 totally connected; there’ s no separation
at all. Peace is an experience of communion with Spirit, our true Self. Communion goes beyond and must transcend the body. Communion is
the light of love. It is perfect oneness and eternal tranquil peace. It is the
return to what is real. And this is the unity and purity of heart that Christ,
your true, awake Self, radiates forever. There is an endless freedom that
comes from pulling back your projections from the world and owning
your mind’ s power as the cause of all that you perceive and experience. As such, peace comes from transcending the body, the world,  and the
whole cosmos—the dream that was made in projection. This is freedom. This freedom is the only thing in the world that can bring joy. It is
given by the Holy Spirit. It encompasses the entire cosmos —all the
galaxies, black holes, stars, and planets; it’s healed perception and the
result of a forgiven mind. This is a happy, perfect answer to a very crazy
problem. There may appear to be many steps to reach this freedom, but
when you do, you realize that there were no steps at all. When you arrive
at the end of dreams, at the end of all illusions, God wakes you gently
from this last and happiest of dreams, to your true Self. Thoughts of the
ego can’t even enter your pristine, holy mind here. The light becomes sostrong and so bright that thoughts of temptation to be otherwise can’t
even enter! The healing of the mind is an ongoing adventure. It is a journe y of
releasing false images, identity associations, and self-c oncepts. Situations and encounters in your life will act out anything that you have
pushed out of awareness, but you are opening up to and approaching a
state of all-inclusion, a state of nonattachment and nonaf filiation, a state
of stillness. The Holy Spirit flows through you with loving acceptance for the
whole universe in this state. This communion with Spirit can still involve
words, but mostly you will know it as a presence of love that casts out all
fear. It is an experience that leads you to say that you’ve never met a
stranger. All the things that seem to be sticking points become irrelevant
—including those around religion. The experience of religion becomes
an experience of peace of mind. Hindu, Muslim, or Christian—it doesn’ t
matter because peace is an experience that literally transcend s all the
theologies and all the concepts. In this freedom is a feeling of Home. It’s a presence of being Home. It’s a state where Heaven and Earth cease to exist as separate states. Heaven is here, and it is now. That’ s what makes it a happy state; it’s not
a future  state. It’s not somethi ng that you hope and wish for. It’s an
actual state. Traveling around the world and meeting people from
different cultures with different languages and traditions has been a treat
for me. It’s a divine fiesta. It’s an ongoing party because there is no point
to be made or proven. That’ s the fun of it! There is absolutely no point. When people say
to me, “What’ s the point of this world?” I say, “Really, there is no point.”
God’ s will for us is perfect happiness, so if you really had to come up
with something like a point or a purpose, it would have to be happiness. We align our mind to the purpose of the Holy Spirit and that brings
peace and happiness. The light of the Holy Spirit simply is. When the
resistance to peace has been removed, the light shines unobstructed in
awareness.When we take this journey with the Holy Spirit, we are not lacking
at all and therefo re don’t want for anything. The first line of the twenty-
third Psalm is “The Lord is my shepherd, I shall not want.” This line
seems to contain everything because it explains the feeling of fulfilment
where in every moment, every thing is given. Everything is in divine
order. Everything is perfect. Nothing is lacking. So, there is no sense of
ambition, of trying to strive for something, and you don’t have any
future goals. Contentment is the pervasive feeling of fulfilment where
the world need be no different than it is. No situation that you perceive
need be dif ferent than it is. The whole journey of healing and awakening is contained in the
forgiveness process. Enlightenment, or to know thyself, is the
completion of this process. Enlightenment is at the top of the mountain;
it is at the pinnacle of this whole effort. At this point, the Holy Spirit
ceases to be a messenger or a bridge. The Holy Spirit is no longer an
agent or a necessary communication link, as we are one. We are Spirit,
one with God. After reading this book and doing the exercises, you may have now
found that you can trust that there is one real purpose for everything,
which results in pure joy and peace of mind. This is the mystical
experience of healing and awakening. There are no consequences to
letting go of illusions, only a glorious experience of what is real and
what is natural in this very moment. Go through the void and come into
the allness of being! The means is the miracle! Now, you are free to arise in joy for dramas and games have ended! Never need they be summoned  again into awareness. Be glad for their
passing and remember the gift that forgiveness offered. The blanket of
peace softly spreads across the Earth, and you rest in a tranquil mind that
remains invulnerable forever. For a miracle is now. It stands alr eady her e,
in pr esent grace,
within the only interval of timethat sin and fear have overlooked,
but which is all ther e is to time. Gratitude and Acknowledgments
This book, like every aspect of the nonprofit Foundation for the
Awakening Mind, is the fruit of love. I offer my deep appreciation to the
Holy Spirit and New Harbinger Publications and everyone whose
passion made this material available in book form so that many can
benefit from this inner wisdom. I wish to acknowledge the countless
hours of effort contributed by the Foundation for the Awakening Mind
publishing team. Your inspired contributions made this book possible. Thanks to Jenny and Greg Donner for putting the team together and for
your steadfast leadership and continuous collaborations. I am forever
grateful.Resources
Levels of Mind:  http://levelsofmind.com. Details the levels of mind
process using both text and video. Spiri, Your Spiritual Assistant: http://www.facebook.com/Y our.Spiri/. This “bot” has been developed out of the Instrument for Peace and
Levels of Mind and is an interac tive guide to release upsets (which were
explored throughout the book). It is the modern version of the instrument
for peace! For more on Spiri, visit http://spiri.ai/. Living Miracles:  http://livingmiracles.or g. This free webs ite allows an
interested individual to sign up for a monthly newsletter, explore
volunteering opportunities, and link in more closely with Living
Miracles. It includes a free online listing of events (both local and
online) taking place within the Living Miracles community. A Course in Miracles Online:  http://acourseinmiraclesnow.com. This
free, valuable resource contains A Course in Miracles  in its entirety, in
both a text versi on and an audio  version (read by me). There is a useful
search tool for those looking to identify specific content and ideas
presented in the Course. 30 Day UYM Experience:
http://circle.livingmiraclescenter.org/uym30day. We call this program
the Unwind Your Mind Experience. Subscribers receive thirty days of
emails, resources, songs, prayers, and meditations, and have access to a
private online support group, along with online movies every Saturday. All of this is of fered for free and is Course-based. Home in Christ:  http://the-christ.net. This free website warmly
welcomes individuals with Christian upbringing into the ACIM
community by of fering Sunday Services and a range of resources that are
less metaphysical and more devotional.Non-Dual T eacher David Hoffmeister:  http://nondualteacher.com. This
free website has a collection of my talks on video that omit the concepts
of religion in ACIM yet emphasize the metaphysical and modern
nonduality concepts of ACIM. David Hoffmeister ’s YouTube Channel :
http://www.youtube.com/user/DavidHof fmeister. This free YouTube
channel has hundreds of hours of video footage of my recorded talks and
teachings, and a large number of videos have been subtitled in foreign
languages as well.Notes
4 It is only in this moment that we are truly able to perform the miracle of for giveness. Forgiveness of illusion is our one-way track out of fear and into freedom. See chapter
16. 5 The Holy Spirit’ s thought system, on the other hand, is something we are relearning to think
and operate from, bridging the gap of separation in our disconnected hearts and minds
and allowing us to remember our true identity as Divine Spirit. For a thorough
description of mind versus Spirit the way it is used in this book, see “Mind—Spirit” C-1
in A Course in Miracles (ACIM), Third Edition Combined V ol


