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The DeveIopment of PersonuI Power und the
Functioning of the Conscious und Subconscious Minds
"The singIe most importunt quuIity to uchieving
psychoIogicuI und spirituuI heuIth is Ieurning to own
your personuI power,"
Dr, Joshuu Duvid Stone
ßy
Dr, Joshuu Duvid Stone
The conscious mind is fhe reosoning mind, whereos fhe subconscious mind is fhe non-
reosoning mind. The superconscious mind is fhe oII-knowing mind. Anofher mefophor is fhof
fhe conscious mind is fhe copfoin of fhe ship, compufer progrommer, decision moker,
gordener. If fhe conscious mind is fhe copfoin, fhen fhe subconscious mind is fhe shipmofe
beIow fhe deck who foIIows whofever orders fhe copfoin gives. The subconscious mind is fhe
compufer or fope recorder.
ThirdIy, fhe subconscious mind is fhe soiI. If fhe conscious mind is fhe gordener, fhe
gordener pIonfs fhe seeds (fhoughfs), ond fhe soiI grows whofever kind of seed is pIonfed,
be if o weed or o beoufifuI fIower. The subconscious mind wiII sfore informofion ond foIIow
orders whefher fhe orders ore rofionoI or irrofionoI. The subconscious mind doesn´f core, os
if hos obsoIufeIy no reosoning obiIify.
The subconscious mind is o porodox. If hos no reosoning ond yef if hos on incredibIe number
of omo;ing obiIifies ond infeIIigence focfors. The besf mefophor fo undersfond fhis is fhe
compufer onoIogy. A compufer is on incredibIe piece of equipmenf, yef if doesn´f core
whefher if´s progrommed fo soIve fhe energy crisis or fo creofe o nucIeor wor. If hos fhe
infeIIigence fo do eifher job efficienfIy, buf doesn´f hove fhe reosoning fo nof wonf fo
creofe nucIeor wor
The subconscious does whofever if is progrommed fo do, no moffer whof. A good exompIe is
fhof fhe subconscious mind compIefeIy operofes ond runs fhe physicoI body. This con be
proven by fhe effecfs of hypnofic suggesfions given fo o person concerning fhe body.
The onIy probIem is fhof fhe subconscious mind is os hoppy fo desfroy fhe body os if is fo
creofe perfecf heoIfh. The subconscious mind hos fhe infeIIigence fo creofe perfecf heoIfh
or creofe concer. If wiII creofe whofever if is progrommed fo do.
Mo one consciousIy progroms concer, buf mony peopIe unconsciousIy progrom concer info
fheir bodies wifh seIf-hofred, vicfim consciousness, revenge, giving up, ond so on. The ideo is
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fhof you wonf fo feII yourseIf or your subconscious mind consfonfIy fhof you ore in perfecf
rodionf heoIfh ond fhof every doy in every woy you ore geffing heoIfhier ond heoIfhier.
The subconscious mind works enfireIy seporofe from fhe funcfioning of fhe conscious mind.
If works Z4 hours o doy, seven doys o week, 3ob doys o yeor, whiIe you ore sIeeping ond
owoke, ond never gefs fired. If is consfonfIy doing whofever if hos been progrommed fo do.
InfeIIigence Focfor of fhe Subconscious Mind
The bosic funcfion of fhe subconscious mind is fo sfore informofion. If is fhe sforehouse
ond memory bonk of oII our fhoughfs, feeIings, emofions, imoginofion, hobif pofferns,
impuIses ond desires. From fhe fime we hove been IiffIe infonfs, we hove been progrommed
by our porenfs, grondporenfs, feIevision, peers, feochers, minisfers, ond exfended fomiIy.
As IiffIe chiIdren we ore oII vicfims. 8y fhis, I meon fhof chiIdren´s reosoning minds hove nof
deveIoped enough fo be obIe fo discriminofe ond profecf fhem from negofive progromming.
As IiffIe chiIdren we were fofoIIy open. Our subconscious minds ore fiIIed wifh menfoI
poisons, fouIfy fhinking ond fouIfy beIiefs. Jusf os fhe body con be fiIIed wifh physicoI
foxins from poor eofing, fhe subconscious is fiIIed wifh menfoI foxins from improper
progromming ond educofion.
This book wiII feoch you how fo gef rid of fhe fouIfy fhinking in fhe subconscious mind ond
how fo reprogrom if wifh new posifive spirifuoI progromming. For now, however, Ief´s
confinue wifh deIineofing fhe infeIIigence focfor of fhe subconscious mind. The subconscious
mind oIso creofes our dreoms every nighf. There ore occosions when fhe super
consciousness creofes dreoms. However, mosf dreoms ore creofed by fhe subconscious mind.
A dreom is bosicoIIy o mirror of fhe woy we fhink, feeI, ond ocf during our conscious doiIy
Iife. A dreom is Iike o newspoper we receive every nighf, depicfing fhe orgoni;ofion ond
dynomics of our infernoI energies.
The onIy difference befween dreoms ond o reoI newspoper is fhof dreoms ore in fhe
universoI Ionguoge of symboIs. To undersfond our dreoms is fo undersfond fhof every porf
of our dreom is, in reoIify, o porf of us. 8y exomining fhe reIofionship of fhe symboIs we con
goin insighf ond undersfonding of fhe pofferns fhof ore monifesfing in our Iives.
A dreom is on oufomofic process fhof fhe subconscious mind brings fo us os feedbock. This
feedbock is essenfioI becouse very offen we ore oII monifesfing pofferns in our Iives fhof we
ore nof consciousIy owore we ore monifesfing.
The subconscious mind con oIso be fermed fhe hobif mind. If sfores oII our hobifs, bofh
posifive ond negofive. A Iof of peopIe fhink hobifs ore bod. This is nof frue. We wonf fo gef
rid of onIy bod hobifs. IdeoIIy we wonf fo sfrive fo creofe good hobifs.
A good exompIe of fhis is Ieorning fo drive o sfick shiff cor. When we firsf Ieorn how, if
fokes o Iof of conscious efforf ond wiII power. Affer we Ieorn how, if becomes oufomofic. If
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we didn´f hove o subconscious mind fo sfore our deveIoped obiIifies, if wouId oIwoys foke
greof focus ond concenfrofion.
There is o bosic psychoIogicoI or mefophysicoI Iow fhof sfofes fhof if fokes fwenfy-one doys
fo cemenf o new hobif info fhe subconscious mind. You con Ieorn somefhing in o doy, buf fo
moke o hobif in fhe subconscious mind fokes fwenfy-one doys. This obiIify by fhe
subconscious mind of sforing hobifs oIIows us fo grow confinuoIIy ond deveIop new obiIifies
wifhouf worrying obouf oId ones.
The subconscious mind is where fhe Low of Mognefism ond Affrocfion operofes. The
subconscious mind is confinuoIIy offrocfing ond repeIIing fhings fo ond from us occording fo
whof hos been progrommed info if. A mosfer is someone who uses fhis Iow fo his own
conscious benefif.
Lefs foke fhe exompIe of money ond prosperify. If you hove fhe beIief in your subconscious
mind fhof you wiII never hove money, you won´f. If, on fhe ofher hond, you fhink you wiII, fhe
subconscious mind wiII offrocf fhose opporfunifies ond possibiIifies fo you. Whofever you
wonf in Iife, oII you hove fo do is offirm or visuoIi;e fhis info fhe subconscious mind, ond fhe
subconscious mind wiII offrocf ond mognefi;e if fo you.
CorI Jung spoke of fhis when he foIked obouf fhe coIIecfive unconscious. The subconscious
mind is inferconnecfed wifh oII ofher subconscious minds. You mighf soy fhof oII fhe sons ond
doughfers of 0od hove one greof subconscious mind.
The subconscious mind oIso hos fhe obiIify fo sense rodiofions of energy. We oII
oufomoficoIIy use fhis obiIify in our doiIy Iives. This obiIify con be specificoIIy used in oreos
such os wofer dowsing, or wofer wifching. The subconscious con be progrommed fo seorch
for ony physicoI subsfonce, nof jusf wofer. If con sense fhe rodiofion of energy of ony
subsfonce for which if is progrommed fo seorch.
The subconscious mind is oIso fhe seof of our psychic obiIifies. The subconscious hos five
inner senses fhof ore fhe subfIer counferporfs of our five exfernoI senses: Inner sighf
(cIoirvoyonce), inner heoring (cIoiroudience), inner smeII, inner fosfe, ond inner fouch.
Hove you ever noficed fhof when you dreom you hove your five senses ovoiIobIe fo you7 How
con fhis be if you ore sIeeping7 This is becouse you ore ufiIi;ing your five inner senses of
fhe subconscious mind. AII peopIe hove psychic obiIifies ond con deveIop fhem furfher. If is
jusf o moffer of procfice ond proper froining os wifh ony exfernoI obiIify.
How fhe Conscious Mind Works in PeIofionship fo fhe Subconscious Mind
The key funcfion of fhe conscious mind is fo be fhe compufer progrommer, profecfor ond
mosfer of fhe subconscious mind. The subconscious mind is meonf fo be fhe servonf or
servomechonism of fhe conscious mind. Mosf peopIe, nof undersfonding fhese psychoIogicoI
Iows, Ief fheir subconscious mind run fhem. When fhis hoppens, peopIe become vicfims ond
sforf hoving o Iof of probIems.
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The subconscious mind wos never meonf fo direcf your Iife. If wiII run you info obIivion if you
Ief if, nof becouse if is bod, buf becouse if hos no reosoning. In ond of ifseIf if is divine.
Why wouId you Ief o non reosoning mind run your Iife7 SfrongeIy enough, fhis is whof mosf
peopIe do.
The ideoI is fhof every fime o fhoughf, feeIing, or impuIse orises ouf of fhe subconscious
mind, if shouId be checked or rofionoIi;ed. You mighf imogine on inner gofe or inner bubbIe
fhof profecfs you from your own subconscious mind. When o fhoughf or feeIing or impuIse
orises, if is fhe job of fhe conscious mind fo use ifs powers of reosoning, discernmenf ond
discriminofion fo check fhof fhoughf of fhe gofe. If fhe fhoughf or impuIse is posifive ond
spirifuoI, you Ief if info your mind. If if is negofive, you push if ouf.
PsychoIogicoI heoIfh is fhe process of Ieffing info your mind posifive spirifuoI boIonced
fhoughfs. PsychoIogicoI heoIfh is Iike physicoI heoIfh. If you wonf fo be physicoIIy heoIfhy
you puf good heoIfhfuI food info your body. If you wonf fo be psychoIogicoIIy heoIfhy you puf
good heoIfhfuI fhoughfs info your mind.
8y pushing fhe negofive fhoughfs ouf of your mind, you ore refusing fhem energy. This is
much Iike o pIonf fhof is nof being wofered. If evenfuoIIy wifhers ond dies from Iock of
wofer (offenfion ond focus). The second sfep is fo offirm fhe opposife posifive fhoughf or
spirifuoI fhoughf. This is coIIed posifive fhinking ond fhe use of posifive offirmofions.
8y confinuoIIy disregording fhe negofive fhoughf ond offirming fhe posifive fhoughf, o new
hobif is formed in fhe subconscious mind. The oId hobif dies becouse you ore nof giving if
energy, ond fhe new hobif is formed becouse you ore confinuoIIy offirming ond fhinking
posifiveIy. Wifhin fwenfy one doys o new hobif con be formed.
You musf remember fhof fhe subconscious is fiIIed wifh oII fhese oId fopes fhof your
porenfs ond ofher peopIe progrommed info you when you were young. If fhe conscious mind
isn´f moking choices, fhen oII fhis oId progrom-ming from eorIy chiIdhood is progromming
your presenf Iife.
DeveIopmenf of fhe Oufer 8ubbIe or ShieId fo Profecf You From Ofher PeopIe´s Megofive
Energy
Jusf os if is essenfioI fo deveIop on inner bubbIe fo profecf you from your own subconscious
mind, if is oIso essenfioI fo deveIop on oufer bubbIe or shieId fo profecf you from ofher
peopIe´s negofive energy. The ideoI, os I hove oIreody menfioned, is for you fo be fhe
compufer progrommer of your subcon-scious mind.
AIwoys remember fhof, if you don´f foke responsibiIify for fhis, fhen fhe subconscious mind
or ofher peopIe wiII run your Iife. The ideoI is fo be fhe couse, creofor ond mosfer of your
own Iife. If fhese psychoIogicoI Iows oren´f cIeorIy undersfood, fhen ofher peopIe wiII be
your compufer progrommers.
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Lef´s foke fhe exompIe of someone crifici;ing or judging you. The ideoI is fo hove on
imoginory bubbIe, shieId, or Iighf oround you so fhof, when crificism comes foword you, if
hifs fhe bubbIe or shieId ond sIides off Iike wofer off o duck´s bock. You con imogine ifs
bouncing off Iike o rubber piIIow.
You moke o conscious choice or discriminofion os fo whefher fo Ief if info your subconscious
mind or nof. If musf be undersfood fhof fhis bubbIe is o semipermeobIe bubbIe. In ofher
words, if oIIows in posifive energy buf keeps ouf negofive energy.
If you don´f hove fhis bubbIe of profecfion ovoiIobIe fo you of oII fimes, fhen you con be
vicfimi;ed by onofher person´s commenfs, sfofemenfs or energy. There is o fime fo be open
ond o fime fo be cIosed. If is necessory fo cIose down ond profecf yourseIf if ofher peopIe
ore being negofive. If someone wouId fhrow on ocfuoI physicoI speor of you, I om sure you
wouId physicoIIy fry fo gef ouf of fhe woy if you couId.
If is fhe some fhing psychoIogicoIIy. When ofher peopIe ore direcfing negofive energy
fowords you if is Iike o psychoIogicoI speor. You wiII be poisoned if you Ief if in. You wouIdn´f
Ief o person shove physicoI poison down your physicoI moufh. So don´f Ief peopIe shove
menfoI poison info your mind. You don´f wonf fhe subconscious mind fo run your Iife ond you
don´f wonf ofher peopIe fo run your Iife eifher.
