 can be guided within your
responsibilities in ways that unwind fear and control. If your beliefs are
strong, they need to be seen through and handed over completel y or else
they will still be there percolat ing in the back of your consciousness,
directing your thoughts and actions. And yes, devotion to God will
ultimately free you complete ly from worldly responsibili ties and
concerns. You want to live your life with such devotion that you actually
allow the concerns of this world  to fade away. As things flow, there will
be flexibility if you have trust, for example in your daily respon sibilities
and schedules. This is because  your perception has changed, and you
have opened to see things from the Holy Spirit’ s perspective, from deep
acceptance and peace. You begin to let everything be used for this goal,
for this experience of trust. Once this link with your inner teacher is made, your way is set. You
experience a clear pathway. In trust, you feel that the Holy Spirit goesbefore you, leading, guiding, and giving you everything to say and do,
every person you are to meet, and every place you are to move. You
experience your direction in life as if there is a very specific plan already
available and you don’ t have to figure it out. Y ou don’ t have to weigh the
pros and cons or try to anticipate the future, and there is no need to fear
it either. You move in the direction of dropping the need for personal
control because you’re going for an experience of letting the Holy Spirit
plan and organize all things for you, relieving you from the belief that
you must plan for yourself. You are relieved from this heavy burden of
control, planning, and management of your life. Every second that you
spend trusting will give you huge rewards: contentment and
peacefulness. Accepting every thing with the Holy Spirit in your mind allows
everything to be used for peace and healing. You will realize that you are
not able to judge which activitie s and relationships are most helpful for
your opening to the present. You no longer wish to play the game of pick
and choose. When you trust and accept that your whole life is being
given by the Holy Spirit, you enter into such receptivity and flow that
you see everything as perfect support, as given just for you!Chapter 8
Acceptance
When you trust with a willingness in your heart to be healed,  you are
open to accept anything that comes your way. But do you have to accept
everything as it is in this world? After all, this world was born, quite
literally, in the refusal to accept things as they are, the perfection of
Heaven. There seem to be so many problems. Humanity seems to
complain a lot. For example, it’s very common to complain about the
environment. It seems normal and reasonable to complain about loud
noises, pollution, hot or cold weather, or gray skies. Because of this, it’s
also considered valuable and important to be an activist, to take a stand
to save the environment and so forth. Apart from trying to change
everything and be an activist, is the only other option to just withdraw
and accept thing s as they are perceived, or is there a third option? Does
the Holy Spirit give us another way? The first time I was in Beijing, the person who was driving
apologized for the smog and the pollution. He said, “I am so sorry that
our skies are so grey,” and I said, “Oh, they are beautiful. I am loving
your grey skies.” When peopl e apologize for something, they wish
something could be better, while I join in acceptance with what is. I
joined with the grey skies. I enjoy grey skies actually, and when people
ask me about pollution, I join with pollution. In my mind, I join with
everything because it is all unified in my awareness. When you become
all-inclusive in your wanting God or wanting peace, you have an
experience that there is nothing outside, there is nothing else, and
therefore, there is nothing to judge. Pollution is entirely neutral. But when you take that concept and
judge it, for example stating, “Polluted is the opposite of clean,” then
you project that belief, and you find evidence for your judgment. You
must have judged something for any anger, irritation, and anno yance to
appear. Then you see evidence  of what you judged. It is simply bydeciding that you do not like something that it appears on your mental
screen. If your acceptan ce only centers around the positives of the world,
you’ll be happy  for a while, then the heartbreak will come in, and pain
will come back. You go back and forth between heartbreak and
happiness, and life is like an emotional yo-yo. But there is something
inside that knows we are entitled to more than that, that we are entitled
to a sense of consistency as a state of mind, peace of mind. If we live
from a state of Spirit-inspired acceptance, this will unify our perception
and stabilize our emotions. Conscious accep tance therefore  becomes our pathway. Conscious
acceptance is a practice that leads to joy as certain as refusal to accept
things as they are leads to pain and misery. In order to really understand
conscious acceptance, we must understand the problem of judgment. Judgment is the birth of all perception. We have judged against God
metaphysically in our belief in separation, and multiplicity and choices
in form were born. That is why perception is always selective, and we
seem to be able to accept what we want and reject what we do not want,
usually based on the pain-and-p leasure mechanism—on subjective and
personal “likes” and “dislikes.” But do we really know what we want? Can we recogni ze that in a state of believed separation, we don’t really
know what we want? The foundation of our thought system is made
from an original opposition against what is, and thus accepta nce and
awareness of That Which Is—God—has become an alien concept. Acceptance, in the true spiritual sense, is to go within and
relinquish projection and judgm ent by allowing external conditions to be
the way they are. They are not the real problem. In this state of
awareness, there is no point in complaining about pollution or bad
weather. Being in this state of trust and acceptance is not a passive
experience. It is very much a state of actively being present with what
life presents. By living your life from a state of Spirit-inspired
acceptance, you get deeper into your purpose. You realize that you will
only be content with a happiness that is everlasting. The feeling of acceptance is of a receptive mind, an open mind. It’s
a key characteristic for experiencing the miracle within. The miracle isbasically a shift of perception from the ego’s opposition to true life, to
perceive everything as given for your highest good. Merging with Everything Through Conscious
Acceptance
It’s wonderful when we realize that we can join in mind with anything in
this universe: a sight, a sound, a memory, an object. The practice is to
come back to the mind, to come to a deeper point of not knowin g how or
what to judge, to the place inside where we actually don’t know what is
good or bad. This takes you back to I-am-ness, which is prior to
judgment. In that acceptance is your strength. Your invulnerabi lity is in
that being-ness, in that I-am-ness. When we don’t know the way out of our judgment, the way to our
own healing is through conscious acceptance. Conscious accepta nce is to
step back, tune in, and let yours elf be guided. Not because it is good or
right, but because it is the only way that will work. You will ultimately
come to a resona nce with the inner guidance because that is what will set
you free. It will take you back to true freedom. It is an undeniable fact that everything works together for our good. For most of us, this is not how we experience our daily life because all
ego goals—goals that are related to form, appearances, outcomes, and
preferences—have nothing to do with truth or reality. We can’t perceive
what is in our own best interests while we go for goals and outcomes of
form generated in a world of opposites and conflicts. As ment ioned in chapter 1, A Course in Miracles states that “in no
situation that arises do you realize the outcome that would make you
happy.” In no situation. None! And here it is: There is never a specific
outcome that would make you consistently happy—ever—because there
is not one that exists. You are asked to be very sincere, to concede to this
crucial realization that your general goals aren’ t really in your best
interest. You are pursuing goals that are about survival, comfort, material
gain, interperso nal love, and situations, people, places, and events to
satisfy your expectations: “I will be happy when the world looks thisway, when my personal life looks this way.” You are simply putting your
own limitations on the Divine. God is so much bigger, vaster, richer,
freer, and happier than you can imagine, so wouldn’ t it be better to
accept all that He gives, which can always only be coming from divine
love?