 “Dimethyl Sulfoxide (DMSO)
in Musculoskeletal Disorders,”
JAMA
 192:309–313, 1965. Rosenbaum, E.E., and Jacob, S.W., “Dimethyl Sulfoxide (DMSO) in the Treatment
of Musculoskeletal Injuries and Inflammations, II. The Treatment of Rheumatoid
Arthritis, Degenerative Arthritis, and Gouty Arthritis, a Preliminary Report,”
Northwest Medicine
 63:227–229, 1964. Rosenbaum, E.E., and Jacob, S.W., “Dimethyl Sulfoxide (DMSO) in the
Treatment
of Acute Musculoskeletal Injuries and Inflammations, I. Dimethyl Sulfoxide in
Acute Subdeltoid Bursitis,”
Northwest Medicine
 63:167–168, 1964. Rosenbaum, E.E., and Jacob, S.W., “The Use of Dimethyl Sulfoxide (DMSO) for
the Treatment of Intractable Pain in Surgical Patients,”
Surgery
 58:258–266, 1965. Sabah, D., “Tratamiento Combinado con Gamma-Cetofenibutazona,
Dexametasona y DMSO en Artritis Reumatoidea y Otras Colagenopatias,” Boletin
Soc. Chilena de Reumatologia, Vol. VII, No. 12, Septbre. 1970, Stgo., Chile. Solano-Aguilar, E., “Dimethyl Sulfoxide con Triamcinolona en Varias
Dermatosis,”
Rev. Med. Costa Rica
, 33, 231, 1966. Steimberg, A., “Clinical Applications of Dimethyl Sulfoxide in Collagenous and
Musculoskeletal Diseases,”
DMSO Symposium
, Vienna, 1966, Laudahn, G. (ed. ),
Saladruck, Berlin, 1966, p. 20. Steimberg, A., “The Employment of Dimethyl Sulfoxide as an Anti-Inflammatory
Agent and Steroid-Transporter in Diversified Clinical Diseases,”
Annals New
York Academy of Sciences
, 141, 532, 1967.Stein, D.G., and Brink, J.J., “Prevention of Retrograde Amnesia by Injection of
Magnesium Pemoline,”
Dimethylsulfoxide-Psychopharmacology
, 14, 240, 1969. Stelzer, J.M., Colaizzi, J.L., and Wurdack, P.J., “Influence of Dimethyl Sulfoxide
(DMSO) on Percutaneous Absorption of Salicylate Acid and Sodium Salcylate
From Ointments,”
J. Pharm. Sci., 57, 1732, 1968. Stewart, B.H., “Dimethyl Sulfoxide (DMSO) in the Treatment of Troublesome
Genitourinary Disorders: A Preliminary Report,”
Cleveland Clinic Quarterly
, 33,
81, 1966. Stewart, B.H., Versky, L., and Kiser, W.S., “Use of Dimethyl Sulfoxide (DMSO)
in Treatment of Interstitial Cystitis,”
J. Urol. 98, 671, 1967. Stewart, G., and Jacob, S.W., “Use of Dimethyl Sulfoxide (DMSO) in the
Treatment of Post Amputation Pain,”
American Surgeon
 31:460–462, 1965. Stoughton, R.B., and Fritsh, W., “Influence of Dimethyl Sulfoxide (DMSO) on
Human Percutaneous Absorption,”
Arch. Dermatol., 90, 512, 1964. Stringer, H., and Engel, G.B., “Dimethyl Sulfoxide for Nail Infection,”
Lancet
,
7441, 825, 1966. Tellex, A., “Experiencia Terapeutica con Ipran en Psiquiatria de la Edad
Avanzada,”
Rev. Hospital Psiquiatrico
, Vol 1. No. 2, Junio 1970, Santiago, Chile. Torre de la, J.C., Rowed, D.W., Kawanaga, H.M., and Mullan, S., “Dimethyl
Sulfoxide in the Treatment of Experimental Brain Compression,”
Journal of
Neurosurgery
, Volume 38, March 1973. Tucker, E.J., and Carrizo, A., “Hematoxylon Dissolved in Dimethylsulfoxide Used
in Recurrent Neoplasms,”
Intern. Surg., 49, 516, 1968. Venerando, A., “On Therapeutic Action of Dimethyl Sulphoxide (RE 421) in Sport
Trauma and in Osteoarticular Atlas Diseases,”
Gaz. Intern. Med. Chir., 70, 1605,
1965, in Italian. Vishwakarma, S.K., “Dimethyl Sulfoxide in Tympanoplasty. A PreliminaryReport,”
Plastic Reconstructive Surgery
, 42, 15, 1968. Weitgasser, H., “Dermatological Investigations with Dimethylsulfoxide (DMSO),”
Z.
Haut-Geschlechts Krankh., 21, 749, 1967. Weitgasser, H., “Die Lokalbehandlung von Chronischen Paronychien mit Einer
Kombination von Triamcinolon-Acetonid und Dimetilsulfoxide,” Z.
Haut-
Geschlechts Krankh., 44, 27, 1969. Wodniansky, P., “Dupuytrem und Sklerodermie,”
DMSO Symposium
, Vienna,
1966, Laudahn, G. (ed. ), Saladruck, Berlin, 1966, p. 158. Yeats, R.O., Preliminary Test Using DMSO as a Vehicle for Drugs in Leprosy,”
Annals New York Academy of Sciences
, 141, 668, 1967. Ziv-Silberman, G., “DMSO in the Treatment of Chronic Mastitis,”
Veterinary
Record
, 81, 527, 1967. Zuckner, J., and Uddin, J., “Local Applications of Dimethyl Sulfoxide (DMSO)
and DMSO Combined With Trincinolone Acetonide in Rheumatoid Arthritis,”
Nature
, 1389, 55, 1965.Index
The page numbers in this index refer to the printed version of this book. To find
the corresponding locations in the text of this digital version, please use the
“search” function on your e-reader. Note that not all terms may be searchable. Adenocarcinoma, 177, 180, 182. See also
 Cancer, DMSO and. AIDS, DMSO and, 221
Aloe vera, for DMSO–treated skin, 46
American College of Advancement in Medicine, 34, 40, 68
American Home Products, 128
American Pharmaceutical Enterprises, 20
American Podiatry Association, 128
Annals of Rheumatic Diseases
, 221
Anthracycline, extravasation of, 4–5
Armour Pharmaceutical Company, 128
Arthritis, DMSO and, 106–124
amyloidosis, 42, 122, 123
anti-arthritis diet, 115–121
orthodox treatment of, 107, 108
role of sugar in, 115, 117–118
spondylitis, 83–84, 111
wrapping technique, 114–115, 131–132
See also
 Osteoarthritis; Rheumatoid arthritis. Arthritis Foundation and DMSO, 108–110
Aspillaga, Manuel, M.D., 168
Asthma, DMSO and, 69–70
Atherosclerosis, DMSO and, 46
Athlete’s foot. See
 Foot and leg problems, DMSO and. Avendano, Isabel, M.D., 168
Avery, Lorae, PhD, 2, 3
Back pain, DMSO and, 84–85
Barrios, Luis Varela, M.D., 174, 175
Baylor, Elgin, 94Belitnikoff, Fred, 99, 100
Bell, Sam, 125, 126, 127
Bennett, Charles C., 108–109
Bennett, Norman, M.D., 71
Bernadow, Maria E.M., M.D., 169
Bernath, Zoltain, M.D., 71
Bevil, Jack, M.D., 185
Bone cancer, 194. See also
 Cancer, DMSO and. Bonker, Congressman Don, 162
Breast cancer, 61. See also
 Cancer, DMSO and. British Journal of Dermatology
, 63
Brobyn, Richard D., M.D., 80–81
Bronchiolitis, DMSO and


 is solely the product of
neuronal activity. All such projects calibrate very low and fail to
demonstrate the materialistic premise. The last research project of Crick
(of DNA fame) before he died was so designed (it calibrated at 150-
160). Thus, the design of all similar projects calibrates very low and
reflects not only a fallacious basis and defect of vision but also a
philosophical, antispiritual, or atheistic bias. Therefore, such research is
also not truly scientific to begin with and violates the principles of
objective, unbiased, pristine investigation. In the field of spiritual endeavor, materialism denotes an ego
attachment to linear limitation and an imbalance of projected worth to
that which is transitory at the expense of spiritual values that are long
term. It is the consequence of ‘left-brain only’ processing of information
that precludes awareness of abstract meaning and inference. Thus, it
reflects impairment of potentiality, which is consequent to brain
physiology itself (see Brain Function chart in Chapter 6). The alternate
error is to give a negative connotation to all interest in that which is‘worldly’, such as money or possessions that can be respected as assets,
which requires stewardship and responsibility. Because human existence includes the physicality of the body and its
requirements, the material world is appropriately important and
represents Creation in linear form. Thus, a balanced view is to accept
and integrate materiality from an overall spiritual viewpoint and
appreciate but not become attached to that which is transitory. ‘Wearing
the world like a light garment’ expresses an attitude of appropriate
balance. Asceticism may have a value in the attempt to overcome sensory
attachment, but extremes may also signify fear or aversion. The ‘lure’ of
the world is not innate to the world but instead is a projection of desire
by the ego that ascribes inflated value to that which is linear and
transitory. Q: Can the world thus be designated as ‘secular’? A: That can be a limiting positionality reflective of contextualization. True
secularism is the belief that denies the reality of the presence of the
nonlinear within the linear. Secularism (cal. 165) ignores or denies the
Reality of Divinity as the source of existence and Creation. Q: How best to choose a pathway? A: The selection is a consequence of what a person has become and where
they are in the evolution of consciousness. Personal choice is the result
of myriad factors, such as family of origin, culture, education, age,
karmic patterns, personal relationships, and life experiences. In addition,
it is now possible to ascertain the level of truth of various teachings and
organizations so that the spiritual student of today has additional
advantages. A higher calibration does not mean ‘better than’ but instead
delineates the level of an expression of Reality and spiritual truth. The most important principles are those that are most basic, such as
good will, forgiveness, respect, integrity, lovingness, and compassion. The blocks to these are relatively easy to discern and resolve with
recontextualization, which reduces or removes positionalities. An
adequate pathway is one that offers the means of resolving conflicts
rather than compounding them with categorization as ‘right’ or ‘wrong’. Hate, greed, etc., are ‘wrong’, of course, but that is not of any help inresolving them. An effective pathway should offer other ways of seeing
things so that obstacles dissolve by a mere comprehensive
understanding. This means the identification of the obstructive
positionality and clarifying the duality that is the basis of the conflict. Q: Can you give an example? A: Each positionality is the result of a construct, like building blocks. It is
unraveled by inner investigation. A seeming problem requires honest
research. Let us use ‘hate’ as an example. What is its basis in a given
situation? Envy? Jealousy? Fear? Pride? It is usually due to a
combination of factors. Is it rivalry for status? Competition? Hurt
feelings? An insult to the pridefulness of the ego? Being right? Winning? Threat? Programmed by propaganda/media? Completely resolving even one issue tends to decrease all of them, for
at the bottom is usually the narcissistic ego’s problem of humility, which
is the keystone to surrender. The central conflicts to each level were
examined in some detail in Transcending the Levels of Consciousness,
but essentially, they are similar. Each positionality is held in place by a
dualistic set of attractions and their corresponding aversions. With
humility arises the acceptance that everyone is somewhere along the
evolution of consciousness, and spiritual development for that is the
core purpose of human life in this world. Q: Why does life in the world seem to be so difficult at times? A: Multiple evolutionary species coexist on a planet that itself goes through
constant change. Hominids are of recent origin, and Homo sapiens are a
mixture of great variation in levels of consciousness, not only of
individuals but also whole cultures and countries. Still present are
illiterate stone-age and nomadic tribal cultures along with sophisticated,
highly-educated, computerized countries with very advanced
technology and economies. In addition, there are different, often conflicting religions and
antireligious belief systems as well as their political ideologies. On top
of the difficulties of all these potentially conflicting diversities is the
primordial, inherent basic obstacle that the human mind is, by its very
design, unable to discern truth from falsehood. In all recorded human
history, peace has prevailed only seven percent of the time and warninety-three percent of the time. The linear dimension entails suffering;
thus, the best Teachers of history taught the ways to Salvation or
Enlightenment as the only answer to escape from that suffering. OceanofPDF.comCHAPTER 13
Transcending Identification with the Ego/Self
Introduction
This subject is the core of all spiritual endeavors. The undoing of the
identification with the ego/self is the primary focus of spiritual evolution
and is the enigma that has baffled even the most erudite minds of history. The crux of the problem is misidentification with qualities of the ego/mind
processing function already identified with the linearity of the localization
of phenomena. This is a natural consequence associated with the physical
reality of the experience of life as a body. The primary problem is
misidentification of the actual source of subjectivity and the presumption
that it is local rather than nonlocal. An analogy to the above would be that of electricity, which is a generic
type of energy and therefore ‘impersonal’. When it runs through a toaster or
a fan, the device would then mistakenly identify itself as being the primary
source and not realize that it is only an outlet unit. Without the ‘life’ energy
of electricity, each receiving unit would be inert. The disassembly of the ego mechanism is facilitated by an
understanding of its evolutionary origins and progression over eons of time,
which have already been alluded to with charts and examples. By historical
origin, the requirement for the survival of life in physically separate units
required acquisition and therefore the capacity for investigative processing
of energy sources. This processing function then became identified as ‘I’ by
virtue of experiential subjectivity. To continue the analogy, the primordial
source of life energy is independent of localization as units. The units
assume themselves to be primary rather than merely expressions of a
universality. The energy of life is a radiance from the field of
consciousness, which is the mode of the Presence of Divinity that manifests
in physicality as Creation. The capacity for Enlightenment is merely a
consequence of consciousness returning to its source, which is Divinity
Immanent as Self. The ego/self identifies with its various functions and qualities and labels
them by ownership as ‘me’ and says that is ‘who I am’. This results in the
vanity of authorship, an error that originated during evolution as aconsequence of identification with the experience of the senses. Thus comes
about a typical conclusion that ‘I’ itch instead of ‘the body’ itches. The
same error of authorship/ownership occurs with feelings and thoughts in
that the witness identifies with the subject and the content of the
experiencer. The experiencer function is an information probe that collects linear
data and therefore is an ‘it’ and not a ‘me’. It is a functional processing unit
similar to the senses of smell or touch. Thus, the Buddha spoke of man as
having six senses instead of five and contextualized the brain as a sensory
organ of sensation, perception, and information processing. Prior to the evolution of consciousness reaching calibration level 200,
there is no innate subjective awareness of beingness or existence as such. The living organisms experience the qualities of their existence without
realizing the reality of existence, is-ness or beingness. Although it ‘is’, it is
not innately conscious and substitutes experiencing in lieu of the awareness
of existence. As consciousness continues to evolve, the quality and the
value of existence itself arise, and hence the search for its source. Disassembly of the Ego/Self
Once the evolutionary structure and function of the ego are understood,
its disassembly is facilitated by the inner decision to pursue that which is
real and eternal rather than that which is temporal, transitory, and
ephemeral. When one has chosen the spiritual pathway, the question arises of how
to proceed through ordinary human life now that one has a different overall
motivation. It will


