e l,  t h e r e  i s  n o  w o r l d  o u t s i d e  u s. *  T h e  w o r l d  a s
w e  k n o w  i t  i s  a  m a n i f e s t  p r o j e c t i o n  o f  o u r  t h o u g h t  f o r m s,  n o
m o r e  a n d  n o  l e s s. I t  i s  t h o u g h t  u p,  a n d  i t  i s  t h o u g h t  u p  b y
e a c h  o f  u s. W e  a r e  s l a v i s h l y  d e v o t e d  t o  t h e  e g o ’ s  n o t i o n  t h a t  w e ’ r e  o u r
b o d i e s — m e r e  t i n y  s p e c k s  o f  d u s t  s u r r o u n d e d  b y  a  h u g e
u n i v e r s e  o v e r  w h i c h  w e  h a v e  n o  c o n t r o l. A n d  i f  t h a t ’ s  w h a t
w e  t h i n k,  t h e n  t h a t  w i l l  b e  o u r  e x p e r i e n c e. B u t  t h e r e  i s
a n o t h e r  w a y  o f  v i e w i n g  t h e  w o r l


 c h o l o g i c a l l y  ac o n d i t i o n  i s  o v e r  t h e r e,  t h e n  t h e  s p l i t  b e t w e e n  t h e  t w o  w i l l
b e  r e f l e c t e d  i n  t h e  c i r c u m s t a n c e s  o f  y o u r  l i f e. U s i n g  R i t u a l

O n e  o f  t h e  w a y s  t o  p o w e r f u l l y  a l i g n  a  m a t e r i a l
c i r c u m s t a n c e  w i t h  a n  i n t e r n a l  r e a l i t y  i s  t h r o u g h  r i t u a l. W e
c a n  u s e  s i m p l e  c e r e m o n y  t o  i m b u e  a n y  t r a n s i t i o n  w i t h
e n l i g h t e n e d  u n d e r s t a n d i n g. W e  c a n  d o  m o r e  t h a n  s i m p l y  g i v e  b i r t h  t o  o u r  c h i l d r e n ;
w e  c a n  u p l i f t  t h e  e x p e r i e n c e  o f  t h e i r  c h i l d h o o d  a n d  o u r
r e l a t i o n s h i p  t o  t h e m  t h r o u g h  b a p t i s m,  b r i s,  a  b a b y - n a m i n g
c e r e m o n y,  a n d  s o  f o r t h. W e  c a n  d o  m o r e  t h a n  s i m p l y  w a t c h  o u r  c h i l d r e n  g r o w
i n t o  a d o l e s c e n c e ;  w e  c a n  p r a y e r f u l l y  b i d  f a r e w e l l  t o  t h e i r
c h i l d h o o d  a n d  w e l c o m e  t h e m  i n t o  a d u l t h o o d,  u p l i f t i n g  t h i s
n e w  p h a s e  o f  t h e i r  l i v e s  t h r o u g h  c o m i n g - o f - a g e  c e r e m o n i e s,
b a r  a n d  b a t  m i t z v a h s,  a n d  s o  f o r t h. W i t h  r i t u a l,  w e  d o  m o r e  t h a n  s i m p l y  b e g i n  a  n e w  j o b ;  w e
p r a y e r f u l l y  a s k  t h a t  i t  s e r v e  G o d ’ s  p u r p o s e s  a n d  i n v o k e
s p i r i t u a l  f o r c e s  t o  s u p p o r t  u s  i n  t h e  e f f o r t. W e  d o  m o r e  t h a n
s i m p l y  g e t  m a r r i e d ;  w e  p r a y  f o r  G o d  t o  u n i t e  o u r  h e a r t s,  t o
e n t e r  t h e  m a r r i a g e  a n d  m a k e  i t  a  b l e s s i n g  o n  t h e  w o r l d. W e
d o  m o r e  t h a n  s i m p l y  g e t  d i v o r c e d ;  w e  a s k  f o r  G o d ’ s  h e l p  i n
h e a l i n g  o u r  h e a r t s,  f i l l i n g  u s  w i t h  f o r g i v e n e s s,  a n d  p a v i n gt h e  w a y  f o r  n e w  b e g i n n i n g s. W e  d o  m o r e  t h a n  l o s e  a  j o b ;
w e  p e r f o r m  a  r i t u a l  t o  a s k  G o d ’ s  h e l p  i n  t u r n i n g  t h i s
s i t u a t i o n  i n t o  a  b l e s s i n g,  p r o v i d i n g  a  h i g h e r  f o r m  o f
a b u n d a n c e  a n d  s e r v i c e. W e  d o  m o r e  t h a n  b u r y  o u r  l o v e d
o n e s ;  w e  p e r f o r m  a  m e m o r i a l  s e r v i c e  t o  b r i n g  t h e i r  s o u l s,
a n d  o u r s,  t o  c o m f o r t  a n d  p e a c e  i n  t h e  a r m s  o f  G o d. I n  t h e  s u m m e r  o f  2 0 0 4,  t h e  U n i t e d  S t a t e s  o f f i c i a l l y
u n v e i l e d  o u r  W o r l d  W a r  I I  M e m o r i a l,  h o n o r i n g  m e n  a n d
w o m e n  w h o  f o u g h t  v a l i a n t l y  f o r  f r e e d o m  i n  t h a t  w a r. A
W a s h i n g t o n  m e m o r i a l  h a s  m o r e  t h a n  s y m b o l i c  s i g n i f i c a n c e ;
i t  b e c o m e s  p a r t  o f  t h e  p s y c h i c  l a n d s c a p e  o f  a  n a t i o n,  a s  w e
p e r m a n e n t l y  e n s h r i n e  t h e  m e m o r y  o f  t h o s e  w h o  s a c r i f i c e d
s o  m u c h  f o r  u s. S t i l l,  t o  h a v e  i t s  g r e a t e s t  p o w e r,  a  m e m o r i a l
m u s t  b e  e m o t i o n a l l y  a n d  s p i r i t u a l l y  m e t  b y  t h o s e  w h o  v i s i t
t h e r e. I n  v i s i t i n g  t h e  L i n c o l n,  J e f f e r s o n,  o r  W a s h i n g t o n
