ation.  If people who observe suspicious  lumps on their bodies
would only resort to these  natural  methods  I have outlined, and  resort
to them at once, Nature  would not fail them. But those who wait  till the
eleventh  hour may  have to pay the penalty for their procrastination.
All the same, I think the dogma  anent the fatality of cancer will die hard,
because as soon  as a case  is cured by whatever  methods,  the tendency
is to assert: " Then it couldn't have been cancer." Doctors who resort to
this phrase forget that it is a poor  reflection  on the diagnostic  powers of
the orthodox  physician  or surgeon.  Moreoyer„  what are we to make of
the following  admission  by the authors of The Breast in which book Drs.
Dearer and Macfarland  wrote: " I have operated on some thousand
cases of cancer, and they  all returned but six, and they And again : "The
acknowledged  were not cancer"? poor  results  obtained  by surgery in
any sort of cancer (Dr. G. E. Ward, are well known  to the profession."
Howard  Kelley Hospital. Baltimore.  Italics mine.) Yet if these  poor
results are so well  known, then why does the profession  continue to
advocate the knife, and  ignore those who obtain good results without
surgery, as did Dr. Forbes‐Ross and  others since his death? Mention
may  be made here  of Dr. W. F. Koch, of Detroit, who, over a period of
20 years, has cured  hundreds  of cases of cancer, both external and
internal, by a subtle chemical formula.  Yet far from being recognised  by
the Orthodox  Cancer Ring in U.S.A., he has been scoffed  at and  even
persecuted.  Why  should this be so?
I leave the  intelligent  reader to draw  his own conclusions,  and  will
proceed to cite one or two cases where  the doctors, although 42
 advocating  the knife, held out very poor prospects  of recovery,  if
indeed any at all. These cases include growths in other sites of the body,
as hitherto I have only mentioned  breast  cases.  The reader now being
familiar with the treatment,  I will merely  give the barest  details.
Young man, 28, in 1920. Given three days to live. Condition  variously
diagnosed  as either cancer of the gullet or venereal disease. Complete
cure. Patient still alive.
Lady of 62; diagnosed  cancer of the bowel.  Colotomy  advised  by the
profession,  but refused.  Was under  6 stone and  rapidly wasting away.
Cured in three  weeks, At the date of writing is 84.
Lady of 42; diagnosed  cancer of breast.  Excision  dvised, to be followed
by strict regime; but only faint  hope of a cure  offered by the profession.
Patient refused operation.  Complete  cure  by the fasting‐urine method.
Is still alive  and well  after 21 years.
Lady of 40. In 1935 developed  the type of growth  sometimes  called  "
rope cancer." Surgeons  pressed  for i mmediate  excision  but offered no
hope of a permanent  cure,  saying that return and  spread of growth
practically  inevitable.  Cured by the urine‐fast, etc., in twenty‐three  days.
Is not only still well, but looks  young and beautiful.
It may  be of interest to the reader if I cite what the late Dr. Rabagliati  ‐
that frank, enlightened  and broadminded  physician ‐  said relative to the
treatment  of diagnosed  cancer and  growths by the  methods  I have
outlined.
"I have examined  women with what would in orthodox care have
resulted in the removal of one or both breasts.  These  happy mortals 43
 have declined my advice, gone under  urine‐therapy and returned to my
consulting  rooms without even a scar to suggest the healing of
`incurable  malignancy.'
"Many of these females have found the lump or lumps  to disappear
within a fortnight,  some in as few as four days ; all of which suggests
that Mr. Armstrong  is probably correct in his suggestion  that most
lumps  are not malignant  until after surgical and  drug interference,  and
that in the incipient stages, the so‐called  King of Terrors . . . is a very
ordinary affair when tackled promptly . . . in the right way‐the way of
breaking down boils, ulcers, tumours  and  cancers into the blood‐
stream . . .
"If, however,  any layman claimed  and produced  a thousand  cured cases
on one platform,  I doubt if it would impress my profession‐‐even  claims
for the improvement  of cancer victims are either openly ridiculed or
ignored.  It is a sad reflection  that my profession  thrives on disease and
the inhuman propaganda  of official scaremongering  and the promise of
to‐morrow,  some other  day, or never,  for the diseases my profession
and others have so long exploited."
Some Prevailing  Theories as to Cancer  Causation,  etc.
To relieve the monotony  of an uninterrupted  recital of case‐ histories in
this book, we may give a few moments'  attention  to various theories as
to the causes of cancer, in order to see if they  have any bearing on my
thesis.
Because cancer occurs less  frequently  among vegetarians,  some
enthusiastic  non meat‐eaters declare  that the consumption  of meat is
the prime  cause of


 God, with life, or with the way you
perceive the situations you’re involved in, you need to be willing to
perceive things differently and open up to relying on the Spirit’ s healed
perception. You need help to truly see anoth er world than the one you projected
from your ego’s fear and doubt and worry. You can freely say, “You need
to convince me,” and throw it all back to the Holy Spirit. Ask to be
shown. Let it be a convincing job for the multitude of angels cheering
every time you make a movem ent toward trusting your intuition. That
should catch your attention and turn you toward the miracle in your
mind. You need the Holy Spirit’ s help to see things as they are, to see
clearly without projection, judgment, and interpretation. As soon as the ego judges somebody else as lacking, it always
compares and tells you, “Well, you are not that way; you are beyond
that.” This promotes inequality, division, and separation. You need to ask
the Holy Spirit to start cleaning the filter you are seeing through  because
that truly is the only hope you have of not judging. Once you tap in to
that help, it is delightful. Every moment without a filter is deligh tful. But
if there is a concept or a judgment involved, then it is bette r to justpause, introspect, and become aware of what that filter is. You can
cultivate a willingness to quest ion every value and every concept you
hold. When you catch yourse lf judging or thinking that you know
something, I advise you to exercise what I call, “stop, drop, and roll.”
You first pause your running thoughts and your reactions; you stop! And
second, you exercise your willin gness to drop it. And third, you roll with
the Spirit’ s guidance. When your filter starts clearin g and the more intuitive and less
judging you become, the more you reap the emotional benefits. You can
tell by how you feel: you’re more stable, you’re calmer, and this is how
you know you’re headed in the right direction. This develops into
acceptance and a receptive mind, an open mind, a mind that doesn’ t
“already know.” Then the miracle within can happen. It’s norm al in this world to encourage opinions, but opinions block
the experience of peace. Opinions do not have anything to do with truth
or reality. The “I-don’ t-know” state is humble. In the Zen tradition, it is
called beginner ’s mind. It is a great experience to wake up every  day and
feel like you don’t know anything. It’s a beautiful feeling to not have an
opinion but to be open to be shown.Exercise: Moving from Opinions to Prayer
Spend one day observing the I-know mind and try spending it
without one single opinion. Try it out! Get the flavor of it. As you
go through your day, ask yourself, “Where is my mind when I am
caught up in my opinions, thinking I know something, and how do
I feel when I am open and I do not think I already know the
answers?”
Throughout your day, notice how many times you:
think you know the answer to something
want to know the answer
say or think opinionated statements
make assumptions about someone or something
interrupt a conversation because you think you know better
than someone
do something solely based on past outcomes and past
learning
After your practice day of having no opinions, spend some
time reflecting in your journal. Find a quiet place where you won’t
be distu rbed. Close your eyes, take a few deep breaths, relax,
and allow your mind to get still for a few minutes. Then, read the
following questions slowly. Reflect and write down your answers. Allow yourself to have an experience of the answer—go  beyond
the intellect. 1. Has my way, my own “knowle dge,” brought me to a state of
consistent peace and happiness? 2. Seeing that my “knowledge” or choices have not yet led me
to a state of consistent peace and happiness, am I willing to
open to the possibility of another way?3. In releasing my I-know mind,  am I willing to trust that there
is a wisdom, a Holy Spirit, within my mind, that has my best
interests and my highest good in His hands? 4. Do I trust that He knows what I need? 5. Can I trust that He knows the prayer (desire) of my heart
and that He will bring to me what is truly most helpful for my
healing and therefore my happiness? If any of your answers to questions two through five is no,
there is a line in A Cour se in Miracles  that can help ease your
mind. It states that if you find resistance strong and dedication
weak, you should not fight yourself. Be gentle with yourself and
give yourself permission to pray for help with any areas or
patterns you’ve noticed. Acknowledgment of where you are is all
that is required. There is no need to try to fix anythin g. Your
contribution is your willingness, nothing more. Prayer is a way to acknowledge the presence of Holy Spirit
as a guide and friend. Prayer is equal with desire since we always
get what we desire in our hearts and minds. You can think of
prayer as your practice of direct connection to your higher power. It doesn ’t matter the method, the technique, what words you use,
or how you pray. What matters is that you stay open to an
experience of inner connection. Surrender in honest
communication and sincerity, while earnestly acknowledging that
which is felt deeply in your heart. The Holy Spirit is the healer. True Knowledge Is Not Knowing Anything
About the World
When you live in a state of nonjudgment, you naturally live in a state of
ultimate freedom and compassion because you accept everyone and
everything regar dless of what happens. To not know anything about the
world of form and to be in a state of not-knowing, opens an experienceof the present moment. The I-don’ t-know mind is the highest  state of
mind, higher than “yes” or “no.” This is essential. This state of mind doesn’ t judge. It doesn’ t interpret: good, bad,
right, wrong. It is close to true knowledge, the knowledge of God. Anything that you think you already know ends up being a block to true
knowing. Anything you have a preconception of would block true
knowing. This is because opinions and preconceptions keep you from an
experience of innocent percep tion. You also miss both the present
moment and the guidance that’s available when you are occup ied with
intellectually “knowing” something or living in autopilot mode. In
believing that you know best and that your knowledge is valuable, you
identify as the opinions that you hold. Your identity becomes  a small
self. All personal interpretations of absolutely everything in all of time
and space and history are wrong minded and erroneous. To hold an
opinion is the same as not knowing who you are and not knowing who
God is. Now you can relax as you are looking to unlearn the habit of
personal judgme nt and interpretation. It’s a relief to know that you don’t
have to carry any judgment or opinion about your identity as a person—
good or bad, spiritual or unspiritual, and so on. You also don’t have to
interpret, judge, or even understand the world, although you can choose
how you perceive it, and this we will get more into later in the book. In
fact, the only way to come back to divine innocence is when you can say,
“Wow! I have been mistaken about absolutely everything. Not 99.9
percent mistake n. I have been  completely hoodwinked; I have been
completely deceived. I’ve been mistaken about everything!”
This is why you shouldn’ t struggle with the giving up of judgm ent,
because the only awareness that you can come to is that you never, ever
have been capable of it in the first place. You’re truly not capab le of any
judgments. That’ s the good news!Chapter 2
Perception
There’ s never anything inheren tly wrong about what’ s going on in the
world or the way things are unfolding. Whenever you are having a
problem at work, with a relation ship, or anything, you are experiencing a
perceptual problem. The way you are seeing it is the problem. Blaming
the external world, and this includes yourself, is the ego keeping the
illusion of duality going. When you get angry, it is because the ego says,
“Blame this person, or blame that thing.” You can blame your boss,
blame the government, blame your mother, blame your past, or blame
the dog. This is a world in which blame seems to be everywhere—and is
seen as justified. The mind uses blame to avoid looking at the belief in
separation. It blames anything that feels disagreeable to it without taking
responsibility for the split and without accepting the Holy Spirit’ s
healing of the split. But once you see that the anger comes from your
own attack thoughts and grievances, always with the fearful belief of
separation underneath, you can release those thoughts. Instead of trying to define the problem as a specific situation,  the
first thing to do is remind yourself that it is


