Exercise: I Do Not Perceive My Own Best Interests
Take some time now to look inward, breathe, and relax, and invite
the Holy Spirit to join you in preparation for your next assignment. This exercise requires much more honesty than you may be
accustomed to using. We will directly address your form- and
time-based goals. They may be goals that you have given a lot of
value to. Although in the light and perspective of the Spirit, they
are very likely to lose a lot of their former importance. You may
have noticed that you have a bunch of goals that result from ideas
about how the world should work out. Pick a couple of unresolved situations or conflicts in your life. In your journal, write down several desired outcomes that you
think would help you solve those situations. The emphasis should
be on uncove ring the outcome that you hope for. You can, for
example, use this format: “In the situation involving
, I would like
  and
 to happen,” and so on. You may discover that
some of your desired outcomes may even  conflict. The purpose of
writing them down is solely to relinquish the idea that your
happiness will come from your own desired outcomes. When you
have searched your mind for several minutes and can’t find any
more desired outcomes, pause and reflect on this lesson from A
Course in Miracles :
I do not perceive my own best interests. In no situation that arises do you realize the outcome that
would make you happy. Therefore, you have no guide to
appropriate action, and no way of judging the result. What you
do is determined by your perception of the situation, and that
perception is wrong. Now go through the following questions. Use your journal to
write down your answers.1. Did you find conflicting personal or form goals in your
journal inquiry? 2. Are you able to recognize that the emphasis on outcomes is
a distraction from the goal of peace of mind? 3. Are you willing to loosen from the idea that you think you
know what is in your own best interest so you can learn
what your best interest is? As you explore your vario us goals this way, you may
recognize that you are making a large number of demands of
situations. You will also recognize that many of your goals are
contradictory, that you have no unified outcome in mind, and that
you must experience disappointment in connection with some of
your goals however the situation turns out. Now, open up to surrendering from striving to achieve these
goals and satisfying your ideas about how your life should work
out. The Holy Spirit is constantly inviting you to surrender this way
and to accept peace of mind as your goal and sole outcome in
any situation. As a symbol of your letting go of outcomes, you could rip
these pages from your journal and crumple them up. You could
get a glass bowl and safely burn the pages, watching them
disappear into smoke. It takes  trust to realize that you don’t have to, nor can you
control outcom es. Relax into the acceptance that in no situation
do you know the outcome that would make you happy. Let the
Holy Spirit’ s guidance lead you, and in acceptance, you see that
you have what you always wanted—peace. The Ease of Miraculous Flow
“What could you not accept if you but knew that everything that
happens, all events, past, present, and to come, are gently planned by
One Whose only purpose is your good? Perhaps you have misun derstoodHis plan, for He would never offer pain to you. But your defenses did
not let you see His loving blessing shine in every step you ever took. While you made plans for death, He led you gently to eternal life.”
We’ve all been through times where we cry and feel like we want to
pull our hair out. But we reach a point where we can just really laugh. It
just starts to get funnier and funnier. That’ s acceptance. That’ s being
aligned with the Holy Spirit. You know that you are in acceptance when you become surrend ered
in your life: surrendered away from opinions; surrendered away from
agendas; surrendered away from trying to control the world, events, and
situations. Acce ptance promote s an exquisite experience of effortless
flow. You can tell that you have let go of control and that you are in
acceptance when you experience your life and the world with ease. If
everything just seems to be in a rhythm, if everything just drops in and
falls into place easily, and if you’re gliding through the world, then you
know that you are in acceptance. As the trust in guidance builds, your capacity for acceptance grows,
which ultimately leads to an experience that all things are equally
acceptable. This state of nonjudgment means that you see and accept all
things and appearances as truly helpful for your healing. This doesn’ t
mean that you have some sort of obligation to every situation that comes
your way. But your attitude becomes welcoming and open rather than
suspicious to things that happen. You are developing your intuition to
use discernment as you learn that everything comes your way for
healing. This state of mind leads to experiences of more and more mirac les. Acceptance combined with trust is the recipe for miracles. It’s inevitable
that you will experience miracles once you begin to trust the flow and
orchestration of all events. You have opened up to a whole different
perception. You are coming to know that there is a real purpose for
everything. It’ s like the movie August Rush, which is a beautiful example
of how everythin g is orchestrated perfectly. Even when things don’t look
good, August stays committed to his calling and inner certainty. As for
August, a genuine flow of all things becomes your natural and peacefulperception. You have met the conditions for your miracle-minded life,
and love wins the day!Chapter 9
Peace of Mind
When unconscious beliefs are not brought to the forefront of our minds
to be looked at and released, the past replays itself over and over. This is
no life. It is like being a robot— getting up in the morning, brushing your
teeth, getting ready for work, and just going through the motions. How
many of us get up in the morning, sit up in bed, and ask: “What is the
nature of reality? I do not even want to brush my teeth until I get a
handle on this!”
Later, you click into gear, and maybe during your lunch hour or
sometime at work, you will have questions like, “What am I doing here? What is the purpose of any of this?”  Often these questions get brushed
aside by all the things you think you have to do, the so-called “practical
things” that get in the way of investigating more deeply. But you can’t
get to a state of peace until you let go of the beliefs that are blocking
your awareness and experience of it. All We Need Is Willingness
We need a willingness to heal our mind. We need to be willing to see
where we say no to peace. In fact, we only need willingness. We do not
need intelligence, we do not need lots of money, and we do not need lots
of skills and abilities—all the things that the world says are essential. In
my life, I did not have a lot of money, and I did not feel like I had a lot of
skills, but I know I was very, very willing to be shown, to let the doors
be opened. If you come to God with willingness and sincer ity, then
watch out: it will knock your socks off! You will arrive at an experience
of peace, freedom, and clarity that you had never imagined  or ever
thought was possible. Y ou will truly know who you are.Like I mentione d previously, the ego is bent on outcomes in form,
on settin g specific external goals and then striving to achieve them. In
doing that, we’re still not happy. Then the quest becomes, “What is
next?” The game of “I will be happy when …” goes on and on. Eventually, we realize how powerful it is that peace is just a decision. Why not have peace of mind be our goal? What We Are Really Asking For
It’s not in our conscious awaren ess that peace is always there, rather it is
buried deep within our minds, covered over by beliefs and attachments. Therefore, our way to peace must always involve the very rewarding
undertaking of uncovering of beliefs. Someone once asked me: “You say we all get what we want. I have
a friend who would not agree with you. She is forty-five years  old, she
has always wanted a husband and a child, and she has not gotten them. She is praying, and we say to her, ‘Leave it up to God,’ but you say that
we get things even if it’s our ego that wishes it. So, what would  you say
to her?”
No matter what seems to be going on in specifics, on the surface, or
in our hearts, we never really ask for “things.” What we are really
always asking for is an experien ce or a state of mind. You could  ask your
friend questions like, “What is your experience?” and if she said, “Well,
I’m lonely. I want a husband and a child because I want something to fill
my life up. I want a feeling of joining, of connection. I want to share my
life