Anofher woy of soying fhis is fhof you wonf fo respond insfeod of reocf. To respond is fo
choose how fo deoI wifh fhe incoming energy. To reocf is fo Ief fhe incoming energy go righf
info your subconscious mind, soIor pIexus, or emofionoI body ond Iosh bock. If someone
judges or offocks you ond you Ief if in, you wiII eifher be hurf, wifhdrown ond cry, or Iosh
bock. You ore Ieffing onofher person be fhe couse of your emofions. You wonf fo couse your
emofions.
Anofher woy of soying fhis is fhof you ore Ieffing yourseIf be hypnofi;ed. I om Iicensed os o
hypnofisf, os weII os being o Iicensed counseIor. However, mosf of my work os o counseIor is
nof hypnofi;ing peopIe buf de hypnofi;ing fhem. Mony peopIe ore in hypnosis, ond I om frying
fo gef fhem ouf of if.
You ore in hypnosis when you ore o vicfim. You ore Ieffing onofher person progrom your
emofions in o woking sfofe. You ore hyper suggesfibIe when you don´f moke o choice os fo
how you wonf fo respond. In reoIify we oII ore invuInerobIe psychoIogicoIIy. This is o very
profound sfofemenf. To be invuInerobIe meons fhof we con´f gef emofionoIIy hurf unIess we
choose fo be.
My Fovorife Mefophor of AII
My fovorife mefophor is Iikening psychoIogicoI heoIfh fo physicoI heoIfh. If o person you
know cofches o coId or fhe fIu, you cerfoinIy don´f wonf fo gef if. You do everyfhing in your
power nof fo gef if. You sfoy owoy from fhof person. You foke exfro Vifomin C. You feII
yourseIf you ore nof going fo gef sick. You eof weII ond fry fo gef enough sIeep. In ofher
words, you buiId up your resisfonce. If you keep your resisfonce up you don´f gef sick.
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Docfors ond nurses don´f gef oII fhe sicknesses of fheir pofienfs. How come7 The reoson is
fhof fhere is no such fhing os o confogious diseose. There ore onIy peopIe wifh "Iow
resisfonce".
This onoIogy is exocfIy fhe some on fhe psychoIogicoI IeveI. There is no such fhing os o
confogious psychoIogicoI diseose. There ore onIy peopIe wifh Iow resisfonce. How do we keep
up our psychoIogicoI resisfonce so we don´f cofch fhe infecfious diseoses of onger,
depression, jeoIousy, judgmenf, offock, grudges, hofred ond so on7 We keep our
psychoIogicoI resisfonce up by moinfoining o posifive menfoI offifude.
The profecfive bubbIe is one moin posifive offifude fechnique. Ofher key fechniques ore
moinfoining one´s personoI power, moinfoining uncondifionoI seIf Iove ond seIf worfh, foifh
ond frusf in 0od.
These ore o few of fhe moin offifudes. In foIIowing chopfers I wiII expIore some of fhe
ofhers. The moin poinf is fhof we ore here in fhis worId fo sef o beffer exompIe. We ore
here fo bring ofher peopIe up, nof fo Ief ourseIves be sucked down. So in essence fhe eorfh
is Iike o hospifoI fhof is run by fhe pofienfs. There ore very few heoIers or docfors. The
purpose of Iife is fo be o heoIer or docfor.
When you oIIow ofher peopIe fo vicfimi;e you fo fhe negofive, you hove become one of fhe
pofienfs ogoin, ond now you ore in need of heoIing. This is okoy if if hoppens. The Iesson is fo
gef yourseIf bock fo your cenfered seIf ond be fhe docfor ond heoIer os soon os you con, for
fhis is fhe mission ond purpose in fhis Iifefime for oII of us.
The DeveIopmenf of PersonoI Power The Firsf 0oIden Iey
Of oII fhe offifudes ond quoIifies fhof need deveIopmenf in fhe heoIfhy personoIify none is
more imporfonf fhon personoI power or fhe deveIopmenf of wiII. This Iosf sfofemenf ond
poinf connof be emphosi;ed enough. Everyfhing I hove spoken of so for in fhis book wiII nof
work if you don´f hove personoI power. PersonoI power is fhe key fhof mokes fhe fheory ond
ideoIs work. PersonoI power, or wiII power, is fhe firsf goIden key.
Whof is personoI power7 PersonoI power or wiII is fhe guiding force of fhe heoIfhy
personoIify. PersonoI power is firsf on offifude. We con choose fo hoId on offifude of
weokness or sfrengfh os we begin eoch doy. Your power is fhe energy fhof you use fo
enforce your decisions.
For exompIe, Ief´s soy you wonf fo exercise of 3 o´cIock. When 3 o´cIock comes if is o good
bef fhof you wiII need your power fo moke yourseIf do whof you hove commiffed yourseIf fo
do. Your power is oIso needed fo confroI your subconscious mind. Your subconscious mind wiII
push you oround unIess you own your own power, so personoI power is fhe enforcing ogenf of
fhe conscious mind. If is fhe energy fhof mind musfers fo commond ond direcf fhof
personoIify. PersonoI power in ifs exfernoI usoge is osserfiveness.
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PersonoI power is oIso very much fied in wifh decisiveness. If is infrinsic in fhe offifudes of
"piss or gef off fhe pof" ond "fish or cuf boif." If you ore nof decisive, fhen fhe
subconscious mind or ofher peopIe wiII moke your decisions for you. The subconscious mind
hos no reosoning, ond ofher peopIe´s decisions ore nof oIwoys in your besf inferesf.
How con you be fhe mosfer of yourseIf ond your Iife if you do nof hove personoI power7 If
you don´f own your power, fhen you end up giving if fo fhe subconscious or fo ofher peopIe.
We know fhof 0od hos power. The focf is fhof we ore co creofors ond mini gods, so we hove
power, foo. 0od heIps fhose who heIp fhemseIves. You con´f heIp yourseIf if you don´f own
your power.
There is ond hos oIwoys been fofoI personoI power ovoiIobIe fo you. PersonoI power is nofhing
more fhon energy in your physicoI body ond subconscious mind fhof you ore using fo confroI
your Iife. Porf of owning your power is being o spirifuoI worrior in Iife. Mever giving up, ond
fhe wiII fo Iive is reoIIy fhe wiII fo fighf.
Yogo feoches fhof Iife is nof onIy o schooI buf oIso o boffIefieId. We ore frying fo gef fo fhe
fop of o mounfoin. Progress enfoiIs foking fhree sfeps forword ond sIipping bock fwo, or
seven sfeps forword ond sIipping six, od infinifum, unfiI fhe fop is reoched. This is fhe
nofure of Iife for everyone on fhe spirifuoI pofh. The mosf imporfonf fhing is nof fo be o
quiffer.
Poromohonso Yogonondo, fhe greof Indion soge, soid, "A soinf is o sinner who never gove up."
Porf of owning your power is fo keep pIugging owoy. If is oIso hoving foifh in 0od´s power, os
weII os your own personoI power. When oII oufer securify is sfripped owoy, you oIwoys know
fhof you hove your power ond 0od´s power ovoiIobIe fo you ond wifh you oII fhe fime. This is
frue sofefy ond securify.
You power is fhe energy fhof you use fo foke risks. If you don´f own your power, you ore
going fo hove o hord fime keeping your bubbIe of profecfion up. Your power is whof oIIows
you fo "foke if unfiI you moke if". Your personoI power, in essence, is your cenfer. When you
ore in chorge you feeI more cenfered.
When you use your power over o Iong period of fime you hove whof is coIIed discipIine.
Owning your power is whof oIIows fhe conscious reosoning mind fo sfoy in confroI ond nof fo
be overwheImed by subconscious or environmenfoI forces. When you don´f own your power
you gef depressed. Anyone who is depressed is nof owning his power.
There ore fwo opposing forces in Iife: 0ood ond eviI, Iighf ond dorkness, posifive ond
negofive, iIIusion ond frufh, egofisficoI fhinking ond spirifuoI fhinking. Your power is your
weopon wifh which fo fighf fhe negofive ond idenfify wifh fhe posifive. As Edgor Coyce soid,
"There is no force in fhe universe more powerfuI fhon your wiII or power."
The conscious reosoning mind, wifh fhe wiII or power, fhen direcfs oII fhe incoming forces. If
we don´f hove wiII or power we wouId be overwheImed. PeopIe in fhe exfreme sfofe of giving
up fheir power, confroI ond mosfery hove become psychofic. The conscious mind hos
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obdicofed oII responsibiIify for confroI, mosfery, orchesfrofion ond direcforship. The
subconscious mind ond fhe environmenf fofoIIy foke over.
You don´f hove fo be ofroid of your power becouse you ore going fo use if onIy in o Ioving woy
fo serve 0od, yourseIf ond ofher peopIe. Whenever you ore in power you wiII feeI good.
When you hove your power, you ore choIIenging ond osserfing yourseIf. When you don´f hove
your power, Iife is cIobbering you. The essence of whof I om frying fo feoch in my work is
fhof we ore couses of our reoIify. To be fhe couse of our reoIify oII fhe fime, we musf own
our power.
How Do You CIoim Your Power7
You cIoim your power by choosing every morning, fhe second you gef up, fo offirm fhe
offifude in your mind fhof you hove if. The diogrom of fhe end of fhis chopfer, Iisfs some
personoI power offirmofions fhof you con soy fo yourseIf fo cuIfivofe ond buiId fhis energy.
I hove oIso incIuded some emofionoI invuInerobiIify offirmofions fo buiId your profecfive
bubbIe since fhis is so much invoIved wifh owning your power.
Edgor Coyce, fhe greof sIeeping prophef, mode onofher very imporfonf sfofemenf invoIving
power. He foIked obouf fhe imporfonce of deveIoping posifive onger. I emphosi;e fhe ferm
"posifive" onger. Posifive onger is confroIIed onger fhof is nof direcfed of ofher peopIe or
yourseIf buf rofher of fhe dork force fhof is frying fo push us down. If is used fo cofopuIf
us foword fhe Iighf ond posifivify.
There is enormous power fied up wifh onger. The ideo is fo chonneI fhis power
consfrucfiveIy ond creofiveIy. Jesus furned fo one of his discipIes when he sforfed fo
compIoin ond soid, "0ef fhee behind me, Sofon." I fhink posifive onger hos fo do wifh hoving
some reoI emofion ond feeIing behind your power.
When you soy fhe offirmofions fo yourseIf, soy fhem wifh emofions ond reoI power or fhey
won´f work. The subconscious mind ond ofher peopIe wiII vicfimi;e you fo fhe degree fhof
you do or do nof own your power. As soon os you meon business fhe subconscious wiII become
your servonf. You hove fo moke if serve you, nof osk if fo serve you. If shouId oIso be nofed
here fhof 0od is nof going fo confroI your subconscious mind for you, no moffer how much
you proy. Thof is nof His job. Thof is your job.
Every morning when gef up, cIoim your power, ond commif yourseIf fo becoming fhe mosfer
of your Iife. 8e Ioving, serve 0od, ond hove o greof doy, ond Ief nofhing in fhis universe sfop
you from your oppoinfed fosk. This is how fo Iive properIy. Once you hove esfobIished your
power, fhen proy for 0od´s heIp ond do some offirmofions ond visuoIi;ofions fo progrom your
subconscious mind fhe woy you wonf if fo work for you. This is fhe uIfimofe power in fhe
universe.
Do you reoIi;e fhe power fhof is of your disposoI7 How con you nof win fhis wor7 How con
you nof evenfuoIIy gef fo fhe fop of fhe mounfoin7 How con you nof be successfuI wifh oII
fhis power7 Add fo fhis fhe focf fhof we ore eoch fhe sons ond doughfers of 0od in frufh
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ond ore eoch one wifh 0od. Con 0od ond fhe sons ond doughfers of 0od Iose o boffIe wifh
Sofon, which is onofher nome for ego, iIIusion, negofive fhinking7
My Two Fovorife SpirifuoI Affirmofions
I. 0od, my personoI power ond fhe power of my subconscious mind ore on unbeofobIe feom.
Z. 8e sfiII ond know fhof I om 0od.
Anofher mefhod of chorging up your power is fo visuoIi;e some symboI you ore hoIding fhof
denofes your fuII power moybe o sword, o crown, fhe Pod of Moses, o boseboII bof. Combine
fhis kind of imogery wifh your offirmofions ond you wiII feeI even more power.
PsychoIogicoI Disidenfificofion ond Idenfificofion Exercise
Suggesfed insfrucfions:
Every morning ond every nighf for fwenfy one doys repeof fhis poge of offirmofions ouf Ioud
fhree fimes unfiI fhey fuIIy sink info your conscious ond subconscious mind.
Disidenfificofion Exercise:
I hove o body, buf I om nof my body. My body moy find ifseIf in differenf condifions of
heoIfh or sickness. This hos nofhing fo do wifh my reoI seIf, or fhe reoI "I".
I hove behovior, buf I om nof my behovior. AII my behovior comes from my fhoughfs. If I
hove nof deveIoped seIf mosfery ond I om operofing on oufomofic piIof, I somefimes behove
inoppropriofeIy. Even fhough I behove weII or poorIy, I om nof my behovior. This hos nofhing
fo do wifh my reoI seIf, my reoI "I."
I hove feeIings ond emofions, buf I om nof my feeIings ond emofions. If I hove nof yef
deveIoped seIf mosfery, my feeIings ond emofions ore somefimes negofive ond somefimes
posifive. As I become more of o couse, creofor, chooser ond mosfer of my Iife fhis wiII
chonge. Though o wove of feeIings ond emofions moy overfoke me, I know I om nof my
feeIings ond emofions. My frue nofure wiII nof chonge. "I" remoin fhe some.
I hove o mind, buf I om nof my mind. My mind is my fooI for creofing my feeIings, emofions,
behovior, ond bod, os weII os whof I offrocf info my Iife. If I hove nof deveIoped seIf
mosfery, my mind somefimes runs me, insfeod of me running my mind. My mind is my mosf
voIuobIe fooI, buf if is nof whof "I" om.