 his
liver, which weighed an immense 3,400 g. He died in bed from liver failure a week
after the photograph shown in
Figure 11. 2
 was taken. His liver was a solid mass of
dead lymphosarcoma. The DMSO-hematoxylon material had enough anti-tumor
quality to destroy the enormous
masses of lymphosarcomatous growth permeating
the man’s body. If Guiddy had had near-normal organs or at least a functioning
liver, it’s likely he would have survived. But he did not.<|eot_id|><|begin_of_text|>
Q: What is the composition of the ACTH Gel, dexamethasone acetate, and triamcinolone acetonide?,
A: Not mentioned in the passage.
Q: What is the normal CEA reading for a non-smoker?,
A: 2.5
Q: What is the recommended dose for treating herpes zoster?,
A: Not mentioned in the passage
Q: What is the purpose of the English study on the use of DMSO spray?,
A: To treat respiratory infections in children
Q: What is the alleged violation of the Federal Food, Drug, and Cosmetic Act, as reported by the FDA?,
A: The alleged violation is the failure to report the eye changes in the patients to the FDA.<|eot_id|><|begin_of_text|>All updated patient reports throughout the year have
previously been forwarded to the FDA under separate cover.”
Commissioner Goyan considered this alleged misreporting extremely serious in
view of the fact that it was the eye toxicity that the FDA was most concerned
about. Under the IND regulations that govern this human experimental work, it is
mandatory that the sponsor shall promptly investigate and report to the FDA and toall investigators any findings associated with the use of the drug that may suggest
significant hazards, contraindications, side effects, and precautions pertinent to the
safety of DMSO. Eye changes in the scleroderma patients clearly fall within this
definition. It is possible that lens changes are a complication of the disease, but there is
nothing reported in the medical literature indicating that eye symptoms are present
in scleroderma. From the correspondence found three years later in the Research Industries
corporate files, it appears that Scherbel’s letter is the first DMSO report of human
eye toxicity ever, and that the pharmaceutical company had furnished the report to
Dr. Pani at the FDA. Commissioner Goyan said that if Pani had possessed this
information and not provided it to the FDA, it would be grounds for his dismissal
from the agency. It looked like the FDA had a real health problem with DMSO—specifically,
eye toxicity in humans. Also, the agency learned that the odor-free DMSO, 87-2,
and another DMSO derivative called Satori, had no IND and no animal testing, but
were being distributed in interstate commerce and being used by the general
public. We saw at the start of this chapter that Jean Puccio almost daily paints on
87-2, which she acquired from Dr. Jacob. Use of this unapproved drug is illegal. Dispensing it is a violation of the Federal Food, Drug, and Cosmetic Act. Dr. Hensley brought all this information to the Inspector General of the United
States. “The Office of Inspector General went to the United States attorney in
Baltimore, because it is the judicial district, and briefed them on what they knew
of it,” said Dr. Hensley. “They interviewed a great many people during that week
[May 12, 1980] and had some very definite impressions as to what they ought to
do.”
The incident with which we opened
Chapter 2
, where FDA officials
holding a
Federal warrant entered Dr. Jacob’s office on November 10, 1980, looking for
documents on eye toxicity, is a direct outgrowth of this discovery and its eventual
public disclosure in the Congressional Record. In fact, one of the investigators
visiting Dr. Jacob’s office was Dr. Alan B. Lisook, who is Dr. Hensley’s
supervisor at the Division of Scientific Investigations, Bureau of Drugs, FDA. Lisook flew to Portland, Oregon, from Washington, D.C., to grab what reports on
eye toxicity he could out of Jacob’s files. You’ll recall that Lisook wasn’t allowed
access to the files. Meantime, the Inspector General, in consultation with the Baltimore United
States attorney, investigated possible malfeasance on the part of some employeesof the agency. “The allegations have to do with the question of whether the
sponsor and the investigators were investigated promptly enough and in a proper
fashion,” explained Nancy L. Buc, Chief Counsel of the FDA, “and also may have
to do with questions that pertain to the sponsor and to the investigators.”
Dr. Pani, the medical officer with the primary responsibility for DMSO, who
was assigned to the drug in 1968, was transferred from the DMSO project. And
then he was forced to retire from the FDA under threat of outright dismissal. The
policy management staff at the FDA conducted an investigation of Dr. Pani and his
relationship with the sponsors, the clinical researchers, and the physician-monitor. This physician-monitor was responsible for making sure the protocols of
investigations were being followed, the product being employed was pure, and the
records being kept were accurate. The FDA staff’s findings have not been made
public, but I have found out that the physician-monitor was Stanley Jacob. Dr.
Pani and Dr. Jacob were indicted by the Justice Department on criminal charges
rising from the FDA investigations. A BUSINESSMAN PROTECTS HIS INVESTMENT
Henry Moyle and Louis Haynie created Research Industries Corporation (RIC) in
1968 out of an amalgamation of a land development firm and the Deseret Drug
Company. Early in the 1970s they expanded by purchasing three DMSO clinics in
Juarez, Tecate, and Nogales, Mexico, where patients were treated under the
direction of Mexican doctors. Not quite satisfied that DMSO was safe, the
businessmen called in Dr. Jacob to tour the clinics and coach them on suggested
changes in their therapeutic procedures. After persuading Americans, for a time, to cross the border for DMSO
treatment, the partners decided to manufacture, market, and legitimize DMSO in
the United States. First they had to work with the FDA in trying to get approval of
the drug. This became Moyle’s almost full-time responsibility. Dr. Jacob became
associated with the company and put Moyle in touch with Dr. K.C. Pani for
discussions about INDs for DMSO. The two indications that seemed most promising for INDs were scleroderma
and interstitial cystitis. American physicians treating these conditions with DMSO
were Dr. Scherbel and Bruce H. Stewart, M.D., respectively, both of the
Cleveland Clinic Foundation. Later, Dr. Stewart brought in Sheridan Shirley, M.D.,
of the University of Alabama, and these two doctors administered DMSO to
patients suffering from interstitial cystitis. Their patient experimentation was doneunder an IND initiated in 1974. RIC acquired a wholly owned subsidiary known as Terra Pharmaceuticals,
Buena Park, California, to manufacture DMSO. It had once been owned by Nutri-
Lite, a subsidiary of the Amway Corporation. Twenty to thirty workers now
manufacture DMSO at the Terra Pharmaceuticals plant. Data submitted by Dr. Shirley was a fifty-one-patient study; the data submitted
by Dr. Stewart was a fifteen-patient study. The research had gone on for more than
a year. Research Industries Corporation was the sponsor who submitted the
clinical trial reports to the FDA. The Shirley and Stewart studies sent along for
approval of DMSO in the treatment of interstitial cystitis were accepted, and the
drug came into legal use for this condition. About a year later, RIC was inspected
by the FDA to see what kind of monitoring the company was doing at the time. Then the FDA checked with the two clinical investigators, randomly chosen, to see
how the monitoring that had been conducted actually stood up. Their visit to Dr. Shirley’s research facilities was disturbing to the FDA
inspectors. Although the researcher had been given ten days’ notice, he had
difficulty producing the background information and other raw data that would
support the safety claims he had made. This led to another inspection the FDA
labeled “for cause.” The “for cause” inspection was designed to compare case
report forms—fifteen were chosen at random—to the patient records. The
inspectors wanted to learn if the underlying data that had previously been missing
were still missing. Dr. Hensley said, “The intent was also to pursue beyond that; to
go, in fact, to the laboratories that had allegedly done that data and, if necessary, to
the patients.”
The FDA uncovered virtually every possible deficiency in the Shirley studies,
according to Dr. Hensley. For example, there were no records of informed consent
by the patients. There was no institutional review board approval where it was
appropriate and necessary. The University of Alabama seemed not to have been
consulted at all about this patient experimentation under its jurisdiction. More important from the FDA’s viewpoint were problems with the safety and
efficacy data, which tended to invalidate all prior approval of DMSO for the
treatment of interstitial cystitis. In the safety data, the eye examinations that were
supposed to have been done before the study began and every three months during


 thoughts is like a dog’s trying to chase its own tail. This is why many serious and committed meditators do not reach
Enlightenment, even after many years of devoted meditation. They are
simply looking in the wrong place (calibrates as true). Q: Then how can one silence the mind? A: One cannot. It stops of its own accord when the energy of interest is
removed. It is of greater service to merely disown it and stop identifying
with it as ‘my mind’. Thoughts are the automatic consequence of a
specific calibrated level of consciousness plus personalization by which
they gain value. With relinquishment of the activation of memory, one
lives in the emergent instant rather than hanging on to the past or
anticipating the future. Q: To withdraw the magical value of ownership and the concept of
‘mine’ silences the mind? A: It stops when it is not narcissistically energized. Thoughts, ideas, and
concepts are of pragmatic and useful value to worldliness, but with the
relinquishment of worldliness, they are excess baggage and of no value. In the infinite stillness of a great forest, of what value is a portable
radio? One can visit the great, magnificent cathedrals of Europe and
witness visitors busily talking on their cell phones and completelymissing the wonderment of the stark, stunning beauty. They seem to be
walking about unconsciously in some kind of dream world, oblivious to
the timeless and silent beauty and magnificence. Again, the mind stops when it is no longer narcissistically energized. Thinkingness is intrinsically a vanity. Survival is spontaneous and
autonomous, an automatic karmic consequence. Even when the mind
becomes totally silent, the body goes about its business like a karmic
wind-up toy. Q: What about meditation on an image or concept? A: That is focused attention on the linear; however, eventually the mind
gets out of the way of the nonlinear, and greater meaning then springs
forth because it is unobstructed. Formal meditation holding a Divine
image in mind is a form of worship and supplication. By surrender and
invocation, a knowingness arises via attunement to the teacher’s etheric
spiritual energy and the consciousness level of the vibrational field. Thus, an image can be inspirational and uplifting, but eventually, that,
too, has to be given up as a dependence. Q: What is the value of mantras? A: They are in accord with all the above. The purpose is to still the mind
and invoke a high energy field. The calibrated levels of various mantras
are listed in Chapter 17 of Truth vs. Falsehood. For greater benefit, the
sound should be held silently. There is an inherent limitation to repetitious mantras in that they too
often result in a semi-autohypnotic, altered state of consciousness that
actually becomes an obstruction to the sought-for state of Realization. Enlightenment is not an altered state of consciousness induced by alpha
waves, feedback, or rhythmic repetitions of dance, sound, breathing, or
body movements. It is not the ‘high’ of drumming, music, bells,
chanting, or ascetic extremism. All the above are transitory. When the
stomping feet, drums, bells, incense, gongs, and flashing lights stop, so
does the artificially induced trance state, which is an altered state of
consciousness rather than a Knowingness. Psychedelics also allow
glimpses of states of advanced awareness, but they, too, recede. States of spiritual joy and ecstasy occur naturally at the calibrated
levels of the high 500s. To reach Enlightenment, they also must besurrendered to God, and in their place arises a great Peace beyond all
description. The Peace of God experientially transcends all prior states,
as exquisite as they might have been. Meditation
Q: What should one focus on in meditation? A: There are three basic styles that can be described that are effective and
fruitful. The first could be described as psychological insight or self-
examination. The second is through the thought field, and the third is
the simplest by which to bypass the thought field. Style 1: Psychological
The purpose is focused on understanding and investigating inner
motives, attitudes, presumptions, and hidden feelings. This has
historically been called self-examination, spiritual inventory, or self-
assessment designed to ‘know thyself’. The requisite is strong
commitment to inner honesty and relinquishment of self-judgment. This
reveals the instinctual drives and their emotional and psychological
components. These are then processed through forgiveness, acceptance,
and recontextualization. Style 2: Through the Mind
Look for the energy field of silent stillness, which is ever present and
‘situated’ just prior to and beneath the advent of thought. Look for the
energy source out of which thoughts arise. Watch how a thought begins
to arise as a vague kind of feelingness. Progressive specificity then
develops. For example, a thought may start out as a general feeling of
‘dogginess’, and then it specifically evolves into ‘a dog’. Next, it
quickly particularizes as ‘Rover’. Then arises the thought of ‘Good old
Rover’, followed by the sad story of Rover and how he got lost one day,
and so on. By sharp focus and declining involvement, the capacity develops to
sharply witness the formation of thought earlier and earlier in the
thought-formation process prior to its becoming concretized and linear
in defining a specificity. By the above process, attention will be led to
the silent, nonlinear origin of the energy field of thinkingness itself. This
is the energy field of the desire to think, which is highly prized by theego, for it is related to the belief/ concept of ‘I’ or ‘me’. Thus, it has a
creative urgency as a ‘need to think’ or ‘have to think’, and the mind
flails around in panic to grab a thought in order to survive. One can surrender the desire of thinkingness to God, which then
quickly brings up the mind’s fear of survival. At that point, one has to
surrender the will to survive to God. If one stops thinking, there is the
fear of being mindless. To be thoughtless is called ‘Divine idiocy’, or
‘Divine stupidity’. However, what actually needs to be known will
reveal itself, not as thoughts but as comprehension, understanding, and
apperception via totalities. The Infinite Reality is omniscient and
independent of talkingness, thinkingness, and verbalization of words. The narcissistic ego is addicted to talkingness. It is of no value to the
Self. The ego/mind believes that if it stops thinking/feeling, the personal
self will die for it is intrinsic to the ego’s survival system. Therefore, it
fears and avoids silence and stillness. The ego/self identifies with that
which is linear, discrete, separate, and definable, i.e., content. Style 3: Bypassing the Mind
Whereas Styles 1 and 2 are educative, Style 3 is purely
subjective/experiential and not mental, psychological, emotional, or
conceptual. It is the most rapid and basic and consists of a simple
‘doingness’. The steps are very simple: relax completely and deeply;
close the eyes; witness the visual field and merely focus on what is
witnessed. Within the darkness, notice numerous tiny bits of dancing
light phenomena (called “phosphenes”). Become at one with the lights
(thoughtlessness ensues), and merge with the visual field. In due time,
the context simultaneously begins to shift and deepen. The seeming
separation between the witness and the observer disappears. One
‘becomes’ the phenomenon sans a localized observer. Eventually, only awareness itself prevails, and all is spontaneous and
nondual. The mind is bypassed and surrendered to Mind, which is
autonomous. With practice, the capacity to be ‘at one’ with the silent,
thoughtless state can be maintained with the eyes open. One then lives
within the silent state. In the beginning, the state is lost when it is necessary to return to
functioning or necessary mentation. With practice, however, even that
distraction can be transcended, and the silent state prevails even thoughthe persona goes about relating and acting in the world. Eventually, the inner state prevails and selfless action operates
spontaneously and autonomously. It is the karmic ‘wind-up toy’. It can
eventually even think and respond to the world without interrupting the
state of silent peace. The persona is perceived by the world to be ‘you’, whereas it is only a
linear functionality. It is like the ripples or waves of the ocean. As with
contemplation, the sense of Self moves from content to context. One
then abides in the silent awareness that Ramana Maharshi termed turiya,
or the “fourth state.”
Q: Does that not result in impairment of functioning? A: Yes. It may be necessary to leave the ordinary world for some years. At
that point, it is of no concern. The world is surrendered to God. Q: What replaces the mind when it disappears? A: Divine wisdom unfolds. Consciousness/awareness remains but it is an
autonomous quality or condition. Loss of mind does not result in
‘nothingness’; on the contrary, it is replaced by Allness. The