 day in a series of 90
days alternating with a month’s rest. All received a minimum of three series. The
dosage was adjusted to their body weight. Children in Group Two received daily intramuscular injections of 5 cc each
over 20 days alternating with pauses of 20 days. During the entire period they
were given the same amino acids in the form of one or two capsules per day but
without DMSO as an ingredient of the
capsule. The total treatment for this second
group consisted of five series of 20 injections each—in all 100 injections of 5 cc
each over thirty weeks. The psychometric determinations in children of Group One were performed
according to the Gesell test, calculating the development quotient, which is the
relationship of motor development, language, and social adaptation according to
the child’s chronological age. Neurological development was determined byobserving the sense organs, coordination, muscle tone, and sphincter control. For
the older Group Two, psychometric measurements were performed with special
tests such as the Binet-Kulman test. Every 40 days the IQ was computed
according to the Gesell, Wieneland, and Binet tests. Additionally, laboratory tests
were carried out, including those for red corpuscles, hemoglobin, hematocrit, white
corpuscles, sedimentation, urine, hepatic function, amino acids in the blood, amino
acids in the urine, and others. Finally, photographs were taken before, during, and
after treatment to capture the psychic state and preponderant physical features of
the child and any noticeable changes. The evaluation of results took into account the development quotient and the
IQ. If the increase represented more than ten points, this was considered significant
clinical improvement. Analyses were made of the motor area, the adaptive area,
the language area for the utilization and comprehension of verbal communication,
and the social area. Comparison of the psychometric and motor changes observed in children
treated in Group One, under three-and-a-half-years old, with those of the control
group reveals the following differences:
To start with, the controls and the treated children had a mean average
motor
index
 of fifty-six; after one year the controls’ motor index rose to fifty-eight
but the DMSO aminoacid treated children’s motor index rose to seventy-two,
except for six cases where there was really no significant variation. In the
area of adaptation
, the averages of the controls were fifty-two at the
beginning and forty-nine at the end of the observation. The adaptation
averages of the treated group were fifty before and sixty-six after the series of
DMSO aminoacid injections. Averages in the
language area
 for control cases showed fifty-six before and
fifty-four after the observation period. The treated patients started with a
language area average of fifty-two and ended with an average of fifty-eight,
four of them improving by more than ten points. In controls, the initial average in their
social area
 was forty-five, which rose to
fifty a year later. The treated group started with a social average of forty and
at the end of the treatment this rose to sixty-four. The mimetic capacity and
expression of those treated improved noticeably; their environmental contact
was also noteworthy, reported the researchers. In children of Group Two who were older than three-and-a-half years, thefollowing results were obtained:
Stagnation was observed in the
motor area
 of the controls. Their averages
were thirty-four before the test began and thirty-six a year later, when it
ended. On the other hand, the initial motor area average of thirty-eight for the
DMSO-treated group rose to forty-nine by the conclusion of the clinical trials. In the
language area
, the controls were also stagnant, but the use of speech
improved in the treated group by sixteen points. In six of the sixteen treated
children comprehension improved, too. No significant variation was seen in the control group for
graphic age. In the
group treated with DMSO therapy, their initial graphic age average of twenty-
four points rose to thirty-nine, which was a significant improvement. At the beginning of the observation the control group showed an average
intelligence quotient of thirty-four and a year later this mean average had dipped to
thirty-three. The treated group indicated an average IQ of twenty-nine, which had
shot up to forty by the time the treatment program ended. Besides these favorable
changes, this older treated group showed other improvements in statics, motor
coordination, and muscle tone. Two treated children achieved sphincter control
during this test period of one year. No serious side effects in the laboratory examinations were reported. Nor were
any seen in the periodic clinical examinations. Manuel Aspillaga, M.D., Associate Professor of Pediatrics and Director of the
Department of Genetics at the University of Chile, Calvo MacKenna Children’s
Hospital, led the research team consisting of pediatrician Mila Sanchez, M.D.,
geneticist Isabel Avendano, M.D., neuropsychiatrist Lucila Capdeville, M.D., and
geneticist Chislaine Morizon, M.D., who were with the same institution. These five
pioneering physicians stated: “It seems to us that DMSO aminoacid therapy in
trisomic children and children with severe mental retardation offers an evident
advance in the therapy of this syndrome. Fundamentally, it can be observed that
children aged less than three-and-a-half years react in the psychic sphere with
greater receptiveness to stimulation, showing a major interest in their environment;
there is an increase in their activity, and muscular tonus. A notable improvement is
also noted in the adaptive and social phase. Besides, muscular coordination and
statics also show a significant improvement. “We have not observed a correlation between the physical signs and the
development coefficient. We are of the opinion that the progress must be creditedto the treatment
,” the five physicians emphasized. “At the moment we dare not
make a prognosis relative to future intellectual levels. However, if the parameters
approach normality with this treatment, this is already a positive result and may
well be the starting point for future progress with this therapy. “In some of our patients treated later, not related with this work, we
administered higher doses, obtaining up to this moment more favorable results,”
said the researchers. “Finally, we wish to emphasize the fact that, although we
have not yet arrived at the ideal treatment, we have reached a new important stage
on our road in this difficult medical field, where no progress had been made in the
course of various decades.”
In another report to the New York Academy of Sciences, Ana Giller, M.D.,
children’s neuropsychiatrist at the Pirovano Hospital of Buenos Aires, and Maria
E.M. de Bernadow, M.D., Head of the Laboratory of Genetics, National
Department of Students’ Health of Argentina, presented a group of twenty-six
mentally retarded children ranging in age from seven to twenty. Thirteen had
received DMSO aminoacid therapy by mouth and by intramuscular injection. The
other thirteen served as controls and underwent only conventional treatment. The treated children received 5 cc of Merinex, the DMSO-aminoacid product,
intramuscularly three times a week in a series of twenty injections, alternating with
rest periods of 16 days between each series. During the intervals aminoacid
capsules without DMSO were orally administered in dosages of one to two per
day. Each patient was examined before and after 180 days of treatment. The IQ and
psychometric profiles were determined by a number of standards applied in
psychology such as the Binet-Simon test, standardized by Kuhlman, and the Wics
and Therman-Merril test. The age of maturity and organic lesions were determined
by the Bender test. The doctors reconciled the following parameters and evaluated
them:
1
. Visomanual coordination
2
. Dynamic coordination
3
. Postural control
4
. Control of the body itself
5
. Perceptive coordination
6
. Language age
7
. Dynamic coordination of the hands
8
. General dynamic coordination9
. Static coordination
10
. Speed
11
. Space organization
12
. Temporal structure
Upon analyzing the mean of variation of the estimated mental age from these
twelve tests practiced on the control group within the 180-day period, in
comparison with that obtained by the treated group, a definite difference emerged. There was a significant improvement in the psychometric profile of the children
treated with DMSO aminoacid therapy. It contrasted with the static state of the
control group where the variation was practically nonexistent when the
conventional approach was used. None of the children treated with the experimental compound showed any signs
of toxicity or intolerance. 3
THE NEW TREATMENT FOR LEARNING DISABILITIES
For the last three decades learning disorders have been viewed primarily from the
perspective of special education problems. During early investigations into the
causes of “brain-injured” children, a variety of labels have been leveled at these
youngsters. The more common names for their behavioral characteristics include
brain injury, brain damage, minimal brain damage, minimal brain dysfunction,
hyperkinesis, perceptual defects, dyslexia, hyperactivity, and many more. Still, no
single cause has conclusively been found, and treatment has differed with the
training and course of study of the diagnosing doctor, depending on whether the
doctor is a neurologist, psychologist, psychiatrist, internist, educator, or
nutritionist. But positive neurological findings have been reported in