 years. Unless  our  earth  can  miraculously  re-
plenish herself,  we  will  be  extinct  in  three  hundred years,  the  fastest  extinction  rate  of  any  species. The
Earth  is  losing  her  powers  of  continuance  due  to  the
ravages  of  technology,  and  to  our  removal  from  cog-
nitive memory. The  food  body  of  the  universe  and  her  species  has
been  on  a  sharp  decline  for  the  past  five  hundred
years. In  its  wake,  the  industrial  and  technological
revolution  has  left  us  with  a  hoard  of  new  and  fatal
diseases. The  diseased  planetary  food  body  is  also  the
diseased  human  food  body — the  planet  and  her  life-
forms  suffer  analogous  afflictions  at  the  same  rate  of
deterioration. The  idea  of  an  inside-outside  division
is  a  myth. Similarly,  if  the  patience  and  endurance  of
all  life-forms  were  measured  and  added  together,  they
would  correspond  directly  to  the  endurance  and  pa-
tience of  this  amazing  planet. Perhaps  the  species  that
has  contributed  least  to  the  vast  evolutionary  score  is
the  human. Without  a  healthy  food  body,  we  cannot  remem-
ber. Without  a  healthy  food  body,  the  planet  too  shall
forget. Acorns  will  embed  themselves  in  the  soil  and
begin  to  sprout  tomatoes,  and  we  humans  will  prob-
ably applaud  this  abhorrent  distortion. Cognitive
16
Jffi!,
COSMIC    ROOTS
memory  is  carried  in  the  impulse  and  throb  of  ev-
erything that  has  existed  through  the  passage  of  bil-
lions of  years,  from  the  beginning  of  time  and  space. Food  is  the  most  vital  link  to  our  entire  history  of
cognition. The  food  body  is  the  most  tangible  form
connecting  us  to  universal  consciousness. Ironically,
it  is  this  very  density  of  form  that  prevents  easy
access  to  the  subtle  and  pervasive  forces  of  aware-
ness. Unless  we  are  able  to  use  our  holy  vision  and
see  the  matter-body  as  densely  packed  energy,  we
will  not  be  able  to  shed  our  delusion  of  body/
consciousness  alienation. We  have  turned  upon  ourselves. Through  time,
our  cultural  heritage  and  family  traditions  have  dis-
sipated and  the  values  intrinsic  to  them  have  col-
lapsed. We  have  gradually  moved  away  from  the  core
of  intelligence  and  are  held  in  the  myopia  of  cosmic
amnesia. The  cords  of  balance  have  become  invisible. Human  food  is  defined  in  the  Vedas  as  that  which  is
rooted  in  the  earth. Yet  animals  are  being  savagely
and  indiscriminately  killed  as  fodder  for  humans. We
are  losing  the  vision  of  the  ancient  shamans  and
seers. They  remembered  the  self-supporting  prin-
ciple of  life. They  knew  the  tree,  water,  sky,  air,  soil,
light,  animal,  and  human  to  bear  the  same  imma-
nence as  the  universe. As  humans  we  have  the  power
of  self-reflection. This  unique  quality  is  felt  through
instinctual  resonance  by  the  whole  cosmos  except  by
the  very  species  that  possesses  it. We  incur  the  forces
of  separation  and  isolation  through  our  vain  egoity
and  false  primacy  over  nature. Food  is  our  most  vital  link  to  cognitive  remem-
berance. When  the  harvest  is  planted,  reaped,  and
used  in  a  salubrious  way,  the  valid  memory  of  all
time  will  come  to  our  aid. Unless  we  can  remember,
we  cannot  even  begin  to  reflect  on,  much  less  con-
tribute to,  the  continuance  of  a  healthy  planet. The
old  pine  that  stood  before  me  for  centuries  remem-
bers when  to  drop  her  cones  and  her  needles. The
oak  knows  when  to  let  go  of  her  leaves  and  when  to
bud  again. Each  tree  knows  its  development  to  be
gradual  and  gentle. It  is  in  no  hurry  to  leap  into  the
sky. It  has  no  separate  awareness  from  the  earth  in
which  it  is  rooted. Every  microorganism  knows  in
stinctively  how  to  protect,  flourish,  or  recede  to  bal- ance the  dignity  of  the  earth. This  instinctual  know-
ing is  the  retention  of  memory  deeply  transmuted
within  the  DNA  of  all  life-forms. Because  of  the  com-
plexities of  the  human  form,  equipped  as  it  is  with
will,  choice,  and  self-reflection,  we  have  greater  bur-
dens to  master. As  a  highly  developed  species  in  the
evolutionary  prime  of  its  extinction  cycle,  we  are
pressed  to  consider  our  excesses  and  lack  of  observa-
tion. As  our  powers  of  observation  and  inquiry  re-
place our  self-absorption  we  can  hope  to  vibrate  with
more  maturity. An  impaired  food  body  indicates  that  the  earth
and  water  elements  are  dysfunctional. These  elements
make  up  the  Kapha  principle,  the  main  structural
support  of  creation. This  Kapha  principle,  which  is
also  in  all  living  entities,  lubricates  the  universe  and
holds  her  together. Diseases  associated  with  the  vitia-
tion of  Kapha  proliferate  at  the  present  time. The
sticky  glutinous  stuff  that  gels  our  cells  together  and
glues  us  to  the  universe  is  beginning  to  erode. The
earth  is  losing  her  magnetism  and  her  ability  to  ab-
sorb. All  degenerative  diseases  occur  as  a  result  of
deterioration  of  this  stuff  that  seals  us  together. The  spell  that  once  compelled  humans  to  observe
nature  is  broken. The  spell,  which  beckoned  us  to
bask  in  the  glow  of  the  moon  to  transform  and  cool
our  energies,  or  to  restore  our  solar  body  through  the
rays  of  the  sun,  is  now  an  inertia  into  which  we  sink
deeper  with  each  day. The  replenishing  walk  through
the  woods  and  the  swim  in  the  open  stream  or  river
are  quickly  becoming  faint  specks  of  yesteryear. Earth
As  we  continue  to  damage  our  external  food  body,
our  earth,  we  witness  an  enormous  in(  rease  in  Kapha
disorders. Life-forms  arc  becoming   more  liquid,
denser,  heavier,  colder,  cloying,  and  cloudy. This  is
reflected   in  lung  congestion  and   its  relative,  grief,
Tonsillitis  and  sinusitis,  and