 that are unsafe and to
facilitate the speedy availability of new foods and drugs that are found to be both
safe and worthwhile. DMSO is one of these. DMSO is one of nature’s healers—
among the safest and most efficacious ever uncovered. We are entitled to it. We
must have it generally available. The life and health of our people lie in the balance. The story I have told
highlights the obstacles DMSO has met in getting FDA approval. More than that, I
have shown that pain relief is available, pathology reversal is possible, and good
health restoration is probable if only DMSO is not denied to us. The crime of
denial is senseless. How do we get DMSO to all the people? If there is no medical
answer, there may be a political one. With the former Reagan administration’s concern about the regulatory impact
on the return on research and development investments, ways were found to lessen
the FDA ban. The election of Ronald Reagan as our President meant significant
personnel changes for regulators, including the Food and Drug Administration’s
Bureau of Drugs. FDA Commissioner Jere Goyan, a political appointee during the
Carter administration, finally lost his post. Reagan’s advisors had searched for
highly qualified scientists who understood the problems with regulations. But they
wanted regulators who were people-conscious first, then regulation-conscious. They didn’t find them. Neither did George
Bush. Instead, David Kessler, M.D.,
J.D., has turned out to be the most restrictive enforcer of Gestapo-like rules
coming out of the FDA. Kessler would remove every American’s ability to choose
what should be done for or to his or her body. The FDA, by expanding its mandate
and reinterpreting the Nutrition Labeling and Education Act of 1990 for its own
purposes, is approaching dictatorial powers. I hope his successor will take
immediate and decisive steps to reverse this trend. I want my book to move the
regulatory process. DMSO, nature’s healer, is a new therapeutic treatment for the
people. They deserve to have access to it.APPENDIX I
The Mechanisms of Action of DMSO, Miscellaneous
Conditions That Respond Well to DMSO
Administration, and Arthritis Treatment Details for
Physicians
DMSO lessens platelet adhesiveness, platelet aggregation, and, thus, clot
formation. Because of its prostaglandin activity, DMSO is a potent vasodilator. Prostaglandins—long chain hydrocarboxylic acids—are affected in a unique way
by dimethyl sulfoxide. The “good prostaglandin,” prostaglandin E, which is a
powerful vasodilator, is stimulated by DMSO. The “bad prostaglandins,”
prostaglandin E
2
 and prostaglandin F
2
 alpha, which are strong vasoconstrictors, are
depressed by DMSO. Prostaglandin E
2
 and prostaglandin F
2
 alpha not only cause
vasoconstriction but lysosomal destruction. Lysosomes are cellular “toilets” and
their destruction leads to release of the cytotoxic enzyme beta-glucoronidase. This
enzyme not only destroys its own cell, but surrounding cells as well, leading to
further beta-glucoronidase release, and further destruction. Prostaglandin E
1
, like aspirin and indomethacin, stabilizes lysosomes and
probably blocks the release of vasoconstrictive prostaglandins from brain tissue
and platelets. Because of the body’s “negative” or destructive responses to injury, including
toxic prostaglandin release, beta-glucoronidase destruction of cells, noradrenaline
stimulation, reduction of mitochondrial oxidative phosphorylation, release of
calcium ions, and other actions,
DMSO may be the initial treatment of choice in
all acute destructive bodily processes. These would include any serious injury to
any body part or organ, septicemia, stroke, myocardial infarction, near drowning,
heat stroke, etc. As an example of the fantastically protective effect of DMSO against trauma,
consider the work of Dr. Ramon Linn, an Associate Professor of Neurosurgery. As
I mentioned in the text, Dr. Linn prepared cultures of
glial cells and DMSO, which
he subjected to sonic vibrations. The cells were remarkably protected from injury
and beta-glucoronidase release. The other many modes of action of DMSO, such as sensory nerve inhibition,diuretic action, membrane penetrability, free radical neutralization, intracellular
water substitution, macrophage stimulation, antigen neutralization, and interferon
production, are all discussed in the text. THE INTRAVENOUS THERAPY TECHNIQUE USED BY MOST
DOCTORS
For intravenous therapy, other than acute stroke, the dose is 1 g DMSO per kg
body weight given daily for five to ten days with a rest on the weekend after the
first five treatments. A half dose is given the first day to observe the patient’s
response. An indefinite number of two-week blocks of treatment can be given as
long as there is a week’s rest in between. In one type of clinic setup there are two large rooms with rows of reclining
chairs for the intravenous (IV) patients. No television is provided, as the patients
are encouraged to read nutritional literature and to converse with each other. Also,
television sounds disturb those who prefer to sleep during the easy intravenous
infusion. On the first day, blood is drawn for chemistries, CBC, and arthritis profile. Hair analysis, computerized diet analysis, and basal temperature tests are done on
all patients no matter what their disease or complaint. The legal consent form must
be signed prior to treatment. The DMSO is mixed in 500 ml of any appropriate isotonic fluid. Physicians
usually use D5W. Some clinics use Ringer’s Lactate or 0.45 saline in 2.5 percent
glucose. For reasons explained later in this section, some doctors add 15 g of
ascorbic acid, 100 mg of pyridoxine, 1,000 mg magnesium chloride, 2,000 mcg
cobalamin, and 200 mg vitamin B complex. This is infused over a three- to four-
hour period. Occasionally nausea will develop. Phenergan suppositories, 50 mg, usually
will take care of it. A good breakfast must be eaten before the treatment to help
alleviate the nausea. Infusion nurses also make snacks available to the patients
during treatment. Patients may be advised to apply DMSO to affected areas at home. A 50-
percent solution is suggested for the neck and face. Before it was banned by the
FDA, the product 75 percent DEMSO was applied to any other affected parts of
the body; now Domoso is recommended. Application is two to four times a day
depending on skin sensitivity. Oral treatment is
continued by the patient at home(one teaspoonful in juice twice a day) along with topical application after the IV
program is terminated. CLINICAL STUDIES SHOWING RESPONSE TO DMSO IN
AMYLOIDOSIS
Amyloidosis is the accumulation in the tissues of the fibrillar glycoprotein amyloid
in amounts sufficient to impair normal function. As stated a few times in the body
of this text, amyloid is a glycoprotein, resembling starch, that is deposited in the
internal organs. The cause of amyloid production and its deposition is unknown. A
defect in cellular immunity to a specific antigen is suspected. Amyloid is a
homogeneous, highly refractile substance with an affinity for Congo red dye, both
in prepared tissues and
in vivo. It is made up primarily of a well-defined fibril,
distinct from other extracellular structural proteins, which occurs in two forms. Chemical analyses of the various forms of amyloid causes classification of the
substance as
primary
 when there is no associated disease, and
secondary
 when
it’s associated with chronic diseases, either the infectious form such as
tuberculosis, osteomyelitis, leprosy, and bronchiectasis, or the inflammatory form
such as rheumatoid arthritis and granulomatous ileitis. Amyloid is also found in
association with multiple myeloma, Hodgkin’s disease, and other tumors. It may
accompany aging and may appear in familial forms unassociated with other
disease. Increasing numbers of familial amyloid syndromes with distinctive types
of neuropathy, nephropathy, and cardiopathy have been described in the medical
literature. DMSO has found successful use by clinicians for the treatment of
familial amyloidosis. A report delivered by a half-dozen Japanese medical scientists to the New
York Academy of Sciences in 1983 indicated that DMSO was therapeutically
administered to patients with familial amyloidosis of the adult onset type. In about
half of the treated people there was some clinical improvement. Urinary proteins
were analyzed biochemically and immunochemically before and after
administration of the dimethyl sulfoxide in seven patients. Increased excretion of
various proteins of different molecular weights in the patients’ urine was observed
by the Japanese investigators, depending on cases and examined organs. The
in
vitro
 effects of DMSO on amyloid proteins were examined. DMSO-degraded


’ is imbued with a magical glamour. To go
through that stage is routine during initial, uncritical enthusiasm and
exploration. The primary problem initially is the lack of awareness of the difference
between the truly spiritual reality and the astral, paranormal, or supernatural
domains. To the naïve, these latter alternatives seem amazing and
impressive. This is due to the discovery that there are surprisingly more
areas for human experience than the strictly physical, emotional, and mental
ones. Consequently, a ‘right-on’ psychic reading is indeed impressive to an
erstwhile, naïve seeker or novitiate. It is also easy to become sidetracked by
the seemingly astonishing wonder of a whole new dimension of possible
realities. The majority of popular best-selling, supposedly spiritual books is
actually fictional, and their average level of truth is at calibration level 190,as are slick-appearing ‘spiritual’ magazines that glamorize fallacious
fantasies of ‘other dimensions’, and so on. The paradox is that the appeal is
to the naïve seeker who has not yet mastered this dimension, much less
other fanciful ones. There are, of course, other dimensions and ultimate realities that are
well represented by adepts, trance readers, channelers, psychics,
clairvoyants, shamans, magicians, ‘masters’, deceased celebrities, erstwhile
guides, ‘teachers’, guides, fortune tellers, card readers, astrologers, throwers
of Rune stones, and more. To add to the glamour, many of these diversions
have large collections of faithful followers and enthusiasts who are
impressed and thereby influenced, as well as seduced, by the magical notion
of the unseen paranormal. Also popular are ‘ancient secret mysteries’, UFO
religions, primitive rites, magic symbols, crystals, incantations, energy
manipulation, and spirits from other realms. Classical spiritual tradition and integrous scripture do not refute the
supernatural/paranormal, but warn ‘not to go there’. The same advice is also
prescribed by all true spiritual masters and enlightened teachers. By
consciousness calibration research, all such ‘entities’ on the ‘other side’ can
be calibrated, as well as ‘fallen gurus’ from other eras who succumbed to
the illusory gain of power over others by spiritual seduction. (See Lewis,
2001; Partridge, 2003.) The so-called ‘astral circus’ was at its most influential in ancient
Mesopotamia. The expertise of the adepts, many of whom are still the same
as they were in that era, have perfected their skills over long periods of
earthly time. Like an experienced expert salesman, they intuitively pick up
on a vulnerability or a weakness, especially the proneness to glamorization. If such entities were indeed what they claim to be, they would have long
ago evolved on to the celestial realms. There is no lack of integrous, reliable spiritual truth accessible by
ordinary means. Thus, the seeking of the extraordinary is a trap for the
unwary. An ego that is ‘out of body’ is actually just the same as an ego in a
body, except that it now has the mystification of being physically elusive. Exploration of other dimensions can be facilitated and learned by induced
and altered states of consciousness. The primary temptation is one of child-
like curiosity. On the other hand, there are some entities on the ‘other side’
that calibrate over 200 but they do not have any information that is not
available by ordinary means (e.g., be kind to your neighbor).Supranormal qualities arise as an experiential reality when
consciousness levels reach the high 500s as a consequence of the rising
kundalini spiritual energy field. These phenomena, classically termed
siddhis, are the normal expression of consciousness levels that are beyond
the linear. The student is advised to be aware that they are not personal and
to merely witness the phenomena. By so doing, it will be evident that the
phenomena are qualities specific to the spiritual energy itself; they are not
personal because they are not controllable by the person. The phenomena,
on the other hand, can be impressive as one witnesses the seemingly
miraculous events unfold effortlessly. The reason they appear to be
miraculous is because of their being witnessed by the linear mind with its
limited perception of cause and effect. The unfolding of the seeming
miraculous is merely ‘normal’ from a higher perspective. These paranormal spiritual phenomena are described by mystics and
saints of various religious denominations and have been reported
throughout the ages. By calibration, ‘sainthood’ represents calibration 570
and above. The siddhis are indeed somewhat wondrous to behold, and the
spiritual energy field may, of its own, transmit to other people so that
healings take place in accord with karmic propensities. The ‘miraculous’ is
thus not volitional or controllable, nor is it the consequence of any person;
thus, there is no ‘person’ who performs miracles. It is instead the
consequence of the healing power of the Self. The siddhis arise of their own and bring about the capacity for
psychometry, clairvoyance, clairaudience, distant vision, and other
telepathic types of faculties. They are also unpredictable and evanescent. Some come and go over variable periods of time that may last from weeks
to months to a number of years. With forewarning, the student who
witnesses and experiences these phenomena can easily dismiss the
temptation of ownership and its implied specialness. Integrity and humility
preclude claiming authorship of the phenomena and thus being trapped by
an illusion. The siddhis are discussed at some length in Transcending the
Levels of Consciousness. From a practical viewpoint, the appearance of the siddhis is also a signal
to begin making arrangements about worldly affairs as performing some of
them may be coming to an end. It is a matter of wisdom to make ‘practical’
decisions while it is still possible to do so. Capacities may change, as well
as motivations and values, and what previously seemed to be of great valueand worth may later appear as a waste of time and effort. Thus, such things
as success and opulence become amusements, and finally nuisances and
then distractions. This shift of viewpoints is consequent to the evolution of
consciousness, which has moved from want/have/seek to effortless
attraction by virtue of what one has become. At the lower levels of consciousness, effort is applied within the context
of cause and effect, but as evolution of consciousness progresses,
phenomena are the consequence of attraction by the energy field itself
rather than as a consequence of personal volition. At a higher level, it is
only necessary to ‘be with’ rather than to ‘own’. The spiritual information necessary for advanced states should be
learned early and stored away for when it is needed. The possible downside
of hearing advanced information early is the intellect’s presumption of
prideful ‘I know that’. It is better to hold the information as ‘I have heard
that’. To truly ‘know’ is to ‘be’, at which point one does not know; instead,
one ‘is’. The dedication to Self-realization and Enlightenment is a disciplined
straight-and-narrow path. Thus, a serious devotee is advised to bypass the
attraction of curiosity and appeal to the inner child of the magical and
mysterious paranormal and psychic phenomena that are commonly
merchandised and proffered as learnable skills. These are delays and also
traps for the unwary. Their appeal is to the exotic, foreign, occult, and
esoteric elaborations that are intriguing but do not lead to Enlightenment. Most are merely imitations of the genuine phenomena and lead to
involvement in linear interests and manipulations of energies. Mystical ‘powers’ that are genuine are not exhibited, much less
promoted or sold for a price. Imitations of the real are a diversion that have
sidetracked and deceived many naïve spiritual students and even branches
of major religions (Tibetan Tantric yogas, pseudolevitation, Tantric sex,
etc.) Artificial means are ego inflating as is denoted by the mere fact that
one is attracted to them by their specialness and the glamour of the unique
and unusual. Even when acquired by training, such phenomena are merely
acquired skills that have been sought for their own sake and reflect spiritual
vanity as evidenced by display and promotion.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Comfort and confidence can be derived from a verifiable reality that the
rare persons who are actually attracted to Enlightenment as a life goal are
attracted because that is already their destiny (calibrates as true). For the
same reason, only future golfers would be taking golf lessons. Q: How does the inner pathway differ from traditional religious
observance. A: The emphasis is on the inner experiential subjective realization and
internal validation of spiritual truth. In contrast, religion is formalized
and historically structured in an authoritative context that stresses
conformation to observances, rituals, customs, and belief systems. Thereby, the origination of truth is projected backwards in time to other
cultures, places, and ethnic circumstances. In addition, there is also
emphasis on mystification, glorification, and dramatization,
intermingled with theological doctrine.