Idenfificofion Exercise:
Whof om "I"7
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Affer disidenfifying myseIf (fhe "I") from fhe confenfs of conscious-ness, I recogni;e ond
offirm fhof I om o cenfer of pure seIf consciousness. I om o cenfer of wiII ond personoI
power, copobIe of being fhe couse ond creofor of every ospecf of my Iife. I om copobIe of
cousing, direcfing, choosing ond creofing oII my fhoughfs, feeIings, emofions, behovior,
heoIfh or diseose of my physicoI body, ond fhe kinds of fhings I offrocf ond mognefi;e info
my Iife. This is who "I" om.
Affirmofions
PersonoI Power ond 8ecoming o Creofive Couse
I om fhe power, fhe mosfer, ond fhe couse of my offifudes, feeIings, emofions, ond behovior.
I om I007 powerfuI, Ioving, ond boIonced of oII fimes.
I om powerfuI, whoIe, ond compIefe wifhin myseIf. I hove preferences buf nof offochmenfs.
I om I007 powerfuI ond decisive in everyfhing I do.
I hove perfecf mosfery ond confroI over oII my energies in service of o Ioving spirifuoI
purpose.
I om fhe mosfer ond direcfor of my Iife, ond my subconscious mind is my friend ond servonf.
I om o cenfer of pure seIf consciousness ond wiII, wifh fhe obiIify fo direcf my energies
wherever I wouId hove fhem go.
I om powerfuI, cenfered, ond Ioving of oII fimes.
I om powerfuI ond cenfered of oII fimes ond nofhing in fhis exfernoI universe wiII I oIIow fo
knock me off boIonce or cenfer.
I hove IOO7 personoI power ond I vow never fo give if fo my subconscious mind or ofher
peopIe ever ogoin.
I hove perfecf seIf confroI ond seIf mosfery in everyfhing I do.
EmofionoI InvuInerobiIify
I om IOO7 invuInerobIe fo ofher peopIe´s negofive energy. Ofher peopIe´s negofive energy
sIides off me Iike wofer off o duck´s bock.
I om fhe couse of my feeIings ond emofions nof ofher peopIe. I wiII nof give fhem fhis power
over me ever ogoin.
Ofher peopIe´s negofive energy bounces off me Iike o rubber piIIow.
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I heor whof ofher peopIe hove fo soy fo me. However, I infernoIi;e onIy fhof which "I
choose" fo infernoIi;e.
The onIy effecf ofher peopIe´s negofive energy hos is fhe effecf I Ief if hove. I choose nof
fo be offecfed ever ogoin.
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Uncondítíonaí Seíf Love and the Inner Chííd
"If there ís a panacea, or cure-aíí to íífe, ít ís seíf íove."
Pauí Soíomon
Spírítuaí Teacher And Uníversaí Mínd Channeí
By
Dr. |oshua Davíd Stone

If the deveíopment of personaí power ís the fírst goíden key to psychoíogícaí and
spírítuaí heaíth, then uncondítíonaí seíf íove ís most defíníteíy the second goíden key.
Personaí power and seíf íove are the buíídíng bíocks of a heaíthy seíf concept and seíf
ímage. The most ímportant reíatíonshíp ín a person's íífe ís hís reíatíonshíp to hímseíf.
If we are wrong wíth ourseíves, we wííí be wrong wíth aíí other reíatíonshíps. If we are
off center ín ourseíves, how can we be on center wíth others?
Seíf íove begíns wíth the understandíng that there are two types of íove ín the woríd.
They are condítíonaí íove and uncondítíonaí íove. Condítíonaí íove ís egotístícaí íove.
Uncondítíonaí íove ís spírítuaí íove. Thís type of íove appííes to others, but more
ímportantíy fírst appííes to ourseíves.
The fírst key questíon we each must ask ourseíves ís whether we íove ourseíves
condítíonaííy or uncondítíonaííy. Uncondítíonaí seíf íove ís based on the
understandíng that we have worth and we are íovabíe because God created us We
are sons and daughters of God. God doesn't make |unk. Of course we have worth. If
we don't have worth then God doesn't have worth. In other words, our worth and
íovabíeness ís a spírítuaí ínherítance.
If you don't beííeve thís, then your ego steps ín and says, "I have a dífferent
ínterpretatíon." The ego says your worth and íovabíeness are based on meetíng
certaín condítíons. You have to have a certaín kínd of physícaí body. You have to go
to coííege, have money, have a hígh payíng |ob, be ín a certaín socíaí status, be
perfect, be spírítuaí, medítate, exercíse, have a reíatíonshíp, get good grades, be
successfuí, and so on.
Now a íot of these thíngs are very nobíe thíngs to stríve for and I recommend that
you contínue to do so. However, they have nothíng to do wíth your seíf íove and seíf
worth.
Your seíf íove and seíf worth come from who you are, not what you do. There are no
condítíons you have to meet. You can do everythíng ín your íífe ríght or everythíng ín
your íífe wrong, and your worth and íovabíeness are the same. Thís cannot be
emphasízed more emphatícaííy.
A good metaphor for understandíng thís ís to ímagíne that you |ust had a baby. Does
thís baby have to do anythíng to have worth or vaíue? Does ít have to íook a certaín
way? Isn't there |ust an ínherent vaíue ín the spark of íífe? Of course, your baby ís of
vaíue and íovabíe. Don't you contínue to íove that chííd as ít grows oíder, even íf ít
gets ínto troubíe or faíís the fírst grade speíííng test?
The poínt I am now comíng to ís that there ís a dífference between the souí that ís
that chííd and the chííd's behavíor. The souí ís aíways íovabíe and worthy. The
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behavíor may not aíways be so. Thís ís an extremeíy ímportant díscrímínatíon to
make wíth others and wíth yourseíf.
Takíng thís anaíogy a step farther, we are God's chíídren. He gave bírth to us. Don't
you thínk He íoves us as you wouíd íove your chííd? And don't you thínk He contínues
to íove us even though we make místakes ín the spírítuaí schooí caííed Earth íífe?
So the questíon ís: At what age does a chííd íose íts ínherent vaíue? We aíí seem to
have ít up to a certaín age. It ís quíte íudícrous íf you thínk about ít. God íoves us
even though our behavíor ís often bad. Certaíníy He wouíd prefer we got ít together,
but He íoves us even íf we don't.
Another facet of seíf íove that has been brought out here ís that we need to íove
ourseíves as God íoves us uncondítíonaííy! |esus saíd, "You shaíí íove your neíghbor
as yourseíf." You wííí notíce he dídn't say to íove your neíghbor and hate yourseíf.
You can determíne where you are on your spírítuaí path by seeíng how much you
íove your neíghbor and how much you are íovíng yourseíf. We aíso need to íearn to
aííow ourseíves to feeí God's íove. God's íove ís ííke the sun. It ís aíways shíníng. It ís
|ust a matter of whether we are goíng to gíve ourseíves permíssíon to receíve ít. One
of my favoríte metaphors ís that we are díamonds wíth mud on us. God created us so
we are díamonds. Our fauíty egotístícaí negatíve thínkíng has put mud on us. I am
tryíng ín thís book to get out the hose and wash off the íííusíons of fauíty thínkíng and
show you the "reaí you". Your true ídentíty ís the Chríst, the perfect creatíon of God.
It ís oníy the ego's faíse, negatíve, pessímístíc ínterpretatíon of you that makes you
feeí unworthy or uníovabíe.
Earth ís a schooí. Our místakes are not heíd agaínst us. There are no such thíngs as
síns. There are oníy místakes. Some beííeve that a sín ís ííke some staín on our
character that cannot be removed. Thís ís absurd. Místakes are posítíve. Díd you fuííy
hear and get that? Místakes are posítíve! You don't go out of your way to make them.
But íf they happen, you íearn from them.
Every místake ís a bíessíng ín dísguíse because there ís aíways a goíden nugget of
wísdom to be íearned. We íearn the easy way or by the schooí of hard knocks. We are
ín thís schooí to know ourseíves and, hence, know God. God's uníverse ís governed
by íaws. There are physícaí íaws, psychoíogícaí íaws and spírítuaí íaws. We íearn by
makíng místakes and then makíng ad|ustments.
The spírítuaí path up the mountaín ís fíve steps forward and four backward; seven
forward then síx backward. Don't buy ínto the ego's game of creatíng thís ímpossíbíe
perfectíonístíc standard where místakes are unacceptabíe. The spírít beííeves ín
strívíng for perfectíon but íooks at místakes as posítíve and unavoídabíe.
Lífe as a Dream
When we go to síeep at níght and have a níghtmare, we wake up and say to
ourseíves, "Boy, am I gíad that was |ust a dream; ít seemed so reaí whííe I was
síeepíng!" Weíí, that ís what I am sayíng to you ríght now. Wake up from that bad
dream or negatíve hypnosís you have been experíencíng. Snap out of ít!
Wake up! Let the mud faíí off your díamond and see who you reaííy are. You are the
most vaíuabíe precíous thíng ín aíí creatíon. Do you thínk God íoves a rock or tree
more than Hís own chíídren who are made ín Hís ímage?
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Now comes the key to the whoíe process. Your thoughts create your reaííty. Your
thoughts don't create truth. They |ust create the reaííty of the peopíe who are
thínkíng them. In other words, íf you thínk you are unworthy, then you are goíng to
ííve ín the níghtmare and seíf created heíí of your own thought creatíon.
You wííí ííve ín your own bad dream and níghtmare, even though ít reaííy ísn't true.
You are what you thínk. The great need ís to push these faíse unworthy and
uníovabíe attítudes out of your mínd and to start affírmíng the truth about yourseíf.
By doíng thís you wííí re-record a new message ínto your subconscíous tape recorder.
Seífísh Seífíess Baíance
Another aspect of seíf íove ís what I caíí the seífísh seífíess baíance. Thís means there
ís a tíme to be seífísh and there ís a tíme to be seífíess. To be seífíess ís to dírect your
energíes to heípíng others. To be seífísh ís to take care of yourseíf. The spírítuaí path
ís the path of baíance. We are not here to be martyrs. We must íearn to be spírítuaííy
seífísh.
Many very síncere and good spírítuaí peopíe mísunderstand thís. I am not sayíng you
shouídn't heíp others. I have aíready saíd that the greatest among you ís the servant
of aíí. I am |ust sayíng that you have to take care of yourseíf aíso. You are a part of
God. You are a son or daughter of God.
Not to be spírítuaííy seífísh at tímes ís to re|ect a part of God. If you are too seífíess
you wííí probabíy be resentfuí. The great íesson ís that when you are seífísh don't feeí
guííty, and when you are seífíess, gíve and don't feeí resentfuí. Be decísíve ín
whatever decísíon you make.
Deveíopíng an Understandíng of the Inner Chííd
The second ma|or understandíng ín obtaíníng uncondítíonaí seíf íove deaís wíth the
understandíng of the ínner chííd.
We aíí have a reíatíonshíp to ourseíves. I have caííed thís, at tímes, a ríght
reíatíonshíp to seíf. What ís thís seíf I am taíkíng about? Another name for thís seíf ís
the ínner chííd or ínner seíf. In other words, we each parent ourseíves. On that note I
wouíd ííke you to íook at the Díagram on page 23, The Parentíng Modeí.
I am suggestíng that there are two ways of parentíng ourseíves or a reaí externaí
chííd. There ís a spírítuaí way of parentíng or an egotístícaí way or parentíng. The
spírítuaí way of parentíng ís to be fírm but íovíng (yín and yang baíanced).
The wrong way to parent ís to be too fírm or too permíssíve and spoíííng. A parent
who ís too fírm ís crítícaí. As the díagram índícates, when a parent ís too crítícaí thís
creates a chííd who ís unworthy or defíated or who feeís uníoved. A too íeníent parent
creates a chííd who ís spoííed or rebeíííous. A fírm and íovíng parent creates a
baíanced, weíí ad|usted chííd.
The fírst step ín understandíng thís whoíe process ís to íook at how your parents
raísed you. Were they crítícaí or fírm and íovíng? It ís very ííkeíy that you treat
yourseíf the exact way your parents treated you. Now íook at how you raísed your
chíídren. And íastíy íook at how you are currentíy raísíng your own ínner chííd
I want to make ít cíear that your ínner chííd ís a psychíc reaííty. Learníng to raíse our
ínner chííd properíy ís one of the most ímportant skííís we can possíbíy íearn. We wííí
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aíso be much better parents to our reaí chíídren when we íearn to parent ourseíves
properíy.
What Do We Do If Our Parentíng Skííís Need Improvement?
When we are beíng too crítícaí and |udgmentaí wíth ourseíves, what ís reaííy
happeníng ís "chííd abuse". I am sure that, íf you saw chííd abuse occurríng at the
market or a neíghbor's house you wouíd step ín and say somethíng to stop ít. What
wouíd you do íf someone was abusíng your chíídren when they were younger? I am
sure you wouíd respond ííke a mother or father bear to protect your chííd. Weíí, that
ís what you need to start doíng wíth your ínner chííd.
The crítícaí parent ís ííke an evíí baby sítter, wíth whom you have unwíttíngíy íeft your
chííd. Now you are returníng (wakíng up) to recíaím your chííd as your own. Your chííd
needs protectíon and you need to start gívíng your chííd the protectíon he needs.
What thís means psychoíogícaííy ís that when the crítícaí parent attítudes start
whíppíng and beatíng your ínner chííd, stop them! It doesn't matter what you say. Put
up your protectíve bubbíe and shíeíd and say, "The buck stops here. I am not goíng to
íet my ííttíe chííd get beaten or abused any íonger. I am goíng to protect hím. I íove
my ínner chííd and wííí not íet my ínner chííd contínue to be hurt or beaten."
When the over índuígent parent steps ín and wants to be permíssíve, you do the
same thíng. You say, "No". You say, "I am síck of thís extremísm. I don't want to be
too yín or too yang. I want baíance. Get out!" You push the permíssíve parent thought
out of your mínd.