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


y itself. You find you’re not worshiping God; you find
that people worship the religion rather than the truth of the religion. In the
name of the religion, you have the inquisition. Religionism then eventually
becomes its own opposite. We know if you add -ism to the end of any area of knowledge, that it
automatically drops to 190. Now it becomes positionalized with narcissistic
gain. So, you have to impose  environmentalism. You have  to impose
liberalism. You have to impose conservativism. The minute it’s an ism—
militarism or antimilitarism—it becomes a crusade, and everybody wants to
get on the bandwagon and get on TV and hold up a placard. The vanity of
the narcissistic ego is unlimited. • • •Through educati on, you get what the limitations of the ego are, and that
gives you a certain degree of humility to begin with. You realize  that you’re
lucky to have any idea what reality is in the first place, because the ego is so
intent on displacing reality with its own perceptions and projecting them
onto the world that it’s almost impossible to see the reality of the world,
because so much is projection. The media, first of all, by what  they select
have already prejudiced you. They say, “Oh, this is important; that’s why
it’s on the evening news.” Things that are profoundly more important are
never  on the evening news. Only the trivial is on the evening news. The
profoundly important would not be of interest to people. How did the great shakers and makers of this world arrive at their
conclusions and execute them? That would be worth looking at instead of
the latest titillations and silly amusements we see. How do the great people
think, and why do they arrive at the conclusions they arrive at, and how can
that be contextualized so that we can understand it? How to understand the
world that we see would be far more interesting, but many people are not
that interested in looking past appearance. I’m always interested in what the
essence of a thing is. I know what the appearance is. I can flick on the news
and see it for myself. But what is the essence of that? Is it naivete? Very
often, it is. Spiritual humility is an attitude I have myself. My mind, in and of itself,
is not really capable of discerning the ultimate truth. That’ s why the great
avatars came to reveal to us that which is unknowable. And to be grateful
all the time is an attitude of humility. To be grateful that you’re interested in
spirituality, you say, “I’m grateful I’m even interested in the subject. I’m
grateful that I’ve come across good teachers along the way. I’m grateful for
the life experiences that have come about, that have revealed truths to me.”
So you must understand that humility is a positionality. It’s where you
stand back and you’re sort of saying, “I have myself been unable to fully
comprehend it.” And you’re constantly asking for revelation. So your
position with God is like a mudra. Your position with God is like yin. It’s
when you stand back and you say, “To thee, oh Lord, I surrende r, and I ask
for your will in the matter.” And then you surrender to what appears to be
most aligned with divinity. • • •All nega tive feelings are linked with each other. You want something
because you feel unfulfilled. So if something gets in the way, now you get
angry. Now you get frustrated, and you realize that if you get it, now you’re
going to be prideful. But if you’re prideful in your ownership, now you
have to fear that somebody will take it away from you or that you won’ t get
it. And then you get puffed up if you do have it. So one thing leads to
another. Your anger is that somebody is interfering. Negative feelings are all
based on the same delusion. And the delusion is that the source of
happiness is something outside of yourself. When I get that title, when I get that car, when I get that job, when I get
that income, when I get that—there’ s always a get—when I get that
relationship, when I get that recognition, when I get on the TV program,
when I get on the nightly news, I’ll be somebody. It’s always a gettingness. If anyth ing stands in your way to getting this, now you hate it and you’re
angry at it, and you want to destroy it. When you see that one thing leads to
another, then if you don’t achie ve it, you feel guilt and self-blame and you
feel worthless. Now you feel depressed. All the negative feelings are based on the assumption that what you need
is outsid e of yourself. You see yourself as incomplete. And once I’m
famous, once I’m educated, once I’m older, once I’m richer, once I’m... then I’ll be happ y. No matter what you say, it always puts fulfillment off in
the future. So you’re always coming from incomplete to incomplete,
because you’r e incomp lete. But then when you get what you want, there’ s
always one better. I knew many super rich people back East. And they
always had the saying: No matter how big your yacht is, a bigger one will
dock next to you. It’s an endless race, and it was very comical to see it. And of course,
people who are really quite wealthy and have been for some time, live very
simple lives save for public events and parties. I knew lots of multimillionaires, and very often they would inherit a big
estate—40 acres with a huge castle of a house and all these buildings—and
when I went to visit them, they actually lived in one of the servant’ s houses. There’ s a little house out there, and that’s where they lived. The richest
people in America! I used to live next door to one, and he had a third story
on his house. And I said, “Wha t’s up there?” He said, “I don’t know, I’ve
never been up there.” They would usually stay put in two or three rooms in
this giant house, the family estate, and there’d be a kitchen, a sitting room,and a bedroom. And that’s where they lived 99 percent of the time, except
when their great-niece was there and having a birthday party. And then they
would have a party on the lawn, but they lived all the time in just a little
corner of the house. What are you going to do on the third floor with 5,000 feet of
magnificent furniture and you? You and 5,000 feet of antiqu e, beautiful
furniture with a wonderful view... once you have looked out the window
and seen the beautiful view, now what are you going to do? You go back
downstairs to the kitchen and watch the TV, put your feet up, and put some
wood in the stove, the same as the servants do. It’ s comical. PARANORMAL REALMS AND DIMENSIONS
Straight and narrow is the path. You can spend quite a few lifetimes
wandering through the fantasy world of psychics and channelers and people
like this, the world of tarot cards and tea leaf readings. They are usually a
dead end. Some entity on the other side tells you about a whole other
dimension. Next thing you know, you’re all involved in that dimension. A
lot of them have gods with a weird name and various hierarchies. And a lot
of times, for additional money, they will move you up to a different, higher
level of anarchy. For another $5,000, they’ll introduce you to master so-
and-so on a dif ferent level, who will now give you some magical powers. The whole thing is seductive. What’ s being seduced is the innocent
curiosity of the child. For $5,000, they’ll raise your level of consciousness a
hundred points an hour. For $50,000, they guarantee you’ll be enlightened
in six weeks. I suppose people like to send them money because they’re still
there. When you first realize that there’ s something other than just logic in
the phenomenal world, the child in you goes, “Oh, wow.”
I’m not saying the paranormal doesn’ t exist, but scripture says not to go
there. Why? Because you’re dealing in other realms, and you have no
education or sophistication or awareness of the rules and the laws of those
realms. The angels fear to tread there. Why wouldn’ t you? It’s morbid curiosity. You want to check out hell? You’re not going to check out hell without
getting burned. I advise people, don’t go there. Don’ t be tempted by the
drama of it. If you got to climb the highest mountain, make note of the fact
that 176 people have died there already doing it. You can do the same thing.You can go out of body and visit other dimensions. You are not equipped to
go there. You don’t know anything about who’ s who there, and you’re an
innocent victim the minute you arrive. Tarot cards, O


ervous that my hands and feet were blanched, but the sight of familiar faces eased
some of the tension. It wasn't long after that two orderlies came in with the cart to
take me to surgery. They helped me onto the cart, covered me, and began to wheel me out. I waved goodbye to Corinne whose expression was funereal to say the least. I
don't know what was in that hypodermic, but I left the room totally unrelaxed and wide awake. In fact, I really did not want to go, but the intense pain from my posterior
kept reminding me there was no alternative. When we arrived at the operating room, my cart was wheeled over to the operating
table where the two orderlies aided me onto it. I gazed up at the large spotlights and then scanned the room. I had always been at the surgeon's position when I performed
foot surgery and did not give much thought to the patient's perspective--until now. I
was very apprehensive. Soon I was given the injection of the cortisone which would
lessen my chances of shock. Then I was rolled over on my abdomen, prepped, and
draped. I could never lie on my abdomen because the pressure would stimulate bowel action and I would have to dash for the lavatory. I concentrated very intently on not
having a B.M. on the operating table and it paid off. But it did remind me of a few
incidents when I had scheduled foot surgery. I was already scrubbed, gowned, and
gloved and either ready to operate or al ready operating when I'd feel a wave of
intestinal spasm giving me the usual uncontrollable urge. I would, of necessity, break sterility and get the hell out of there to a lavatory. Then I would return, enervated and
embarrassed, re-scrub, re-gown, and glove again, and continue where I left off. When I returned to reality from this reminiscence, I overheard two nurses, who
thought they were talking quietly, discussing my case. One said, "Is this the
gangrenous hemorrhoid case?" The other answered, "Yes it is, and they sure are
messy." This did not do anything positive for my morale. It seems when patients are
in the operating room, unless they are under general anesthetic, they acquire
supersensitive hearing and everything is magnified. While one anesthetist was strapping my right arm to a board prior to hooking me up
to an intravenous solution that would go into a vein on the back of my wrist, I tried to
take my mind off it by playing meaningless games. I glanced around at the doctors
and nurses all masked and gloved and I thought to myself, "Now I know why they wear masks. So they can't be identified. And they probably wear the rubber gloves so
they won't leave any fingerprints." A sharp pain in my right wrist brought me back to reality as the anesthetist was
inserting a needle into my vein to begin the intravenous feeding. I was then jolted by
another needle jab which went deep into the lower part of my back between the
vertebrae and into the spinal ca-nal. This was to anesthetize the lower portion of my
body. First of all, it hurt like hell; secondly, I didn't get anesthesia; and thirdly, I had to be poked repeatedly until the needle was in its proper position in the spinal canal. Then I went "dead" from the waist down and could finally relax a bit because there
was no longer any pain. My mind wandere d briefly for a few moments and I
wondered how hemorrhoids were cut out before the advent of anesthesia. But the
thought was too horrible for me to imagine at this particular time, so I returned to the
business at hand--worrying. A syringe full of something was now being injected slowly into my intravenous
tubing. I asked the doctor what it was. He said it was a drug to allow me to relax and
go to sleep. So I figured I'd like to do that. The anesthetist then said, "As I inject this,
I want you to count to ten." I began counting, anticipating a well deserved rest, with
my head down and my eyes closed. When I got to ten, I lifted my head and said,
"Now what?" "You're supposed to be asleep," the doctor blurted, somewhat puzzled. "Well, I'm not," I responded rather nervously. "I'll give you some more of the drug,"
he said. So he proceeded to inject another dose into my intravenous tubing. As he did
so, he instructed me to count backwards from ten. I quickly thought to myself, "Aha,
this must be the secret. I should have counted backwards the first time!" I put my head
down, closed my eyes and began to count backwards from ten. Ten, nine, eight,
seven--it was so comforting to know that any second I would be asleep--six, five,
four--any second now--three, two, one. Within a few seconds, I raised my head and said, "So now what?" The anesthetist, very startled, said again, "You're supposed to
be asleep!" "Well, I'm not," I repeated. "I'm as wide awake as you." "I can't give you
any more drugs. I've given you enough to knock out a horse," stated the anesthetist. I
assumed he was speaking figuratively, because I knew he was not pleased. But by the same token, I wasn't exactly elated. There is no doubt in my mind that this incident was due to the effects of my body
being poisoned with the many drugs I had ingested over the past five and one-half
years, some drugs potentiating one anothe r, others antagonizing each other, some
neutralizing others, and many interacti ng. Who knows what detrimental changes
occur in our bodies. Obviously, among other things, I seemed to have built a type of
immunity or resistance. This was dangerous because it meant I would have to have larger doses of drugs, which can be just as hazardous as being allergic to them. So during the course of the surgery, while Dr. Cuttem did his thing on my lower
end, I chatted with the anesthetist at my upper end. All the while, I could hear various cutting and clicking sounds. I didn't particularly like it, but there wasn't much I could
do. After what seemed like hours, in reality it was only about 45 minutes, the surgeon
said the most endearing words, "All done, Jack." I was rolled on my back, put on a
cart, and wheeled to the recovery room where my blood pressure was taken at regular
intervals and I waited for sensation to return to the lower half of my body. The nurse told me I would be here an hour or two, depending on how soon I could wiggle my
toes. It wasn't 20 or 30 minutes and I could feel my feet and wiggle my toes. I called
the nurse and told her I was ready to be ta ken back to my room. She said, "Oh, not
yet. You must be able to wiggle your toes." "Pull back the sheets and take a look," I
told her. She looked and I wiggled. "You're  not supposed to be able to wiggle this
soon," she said in a rather surprised tone of voice. The doctor was informed of this
situation and he agreed to send me down to my room. This little episode was, again, probably the result of biochemical changes due to the years of drugging my system. On the way down to my room, I could feel the pain starting. By the time we reached
the room, the pain was so intense that I became unreasonable and ordered my wife and my mother to "get out of the room." I rang for the nurse and told her to give me
something to ease the pain. A few minutes later I received some morphine (1/8 grain)
and some kind words from the nurse, who was very sympathetic. My wife came back
into the room and sat beside me. I tried to keep my mind off the discomfort, but after
30 minutes not only did the pain not ease but it increased in intensity. I rang for the nurse while Corinne tried to hold me down. The nurse said she could not give me any
additional painkiller because of doctor's orders. Well, in language not fit to print here,
I demanded she locate the doctor and have him change those orders because the pain
was driving me wild. The nurse returned shortly with the news that the doctor did not
want me to have any more drugs. When I asked the reason, she explained it was because of possible danger to me due to all the cortisone I had been taking. The answer satisfied everyone but me because I had the pain; but that's the way it was. So
for the next couple of hours I thrashed around in the bed, screamed, and literally beat on the walls with my fists while Corinne cried and was hysterical in her helplessness
and fear. As all things do, this came to pass and I fell asleep from exhaustion. I was spent. This experience, too, was a result of years of drugging. The amazing thing is that after
all these years of disease, of poisoning by the drugs, this hellish surgical experience,
and a host of