 the body
replaces it. Sometimes a temporary scar tissue is used, which is later replaced by the
optimal tissue selected by the body. Note that all this microsurgery with perfectly adjusted anesthe tic happens automatically
within your body. No one has any right to take any credit for such healing. You did the
healing for yourself, with the perfect result. In the healing process, your attention was not bothered with any boring  details of
healing process. It seems, that the healing method, together with the detailed
regeneration and repair schedule for every cell has already been known. Your attention
was not engaged in any minute details, because all these details  have been solved long
ago during your evolution, have been stored somewhere between the DNA a nd your
subconscious mind, and are simply not worth paying attention to. In a similar way, your attention is not engaged in any of t he normal functions of your
body like digestion, metabolism, blood circulation, temperature control or g rowing
nails. It seems, that the body self healing described above is also a nor mal function, deserving
no more of your attention than blood circulation, metabolism or growing hair. 19
It is easy to point out, that the body self-healing described above is  not limited to cuts
and bruises. On the contrary – it covers every possible organ  and every possible
function  of our body. Simple logic also suggests that such healing occurs all the time, and every organ is
actually continuously being repaired “on the go” – as required. When the body performs such self repair without turning our attention to it, we feel
healthy and comfortable. Everybody, including medical practitioners r ecognize such a
situation as a state of good health. We feel happy and content, and we  never think of
seeking any medical advice. We also feel that whatever we do t o our body in such a
state is right. A natural question arises: are there any limits to such healing? Let us come back again to our example of a simple cut. Again, simple logic supported by practical experience suggests that the more damage is
made to the body – the more difficult will be the corresponding rep air job. When the
damage is excessive, for example a limb is totally crushed or  detached from the body,
the healing process becomes extremely difficult. The above description is quite simplified explanation of the body self -healing process,
which nevertheless offers a sufficient and quite convincing explanation for man y of us. Those who need more examples and arguments or those willing to lear n in greater
detail can find more information in the wonderful and inspiring books of D eepak
Chopra for example, which are listed in the References. 20  HOW WE DEVELOP DISEASES

So we have perfect body, capable of automatic self-repair, wit hout even bothering us
with any mundane details of its repair jobs. A program embedded i n our DNA and the
subconscious mind, developed through billions of years of existence of various  life
forms, automatically manages all repairs to optimize our comfort and performa nce. However, there is one very important condition. As we noticed from the example in the previous chapter, the repair is carried out
perfectly and effortlessly, only when the extent of the damage to the body is limited. Let us try to explore the limits to the extent of such damage. The key question is this:

How much abuse can our body withstand, before it fa ils to function
perfectly? It is quite difficult to answer this question without additional information and analysi s.

Let us start by examining the ways by which we could possibly a buse our mind-body
system during our life. A short list of possible means of abuse is presented below. 1. Poisoning. 2. Wrong diet. 3. Overeating. 4. Not enough sleep or rest
5. Accumulation of stress and anxiety
6. Bad hygiene
7. Excessive physical activity
8. Exposure to radiation
9. Exposure to noise
10. Exposure to dust

Note, that in many cases, our limited knowledge  does not allow us to predict the extend
of the damage and therefore we could easily underestimate the cons equences of our
actions. In some cases we can be aware, that we are abusing our body, and I would like to
exclude such cases from further consideration. Simply speaking, we should be prepared
for facing the consequences of any such abuse, whatever their extend might be. It is an abuse, which we are  not  aware of, which is actually the most important. The
main reason for such importance is the fact, that without our knowle dge and consent
such abuse can continue over one’s lifetime. This especially applies to situations, when  21  there is a significant delay in symptoms. As a result we could face problems, without
ever realizing the reason for them. Some of the means of abuse listed above are sporadic, while others c ontinue over an
entire lifetime. Simple logic dictates that the latter should deserve our special attention,
because their source is basically in our ignorance and/or misinformation. Now, let us go back to our list of possible means of abuse and examine  in which areas
our ignorance (or pride that we know best) could lead to slow, but more or less
continuous damage to our body without our consent. With respect to radiation the situation is different. We have to use  scientific instruments
to assess the danger. Japanese had to use Geiger counters to exa mine their food after
World War 2. I have not heard anyone opposing the view that we should avoid
radiation as much as possible, so I will not dispute this either. The first three items on the list of means of abuse should deserve our special atte ntion. 1. Poisoning. 2. Wrong diet. 3. Overeating. All three are not clear and objective: it is not clear what ex actly is a “poison”, it is
questionable just what represents a “wrong” diet and just how much food is  actually too
much. As a result, all three forms of abuse may co-exist over an enti re lifetime, only because
we are misinformed. Notice, that all three relate closely to our diet (food and beverage consumption). 22  Diet and its consequences

Let us take an example of the involuntary abuse of our body. Suppose your water supply contains a poison which has no taste in low concent ration
(eg. fluoride). Your body has a limited capacity to metabolise, neutr alise and excrete
such a toxic poison. In the first few years it copes very well. But the intake of the
poison gradually exceeds the capacity of the body to expel it. So the poison
accumulates somewhere in your body, in your bones for example. When the
concentration of this poison exceeds a certain limit, perhaps afte r 10-20 years of
drinking such water, you may develop symptoms of arthritis. The act ual delay as well
as symptoms may vary, depending on your lifestyle, diet etc..

Now imagine, that your diet contains an unknown number of mysterious ingredients. Your body tries to cope. It never lets you down, if it is at all  possible. It tries to
metabolise and excrete everything, but unfortunately you take some more toxins in
with your next meal. Unable to free itself from all unwanted s ubstances, the body
temporarily  deposits some of these substances in various forms and in various organs
around your body in the hope, that conditions for their disposal may arise l ater. However, you do not know and do not care about creating such conditions. Tempora ry
deposits become permanent and continue to grow. If the deposits are not toxic enough
to actually kill you immediately, depending on a number of conditions:

• you can become overweight and/or
• your body enters a state of “healing crisis” – simply speakin g you develop a
disease and/or
• your body begins to age quickly-the rate of damage is accelerated

Note, that the conclusion we reached by examining the natural functi ons of our body is
that the development of diseases in the body is a direct consequence  of diet, the fact
that Medical science started admitting only recently. We also found how we can tell that we are eating the wrong diet. O ur body from time
to time enters into an uncomfortable state of “healing crisis” ( commonly known as
“disease”) trying to communicate to our conscious mind that it cannot  cope any more
and we should change our ways. We have also determined how to tell if we are eating too much. We simply become
overweight. Note, that in each case analysed above there was a significant delay between our
actions and their consequences to our health. 23  TOXINS IN OUR LIFE

Medical science knows very well what is toxic. Most of medical research is directed
towards investigation of how various poisons, created by the chemical  industry, can be
used for “therapeutic purposes”. Scientists know very well which to xins are
accumulated in which parts (organs) of our body for “temporary saf e keeping” and
possible disposal. For example fluoride accumulates in our bones and joints, benzene and rela ted
chemicals in the thymus gland, wood alcohol in the pancreas and eyes, etc.. There is no point of discussing each toxin in detail here, so only a fe w selected
examples have been noted. Parasites and toxins

Apart from friendly bacteria, there are other “friends” which li ve happily in our bodies. Medical science calls them parasites. Their activity in a healthy body is limited