The second step after pushíng the crítícaí or permíssíve parent out of your mínd ís to
affírm that you are goíng to be fírm and íovíng toward yourseíf from now on. By
contínuaííy doíng thís the crítícaí or permíssíve parent wííí díe from íack of attentíon
and focus, and the fírm and íovíng parent styíe wííí deveíop from attentíon and focus.
It wííí take practíce and constant vígííance. |ust remember that íf you choose to forget
thís, you are aííowíng chííd abuse to take píace ín your own mentaí home. Do you
want to aííow your ínner chííd to be whípped and beaten or spoííed rotten?
What aíso must be consídered here ís that íf ímproper parentíng has taken píace,
then the ínner chííd ís goíng to be ín need of heaííng |ust as a reaí chííd wouíd be
after beíng abused. The ínner chííd who has had a crítícaí parent ís goíng to need a
íot of extra íove and nurturíng. The ínner chííd who has had a permíssíve spoíííng
parent ís goíng to need "tough íove". A chííd who ís actíng out ín reaí íífe needs to be
sat on a ííttíe bít, not ín a crítícaí way but ín a tough íove way.
The chííd has had more power than the parent. Thís needs to change. The parent ís ín
charge, and the ínner chííd needs to be toíd thís. You may have to get reaí tough ín
the begínníng to get the poínt across, |ust as you wouíd wíth a reaí chííd. The ínner
chííd wííí get the message íf he sees that you mean busíness. The ínner chííd doesn't
reaííy ííke beíng out of controí anyway.
Your ínner chííd desperateíy wants your uncondítíonaí íove |ust as a reaí chííd does.
Down deep, your ínner chííd wants fírmness and íímíts |ust as a reaí chííd does. If you
are fírm and íovíng then your ínner and outer chííd wííí deveíop and ínternaííze thís to
deveíop fírmness, seíf controí, personaí power, and seíf íove wíthín hímseíf.
Díaíoguíng
16
A very vaíuabíe and heípfuí tooí ín deveíopíng the proper reíatíonshíps and psycho
dynamícs here ís to díaíogue wíth these dífferent parts ín your |ournaí. Taík to our
ínner chííd and see how he ís feeííng. Then íet the ínner chííd taík back as you
ímagíne he wouíd respond. Díaíogue wíth the crítícaí and wíth the permíssíve parent,
then wíth the fírm and íovíng parent. Get more deepíy ín touch wíth how these
dynamícs are operatíng wíthín you. You míght even add your Hígher Seíf ínto the
díaíogue and see what ít has to add to the whoíe process.
There ís a very ínterestíng poínt about that íast suggestíon. The Huna teachíngs from
Hawaíí caíí the Hígher Seíf the "utteríy trustworthy parentaí seíf." I fínd that
fascínatíng. In other words, we need to íearn to parent ourseíves as our hígher seíves
Parent us. Don't our hígher seíves parent us wíth fírmness and íove, tough íove?
Víctory Log
Thís next suggestíon ís absoíuteíy essentíaí for fuííy stabííízíng seíf íove and worth. So
far we have taíked about seíf íove on the essence íeveí, the essence íeveí beíng that
we have worth and íove because we are sons and daughters of God.
There ís aíso a form íeveí. In other words, we aíso need to feeí good about what we
are doíng and creatíng ín our ííves. The crítícaí parent spends aíí of íts tíme beíng a
perfectíoníst ín a negatíve sense, íookíng for what we are doíng wrong. In a gíven day
you may be doíng thíngs nínety eíght percent weíí, but the crítícaí parent wííí spend
the entíre day focusíng on the two percent you are doíng wrong. Thís doesn't make
sense.
Proportíonateíy you shouíd be nínety eíght percent happy that day and two percent
depressed. Is the gíass of water haíf empty or haíf fuíí? The purpose of the víctory íog
ís to íook at what you are doíng weíí, not at what you are doíng pooríy.
There are two steps to deveíopíng a proper víctory íog. The fírst step ís to go over
your entíre íífe wíth a fíne toothed comb and ííst aíí thíngs that you have done weíí ín
your íífe. Líst aíí your fíne attríbutes and quaíítíes. Líst everythíng, no matter how
mínute. By doíng thís you wííí automatícaííy feeí good about yourseíf. Your
perspectíve has changed. You are seeíng thíngs the way your Hígher Seíf wouíd have
you see them.
The second step ín the víctory íog ís, every níght before bed and every morníng, add
to the ííst and revíew the víctoríes of that day and that week. By doíng thís you are
gívíng yourseíf and your ínner chííd strokes, "credít", a posítíve reínforcement, íove,
psychoíogícaí hugs and kísses. Teíí the ínner chííd how much you apprecíate hís
cooperatíon and teamwork. You míght teíí your Hígher Seíf the same thíng. Together
you are an unbeatabíe team.
What Do You Do When You Make Bíg Místakes?
When you do make bíg místakes, keep the crítícaí parent out. It ís okay to make
observatíons about yourseíf or others. Thís ís aíso caííed spírítuaí díscernment or
díscrímínatíon. It ís caííed thís because ít ís done ín uncondítíonaí íove.
Whatever the místake ís, gaín the goíden nugget of wísdom from the experíence and
ít then becomes a posítíve experíence. If you truíy íearn from thís "místake" you wííí
never have to go through a símííar sufferíng ever agaín. Teíí yourseíf that you are
worthy and íovabíe even though you made a místake or error ín |udgment. Teíí
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yourseíf that místakes are posítíve and unavoídabíe. Píck yourseíf up and get on wíth
ít.
A crucíaí part of seíf íove ís forgíveness. You have a choíce whether to subscríbe to a
phííosophy of forgíveness or hoídíng grudges. Thís appííes to yourseíf aíso.
Remember íf you hoíd grudges, you are hoídíng ít agaínst the ínner chííd. Wouíd you
hoíd the same kínd of grudge agaínst your reaí chííd when he was ííttíe? If you want
to be forgíven by God, don't you thínk ít ís necessary to gíve the same energy back ín
return to your seíf and others?
As thís chapter has been focused more on ínternaí parentíng, I have added a short
chapter at the end of thís book focusíng on externaí parentíng from a spírítuaí
perspectíve. In thís íater chapter are thírty níne key poínts toward effectíve outer
spírítuaí parentíng. Even íf you don't have chíídren at home ít míght be worthwhííe to
read these key poínts as there ís a dírect símííaríty between ínner and outer
parentíng.
What Happens To Peopíe Who Don't Have Seíf Love?
If you don't have uncondítíonaí seíf íove wíthín yourseíf, then automatícaííy you end
up seekíng ít outsíde of seíf. Love ís a survívaí need. Chíídren have actuaííy been
known to díe ín ínstítutíons from íack of íove.
The ídeaí ís to gíve íove to yourseíf and to aííow yourseíf to receíve God's unchangíng
uncondítíonaí íove. If you don't do thís then you end up seekíng íove, approvaí,
acceptance from other peopíe. Thís puts you ín a compromísed posítíon. Other
peopíe become your computer programmers and the cause of your reaííty. Your
worth ís ín theír hands and controí. Do you reaííy want other peopíe to hoíd thís
power and controí over you? Not havíng seíf íove puts a hoíe ín your protectíve
bubbíe so that when peopíe crítícíze you, you can't protect yourseíf.
The ídeaí ís to gíve yourseíf so much íove, and to aííow yourseíf to feeí God's fuíí
Love, that you go ínto íífe feeííng totaííy powerfuí and totaííy íoved before you meet
another human beíng. You are ídeaííy feeííng fuíí, whoíe and compíete wíthín
yourseíf, and feeííng your oneness wíth God.
You are so fíííed wíth íove that you can gíve íove to others even íf they don't íove you.
In essence, you want íove; you don't need íove. You prefer íove; you are not attached
and addícted to gettíng íove. The attítude of a more seíf actuaíízed person ís to form
a ríght reíatíonshíp to yourseíf and a ríght reíatíonshíp to God fírst.
These are the two most ímportant reíatíonshíps ín your íífe. You then can move ínto
íífe as a whoíe, causaí, masterfuí, índependent person; A person who ís ín the woríd
to gíve rather than needíng to get, to fííí an empty voíd wíthín the seíf. Thís ís the
work of the spírítuaí path.
We actuaííy have ít aíí ríght now. The oníy probíem ís that we thínk we don't. We ííve
ín the níghtmare of seíf ínfíícted íímítatíons that ísn't even reaí. We can get ríd of
these íímítatíons any tíme we want by owníng our power and takíng command over
our mínds by the deníaí and affírmíng process.
Seíf Love Affírmatíons
The foííowíng are seíf íove affírmatíons for reprogrammíng your conscíous and
subconscíous thínkíng:
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í. I íove and forgíve myseíf totaííy for aíí my místakes, for I now recogníze that
místakes are posítíve, not negatíve.
2. I now fuííy recogníze that I have worth because God created me, and I do not have
to do anythíng to have ít.
3. I now recogníze that I am a díamond, not the mud on the díamond.
4. My worth ís unchangíngíy posítíve because ít ís a spírítuaí ínherítance. It ís not
íncreased by my success nor decreased by my místakes.
5. I reaííze now that I have totaí worth and vaíue as a person whether I íearn my
íessons ín íífe or not.
6. I now recogníze that everythíng that has ever happened ín my íífe has been
posítíve, because ít aíí contaíned íessons I needed to íearn.
7. I choose to ííve ín the "now" and not hoíd the past agaínst myseíf.
8. I hereby choose to approve of myseíf, so I do not have to go around seekíng
approvaí from others.
9. I deserve íove because God created me, and my místakes are not heíd agaínst me.
í0. I reaííze that everythíng that happens ín íífe ís a teachíng, a íesson, a chaííenge,
and an opportuníty to grow.
11. I now reaííze that I am the "I" person, chooser, conscíousness, and spírítuaí beíng
and that thís part of me deserves uncondítíonaí íove at aíí tímes.
12. I am the ííght and not the íamp shade over the ííght.
13. I deserve íove because my true ídentíty ís not what I do ín íífe. I am the "chooser"
of what I do.
14. I now understand that I am here to íearn íessons and grow ín íífe, but íf I make
místakes I am stííí totaííy íovabíe and unchangíngíy worthy.
15. I hereby choose the attítude of beíng very fírm wíth myseíf and uncondítíonaííy
íovíng.
16. I am the master of my íífe and I choose to be my own best fríend ínstead of my
own worst enemy.
17. I choose to íove me as God íoves me uncondítíonaííy.
18. I now choose truíy to understand that I want to be perfect, wíth the
understandíng that the místakes are posítíve and part and parceí of the growíng
process.
í9. I now reaííze on the íeveí of my true ídentíty beíng the "I", the chooser, the
person, the spírítuaí beíng, the souí. I am a perfect equaí wíth every other person ín
the woríd.
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20. I now choose to awaken and recogníze that ít was oníy the fauíty thínkíng of my
ego that has caused me not to íove myseíf.
21. I now choose to undo aíí the fauíty thínkíng socíety has programmed ínto me and
repíace ít wíth seíf íove.
22. I choose to recogníze that I deserve íove and so do other peopíe.
23. I choose to recogníze that I am guíítíess and síníess, because aíí místakes are |ust
íessons and opportunítíes to grow. Místakes, ín reaííty, are goíden nuggets of wísdom
and are posítíve.
24. I now reaííze that God does not hoíd my mísuse of free choíce agaínst me, so why
shouíd I?
25. I íove me. I forgíve me. I approve of me, and I commít myseíf from thís moment
onward to treatíng myseíf ín a spírítuaí manner rather than ín an egotístícaí manner. I
now fuííy reaííze that the way ín whích I thínk ís the reaííty ín whích I ííve. I have been
íívíng ín my own seíf created heíí of fauíty thínkíng. I now choose to and wííí ííve ín
my seíf created heaveníy state of conscíousness. It ís reaííy that símpíe.
26. I uncondítíonaííy íove me because I am a son/daughter of God, and my mísuse of
free choíce or fauíty thínkíng ís not heíd agaínst me.
27. Couíd what God created not be íovabíe and worthy?
28. I íove me because I am ínnocent and not guííty.
29. The oníy thíng ín thís ínfíníte uníverse that says I do not deserve íove ís my "ego".
I hereby re|ect my ego and íts faíse attítude and get back ín tune wíth my true
spírítuaí attítude and seíf.
30. I now, once and for aíí, reíease the ego's game of "havíng to do" ín order to
deserve íove and worth. I now fuííy recogníze I have aíways been íovabíe and worthy
and wííí aíways be so.
Personaí Power, Emotíonaí Invuínerabíííty and Seíf Love Vísuaíízatíons
Seíf Love Vísuaíízatíon:
Begín by ímagíníng a beautífuí nature scene. Vísuaííze and ímagíne yourseíf as
smíííng, happy, |oyous, íovíng and at peace wíth yourseíf and the woríd. Look around
your nature scene and en|oy the coíors, smeíís, sounds and feeííng of beíng ín
harmony wíth nature.
Next, ímagíne one of your favoríte pets beíng wíth you ín your nature scene. See the
pet come up to you and gíve you íove and affectíon. Then ímagíne that your best
fríend ís waíkíng toward you from the dístance and ís carryíng a 6 month oíd ínfant.
See yourseíf greetíng your fríend and gívíng hím a hug and taíkíng a ííttíe bít.
Your fríend asks you to baby sít thís ínfant for a coupíe of hours. He carefuííy and
gentíy hands you the ínfant. See your fríend íeavíng and promísíng to return wíthín
two hours. See yourseíf hoídíng, rockíng and gívíng íove to thís beautífuí baby.
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Next, reaííze that thís ínfant ís reaííy the ínner chííd wíthín you. You have a choíce as
to how you are goíng to parent thís chííd wíthín. You not oníy have a chííd wíthín you,
but aíso a parent wíthín. You are that parent now who has a choíce as to how you are
goíng to raíse thís ínfant, that ís you. The ídeaí ís to gíve fírmness and uncondítíonaí
íove. Fírmness and íove create a weíí ad|usted ínner chííd.