 you think they should be. It’s never
going to happen. It’s your ego that demand s that the world and all the people
in it be as you think they should be. Your higher sacred self
refuses to be anything but peaceful, and sees the world as it
is, not as your ego would like it to be. When you respond
with hatred to hate directed at you, you’ve become part of
the problem, which is hatred, rather than part of the
solution, which is love. Love is without resentment, and
readily oﬀers  forgiveness. Love and forgiveness will inspir e
you to work at what you are for rather  than what you are
against. If you’r e against violence and hatred, you’ll ﬁght it
with your own brand of violence and hatred. If you’r e for
love and peace, you’ll bring those energies to the presence
of violence, and ultimately dissolve the hatred. When
Mother Teresa was asked to march against the war in
Vietnam, she replied, “No, I won’t, but when you have a
march for peace, I’ll be ther e.”
A Final Word about Forgiveness and
Resentment
At the root of virtually all spiritual practices is the notion of
forgiveness. This was what came out of Jesus of Nazar eth
while he was being tortur ed on a cross by a Roman soldier
throwing a spear into his side. It is perhaps the most healingthing that you can do to remove the low energies of
resentment and r evenge fr om your life completely. Think about every single person who has ever harmed you,
cheated you, defrauded you, or said unkind things about
you. Your experience of them is nothing more than a
thought that you carry around with you. These thoughts of
resentment, anger, and hatred represent slow, debilitating
energies that will disempower you. If you could release
them, you would know mor e peace. You practice forgiveness for two reasons. One is to let others
know that you no longer wish to be in a state of hostility
with that person; and two, to free yourself from the self-
defeating energy of resentment. Resentment is like venom
that continues to pour through your system, doing its
poisonous damage long after being bitten by the snake. It’s
not the bite that kills you; it’s the venom. You can remove
venom by making a decision to let go of resentments. Send
love in some form to those you feel have wronged  you and
notice how much better you feel, how much mor e peace you
have. It was one act of profound forgiveness towar d my own
father, whom I never saw or talked to, that turned my life
around from one of ordinary awar eness, to one of higher
consciousness, achieveme nt, and success beyond anything I
had ever dar ed to imagine. OceanofPDF.comTreat Yourself as If You
Already Are What You’d Like
to Be
Whatever it is that you envision for yourself—no matter how
lofty or impossible it may seem to you right now—I
encourage you to begin acting as if what you would like to
become is already your reality. This is our topic for today,
and it’s a wonderful way to set into motion the forces that
will collaborate with you to mak e your dr eams come true. To activate the creative forces that lie dormant in your life,
you must go to the unseen world, the world beyond your
form. Here is wher e what doesn’t exist for you in your worldof form will be created. You might think of it in this way: In
form, you receive in-for mation. When  you move to Spirit,
you receive in-spiration. It is this world of inspiration that
will guide you to access  anything that you would like to
have in your life. What It Means to Become Inspired
Some of the most signiﬁcant advice I’ve ever read was
written more than 2,000 years ago by an ancient teacher
named Patanjali. He instructed his devotees to become
inspir ed. You may recall that the word “inspir e” originates
from the words “in” and “spirit.” Patanjali suggested that
inspiration involves a mind that transcends all limitations,
thoughts that break all their bonds, and a consciousness
that expands in every direction. Here is how you can
become inspir ed. Place your thoughts on what it is you’d like to become—an
artist, a musician, a computer programmer, a dentist, or
whatever. In your thoughts, begin to pictur e yourself having
the skills to do these things. No doubts. Only a knowing. Then begin acting as if these things were already your
reality. As an artist, your vision allows you to draw, to visit
art museums, to talk with famous artists, and to immerse
yourself in the art world. In other words, you begin  to act as
an artist in all aspects of your life. In this way, you’re getting
out in front of yourself and taking charge of your own
destiny at the same time that you’r e cultivating inspiration. The more you see yourself as what you’d like to become,
the more inspir ed you are. The dormant forces that Patanjali
described come alive, and you discover that you’r e a
greater person than you ever dreamed yourself to be. Imagine that—dor mant forces that were dead or non-existent, springing into being and collaborating with you as
a result of your becoming  inspir ed and acting as if what you
want is alr eady her e! By having the courage to declar e yourself as already being
wher e you want to be, you will almost force yourself to act
in a new, exciting, and spiritual fashion. You can also apply
this principle to areas other than your chosen vocation. If
you’r e living a life of scarcity, and all of the nice things that
many people  have are not coming your way, perhaps it’s
time to change your thinking and act as if what you enjoy
having is alr eady her e.
Visualize the beautiful automobile that’s your dream car and
paste it on your bedroom door, as well as on the
refrigerator. While you’r e at it, paste it on the dashboar d of
the car you’r e now driving! Visit a showr oom, sit in your car,
and note the beautiful new-car aroma. Run your hands over
the seats, and grip the steering wheel. Walk all around your
car, appreciating the lines of it. Take your car for a test
drive, and visualize that you’r e entitled to drive  this car,
that you’re inspir ed by its beauty, and that it’s going to ﬁnd
a way into your life. In some way, somehow, this is your car. Talk to others about your love for this car. Read about it. Bring up a pictur e on your computer screen, and leave it
there to view each time you’r e near that computer. All of this may seem silly to you, but when you become
inspir ed and act as if what you want is already here, you’ll
activate those dormant forces that will collaborate to make
this your r eality. Extending Inspiration EverywhereTreating yourself in the manner described above can
become a habitual way of life. This doesn’t involve
deception, arrogance, or hurting others. This is a silent
agreement between you and God in which you discreetly
work in harmony with the forces of the universe to make
your dreams become a reality. This involves a knowing on
your part that success and inner peace are your birthright;
that you are a child of God; and as such, you are entitled to
a life of joy, love, and happiness. In your relationships with your lovers, co-work ers, and
family, act as if what you would like to materialize in these
relationships is already here. If you want a sense of
harmony in the workplace, maintain a clear vision and
expectation of this harmony. Then, you’r e out in front of
your day, seeing 5 p.m. arriving peacefully for everyone
when it’s still 7:30 a.m. Each time you have an encounter
with someone, your 5 p.m. vision pops into your head, and
you act in a peaceful, harmonious way so as not to nullif y
what you know is coming. Further more, you act towar d
everyone else as if they, too, are all that they are capable of
becoming. These kinds of expectatio ns lead you to say, “I’m sure you’ll
have everything ready this afternoon,” rather than, “You’re
always late with everythin g, and I wish you would get on the
ball.” When you treat others in this way, they also fulﬁll the
destiny that you’ve r eminded them is ther e for them. In your family, particularly with your childr en, it’s important
to always have this little thought in mind: Catch them doing
things right. Remin d them often of their inher ent brilliance,
their capacity for being responsible, their innate talents, and
their fantastic abilities. Treat them as if they’r e already
responsible, bright, attractive, and honorable. “You are so
terriﬁc. I’m positive you’ll feel great about


 needed his strength to withstand my
karmic challenges, and when I n eeded to refocus my energies
in the direction of living my life purpose. Through Mother Earth’s enchanted forest, Source brought the energies of the non-physical world into my ph ysical world, through this
exquisite divine messenger you see resting on the front and
back covers of this book. At one point, I had written the story of my karmic challenge for publication, thinking  at the time that its lessons
could be my purpose;  the message that I was here to teach. One day, while wrestling with myself about whether or not it really /G14/G0F/G04 /G01 /G0F/G19/G01/G0D/G12/G10/G0B/G01/G10/G07/G01/G0D/G08/G22/G0C/G02/G16/G0B/G01/G10/G0B/G12/G10/G01/G16/G10/G07 ry, I released my concerns
in a prayer. With that release, a most beautiful gift came to me
from Spirit. This is a story fr om that day... a story that I
believe can apply to all of us, if we can hear the wonderful wisdom within the natural world. On the morning of this miracle, I took my daughter to pre-school, which operates in a lo cal church. When we arrived
in the parking lot, no other parents were there yet. I looked up and saw a beautiful red-tailed hawk perched on top of the cross, on the outside of the church. It was so beautiful and so majestic. It took my breath away. We hono red each other’s presence for a
while. I knew at the time that his presence was a gift for me,
but I did not know specifically wh at his animal medicine was. I tried to take a picture of him with my cell phone, but quite unsuccessfully. I so wished that I had a camera at that moment,
yet I knew his gift was already etched in my heart. When I
returned to the parking lot after I delivered my daughter to her
classroom, the hawk was still sitting  on the cross. I thanked him
and drove away. And as I drove away, I got a strong feeling -
/G0E/G05/G01/G06/G1A/G07/G12/G09/G06/G0D/G0F/G19/G05/G09/G0F /G20/G01/G01/G21/G01/G11/G02/G11/G01/G03/G07/G10/G01/G0A/G04/G04/G0C/G01/G05/G08/G16/G0B/G04/G11/G01/G12/G03/G11/G01/G21/G01/G0B/G12/G11/G01/G12/G01/G16/G04/G03/G16/G04/G01/G10/G0B/G12/G10/G01/G0B/G04/G01
would wait for me. I trusted th at message, noted it, and moved
on with my busy morning. On the way back out to pick up my daughter at school, I was prompted by Spirit to remember the camera. As I drove up to the preschool, /G01/G02/G09/G05/G05/G06/G02/G07/G12/G09/G04/G06/G10/G0F/G01/G05/G09 /G09/G01/G0B/G04/G01/G1C/G12/G16/G01/G16/G10/G02/G0C/G0C/G01/G08/G0D/G01/G10/G0B/G04/G05/G04/G01/G07/G03/G01/G10/G0B/G04/G01
cross, patiently waiting for me. Again, no one else was there in the parking lot. It was just this beautiful hawk and me, the Cosmic Wealth
 92
hawk still sitting on the cross. I was overwhelmed with a
feeling of profound love and d eep gratitude. There was such
honor, love, peace, and gentle strength between us - and all
around us. And in those feelings, we were one. He stayed
there patiently while I took pictures of him, and we shared this magically serene experience. It was still just the two of us, in
this normally busy parking lot of the church, sharing an extended moment of grace. And then, he flew two feet in front of me, and perched  on the wooden church benches next to me, for another few minutes. I continued to take pictures of him, and to share this glorious moment. After about ten minutes, another car came into the parking lot. As the driver got out of her car, the hawk flew past me again – filling my he art with love, flying above the
cross, and up and away into the clear sun-filled sky. When I returned home that da y, I searched the internet
to find more information about the red-tailed hawk’s animal
medicine. Within each anim al, there are divine gifts and
messages that they bring to us, if we are conscious of them as spirit guides. These are some of the messages of my friend, the red-tailed hawk. Hawk is known as the messenger. Hawk is a
specially committed spiritual messenger of grace, who connects the worlds of Spirit and matter. Hawk symbolizes clear vision
and prophetic sight, the seen and the unseen. Hawk reminds us to open our awareness, to awaken  from our spiritual amnesia,
and to realign with the original intention and true nature of our soul. When hawk flies into our life, his clear vision and mighty talons remind us to review our lives and to tear out any of our self-created illusions, allowing our inner truths to surface. Hawk represents our union and our oneness with our Creator. And Hawk relays a message for our prayers:  /G01/G02/G05/G06/G0F/G0C/G04/G14/G05/G09/G06/G03/G04/G06
always given /G20/G01/G01/G17/G0B/G04/G03/G01/G1C/G04/G01/G04/G26/G0D/G12/G03/G11/G01/G07/G08/G05/G01/G13/G07/G03/G16/G13/G02/G07/G08/G16/G03/G04/G16/G16/G09/G01/G1C/G04/G01/G12/G11/G06/G08/G16/G10/G01
our energies and vibrations to /G09/G05/G0D/G05/G03ve the answers to our
prayers. And as we make these adjustments, we experience  our flow with life’s synchronicit ies. When we are open, and
we trust our inner vision and ourselves, Hawk shows us that  we are free to fly!Hawk Wisdom 93
 There are several additional things that I wish to share
about this message and this experiential story. First, in the week following our initial encounter, I saw Hawk a few more  times. Most of the time, he was still sitting on the cross, above the entranceway to the church. I watched as many people came  and went, mostly unawar e of his graceful presence right above
them. Of those who did notice hi m, most were children. When
I stood there with my camera, thus attracting attention to him, only then did several adults look up and notice that he was there. A few people even ma de comments abou t how “odd” it
was. I find this to be an appropriate illustration of what Hawk is precisely trying to teach us, as a divine messenger. He is
showing us our spiritual amnesi a, calling us to awaken to the
truth of our original nature. It  also seems illustrative of how
many of us, caught up in our illusions and outer blinders, often
do not see the spectacular, the magical, the mystical, and the truth of the Creator’s creation itself in every day experiences. There is such magnificence and pe rfection in this world, such
support from Source, Spirit, Sant a, angels, and beyond, that if
we can clear away our self-created illusions, we can see with clear inner vision the broader aerial view. Essentially, there  are miraculous things happening  all around us, when we are
willing to pay attention in our lives and to appreciate the gifts. Second, in the many weeks following my Hawk visit, I listened to my inner guidance system. It began to speak a clear message to me. That the story I had written, about my karmic task and my awakening process, was not the ultimate story –  or the public story. And I realized that my unrest, about  whether or not to publish it, was my inner guidance system communicating with me. After countless revisions of that story, I had already learned its lessons. I paid attention to the fact that
no matter how many times I revised it, I was simply tired of telling that /G01/G06/G08 /G06/G04/G01/G07/G09/G1A /G20/G01/G01/G21/G10/G01/G11/G02/G11/G03/G37/G10/G01/G0A/G04/G04/G0C/G01/G0E/G07/G07/G11/G09/G01/G12/G03/G11/G01/G02/G10/G01/G11/G02/G11/G03/G37/G10/G01/G0A/G04/G04/G0C/G01/G05/G02/G0E/G0B/G10/G20
It was then that I knew that I was ready for a new vibrational
experience. And I knew at that