M e m o r i a l s,  y o u  c a n  f e e l  t h a t  s o m e  p e o


 that
within the general population as well asthis paradigm carne all subsequent forms
existence. Back in the 1930s alcoholism
would make a heathen shudder. Force
among members. W e can look at what
of group therapy, through the discovery
was accepted, as it had been over the
always distorts truth for its own self-
AA is and also what it is not, and learn
that groups of people coming together on
centuries, as a hopeless progressive
serving purposes. Over time, the spiritual
from both. a formal basis to address their mutual
disease which had baf fled medical
principles upon which religions are based
AA is, according to its preamble, "Not
problems have enormous power: Al-
science and religion as well. (In fact, the
become distorted for expedient ends such
allied with any sect, denomination,
Anon for the spouses of AA members,
prevalence of alcoholism amongst theas power, money, and other worldliness. politics, or or ganization." In addition, it
then Al-Ateen for their children, then
cler gy itself was alarmingly high.) All
Whereas the spiritual is tolerant, has "no opinion on outside matters." It
is Gamblers Anonymous, Narcotics forms of drug addiction were
thought to
religiosity is commonly intolerant. The
neither for nor against any other
Anonymous, Parents Anonymous, be incurable, and when they reached a
former leads to peace, the latter to strife,
approach to the problem of alcoholism. It
Overeaters Anonymous, and so on. There
certain stage, victims were "put away." bloodshed and pious criminality. There
has no dues or fees, no ceremonies, no
are now close to 300 anonymous twelve-
In the early 1930s a prominent American
remains, however, buried within every
trappings, no of ficers, no laws. It owns
step self-help or ganizations dealing with
businessman known to us as Rowland H.,
religion, the (151) spiritual foundation fromno property, has no edifices. Not only are
every form of human suf fering. who had sought every cure for his
which it originated.4 Like religions,
all members equal, but all AA groups are
Americans, as a result of all this, have
alcoholism without avail, went to see the
entire cultures are weakened when the
autonomous and self-supporting, 5 Even
now lar gely turned from condemning
famous Swiss psychoanalyst Carl Jung. principles upon which they are based are
the twelve basic steps by which members
self-destructive behaviors to recognizing
Jung treated Rowland H. for
73
74
life itself can be termed spirit. Spirit is
obscured or contaminated by false
recover are specified as only that these conditions are indeed curable the
alive-ness that accompanies and is an
interpretation. "suggestions." The use of coercion (152) ofdiseases. expression of alignment with life ener gy. T o more fully understand the nature of
any kind is avoided and this is From a practical viewpoint the sizable
The power of high ener gy attractor
spirit in power and how it originates and
emphasized by slogans such as, "Easy
impact of self-help or ganizations on
patterns is anabolic, sustaining life: their
operates as a social movement, we will
does it," "First things first," and, most
society can be counted not only in the
opposites are catabolic, eventually do well to study a contemporary
spiritual importantly, "Live and let live." 6
relief of human suf fering and the
leading to death. T rue power equals life
or ganization of enormous power and
Alcoholics Anonymous respects reconstitution of families, but in savings
equals spirit, whereas force equals influence about which everything is
of freedom, in that it leaves choice up to the
of billions of dollars. Absenteeism,
weakness equals death. When an public record, one which is avowedly
individual. Its identifiable power patternsautomobile insurance rates, welfare,
individual has lost or lacks those qualities
aligned with the spirit of man and yet
are those of honesty, responsibility,
health care and penal system costs are all
we term spiritual, he becomes devoid of
flatly states that it is not religious, That is
humility, service, and the practice of
(153) greatly moderated by the widespread
humanity, love and self-respect, perhaps
the fifty-five-year -old or ganization
tolerance, goodwill and brotherhood. AA
behavioral change produced by this
selfish and violent. When a nation veers
known as Alcoholics Anonymous. does not subscribe to any particular ethic,