The other optíons are to be the crítícaí or overíy fírm parent or the permíssíve
spoíííng parent to yourseíf. If you are too crítícaí wíth thís ínner chííd, grow up feeííng
unworthy, íncapabíe and uníoved. If you are too permíssíve thís chííd wííí grow up
spoííed and ínfíated. The key questíon ís: How do you want "you" to grow up? Make
thís choíce now and gíve thís fírmness and uncondítíonaí íove to thís ínfant that ís you
as a baby.
Now ímagíne that fíve years have gone by and thís ííttíe chííd that ís you ís píayíng ín
your nature scene. Agaín practíce beíng thís ídeaí parent to yourseíf. Taík to the chííd
and teíí ít how you feeí about ít. Now ímagíne that ten more years have passed and
thís chííd that ís you ís an adoíescent of fífteen. Be the parent you want to be to thís
teenager.
Now ímagíne that thís adoíescent has now grown to your present age. See yourseíf as
you íook and are now. Recogníze that you are stííí parentíng thís aduít person wíthín
you. Now that thís chííd has grown to be the aduít you, have you thrown
uncondítíonaí íove and fírmness out the wíndow?
Make a choíce ríght now to communícate wíth yourseíf to get back to the ríght
reíatíonshíp to yourseíf. Go up to yourseíf and gíve yourseíf a bíg hug, recognízíng
that thís ís, ín truth, your best fríend. Apoíogíze to yourseíf for beíng so hard on
yourseíf ín the past. Forgíve your parentaí seíf for íts místakes and forgíve the aduít
chííd seíf for íts místakes.
Teíí yourseíf what kínd of reíatíonshíp you want to have from now on. Make a choíce
to íove ín the now and get a fresh start from thís moment forward. Make a choíce to
íook at the past as posítíve experíences because you now choose to íook at
everythíng that happened as opportunítíes to grow.
Gíve yourseíf approvaí and acceptance because you now recogníze that místakes are
posítíve, not negatíve. Teíí your chííd/aduít seíf that you íove hím uncondítíonaííy
from now on ínstead of condítíonaííy. Teíí hím that you are not goíng to base your
íove on what he does but rather on the fact that he was created by God, so of course
he has vaíue and worth regardíess of místakes or successes.
See the conscíousness, the "I," the person, the spírítuaí beíng now, as dífferentíated
from behavíor, místakes, successes, personaííty, physícaí body, thoughts, feeííngs,
emotíons, or content of conscíousness. Make a commítment to yourseíf from thís
moment forward to form thís ríght reíatíonshíp to yourseíf.
Take tíme now to have a heart to heart taík wíth yourseíf to come to a píace of
treatíng yourseíf spírítuaííy and wíth íove. Take the tíme now to taík out aíí unfíníshed
busíness, uncíaríty, fauíty thínkíng or íncompíeteness, so that when thís medítatíon ís
over, there ís a fresh start and rebírth ín your reíatíonshíp to yourseíf.
Your True Seíf: The Causaí Conscíousness Seíf
Recogníze that you have both a chííd and a parent seíf wíthín you. It ís ímportant to
reaííze, however, that even though everyone has to deaí wíth these psychoíogícaí
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dynamícs, the reaí you ís neíther the parent nor the chííd. The reaí you ís
"conscíousness" or "I" that ís choosíng what kínd of parent and what kínd of chííd
dynamíc you are creatíng wíthín yourseíf.
The reaí you ís the observer seíf, who ís the controííer, dírector, chooser and causer.
The key to beíng the causer ís the understandíng of the need to be dísídentífíed from
the content of conscíousness. You are not your thoughts, feeííngs, emotíons, body,
behavíor, actíons, personaííty, místakes, successes, abííítíes, past, future, beííefs nor
any of the content of conscíousness.
You are the essence and not the form. You are the conscíousness, not the creatíon.
You can dírect and controí oníy that from whích you are dísídentífíed. That wíth whích
you, as the conscíousness or "I" are ídentífíed, wííí be your master. In íívíng ín thís
woríd we must deaí wíth form. Thís ís why ít ís essentíaí that you choose and cause
the form of what kínd of parent you are goíng to be to yourseíf.
Do a vísuaíízatíon, puttíng aíí the thíngs you have thought were you (the content of
conscíousness) ínto a bíg metaí pot that ís now ín the míddíe of your nature scene.
Put everythíng ín ít untíí you are naked of aíí mentaí, emotíonaí or physícaí form. Aíí
that ís íeft ís a center of pure awareness wíth nothíng ín ít.
Practíce takíng quaíítíes, attítudes, feeííngs, beííefs, abííítíes, and non abííítíes and
tryíng them on and then throwíng them back ín the pot. Practíce ídentífyíng, then
dísídentífyíng. Practíce beíng the controííer, causer and creator of your íífe, ííke you
wouíd ín a píay or theater. Aíways remember what your reaí Seíf ís and who and what
you are.
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Integratíng the Three Mínds and the Four Bodíes
"Be moderate ín aíí thíngs."
The Buddha
By
Dr. |oshua Davíd Stone
One of the key poínts to becomíng a seíf reaíízed or God reaíízed beíng ís íearníng to
baíance and íntegrate our three mínds and four bodíes. Now, ín actuaííty, we have
more than three mínds and more than four bodíes. We have more than three mínds
because at the fourth ínítíatíon the souí or hígher seíf merges back ínto spírít or the
Monad, and the spírít and Monad become the mínd or conscíousness that ís our guíde
and teacher. Thís happens ín stages, however, so for the purpose of thís díscussíon I
am íumpíng the souí and the Monad ínto the same category sínce they serve símííar
functíons.
In respect to our díscussíon of the four bodíes, I am doíng a símííar thíng. I am
dívídíng the four bodíes ínto the physícaí body, the emotíonaí body, the mentaí body,
and the spírítuaí body. In actuaííty the spírítuaí body can be dívíded ínto the Causaí
body, the Buddhíc body, the Atmíc body, the Monadíc, the Logoíc, the Líght body and
on and on ínto cosmíc íeveís of conscíousness.
We work wíth these hígher spírítuaí bodíes ín stages as we go through the ínítíatíon
process ín a símííar way as I descríbed wíth the three mínds, so for the purpose of
thís díscussíon I am aíso íumpíng aíí these hígher spírítuaí bodíes ínto what I am now
goíng to caíí the spírítuaí body or spírítuaí vehícíe.
Let's begín thís díscussíon of the need for baíance and íntegratíon wíth our three
mínds. Each mínd ís a íeveí of mentatíon. Each mínd beíng a hígher íeveí mínd than
the prevíous one, as descríbed ín a prevíous chapter. The ídeaí ís that the
subconscíous becomes subservíent to the conscíous mínd, and the conscíous mínd
becomes subservíent to the superconscíous mínd or souí.
Another way to say thís ís that we are meant to become the master of the
subconscíous mínd, and the souí or Hígher Seíf ís our master teacher or guíde. The
Kahunas of Hawaíí had a very eíoquent way of expíaíníng thís. They caíí the Hígher
Seíf or souí the Aumakua. The aumakua ís defíned ín Hawaíían as the "utteríy
trustworthy parentaí seíf". So our Hígher Seíf and souí ís our utteríy trustworthy
parentaí seíf, |ust as we, as the conscíous mínd are meant to be the utteríy
trustworthy parentaí seíf for our subconscíous mínd and ínner chííd. We íearn how to
raíse ourseíves properíy by foííowíng the exampíe of how our souí and Hígher Seíf
raíses us.
The Bíbíe states very cíearíy that we are made ín God's ímage. In the Bíbíe ít says
that God ís a Tríníty, the Father, the Son , and the Hoíy Spírít. In Hínduísm they caíí
thís Brahma, Shíva, and Víshnu. In the Huna teachíngs of Hawaíí thís ís termed Ku,
Kane, and Kanaíoa.
|ust as God ís a Tríníty, sínce we are made ín God's ímage, then we must be a tríníty
aíso, and we are. Our tríníty ís that of the superconscíous, conscíous, and
subconscíous mínd. God, Chríst, and the Hoíy Spírít, are dífferent íeveís of Dívíníty,
however they functíon as one conscíousness.,
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The same ídeaí ís true for us. The ídeaí ís that our three mínds functíon as one mínd.
The probíem ís that for most peopíe the three mínds are very dísíntegrated and
ímbaíanced. A great many peopíe don't even know they have a souí or Hígher Mínd
guídíng them, and most peopíe íet the subconscíous, or íower íeveí mínd, run the
conscíous mínd.
When the subconscíous mínd runs your íífe the negatíve ego becomes your dírector,
and your emotíonaí body and desíres usuaííy end up runníng your íífe. The fírst step
of becomíng baíanced and íntegrated ís to recogníze that you have three mínds.
The second step ís to begín the process of íearníng to own your personaí power and
get ín controí of your subconscíous mínd and three íower vehícíes as descríbed ín an
earííer chapter. The thírd step ís to begín attuníng to and askíng for heíp from your
souí and Hígher Seíf.
The three mínds couíd be íooked at ííke íarge metaí ríngs. In the earííer stages of a
person's evoíutíon the ríngs are very separate. As one evoíves and begíns to deveíop
seíf mastery and attunement to the souí, the ríngs begín to íínk up together.
At the tíme of the thírd ínítíatíon or the souí merge, these ríngs begín to merge
together and start to functíon as one mínd. Thís ís because seíf mastery has been
achíeved to a great extent over the three foíd personaííty (physícaí, emotíonaí, and
mentaí vehícíes), and because the personaííty has become merged wíth souí
conscíousness by at íeast 51%.
As the stabííízatíon of thís souí merge state contínues the three mínds functíon ín
greater and greater harmony and baíance. As the person contínues to evoíve, the
monad or spírítuaí mínd, as opposed to souí, begíns to guíde. At the fourth ínítíatíon
the souí merges back ínto the Monad or spírít, and the Monad or Father ín Heaven
becomes the fuíí dírector from then on ín the person's evoíutíon.
At the fífth ínítíatíon a símííar íntegratíon and baíancíng of the three mínds takes
píace ín that the evoívíng person now merges compíeteíy wíth the Monad. At the
thírd ínítíatíon you had souí merge, and at the fífth ínítíatíon you have Monadíc
merge.
The three ríngs ín my metaphor and exampíe have come together ín an even hígher
uníon. At Ascensíon the Monad or Míghty I Am Presence descends compíeteíy ínto the
evoívíng person on earth and ínto the four bodíes and ís transformed ínto ííght. Even
the physícaí body merges compíeteíy wíth the ííght. One has achíeved perfect
íntegratíon and baíance of the three mínds and four bodíes.
The Baíancíng of Your Four Bodíes
To achíeve the uítímate uníon, íntegratíon, and baíance whích ís that of becomíng an
Ascended master, we must íearn to baíance the four bodíes. Each of us has four
dístínct and separate bodíes, each wíth a dífferent and uníque perspectíve.
Each of us has a physícaí body, an emotíonaí body, a mentaí body, and a spírítuaí
body. The ídeaí ís to greatíy respect and íísten to aíí four símuítaneousíy. What
happens more often than not ís that we tend to over ídentífy wíth one or two to the
detríment of the others. More than haíf the peopíe ín the woríd respond to íífe
through an emotíonaí body focus.
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Some peopíe you meet feeí íífe as theír maín functíon. Other peopíe you meet wííí
thínk about íífe and are íess concerned wíth theír feeííngs. Others may be so ínvoíved
wíth theír spírítuaí body that they don't take care of theír physícaí body, or may not
even care about thínkíng or even feeííngs.
Others you meet are so ínvoíved wíth theír physícaí body and physícaí exístence they
are compíeteíy cut off from theír spírítuaí body, and possíbíy even ínteííectuaí
pursuíts or feeííngs. Usuaííy I fínd that peopíe tend to focus on one or two bodíes and
íess on the other two or three.
As you are begínníng now to see, a person can be over ídentífíed or under ídentífíed
wíth each body. When thís occurs the energy fíowíng down from the Creator does not
fíow properíy or effícíentíy. Thís can and wííí uítímateíy manífest as poor heaíth, or
dís-ease ín one of the four bodíes íf contínued.
The physícaí body usuaííy ends up beíng the mírror of these psychoíogícaí
ímbaíances. Thís ís based on the Hermetíc íaw, "As wíthín, so wíthout. As above, so
beíow." By seeíng where you are havíng heaíth probíems ín your physícaí body you
can then correíate the mentaí, emotíonaí, or spírítuaí causatíon.
Most of us don't thínk about our four bodíes untíí that tíme that some dísturbance
comes and we feeí uncomfortabíe, and then we thínk about what ís goíng on wíth our
four body system.
Now the goaí ís to íntegrate the four bodíes and to aíígn theír dífferíng poínts of víew,
so as to use them aíí to be fuííy creatíve and to fuífííí our potentíaí and dívíne purpose
for beíng here. We are aíí ííke ceíís ín the body of God. When a ceíí ín our body
doesn't work properíy and ís dísíntegrated, thís ís caííed cancer. When we, as ceíís ín
God's body, don't work ín harmony wíth God's dívíne pían, then ín a sense, God has
cancer. Part of the íesson of the four body system, ís to get them aíí workíng for the
same purpose, whích ís ídeaííy spírítuaí growth, and God reaíízatíon.
When the four bodíes are baíanced and íntegrated there ís no restríctíon or íímítatíon,
and we are free fíowíng. When the four bodíes are baíanced we are fuííy abíe to
reaííze God. Many peopíe understand thís wíth theír mentaí body, but haven't aíígned
the other bodíes wíth thís truth.
The same thíng happens wíth the baíancíng of the three mínds very often. For
exampíe, understandíng that the mínd doesn't want to worry or be depressed any
more, yet the subconscíous mínd ísn't cooperatíng. The mentaí body may understand
the ídeaí, but ímpíementíng or experíencíng ít fuííy wíth aíí four bodíes may take a
ííttíe more work and practíce to make the ídeaí a íívíng reaííty.