 equilibrium, and ther efore it is essentially
99. 999% empty space. We can see, detect or sense the matter composed from such
atoms, only because their energy interacts with us as observers, i. e. for example reflects
light that is visible to us. On that level of understanding, even physic ist agree, that there
is essentially no difference between thought and matter. Thoug ht can become matter
and matter can become a thought. Deepak Chopra gives some stunning e xamples of
such transformations not from the mysterious past, but from within t he contemporary
India. If you need more explanations from the modern Quantum Physics point of view, and do
not feel an expert in physics, please read an excellent book “Super force”, by Paul
Davies, listed in the references. Paul Davies is a respected pr ofessor of physics, and
does a wonderful job of explaining achievements of modern physics to non -experts. It
is really worth the effort to read his book. Another excellent book in this area is “The Brief History of T ime” by Stephen
Hawkins, also listed in the references. 14 Modern medicine: a summary

This chapter is not by any means a complete critical analysi s of modern medicine. Perhaps it could serve as a friendly warning to many of us t o be careful, treasure our
health, and to analyse critically any advice (including mine) because medicine does not
have all the answers. Also, by showing selected limitations of conventional medicine, this chapter invites the
reader to increase his/her awareness of other healing techniques available to all of us
today. 15  • ALTERNATIVE MEDICINE

People have been curing themselves in various ways for many thousands of years. Over this time, some techniques have proved to be quite effective and popular. Almost every civilization in the past had its own selection of the  best medical
practices. We are very fortunate today, that some of this informat ion is still
available and we can take advantage of the accumulated wisdom of man y
generations of talented and enlightened people. Please let me point out, that the original principles of orthodox medic ine essentially
support the view, that the patients should be able to seek another opinion. A growing number of people, especially when confronted with a diagnosi s of a
disease considered “incurable” by orthodox medicine (such as advanc ed cancer for
example) turn to alternative forms of treatments, which were prove n through
centuries. To the surprise of orthodox doctors, many of such patients s ucceed in
greatly improving their state of health and surviving for many y ears, against all
predictions and expectations based up on medical statistics. The alternative techniques include, among others:
• Acupuncture
• Massage
• Herbal therapies
• Nutrition and diet
• Fasting (an extreme form of diet)
• Ayurvedic (ancient Indian ) therapies
• Spiritual healers
• Oxygen and ozone therapies
• Meditation and relaxation therapies
• Radionics and electro-magnetic therapies
• Going to famous mineral springs in the mountains (Lourdes in France  for
example), drinking the water and bathing in it. • removing some blood from the body
• going to bed and inducing sweating
• taking sauna

This list is probably not complete, but nevertheless, just by takin g a look at it, it is hard
to notice the extreme diversity of healing techniques. They range from purely physical
methods concentrating on the physical body (herbs, diet, oxygen, massage,
physiotherapy etc. ) to purely spiritual methods, totally ignoring  the physical body
(spiritual healing, meditation etc. ). Several techniques (Acupuncture,  Ayurveda)
combine the extraordinary accurate and detailed knowledge of both the mi nd and the
body. 16  To me, the most striking is the absence of surgery. I think, there  is a reason for it. The
design of our body is actually perfect. The mind-body system as a whole has been
designed to function perfectly, to defend itself against disease, and to rebuild any
damaged parts for as long as we wish. Our wise ancestors did  not try to improve the
design by removing or changing parts. For orthodox scientists, the most controversial are all spiritual m ethods, in which some
external healer (or even the “patient” himself) controls the he aling of the body by
influencing the state of mind of the patient, and showing his (usually severely inhibi ted)
“subconscious” mind how to perform the required repair job in the most efficient way. I do not like to use the term “subconscious” here. In my experience, such a state of
mind is in many ways superior to our normal conscious state we ar e used to in our
everyday lives. In my opinion, a better description of it would be a “s tate of higher
consciousness” or a “state of connection to a higher intelligence” or  perhaps a “super-
conscious” state. No words can adequately describe such a state, whic h in itself has
many levels, some quite close to our physical body and some very far from it. Some
initial states of higher consciousness are quite easy to learn, while access to advanced
super- conscious states may require many years of or even a li fe time of practice with
an expert guidance. Spiritual healing can be the most spectacular of all healing met hods, but only when the
healer is gifted, that is, he has access as well as a comm and of higher state of
consciousness. Examples of such healing experiences are so memor able, that many of
them have been described in the most important documents of human civil ization such
as the Bible and other scriptures, attracting generations of people over many centuries
to create and support various religions. In more recent times, the reader can find many cases of such heal ing from books
written by professional spiritual healers, like Betty Shine for  example, (see the
References). Researchers and scientists hate deny and ignore such healing, beca use they cannot
“see” the healing mechanism using their instruments, and they ca nnot create such
healing in their laboratories so they can study it. If only they could attain the “super-
conscious” state themselves – they would not only understand the process  of spiritual
healing, but perhaps they would also change their job. The last statement requires some explanation. Those scientists w ho negate the existence
and consequences of the state of higher consciousness do so simply beca use they do not
have to access to it. On the other hand, those who are fully enlightene d – never become
scientists, because they see very little purpose in developing the physical scie nces as we
know them today. To explain this, consider for example why the same scientists, representing the elite of
human knowledge at some stage of development (today), would never think of tr ying to
teach bees to make a perfect nest from carbon fibre. Similarly, after graduating from a  17  university, you would have very little motivation to enroll once again in pr imary school
in order to improve your marks. Attaining higher levels of understanding permanently
changes our perception of reality and direction of development. Most of the healing techniques listed above, require visits to highly skilled and
informed practitioners. This severely limits access of potential  patients of them,
especially when the medical education system favors certain doc trines and the legal
system creates a tight monopoly for practitioners of such doctri nes by making all other
practices illegal. For example, the newly amended Australian health legislation, eff ective from 1 July
1994, threatens to severely penalize doctors incorporating into their pra ctice techniques
of natural health such as nutrition, herbal medicine, homeopathy, ayurvedi c medicine
and relaxation as well as meditation therapy. In many countries it is illegal to practice medicine without  a license issued by the
system, supporting the prevailing medical doctrine. In view of this, the best choice for all people is learn to heal  themselves as well as learn
how to avoid diseases in the first place. The purpose of this chapter is not a comparison or assessment of var ious healing
techniques. Each of them has a deep background in the wisdom and knowledge of
many generations of gifted and enlightened people. Rather than compar ing various
healing techniques, I will try to show the missing link, a common de nominator, uniting
al healing techniques, thereby explaining a key to healing. I will try to explain how and why the study of all known healing t echniques in one way
or another helped me to understand the fundamental principles of heali ng, resulting in
the method presented further in this book. I will refer to various aspe cts of each of the
healing techniques listed above whenever appropriate. 18