ha from the cold. I came to Buddha that way, and I asked the obvious
question: What can this teaching do for me? Is there something that will
open my eyes and make me more awake, right this minute? Personally, I found three things. They are known as the three Dharma
seals, or to put it in plain English, three basic facts about Being. They spoke
to me far more than the Middle W ay because of their universality, which
extends far beyond the boundaries of religion. 1. Dukkha
Life is unsatisfactory. Pleasure in the physical world is transient. Pain
inevitably follows. Therefore, nothing we experience can be deeply
satisfying. There is no resting place in change. 2. AniccaNothing is permanent. All experience is swept away in flux. Cause and
effect is endless and confusing. Therefore one can never find clarity or
permanence. 3. Anatta
The separate self is unreliable and ultimately unreal. W e apply words like
soul and personality  to something that is fleeting and ghostly. Our attempts
to make the self real never end but also never succeed. Therefore, we cling
for reassurance to an illusion. READING THIS, CAN  anyone escape being shaken to the core? Buddha wasn’ t
just a kindly teacher who wanted people to find peace. He was a radical
surgeon who examined them and said, “No wonder you feel sick. All this
unreal stuf f has filled you up, and now we have to get rid of it.” Naturally, a
lot of listeners ran back to conventional religion, and just as many ran back
into materialism, which promises that body, mind, and the physical world
are absolutely real. Why should we accept Buddha’ s word that they aren’ t?<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Buddha smiled at the husband, and
when he had nothing more to say, the farmer thanked him and left. Power over time and fate. Buddha mused on this as he walked. Does a
Buddha reverse every harm. Even if he had that power, did he have the
right to change karma on a whim. In a short while he saw the first huts of a small village. As he
approached, people came out wearing suspicious and fearful looks. Some
carried pitchforks and rusty swords. They glared as Buddha passed, and in
each mind he heard the same word: Angulimala. He soon realized that this
was the name of someone they all feared. A killer. A madman. A monster. Buddha continued to the local temple, whose tiled roof was the highest
point in the village. In the shadowy cool of the inner sanctum he saw an old
priest cleaning the altar of faded flowers and burnt incense ashes. He
approached. “Namaste. ”
The priest barely acknowledged him. Remote as this temple was, he
maintained the air of a Brahmin. Instead of praying beside him, Buddha sat
cross-legged before the altar and waited. The old priest threw a few fresh
flowers onto the Shiva statue and turned to leave. “Angulimala,” Buddha said. The priest got angry. “Don’ t say such a thing. This is a holy place. ”Buddha said, “I think you forbid the name of Angulimala because you
fear he might hear and invade your kingdom. ” The old priest squinted his
eyes, wondering if he was being mocked. “I can help,” Buddha added. This of fer was greeted with a harsh laugh. “How. Are you a warrior
monk. It wouldn’ t matter. Angulimala has killed his share of warriors. He
has powers. He exchanged his soul for them. ”
“What powers. ”
“He can outrun a horse. He can hide without being seen and spring
down on travelers from the tops of trees. Enough. ”
“Perhaps, if any are true. I doubt that these powers have been observed
if he kills everyone he meets and the few survivors are terrified,” said
Buddha. The priest, who was bald and slightly hunched, relented slightly. “You’re right about that, stranger. Come with me. I can feed you, and with a
little food in your stomach you might stop deluding yourself that you can
help. ” The old priest managed a tight smile; something deep inside had
been touched by the stranger ’s offer. They retired to the temple kitchen, and
when the stranger ’s bowl was filled with rice and lentils, the two sat outside
in the shade to eat. “As you know, anguli  means fingers,” said the priest. “T o terrify
everyone the more, this killer collects the fingers of his victims and wears
them as a necklace around his throat. V ery few know his real story, but I am
one. The monster began life as the mild son of a Brahmin family with no
money. At fourteen he was sent to school in a nearby village, with the hope
that once he was educated he could perform rites at the temple and restore
his family’ s fortunes. “But the Brahmin who ran the school was of unbalanced mind. He
accused the boy of sleeping with his wife and threw him out in disgrace. ”
Buddha didn’ t detect much pity for suf fering in the old priest’ s heart, but he
genuinely felt sorry for the wronged boy. “The scandal reached home before the boy did. When he crossed the
threshold, his father beat him brutally and threw him out to fend for
himself. The family’ s hopes for restoring their fortunes were dashed. It
didn’ t matter that their son was innocent. ”
As the priest recounted the tale, Buddha could see every event in his
mind. What lay ahead looked much darker. “There was nothing for him to
live for but death,” Buddha murmured. “He was born cursed, and there’ s no hope for him,” the old priest said
severely. “Did anyone try to give him hope. ” asked Buddha. The priest scowled,
but their meal was over. In gratitude, Buddha bowed his head. He didn’ t
prostrate himself at the Brahmin’ s feet. This caused the old priest to keep a
moody silence as he escorted his visitor to the gate. “You’re a fool to go after him. I can see that’ s what you have in mind,”
the Brahmin said. “But if you must, here’ s a charm to protect you. ” He held
out some dried herbs bundled with a prayer scribbled on a leaf. Buddha
accepted it. “Tell me one thing,” said Buddha. “Why does Angulimala kill so many
people. ”
“To save himself,” the old priest replied. “The disgraced boy took to the
woods. He began to live like an animal. He ate roots and insects and
covered his body with hides. They say by chance he met a wandering
fortune-teller, who told him the curse could be lifted only by collecting a
thousand fingers and of fering them as sacrifice to Shiva. That’ s why he
wears his terrible necklace. ”
“Then I must help him,” said Buddha. “Otherwise Angulimala will
show up here one day to sacrifice his necklace on your altar. ”
The old priest shuddered visibly and then slammed the gate shut behind
him. THOUGHTS OF  ANGULIMALA  stayed in Buddha’ s mind that day and the next
morning. Why was he drawn to the monster. He walked deeper into the jungle to face the question. It was a blazing
afternoon when Buddha found himself on a hidden trail through the jungle. There was a rustle, then before he could turn his head, a wild beast jumped
down from the trees and crouched before him. The covering of matted hides
made Angulimala look like a giant ferocious ape baring its fangs. Buddha regarded the wild man’ s teeth, which had been crudely filed to
a point, and his necklace of withered fingers. In his left hand he carried a
long curved blade. “Namaste,” said Buddha. Angulimala growled. “I cannot save you unless you tell me how you are suf fering,” said
Buddha. “An animal doesn’ t need saving. ”
The wild man showed no reaction. He could reach his prey in one leap,
so he raised his knife and with a howl sprang toward Buddha. When he
came to earth, however, his knife slashed at empty air. Buddha was
standing, as before, two paces away. Angulimala looked bewildered. “You do not have to ask for mercy or for giveness,” said Buddha. “Speak
your real name, not the monster ’s that you have assumed. ”
The wild man took another leap at Buddha, and as before, when he
landed his blade swished through the air. Buddha was standing two paces
away. “I can only stop a moment,” Buddha said. “But if you want my help,
come to me. ”
He turned his back on Angulimala and began slowly walking away. Behind him there was a scream of rage. One thing the old Brahmin had said
was true: Angulimala possessed enough demonic ener gy that he could
outrun a horse. He char ged at Buddha, his knife stretched out