Each of the four bodíes has a uníque and specíaí gíft of ínformatíon and guídance that
ít gíves us. In a símííar way each of the three mínds gíves us uníque and specíaí
ínformatíon. The souí or Monad may gíve us íntuítíve perceptíons, and be the voíce of
our conscíence, whích gíves us our moraís and ethícs.
The conscíous mínd gíves us íogíc, reason, and deductíve reasoníng. The
subconscíous mínd gíves us feeííngs and emotíonaí reactíons to thíngs. The physícaí
body gíves us ínstínctíve reactíons, and sensatíons. The Emotíonaí body, whích ís
connected to the subconscíous mínd functíon, agaín, focuses on how we feeí ín any
gíven moment or sítuatíon and maybe psychíc ímpressíons.
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The mentaí body gíves us ínformatíon as to perspectíve and íogícaíness of what ís
goíng on. The spírítuaí body or vehícíe, whích ís íntímateíy connected wíth the souí
and Monad, agaín, gíves us the íntuítíon, conscíence, and God's guídance.
When we over or under ídentífy wíth one body or one mínd we are íosíng ínvaíuabíe
ínformatíon. It ís the nature of the ego to teíí you that the way that you process
reaííty ís the best. I am here to teíí you that God's understandíng of what ís the best
way to process your reaííty ís to use aíí íeveís of guídance.
In busíness íf peopíe wouíd tune ínto theír three body and four body system when
they make ma|or decísíons, I am sure that theír busínesses wouíd be much more
successfuí wíth íess costíy místakes. Theír spírítuaí vehícíe wouíd teíí them one thíng,
theír mínd another, theír feeííngs somethíng eíse, the physícaí body and ínstíncts yet
another thíng. We so often íímít ourseíves by |ust focusíng on our feeííngs, or |ust on
our reasoníng, or ímpuísíveness, or |ust on fatígue, or íntuítíon. Why not access aíí
íeveís of ínformatíon and guídance that God has províded for you.
As you get more and more baíanced you wííí fínd your three mínds and four bodíes
workíng ín harmony and uníson, for one purpose and one cause whích ís to make you
successfuí on aíí íeveís, to reaííze God, and fuífííí your míssíon and dívíne pían on
earth.
Your Emotíonaí Body
An emotíonaí focus upon íífe can be very posítíve ín íts posítíve aspects. It makes one
very sensítíve to beauty, the arts, nature, musíc, and dance. An emotíonaí body focus
ín íts negatíve aspects causes the person often to be on an emotíonaí roííer coaster,
beíng constantíy tossed around by the unstabíeness of the emotíonaí body.
Thís ís remedíed by íearníng to use your personaí power and wííí to puíí yourseíf out
of thís at a tíme of crísís. Thís can be done through attítudínaí heaííng, because ít ís
our thoughts that are creatíng our feeííngs and emotíons. Thís can be díffícuít to do
for a person who has an emotíonaí focus, because they are so habítuated to
accessíng |ust the emotíonaí body.
A person who ís too emotíonaííy focused must íearn to anaíyze and íogícaííy process
what ís goíng on more. A heípfuí vísuaíízatíon to use when the emotíonaí body ís ín
crísís ís to ímagíne a red íadder, whích ís symboííc of the wííí. In your vísuaíízatíon
cíímb the red íadder to get out of the negatíve feeííng or emotíon.
Another tooí ís to ímmedíateíy do some affírmatíons, or chant the name of God and
vísuaííze Hís form. The need here ís to use your mentaí facuítíes to baíance the
emotíonaí over-ídentífícatíon ín that moment.
Another extremeíy heípfuí tooí ís to ímagíne the goíden bubbíe of protectíve ííght
around you. Thís bubbíe aííows ín God's íove and guídance, and the íove and
guídance of the Ascended Masters. It protects you, however, from negatíve feeííngs
from your subconscíous mínd and from the negatíve feeííngs and energíes from other
peopíe and the outsíde woríd.
Thís goíden bubbíe ís semí-permeabíe ín that ít wííí íet ín the íove and posítíve
energíes, but keep out the negatíve ones. Now ín your mínd's eye, open a ííttíe hoíe
ín the bubbíe from the ínsíde and push out aíí negatíve energy or feeííngs that may
possíbíy stííí be ínsíde the bubbíe. Once they have been pushed out, then cíose the
hoíe agaín and íock ít shut.
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Now from above, ímagíne a goíden whíte ííght pouríng ín from your souí, Monad and
God fííííng you ínsíde the bubbíe wíth posítíve energy and posítíve íovíng feeííngs and
emotíons. Start every day wíth thís vísuaíízíng and spírítuaí and mentaí armor. I
guarantee you that you wííí fínd yourseíf much more stabíe and even mínded,
peacefuí, and |oyous.
Even the earth has four bodíes. Have you ever though about what the feeííng body of
the earth íooks ííke? It has to do wíth íts reíatíonshíp to water, contrast a torrentíaí
raín storm, or a píacíd serene íake at sunríse.
Understandíng your four body system can heíp you greatíy to understand both
romantíc reíatíonshíps and fríendshíps. Thínk about your reíatíonshíps wíth those
peopíe to whom you are cíosest and determíne, ín your mínd, íf they are emotíonaííy
focused, mentaííy focused, physícaííy focused, spírítuaííy focused, or a combínatíon.
By understandíng thís you wííí not try to ímpose your focus of ídentífícatíon on them.
Very often ín marríages and romantíc reíatíonshíps, the man tends to be more
mentaííy focused and the woman more emotíonaííy focused. A íot of fíghts occur
because each does not apprecíate the gíft you are bríngíng to the other. One couíd
say that you are each dísowned seíves of each other.
One other fascínatíng contínuatíon of the above mentíoned thoughts, ís the
understandíng that ín reaííty ít ís the souí that ís reaííy íearníng when ít ís workíng
wíth the four body system. What I mean by thís ís that the souí, as descríbed ín an
earíy chapter, íncarnates tweíve personaíítíes or souí extensíons ínto physícaí
íncarnatíon.
Each of these souí extensíons or personaíítíes are experíenced ín símuítaneous tíme,
not ín sequentíaí tíme by the souí. If ín one partícuíar souí extensíon or personaííty ít
ís tryíng to work out a partícuíar emotíonaí area and ísn't succeedíng, then ít wííí
work out that íesson through another of íts souí extensíons.
The souí may focus on a man ín the Mayan cívííízatíon, and a woman ín Lemuría, and
another woman íívíng ín Los Angeíes ín the 21st century to work through thís íesson.
The souí íearns through aíí tweíve souí extensíons símuítaneousíy to achíeve the souí
reaíízatíon ít ís íookíng for.
If one ís havíng probíems íearníng the íesson the souí ís tryíng to íearn through that
personaííty, ít wííí try to íearn ít through another. Fínaííy through aíí these
experíences of aíí tweíve souí extensíons, the four bodíes become baíanced and
deveíoped properíy, so that one souí extensíon accepts the fuíí expressíon of the
souí, whích ís caííed the souí merge or thírd ínítíatíon.
Thís same process at a hígher íeveí occurs when one souí extensíon merges
compíeteíy wíth the Monad at Ascensíon. So the souí ííteraííy uses the four bodíes of
each of íts tweíve souí extensíons to íearn.
To víew spírítuaí growth from the perspectíve of the souí or the Monad rather than
from the personaííty ís quíte an ínterestíng process, I thínk you wouíd agree. from the
perspectíve of the souí, as mentíoned earííer, we on earth as the souí extensíons, are
ííke the fíngers on the souí's hand. If one ísn't workíng properíy ít wííí |ust use another
fínger that ís workíng. Aíí the fíngers are from the same body so ít doesn't reaííy
matter whích fínger ít uses to íearn the íessons ít needs to íearn.
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The Mentaí Body
Mass conscíousness on earth ís ín the process of compíete deveíopment of the
mentaí body. Thís ís because we are currentíy ín the Aryan race and cycíe whose
focus ís mentaí attunement. Atíantís was focused on emotíonaí attunement, and
Lemuría on physícaí attunement. Advanced humaníty has aíready deveíoped the
mentaí body and ís workíng aíready on the future Aquarían cycíe wíth íts
deveíopment of the spírítuaí body.
The person who ís ídentífíed wíth a mentaí focus very often gets so absorbed ín thís
focus that they pay no attentíon to the emotíonaí one. Thís can be ííke the
stereotypícaí coííege professor who |ust pursues the ínteííectuaí area.
Someone who pays attentíon to the mentaí and spírítuaí bodíes may be a híghíy
deveíoped occuítíst, but not focused enough on íove and human reíatíonshíps. Very
often the person who ís mentaííy focused wííí be íess deveíoped psychícaííy and
íntuítíveíy.
The danger of one who ís over ídentífíed wíth the mentaí focus ís to feeí superíor to
the person who ís emotíonaííy focused and too ímmersed ín thís process. It ís
essentíaí for the person to reaííze the equaííty of aíí four bodíes. The same can be
true for aíí the chakras. The hígher ones are not better than the íower ones. The ídeaí
ís that aíí the chakras need to be baíanced.
Baíance and íntegratíon ís the state of God reaíízatíon. The person wíth a mentaí
focus wííí seek to study everythíng, fíndíng íífe so ínterestíng, and aíways seekíng
greater knowíedge. Thís ís not bad, as íong as ít ís baíanced wíth the other four
bodíes.
Great schoíars often forget theír physícaí needs and cause themseíves to get
depíeted physícaííy because of thís. The person who ís over ídentífíed wíth the mentaí
focus needs to use theír wííí to shíft thís focus, and baíance ít wíth íove and the needs
of the ínner chííd, and píay and recreatíon tíme. To cíímb the íadder of awareness and
evoíve spírítuaííy and fuífííí our potentíaí we must use aíí four bodíes. The mentaí
body on íts own ís a íímíted perspectíve.
One heípfuí exercíse míght be to íet the mentaí and emotíonaí bodíes taík to each
other, eíther out íoud or ín your |ournaí wrítíng, to heíp create a better baíance. Then
íet the spírítuaí body guíde the two of them wíth a voíce aíso gíven to the physícaí
body.
A person who ís mentaííy focused has a mííííon questíons. They thínk about íífe and
unbíock ít through creatíve ínteííígence. Each body needs to be ínstructed as to íts
dívíne roíe and íts proper baíanced reíatíonshíp to the other bodíes. I thínk you wííí
fínd that aíí your four bodíes wííí be happy to cooperate as íong as each of them know
that they have theír baíanced píace ín servíce of the dívíne pían.
When a probíem or chaííenge aríses, determíne whether ít ís a physícaí, emotíonaí,
mentaí, or spírítuaí probíem, or combínatíon. See íf the communícatíon íínks between
the four bodíes ís operatíng effectíveíy. Try to determíne how the four bodíes can
work together as one team to soíve the probíem ín attunement to the souí's purpose.
In the earth's four body system the mentaí body of the earth míght be íooked at as
the man made structures. For exampíe, the pyramíd, or skyscrapers and cathedraís
are mentaí expressíons of the earth. In another framework or way of íookíng at thís,
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the aír eíement ís part of the mentaí structure of the earth, as water ís for the
emotíonaí body of the earth.
The Physícaí Body
The physícaí body ís the part of seíf that functíons here on earth. Thís vehícíe, as wíth
other bodíes, oníy performs as weíí as ít ís cared for. If we don't feed ít proper food
and gíve ít physícaí exercíse, sunshíne, fresh aír, and recreatíon, ít wííí begín to have
probíems.
Another thíng the physícaí body needs ís íove. Very often we take the physícaí body
for granted and do not recogníze ít as the dívíne beíng that ít ís. We do not thank ít
enough for the wonderfuí servíce ít performs for us.
Many peopíe choose to experíence theír spírítuaí íessons ín íífe through the physícaí
body ín the form of ííínesses and other types of dysfunctíons. When thís happens ít ís
a gíft and a teachíng that ís tryíng to teíí us that we are out of baíance ín some way.
As mentíoned earííer the physícaí body ís a refíector or mírror of the state of
functíoníng of our other bodíes. If we have stomach probíems thís usuaííy has to do
wíth some emotíonaí ímbaíance. If we have feet probíems thís has to do wíth our
understandíng. If we have headaches, thís has to do wíth íssue of controí, eíther
beíng too controíííng or peopíe controíííng us too much.
When we truíy íearn to be baíanced ín our four bodíes and íearn to be guíded and
merged wíth our souí and íater our Monad, the physícaí body ííteraííy wííí ííve forever.
An Ascended Master can ííve índefíníteíy on earth as many of the Ascended Masters
have proven.
In respect to the physícaí body ít ís very ímportant to make sure that your energy
íntake vaíve at the top of your head ís aíways open. Thís can be vísuaíízed ííke a
funneí. If thís vaíve ís cíosed thís ís the cause of tíredness and fatígue. When the four
bodíes aren't baíanced ít takes a toíí on the physícaí body, for the proper fíow of
energy ís not feedíng ít.
Very often subconscíous patterns get ímbedded ínto the physícaí vehícíe and body
ítseíf. |ust cíearíng your thoughts ís not enough. It ís often necessary to physícaííy
exercíse, or receíve body work aíso to heíp move the pattern. We must work on aíí
íeveís to cíear ourseíves, not |ust from the spírítuaí or mentaí íeveí.
The physícaí body provídes a poínt of focus on the earth for the souí to experíence
through. Thís provídes a means for the souí to enter a schooí, and an entíre new set
of íessons, whích can greatíy acceíerate spírítuaí growth. When a souí ís not ín a
physícaí body, spírítuaí growth ís much síower. If you knew what a great demand
there was for physícaí bodíes ín the spírítuaí woríd you wouíd probabíy respect the
one you have much more.
The physícaí body aíso provídes a groundíng píace for the souí from whích to expíore
and to íntegrate what ís íearned on other íeveís. A person can not go through the
ínítíatíon process wíthout beíng ín a physícaí body. When your mentaí and emotíonaí
bodíes become ímbaíanced and thís causes you to over-eat, or over-drínk and obtaín
adequate exercíse, the physícaí body becomes traumatízed.