THE HUMAN BODY – THE  PERFECT HEALER

If you cut yourself with a sharp object, the wound heals  itself  in a few days. If the
damage is not excessive, the repair job is so perfect, that in few weeks you cannot even
find the location of the cut. All you need to do is not disturb  the healing process – protect the wound from getting
dirty and keep the separated parts together. Now let us analyse in more detail, what exactly happens in such a healing process. When you cut yourself it hurts. The pain informs you, which part of your body requires
attention. When you attend the wound promptly by cleaning it with clean water or your
own saliva and covering it perhaps, the pain is greatly reduced. If y ou do not clean the
wound, it would be automatically cleaned by the blood flowing from it, a nd then


aping,  and  prepai  ing
foods  to  be  highly  conducive  to  inviting  memory  oi
the  earth. Early  humans  cleansed  theii  energies  and
1  73
m
THE    PRACTICE    OF    AYURVEDA
^i^;vfc/
mmsM Spice  Grinding  Stone
with  Small  Rubbing  Stone
solidified  their  inherent  bonding  with  nature  through
these  practices. The  myriad  of  spices  found  throughout  the  world
creates  great  and  endless  opportunities  for  stirring
cognitive  memory. The  ancient  grinding  stone  en-
abled humans  to  meld  the  spices  and  to  work  them  in
a  back  and  forth  motion  with  both  hands. Stone  grind-
ing on  stone  stirs  the  memory  and  smell  of  the  earth. The  scent  of  each  spice  triggers  a  specific  cognitive
state  of  awareness  with  nature. With  the  invention  of
hand  grinding  tools,  although  the  fragrance  remained,
the  essential  connection  of  the  hand  on  a  stone  from
the  earth  was  lost. The  grinding  stone  and  the  mortar
and  pestle  are  still  the  two  best  ways  for  us  to  grind
our  spices. The  motion  of  grinding  soothes  the  space/air  dosha
of  Vata. Each  spice  seed  has  a  unique  sound  as  it
cracks. The  life  of  the  earth/water  dosha — Kapha —
comes  alive  with  the  rich  aroma  of  each  spice  released
during  the  grinding  process. The  sublime  colors  along
with  the  calming  motion  of  the  hands  working  to-
gether bring  an  aliveness  to  the  fire  dosha  of  Pitta. Altogether,  with  these  sadhanas  of  grinding  and  smell-
ing spices,  we  garner  the  forces  of  all  three  doshas  into
quietude  and  communion  with  nature. (See  Vedic
Herbs,  Spices,  and  Accents,  pages  295-310,  for  spice
recipes.) OILS* True  to  the  Sanskrit  term  sneha,  which  means  "fat"  as
well  as  "lavish  love,"  oil  provides  the  essential  lubri-
cating love  to  the  dhatus. Some  people,  such  as  Kapha
types,  are  born  with  plentiful  love  in  terms  of  natual
bodily  oils,  and  they  need  less  lubrication  from  foods. Others,  such  as  the  Vata  types,  have  the  least  amount
of  bodily  love  and  need  a  profusion  of  warmth  and
lubrication  from  nature  as  well  as  from  foods. Pitta
types  are  endowed  with  intense,  hot  bodily  oils  from
birth  and  need  less  lubrication  and  more  coolant  to
balance  their  natures. All  foods  contain  natural  oils  to  varying  degrees. In  addition  to  their  warming  and  lubricating
attributes,  oils  fortify,  build  tissues,  soothe  bodily
membranes,  and  to  some  extent  activate  the  digestive
fire. Oils  should  never  be  used  excessively  by  any  of  the
body  types,  although  Vata  types  are  allowed  ample
amounts  for  their  cooking,  bathing,  and  massaging
needs. According  to  the  density,  taste,  and  energy  of
the  different  kinds  of  oil,  each  body  type  is  allowed  a
good  and  variable  selection  from  which  to  choose. In  order  to  accomodate  all  body  types,  sunflower
oil — and  occasionally  sesame  and  corn — are  the  pri-
mary oils  used  throughout  the  recipes  in  this  book. However,  it  is  recommended  that  you  use  a  variety  of
cooking  oils  that  are  suitable  to  your  personal  consti-
tution. Do  not  use  oils  that  have  been  hydrogenated,  com-
mercially processed,  refined,  treated  with  coloring
agents,  or  mixed  with  other  types  of  oil. Quality  oils
can  be  purchased  at  health  food,  gourmet,  and  Indian
and  Oriental  food  stores. Store  all  of  your  oils  in  a  cool,  dark  place. Use  them
one  month  after  opening,  as  oils  turn  rancid  easily. *  Certain  oils,  such  as  walnut,  sesame,  almond,  olive,  and  coco-
nut, may  appear  in  the  regressive  category  of  the  food  charts
for  some  of  the  body  types. In  the  above  discussion,  conces-
sions are  made  for  sparing  use. While  this  cannot  be  easily  gen-
eralized in  the  context  of  the  charts,  because  of  their
healing  qualities  these  oils  can  be  used  to  advantage  from  time  to
time. 174
jmir
FOOD    SADHANAS
Almond  Oil
A  delicate,  sweet  oil  pressed  from  almond  nuts. Rich
and  warming  in  character,  it  is  used  in  many  Ayurvedic
health  formulas  and  massage  therapies  for  Vata  types. It  should  be  used  as  an  accent  rather  than  a  daily
cooking  oil. Best  for  Vata  types;  Kapha  types  may  use
sparingly. Avocado  Oil
A  rich,  thick  oil  pressed  from  the  pulp  of  the  avocado
fruit. It  is  warming  in  character  and,  like  olive  oil,
lends  itself  as  a  base  to  salad  dressings  and  herbal
pasta  sauces. Best  for  Vata  types;  Pitta  types  may  use
sparingly. Canola  Oil
A  recently  popular  oil  pressed  from  rape  seeds. It  is
light  and  soothing  in  character,  closely  resembling
sunflower  oil. Recommended  for  regular  use  by  all
body  types. Coconut  Oil
An  oil  extracted  from  coconut  flesh  and  used  exten-
sively in  South  Indian  cuisine  (where  it  is  known  as
noriya  ka  tel). While  it  is  the  most  cooling  of  all  oils,
it  is  also  very  high  in  fat. Pitta  and  Vatta  types  may  use
occasionally. Corn  Oil
A  golden-colored  oil  pressed  from  the  germ  of  the
maize  grain. Of  all  the  oils,  it  has  the  longest  history
of  use. It  is  light  and  drying  in  nature  and  has  a  high
smoking  point,  making  it  good  for  deep-frying. Best
for  Kapha  types  as  a  routine  oil;  Vatta  and  Pitta  types
may  use  sparingly. Mustard  Oil
An  oil  pressed  from  either  the  amber-colored  or  the
black  (purplish-brown)  variety  ol  mustard  seeds. It  is
used  extensively  in  East  and  North  Indian  cuisines
(where  it  is  known  as  sarson  ka  tel),  and  has  been valued  since  ancient  times  in  Ayurvedic  snehana  (oil
massage)  therapies. Highly  pungent  in  taste  and  heat-
ing in  nature,  it  is  a  traditional  ingredient  in  chutneys
and  pickles. Best  for  Kaph