 com
mon  sight  in  the  Himalayas,  Russia,  China,  and  Nepal. Related  to  rhubarb,  garden  sorrel,  and  the  dock  lam
ily,  buckwheat  is  known  as  kutu  or  phaphra  in  India. Much  like  a  wheat  berry,  buckwheat  has  a  hard  outer
shell  which  when  removed  yields  a  seed  called  a  groat. In  India  this  is  traditionally  ground  fine  and  used  in
a  pakora  or  tempura-style  batter,  used  as  a  dough  fol
poori  (a  thin  fried  chapati),  and  used  toi  making
sweets,  such  as  halva. When  the  groats  are  roasted,  they  air  called  kasha. In  Russian  and  Jewish  cuisines,  kasha  holds  a  place  oi
reverence. Kasha  varnishkas,  or  varnitchkas  (a  torn
bination  of  kasha  and  noodles),  as  well  as  (Ik-  blini  (a
paper  thin  crepe  served  hot)  haw  left  an  indelible
mark  on  universal  cuisine. In  Japan,  soba,  a  i  ich  tasl
ing  noodle  made  from  buckwheat  (lour,  is  anothei
great  addition  to  the  buckwheat  panoply. Perhaps  buckwheal  is  the  only  "grain"  thai  held  a
place  of  true  esteem  m  1  arly  American  cuisine. Mark
Twain  reportedly  became  homesick  foi  buckwheal
cakes  while  msi ting  Europe  m  the  IN  "On   Preshl)  made
165
J@fr
THE    PRACTICE    OF    AYURVEDA
buckwheat  cakes  served  with  pure  maple  syrup  was
among  the  finest  of  America's  first  foods. The  groats,  whole  or  crushed,  roasted  or  unroasted,
are  available  through  most  health  food  stores. Buck-
wheat groats  are  best  suited  to  Kapha  types  because  of
their  somewhat  pungent  nature. However,  when  the
groats  are  mixed  with  wheat  and  a  natural  sweetener,
both  Pitta  and  Vata  types  may  indulge  occasionally. Corn
Native  to  India  and  the  American  continents,  corn  is
a  special  grain. In  India  the  freshly  ground  flour  is
known  as  makkai  atta. Low  in  gluten,  it  is  mixed  with
whole  wheat  flour  to  lend  a  different  texture  to
flatbreads. Like  millet  and  barley,  corn  is  used  mainly
by  the  peasants  in  rural  India. In  ancient  times,  ab-
original tribes  depicted  the  corn  goddess  as  a  symbol
of  fertility  for  both  food  and  humans. There  is  no
sight  holier  than  a  field  of  rice  or  a  golden  field  of
corn. Native  Americans  lived  on  corn  as  their  main  grain. When  the  English  settlers  arrived  in  Virginia  in  1607,
they  found  Native  Americans  eating  foods  they  had
never  seen  before. One  of  these  foods  was
rockahominie,  the  native  word  for  dried  white  field
corn. The  settlers  were  instructed  to  soak  the  dried
corn  in  a  wood  ash  solution  to  loosen  the  husk,  and
then  to  cook  in  water  until  tender. The  settlers  short-
ened the  name  to  hominy. Finely  ground,  this  dried
corn  is  called  hominy  grits. The  Italians  began  harvesting  corn  in  the  mid-
seventeenth  century. The  peasants  of  rural  Italy  dis-
covered that  the  coarsely  ground  cornmeal  made  tasty
polenta,  a  porridge  made  from  a  variety  of  grains
since  Roman  times. Corn  is  planted  abundantly  in  the
north  of  Italy,  where  corn  polenta  often  replaces  the
humble  bread  of  the  mountain  people. Corn  is  excellent  for  Kapha  types,  and  if  it  is  cooked
porridge  style  or  fresh  as  corn-on-the-cob,  slathered
with  organic  butter  or  ghee,  an  occasional  repast  of
this  food  will  also  benefit  Vata  types. Triticale
The  newest  of  grains,  triticale  is  a  crossbreed  of  wheat
and  rye. Its  name  is  derived  from  triticum  and  secale, the  Latin  words  for  wheat  and  rye,  respectively. Since
it  contains  the  characteristics  of  both,  triticale  may  be
used  in  place  of  either  wheat  or  rye. Although
Ayurvedic  thinking  does  not  support  crossbreeding
in  general,  much  less  that  of  different  species,  the
triticale  marriage  has  produced  an  unusual  and  pleas-
ant grain. Triticale  can  be  an  occasional  food  for  all  types. It
is  most  specifically  suitable  for  Kapha  in  the  summer
and  fall,  for  Pitta  in  the  fall  and  winter,  and  for  Vata
in  the  winter  and  spring. Quinoa Called  the  Mother  Grain  by  the  Incas,  quinoa  was
first  harvested  more  than  three  thousand  years  ago  in
South  America. After  the  Spanish  conquest,  the  Incas
began  to  harvest  European  grains  and  ceased  to  use
their  native  quinoa  for  more  than  four  centuries. Quinoa  is  a  distant  relative  to  the  beet,  spinach,  and
Swiss  chard  family. In  fact,  the  leaves  of  the  quinoa
plant  are  cooked  and  used  like  spinach. Like  buckwheat,  quinoa  is  technically  the  fruit  of  a
plant  from  the  Chenopodiaceae  family. While  quinoa
comes  in  an  array  of  colors — pink,  orange,  and  red —
the  variety  available  in  the  United  States  is  a  buff
color. The  resurgence  of  this  stoic  grain  affords  us
many  vital  nutritients. Quinoa,  similar  in  composi-
tion to  milk,  is  the  only  grain  that  contains  the  eight
essential  amino  acids  (proteins)  in  perfect  propor-
tion. Some  of  these  eight  amino  acids,  such  as  lysine,
methionine,  and  cystine,  are  scarce  in  most  plant
sources. Quinoa  is  sweet,  astringent,  and  pungent,
with  a  heating  energy. An  excellent  grain  for  Vata  and
Kapha  types,  it  may  also  be  used  occasionally  in  the
fall  and  winter  by  Pitta  types. Amaranth
Amaranth  was  discovered  in  the  crevices  of  fallen
caves  of  Mexico. It  is  believed  that  this  grain  was
harvested  by  the  indigenous  people  of  Mexico  more
than  six  thousand  years  ago. A  relative  of  the  tumble-
weed  plant,  it  has  similar  properties  to  quinoa  but  is
smaller  in  size. Amaranth  has  the  highest  lysine


 or immedi at el y if y ou put an y in y our mout h. * C ont ac t P oison C ontr ol
immedi at el y if s w al lo w ed. N onet heless, I c ontinued on t o t he g r oc er y st or e and g ot a litt le bo x of sug ar c ubes. T hese happened
t o be t he smal lest sug ar c ubes in t he g r oc er y st or e— 1 c entimet er or less on eac h side.F inal l y, af t er about si x mont hs of g ent le inquir y —and sc our ing t he lit er atur e and f inding
not hing—m y c ur iosit y g ot t he best of me. I w ent do w n t he bloc k t o t he har d w ar e st or e and
boug ht a c an of tur pentine. A s luc k w ould ha v e it, I pur c hased a br and t hat w as l abeled
"100% P ur e G um S pir it s of T ur pentine. "0 7
I k n e w t h is w as t h e s e cr e t. I d is c o v er e d t h e d os e t h a t c a us e d t h e b e n e f i ts. N o w, I n e e d e d t o f i n d t h e d os e a t w h i c h o n e ex p er i e n c es n o t -s o -g o o d r e a c t i o ns.I did not w ant t o t ot al l y ig nor e t he w ar ning s on t he c an of tur pentine. I made
sur e t hat m y w i l l w as c omplet e and in pl ain v ie w. I t old m y self t hat sinc e I w as a
doc t or, t his satisf ied t he l abel w ar ning. I dec ided t o t ak e t he tur pentine in t he e v ening af t er of f ic e hour s, so if I died,
t her e w ould be time t o c anc el t he ne x t d a y’ s patient s. F urt her mor e, I t hank f ul l y
not ed t hat I w as not in t he st at e of C alif or ni a. I sat do w n at t he k it c hen t able. P ut t he sug ar c ubes do w n and sat t he tur pentine
do w n, and said, “ W el l, t his is it. I am eit her g oing t o die or I am g oing t o f ind out
somet hing. ”
I opened t he bo x of sug ar c ubes and put one sug ar c ube on a c er amic pl at e. I t hen opened m y
tur pentine c an, pour ed it int o a t easpoon, and dr ipped t he tur pentine ont o t he sug ar c ube. I
t ook t he sug ar c ube, c he w ed it, and w ashed it do w n w it h w at er. I did not f eel an y diff er ent. I
w ent on about m y business and w ent t o w or k t he ne x t d a y. T he ne x t e v ening, I r etur ned t o
t he same c hair in m y k it c hen and at e 2 sug ar c ubes. A g ain, I did not f eel an y t hing. I bec ame
quit e bold, and on t he t hir d d a y, I at e 3 sug ar c ubes. T hirt y sec onds af t er t ak ing t he tur pentine, I f elt w onder f ul. M y br ain w as e x c eptional l y c lear ;
I w as f i l led w it h ener g y. I f ound I didn ’t need t o t ak e m y A y ur v edic v it amins, m y meg a
v it amins, m y v it amin C —I ’ d been t ak ing ele v en v it amins a d a y. I f elt so g r eat, I sk ipped m y
v it amins alt og et her t hat d a y. T he sensation of w el l -being w as li k e not hing I had e v er
e x per ienc ed. It w as as if y ear s of f atigue had just e v apor at ed. I t ook m y 3 sug ar c ubes, st ac k ed t hem up on t op of t he ot her, t ook a t easpoon of tur pentine,
pour ed it o v er t he t op c ube, and t he tur pentine dr ipped do w n t hr oug h t he t op c ube, t he
sec ond c ube, and just ent er ed t he t hir d c ube. I did not let t he tur pentine g et t o t he bott om of
t he 3 c ube. S o, I t ook t hese 3 sug ar c ubes, and just li k e t he f ir st time, I f elt w onder f ul. I said, “ O k a y, let me k eep tr ac k and see ho w long t his f eeling l ast s. ” W el l, it tur ns out t hat it
w as about 5 d a y s bef or e I f elt li k e ma y be I c ould use a v it amin pi l l. A nd so, I c onc luded t hat 2
sug ar c ubes t w ic e a w eek w as t he dose f or maint aining g ood r esult s. T he ne x t t hing t o det er mine w as ho w long c ould one t ak e it e v er y sing le d a y w it hout
e x per ienc ing an y ad v er se e v ent s? I t hen t ook tur pentine and sug ar— 3 sug ar c ubes e v er y
sing le d a y f or about a w eek. I did not e x per ienc e an y ad v er se eff ec t s, but I dec ided t hat
w as long enoug h f or t he pur poses of sc ienc e.T he f ourt h d a y, I t ook 4 sug ar c ubes ; t he f if t h d a y I t ook 5 sug ar c ubes, and so on. F inal l y, on t he se v ent h d a y, I f elt a t w it c h. I c an ’t e x pl ain it, al l I c an t el l y ou is it w asn ’t
partic ul ar l y pleasant or unpleasant, but ha v ing r ead t he bac k of t he tur pentine c an, I
deduc ed t hat t his mig ht be one of t he t hing s t he tur pentine c an w as t al k ing about. I
st opped t ak ing tur pentine f or 2 w eek s, t o let it w ash out of m y s y st em. T he ne x t t hing I had t o f igur e out w as ho w of t en a per son should t ak e tur pentine and
sug ar. In ot her w or ds, if one t ak es one dose, ho w long is it bef or e anot her dose is
needed t o c ontinue t he impr o v ement c aused b y t he f ir st dose? 1 7
A f t er r isk ing m y lif e in doing al l t his r esear c h, I w ent bac k t o m y mot her and ask ed, “ N o w,
M om, w hat about tur pentine and sug ar? D o y ou r emember an y t hing about tur pentine and
sug ar?" A nd she t houg ht and t houg ht and t houg ht. M y mot her w as 7 3 y ear s old w hen I ask ed her
t hat question. She sa y s, "Y ou k no w w hat? M y g r andmot her used tur pentine and sug ar. " A nd
t hat’ s about r ig ht. A 7 3- y ear-old per son in t he 21st c entur y had a g r andmot her, w ho
mig ht
ha v e been ali v e bac k in 1900. S o t hat’ s anot her c