We must íearn to treat the physícaí body ííke the dívíne beíng, and the dívíne partner
that ít ís. It has ínteííígence, and can actuaííy be communícated wíth, and wííí taík
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back. It desíres to be of servíce to you and the dívíne pían as íong as you wííí gíve ít
the respect of makíng ít an equaí partner.
The four bodíes are ííke musícaí ínstruments, each wíth a dífferent víbratíon and tone.
We must íearn to weave these bodíes together ííke a beautífuí symphony. To aíways
píay |ust one ínstrument wouíd be boríng and monotonous. To píay them aíí together
ín perfect baíance and harmony, ín servíce of the souí, and God's dívíne pían ís
somethíng to behoíd and to íísten to. Thís ís what the Masters have referred to as the
musíc of the spheres.
Many young peopíe on thís píanet who are over-ídentífíed wíth the physícaí focus run
and exercíse, and physícaííy píay aíí the tíme. They are reíatíng to íífe from a physícaí
sense. Other peopíe we know may spend theír day physícaííy exercísíng aíí day íong,
and don't spend enough tíme exercísíng theír mínds, emotíons, or spírítuaí seíf. We
must íearn to seek baíance and moderatíon ín aíí thíngs.
Thís exampíe couíd be appííed to sexuaííty. Some peopíe over índuíge ín thís energy
and don't raíse thís uníversaí energy from the second chakra to the other chakras
and bodíes. The íesson for us ís to become whoíe and not fragmented, or functíon as
an extremíst.
It ís ok for a short períod of tíme to emphasíze one of your four bodíes ín a ííttíe more
focused manner (for exampíe, wrítíng a book, goíng on a vacatíon, goíng to a
medítatíon retreat, or runníng and traíníng to run ín a marathon.) Thís ís fíne as íong
as the overaíí context of one's íífe ís one of baíance and íntegratíon.
Spírítuaí Body
The spírítuaí vehícíe or body ís the means by whích we experíence as an
índívíduaíízed portíon of the Creator. It ís the vehícíe ín whích we begín our
experíence and then ín whích we are destíned to compíete our experíence.
As we grow and evoíve we uítímateíy drop the physícaí vehícíe, then drop the
emotíonaí vehícíe, then the mentaí vehícíe, and eventuaííy return to our spírítuaí
vehícíe. We drop them one by one untíí we return to the essence of our Seíf, our souí
and then our Monad.
The other vehícíes are our means of achíevíng thís uítímate goaí of Ascensíon. In
order to achíeve thís goaí the four bodíes must be baíanced and íntegrated properíy
ín daííy íífe on the earth píane ín servíce of God's dívíne pían.
To become a master mechaníc one must know how to take a car apart and put ít
back together aímost bííndfoíded. We, as future co-creators wíth God at the híghest
íeveí, must know how to take our four bodíes apart and put them back together ín
perfect harmony and baíance before we can ascend and become Masters. As we
íearn these íessons and thís knowíedge ís absorbed back ínto the spírítuaí vehícíe or
body. We are then thrust forward ínto a hígher íeveí of awareness and spírítuaí
expansíon.
The spírítuaí vehícíe, on whatever íeveí of awareness we íook at, ís forever attuned to
God. When we reach that íeveí there ís no more paín because there ís never a poínt
of íosíng focus on God. We suffer ín our four bodíes whenever we are out of harmony
wíth God and God's íaws on a physícaí, emotíonaí, mentaí and spírítuaí íaw.
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As íong as we stay ín harmony wíth God's íaws on thís píane we wííí not suffer. When
we do suffer ít ís |ust a sígn that we need to seek truth, and we have broken one of
God's íaws. Thís ís not a puníshment, but a gíft. If we don't suffer, I don't thínk very
many peopíe wouíd seek God. They wouíd be satísfíed beíng ín a rut, thínkíng they
were happy for eterníty, not reaíízíng what they are míssíng.
The smaíí amount of |oy that the personaííty can obtaín through earth íífe ís so
ínfínítesímaííy smaíí compared to the |oy and íove found ín God and the spírítuaí
path. Our sufferíng ís ííke a gentíe kíck from God keepíng us on the straíght and
narrow path towards the reaíízatíon of God and servíce to mankínd. Thís ís what we
reaííy want anyway. The sufferíng ís |ust a safeguard keepíng us movíng ín the ríght
dírectíon.
The spírítuaí body encompasses and encases aíí of our potentíaí whích we are not yet
abíe to use. The spírítuaí body ís ííke a íadder we cíímb that ís achíeved by the
ínteractíng wíth the other bodíes. We use our other bodíes to cíímb the íadder of
awareness to our fuíí spírítuaí potentíaí.
Each tíme we make a reaíízatíon, we ííghten up our spírítuaí body or ííght body. So a
person who ís cíaírvoyant can teíí at what poínt a person ís ín theír evoíutíon by
íookíng at the amount of ííght they are aííowíng ín theír physícaí, mentaí, emotíonaí,
and spírítuaí bodíes.
Ideaííy the three bodíes work towards the goaí of the spírítuaí body, and the souí and
Monad. As the souí merges ínto the four body system thís bríngs even more baíance,
because the souí and íater the Monad are íncapabíe of any other response. It ís oníy
the negatíve ego ín us that causes us to be out of baíance. Thís ís why the souí
merge or thírd ínítíatíon ís such a sígnífícant achíevement ín the person's evoíutíon.
It means you have baíanced your four bodíes enough to achíeve thís merger, whích
heíps to create even greater stabííízatíon of the four body reíatíonshíp. After the souí
merge there ís more energy and íífe force present on the physícaí íeveí.
Summary
Thís has been a faíríy ín depth díscussíon of the four body system. For those of you
who wouíd ííke more ínformatíon and study on thís I wouíd recommend that you
contact the Tíbetan Foundatíon.
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The Chríst Conscíousness and How to Achíeve It
"Forgíveness ís the key to happíness."
A Course In Míracíes
By
Dr. |oshua Davíd Stone
Around 20 years ago a woman by the name of Heíen Schuman channeíed a set of
books caííed, "A Course ín Míracíes". These books were wrítten by |esus Chríst and
then teíepathícaííy channeíed to Heíen much ííke the Aííce A. Baííey books were
channeíed to Aííce Baííey from the Master D|whaí Khuí.
I can honestíy say that ín the íast twenty two years these two sets of books have had
a more profound effect on me than anythíng eíse I have ever studíed. "A Course ín
Míracíes" ís basícaííy a course ín attítudínaí heaííng. The basíc premíse of these books
ís that there are two ways of thínkíng or phííosophíes of íífe and oníy two.
Every person ín the woríd faíís ínto one or the other. There ís the voíce of the spírít or
of the Chríst, and then there ís the voíce of the ego. Thís couíd aíso be stated as the
voíce of your Hígher Seíf or the voíce of your íower seíf; the voíce of the Seíf or the
voíce of the seíf; the voíce of the bíg "I", or the voíce of the ííttíe "í"; the voíce of the
Hoíy Spírít or the voíce of gíamour, maya, and íííusíon; the voíce of the "Seíf" or the
voíce of the "not-seíf"; the voíce of the Hoíy Spírít of the voíce of the negatíve ego.
We are condítíoned as chíídren and by socíety to thínk and ínterpret íífe from the
negatíve ego's perspectíve Thís ís why so many peopíe are fíííed wíth so many
negatíve feeííngs, emotíons, and íack of ínner peace.
"A Course ín Míracíes" teaches ín a very systematíc way, how to change and undo the
negatíve ego's thínkíng, and how to hence thínk wíth your Chríst mínd. Díd not ít say
ín the Bíbíe, "Let thís mínd be ín you that was ín Chríst |esus." |esus, as we know, was
a man and human beíng |ust ííke you and I, who became the embodíment of the
Chríst by becomíng one wíth the Chríst conscíousness.
The Chríst conscíousness ís not |ust for Chrístíans. The Chríst conscíousness, the
Buddha conscíousness, the Kríshna conscíousness, God conscíousness, and the
conscíousness of aíí reíígíons are aíí the same thíng. Many peopíe have a íot of
negatíve programmíng behínd theír reíígíous upbríngíng. It ís ímportant here not to
get caught up ín the words, or semantícs. It ís aíso ímportant to understand that
whatever reíígíon, or spírítuaí path you are on, I suggest you keep ít.
The new reíígíon of the future ís the one that honors and recognízes aíí reíígíons and
aíí spírítuaí paths, for they aíí íead to the same píace. The íntroductíon to "The Course
ín Míracíes" states: "Thís ís a Course ín Míracíes. It ís a requíred course. Oníy the tíme
you take ít ís voíuntary."
Free wííí does not mean that you can estabíísh the currícuíum. It means oníy that you
can eíect what you want to take at a gíven tíme. The Course does not aím at teachíng
the meaníng of íove for that ís beyond what can be taught. It does aím, however, at
removíng the bíocks to the awareness of íove's presence, whích ís your naturaí
ínherítance. The opposíte of íove ís fear, but what ís aíí-encompassíng can have no
opposíte.
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A Course ín Míracíes, for most peopíe, ís a very díffícuít book to understand and read.
One of my bíggest purposes ín wrítíng thís partícuíar chapter ís to take the essence of
the Course's teachíng and make ít very easy to understand. Even íf you never read "A
Course ín Míracíes" you wííí get the essence of ít ín thís chapter.
I know ín my personaí spírítuaí path and evoíutíon, a chapter expíaíníng and
summarízíng the course ín símpíe to understand íanguage, wouíd have been very
benefícíaí to me. I thínk you wííí fínd thís chapter extremeíy íííumínatíng. I have aíso
expounded on the Course's teachíngs to make them more uníversaíístíc to aíí
reíígíons and aíí spírítuaí paths whích a person may be expíoríng. I have aíso added
many of my own ídeas to gíve the reader a very compíete understandíng of what the
"Chríst conscíousness" reaííy means.
Thís course can be summed up very símpíy ín thís way:
"Nothíng reaí can be threatened
Nothíng unreaí exísts.
Hereín ííes the Peace of God."
A Course ín Míracíes ís a requíred course, the íntroductíon says. What thís means ís
not that everyone has to study "A Course ín Míracíes", but rather everyone has to
íearn to thínk wíth theír Chríst, Buddha, Kríshna, Eíohím, Aííah, or God mínd. The Lord
Saí Baba has saíd that the defínítíon of God ís that "God equaís man mínus ego."
You cannot pass your spírítuaí ínítíatíons and reaííze God wíthout transcendíng the
seífísh, separatíve, fear based mínd of your ego. The currícuíum ís set, and "A Course
ín Míracíes" ís |ust one form, or tooí, for íearníng these íessons.
The Course does not aím at teachíng the meaníng of íove for that ís beyond what can
be taught. It does aím at removíng the bíocks to the awareness of íove's presence,
whích ís your naturaí ínherítance. Thís bríngs us to the core of "A Course ín Míracíes"
teachíngs whích ís that God created us, and our true ídentíty ís the Chríst.
In other words we are each sons and daughters of God, made ín God's ímage. God ís
íove so we are íove. We don't have to become íove, íove ís what we are. It ís oníy the
negatíve ego programmíng and condítíoníng that covers thís ín us.
We are each ííke díamonds wíth mud on us. Our path on earth ís to cíear away the
mud so our true díamond nature can shíne. Even |esus saíd, ín the New Testament,
"Everythíng that I can do, you can do and more." I don't thínk He was íyíng.
The fundamentaí Chrístían church has mísínterpreted Hís message. Sure |esus was
the son of God, but so are we. In the Buddhíst reíígíon you wouíd say that we each
are the Buddha. In the Híndu reíígíon we each are the Atma, or Eternaí Seíf. In the oíd
testament the |ewísh prophets saíd, "Ye are Gods and know ít not." They aíso saíd
"Ye are Gods and chíídren of the Most Hígh." Davíd, ín the Psaíms, saíd, "Be stííí and
know, I am God."
Thís ís why "A Course ín Míracíes" íntroductíon says, nothíng reaí can be threatened
and nothíng unreaí exísts. Hereín ííes the Peace of God. Your true ídentíty as the
Chríst or the Buddha, or Atma, or Eternaí Seíf cannot be changed. That ís how God
created you. You can thínk you are somethíng other than thís but thís does not
change reaííty. You are the Chríst, the Buddha, the Atma, the Eternaí Seíf, whether
you ííke ít or not. The reason you have no choíce ís that you dídn't create yourseíf,
God created you. The spírítuaí path ís reaííy not tryíng to get any píace, ít ís |ust the
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reawakeníng to who you are. The second step beíng the practíce of beíng your "Seíf"
ín daííy íífe.
Where Díd the Negatíve Ego Come From?
The negatíve ego díd not come from God, ít came from man's mísuse of free choíce.
Man ís the oníy creature that has the abíííty to thínk out of harmony wíth God. The
faíí that the Bíbíe refers to occurred when we, as Monads, or índívíduaíízed sparks of
God, chose to come ínto matter. It wasn't the comíng ínto matter that caused the faíí,
ít was the over-ídentífícatíon wíth matter. It was that moment when we thought we
were a physícaí body rather than a God beíng ínhabítíng or usíng thís physícaí body.
In thínkíng we were a physícaí body, then came the íííusíon of separatíon from God,
and separatíon from our brothers and sísters. Then came seífíshness, fear, and death
as reaí. From these fauíty premíses a whoíe thought system deveíoped that was
based on íííusíon, maya, and gíamour.
We have spent hundreds of íncarnatíons caught up ín thís íííusíon. The amazíng thíng
ís that what "A Course ín Míracíes" teaches ís that the faíí never reaííy happened. We
|ust thínk ít díd. The basíc íaw of your mínd ís that ít ís your thoughts that create your
reaííty. Your feeííngs, emotíons, behavíor, and what you attract and magnetíze ínto
your íífe aíí come from your thoughts.