 ase of tur pentine and sug ar. T ur pentine is a natur al l y oc c ur r ing subst anc e. It is t he oi l of t he spr uc e tr ee. T his is a
c ommon e v er g r een tr ee in t he U nit ed S t at es, and it is c ompar able t o t ea tr ee oi l of A ustr ali a. S o tur pentine an oi l t hat oozes out of a tr ee and has g r eat anti biotic and disinf ec t ant
pr operties, among ot her t hing s. What else ha v e I learned about tur pentine and sug ar o v er the y ear s? W el l,
tur pentine and
sug ar absolut el y c annot be t ak en c asual l y. T ur pentine is a v er y
spec i al subst anc e, and it is
c ommonl y kno wn as paint thinner. B ut not al l paint
thinner is tur pentine.0 8
T hen, I appr oac hed m y mot her, w ho suff er ed f r om c hr onic pain of her f ing er (f or 30 y ear s) and her
k nees (f or 15 y ear s). I e x pl ained t o her t hat I had been t ak ing tur pentine and sug ar f or a w hi le, and
w ould she please tr y it. She ag r eed, and so M om t ook tur pentine and sug ar. H er pain g ot less and
less, and w ent a w a y c omplet el y o v er a per iod of one w eek. I t hen appr oac hed m y sist er-in-l a w and ask ed her, " W ould y ou t ak e tur pentine and sug ar?" She had some ac hes, pains, f atigue, and v ar ious v ague, y et anno y ing pr oblems. She t ook tur pentine
and sug ar, and her pains w ent a w a y. I said, " O h m y g oodness, t his c ould be t he mir ac le r emed y I w as look ing f or!" F r om w or k ing w it h
t hese r el ati v es and a f e w ot her s w ho w er e so k ind as t o v olunt eer, I deduc ed t hat tur pentine and
sug ar is basic al l y 1 t easpoon a d a y ; a max imum dose is o v er 3 sug ar c ubes, t w ic e a w eek. I st art ed
r ec ommending it t o patient s w ho had been suff er ing f r om long-st anding inc ur able diseases f or
w hic h t her e w as no eff ec ti v e medic al t her ap y and people w ho had not r eac hed c omplet e healing
w it h diet, c leansing, and v it amins. I w ould li k e t o shar e w it h y ou st or ies of people w ho ha v e t ak en tur pentine and sug ar, and t heir
e x per ienc es. I ’ d also li k e t o shar e m y e x per ienc e of w or k ing w it h people w ho c hose t o a v ai l
t hemsel v es of t he po w er of tur pentine. T ur pentine and sug ar is absolut el y mar v elous, and the thing that’ s so absolut el y hi l ar ious about it
is that the tur pentine—a dead l y subst anc e— when c ombined w ith whit e sug ar—another dead l y
subst anc e—heals. A lso, it is c ur ious that one c ould be l abeled as f it f or human c onsumption, y et the
other is al l but banned. S inc e w e ar e f oc using on C andid a, it is import ant t o under st and why tur pentine is such
a mir ac le br eak thr ough. C andid a lo v es sug ar. A lthough it is ad apt ed t o the human bod y as an
entr enched par asit e, it c annot r esist sug ar. Thus, the sug ar is the bait that c auses the C andid a t o let
do wn it s def enses. In it s hast e t o g et at the sug ar, it is e x posed t o the tur pentine and dies. N ot al l the C andid a is k i l led. The major it y of C andid a pac k their bag s and mak e a mad d ash t o the
e x it. A l l r epr oduc ti v e and met abolic ac ti v it y c eases as the C andid a seek s t o sa v e it self and e x it what
it per c ei v es t o be a d ang er ous situation.18
Maximiz e Y o ur  C o mf o r t an d S u cce ss
It tur ns out t hat bac t er i a, f ung i, v ir uses, w or ms, and par asit es of al l desc r iption ar e
tr emendousl y
f ami li ar w it h tur pentine. A s soon as tur pentine t ouc hes t he lips, e v er y
par asit e in t he bod y is on R ed
A lert. A nd t he par asit es ha v e t o mak e a dec ision—t he y ar e
eit her g oing t o st a y and f ig ht, or t he y ar e
g oing t o lea v e t he bod y. If t heir f a v or it e f oods
ar e not r eadi l y a v ai l able, t he y w i l l c hoose t o lea v e. If
t heir f a v or it e f oods ar e a v ai l able in
g ood suppl y, t he y w i l l c hoose t o st a y and f ig ht. N o w, t her e ar e onl y so man y e x it s. A nd so, it tur ns out t hat if one is g oing t o t ak e
tur pentine, it is v er y
import ant t o pr epar e a f ast and eas y e x it f or par asit es bec ause t he y
do not w ant t o stic k ar ound. T he most import ant t hing one c an do pr ior t o att empting tur pentine—
or e v en pur c hasing
t he c an of tur pentine—is t o be w el l -h y dr at ed. D r ink
1 lit er per 50 or 60 pounds of bod y
w eig ht f or se v er al d a y s pr ior t o
t ak ing tur pentine. A lso, eit her do y our o w n enemas d ai l y,
or t ak e D r. D aniels ’ V it alit y C apsules (y ou c an f ind t hem at w w w. v it alit y c y c les. c om)
t o maint ain 3 bo w el mo v ement s a d a y. M an y people pr ef er D r. D aniels ’
V it alit y c apsules bec ause y ou just t ak e t he c apsule— y ou don ’t ha v e t o
t ak e y our
c lot hes off, y ou don ’t ha v e t o put a bunc h of w at er up t her e, or
w hat e v er ; t ak ing t he
c apsules is a lot easier. N o w, t he ne x t question, of c our se, is ho w do
t hese par asit es g et in y our bod y? W h y does
an y one need tur pentine, an y w a y? W el l, it tur ns
out t hat just in t he c our se of d a y -t o-d a y lif e,
humans enc ount er par asit es. P er haps y ou
inhale t hem, but mor e li k el y, y ou eat t hem
eit her in meat or d air y pr oduc t s,
or br ead or
w at er, or f er ment ed f oods. E v en if y ou ar e v eg et ar i an or v eg an, an
oc c asional
mic r obe w i l l ent er y our bod y ; it is
just one of t hose t hing s. T his is w h y our
g r


 slogans like Just Say No and No means No. Curiou sly, there was
little mention of the word yes. After a few weeks of research, I presented
my course, which I called Assertive, I AM. The first lesson  was called “The
Power of Yes.” I started with yes because I was developing a theory, which
was:
The better you are at saying yes, the
better you will be at saying no. “Most people start with what they don’t want,” says Louise. “They say, ‘I
don’t want the relationship I am in,’ or ‘I don’t want the job I’ve got,’ or ‘I
don’t want to live where I am living.’” This is a start at least, but it’s not as
powerful as putting your attention and energy on what you want to say yes
to. Louise warns, “The more we dwell on what we don’t want, the more we
get it.” This is a terrible irony, but it’s true. Saying no may signal a fresh
start the first time you say it, but you don’t go anywhere until you start to
say yes. Some people sort by the negatives, so to speak. No is the position they
take in life. Their first answer to everything is no or at least maybe, but
seldom yes. This might be becau se of their personality type or a reaction to
their history. I once had a coach ing client called Susan. Our second session
was an inquiry into the question What do I want? Susan said, “I can think of
lots of things I want to say no to, but that’s not the same as knowing what I
want to say yes to, is it?” “No,” I replied. Susan had to be patient with
herself. Eventually, the yesses began to flow. Some people say yes to too many things. Until you know what you really
want to say yes to, you will continue to say yes to everything else. This willcause you to experience inner doubt, to be torn between contradictory goals,
to get distracted and scattered, to feel compromised, to be exhausted, to get
into unhealthy sacrifice, and to give your power away. As you get clearer
about the Sacred Yesses of your life, you experience a sense of
empowerment and grace that helps you to live a truly blessed life. This brings us to the third spiritual practice for Life Loves You—a
practice we call My Affirmation Boar d.
An affirmation board is a self-portrait. It’s a presentation of everything
you say yes to. The form of your affirmation board is entirely up to you, of
course. You might do a collage of hand-drawn images, or pictures cut out of
magazines or printed off the Internet. You might prefer to do a written list. Maybe you’d like to do a mind map. Whatever you do, keep it to one page. You create your affirmation board by listening within. You are listening
for your Sacred Yesses. These Sacred Yesses belong to you. They’re not
your parents’ yesses or your partner ’s, your children’ s, or anybody else’s. They‘re not about what you should  do with your life; they are about
following your joy. They affirm what you love, what you believe in, and
what you cherish and value. They are about you living your truth. Louise and I have noticed that people’ s first attempts at creating an
affirmation board often focus on having and getting. We encourage you to
make sure your Sacred Yesses are more than just a shopping list. You might
include develop ing a quality like courage, gratitude, or forgiveness, for
instance. Maybe  you want to practice a skill like meditation, yoga, painting,
or cooking. Ask yourself, “What do I want to learn?” and “What do I want
to experience?” Include your favorite affirmation or a personal mantra, for
instance. The key is to express yourself, heart and soul. To focus on being
rather than doing. Louise and I encourage you to give your My Affirmation Boar d plenty of
time. Express yourself. Be creative. Feel free to experiment. It’s not about
getting it right. And it’ s not about creating something that looks good. If you want, you can share your board with a coach or a trusted friend. It’s good to get feedback. Maybe they will point out something obvious that
you’ve missed. Finally, make sure that your affirmation board is about what
you say yes to today, not someday in the future. Rem ember, this isn’t about
chasing happiness; it is about following your joy.OceanofPDF.comCHAPTER 4
Forgiving the Past
Fear binds the world. For giveness sets it fr ee. A C OURSE IN  MIRACLES
The wind from the east has arrived. A storm is blowing across California. San Diego has been a desert for months. Now, clouds hang low over the
city. The squalls keep coming. The trees in Balboa Park are shaking at their
roots. The stale hot air has gone. The healing power of rain is most
welcome. “I hope it rains all weekend,” Louise tells me. “The rain is
making everything new.”
It’s Friday even ing, and I’ve just flown in from London. The descent to
the San Diego airport was full of bumps and sudden drops. The landing was
rough. Our plane bounced along the runway before it came to a stop. It feels
good to be on the ground. Louise and I are sitting in front of a warm fire in
her home, catch ing up on each other ’s news. We’re happy to be together,
and yet this time it feels different. We’re both aware that we are at the
midpoint of our journey with Life Loves You. All along we’ve known that
this chapter represents the heart of the book. The theme is for giveness. Writing a book is never just about writing a book. I wouldn’ t write as
often as I do if that were all it was. Writing is like looking into a mirror. This is especially true when you focus on big subjects like happiness,healing, and love. Writing helps you to pay attention. It helps you to see
what is in front of you. When you stay with it, you experience a heightened
sense of awareness—just as in meditation. This new awareness is often
disturbing and liberating. It blows through you, rearranging your molecules. Writing, at its best, sets you free. I’ve been writing for several weeks now. The words Life loves you are
my mirror. They are my inquiry, and I’m taking them deep into my body,
my heart, and my thoughts. These three words— Life loves you— are now
firmly fixed in my awareness. They are often there to greet me upon
waking. They pop into my mind throughout the day. They are always
nearby, no matter what I’m doing. In bed at night, I can feel these words
circling over me, ready to take me of f to sleep. I’ve also been tracking my responses to Life loves you. Each time I hear
these three words, I can hear my soul saying, “Yes.” Sometimes it’s a gentle
whisper, and other times it’s a joyous shout. With each Yes I feel physically
strong and deeply heartened. I know life is spurring me on. That said, I’m
also aware of other voices that call out from the dark corners of my mind. These voices are more cynical. They are full of hurt. Life loves you sounds
like mere words to them, and the words are too good to be true. “The first time you said Life loves you to me was probably not the first
time,” I tell Louise. “Probably not,” says Louise with a wry smile. “It’s taken me a while to let myself hear these words,” I admit. “Not everyone can hear them,” she says. “Sometimes they sound like the gospel truth,” I say, “but other times,
they feel like only a positive af firmation.”
“I know how that feels,” says Louise. “Why do we find it dif ficult to hear these words?” I ask her. “We don’ t believe them,” says Louise. “Why is that?”
“We don’ t believe in ourselves.”
“Why not?”
“Guilt!”
Guilt is a loss of innocence. It’s what we experience when we forget the
basic truth I am loveable. It comes with the basic fear I am not loveabl e. It’s
a belief in unwo rthiness. When  we lose sight of our innocence—which isour true nature— we believe we don’t deserve love. We long for love, but
we turn away from it when it comes, because we feel unworthy. Our feeling
of unworthiness  is what causes  us not only to feel unloveable but also to
behave in unloving ways toward ourselves and others. Guilt is a fear that once upon a time I was loveable, but I’m not anymor e.
Guilt always comes with a story. The story might be about what you did to
someone or what someone did to you. It’s a story based on what happened
in the past. The story has normally finished by now, and yet it can feel like
a never -ending tale. We can become so identified with our guilty story,
we’re afraid to let it go. Who would I be without this story and this
unworthiness? we wonder. The answer is, you would be innocent again. You would feel