 was still punishing myself for it,” says Louise. “Eventually, we have to choose between holding on to resentm ents and
being free.”
“Yes. And at first I didn’ t want to forgive, but I also didn’ t want to have
cancer, and I wanted to be free from my past,” says Louise. “So, how did you get out of jail?”
“I read in A Cours e in Miracles  that all disease comes from a state of
nonfor giveness and that forgiveness can heal every guilt and every fear. I
asked my inner ding if this was true, and it said, ‘ Yes!’” she shouts joyously. “And the truth will set you free!”
“The willingness to forgive opened the prison door. Stepping out of the
prison took courage, and I got a lot of support from some excellent teachersand therapists. They showed me that forgiveness is an act of self-love. I was
doing this for me,” she says. “A Course in Miracles  states, ‘All for giveness is a gift to yourself.’”
“I had to forgive in order to set myself free. So I forgave myself for
allowing guilt and resentment to harm my body. I for gave myself for feeling
unloveable. I forgave myself for the guilt I carried. I forgave my parents. I
forgave my past. And in return, I was given this life, the one I’ve been
living for 40 years now. Forgiveness gave me a chance to be Louise Hay
and to be the real me. That is the real gift of for giveness.”
“Amen.”
Your relationshi p with your parents was your first mirror in this lifetime. Your parents’ capacity to mirror love to you was influenced by how
loveable they felt and by how much they let life love them. What you saw
in your parents’ mirroring was what you believed to be true. Since this was
your first mirror, it influences what you see in every other mirror, and in all
your other relationships. In the healing journey, you return to the first
mirror. Here you have to be willing to look again with new eyes that are not
clouded by judgment, guilt, and resentment. With new eyes what you see in
the mirror changes, and these changes are reflected in every other mirror,
too. You must not underestimate the influence your parents have had on your
life. Your body was created from their bodies. They gave you your name,
the one you believe is yours. Their language is your mother tongue, most
likely. Their nationality is your nationality, most commonly. Their religion
is yours  by birth, most probably. Your politics might also be theirs. Your
prejudices might also be theirs. Your fears might also be theirs. As huge as
this parental influence is, you also must not underestimate the holy power
within you that spurs you on to live your own life. A beau tiful teaching on parenting comes from Kahlil Gibran, the
Lebanese poet: In his book The Prophet, he encourages us to “know the
secrets of your heart” and to “love one another, but not make a bond of
love.” He reminded parents:
Your children are not your children. They are the sons and daughters of Life’ s longing for itself. They come through you but not from you,
And though they are with you yet they belong not to you.With only a few changes to the words, this sage advice can be extended
to children to help them live their own life. My rewrite says:
Your parents are not your parents. They are the sons and daughters of Life’ s longing for itself. You come through them but not from them,
And though they are with you yet you belong not to them. Your parents are your first mirrors, and they are also your first teachers. “We learn a lot about how to forgive or not forgive from our parents,” says
Louise. Typical ly, children adopt their parents’ attitudes as their own at
first. Children learn mostly by imitation in the early years. Your parents’
teachings are your first “bible,” so to speak. Some of their teach ings will be
helpful to you, but not all of them. No doubt, you will need to unlearn some
teachings in order to hear your own holy voice. While Louise and I have been writing this book, we’ve also been
designing a public program calle d Life Loves You. One of the modules is on
family attitudes and forgivenes s. In this module, you explore what your
mother and father taught you about forgiveness as you were growing up. We designed a questionnaire to help you with your inquiry. Here’ s a sample
of the questions:
Was your mother a for giving person? What did your mother teach you about for giveness? How did your mother handle conflict? How did your mother heal her grievances? How did your mother let you know all was for given? How did your mother ask for for giveness? Was your father a for giving person? What did your father teach you about for giveness? How did your father handle conflict? How did your father heal his grievances? How did your father let you know all was for given? How did your father ask for for giveness? Our parents give us our first opportunity to practice forgiveness. This is
true, no matter how loving your parents were. The class on forgiveness
begins at birth for both parent and child. This class is 24/7 with only a few
short breaks, mostly for sleep. Parent and child are both student and teacher.The syllabus is full of new learning. There are good days and bad days. And
every day there’ s another opportunity to practice for giveness. Where there is love, there is forgiveness. With love, forgiven ess is so
natural it doesn’ t even need a name. Love is forgiving. Love dissolves
grievances before they turn to poison. Love heals you quicker than a wound
appears. Love makes amends so you don’t have to take a wron g turn. And
yet, we all fall out of love, both with ourselves and with each other. We
forget the basic  truths that we are loveable and that life loves us. This
forgetfulness obscures our vision and distorts our mirror. This is when the
need for for giveness arises. Every family has a forgiveness story. This story is part of the human
drama and our personal drama. Parents never fully live up to their ideal self,
and so they must learn self-for giveness if they are to grow into truly loving
men and women. Children have to learn to forgive their parents for being
exactly how they were and not some other ideal; otherwise, children won’ t
grow up to be healthy adults who are free to be their true self. Remember:
Your relationship with your parents is your first mirror. Therefore:
What you don’ t forgive your parents for
you do to yourself. What you don’ t forgive your parents for
you accuse others of doing to you. What you don’ t forgive your parents for
you do to others. What you don’ t forgive your parents for
your children will accuse you of
doing to them. Letting Go of Grievances
Louise and I are well into our second day of conversations on
forgiveness. The rain is still falling in San Diego. Strong gusts of wind blowagainst the windows. The low-flying clouds move fast through the air. Periodically, small patches of blue break through the ceiling of gray. The
sun is up there somewhere. We’ve been indoors most of the time, doing our
inner work, save for one trip to Whole Foods, to stock up for dinner. Our
conversations have been intense, full of insight, and healing. There’s always
something new to learn about forgiveness. A little willingness goes a long
way. “Louise, what is real for giveness?” I ask, digging for more insights. “Forgiveness is letting go,” she says. “Letting go of what?”
“The past, guilt, resentment, fear, anger, anything that is not love,” she
says. “That feels good,” I tell her. “Real for giveness feels good,” says Louise, smiling. “So, what helps us to let go?”
“Well, in my case, what helped me was understanding my parents’
childhoods,” she says. “What did you learn?”
“My stepfather had a very troubled childhood. Both parents physically
abused him. He was punished repeatedly for not doing well at school. He
had a twin brother who went to an insane asylum. He never mentioned his
mother. He fled from Switzerla nd to the United States at an early age. He
ran away, like I had to.”
“How did this understanding help you?”
“Understanding doesn’ t condone what happened,” she says emphatically. “Crucially, it gave me perspective. It helped me to have compassion for
myself and, later on, for him as well. Most of all, it helped me to let go of
the belief that it was all my fault.”
“Forgiveness really is letting go,” I say as I let this sink in. “Yes, it is,” she agrees. Healing is a release from the past. Everyone’ s past includes some disaster
and pain. There is only one way to survive your past, and that is to practice
forgiveness. Without forgiveness, you can’t get past your histo ry. You feel
stuck. Your life isn’t moving on, because you haven’ t moved on. The
present can’t comfort you because you’re not really here. The future


 he for gotten
Asita’ s advice back then, that there would always be a place for him to go
when he was in trouble? With a deep sigh of relief, Siddhartha knew he was back. He hadn’ t
remembered the silence, but it had remembered him. And waited. It would
be so easy to sit forever. A gentle current flowed through his body, and
when a thought chanced to arise, it escaped like a dandelion puf f blown
away in the breeze. Before time and space disappeared like thieves in the night, he had a
fleeting perception. Something he couldn’ t identify—a cloud of golden
flecks? a ghost wearing a smile? a god?—was hovering a few inches over
his head, just where the current had escaped. The cloud or god shimmered
for a second. Siddhartha had the distinct feeling that it was watching him. Then without any warning it began to descend. OceanofPDF.comPART TWO
GAUTAMA THE MONK
OceanofPDF.com1 1
The skies had given plenty of warning all day. Clouds with sagging gray
bellies almost touched the treetops. Night fell quickly, before shelter could
be found. The young monk was curled up under a sal tree in the forest when
the rain hit, not with a few warm droplets but all at once, as if mischievous
monkeys in the trees had overturned a bucket on his head. The monk awoke
with a sputter. He squatted in the mud, shivering, soaked to the bone. Being
Prince Siddhartha had filled up twenty-nine years; being a penniless monk
had filled up barely a month. He noticed something nearby. A small clutch of men had built a
campfire whose flicker peeked through gaps in the jungle. The monk crept
near and saw that they had found protection in the mouth of a cave. It was
dangerous to intrude on them. They might be dacoits,  bandits who had no
scruples about killing a holy man simply for his sandals. Also, asking for
help wasn’ t part of the rules. If a wandering monk appeared at their back
door, householders were obligated to bring food out to him and of fer shelter
for the night; sacred duty demanded as much. But the beggar at the door
had to remain silent. Only his presence could speak for him, no matter how
hungry he might be, even starving. Sitting in meditation while your nose filled with the smells of rice and
lamb cooking over a fire was pure agony. A warrior ’s discipline, by
comparison, was child’ s play. The young monk always lost focus: he
salivated; his stomach growled. But this particular night he didn’ t have to
beg. One of the men sitting around the campfire noticed him and took pity. Siddhartha was startled to see him carrying an ax as he approached, but
then he realized the men were woodcutters.“Namaste, ” he murmured, bowing his head. The woodcutter, a
lumbering, thickset man, made no reply. Namaste  was the simplest form of
hello, but from a monk it was also a blessing: I greet what is holy in you. Siddhartha noticed that without thinking, he had put a harmless tone in his
voice. So in a single word he had said, “Hello, I bow to your sacredness. Please don’ t hurt me.”
“What are you hanging around for?” the man said gruf fly. “I saw your fire,” said Siddhartha. “I should have headed for a village,
but it got dark too soon.”
“Someone like you isn’ t going to get very far.” The man was scowling
now. “What’ s your name?”
“Gautama.” Siddhartha held his breath. He had taken on his family
name, which was known everywhere. But for centuries it had also been a
clan name, and many common people carried it. “Well, you didn’ t get any food today, Gautama, that’ s clear enough.”
The young monk had practiced saying the name in his head— Gautama,
Gautama —but this was the first time another person had used it. Losing his
old name was the start of losing his old self. He felt forlorn and victorious
at the same time. “You’d be better of f with an honest living that doesn’ t depend on
another man’ s sweat,” the woodcutter said. Gautama hung his head. If this was a taunt, it was better not to look him
in the eye. Exhausted or not, Gautama still knew how to defend himself like
a warrior. (When suspicious characters would stare at him and wait by the
road while he passed, his hand had reflexively reached for his sword hilt
before he remembered that it wasn’ t there.) He forced himself to have
humble thoughts. You’re a holy man. Let God pr otect you. Now the stranger was holding out something. “T ake it. Y ou can’ t expect
any food without a bowl, can you?” He pushed forward a smooth hollowgourd, split in half and filled with steamed rice and potatoes. “I’d ask you to
the fire, but some of the others—” He nodded in the direction of the group
huddling in the mouth of the cave. None had turned their heads to look at
the stranger crouching in the mud. “They’ve had bad run-ins with monks.”
Gautama nodded. In the month he had been wandering, he’d heard tales
of criminals and madmen who assumed the disguise of monks so they could
roam the countryside undisturbed. “A blessing on you, brother.” Gautama said this with complete sincerity,
and he continued looking into his benefactor ’s eyes rather than diving into
the food. He knew that his accent gave away that he was high-caste. He
touched the man’ s arm in gratitude, and the woodcutter was startled. Sometimes, very rarely, a high-caste warrior or noble might take up the life
of a wandering monk, but they never touched anyone of low caste, even as
beggars. “And a blessing on you,” the man said. He got up and walked back to
the fire. As a sannyasi,  one who has completely renounced the world, Gautama
was allowed no possessions other than his saf fron robes, a walking stick, a
string of prayer beads around his neck, and a begging bowl. A monk ate out
of his bowl, and when he was done, he washed it in the river and wore it as
a hat to keep of f the sun and rain. The bowl was what he drank from, and
while he was bathing in the river he rinsed himself with it. Gautama turned
the gourd around, admiring its simplicity. Once he had eaten the food the woodcutter gave him, Gautama got to
his feet, trying not to groan from the cracked blisters on his soles. He took a
last, longing look at the fire—the men were drinking and laughing loudly
now—and began slip-sliding through the mud toward the road. Y ou
couldn’ t sleep too near the roads because of bandits. As he walked, he
wrapped his arms around his thin frame for warmth and tried to find
resignation. It’s just rain. This is nothing important. I accept it. I’m at
peace. But resignation was empty peace, with no real satisfaction. What
else could he try? Reverence.Holy gods, pr otect your servant in time of need. Repeating a prayer felt better, but his mind wasn’ t fooled by reverence,
either. It injected an ironic aside: If the gods wanted to pr otect you, why did
they leave you out in the rain? Gautama was astonished at how many ways
his mind could plague him. It blamed him for everything—for his blistered
feet, for getting lost in the forest, for making a bed from tree boughs that
turned out to be full of lice. Hadn’ t Prince Siddhartha’ s mind been calmer
before he left home? Sick of ar guing with himself, Gautama began to count
his steps. One, two, thr ee. It was a feeble trick to keep his doubts from attacking him. But he had
too many memories, the kind that he couldn’ t escape on the longest road. Four, five, six. The worst memory was of leaving his wife, Y ashodhara. She had
refused to watch Siddhartha ride beyond the gates. “Go at night. Don’ t tell
me when. It would be like having my heart broken twice,” she said. Her
face was careworn with the tears she had shed. The two had been married
almost ten years. It was such a love match that they had never spent a single
night apart. Yashodhara kept silent the first few days after he made his intention
known, but they shared a bed, and one night she found her voice, softly,
next to his ear. “Isn’ t love enough, being here with me?”
Siddhartha wrapped his arm around her. He knew this question cost her
an ef fort. If he said no, she wasn’ t enough, Y ashodhara would feel like a
widow when he left. If he said yes, he