 i m e  f o r  e a c h  o f  u s  t o
f a c e  o n c e  a n d  f o r  a l l  w h a t e v e r  d e m o n s  h a v e  k e p t  u s  c h a i n e d
t o  o u r  n e u r o s e s  a n d  p a i n ;  t o  s t a n d  u p  f o r  o u r  b e t t e r  s e l v e s  a s
a  w a y  o f  s t a n d i n g  u p  f o r  G o d ;  a n d  t o  t a k e  o u r  p l a c e s  i n
G o d ’ s  p l a n  f o r  t h e  s a l v a t i o n  o f  t h e  w o r l d. T h i s  i s  a n  e x c i t i n g  t i m e  a n d  a  c r i t i c a l  o n e. I t ’ s  n o t  a  t i m e
t o  b e  a  l o n e  r a n g e r. I t  i s  a  t i m e,  d e s p i t e  w h a t e v e r  o u r  p a i n  o r
h e a r t b r e a k,  t o  r e a c h  d e e p  i n t o  o u r s e l v e s  a n d  h u m b l y  t o w a r d
e a c h  o t h e r. F o r  t h e r e  w e  w i l l  f i n d  G o d,  a n d  i n  G o d  t h e r e  i s
e v e r y  a n s w e r  w e  a r e  l o o k i n g  f o r,  e v e r y  s o l u t i o n  w e  s o
d e s p e r a t e l y  s e e k,  a n d  e v e r y  j o y  w e  m i g h t  h a v e  c o m e  t o
t h i n k  w a s  g o n e  a n d  g o n e  f o r e v e r. T h i s  i s  t h e  t i m e,  a n d  w e
a r e  t h e  o n e s. A n d  w h y  a r e  w e  n o t  a l r e a d y  f u n c t i o n i n g  a t  a  h i g h e r  l e v e l
o f  s p i r i t u a l  m a s t e r y? W h a t  h o l d s  m a n y  o f  u s  b a c k  i s  n o t
s p i r i t u a l  i g n o r a n c e  b u t  r a t h e r  s p i r i t u a l  l a z i n e s s. W e  k n o w
m a n y  o f  t h e  p r i n c i p l e s  o f  h i g h e r  c o n s c i o u s n e s s ;  w e ’ r e  j u s t
t o o  m e n t a l l y  a n d  e m o t i o n a l l y  u n d i s c i p l i n e d  t o  a p p l y  t h e m
u n i v e r s a l l y. W e  a p p l y  f o r g i v e n e s s  w h e r e  i t ’ s  e a s y,  f a i t h
w h e r e  i t  s e e m s  t o  m a k e  r a t i o n a l  s e n s e,  a n d  l o v e  w h e r e  i t ’ s
c o n v e n i e n t. W e ’ r e  s e r i o u s,  b u t  n o t  r e a l l y …. N o w  c o n t r a s t  t h a t  w i t h  t h e  a d v o c a t e s  o f  h a t e.D o  t e r r o r i s t s  h a t e  u s  j u s t  s o m e  o f  t h e  t i m e? D o  t h e y  h a v e
a  c a s u a l  c o m m i t m e n t  t o  t h e i r  c a u s e? D o  t h e y  t a k e  l e s s  t h a n
s e r i o u s l y  t h e  g o a l  o f  f u l l  m a n i f e s t a t i o n  o f  t h e i r  w o r l d v i e w? T h e  o n l y  w a y  w e  w i l l  t r i u m p h  o v e r  h a t e  i s  t o  b e c o m e  a s
d e e p l y  c o m m i t t e d  t o  l o v e  a s  s o m e  p e o p l e  a r e  c o m m i t t e d  t o
h a t e,  a s  d e e p l y  d e v o t e d  t o  e x p r e s s i n g  o u r  l o v e  a s  s o m e
p e o p l e  a r e  d e v o t e d  t o  e x p r e s s i n g  t h e i r  h a t e,  a n d  a s  f i r m  i n
o u r  c o n v i c t i o n  t h a t  l o v e  i s  o u r  m i s s i o n  a s  s o m e  a r e  t h a t  h a t e
i s  t h e i r s. A  l o t  o f  u s  a r e  a l r e a d y  s p i r i t u a l  s t u d e n t s ;  t h e  p r o b l e m  i s,
w e ’ r e  “ C ”  s t u d e n t s. A n d  t h a t ’ s  w h a t  n e e d s  t o  c h a n g e. L i v i n g  i n  t h e  L i g h t

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


  i n
f a c t,  i f  I  c o n t r a c t  t o  a v o i d  p r e s s u r e,  I  i n e v i t a b l y  c r e a t e  m o r e
o f  i t. W h y. B e c a u s e  m y  b e h a v i o r  w h e n  I ’ m  c o n t r a c t e d —
t o u g h,  s t r e s s e d,  a n g r y — t h e n  c a u s e s  s i t u a t i o n s  t h a t  a d d  m o r e
s t r e s s. T h e  a n t i d o t e  t o  s t r e s s  i s  c o u n t e r i n t u i t i v e l y  t o  r e l a x  i n t o
i t. I f  y o u  h a v e  k i d s  t o  r a i s e,  a  j o b  t o  c o m p l e t e,  a  p a p e r  t o
w r i t e,  a n d  t w o  b u s i n e s s  t r i p s  t o  t a k e  b e f o r e  t h e  e n d  o f  n e x t
w e e k,  y o u  w i l l  h e l p  y o u r s e l f  n o t  b y  t e n s i n g  u p  b u t  b y
l o o s e n i n g  u p. Y o u r  c o n t r a c t i n g  w o n ’ t  s o m e h o w  h e l p  i t  a l l
c o m e  t o g e t h e r  i n  t i m e. Q u i t e  t h e  o p p o s i t e :  l o o s e n  u p,  a n d
t i m e  w i l l  l o o s e n  u p  a s  w e l l. A c c o r d i n g  t o  E i n s t e i n,  t i m e  a n d
s p a c e  a r e  i l l u s i o n s  o f  c o n s c i o u s n e s s. L i k e  e v e r y t h i n g  e l s e,
t h e y  t a k e  t h e i r  l e a d  f r o m  y o u. R e c o g n i z i n g  t h e  o r i g i n s  o f  s t r e s s  f r o m  a  s p i r i t u a l
p e r s p e c t i v e,  w e  f i n d  a  k e y  t o  d i s m a n t l i n g  t h e  t h o u g h t s  t h a t
p r o d u c e  i t. S t r e s s  i s  s i m p l y  t h e  i n e v i t a b l e  c o n s e q u e n c e  o f
t h i n k i n g  t h e  u n r e a l  i s  r e a l. I n  t h a t  s e n s e,  s t r e s s  i s  a  c h o i c e. I f  a n  i s s u e  i s  “ o f  t h e  w o r l d, ”  t h e n  a t t a c h i n g  t o  i t  o u r
s e n s e  o f  s u c c e s s  o r  f a i l u r e,  s a t i s f a c t i o n  o r  l a c k  o f
s a t i s f a c t i o n,  i s  a  s e t u p. N o t h i n g  i n  t h e  w o r l d  c a n  g i v e  u s  a
d e e p e r  p e a c e  b e c a u s e  t h e  s p i r i t  i s  n o t  a t  h o m e  i n  t h e  w o r l d. T o  t h e  e x t e n t  t h a t  o u r  s e n s e  o f  w e l l - b e i n g  i s  t i e d  i n  a n y  w a yt o  t h e  t h i n g s  o f  t h e  m a t e r i a l  w o r l d,  w e  w i l l  b e  p r o n e  t o
w o r r y  a n d  a n x i e t y. Y e t  w e  a l m o s t  f e e l  w e  h a v e  t o  s t r e s s  w h e n  t h e r e ’ s  s o
m u c h  t o  d o,  s o  m u c h  t h a t  c a n  h a p p e n,  s o  m u c h  t o  c o n s i d e r
a l l  t h e  t i m e. T h a t,  h o w e v e r,  i s  t h e  j o k e :  t h e  o n l y  r e a s o n
t h i n g s  s e e m  t o  p r e s s  u p o n  u s  s o  h e a v i l y  i s  b e c a u s e  w e  t h i n k
t h e y  a r e  s o  h e a v y. I f  w e  o u r s e l v e s  h a d  t o  h o l d  a l l  t h e  b a l l s  i n  t h e  a i r  t h a t  w e
f e e l  w e ’ r e  j u g g l i n g  a l l  t h e  t i m e,  t h e n  w e  w o u l d  h a v e  e v e r y
r e a s o n  t o  f e e l  d e p r e s s e d  a n d  s c a r e d. B u t  t h e  f a c t  i s,  w e ’ r e
o n l y  j u g g l i n g  t h e m  b e c a u s e  w e  t h i n k  w e  n e e d  t o — a n d
b e c a u s e  w e  t h i n k  w e  n e e d  t o,  w e  d o. O n c e  w e  r e a l i z e  w e
h a v e  a  c h o i c e — t h a t  t h e  u n i v e r s e  i s  a s  t i g h t  o r  a s  l o o s e  a s
w e  p e r c e i v e  i t  t o  b e,  t h a t  t i m e  i s  a s  l i m i t e d  o r  e x p a n d e d  a s
w e  p e r c e i v e  i t  t o  b e,  t h a t  t h i n g s  a r e  a s  d i f f i c u l t  o r  a s  e a s y  a s
w e  p e r c e i v e  t h e m  t o  b e — t h e n  s t r e s s  b e g i n s  t o  e v a p o r a t e. W e  l i