iddhartha felt exulted by battle; he rose in his stirrups and acknowledged
the accolades. This was something, the first thing, he had earned for
himself. But despite his triumph, Mara’ s laughter rang in his ears. Siddhartha
was disoriented, and he scanned the tournament field. Only one of the
archers had gotten to his feet. The other lay on the ground writhing in
agony. Siddhartha jumped down and ran over to him. He saw with horror
that the man had been hit in the throat, the arrow’ s point coming out the
back of his neck. Arms lifted the wounded man to a sitting position, hands tried to
dislodge the arrow. He groaned and almost passed out. Siddhartha’ s head
swam in the confusion. He was dimly aware that someone broke of f the
arrow’ s tip so that the shaft could be pulled through the man’ s neck, but thiscaused a tremendous gush of blood, which shot so far that it hit Siddhartha
in the chest. “Do something,” he pleaded, aware in the midst of everything that his
voice sounded high and panicky, more a boy’ s voice than a man’ s. He
looked up to see that the king had arrived. The soldiers parted for him. His
father barked for someone to fetch a physician, but by that time the
wounded man had lost consciousness, his head limply tilted to one side like
a broken doll’ s. From the fountain of blood still erupting, but with weaker
and weaker force, it was obvious he was lost. Suddhodana pulled out a silk
kerchief and pressed it to the man’ s wound. “Did you know him?” asked Siddhartha, although he had no idea why
that would matter. His father grimly shook his head. The presence of death
quieted the bystanders, until a new voice broke the silence. “Amazing. Someone was actually hurt. Fire the stagemaster.”
Devadatta pushed his way through the packed bodies sur rounding the
corpse. He stared at it coldly. “It’s his own fault for missing his cue, isn’ t
it?” He turned to Siddhartha, whose whole body was shaking. “Y ou
couldn’ t have fought for real, I can see that.”
The bystanders were shocked, waiting for the king to explode with rage,
but Suddhodana kept silent. His guilt told him that Devadatta was right—
nobody was meant to get hurt when the prince was involved. He gazed at
his son, and Siddhartha instantly read the truth. Siddhartha willed himself to stop shaking and got to his feet. He drew
his sword, glaring at Devadatta. “Y ou said you wanted to fight me today. I
accept your challenge.”
“No!”
For a moment it sounded as if his father had shouted, but Channa
stepped through the crowd. “No, I’ll fight the bastard. It’ s about time.”
Channa took two strides, raising his fist to take a swing at Devadatta. But inhis wildness he lost his balance, and the blow only grazed Devadatta’ s
cheek. Devadatta spit on his palm and wiped his cheek with a look of disgust,
as if it were covered with excrement. “I beg my rights, Y our Highness.” Devadatta dropped to one knee in
front of Suddhodana. “This low-caste scum touched me. Y ou all saw it. I
beg my rights.” The crowd stirred and became uneasy as the king remained
immobile and silent for several seconds. “The king acknowledges Devadatta’ s rights.” Suddhodana finally spoke
but not with his usual force. “He can decide the fate of any low-caste who
has defiled him.”
Devadatta smiled. “Death,” he said. Suddhodana scowled. “Think carefully. It was just a touch, young
prince. Let me remind you, this is a cause for justice.”
“I’m only looking for justice. This scum intended to catch me of f guard,
knock me over, and then stab me. See, his weapon.”
By now two guards had grabbed Channa and wrestled the dagger from
him. Pushed to his knees, Channa shouted, “If that’ s what I was going to do,
let me finish it!”
Devadatta shrugged and held his open hands out to the king. “My case
is proved. Let me have my rights, as you promised.”
“No, let me have mine.”
Without warning Siddhartha was kneeling at the king’ s feet beside his
cousin, his voice on the edge of rage. “I have the right to fight in place of
my brother, and Channa is my brother in everything but name. Everyone
knows it, so why pretend? If any man of caste dares to defame Channa, I
will fight that man, whoever he is.”This was the moment that Canki shouldn’ t have missed by leaving
early. As high Brahmin, he had full authority, over even a king, to decide
disputes of caste. These were many and complicated. Scriptures held, for
example, that if the shadow of an untouchable fell across the path of a
Brahmin, unclean contact had taken place and the Brahmin must return
home to bathe. Food touched by someone of low caste could not be eaten
by someone of high caste. This was clear enough, but what if the high-caste
person was dying and the food was needed to save his life? Canki held
court over these bewildering issues. But he had left the scene. “Get up, both of you,” Suddhodana ordered. W ith disgust he knew that
Devadatta had more right on his side than the prince. Often in the heat of
battle a low-caste’ s weapon had accidentally nicked a high-caste comrade’ s,
drawing barely a few drops of blood. But this was enough to condemn the
offender to death if the high-caste soldier demanded it. Channa clearly
intended to draw blood; the waters weren’ t muddied until Siddhartha
foolishly intruded. Suddhodana now had no choice. “The two princes both have right on their side,” he announced. “I will
betray justice if I decide against either of them, so let Nature be the judge. The two princes will fight.”
No one expected this judgment, but the first to recover from the general
consternation was Devadatta, who gave a wolfish grin. Between arrogance
and despair at his situation, he knew he had no future, not one befitting his
worth. His fatalistic streak would be satisfied if he managed to kill this
despised cousin who had led to his own imprisonment, or else got killed
trying. “Sword and dagger,” he said. Siddhartha nodded grimly. Already free of helmet and chest plate, he
began to strip of f the rest of his armor for better mobility. But more than
that, he wanted the fight to be decisive. The truth was that each of them—
Siddhartha, his father, and Devadatta—was trapped by the others. Astonishingly, all three had come to this realization at the same exact
moment, a moment from which there was no turning back. OceanofPDF.com9
The sky was divided between sun and clouds as the fighters circled each
other. They had stripped down to cotton pants, their chest and feet bare. Siddhartha kept his eyes fixed on Devadatta’ s, because as tempting as it was
to watch his opponent’ s hands, he knew that Devadatta’ s glance would give
away his intentions. Siddhartha felt he was moving in a dream. A part of his mind floated
high above, looking down in wonder that a fight to the death ensued. But
Siddhartha’ s instincts for survival were strong. He shook himself and made
the opening lunge, his sword hand ahead of his dagger so that by warding
off the first blade, Devadatta might open himself to the second one. Devadatta was agile and ready—he jumped to the side with a shouted “Ha!”
and slashed with his own sword. Siddhartha went by too fast and wasn’ t hit. Devadatta began a relentless round of parry and thrust, making
Siddhartha counter blow after blow with his sword. Each time metal
clanged on metal, a shock wave went up his arm. Siddhartha’ s muscles
ached, and he knew that Devadatta had an advantage over him. This was his
cousin’ s first combat of the day, while Siddhartha had been fighting for
hours. He had to win quickly or his ener gy would fail. Knowing that
Devadatta was following his eyes as well, he made a feint, glancing right,
taking a half step in that direction. When Devadatta’ s dagger followed him,
the move opened up his body, and Siddhartha stuck his sword into the
exposed midrif f. It was incredible luck. If the blow had struck home, it
would have been fatal.But in the instant before the blade entered Devadatta’ s body, Siddhartha
heard his heartbeat thud in his ears with long stretches in between the
strokes. He felt the breeze blow the hairs