 dissent  and  coaxes  the  ac-
ids of  peaceful  digestion. Graciousness  is  shown  in
Offering  Food  to  the  Fire-
Sadhana  of  Gratitude- many  ways. Preparing  meals,  assisting  with  clean-up
after  meals,  attending  the  needs  of  the  mother  or
cook — these  are  all  attitudes  of  divine  goodwill  that
foster  graciousness. Traditionally,  a  small  portion  of
each  cooked  food  is  offered  to  the  fire  with  a  prayer  to
the  Lord,  the  giver  of  all  food. This  ritual  is  observed
before  the  food  is  tasted  or  served. The  first  offering
is  given  to  the  universe  as  a  token  of  perpetual  grati-
tude for  our  provisions. Since  most  of  us  do  not  have
an  open  fireplace  in  which  to  perform  this  offering,  a
small  fire  lit  in  an  earthen  pot  may  be  kept  in  the
kitchen  for  this  purpose,  or  a  simple  prayer  will  suf-
fice. Pine  kindling  should  be  used  for  the  burning  of
the  sacred  tender. Any  form  of  prayer  may  accompany  the  offering. The  following  is  a  Sanskrit  prayer  to  Brahman,  the
Absolute  one,  or  pure  Consciousness,  from  the
Bhagavad  Gita. Brahmarpanam  Brahma  Havih
Brahmagnau  Bralunana  Hutam
Brahmaiva  Tena  Gantavyatn
Brahtnakarma  Sanadhina
Brahman  is  the  Offering
Brahman  is  the  Oblation
Poured  out  by  Brahman  into  the  fire  oi  Brahman
Brahman  is  to  be  attained  by  the  one
who  contemplates  the  action  of  Brahman,
Harmony  in  Eating
Sweet  foods  turn  sour  in  our  digestive  tracts  when  the
emotions  present  during  the  meal  are  negative,  Nevei
eat  while  you  are  upset. It  is  an  insult  to  the  food,  to
the  giver  of  foods,  and  to  your  body. While  silence  is  the  best  sadhana  to  maintain  dm
ing  meals,  gentle,  wholesome  conversation  is  also  ac
ceptable. It  is  important  to  maintain  a  mealtime  sched
ule  that  is  consistent:  meals  should  be  eaten  at  the
same  time  each  day. Although  there  is  a  beneficial
eating  time  for  each  body  type,  it  is  often  difficult  to
coordinate  these  times  within  a  family  situation
People  concei  ned  with  weight  gam  should  nevei  sleep
directly  alter  a  meal  A  lew  othei  Ayurvedic  precepts
follow. I  5  I
>m
THE    PRACTICE    OF    AYURVEDA
•  Allow  a  few  hours  between  meals  and  bed-
time. •  Take  a  gentle  walk  after  meals  to  soothe  di-
gestion. •  Never  eat  and  run. •  Never  stand  up,  lie  down,  or  watch  televi-
sion while  eating. •  Fill  the  stomach — which  holds  about  two-
and-a-half  handfuls  of  food — one  third
full  of  food  and  one  third  full  of  liquid. The  remaining  third  should  remain
empty,  to  allow  space  and  energy  for
proper  digestion. Many  ancient  peoples  sat  directly  on  an  earthen
floor,  or  on  the  skin  of  an  animal  that  died  naturally. Sitting  in  the  half-lotus  position  and  leaning  forward
to  eat  from  a  utensil  placed  on  the  ground  provides  a
natural  and  involuntary  limit  to  our  intake  of  food. The  pressure  caused  by  moving  forward  restricts  the
quantity  of  food  to  be  eaten. While  rules  are  allowed  to  be  broken  from  time  to
time,  we  do  need  to  be  vigilant  of  our  behavior. By
gradually  observing  these  precepts,  we  can  over  time
promote  and  facilitate  an  excellent  state  of  mind. Savoring  Food
Taste  is  primal  to  the  eating  process. When  the  juices
of  the  mind  and  appetite  whet  the  tongue,  we  are
ready  to  receive  the  blissful  memories  each  food  gives. The  first  step  of  digestion  is  chewing. The  digestive
water  of  the  tongue  aids  in  the  breakdown  of  food. As
we  take  the  time  to  ruminate,  we  remember. Memo-
ries of  the  entire  universe  are  held  in  the  savoring  of
our  food. Chewing  food  to  a  pulp  facilitates  digestion
and  lightens  the  load  on  our  organs  of  assimilation. By  being  considerate  toward  the  agni  of  digestion,  we
are  rewarded  with  a  calmer  mind. We  cannot  remem-
ber the  truth  of  being  if  we  are  agitated. Chewing  is  a  delicate  sadhana. When  we  do  not
chew  properly,  we  deprive  the  body  of  its  nutrients
and  shut  down  the  channels  of  memory. Conversely,
when  eating  becomes  a  tedious  and  jaw-breaking
chore,  we  defeat  the  process  of  assimilation. We  must practice  quietude  and  relaxation  while  we  eat. We
must  nurture  a  wholesome  attitude  and  chew  with
awareness. Recently,  I  was  present  at  a  national  health  confer-
ence attended  by  many  holistic  practitioners. During
lunch  I  was  seated  with  a  well-known  "chewing"
master. Before  the  wave  of  conversation  began  at  our
table,  the  master  quickly  began  to  play  a  recording  of
subliminal  music. This  was  supposed  to  assist  the
mind  in  its  contemplation  of  the  chewing  process. Next  to  him  was  a  stopwatch,  with  which  he  kept  time
of  each  mouthful  being  chewed. Given  the  circumstance,  everyone  graciously  ac-
quiesced and  chewed  in  self-conscious  tedium. See-
ing that  in  this  unnatural  and  tense  situation  a  per-
fectly good  meal  was  being  wasted,  I  quietly  excused
myself  and  joined  a  group  of  students  who  were  en-
joying their  meal. However  slight  the  chewing  and
however  loud  the  chatter,  the  students  were  clearly
receiving  the  grace  and  joy  of  their  food. Love,  Kindness,  and  Sharing  of  Foods
Love  and  kindness  are  the  two  most  important  ingre-
dients in  any  meal. Without  these,  the  ojas,  the  energy
of  food  after  it  is  digested,  is  vastly  diminished. What-
ever circumstances  we  find  ourselves  in  at  cooking
time,  we  must  never  project  our  negative  emotions
onto  the  foods. While  we  may  be  angry,  sad,  disap-
pointed, stressed,  or  fatigued,  if  we  are  conscious  of
our  state  the  essence  of  our  love  can