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


 o n  i m p r i n t e d
o n  t h e  h u m a n  p s y c h e ;  a  r i t u a l i s t i c  b e g i n n i n g  s u m m o n s  t h e
h e a r t ’ s  g o o d w i l l.I f  t h i n g s  a r e  g o o d,  p e r f o r m  a  r i t u a l  t o  p r a i s e  a n d  t h a n k
G o d. I f  t h i n g s  a r e  s a d,  p e r f o r m  a  r i t u a l  t o  c a l l  t h e  a n g e l s  t o
h e l p  y o u  e n d u r e. E i t h e r  w a y,  a  r i t u a l  w i l l  e n v e l o p  y o u  i n  a
l i g h t  t h a t  n o  m a t e r i a l  f o r c e  h a s  t h e  p o w e r  t o  b e s t o w. I t  i s  a n
o u t e r  e v e n t  t h a t  r e a l i g n s  i n t e r n a l  f o r c e s,  l i f t i n g  t h e m  b a c k
u p  t o  w h e r e  t h e y  c a m e  f r o m  a n d  w h e r e  t h e y  b e l o n g. H o l y
r i t u a l  j o i n s  h e a v e n  a n d  e a r t h  t o g e t h e r. T h e n  a  f r a c t u r e d  w o r l d  b e c o m e s  w h o l e  a g a i n  b e c a u s e  w e
d o. P r e p a r i n g  t h e  H e a r t  f o r  C h a n g e

B e f o r e  I  k n e w  I  w a s  p r e g n a n t  w i t h  m y  d a u g h t e r,  I  w a l k e d
a r o u n d  f o r  d a y s  w i t h  a  s t r o n g  s e n s e  t h a t  e v e r y t h i n g  w a s
a b o u t  t o  c h a n g e. T h a t ’ s  a l l  I  k n e w. I t  w a s  o n l y  w i t h  t i m e
t h a t  t h e  r e a l i z a t i o n  o f  j u s t  w h a t  w a s  a b o u t  t o  c h a n g e  m a d e
i t s  w a y  i n t o  m y  c o n s c i o u s  a w a r e n e s s ;  w h e n  i t  d i d,  t h e r e  w a s
n o  w a y  f o r  m e  t o  k n o w — n e v e r  h a v i n g  g i v e n  b i r t h  b e f o r e —
w h a t  a  p r o f o u n d  a n d  f u n d a m e n t a l  t r a n s i t i o n  w a s  u n d e r  w a y. W h e n  m y  d a u g h t e r  w a s  b o r n,  I  l o v e d  h e r,  o f  c o u r s e. B u t
m y  p s y c h e  w a s  a s  t h r o w n  b y  t h e  e x p e r i e n c e  a s  i t  w a s
e x a l t e d. I  s e e  n o w  t h a t  p r e g n a n c y  a n d  c h i l d b i r t h  a r e  r i f e
w i t h  p s y c h o l o g i c a l  a n d  e m o t i o n a l  c h a n g e s  j u s t  a s
s i g n i f i c a n t  a s  t h e  c h a n g e s  o c c u r r i n g  i n s i d e  a  w o m a n ’ s  b o d y. I n  a  m a t e r i a l i s t i c a l l y  o r i e n t e d  c u l t u r e,  o f  c o u r s e,  w e  t e n d  t og i v e  m o r e  c r e d e n c e  t o  p h y s i c a l  c h a n g e s  t h a n  t o  e m o t i o n a l
o n e s,  a n d  t h a t  i s  t o  o u r  d e t r i m e n t. “ S h e ’ s  p r e g n a n t,  s o  s h e ’ s
a  l i t t l e  n u t s  r i g h t  n o w ”  i s  h a r d l y  a  p r o f o u n d  d e s c r i p t i o n  o f  a
p r e g n a n t  w o m a n ’ s  p s y c h o l o g i c a l  c o n d i t i o n. I  w i s h  I  h a d
p r e p a r e d  m y s e l f  i n w a r d l y  f o r  m o t h e r h o o d  a s  w e l l  a s  I
p r e p a r e d  m y  l i f e  e x t e r n a l l y. T h e r e  s h o u l d  h a v e  b e e n  a  r o o m
f o r  h e r  i n s i d e  m y s e l f  a s  c a r e f u l l y  d e s i g n e d  a s  t h e  d a r l i n g
b a b y ’ s  r o o m  f o r  h e r  i n s i d e  m y  a p a r t m e n t. H e r  r o o m  w a s
p a i n t e d  w i t h  p r e c i o u s  p i n k  a n d  w h i t e  c l o u d s,  w i t h  b l u e b i r d s
h o l d i n g  u p  y e l l o w  r i b b o n s  n e a r  t h e  c e i l i n g. B u t  l o o k i n g
b a c k,  I  w i s h  I  h a d  p a i d  m o r e  a t t e n t i o n  t o  t h e  r o o m  i n s i d e
m y  h e a r t,  w h e r e  t h e  i n n e r  d y n a m i c s  o f  m o t h e r h o o d  h a d  j u s t
b e g u n  t o  r e v e r b e r a t e. H o w  w o u l d  I  h a v e  d o n e  i t  d i f f e r e n t l y? I


 teachings measure a thought. abandoned themselves completely to to sleep, and when he awoke the
next day transformed all of W estern society for the
When we discuss high power attractor
some spiritual or ganization and he felt as though he had been
generations since; man's encounter with
fields, we frequently can allude to them
surrendered to God for help had transformed in some indescribable
way.10
these teachings lies at the center of
only by means of symbols. National flags
recovered.8
The ef ficacy of his experience was
W estern history for the last two thousand
are just dyed patterns on pieces of
Rowland returned to the United States
confirmed by Dr. W illiam D. Silkworth,years. The highest calibrations of material, from a physical viewpoint,
but dejected, but he followed Jung's advice
his physician at what was then T own's
attractor power fields which we have
men are willing to die for what they
and sought out an or ganization of that
Hospital on the west side of New Y ork
discovered have invariably been symbolize. Empowerment, as we have
(154) time called the Oxford Groups. These
City. Silkworth had treated ten thousand
associated with the teachings of the great
said, comes from meaning. Those things
were groups of individuals who met
alcoholics and in the process acquired
spiritual masters of history. which have the greatest meaning to us
regularly to discuss living life according
enough wisdom to recognize the
There is always a diminution from the
arise from the spiritual, not the material
to spiritual principles very much like
profound importance of Bill's experience.calibrated power of the ener gy field of
world. those adopted later by AA. Through this
It was he who later introduced Bill to the
the original teachings of the great masters
Thus far, we have seen that alignment
means Rowland in fact recovered, and
great psychologist W illiam James's
to their current practice in the form of
with the principles associated with high
his recovery was a source of classic, The V arieties of Religious
or ganized religion (see Chapter 23). Y et
power attractor ener gy fields can result in
astonishment to another concerned party
Experience. the original principles themselves retain
Olympic achievement, success in
named Edwin T., or "Ebby," also an
(155) Bill wanted to pass his gift on to
their innate attractor power pattern; it is
commerce, political victory on an
alcoholic hopeless beyond all help. Whenothers, and as he himself said, "Spent the
merely their expression which has international level and recovery from
Rowland told Ebby of how he had
next few months trying to sober up
become weaker. The teachings hopeless progressive diseases. These
recovered, Ebby followed suit and also
drunks, but without success." Eventually
themselves have the same profound
same attractor patterns are responsible
got sober. The pattern of one person
he discovered that it was necessary to
power they always did. for the finest music ever written. They
helping another with the same problem
convince the subject of the hopelessness
The power of a principle remains are the basis of the eminent religious
then extended from Ebby to his friend
of his condition-in modern psychological
unchanged throughout time. Whether we
teachings, the world's grand art and
Bill W., who had been hospitalized
terms, to overcome his denial. Bill's first
fully understand them or not, thesearchitecture and the wellspring of all
frequently for hopeless, incurable success was with a sur geon from
Akron, princi- (156) pies are the ideals for which
creativity and genius. alcoholism and whose condition was
Ohio, Dr. Bob, who turned out to have a
mankind strives. From our own struggles
medically grave. Ebby told Bill that his
great aptitude for the spiritual and
14. POWER IN THE AR TS
to better ourselves we learn compassion
recovery was based on service to others,
became a co-founder of AA. He never
for those still in the grip of inner conflict;
THE GREA T WORKS OF AR T, music
moral housecleaning, anonymity, took another drink until his death in
1956
out of this grows a wisdom including
and architecture which have come down
humility and surrendering to a power
(nor did Bill W. until he died in 1980).1 1
compassion for the entire human to us through the centuries are enduring
greater than oneself 9The enormous power which was realized
condition. representations of the ef fect of high
Bill W. was an atheist and found the idea
through Bill W.'s inner experience has
If we refer to the principles of advanced
attractor patterns. In them we see a
of surrendering to a higher power manifested itself externally in the
theoretical physics and the results of our
reflection of the commitment of the
unappealing to say the least. The whole
millions of lives which have been
own attractor research, it will be obvious
master artists of our civilization to
idea of surrender was abhorrent to Bill's
transformed because of it. In Life's listing
that in a universe in which everything is
perfection and grace, and thereby to the
75
76
ennoblement of humanity. The fine arts
an original painting iand then looking atgenius in the unfoldment of attractor
painting, as welt as spatial design. have always provided the venue fox
a mechanical reproduction of that
patterns:
Moreover, these edifices are dedicated to
man's highest spiritual strivings in the
painting. When a person looks at
T o write I must prepare myself for a long
the divine; that which is begotten in the
secular realm. As far back as the time of
something that has been hand-crafted, he
time. Sometimes it takes five years....In
name of the Creator is aligned with the
the sculptor Phidias in ancient Greece, it
goes strong; when he looks at a
my life, my music, my work, in my dark
highest attractor patterns of all. The
has been the role of the arts to realize, in
reproduction, lie goes weak, and this is
hours, I have the certain feeling that
cathedral not only inspires, but unifies,physical media, ideals about what man
true regardless of pictorial content. An
everything outside this one thing has no
teaches, symbolizes and serves all that is
could and should be, to set down in
original of a disturbing subject will make
meaning. The complex and many-faceted
noblest in man. tangible form, accessible to all, a distilled
the subject go stronger than a copy of a
only confuses me, and I must search for
Beauty in architecture, however, need not
expression of the human spirit. pleasant subject. Dedicated artists put
unity. What is it, this one thing, and how
be expansive nor grand in scale. There
Great art bodies forth the ordered essence
love into their work. There is great power
do I find my way to it? T races of this
are few architectural settings more
not only of human experience but of the
in both the human touch and humanthing appear in many guises and charming than the little thatched
cottages world we live in, too. It is this that we
originality. Therefore kinesiology
everything that is unimportant falls away
dotting the Irish countryside, each one
call beauty. Like the theoretical physicist,
provides a fail-safe detector of art
....Here I am alone with silence. I have
more quaint and picturesque than the last. the artist finds order in apparent chaos. for gery. discovered that it is enough when a
Innate appreciation for the aesthetic
Where there was only a block of
The great psychoanalyst Carl Jung
single note is beautifully played....That
allows in much traditional domestic
meaningless marble, Michelangelo sees
emphasized over and over again the
is my goal. T ime and timelessness are
architecture elegant statements of beauty
the David or Pieta (158) and with his chiselrelation of art to the dignity of man and
connected. This instant and eternity are
and simplicity. removes the senseless stone to liberate
the importance of the human spirit in art. struggling within us.1
W ell conceived public architecture
that perfected image. Contemplating the
Jung himself and his work calibrate
Amongst the arts it is music that most
speaks with historical authenticity of the
random patterns of a meaningless plaster
highest of all the famous psychoanalysts
readily brings tears to our eyes, or brings
beauty of line combined with utility. wall in the Sistine Chapel, he conceives
of history. (Many of the others, aligned
us to our feet, or inspires us to pinnacles
Function and beauty are impressively
through the inspiration of Art a wondrous
with such attractor patterns as material
of love and creativity. W e have alreadyjoined in the great subway stations of
ABC, and then through the technique of
determinism, produces (159) much lower
noted that longevity seems to be a
Russia and in the design and layout of
art, he actualizes the A>B>C we know as
scores.) coroll