 pilot will have
been drinking; I hate air travel; I don’t like that I can’t tell what’ s going on;
I have no control” and so on. She tapped until she felt no intensity thinking
about any part of the travel, from arriving at the airport to landing. The true test came on flight day. “I remember looking at the plane,
stepping onto the plane, and realizing  my ‘radar ’ was not going out of
control. ” Her next thought was that she was hungry and she wondered what
they would serve on the flight. Food hadn’ t been part of the picture in the
past. Once in the air, she reports, “Instead of all the nega tive racing
thoughts, I was curious about what was going on around me. Looking out
the wind ow, I remembering thinking, ‘this is romantic, this is wonderf ul. ’”
At that point, she could still remember how the panic felt, but she didn’ t
have it. “I used to book a flight and start praying. Now I just think I used to
be afraid to fly. I don’ t have that anymore. ”
In that above case, Ali didn’ t know the origins of the phobia, and it didn’ t
matter. In the case that follows, there was an originating event. Case Study: Debbie and Fear of Stairs
Often one thing becomes linked  with another, eliciting a phob ic response. Debbie, age 45, was terrified of walking down but not up stairs. She had no
memory of a time when it didn’ t feel like she was going to die when she
had to walk downstairs; she had inched her way down stairs in terror her
whole life. We started at the top of five stories of stairs and tapped on all
aspects—every possible thought, feeling, sensation, and belie f—keeping
her from walking down one single stair. Aspects included: can’t look down,
nothing there, need to hold on, and more. After about ten minutes she took a
single step on her own. But then she wouldn’ t release her grip on the
railing. “I’ll fall,” she said. We had uncovered another aspect. We tapped
now on aspects relating to releasing her death grip on the railin g. Then, we
stepped back to the top. Now, I asked her to look down, imagine walkingwith the hand off the railing, to get her tuned back into the falling fear. I
then asked her what the falling fear reminded her of. As is common in situations with EFT, an early memory surfaced from
when she was five years old. Her family was hiking down a craggy bluff,
with Debbie lagging behind. Her parents were in front of her and arguing
loudly. Debbie had felt alone, scared, and uncomfortable, and she was also
quite close to the edge of the rocky hill. Shortly after that event,  her parents
divorced. Being  high up on the hill looking down while her parents argued
had been very scary, and it was the last time the family went on an outing
together. Someh ow, the fear of going down the hill had generalized to going
down regular stairs, crowded stairs, stairs with no railing and the like, and
they had been tightly linked ever since. But really, she had just been scared
about her paren ts arguing so heatedly and linked it to the big loss of her
father ’s regular presence and love. Once we resolved this issue, I had a
feeling she woul d be able to walk down stairs, and I was right. But were we
done. Soon after we felt “complete,” a whole group of people entered the
stairwell and her fear spiked. Now we tapped on the aspect of crowded
stairwells. She was walking up and down stairs “just like a regular person,”
no fear. The next session we went to steep, metal fire escape stairs to scan
for aspects and test our results. In fact, I was the one who had to tap on my
fear of the metal stairs. Ali was practically giddy with excitement she was
so happy to feel free of the fear that had haunted her all these years. She had
unlinked decades of terror and fear in just two sessions. Exercise: Overcoming Phobia:
Get Curious, Ask Questions
When you clear  a phobia target with tapping, your questions will be like
guideposts to direct your tappin g. Note that the following questions may
look familiar to you, as they are the same types of questions we apply to
just about any bothersome problem. List them and your answ ers in yourEFT journal. They will help you uncover aspects and specific events to tap
on. When and where did my phobic response start. Who was with me. What was going on in my life at the time. When did the fear get worse. Do I remember a time that I didn’ t have it. What does this fear feeling remind me of. When do/did I remember having a feeling similar to this. How ashamed am I of the phobia. Am I keeping my phobia a secret. What will happen if I tell someone. What happens when I tell other people about my phobia. What do I believe about myself because of the phobia. Do I have a case of the “shoulds”. Y ou know the self-talk/inner critic: “ I
should not have,” “I’m wrong to have,” “I’m bad to have this,” “I’m a
loser  to have this,” etc. What happens when I see, hear, feel, touch, taste, or think of my fear
target. What are my body sensations when I think or come near my fear tar get. Does your breathing get shallow and fast. Is your chest tight, does your
gut feel like it’ s going to clench into a fist, are your legs trembling, can
you not seem to get enough air. How Long W ill It T ake. You might be wondering how long it will take you to clear your phobia. Everyone is different. You may clear the root of your phobia in five minutes
of tapping and resolve the probl em for good. Or it may take many rounds—
or even many days—to have a breakthrough. There may be hundreds of
aspects and several specific events you’ll need to tap on before your phobia
clears. Be persistent. You can heal this. You will likely need to put yourself
in the fear situation at some point to truly test for results. Working with a
practitioner can be especially useful in situations like these. Suggestions for W orking through Phobias
Look at your phobia as if it were an archeological site; do a little digging,
and you will see many civilizations buried one on top of anoth er. Remove
them one at a time and you will unearth everything you need to know to
clear your fear. If you have a fear of saying a target word, such as “snake,”
tap on “the s-word,” for examp le. Or you can use a code word that has
nothing to do with the phobia itself, like “my bunny friend,” or “the Tesla
factor,” or “the big yuck. ” If you feel ready, you can start to tap on saying
the name of your fear target out loud and tapping on the intensity that just
saying it elicits. Do this until you can actually say out loud the name of
your fear target with neutrality or something close to it. If you can’t get
there, then you may find working with a practitioner experienced in helping
clients resolve phobias useful. Exercise: T aking the Edge Of f
Just Thinking of the T arget
Step 1. I cannot even think of my fear target without upset. If this speaks to
you, start there, at this outermost layer. Tap until you no longer feel
triggered and resistant when just thinking about the fear target. This is
similar to the Tearless Trauma  technique, approaching the most global
perspective possible to take the edge of f and be as comfortable as possible. Try customizing any one of these phrases to suit your own situation:
Even though I feel trapped, I deeply and completely love and accept
myself. Even though this fear has control over me, I deeply and profoundly
love and accept myself anyway. Even though there’ s a lot here, and I don’t know where to start, I
deeply and completely accept myself. Even though I’m terrified of certain things, I accept my terror and
myself. Even if I never get over this, I still love and accept myself anyw ay (or
that’s okay). Step 2. Remember to rate your intensity on just thinking about this issue
before creating your setup phrase, then karate chop: “Even though I don’t
even want to think about the fear I have, I deeply and profoundly accept
myself anyway. ” Now tap down the points with your reminder phrase
“don’ t even want to think abou t it,” and retest your intensity again,  just
about that one aspect of thinking about it. Step 3. Once you have  tapped that down to a neutral intensity and have
no resistance to thinking about the fear object, continue by tapping on every
single aspect that comes to mind, using the ratings scale as your feedback
loop. The most important factor is to not get ahead of yours elf but take
things one step at a time. If you push or rush past a detail that has not been
tapped down to zero, you are hampering


 a l l  a r o u n d  u s. W h e n  I  w a s  a  c h i l d  g r o w i n g  u p  i n  T e x a s,  I  u s e d  t o
w i t n e s s  t h e  e x t r a o r d i n a r y  s u n s e t s  t h a t  T e x a s  s k i e s  a r e
f a m o u s  f o r. I  d i d n ’ t  k n o w  t h a t  n o t  e v e r y  s u n s e t  w a s  p a i n t e d
l i k e  t h i s,  i n  m a n i f o l d  h u e s  o f  p i n k  a n d  p u r p l e,  o r a n g e  a n d
g o l d. I  d i d n ’ t  k n o w  t h e n  t h a t  n o t  e v e r y  s u n s e t  d i s p l a y e d
v o l u m i n o u s  c l o u d s  a n d  g l o r i o u s  r a y s  o f  f a d i n g  s u n,
d r a m a t i c a l l y  p a i n t e d  a c r o s s  a n  e n d l e s s  s k y. I  d i d n ’ t  k n o w
h o w  b l e s s e d  I  w a s  t o  s e e  t h i s. S o m e t i m e s  n o w  I  m i s s  t h o s e  s u n s e t s  a n d  r e a l i z e  h o w
n a i v e  I  w a s  t o  t h i n k  t h e y  w e r e  s o  e a s y  t o  c o m e  b y. I
c o n s i d e r  w h a t  m i r a c l e s  I ’ m  u n d e r e s t i m a t i n g  n o w,
h a p p e n i n g  a l l  a r o u n d  m e  y e t  u n a c k n o w l e d g e d  a n d
u n p r a i s e d. I t  s e e m s  t o  m e  t h e  b i g g e s t  c r i s i s  t h a t  f a c e s  u s —
c e r t a i n l y  t h a t  f a c e s  m e — i s  a  c r i s i s  o f  f a i t h. I  f o r g e t  t h a t  t h eG o d  w h o  p a i n t s  t h o s e  s u n s e t s  a n d  k e e p s  t h e  s u n  i n  t h e  s k y
a n d  t u r n s  t h e  e m b r y o  i n t o  a  b a b y  i s  a c t i v e  i n  m y  l i f e  a s
w e l l. I t  i s  b e c a u s e  o f  m y  o w n  m e n t a l  f a t i g u e,  t h e  f a i l u r e  o f
m y  o w n  i m a g i n a t i o n,  t h a t  I  f a i l  s o m e t i m e s  t o  c o n n e c t  t h e
d o t s  b e t w e e n  t h e  p r o b l e m s  t h a t  b e s e t  m y  l i f e  a n d  G o d ’ s
i n f i n i t e  p o w e r  t o  s o l v e  t h e m. O n e  P r o b l e m,  O n e  A n s w e r