 health
food  stores. Seaware
A  curly  seaweed  about  six  inches  long  and  lh  inch  in
width,  seaware  has  a  mild  taste  and  chewy  texture. Like  kombu  and  wakame,  it  is  now  harvested  off  the
West  Coast  of  the  United  States. Available  in  health
food  stores. Soba
The  Japanese  name  for  noodles  made  from  a  combi-
nation of  buckwheat  and  whole  wheat  flours,  (also
available  in  100%  buckwheat). Delicious  and  mildly
sweet  tasting,  soba  noodles  are  available  in  health
food  stores  and  Oriental  grocery  stores. Soursop
A  sour,  pulpy  fruit  native  to  India  and  South  and
Central  America. Occasionally  available  in  Latin
American  and  Caribbean  grocery  stores. Tamarind
The  pulp  of  the  tamarind  pod,  used  since  ancient
times  in  India. The  tamarind  tree  is  considered  aus-
picious in  Indian  mythology,  and  its  fruit  is  known  as
imli. Fresh  tamarind  is  available  in  the  tropics. Dried
tamarind  is  packed  in  the  shape  of  bricks  or  slabs  that
can  be  prepared  as  a  pulp. Dried  tamarind,  tamarind
pulp  (or  paste),  and  a  gel-like  tamarind  concentrate
are  all  available  in  Indian  grocery  stores. Taro
A  small,  brown,  potato-like  root  with  fuzzy  skin,  this
vegetable  grows  in  hot  climates. Cooked  in  soups  and
other  dishes  in  African,  Indian,  Japanese,  and  Carib-
bean cuisines,  it  is  also  used  to  make  poultices  in
Oriental  medicine. Udon  noodles
Japanese  whole  wheat  noodles  resembling  linguine. They  are  off-white  in  color  and  have  a  soft,  silken
texture  when  cooked. Available  in  health  food  stores
and  Oriental  grocery  stores. Umeboshi  plums
Traditional  to  Japan,  these  once-sweet  plums  are  pick-
led in  sea  salt  and  seasoned  with  sansho  leaves. They
have  a  strong  flavor  and  are  popular  in  macrobiotic
cuisine. Available  in  health  food  stores  and  Oriental
grocery  stores. Wakame
A  seaweed  used  predominantly  in  Japanese  cooking
as  an  accent  to  miso  soup. It  resembles  kombu  in
shape  and  taste  but  has  a  softer  texture. Available  in
dried  form  in  health  food  stores  and  Oriental  grocery
stores. Wasabi
A  Japanese  horseradish  mixed  with  green  mustard. It
is  generally  used  as  a  condiment  with  nori  rolls  and
sushi. Its  highly  pungent  taste  clears  the  head  and
brings  water  to  the  eyes  if  more  than  a  pinch  is  taken
at  once. Available  in  health  food  stores  and  Oriental
grocery  stores. 343
m
BIBLIOGRAPHY
Animals  of  the  Soul:  Sacred  Animals  of  the  Ogala  Sioux. Joseph  Epis  Brown. Longmead,  Shaftsbury,
Dorset,  U.K.:  Element  Books,  1989. The  Art  of  Indian  Vegetarian  Cooking. Yamuna  Devi. New  York:  E.P. Dutton,  1987. Atma  Bodha  of  Sri  Sankaracharya. 2d  ed. Vidyaratna  T.N. Menon. Palghat,  India:  The  Educational
Supplies  Depot,  1964. Ayurvedic  Medicine,  Past  and  Present. Pandit  Shiv  Sharma. Calcutta,  India:  Dabur  Publications,  1975. Ayurveda,  the  Science  of  Self-Healing:  A  Practical  Guide. Dr.  Vasant  Lad. Sante  Fe:  Lotus  Press,  1984. Basic  Principles  of  Ayurveda. Bhagwan  Dash. New  Delhi,  India:  Concept  Publishing  Co.,  1980. Brother  Eagle,  Sister  Sky. Susan  leffers. New  York:  Dial  Books,  1991. Caraka  Samhita. P.  V.  Sharma. Delhi,  India:  Chaukhambha  Orientalia,  1981. Chakras,  Energy  Centers  of  Transformation. Harish  lohari. Rochester,  Vt.:  Destiny  Books,  1987. Companion  Planting. Gertrud  Franck. Wellingborough,  Northamptonshire,  U.K.:  Thorsons  Publishers,
Ltd.,  1983. Diet  for  Natural  Beauty  Maya  Tiwari,  Wendy  Esko,  and  Aveline  Kushi. Japan:  Japan  Publication,  1990. Doctrines  of  Pathology  in  Ayurveda. Vidyavilas  Ayurveda  Series,  #3. Prof.  K.  R.  Srikantha  Murthy. Varanasi,  India:  Chaukhambha  Orientalia,  1987. The  Edited  Works  of  Ramana  Maharshi. Edited  by  Arthur  Osborne. London:   Rider,  1986. 344
^Cr
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The  Eloquence  of  Living. Vimala  Thakar. San  Rafael:  New  World  Library,  1989. A  Handbook  of  Ayurveda. Vaidya  Bhagwan  Dash  and  Acarya  Manfred  M.  Junius. New  Delhi,  India:
Concept  Publishing  Co,  1983. Holy  Bible. The  New  King  James  Version. Nashville:  Thomas  Nelson,  1982. Madhava  Nidanam  (Roga  Viniscaya)  of  Madhavakara:  A  Treatise  on  Ayurveda. Jaikrishnadas  Ayurveda
Series,  #69. Prof.  K.  R.  Srikanta  Murthy. New  Delhi,  India:  Chaukhambha  Orientalia,  1987. May  All  Be  Fed:  Diet  for  a  New  World. John  Robbins. New  York:  William,  Morrow,  &  Co.,  1992
Prakruti:  Your  Ayurvedic  Constitution. Robert  E.  Svoboda. Albuquerque:  Geocom  Press,  1988. The  Ramayana  ofTulsidasa. Translated  by  F.S. Growse. New  Delhi,  India:  Motilal  Banarsidass  Publishers,
Private  Ltd. The  Ramayana  ofValmiki. New  Delhi,  India:  Chaukhambha  Orientalia,  1984. Returning  to  Eden. Michael  A. Fox. New  York:  Viking  Press,  1980. The  Sadhana  and  the  Sadhya. Swami  Dayananda. Purani  Jhadi,  Rishikesh,  India:  Sri  Gangadhareswar
Trust,  1984. Srimad  Bhagavad  Gita:  Bhasya  of  Sri  Sankaracharya. Sri  Ramakrishna  Math. (Sanskrit  edition). Madras,  India:  Mylapore,  1983. State  of  the  World,  1990. Edited  by  Lester  R.  Brown. New  York:  W.W.  Norton  &  Co.,  1989. A  Study  in  Consciousness. Annie  Besant. Adyar,  Madras,  India:  The  Theosophical  Society,  1947. Sushruta  Samhita. Translated  by  K.L. Bhishagratna  (Sanskrit  series). Varanasi,  India:  Ch


 so mind-boggling. In one second, we can find out things that the international intelligence
community is unable to discover. And even what they do discover is only a
possibility or a probability, and the information may turn out to be false
later on. I’m interested in using muscle testing as a physician, for the benefit of
society, for the prevention of war and in service of wisdom, because
wisdom is truth and it’s the service to God, to be of service to God. It’s a
selfless service, to utilize one’s talents, one’s abilities, one’s energy, one’s
years of life to be of service to all of humanity as an expression of love,
devotional non-duality. They call it devotion. To close this section, Dr. Hawkins offers a prayer for readers to connect
with the source of all existence, infinite silence, and to experience a feeling
of being center ed and grateful. • • •
DEVOTIONAL NON-DUALITY PRA YER“And therefore, I thought that which is the voice of God is silence, that
we sink into the voice of God. We sink into the silence, which is indicative
of divin e presence. Behind the thought, behind the thinkingness is an
infinite silence. And the infinite  silence is the source of all existence. And
between the thoughts, under the thoughts is the profound silen ce. Section summary:

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please summarize main ideas:

Main Ideas & Keywords

Note: Kindly maintain specificity, clarity, accuracy, relevance, completeness, coherence, readability,

* Original author's style maintained throughout;