movement. The cost of state-provided
from its alignment with the spirit of man,
W e all know something about AA,
has no code of right and wrong or good
counseling and group therapy atone for
it can become an international criminal.because it has become woven into the
and bad and avoids moral judgments. AA
the millions of troubled individuals
It is a common error to identify very fabric of modern society, and its
does not try to control anyone, including
served would be staggering. spirituality with religion. W e have noted
adherents number in the millions. It and
its own members. What it does instead is
The members of these or ganizations, by
that the United States Constitution, the
its of fshoot or ganizations have been
to chart a path. It merely says to its
the millions, unanimously agree that
Bill of Rights and the Declaration of
estimated to af fect in one way or another
members, "If you practice these admitting the limitations of their
Independence clearly dif ferentiate the lives of about fifty percent of
principles in all your af fairs, you will
individual egos allowed them to
between the spiritual and the religious. Americans at this time. Even where the
recover from this grave and progressiveexperience a true power and that it is that
Government is forbidden to establish any
twelve-step-based self-help groups do not
fatal illness, and regain your health, self-
power which brought about their
religion, lest it impair the freedom of the
enter lives directly, they af fect everyone
respect and the capacity to live a fruitful
recovery-which hitherto nothing on earth,
people; yet these same documents indirectly because they reinforce
certain and fulfilling life for yourself and
including medicine, psychiatry or any
presume that government's authority values by example. Let us study the
others. "7
branch of modern science, had been able
derives from spiritual principles.3
power principles upon which Alcoholics
AA is the original example of the power
to ef fect. in fact, the founders of the world's great
Anonymous is based and how this
of these principles to cure hopeless
W e can make some importantreligions would be shocked at the foundation came about historically,
and disease and change the destructive observations from the story of
how the profoundly unspiritual deeds wrought in
examine the impact these principles have
personality patterns of. members, From
prototype or ganization, AA, came into
their names through history, much that
within the general population as well as
this paradigm carne all subsequent forms
existence. Back in the 1930s alcoholism
would make a heathen shudder. Force
among members. W e can look at what
of group therapy, through the discovery
was accepted, as it had been over the
always distorts truth for its own self-
AA is and also what it is not, and learn
that groups of people coming together on
centuries, as a hopeless progressive
serving purposes. Over time, the spiritual
from both. a formal basis to address their mutual
disease which had baf fled medical
principles upon which religions are basedAA is, according to its preamble, "Not
problems have enormous power: Al-
science and religion as well. (In fact, the
become distorted for expedient ends such
allied with any sect, denomination,
Anon for the spouses of AA members,
prevalence of alcoholism amongst the
as power, money, and other worldliness. politics, or or ganization." In addition, it
then Al-Ateen for their children, then
cler gy itself was alarmingly high.) All
Whereas the spiritual is tolerant, has "no opinion on outside matters." It
is Gamblers Anonymous, Narcotics forms of drug addiction were
thought to
religiosity is commonly intolerant. The
neither for nor against any other
Anonymous, Parents Anonymous, be incurable, and when they reached a
former leads to peace, the latter to strife,
approach to the problem of alcoholism. It
Overeaters Anonymous, and so on. There
certain stage, victims were "put away." bloodshed and pious criminality. There
has no dues or fees, no ceremonies, noare now close to 300 anonymous twelve-
In the early 1930s a prominent American
remains, however, buried within every
trappings, no of ficers, no laws. It owns
step self-help or ganizations dealing with
businessman known to us as Rowland H.,
religion, the (151) spiritual foundation from
no property, has no edifices. Not only are
every form of human suf fering. who