A l l  o f  u s  h a v e  p r o b l e m s  a t  t i m e s,  e v e n  s e r i o u s  o n e s. B u t
w h i l e  w e  t h i n k  w e  h a v e  m a n y  d i f f e r e n t  p r o b l e m s,  w e  r e a l l y
h a v e  o n l y  o n e :  o u r  s e p a r a t i o n  f r o m  G o d. *  O n c e  w e ’ r e
r e a l i g n e d  w i t h  t h e  T r u t h  o f  o u r  b e i n g,  n o n t r u t h  c a n ’ t  r e m a i n
i n  o u r  p r e s e n c e  f o r  l o n g. I  t o l d  m y  d a u g h t e r  r e c e n t l y  t h a t  l i f e  i s n ’ t  a b o u t  n o t
h a v i n g  p r o b l e m s ;  i t ’ s  a b o u t  b e c o m i n g  s o m e o n e  w h o  k n o w s
h o w  t o  d w e l l  w i t h i n  p r o b l e m s  i n  a  p o s i t i v e  w a y. I t ’ s  a b o u t
t a k i n g  f u l l  r e s p o n s i b i l i t y  f o r  h o w e v e r  w e  m i g h t  h a v e
c o n t r i b u t e d  t o  a  p r o b l e m,  f o r g i v i n g  o u r s e l v e s  a n d  o t h e r s,
p r a y i n g  f o r  a l l  c o n c e r n e d,  a n d  d e v e l o p i n g  f a i t h  t h a t  G o d ’ s
m i r a c l e  i s  a l w a y s  o n  t h e  w a y. A  p r o b l e m  i s n ’ t  n e c e s s a r i l y  s o m e t h i n g  b a d ;  i f  i t ’ s
h a p p e n i n g,  i t ’ s  p a r t  o f  a  d i v i n e  c u r r i c u l u m  d e s i g n e d  a s  a
l e a r n i n g  o p p o r t u n i t y  f o r  e v e r y o n e  i n v o l v e d. A n d  o n e  o f  t h e
t h i n g s  w e  l e a r n,  w h e n  w e  h a v e  e x p e r i e n c e d  p r o b l e m s  a n dt h e n  r e c e i v e d  t h e  m i r a c l e  t h a t  s o l v e s  t h e m,  i s  f a i t h  t h a t
m i r a c l e s  d o  h a p p e n. M i r a c l e s  a r i s e  f r o m  c o n v i c t i o n, *  a n d
n o t h i n g  g i


 l
s o m e o n e  t h e y ’ r e  r i g h t  e v e n  w h e n  t h e y ’ r e  w r o n g. *  T h a t
m e a n s  w e  c a n  a f f i r m  s o m e o n e ’ s  e s s e n t i a l  i n n o c e n c e  e v e n
w h e n  h a v i n g  t o  d e a l  w i t h  t h e i r  m i s t a k e. T h a t  d i s t i n c t i o n,
h o w e v e r — b e t w e e n  s o m e o n e  s i m p l y  m a k i n g  a  m i s t a k e  y o u
n e e d  t o  d i s c u s s  w i t h  t h e m  a n d  s o m e o n e  b e i n g  “ g u i l t y ”  o f
s o m e t h i n g — i s  h u g e. A  c o n v e r s a t i o n  I  h a d  w i t h  a  f r i e n d  i s  a n  e x a m p l e. M y  f r i e n d  E l l e n  a n d  I  w e r e  d o i n g  a  p r o j e c t  t o g e t h e r. A
s i t u a t i o n  a r o s e  i n  w h i c h  I  w a s  c l e a r  t h a t  I  d i d n ’ t  w a n t  t o
t a k e  i m m e d i a t e  a c t i o n. S h e  d i s a g r e e d  a n d  k e p t  p r e s s u r i n g
m e  t o  d o  s o m e t h i n g. I  w o u l d  s a y,  “ I  d o n ’ t  w a n t  t o  d o
a n y t h i n g  r i g h t  n o w ;  I  h a v e  t o  t h i n k  a b o u t  t h i s, ”  a n d  s h e
w o u l d  c o m e  b a c k  w i t h,  “ W h y  c a n ’ t  w e  j u s t  d o  i t  t h i s  w a y? W h y  n o t? ”
F i n a l l y,  f e e l i n g  u n d e r  p r e s s u r e,  I  g a v e  i n  t o  h e r. A n d  o f
c o u r s e,  a  f e w  d a y s  l a t e r  I  r e a l i z e d  I  h a d  m a d e  a  m i s t a k e. S o  h e r e  I  w a s,  a n n o y e d  w i t h  m y s e l f  f o r  h a v i n g  g i v e n  i n
t o  p r e s s u r e  t o  d o  s o m e t h i n g  t h a t  w e n t  a g a i n s t  m y  o w n  i n n e r
k n o w i n g  a n d  a l s o  a n n o y e d  a t  m y  f r i e n d  f o r  h a v i n g
p r e s s u r e d  m e  i n  t h e  f i r s t  p l a c e. S o  t h e  s p i r i t u a l  q u e s t i o n  w a st h i s :  S h o u l d  I  s a y  a n y t h i n g  t o  h e r,  o r  s h o u l d  I  s i m p l y  e a t  m y
f e e l i n g s? T h e r e  i s  a  m i d d l e  w a y,  i n  w h i c h  w e  n e i t h e r  j u d g e  o t h e r s
n o r  s u p p r e s s  o u r  f e e l i n g s. W e  c a n  e x p r e s s  o u r s e l v e s
h o n e s t l y  a n d  d e m o n s t r a t e  c o m p a s s i o n  a t  t h e  s a m e  t i m e. I  s h a r e d  w i t h  h e r  t h a t  I  w a s n ’ t  h a p p y  a b o u t  h o w  I  h a d
b e e n  p r e s s u r e d  i n t o  t a k i n g  a c t i o n. E l l e n  b e g a n  t o  g e t
d e f e n s i v e  a n d  s a y  h o w  m u c h  s h e  l o v e d  m e  a n d  t h a t  s h e
w o u l d  n e v e r  h a v e  d o n e  t h a t. I  s a i d,  “ W a i t. I  l o v e  y o u  t o o. A n d  I  k n o w  y o u  l o v e  m e. B u t  y o u  d i d  d o  t h a t. “ I t ’ s  a  n o - f a u l t  u n i v e r s e,  E l l e n. O u r  f r i e n d s h i p  i s  m u c h,
m u c h  b i g g e r  t h a n  a  m i s t a k e  t h a t  e i t h e r  o f  u s  m a d e,  a n d  t h i s
s i t u a t i o n  d o e s n ’ t  t o u c h  t h e  r o c k - b o t t o m  r e a l i t y  o f  o u r  l o v e
f o r  e a c h  o t h e r  a s  f r i e n d s. B u t  w i t h i n  t h a t  l o v e,  f r i e n d s  h a v e
t o  b e  a b l e  t o  s h a r e  t h e i r  t r u t h  w i t h  e a c h  o t h e r. I  n e e d  y o u  t o
k n o w  t h a t  ( 1 )  I  l o v e  y o u  a n d  t h i s  d o e s n ’ t  i n  a n y  w a y  c h a n g e
t h a t,  ( 2 )  I  k n o w  I ’ m  u l t i m a t e l y  r e s p o n s i b l e  f o r  m y  o w n
b e h a v i o r,  n o  m a t t e r  w h a t  y o u  d i d,  a n d  ( 3 )  I  h o p e  y o u  w i l l
n o t  p r e s s u r e  m e  l i k e  t h a t  a g a i n. ”
I  c o u l d  f e e l  h e r  r e l a x,  f o r  s h