Accuracy ensures consistency across sections. Summary Requirements: Include essential concepts, focus primarily on comprehension purposes. Ensure comprehensive coverage regarding topics discussed earlier. Preserve original content nuances. Summaries shall adhere closely related material cohesion., avoiding redundancy whenever feasible. ).<|eot_id|><|begin_of_text|>
Q: According to the text, what is the key to healing the body?,
A: Addressing the mind and moving into a positive mental attitude, and letting go of negative programming.
Q: What is the author saying is the source of happiness?,
A: The author is saying that the source of happiness is not external things, but rather the willingness to own one's own power and take responsibility for one's own happiness.
Q: What is the author suggesting as a way to handle depression?,
A: The author is suggesting that one should look at the underlying fears and beliefs that are causing the depression, and then let go of them.
Q: What is the author saying about the relationship between the body and the mind?,
A: The author is saying that the body is simply a reflection of the mind and that the mind is the source of all power and control over the body.
Q: What is the author suggesting as a way to diagnose and prevent war?,
A: The author is suggesting that an advisory council be established to provide accurate and precise information, and to use this information to prevent war and promote international diplomacy.<|eot_id|><|begin_of_text|>And all
we have to do is to become aware of that silence. All we have to do is
become aware of that silence by realizing it’ s there. “Behind all the sound of the universe, the silence is forever there. Behind
the sounds in the woods, the woods are silent. The sound of the bird doesn’ t
have anything to do with the silence. You see, the silence is maintained
even though there’ s sound above it. But the only reason you can hear the
sound is because it’s against the background of silence. The silence is there
right in the middle of sound. “Focus on the silence, which is ever present, in the middle of cacophony
and catastrophe, as the bullets are flying around and the planes are crashing
and all hell’s breaking loose, and there’ s nothing but the infinite silence. Identify with that silence and just maintain the awareness. Go about your
daily life and do everything that you need to do, and at all times still be
aware of the presence of the silence. “That gives you a centering. A centering kind of prayerfulness  is you’re
always aware of the silence, which is the infinite context. The reality of the
presence of God is an infinite silence. And then that which you hold in
mind in that silence tends to manifest, not as a result of causation but
potentiality manifesting. “And we thank thee, oh Lord, for thy divine presence as the infinite
silence out of which arises our existence. Amen. “And we finish with the same that we started, Gloria in Excelsis Deo. We
thank thee, oh Lord, for thy divine presence. You are my gift. You’re my
gift from God. Thank you, God.”
OceanofPDF.comBONUS MATERIAL
The Most Valuable Qualities for a Spiritual
Seeker
In this special bonus chapter, we share one of the last lectur es that Dr.
Hawkins deliver ed, which focuses on the most valuable qualities for a
spiritual seeker. We start with the certainty, knowing. Just know that if you’r e spiritually
oriented, you will make progres s. Start, therefore, with a feeling of security. Instead of insecurity or self-doubt, know that anybody who wants to evolve
spiritually will receive the necessary assistance. Success is guaranteed. Get
rid of self-doubt, any idea that you’re not worth it, or that you’re not
capable of it, or that it’s not the right time in your life. It’s always the right
time in your life. Accept without reservation that you are worthy of the
quest. Be resolved to totally surrender to the truth about God. Surrender to
the truth about God, and trust that your spiritual evolution is aligned with
God’ s will for you. So always start with a feeling of security instead of self-
doubt. The living proof of God’s love and will for you is the gift of your
own existence. The fact that you are, is the best evidence there is of God’ s
love and will for you. Here are the other valuable qualities for a spiritual seeker:
Do not compar e yourself with others regarding holiness, merit,
goodness, deservingness, sinlessness. Do not compa re yourself toothers. What others are is irrelev ant. What’ s important is what you are. Realize these are all human notions you have about being bette r. And
God is not limited by human notions. Accept that the concept of the “fear of God” is ignorance. God is
peace and love, and nothing else. There are lots of people who talk
about the fear of God and use God as a threat. God is nothing but love
and peace, and nothing else. People think that they’re being punished
by God, and that’s not the case. What they’re being punished by is
their lack of alignment with divinity. Realize that the depiction of God as a “judge” is a delusion, an ego
fixation arising  out of guilt. Realize that God is not a parent. What
God becomes in most people’ s minds is a parent who rewards you and
loves you if you’re good, and punishes you if you’re bad. That’ s
nothing but a parent. Realize that God is something greater than a
parent. Avoid negativity (calibrated levels below 200) and follow the goal
to reach unconditional love (calibration level 540 and over). What
Jesus Christ wanted us to reach  was unconditional love. Christ knew
that once the level of unconditional love was reached, the soul’ s
destiny was certain and the soul was safe. This is essentially the same
teaching as the other great world religions, such as Judaism, Islam, and
Buddhism. Sometimes spiritua l seekers will become confused and
wonder if they are following the right teacher or reading the right
books. What you need to do is see that the essence of all of them is
almost identical. The essence, not the surface of it, but the essence is
almost identical. Realize that salvation and enlightenment are somewhat different
goals. Salvati on is concerned with yes or no. Enlightenment is
concerned with becoming something beyond that which you have
been. Salvation requires purification of the ego. Enlightenment is
concerned with letting it go and eliminating the ego. The goal of
enlightenment is somewhat more demanding than simply being a good
person. Enlightenment is something other than good personhood. It’s
advancing one’ s level of consciousness in the nonlinear realms.Clarify that it is not a personal you who is seeking enlighten ment,
but rather a quality of consciousness itself that is the motivator. So, you like to think of I am this  or I am that. And actually, it’s merely
consciousness itself, being what it is. Spiritual inspiration and
dedication carry forth the work within yourself. Everybody has
spiritual momentum. Comfort replaces insecurity when one realizes that the most
important goal has already been accomplished. The goal is to be on
the path. Spiritual love, spiritual development is not an accomplish ment,
but a way of life. It is an orientation that brings its own rewards. And
what is importan t is the directio n of one’s own motives in life. There’ s
no value in keep ing the scorecard on yourself, the scorecard marking,
“How far have I come?” or “How far do other people think I have
come?” The only one you


 Prajapati, late to arrive, glanced at the
king and knew that she couldn’ t interfere. Siddhartha looked around. His
face flushed with shame, and he wanted to run, but his father ’s voice
stopped him. “No! Stay and fight.”
The courtiers exchanged nervous glances; some of the more
tenderhearted ladies clutched their hands to their breasts. Suddhodana kept
his eyes on his son, watching stonily for a response. When the boy didn’ t
move, only gazing vaguely into the distance, his father gave a small, almost
indecipherable snort, which Devadatta took as a signal that he had won. He
relaxed and dropped the rock in his fist, giving one last look of pity at his
victim. He pushed his way through the spectators and was gone.Suddhodana stepped forward and knelt beside his son. “Listen to me. You can’ t let him do that. In this family, we fight.” Siddhartha hung his
head, biting his lip. “Y ou’re my only son, aren’ t you?”
“Yes, Papa.”
“From now on, there’ s not going to be any more ‘papa,’ you
understand? From now on it’ s ‘sir.’”
Siddhartha felt a rock being put into his hand, and his father ’s much
larger hand closed it into a fist. “Go.”
The king stood up, and the courtiers parted the way, making a path in
the direction Devadatta had gone. Siddhartha felt the sharp edges of the
flinty stone against his palm. He gathered himself to run but had taken only
a step when his father ’s voice stopped him. “Here, let me clean you up first.” Suddhodana bent over and wiped the
blood from the boy’ s forehead. “Y ou have to see him to fight him. It might
get in your eyes.” His father ’s tone still had an edge, but Siddhartha
instinctively knew that in those few seconds his father had changed, had felt
a twinge of remorse or tenderness. The next instant he was being given a
rough shove and found himself running hard toward a pavilion beside the
pond where Devadatta had disappeared. SIDDHAR THA ROUNDED THE CORNER  of the pavilion by the lotus lake beyond
the sight of his father. He ducked into an archway that led inside, then he
made an escape near the water ’s edge. He didn’ t care where his cousin was. He dropped the rock clutched in his fist; the flinty edges had dug red
indentations in his palm. His other wounds were throbbing, but Siddhartha
ignored the pain. He threw himself down among the tall reeds by the pond. It was almost the only real hiding place he had ever found. Panic distorts
time, so he had no idea how long it was before he began to feel better. Buthis heart eventually stopped racing, and in the aftermath of distress he
began to feel drowsy and drained. Siddhartha was his father ’s son, yet he wasn’ t. There were no words to
express why this was true. The heavy expectations weighing on his
shoulders mystified him. The rocks thrown at him, the humiliation that
followed—all hurt. But worse was knowing that Devadatta, a cruel stranger,
filled his father ’s expectations better than he did. Siddhartha watched a
hawk circling on motionless wings overhead. Unable to see beyond the
palace walls, he could still gaze above them. Then the hawk closed its
wings like scissors and dropped toward earth. In less than a second it
changed from an emblem of escape to a deadly missile hurtling down upon
an innocent prey. At that moment, although he scarcely suspected it, not Siddhartha but
Devadatta was the prey. Devadatta had fled from his victory in high spirits,
tinged with the bitterness of knowing that he was still the king’ s prisoner. The boy was bored with the childishness of the festival. He slowed his pace,
and then noticed that a man, a stranger, had appeared from nowhere. He
was tall and cloaked in the coarse hemp of a traveler. Despite the man’ s
stealth and the dif ference in their sizes, Devadatta wasn’ t afraid; his
arrogance protected him. His hand felt for the dagger at his side. The cloaked stranger raised an admiring eyebrow as if to say, We have a
man her e after all. He drew his own dagger. “Come on,” he said. “Y ou deserve to die.”
Devadatta backed away, startled. “Why?” His voice still betrayed no
fear, and he unsheathed his own weapon, ready to fight. “Not for anything you’ve done, but for what I’m going to make you
do.” Quicker than the eye could catch, the stranger lunged forward, grabbed
Devadatta’ s dagger by the blade, and snatched it from his grasp. Then he
burst out laughing at the boy’ s stunned reaction. The stranger ’s hand held
the razor -sharp blade tightly, yet not a drop of blood appeared.“You were unkind to draw on me,” the stranger said calmly, “but Mara
is kind enough for two.” He handed Devadatta his knife back. It was as hot
as a burning coal, and the boy dropped it with a shriek of pain. “Damn you, demon!”
Mara bowed ironically at being recognized so quickly. “Not many are
brave enough to curse me. Not on first meeting. Usually they’re more
occupied with their terror.”
Devadatta glared back defiantly. “Why are you here? I’m not going to
die.” He uttered these words with impressive certainty. Mara said nothing in
reply. One arm lifted, bringing the edge of his cloak with it. The cloak was
lined with black. Devadatta’ s gaze fell on it for an instant before the
blackness seemed to expand. One moment the cloak was making a small
billowy circle around Mara’ s head; the next it swelled to enclose the boy
before the entire pavilion disappeared, and Devadatta found himself in total
darkness, warm and suf focating. With a shriek he plummeted into a looming void. There was no telling
how long he fell, but it was certain that when he landed, it was with a bone-
jarring crash. For a moment Devadatta writhed helplessly, the wind
knocked out of him, before he became aware of hard, cold stone beneath his
body. “Where am I? Speak!” he shouted. “Oh, I’ll speak, never you fear.”
Mara’ s voice was right beside him. Devadatta reached out to strike, as
enraged as he was frightened. Or, to be more precise, he dealt with fear by
turning it into rage. His fists struck empty air. Mara admired the boy. It was
rare for someone so young to be fearless in peril, no matter how much was
empty bravado. Mara needed someone with certain qualities: hotheaded,
reckless, unable to judge the limits of his own danger, wily but stupid
enough to fall into the lure of arrogance. This one would do.“What do you want?” Devadatta shouted into the empty blackness. He
gradually became aware, however, that this blackness wasn’ t total; he could
see a faint glimmer in the distance. From that and the stone underneath him,
he surmised that he was in a cave and, since the air was frigid, a mountain
cave. Mara could have explained everything, but he preferred to watch and
wait. Arrogance and bravado have their limits, so he bided his time—an
hour, then two, then six—until he heard Devadatta’ s teeth chattering and
sensed the despair rising in his chest. “You are here to learn,” said Mara. The broken silence made Devadatta jump. He controlled his anger this
time; his mind had had time to work, and he knew that he was in a demon’ s
power. Exactly who or why was still unclear, but he had to be careful of
more traps. T wo were enough. “I’m a prince; I can bar gain with you,” he said, his eyes moving from
side to side in case the demon showed himself. Which Mara did, appearing
as he had in the pavilion, a tall stranger in a black cloak. “You aren’ t listening. I said you’re here to learn.”
“Learn what?” Pause. “I’m listening.”
Mara caught the note of defeat in the boy’ s voice; he couldn’ t pretend to
himself any longer that he had the upper hand. “Learn to be king,” said
Mara. “Don’ t be ridiculous,” the boy flared. “I’m going to be king, anyway. I
don’t need you for that, whoever you are.”
“Ridiculous! My dear fool, you gave away your chances the moment
you set foot away from home. There is no throne waiting for you back
there, not now or ever.”
“Liar!”This heated outburst made Mara decide to wait again, and so he delayed
another few hours while Devadatta grew colder and lonelier and the weight