. I asked, “What does this feeling of humili ation remind you
of?” An early memory emer ged: She was very little, maybe four or five
years old, being “affectionately”  called “Big Belly” after sneak ing into her
mother ’s lunch box and nibblin g her sandwich. “Big Belly” was a term of
endearment she’d heard almost all of her life, but when she said the words,
tears welled up in her eyes. Clearly we were onto something. There was big
hurt there, and we’d found tapping gold. The event was about how she
gained approval from her parents. We tapped on every aspect we could find,
until when she said the words “Big Belly,” she could laugh. What she
finally realized is that when she did sneak food or eat off her parents’
plates, they thought it was cute and showered her with love and affection. She was essentially praised for overeating and sneaking food! Is it any
wonder this pattern had been hard to break? Shelley was able to resolve her issue with being seen just as she was. She
had been the oldest of five kids, and her mom expected her to hold it
together. She had to act perfect to gain approval, but inside she was afraid
that if anyone really saw what a “mess and fraud” she was, she would be
abandoned and die all alone. This was obviously a very old, longstanding
belief. We addressed this through stories she shared about her growing up
with a mother who treated her like a servant and alternately confided in her
inappropriately. Is it any wonder that one of the patterns we broke was her
need to sneak as much junk food as she could into her mouth before Mom
came home? Exercise: Creating Y our Own W eight
Release and Body-Confidence ListList “Weight Release and Body Confidence” as your heading  in the EFT
journal. Set a timer for five minutes and list specific events where you have
felt uncomfortab le or frustrated about your body image or your weight. Commit to tapping on these one at a time for your own healing of patterns
that no longer serve you. Your work will help you uncover more roots and the origins of body
confidence issues, weight challenges, and craving concerns. These often
stretch all the way back through a family line. You might say these are
inherited belief systems and patterns of distress that you can unco ver and
resolve. And you are doing the work for future generations, too. You Are So Much More Than Y ou Know! How much of our true nature has to do with how big our boobs or pecs are,
or how skinny we are? Our culture emphasizes a form of beauty that is
neither real nor reflective of who we are as individuals. On our deathbeds,
we’re not going to regret not looking like that supermodel on the cover of
Vogue. You may as well forgive yourself in advance for being so hard on
yourself—tap on that one—“ Even though I’ve been so hard on myself and
will no doubt continue to be because I am only human, I deeply and
completely accept myself anyway.”
Imagine that, in your glorious life, you don’t have to be anything but
yourself. Imagin e the expansive feeling of relief, of being at peace, of
loving your life, just as you are, in control of your choices, no matter what
happens around you. In Conclusion
In this chapter, we explored how you can address weight challenges and
trouble with body image as well as how to clear cravings with EFT. Our
next chapter addresses tapping while experiencing loss and grief. [contents]OceanofPDF.comChapter 11
Loss and Grief—Letting Go with EFT
To sort of parap hrase the poet Kahlil Gibran, the depths of sorrow we feel
in our heart are equally proportionate to the heights of joy we are capable of
feeling, as paradoxical as it seems. It’s not that we seek sorrow, loss, and
grief; it usually finds its way to us. But to know that grief has a
counterpoint can remind us that grief is not all there is in our lives. We can use EFT to address loss whether of a loved one or a dream or a
way of life or even a favorite bracelet. Tapping will not erase your memory
of the loved one, the dream, or the object in question. It addresses the
excessive grief, the grief of the unresolved earlier losses in life. Past losses
seem to light up each time we experience a new one, and it can result in an
energy disruption. For a child, it can seem quite typical; perhaps it is as
mundane as losing a special toy, a friend moving away, going from being
the one who got all the caregiv ers’ attention to now having to share the
spotlight with a new sibling. To activate your body’ s energy system, go ahead and tap on the tap-down
points, the collar bone point, or the gamut or fingertip points while you read. Life Is Change
We human beings are continually changing and evolving, despite our best
efforts to make things stay the same. We like knowing what to expect
because we have a mistaken understanding that the status quo will keep us
safe. W e don’ t like losing stuf f, but life is about change and letting go. We leave the sanctity of the wom b and are born. We leave our caregiver ’s
arms and begin crawling, walking, and playing independently. We leave the
sweet simplicity of childhood and enter into awkward, ungainly,tumultuous, independent adolescence. We leave home, go to college, have
careers, marry, and have lives of our own. We watch our childr en grow …
and leave. Our bodies change. Finally, we reach the end of life—another
change. Truly, from the moment we are born, “letting go,” “leaving
behind,” and “change” are the operative words. And yet we are often caught
off-guard and unprepared with regard to our losses. When we meet the changes, life works. But when we’re burdened by
grief, our ability  to experience life’s wonder and joy is affected. When the
feelings get stuck inside, we ourselves get stuck. We displace. We project. We ignore. W e do all kinds of creative things to avoid feeling the grief. Exercise: Releasing Intensity
Charge Around the Loss
Here we will gently work with grief you are ready to release. Step 1. In your EFT journal, create the heading: “Grief and Loss
Release.” Identify a loss you’d like to work with. It could be anything from
loss of a loved one to an experience you believe you have an unreasonable
attachment to or would like to experience peace rather than pain. Step 2. List your thoug hts, feelings, sensations, self talk, the details you
recall when you think of that loss, or of letting go of grief. Here are
examples from my practice from clients who have lost loved  ones in all
manner of circumstances: “It’s not fair.” “It’s wrong.” “There was no
closure.” “It’s unacceptable.” “I can’t go on now.” “Someone needs to pay
for this. I’m so angry!” “I am guilty.”“I didn’ t do enough. I should have
been there.” “It’s my fault.” “No one understands what it’s like.”  “My life is
over.” “I feel the loss of what I never had.” “The heavy pressure in my
chest.” “I am suddenly exhausted in my body.” “How do I go on after
having cared for him/her (who was sick) all these years?” “I just miss her so
much.” “I feel so alone and unlovable.”Now choose just one aspect from your list—this will be the start of your
manageable tapping. Simultane ously, note how you feel this aspect inside
your body in your journal. Step 3. Now what’ s the intensity, 0 to 10, about that aspect you chose? Write it down. You’re already aware of your body sensation, as you noted it
in step 2. Step 4. Apply the EFT basic recipe to your tapping target. In this case, we
will simply tap on the “top level” of the grief, with this example: “I don’t
think I can ever get over this.” As alwa ys, tap on your Karate Chop point
one to three times while repeating this setup statem ent:
Even though I’ll never get over this, I deeply and completely accept
myself. Tap through at least one or more  EFT sequences, starting at the top of the
head through under the arm, with: “I’ll never get over this,”until  you sense
a shift in intensity. Step 5. Now take a deep breath, allowing the breath to flow up from the
earth, into the soles of your feet, up through your legs, through your torso,
and through the crown of your head. Exhale, letting go, with the exhale
longer than your inhale. Repeat several times. Step 6. Check your intensity now on “I’ll never get over this.” If it is
higher, go to step 9. If lower, go to step 8. If it’s the same, go to step 7. If
your aspect (for example


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


 w i l l  l i f t  u s  a b o v e  t h e
b a t t l e f i e l d. *  F r o m  t h e r e,  w e  w i l l  s e e  w h a t  w e  a r e  n o t  s e e i n g
n o w. A n d  t h e  p o w e r  o f  t h a t  v i s i o n  w i l l  p a v e  t h e  w a y  t o  t r u e
p e a c e. C H A P T E R  E I G H T
F r o m  S e p a r a t i o n  t o  R e l a t i o n s h i p

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


 a n d  w h e n  w e  m e d i t a t e. T h o s e
a r e  t h e  t i m e s  w h e n  t h e  w o r l d  i s n ’ t  s o  m u c h  w i t h  u s,  w h e n
t h e  o b f u s c a t i o n  o f  w o r l d l y  p l a n s  i s n ’ t  b u r d e n i n g  o u r  m i n d s. W h a t e v e r  t i m e  o f  d a y  i t  i s,  w e  c a n  b e c o m e  a t t u n e d  t o
r e c e i v i n g  g u i d a n c e  t h a t  w e  k n o w  c o m e s  f r o m  b e y o n d  o u r
m o r t a l  m i n d. I n  e a r l y  1 9 8 4  I  w a s  w o r k i n g  a s  a  t e m p o r a r y  s e c r e t a r y  a t
t h e  W o r l d  S a v i n g s  B u i l d i n g  i n  L o s  A n g e l e s,  a n d  I  h a d  j u s t
b e g u n  l e c t u r i n g  o n  A  C o u r s e  i n  M i r a c l e s  a t  t h e
P h i l o s o p h i c a l  R e s e a r c h  S o c i e t y. W h i l e  a  f e w  p e o p l e  w e r e
c o m i n g  t o  m y  l e c t u r e s,  I  h a d  n o  i n k l i n g  t h a t  t h i s  w o u l d
b e c o m e  a  f u l l - t i m e  c a r e e r. A s  I  s t o o d  a t  t h e  e l e v a t o r  b a n k  a t
w o r k  o n e  d a y,  I  h e a r d  a  v o i c e,  i n s i d e  m y  h e a d  y e t  a s  c l e a r
a s  a  b e l l,  s a y,  “ T h i s  w i l l  b e  y o u r  l a s t  s e c r e t a r i a l  j o b. ”  A n d
o t h e r,  v e r y  p e r s o n a l  g u i d a n c e  h a s  l i t  m y  w a y  a t  o t h e r  t i m e s. T h e  s a m e  i s  t r u e  f o r  m a n y  o t h e r s  I  k n o w. T h e r e  a r e  m o r e
d i m e n s i o n s  o f  c o n s c i o u s n e s s  t h a n  t h e  e g o ’ s  w o r l d v i e w
d e e m s  p o s s i b l e  o r  r e a l. T h e  v o i c e  f o r  G o d  d o e s n ’ t  i g n o r e  t h e  r e a l i t i e s  o f
p r a c t i c a l  e x i s t e n c e. T h e  H o l y  S p i r i t  u n d e r s t a n d s  t h e  w o r l d
y e t  u n d e r s t a n d s  i t s  p l a c e  i n  G o d ’ s  s c h e m e  o f  t h i n g s  a s  w e l l. H e  i s  l i k e  a n  a m b a s s a d o r  f r o m  G o d,  e n t e r i n g  t h e  w o r l d l y
i l l u s i o n  w i t h  t h e  f u n c t i o n  o f  g u i d i n g  u s  b e y o n d  i t. *  H e
s h o w s  u s  h o w  t o  d w e l l  o n  t h e  e a r t h  w h i l e  s t i l l  h o l d i n g  o n  t o
t h e  p r i n c i p l e s  o f  h e a v e n. H e  d o e s n ’ t  t e a c h  u s  t o  i g n o r e  t h e
w o r l d  o r  o u r  w o r l d l y  r e s p o n s i b i l i t i e s. H e  s i m p l y  t e a c h e s  u s
h o w  t o  l i v e  o u r  l i v e s  w i t h  d e e p e r  m e a n i n g  a n d  i n  a  w a y  t h a ts e r v e s  t h e  w o r l d  b e s t. I n  t h a t  w a y,  w e  p a r t i c i p a t e  i n  a
c o l l e c t i v e  e f f o r t  t o  r e c l a i m  t h i s  r e a l m  f o r  l o v e. M a n y  t i m e s  w e  d o  h e a r  G o d ’ s  g u i d a n c e  b u t  w e  s i m p l y
c a n ’ t  s q u a r e  i t  w i t h  w h a t  o u r  m o r t a l  m i n d s  b e l i e v e. “ W h y
w o u l d  s p i r i t  d i r e c t  m e  t o  g o  t o  C h i c a g o  i f  S e a t t l e  i s  w h e r e
t h a t  j o b  i s? ”  O n l y  a  y e a r  l a t e r  w i l l  y o u  k n o w,  a n d  y o u ’ l l  f e e l
b i t t e r l y  d i s a p p o i n t e d  i f  y o u  m i s s e d  o u t  o n  s o m e t h i n g  g r e a t
i n  C h i c a g o  a n d  f i n d  y o u r s e l f  s a y i n g,  “ I  h a d  a  f e e l i n g  I
s h o u l d  g o  t h e r e! ”  O n c e  y o u ’ v e  m e s s e d  u p  e n o u g h  t i m e s
b e c a u s e  y o u  d i d n ’ t  f o l l o w  y o u r  i n n e r  g u i d a n c e,  y o u  b e c o m e
m u c h  m o r e  o b e d i e n t. G o d  h a s  o n l y  o u r  h a p p i n e s s  i n  m i n d
— a n d  t h