 s p i r i t u a l  l i f e  t o d a y — I  m e a n,  w e  a l l
t r y  s o  h a r d! ”
A n d  I  t h o u g h t  t o  m y s e l f,  “ N o,  w e  d o n ’ t! ”
F o r  w h a t e v e r  r e a s o n,  h o w e v e r,  w e  k e e p  t e l l i n g  o u r s e l v e s
w e  d o. W e ’ r e  a l l  r e v i s i o n i s t s  t h e s e  d a y s,  a n d  w e ’ r e  n o t
c o n t e n t  t o  j u s t  r e v i s e  o u r  p a s t — w e  e v e n  r e v i s e  t h e  p r e s e n t. W e  s e e m  t o  h a v e  a  m a g i c a l  b e l i e f  t h a t  i f  w e  d e s c r i b e
o u r s e l v e s  a  c e r t a i n  w a y,  t h e n  i t  m u s t  b e  t r u e. W e  t a l k  a b o u t  h o w  h a r d  i t  i s  t o  l i v e  a  s p i r i t u a l  l i f e  w h e n
w e ’ r e  n o t  e v e n  m e d i t a t i n g  r e g u l a r l y  o r  m a k i n g  t h e  d e e p e s t
e f f o r t  t o  f o r g i v e  t h o s e  w h o  h a v e  h u r t  u s. P e r h a p s  w e  h a v e
s p e n t  s o  m a n y  y e a r s  i n  t h e  c l a s s r o o m  t h a t  “ s t u d e n t  m o d e ”
h a s  b e c o m e  a  h a b i t. I t ’ s  t i m e  t o  g r a d u a t e. E n o u g h  o f  u s  k n o w  s p i r i t u a l
p r i n c i p l e s  n o w ;  w e ’ v e  r e a d  t h e  s a m e  b o o k s  a n d  l i s t e n e d  t o
t h e  s a m e  t a p e s. I t ’ s  t i m e  t o  b e c o m e  t h e  p r i n c i p l e s  n o w,  t o
e m b o d y  t h e m  a n d  d e m o n s t r a t e  t h e m  i n  o u r  d a i l y  l i v e s. U n t i l
w e  d o,  w e  w i l l  n o t  r e a l l y  l e a r n  t h e m  a t  t h e  d e e p e s t  l e v e l. T h e y  w i l l  n o t  i n f o r m  o u r  s o u l s  o r  t r a n s f o r m  t h e  w o r l d. A n d  i f  t h a t ’ s  t h e  c a s e,  w e  w i l l  g o  d o w n  i n  h i s t o r y  a s  t h e
g e n e r a t i o n  t h a t  k n e w  w h a t  w e  n e e d e d  t o  k n o w  y e t  d i d n ’ t  d o
w h a t  w e  n e e d e d  t o  d o. I  c a n ’ t  i m a g i n e  h o w  i t  w o u l d  f e e l,  t o
d i e  w i t h  t h a t  r e a l i z a t i o n.W e ’ v e  s u b s c r i b e d  t o  a  k i n d  o f  i v o r y  t o w e r  n o t i o n  o f
s p i r i t u a l  e d u c a t i o n :  k e e p  i t  a b s t r a c t  a n d  i n t e l l e c t u a l  a n d
s a f e. Y e t  t h e  s p o i l s  o f  h i s t o r y  u s u a l l y  g o  t o  t h o s e  w i l l i n g  t o
g e t  d i r t  u n d e r n e a t h  t h e i r  f i n g e r n a i l s. I  h e a r d  a  w o m a n  t a l k i n g  r e c e n t l y  a b o u t  h e r  f r u s t r a t i o n
w i t h  p o l i t i c s :  “ W e ’ v e  t r i e d  s o  h a r d,  a n d  n o t h i n g  e v e r  s e e m s
t o  c h a n g e! ”  I  t h o u g h t  s h e  m u s t  b e  j o k i n g. “ U h,  n o,  w e  h a v e n ’ t. H o w  m a n y  o f  u s  e v e n  v o t e? ”  I
a s k e d  h e r. “ A n d  i f  w e  d o,  w h a t  d o e s  t h a t  m e a n — w e  g o  t o
t h e  v o t i n g  b o o t h  e v e r y  t w o  o r  f o u r  y e a r s? W h e r e  d o  w e  g e t
o f f  t h i n k i n g  t h a t  w e ’ v e
t r i e d  s o  h a r d? ”  A r e  w e  t h i n k i n g  w e  m a d e  s o m e  s u p r e m e
a n d  n o b l e  e f f o r t  t o  c h a n g e  t h e  w o r l d,  a n d  i t  d i d n ’ t  w o r k?! W e ’ v e  b e e n  s o  t r a i n e d  b y  t h i r t y - m i n u t e  s i t c o m s  t h a t  i f  w e
d o n ’ t  g e t  w h a t  w e  w a n t  i n  h a l f  a n  h o u r,  i t ’ s  l i k e,  u h - o h,  w e
t r i e d  b u t  f a i l e d. T o o  b a d. I t ’ s  o v e r. N e x t. M o t h e r  T e r e s a  m a d e  a  s u p r e m e  a n d  n o b l e  e f f o r t. M a r t i n
L u t h e r  K i n g  J r. m a d e  a  s u p r e m e  a


 the
discovered that when people go blind,
dimensional or detectable by human
arise from confusing levels of viewpoints which underlie his actions
they tend to stop smoking-smoking has
senses at all, let alone composed of
consciousness; an answer is true only at
and beliefs. That is the inherent danger of
multiple bases of which oral gratification
discrete life units that solve problems by
its own level of consciousness. Thus, we
all "righteousness." Anyone can be
is only one).7
use of an intellect and employ symbols to
may find that an answer is "corr ect"
righteous, from the killer who justifies
but simultaneously "invalid," like a
(89) A kinesiolocicalal test of the market
communicate across space and time.his rage to ecclesiastic demagogues and
musical note that is corr ectly played
viability of any potential product,
political extremists of all persuasions. By
Medical Science. but at the wr ong place in the scor e. All
including this one, can arrive at clear
distorting context, it is possible to
observations are reflections of specific
conclusions regarding public acceptance
Kinesiological diagnosis is a science in
rationalize and justify virtually any
levels of consciousness and are valid
and feasibility of marketing in less than a
its own right, governed by the
human behavior. only on their own level. Every means of
minute. Product acceptability and International College of Applied
The human dialogue is awesome in its
approaching a subject therefore has its
profitability can be ascertained very
Kinesialogy. Each or gan of the body hasenormity and subtlety, reflecting the
own built-in limitations. accurately if questions are phrased with
its corresponding detector muscle whose
kaleidoscopic interactions of the
43
44
powerful attractor ener gy fields of mirrors--his sole support, his faith in
say, "I am forty-five years old," and you
carefully defined. What we think is good
constituting man's consciousness. The
the process of life itself. will instantly go weak. Like a computer,
or bad is merely subjective; what the
brilliance of the world's great
consciousness simply answers 0 or 1,
universe "thinks" about it may be quite
philosophers through twenty-five 7. EVER YDA Y CRITICAL POINT
true or false. (Any ambiguities in the
something else. centuries has been staggering in its scope
ANAL YSISprocess are introduced by the questioning
Motive in questioning is highly
and complexity. Y et, overall there are
method, not the answering mechanism. significant. Always ask first, "I may ask
few areas of agreement as to the nature of
The Potential Applications for Research
See Appendix B, Chapter II, and below.) this question?" Never ask a question
truth. W ithout an objective yardstick,
W e have described thus far give some
W e can identify the level of truth of any
unless you are prepared for the answer;
every individual who has ever lived has
suggestion of the limitless uses to which
statement, belief system or body of
the facts may be quite dif ferent from
had to sift through the changing this method lends itself. As the
knowledge. W e may accurately measure
what you currently believe. Though there
reflections of life to discern his own
interaction of attractor fields of ener gythe truth of any sentence, paragraph,
is a potential for emotional upset through
truth; this seems a never -ending struggle
with human consciousness reveals itself
chapter, or entire book, including this
the unwise use of this method,
to which man is condemned by virtue of
in an interaction of mind and body, the
one.1 W e can reliably identify our own
experience has shown that continuing the
his own mental design. basic level of available ener gy in any
level of consciousness or motive in any
line of inquiry will enlar ge the context
(92) This design predicates that any enterprise can be calibrated by
anyone, enterprise. W e now have available a
and heal the disturbance. Let us say a
statement will be true only within a given
anywhere, any time. All that is required
perspective on social movements and
young woman asks, "My boyfriend is
context, despite the fact that the is to have two people, one of whom is
history never before possible, Politicalhonest?" "He is good for my life?" and
definitions and derivations of that context
familiar with the muscle-testing
research is not confined to the present. the answers are negative. She is
are invisible and unstated. It is as though
technique described in this study. The
W e can look back into history to make
disappointed to find his love is selfish
every individual is exploring life with a
practical implications are staggering; this
calibrations, for instance, to compare
and his interest exploitative. But further
compass that has a unique setting. That
tool can be as germinal in the continuing
Gorbachev with Stalin, T rotsky with
questions provide a resolution: "This
any meaningful dialogue at all is possible
evolution of society as any of the major
Lenin, and so on. relationship would end in emotional
bespeaks man's enormous compassiondiscoveries of the physical sciences to
In all of these exercises kinesiology
pain?" (Y es.) "I am saving myself a lot of
for his own condition and attests that
date. Let us spell out in more pragmatic
reveals the hidden implicit order by
misery now by knowing this?" (Y es.) "I
giving cohesion to the whole is an all-
detail what this could mean in everyday
making it explicit, disclosing its true
can learn from this experience?" (Y es.) inclusive, overarching attractor Field that
life. nature. The use of the system is self-
On a more mundane level, the same
facilitates the manifestation of the Inasmuch as the calibrated power of
an educative and self directing. Each technique can determine whether
an
possible into the actual. identified attractor pattern is directly
answer, it will be discovered, leads to the
investment is an honest one or not, orConcordance emer ges from the related to its degree of veracity, or level
next question--happily, in an upward and
whether an institution can be trusted. W e
or ganizing patterns hidden behind of truth, it is possible to cleanly
beneficial direction. W e discover the
can accurately predict the potential of
apparent chaos; thus the evolution of
distinguish true from false, constructive
truth about ourselves because our new developments, not only in
mankind progresses despite the from destructive, the practical and
questions themselves are merely the
marketing, but in medical research or
apparently aberrant signals of individuals
ef ficient from (94) the unworkable and
reflections of our own motives, goals and
engineering. W e can check the safety
at any given moment. Chaos is only a
wasteful. W e can identify motive, agenda
levels of awareness. It is always precautions being used on great oil
limited perception. Everything is part of
and goal in any project or in individuals
informative to calibrate not the answer,tankers. W e can judge in advance the
a lar ger whole; everyone is involved in
themselves. Sheep's clothing need no
but the question. advisability of military strategy. W e can
the evolution of the all-inclusive attractor
longer hide the wolf. In discussing the process, we must
ascertain who is fit to govern and
Field of consciousness itself. It is this
As we have seen, consciousness reacts
emphasize again, more specifically, some
distinguish the statesman from the mere
evolution, innate to the overall Field of
decisively to the dif ference between truth
aspects of the form of questioning. politician. In the case of a media event,
consciousness, which guarantees the and falsehood. Y ou may instantly
Precision (95) in wording is of paramount
we can instantly tell whether the
salvation of mankind, and with it, of all
reconfirm this by stating your true ageimportance. The question might be interviewer or the interviewee is
telling life. The nobility of man is in his
(let us say that you are forty-three years
posed, for instance, "Is this decision a
the truth, and, if he is, what level of truth
constant struggle with his own unasked-
old), "I am forty-three years old," and
good one?" But what do we mean by
is being expressed. (If you try this
for existence in a world which is a house
having someone press down on your
"good"? Good for whom, and in what
during a network news hour you may
extended arm. Y ou will stay strong. Now
time frame? Questions have to be very
have a shocking r evelation; on many
45
46
powerful attractor ener gy fields of mirrors--his sole support, his faith in
say, "I am forty-five years old," and you
carefully defined. What we think is good
constituting man's consciousness. The
the process of life itself.will instantly go weak. Like a computer,
or bad is merely subjective; what the
brilliance of the world's great
consciousness