, the body confidence no
matter what your weight, the money for the new business, the recognition
for your work, or whatever it is you need. How would it feel waking up
without the sabotage behavior. What would a morning look like. How
would it feel in your body. What things would change in your life. What
would be different about how you felt about yourself. How would your life
change. Imagine what your day would look like. Use all senses, including
sight, sound, taste, touch, and don’ t forget smell. Releasing resistance. Note any resist ance to these musings in your EFT
journal, as you imagine living free of the sabotage behavior; note all the
“yes-buts” that come to mind. You can then tap on these one at a time as
you are able. Repeat this exercise regularly. Envisioning life without the sabotage will
help you dissolve the sabotaging behavior, reinforcing the possibility of
change. In Conclusion
We have explored the many facets of self-sabotage as well as how to
uncover your sabotage areas and zap them with EFT. As you dismantle the
underpinnings of your sabotage, you will see real possibilities for changing
your choices and patterns. With a bit of patience, honesty, persistence, and
the courage that resides within you, your self-sabotage will resolve, and
you’ll see its ef fect in areas of your life you can’ t even yet imagine. In the next chapter we will explore stress. It’s part of life, right. But do
we have to suf fer. Perhaps we can put stress to use for our benefit. [contents]12. Josh Korda and Geor ge Haas, “On the Roots of the False Self and a Return to Authenticity,”
Podcast on Dharmapunxnyc. com, last modified August 13, 2014,
www. dharmapunxnyc. com/blog/2014/8/13/2fdz0k3fs5y5vuv5bjfa6xzp97h6iq. OceanofPDF. comChapter 7
Tapping for Relief from Stress
and Being Overwhelmed
Is your stress dial stuck on high. In this chapter you’ll lower the stress
dimmer switch or shut the stress alert off entirely until you truly need it. If
you’re feeling stressed even reading about stress, how about tapping. You
can choo se one point or continuously tap on the tap-down points (top of the
head through under the arm), the Tarzan point, or continuously on the finger
points as you read through this chapter. It’s not that we want stress to disappear from the face of the planet; the
paradox of stress is that it is a necessary part of the fabric of our lives. It has
helped us adapt and evolve as a species. We were shivering cold back in the
day; inspired by stress we then created fire. Stress tells us we’re in danger
and has saved many a prehisto ric ancestor ’s neck. Nowaday s, when we
respond to stress instead of react and freak out, its presence can motivate  us
to inven t ways to make our lives work better. Stress can help us be flexible
and adaptive in our responses. “Respond” here means to be flexible and
responsive. It’s like having joints that allow us to bounce and pivot easily. “React,” by contrast, means frozen in place, more prone to injury. Stress is a given, so it’s how we handle stressful situations that makes a
difference. When stress gets to us, the same situation we handled easily
yesterday can feel overwhelming today. When we are consisten tly reacting
to stress ful situations instead of responsive to them, we lose perspective and
the stress button  gets stuck in the On position. A constant state of stress can
become a normal way of life for many who are living twenty-first-century
lifestyles, but our bodies don’ t like it. Scientists have confirmed the link between stress and illness; 85 percent
of all disease is linked to an emotional stress component. Stress drives
anxiety, compulsions, adrenal burnout, and even weight gain. Our bodies
take so much before they say, “Okay. Enough. ” Let’s dissipate the
disruptions in our energy system caused by stress before they turn into
physical ailments. Are you tapping yet. Exercise: Global Stress Release
Does reading about stress … stress you out. Tap on that before you read on. “Even though reading about stress stresses me out, I deeply and completely
accept myself. ” We’re going to aim EFT at releasing global stressors in our
lives. This particular exercise is an alternative to the traditional EFT model. See what you think. Stress Relief, Part 1
Step 1. How stressed are you or how stressful is your life right now on the 0
to 10 scale. Write your number  down in your EFT journal. Even if you are
not feeling any stress right now, borrow someone else’s stress and help
them out by tapping anyway. Or pick something specific that does stress
you out and rate its intensity. Step 2. Karate chop continuously while expressing an EFT setup
statement one or more times that portrays how stressful stress is to you. Here’ s an example for you to customize:
“Even though I’m stressed out (or “my life stresses me out”), I deeply
and completely accept myself. ”
Now tap the EFT sequence or the points with this reminde r phrase,
starting with the top of the head, ending with the under -the-arm point: “I’m
stressed. Life is stressful. ”  Run this EFT sequence a few times until you
notice a dif ference in your level of intensity. Step 3. What does your stress-o-meter say now. Take note of the level of
your stress on the 0 to 10 scale again. Note any differences in your number. If your level of stress continues to be above 4, tap another two or three
rounds until the level subsides to below 4. If something specific about your
stress comes to mind as you tap, note the specific issue and create an EFT
setup statement. Tap through the EFT basic recipe on that issue before
moving to step 4 of this exercise. Step 4. This next EFT setup statement is a reframe, where you restate the
problem in a way that is more optimistic, giving you a different perspective
from which to consider the issue. Reframes work when the person tapping
is ready to receive them. Otherwise, they bounce of f like a ball. Express your EFT setup phras e aloud one to three times while karate
chopping on the side of the hand:
“Even though I’m stressed, what if this chapter has some stress-
dissolving techniques for me that ease my stress. ”
Step 5. One round from top of head through the points:
Top of head: I’m stressed. Inside eyebrow:  This stress. Side of eye:  Too much stress. Under eye:  My body on stress. Under nose:  All the stress in my life. Chin:  Too much stress. Collarbone:  Ugh, stress. Under arm:  I hate it and I want it to go away. Step 6. Perform the EFT sequence (the tap-down points) using the
following variations for the reminder phrase or your own version. Top of head: Is it possible this stress-busting tool will work for me. Inside eyebrow:  No way. How’ s this tapping gonna relieve my stress. Side of eye: Ghostbusters worked for ghosts. What about stress busters. Is
it possible that there are some stress-busting tools for me. Under eye:  Could there be ways for me to ease my stress load. Under nose:  Nah, that would be too easy. Chin:  What if it’s easier than I think,  and all my thoughts, doubts, fears,
and guilts are making it harder. What if this tapping actua lly helps
relieve the way I react to stress. Collarbone:  It would feel so great to release some of this stress. Under arm:  I’d have  more patience with the [kids, dogs, spouse, work,
colleagues], I’d have more energy, I’d sleep better, I’d like myself better
and feel better about my life. Stress Relief, Part 2
Step 1. List the stressors in your life and jot them down in your EFT
journal. Now how stressed are you about stress. Rate your stress  on the 0 to
10 scale and write the number down.<|eot_id|><|begin_of_text|>
Q: What is the main focus of the chapter on stress?,
A: The chapter focuses on the relationship between stress and the body, and how EFT can be used to ease stress and promote relaxation.
Q: What is the main goal of the "Box Up" exercise?,
A: The goal of the "Box Up" exercise is to acknowledge and accept the stress, rather than trying to change it immediately.
Q: What is the purpose of the "Box Up" exercise?,
A: The purpose of the "Box Up" exercise is to help the person accept their current situation and focus on what is right, rather than trying to change the situation immediately.
Q: What is the main idea of the chapter on ancestral stress?,
A: The chapter discusses the concept of ancestral stress and how it can affect our lives, and how EFT can be used to overcome it.
Q: What is the main focus of