 illustration of this phenomenonBefore we proceed, let us remind
makes no demands; it has no needs. "principles" may sound abstract, but the
can be seen in the lives of great
ourselves that the most advanced
Because force has an insatiable appetite,
consequences of principle are quite
musicians, composers and conductors of
artificial intelligence machines in the
it constantly consumes. Power, in concrete. If we examine principles we
our own times. How frequently they
world are unable to feel joy or happiness. contrast, ener gizes, gives forth, supplies
will see that they reside in an invisible
continue productive careers into their
Force can bring satisfaction, but only
and supports. Power gives life acid
realm within consciousness itself. eighties and nineties, often having power brings joy. V ictory over others
ener gy. Force takes these away. W e
Although we can point out examples of
children and living vigorously until a ripe
brings us satisfaction, but victory overnotice that power is associated with
honesty in the world, honesty itself as an
old age!' Their lives have been dedicated
ourselves brings us joy. But as previous
53
54
chapters have shown, not only can these
templates to establish forms on various
predictable mathematical pattern to the world of force. Force A results
(1 14) in qualities now be measured, they can be
levels of life. It is because of the
weather (just as it had also been Force B and is transmitted to Force C
accurately calibrated. T o make this fact
discreteness of M-fields that identical
determined that there was no with consequence D. D in turn becomes
more comprehensible to reason, let us
representations of a species are produced. mathematical way to prove when a
the beginning of another series of chaincontinue our tour through some easily
Something similar to M-fields also exists
dripping faucet will drip, or even to
reactions, ad infinitum. This is the left-
understood concepts from advanced in the ener gy fields of
consciousness, explain how a droplet is formed). Chaos
brain world, mundane and predictable. It
theoretical physics. underlying thought patterns and images-a
merely means a mass of apparently
is the limited paradigm from which the
W e need not be intimidated by these
phenomenon termed "formative
meaningless data-for instance, dots-in
conventional sciences operate: charitable,
concepts; to the contrary, their causation." The idea that M-fields assist
which one cannot see any inherent
familiar, controllable, but uncreative-
implications for daily life, though learning has been verified by wide-
scale or ganizing pattern. W ith the advent of
determined, and therefore limited, by the
profound, are quite simple. W e don't
experimentation.5advanced computer technology, it was
past. It is not the world of genius, but to
have to understand the molecular When Roger Bannister broke the four -
discovered that inner or ganizing patterns
many it feels safe. It is the world of
structure of rubber in order to benefit
minute mile, he created a new M-Field. could be found by computer analysis in
productivity and practicality. T o creative
from having tires on our cars. Though
The belief system prevailing in human
what looked disor ganized: that which
people, though, it seems pedestrian,
their proofs may be complex, Einstein's
consciousness had been that the four -
appears to be incoherent actually has an
prosaic and uninspiring. Theory of Relativity, Bell's Theorem, and
minute mile was a limit of human
inner coherence. It is one thing to conceive of the Empire
so on, can all be stated in a few easilypossibility. Once the new M-Field was
Such analysis revealed patterns which
State Building, but something else to
understandable sentences. created, many runners suddenly began to
often look like the figure eight folded
make it happen. T o make a thing happen
Several recently defined concepts have
run sub-four -minute miles. This occurs
back upon itself, frequently with a funnel
requires motivation. Motivation is
relevance in understanding of the nature
every time mankind breaks into a new
ef fect, so that the graphic itself has a
derived from meaning. Therefore, the
of power. One is physicist David Bohm's
paradigm, whether it is the capacity to
repeatable geometric configuration. What
visible and invisible worlds are linked
theory that states there is both a visible
fly, an M-Field created by the W right
science has realized is what mystics havetogether, as we have already diagrammed
and an invisible universe.2 This idea
Brothers, or the capacity to recover from
claimed throughout the centuries: that the
it:
should not be daunting; many things with
alcoholism, an M-Field created by Bill
universe is indeed coherent, unified and
which we have a daily familiarity-x-rays,
W., the founder of AA. Once an M-Field
or ganized around unifying patterns.6
radio and TV waves-are not visible
is created, everyone who repeats the
Nonlinear dynamics has verified that
either. An "enfolded" universe runs
accomplishment reinforces the power of
there really is no chaos in the universe;
parallel to the visible, "unfolded" that M-Field. the appearance of disorder is merely a
Here we see that the concept ABC, which
universe, which is itself merely a W e are all familiar with the fact that
new function of limits of perception. Thisis within the invisible, enfolded universe
manifestation of that enfolded, invisible
ideas often seem to arise in the minds of
came as a disturbing revelation to left-
will activate emer gence into the visible
universe. several far removed people at the same
brain people, but seemed self-evident to
world to result in A>B>C. Thus the
(1 12) Thus, for instance, did the idea of
time. Somehow the M-Field acts as an
right-brain types. Creative people merely
visible world is created from the invisible
building the world's tallest building
or ganizing principle, like a sort of
write, paint, sculpt or design what they
world, and is therefore influenced by the
marshal support and eventually result in
general magnetic attraction. An M-Field
already see within their own minds. W e
future.7 The capacity of the invisiblean invisible concept becoming the does not have to move anywhere. It is
a don't dance from logic, we dance from
concept to materialize is based on the
Empire State Building in the visible
standing ener gy field which is
feeling patterns. W e make our choices
power of the original concept itself. W e
world. The enfolded universe is everywhere present. Once it is created it
from values, and values are associated
might say that the right brain "gets the
connected with human consciousness, as
exists as a universally available pattern
with intrinsic patterns. pattern" and the left brain "makes it
inspiration arises in the mind of a creator. throughout the invisible universe. The accepted chain of causality as
visible." An ABC may be either a high
Bohm says meaning links mind and
(1 13) The next concept we need to consider
commonly understood in the basic ener gy attractor or a low ener gy
attractor. matter like opposite sides of a coin.3in more detail is chaos theory (nonlinear
sciences occurs as the sequence A-B-C.
Certain concepts and values apparently
Another useful concept is Rupert dynamics). Its first application was in
the In this scheme of material determinism
have much greater power than others. Sheldrake's notion of morphogenetic prediction of weather, the study of
which, nothing is inherently, free, but only the
(Thus far science has only defined that
fields, or M-fields.4 These invisible
over the centuries, had established the
result of something else. It is thereby
attractors may have either high ener gy or
or ganizing patterns act tike ener gy consensus that there was no definable,
limited; what this system really defines is
low ener gy.) 55
56
chapters have shown, not only can these
templates to establish forms on variouspredictable mathematical pattern to the world of force. Force A results
(1 14) in qualities now be measured, they can be
levels of life. It is because of the
weather (just as it had also been Force B and is transmitted to Force C
accurately calibrated. T o make this fact
discreteness of M-fields that identical
determined that there was no with consequence D. D in turn becomes
more comprehensible to reason, let us
representations of a species are produced. mathematical way to prove when a
the beginning of another series of chain
continue our tour through some easily
Something similar to M-fields also exists
dripping faucet will drip, or even to
reactions, ad infinitum. This is the left-
understood concepts from advanced in the ener gy fields of
consciousness, explain how a droplet is formed). Chaos
brain world, mundane and predictable. It
theoretical physics. underlying thought patterns and images-a
merely means a mass of apparently
is the limited paradigm from which the
W e need not be intimidated by thesephenomenon termed "formative
meaningless