 life physically and men tally. I have never been drunk in my life or smoked more than 5 cigarettes in a day. At the time I was not smoking or
drinking alcohol. Yet I found myself obsessed with thoughts of caffeine, smoking and drinking. Although I have been
a frequent visitor at Chiropractic, Oste opathic and Massage therapists, I had not needed to visit medical doctor for
years. In my desperation I went to an MD who prescribed an anti-stress m edication, a pain reliever, and a muscle
relaxant. I took the prescrib ed doses and fell into a semi coma for 16 hours, and discontinued the med ication. A few
weeks later Marcel came to my home for dinner and gave me your book. Within one week of adding 2-3 quarts of water to my diet noticed I that:
• The pain from the nerve i njury went away  and I was able to beg in exercisin g. •I had m uch less indiges tion and gas. •My urges  and compulsive beh avior lessened  substanti ally or vanishe d. I no longe r had t o fight the ur ge to smoke,
drink, stuff myself or use excessive caffeine. • My energy levels improved. • My thinking and work improved. Please feel free to use me as a reference. I am happy to talk to anyone about water at any time. William E. Gray
Ordinary tap water, unless there is proof of its being contaminated with chemicals and heavy m etals such as lead, is
a good source of sup ply. Ta p water has the protection of chl orine as a bacteria-killing agent. The "bottled water" in
supermarkets is said to be sterilized by the addition of ozone at the time of bottling. Ozo ne, or "super oxygen,"
seems to have a bacteria-killing property. If used in time, bottled water can serve as an alternative source of supply. If you are not sure of your wat er source not being contaminated or containing impurities not safe to drink, save
yourself from this anxiety by installing a small filtration unit on your kitchen faucet. There are very effective carbon or
ceramic filter units that can save you from the hassle of buying water from the stores and having to carry its
containers day in and day out. Eventually, the "point of use" filtration of water will become standard practice in advanced societies that have a
tendency to pollute their drinking water. With the present decline in the fortunes of the municipalities, delivering
quality drinking water in their pipe systems will at one point become too expensive and impossible. It wou ld not be
practical to deliver high quality water to also use for washing and gardening. However, when one develops a taste for other than tap water, if one runs out of supply in the house, the body will be
forced to go without water just because of the difference in taste—a self-imposed preference. Usu ally, the "bad
taste" is a ttributed to dissolved chlorine in the water. Most sales agents who wish to sell water purifiers make issue
of the fact that tap water contains ch lorine. They also point to calcium dissolved in the water, often called "hard
water. " If we fill an open-top jug with water and let it stand in the refrigerator or on the kitchen counter, the chlorine that is
dissolved in the water will evaporate and the smell of it will go too. The water will become "sweet" and very easily
palatable. This is h ow all restaurants serve water—out of a well-iced jug that was filled some time before its use. As
for the calcium in the water, unless the water is truly and heavily calcium-l aden, its use  is perf ectly safe. Not only is i t
safe, it is a cheap source for calcium needs of the body. The calcium is already dissolved in the water and one does
not need to go to the pharmacy to buy calcium tablets to take as a preventive measure against the osteoporosis we
see in the elderly. How and when do you think osteoporosis begins. Actually, many years before it is recognized. When hydroelectric
energy stores become depleted on and off, energy stored in the bondage of calcium to calcium in the cells and
eventually in the bones is used. When one molecule of calcium becomes sep arated from another molecule of
calcium, one unit of ATP is also released. ATP i s one unit of excha ngeable energy. Th e loose calcium is now
available to be shed. When water and calcium are taken in their natural forms, the emergency need for the release
of energy sto red in calcium bondage is decreased. This is why b ones are a great source of reserved energy. The
body is able to tap into this reservoir of energy. In any case, even heavily dissolved calcium in the water will most probably be without adverse effects. I t seems the
body possesses a most delicate need-regulated mechanism of absorption of elements from the gastrointestinal
tract. Most probably, not all the calcium dissolved in even very hard water enters the system. A recent study (in
another country and in a region with only very hard water available for consumption) has shown the calcium-laden
water consumed did not produce any adverse effects on the people who did not avoid drinking the water. In this approach to disease prevention, one will not need to stick to a strict diet manipulation to control this or that
clinical condition as long as water intake precedes food intake. Howev er, one word of advice is to limit fatty and fried
foods. Fats get converted to fatty acids and circulate in the blood. Fatty acids will  replace tryptophan that is attached
to the albumin to be stored and protected while being circulated around in the blood. The liver will attack and destroy
freed tryptophan if its free form in circu lation is more than 20 percent of its total content. In due time, excess fattyfood will deplete the tryptophan reserves of the body. This is o ne of the most important reasons why fatty foods are
not good for health. At the same time, not all fatty acids are bad for the body. In fact there are at least two essential fatty acids that the
body needs all the time and cannot manufactu re. They are: Alphalinoleic Acid, LNA, known as Om ega 3 oil, and
Linoleic Acid, LA, known as Om ega 6 oil. These fatty acids are needed for the manufactu re of cell membranes',
hormones and nerve coverings in the body. Although other fats that enter the body are used for their energy
content, O-3 and O-6 are saved and only used for the manufacture of hormones and in the structure of all of the
membranes inside and covering the cell. In treatment of the diseases that are produced by the damage to the nerve
covering (page 63), the regular intake of these essen tial fatty acids is a must. The richest so urce of O-3 is flax seed, from which flax oil is extracted and sold on the market. Flax oil also contains
some O-6 in its composition. The richest sources of O-6 are safflower and sunflower  oils. Flax oil is already on the
market. Udo's Choice will come to the American market soon. Dr. Udo Erasmus, the author of the book, Fats That
Heal Fats That Kill and based on many years of research, has developed a special mix of the essential oils the body
needs for its different manufacturing programs. Ud o's Choice contains: flax oil, sunflower oil, sesame oil, rice germ
oil, wheat germ oil, oat germ oil, lecithin, vitamin E, and some special triglycerides. Six to  eight grams (a spoonful) of
this mix daily should provide all the essential fatty acids that the body needs. For more information on oils, read his
book. Loss of hair, sterility, weakness, impaired vision, growth retardation, eczema, liver damage, kidney damage, and
other degenerative conditions may also be associated with essential fatty acid deficiency in the body. EASE OF  SLEEPI NG:
Are you having difficulty in sleeping at night. Try drinking a glass of water and then putting a pinch of salt on your
tongue. My personal experience, and observation in others, have shown that one begins falling asleep within a few
minutes. In my estimation, this combination alters the rate of electrical discharge in the brain and induces sleep. Remember not to touch the palate with the salt. It may cause irritation. A cup  of yogurt at night before going to sleep
will also help. It works as if you have taken a sleeping pill. PREVENT F AINTING:
If you are suscep tible to feeling faint after a shower, begin to recognize that the water reserves of your body are not
enough to reach your brain when the blood vessels in the skin open up because of the heat from the hot shower. Always drink water before going under the shower. Drink more water and increase your salt intake if you feel faint
when you stand up. PREVENT A HEART AT TACK:
A friend of mine is now in hospital, having had a heart attack fol lowed by heart arrest. He had collapsed in his office
and had to be resuscitated to begin breathing again. He now has neurological com plications because no oxygen
had reached his brain whe n his heart stopped beating. It is now cle ar from the family that for a number of days prior
to his attack, he had nigg