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


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


 t h e y  w e r e  t h e n. A n d  o n l y  i f  w e  a l l o w
o u r s e l v e s  t o  g r i e v e  f o r  t h e m  a l l  w i l l  w e  d e v o t e  o u r s e l v e s,  a s
G o d  w o u l d  h a v e  u s  d o,  t o  c r e a t i n g  a  d i f f e r e n t  k i n d  o f  w o r l d. A t  o n e  p o i n t  m y  d a u g h t e r  s a i d  t o  m e  s w e e t l y,  “ O h,
M o m m y,  p l e a s e  d o n ’ t  c r y. ”  A n d  I  t h o u g h t  t o  m y s e l f,  “ O h,
E m m a,  p l e a s e  d o. ”
T h e r e  a r e  t h o s e  w h o  w o u l d  n o t  v i s i t  s u c h  a  m u s e u m,
w h o  w o u l d  r a t h e r  s h u t  t h e m s e l v e s  o f f  a n d  n o t  f e e l  t h e
a g o n y  o r  f a c e  t h e  h o r r o r  o f  a l l  t h e  s u f f e r i n g  i n  t h e  w o r l d. W e  d o  w h a t e v e r  w e  c a n  t o  d i s t a n c e  o u r s e l v e s  f r o m  i t. B u tw h e n  J e s u s  s a i d  t o  t h e  d i s c i p l e s  w h o  w e r e  f a l l i n g  a s l e e p  i n
t h e  G a r d e n  o f  G e t h s e m a n e,  “ W h a t,  c a n  y o u  n o t  r e m a i n
a w a k e  w i t h  m e  o n e  h o u r. ”  I  t h i n k  h e  w a s  r e f e r r i n g  t o  o u r
n e e d  t o  r e m a i n  a w a k e  w h e n  o t h e r s  s u f f e r. I f  n o t h i n g  e l s e,
d o i n g  s o  r e m i n d s  u s  h o w  e x t r a o r d i n a r i l y  f o r t u n a t e  w e  a r e —
a n d  I  d o  m e a n  e x t r a o r d i n a r i l y  f o r t u n a t e — t o  h a v e  a  r o o f
o v e r  o u r  h e a d s,  f o o d  i n  o u r  s t o m a c h s,  a n d  t h e  r i g h t  t o
s i m p l y  s e e  s u n l i g h t  e a c h  d a y. A s  l o n g  a s  t h a t  i s  n o t  t r u e  f o r
e v e r y o n e,  t h e r e  i s  m u c h,  m u c h  w o r k  f o r  u s  t o  d o  o n  t h i s
e a r t h. A n d  i f  w e  w i l l  n o t  d o  i t,  w h o  w i l l. E v e n  w h e n  t h e r e  i s  n o t h i n g  w e  c a n  s p e c i f i c a l l y  d o  t o
h e l p  t h o s e  w h o  s u f f e r,  r e m a i n i n g  a w a k e  t o  t h e i r
p r e d i c a m e n t  e x u d e s  i t s  o w n  k i n d  o f  m o r a l  f o r c e. T h e r e  a r e
t h o s e  i n  t h e  w o r l d — i m p r i s o n e d,  i n  p a i n — f o r  w h o m  t h e
d i f f e r e n c e  b e t w e e n  c h o o s i n g  l i f e  a n d  c h o o s i n g  d e a t h  l i e s
s i m p l y  i n  k n o w i n g  t h a t  s o m e o n e  c a r e s. A f t e r  v i s i t i n g  t h e  A n n e  F r a n k  h o u s e,  I  s a t  d r i n k i n g
c o f f e e  a t  a  c a f é  r i g h t  a c r o s s  t h e  c a n a l. O n  t h e  s a m e  s t r e e t
w h e r e  s h e  s o  l o n g e d  t o  r u n  a n d  p l a y  b u t  c o u l d  n o t,  I  w a s
f r e e  t o  w a n d e r  a n d  s h o p  a n d  s i p  c o f f e e  a n d  l a u g h  o u t  l o u d. B y  w h a t  g i f t  o f  f a t e  a m  I  s o  f o r t u n a t e. T h e r e  i s  a  b u i l d i n g  i n  A m s t e r d a m  w h e r e  a l l  J e w s  w e r e
r o u n d e d  u p  b y  t h e  N a z i s  f o r  d e p o r t a t i o n  t o  t h e
c o n c e n t r a t i o n  c a m p s,  w h e r e  m a n y  o f  t h e m  w o u l d  b e  g a s s e d
i m m e d i a t e l y  u p o n  a r r i v a l. A  p l a q u e  o n  t h e  b u i l d i n g  s a y s  w e
s h o u l d  t a k e  a  m o m e n t  a n d  r e m e m b e r  t h e m. I n  t h a t  m o m e n t,
I  t h i n k  t h e  d e p a r t e d  s o u l s  f e e l  o u r  b l e s s i n g ;  h o p e f u l l y,  i n
s o m e  w a y,  i t  h e l p s  b r i n g  t h e m  p e a c e. A s  f o r  u s,  m a y  i t  b r i n g  u s  d e p t h. M a y  o u r  h e a r t s  e x p l o d e
f r o m  t h e  s h e e r


 of consciousness of
level of safety. People at the Neutral
knows it; it struts its stuf f in the parade of
Ener gy Level 200: Courage
mankind remained at 190 for many
level are easy to get along with, safe to
life. At the 200 level power first appears. centuries and, curiously, only jumped to
be around and associate with, because
Pride is at a far enough remove from
When we test subjects at all the ener gyits current level of 204 within the last
they are not interested in conflict,
Shame, Guilt or Fear that to rise, for
levels below 200, we find, as can be
decade. competition or guilt. They are
instance, out of the despair of the ghetto
readily verified, that all go weak. comfortable and basically undisturbed
to the pride of being a Marine is an
Everyone goes strong in response to the
Ener gy Level 250: Neutrality
emotionally. This attitude is non-
enormous jump. Pride as such (66)
life-supportive fields above 200. This is
Ener gy becomes very positive as we get
judgmental and does not lead to any need
generally has a good reputation and is
the critical line that distinguishes the
to the level which we have termed
to control other people's behaviors. socially encouraged; yet, as we see frompositive and negative influences of life. Neutral because it is epitomized by
Correspondingly, because Neutral folk
the chart of the levels of consciousness, it
At the level of Courage an attainment of
release from the positionality which
value freedom, they are hard to control. is suf ficiently negative to remain below
true power occurs; therefore, it is also the
typifies lower levels. Below 250
the critical level of 200. This is why
level of empowerment. This is the zone
Ener gy Level 310: W illingness
consciousness tends to see dichotomies
Pride feels good only in contrast to the
of exploration, accomplishment, fortitude
and take on rigid positions, an This very positive level of ener gy may be
lower levels. and determination. At the lower levels
impediment in a world which is complex
seen as the gateway to the higher levels. The problem, as we all know, is thatthe world is seen as hopeless, sad,
and multifactoral rather than black and
Whereas jobs, for instance, are done
"Pride goeth before a fall." Pride is
frightening, or frustrating; but at the level
white. adequately at the Neutral level, at the
defensive and vulnerable because it is
level of W illingness work is done well
31
32
major changes in the structure of society. dependent a upon external conditions,
of Courage, life is seen to be exciting,
T aking such positions creates
But Anger expresses itself most often as
without which it can suddenly revert to a
challenging and stimulating. (67)
polarization, and polarization in turn
resentment and revenge and is, therefore,
lower level. The inflated ego is
Courage implies the willingness to trycreates opposition and division. As in the
volatile and dangerous. Anger as a life
vulnerable to attack. Pride remains weak
new things and deal with the vicissitudes
martial arts, a rigid position becomes a
style is exemplified by irritable, because it can be knocked of f its
pedestal of life. At this level of empowerment one
point of vulnerability; that which does
explosive people who are oversensitive
into Shame, which is the threat that fires
is able to cope with and handle not bend is liable to break. Rising above
to slights and become "injustice the fear of loss of pride. ef fectively the opportunities of life. At
barriers or oppositions which dissipate
collectors," quarrelsome, belligerent or
Pride is divisive and gives rise to
200, for instance, there is the ener gy to
one's ener gies, the Neutral condition
litigious. factionalism; the consequences are
learn new job skills. Growth and allows for flexibility and non-
As Anger stems from frustrated want, it
costly. Man has habitually died for Pride-education become attainable goals. There
judgmental, realistic appraisal of
is based on the ener gy field below it. armies still regularly slaughter each other
is the capacity to face fears or character
problems. T o be Neutral means to be
Frustration results from exaggerating the
for that aspect of Pride called
defects and to grow despite them, and
relatively (68) unattached to outcomes; not
importance of desires. The angry person
nationalism. Religious wars, political
anxiety does not cripple endeavor as it
getting one's way is no longer
may, like the frustrated infant, go into
terrorism and zealotry, the ghastly history
would at lower stages of evolution. experienced as defeating, frightening or
rage. Anger leads easily to hatred, which
of the Middle East and Central Europe,
Obstacles which defeat people whose
frustrating.has an erosive ef fect on all areas of a
are all the price of Pride, which all of
consciousness is below 200 act as
At the Neutral level a person can say,
person's life. society pays. stimulants to those who have evolved
"W ell, if I don't get this job, then I'll get
The downside of Pride is arrogance and
into the first level of true power. another." This is the beginning of inner
Ener gy Level 175: Pride
denial. These characteristics block
People at this level put back into the
confidence; sensing one's power, one is
Pride, which calibrates at 175, has
growth; in Pride, recovery from
world as much ener gy as they take; at
not easily intimidated. One is not driven
enough ener gy to run the United States
addictions is impossible, because
lower levels populations as well asto prove anything. The expectation that
Marine Corps. It is the level aspired to by
emotional problems or character defects
individuals drain ener gy from society
life, with its ups and downs, will be
the majority of our kind today. People
are denied. The whole problem of denial
without reciprocating. Because
basically okay if one can roll with the
feel positive as they reach this level, in
is one of Pride. Thus Pride is a very
accomplishment results in positive punches is a 250-level attitude. contrast to the lower ener gy fields. This
sizable block to the acquisition of real
feedback, self-reward and esteem People at Neutrality have a sense of
well-rise in self esteem is a balm to all the
power, which displaces Pride with true
become progressively self reinforcing. being; the mark of this level is confident
pain experienced at lower levels of
stature and prestige. This is where productivity begins.capability to live in the world. This is the
consciousness. Pride looks good and
The collective level of consciousness of
level of safety. People at the Neutral
knows it; it struts its stuf f in the parade of
Ener gy Level 200: Courage
mankind remained at 190 for many
level are easy to get along with, safe to
life. At the 200 level power first appears. centuries and, curiously, only jumped to
be around and associate with, because
Pride is at a far enough remove from
When we test subjects at all the ener gy
its current level of 204 within the last
they are not interested in conflict,
Shame, Guilt or Fear that to rise, for
levels below 200, we find, as can be
decade. competition or guilt. They are
instance, out of the despair of the ghetto
readily verified, that all go weak.comfortable and basically undisturbed
to the pride of being a Marine is an
Everyone goes strong in response to the
Ener gy Level 250: Neutrality
emotionally. This attitude is non-
enormous jump. Pride as such (66)
life-supportive fields above 200. This is
Ener gy becomes very positive as we get
judgmental and does not lead to any need
generally has a good reputation and is
the critical line that distinguishes the
to the level which we have termed
to control other people's behaviors. socially encouraged; yet, as we see from
positive and negative influences of life. Neutral because it is epitomized by
Correspondingly, because Neutral folk
the chart of the levels of consciousness, it
At the level of Courage an attainment of
release from the positionality which
value freedom, they are hard to control. is suf ficiently negative to remain belowtrue power occurs; therefore, it is also the
typifies lower levels. Below 250
the critical level of 200. This is why
level of empowerment. This is the zone
Ener gy Level 310: W illingness
consciousness tends to see dichotomies
Pride feels good only in contrast to the
of exploration, accomplishment, fortitude
and take on rigid positions, an This very positive level of ener gy may be
lower levels. and determination. At the lower levels
impediment in a world which is complex
seen as the