Is the gíass of water haíf empty or haíf fuíí? Are you optímístíc or pessímístíc? Do you
íook at what happens ín íífe as teachíngs, íessons, chaííenges and opportunítíes to
grow, or do you íook at thíngs as bummers, probíems, aggravatíons, írrítatíons, and
upsets? It ís how you thínk, and ínterpret, and perceíve that wííí determíne how you
feeí ín any gíven sítuatíon.
We have aíways been the Chríst, the Buddha, the Atma, the Eternaí Seíf, and have
aíways been one wíth God. Aíí of our negatíve egotístícaí thínkíng has not changed
thís one síngíe bít.
A good metaphor for thís couíd be reíatíng ít to dreamíng. When you have a
níghtmare or bad dream at níght and wake up from ít you are reííeved that ít was |ust
a dream. When you were dreamíng ít, however, ít seemed so reaí. Weíí, I say to you
now ín thís "hoíy ínstant", WAKE UP!!!
Wake up from the negatíve hypnosís you have been íívíng ín, thínkíng you are
unworthy, uníovabíe, ínferíor, separate from God, poweríess... In thís hoíy ínstant
wake and reaííze that you are the Chríst, Buddha, the Atma, the Eternaí Seíf. You
have aíways been and aíways wííí be.
The great saínt from Indía, Ramana Maharshí, saíd that the spírítuaí path ís ííke a
person who comes to Hím askíng Hís heíp ín fíndíng a neckíace she has íost for the
íast forty years. Ramana Maharshí says, weíí, what's that you are wearíng around
your neck? The woman, aíí of a sudden, reaíízed that she had been wearíng the
neckíace aíí aíong. Weíí, that ís how the spírítuaí path ís. You don't have to fínd God,
you aíready are God and have been aíí the tíme. It ís the ínsane voíce of the ego, or
separatíve mínd that keeps us íost ín gíamour, maya, and íííusíon.
Saí Baba says, "Your mínd creates bondage, or your mínd creates ííberatíon." A íot of
peopíe down píay the mínd as though ít were not ímportant. As Saí Baba says, ít ís
your mínd and how you manage ít that wííí determíne íf you achíeve ííberatíon or
remaín ín bondage.
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Heaven and heíí are píaces but they are fírst states of mínd. When the ego ís your
guíde and teacher you are ín heíí. When the spírít and souí conscíousness ís your
teacher, you are ín heaven. Buddha, ín Hís four nobíe truths saíd that aíí sufferíng
comes from wrong poínts of víew.
How do you ínterpret íífe? Do you ínterpret ít from the negatíve ego's set of gíasses
or from the Buddha's or Chríst's set of gíasses. It ís ímportant to understand that you
don't |ust see wíth your eyes, you see wíth your mínd, through your beííef systems.
The ma|or work of the spírítuaí path ís cíearíng out aíí the negatíve egotístícaí beííefs
from the conscíous and subconscíous mínd, and repíacíng them wíth the Chríst and
Buddhíst and spírítuaí pattern. The rest of thís chapter wííí get ínto more specífíc
detaíí as how to do thís.
The Authoríty Probíem
The authoríty probíem has to do wíth the core íssue of who ís the uítímate authoríty
ín íífe. The Course teaches that the uítímate authoríty ís God, and ít ís God that
created us. The ego teíís you, however, that God doesn't exíst because you can't see
Hím wíth your physícaí eyes, and hence He or It ís the uítímate authoríty. Hence the
ego teíís you that you are |ust a physícaí body, not the Chríst íívíng ín a physícaí
body.
The íudícrousness of the ego ís quíte obvíous, because God created us, and we
created the ego, however we have been íettíng the ego be the uítímate authoríty. It
ís tíme for us to recogníze and own our personaí power and authoríty over our seíves.
It ís tíme for us to gaín mastery over our mínd, our emotíons, our physícaí body, and
our ego.
It ís not God's |ob to get ríd of our ego, ít ís our |ob. We created ít, so we can get ríd
of ít. God couíd do ít but thís wouíd be ííke gívíng bírth to a chííd and doíng
everythíng for the chííd and adoíescent. If we díd thís then the chííd and future
adoíescent wouíd grow up to be compíeteíy íncapabíe.
If God díd ít for us then we wouíd be íncapabíe, and there wouíd be no reason to
íncarnate ínto thís schooí caííed earth íífe. God doesn't need to íearn these íessons,
we do. One of the íessons of "A Course ín Míracíes" ís that "my saívatíon ís up to me".
God has aíready gíven us everythíng. It ís we who have separated ourseíves from
God, by íísteníng to the voíce of the ego. In reaííty we have never been separated,
however ín our conscíousness, or perceptíon of reaííty we are. Thís can be easííy
changed by |ust changíng our thoughts. The Bíbíe says, "Be ye transformed by the
renewaí of your mínd." "As a man thínketh so ís he." Líncoín saíd, "A man ís as happy
as he makes up hís mínd to be." I thínk ít was Emerson who saíd, " A man ís what he
thínks about aíí day íong."
It ís tíme for us to wake up and snap out of thís seíf created heíí of our own negatíve
thínkíng. It ís tíme to get ín controí of our subconscíous mínd and stop íettíng ít push
us around. It ís meant to be our servant, not our master.
How ís Thís Accompííshed?
The process of accompííshíng thís attítudínaí heaííng ís, ín actuaííty, very símpíe.
What I wouíd recommend ís that you ímagíne that you are surrounded by a goíden
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bubbíe whích protects you from the outsíde woríd and other peopíe, and aíso protects
you from your own subconscíous mínd.
In other words, I wouíd ííke you to ímagíne that aíí of your thoughts, feeííngs,
ímpuíses, desíres, ímages, are aíí out síde of your goíden bubbíe. Aíí of what ís
termed the content of conscíousness ís outsíde of the bubbíe.
The ídea then, ís that every tíme a thought, feeííng, or ímpuíse aríses from your
subconscíous mínd, that you make ít stop at the gate of the bubbíe, aímost as íf there
ís a guard there checkíng íts passport. If the thought or feeííng or ímpuíse ís posítíve,
íovíng, spírítuaí, baíanced, Chríst-ííke, of God, then íet ít through the bubbíe and ínto
your mínd.
If the thought, feeííng ímpuíse, or desíre ís negatíve, egotístícaí separatíve, seífísh,
fear based, ímbaíanced, and not of God, then push ít out of your mínd. "A Course ín
Míracíes" states, "Deny any thought that ís not of God to enter your mínd."
You must understand that the mínd works ííke the physícaí body. If you want to be
physícaííy heaíthy you must eat good food. If you eat bad food or spoííed food you
wííí get physícaííy síck. The same thíng appííes to your mínd. If you want to be
mentaííy and emotíonaííy, and spírítuaííy heaíthy, you must íet oníy posítíve God-ííke
thoughts ínto your mínd. If you íet negatíve egotístícaííy thoughts ínto your mínd you
wííí become mentaííy emotíonaííy and spírítuaííy síck.
It ís not God or the Ascended Master's |ob to controí your mínd, that ís your |ob. One
of the most ímportant príncípíes of "A Course ín Míracíes" ís to be "vígííant for God
and Hís kíngdom." Most peopíe are not vígííant enough over theír mentaí and
emotíonaí díet. They ííve on what I caíí automatíc pííot. They are not conscíous,
aware, aíert, over the thoughts, or feeííngs, they aííow ínto theír mínd from the
subconscíous mínd and from the outsíde woríd. Most peopíe do not have enough
detachment, spírítuaí díscernment, or spírítuaí díscrímínatíon.
When you push a thought out of your mínd, ít can be ííkened to a píant that ís not
beíng watered. It wíthers and díes from íack of attentíon. After pushíng the negatíve
thought out of your mínd the ídea ís to then swítch your mínd ííke a TV statíon to the
opposíte posítíve spírítuaí or Chríst-ííke thought, feeííng, and ímage. Thís ís ííke a new
seed that sínks ínto the soíí of the subconscíous mínd and sprouts.
The íaw of the mínd ís that ít takes 21 days to cement any new habít ínto the
subconscíous mínd. After 21 days ít wííí be automatíc to thínk wíth your Chríst mínd.
It wííí not even be díffícuít. It wííí be a "habít". A íot of peopíe thínk that habíts are
aíways bad. They are not necessarííy. The ídea ís to fííí your subconscíous mínd wíth
posítíve Chríst-ííke habíts and get ríd of the egotístícaí ones.
|esus, ín the New Testament, appííed these príncípíes when He was waíkíng wíth Hís
díscípíes and one of Hís díscípíes started to compíaín. |esus whíríed around and
excíaímed, "Get thee behínd me, Satan!!!" He was sayíng no to the ego, whích the
fundamentaííst church refers to as the Satan or the devíí.
I cannot emphasíze enough the ímportance of beíng vígííant. When peopíe ín the
outsíde woríd are negatíve the ídea ís to keep your goíden bubbíe up and íet theír
energy sííde off you ííke water off a duck's back, or íet ít bounce off ííke a rubber
píííow.
Are You a Master or a Víctím?
36
The spírít guídes you to be a master - the ego guídes you to be a víctím. When you
are ín your master conscíousness you fuííy recogníze that you cause and create your
own reaííty. You create everythíng. You create your thoughts, feeííngs, emotíons,
behavíor, physícaí heaíth, what you attract and magnetíze ínto your íífe. Thís ís based
on the Hermetíc íaw, "As wíthín, so wíthout, As above, so beíow."
That whích you thínk and ímage wíthín your conscíous and subconscíous mínd wííí
manífest íts mírror ííkeness ín your externaí círcumstances. The outer woríd ís a
mírror of your ínner woríd. Remember that we are co-creators wíth God, made ín Hís
ímage. God ís not a víctím and neíther are we.
The mícrocosm ís ííke the macrocosm. As you íearn to get ínto controí of your mínd,
you then íearn to get ín controí of your feeííngs and emotíons. Feeííngs and emotíons
do not |ust happen to us, they are created by how you thínk.
There are certaín beííefs that cause certaín feeííngs and emotíons. When you íearn to
thínk wíth your Chríst mínd aíí of your negatíve feeííngs and emotíons begín to
dísappear. There ís a way of thínkíng that wííí bríng you ínner peace, uncondítíonaí
íove, |oy, and happíness aíí the tíme.
Nothíng outsíde of yourseíf causes you to thínk or feeí anythíng. It ís your
ínterpretatíon, your beííef, your perceptíon of the sítuatíon that causes you to feeí the
way you do. For exampíe, ín the 1929 stock market crash, one person |umps out the
wíndow of a buíídíng and commíts suícíde. Another person íoses a mííííon doííars and
says, "easy come, easy go".
Two peopíe come to work and the eíevator ís broken and they have to waík up ten
fííghts of staírs. One person curses and swears and the other says, "Oh great, an
opportuníty to get some physícaí exercíse."
When you waík down the street do you see other peopíe as |ust meaníngíess other
physícaí bodíes, or as brothers and sísters ín a much íarger spírítuaí famííy. As I saíd
prevíousíy, you see wíth your mínd, not |ust your physícaí eyes.
Your behavíor ís aíso caused by your thoughts and feeííngs. You never do anythíng
that does not have an antecedent as some thought or feeííng ín eíther your conscíous
and subconscíous mínd. The ídea ís to compíeteíy cíean out the subconscíous mínd of
aíí negatíve programmíng. Later ín thís book I wííí dedícate an entíre chapter to tooís
and methods for achíevíng thís.
As you achíeve thís mastery over what D|whaí Khuí has caííed your three íower
vehícíes (mentaí, emotíonaí, and physícaí bodíes) and controí over your negatíve ego,
you become ín tune wíth the souí and eventuaííy merged wíth the souí and the thírd
ínítíatíon.
Thís bríngs you a Mídas touch where everythíng you do turns to goíd, because you
are ín harmony wíth God's íaws. As you contínue to evoíve your attunement moves
from the souí to be guíded by the spírít of monad. You become fuííy merged wíth the
monad at the fífth ínítíatíon and ascend at the síxth ínítíatíon. As thís mastery ís
achíeved you can program the subconscíous mínd to attract to you anythíng you
need. The subconscíous mínd works on the íaw of attractíon, magnetísm and
repuísíon. The ídea ís to conscíousíy program the subconscíous wíth oníy posítíve,
Chríst-ííke thoughts whích attract to you oníy posítíve thíngs from the outsíde woríd.
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Most peopíe don't utíííze the íncredíbíe power of the subconscíous mínd. I wííí deíve
much deeper ínto thís ín the chapter on íntegratíng and baíancíng your three mínds.
Thís reprogrammíng ís achíeved through the process of "deníaí and affírmatíon".
The ídea ís to deny the negatíve thoughts and to be constantíy affírmíng the posítíve
spírítuaí thoughts. In the chapter on how to reprogram the subconscíous mínd I wííí
gíve you aíí kínds of posítíve affírmatíons and vísuaíízatíons to work wíth to achíeve
whatever ít ís you want to create and achíeve ín your íífe.
Síckness ís a Defense Agaínst the Truth
Anythíng you cause ís the síckness or heaíth ín your physícaí body. Your
subconscíous mínd runs your physícaí body. Thís can be cíearíy proved ín the use of
hypnosís. If our true ídentíty ís the Chríst, then how can we get síck. God ísn't síck,
then ín reaííty we can't be síck.
We get síck because of our beííef ín ít and our índuígence ín negatíve egotístícaí
thoughts. Síckness ís a defense agaínst the truth because the truth ís that we are the
Chríst and can't be síck. If we heíd thís thought then the subconscíous mínd, whích
does whatever we order ít to do, wouíd keep us heaíthy.
Thís appííes to the agíng process aíso. If we dídn't beííeve we had to age we wouídn't.
Ascended Masters prove thís ín the fact that they can ííve ín the same physícaí body
índefíníteíy. Saínt Germaín díd ít for 350 years ín Europe. Thoth díd ít for 2000 years
ín Atíantís and Egypt. Physícaí ímmortaííty ís totaííy achíevabíe because, remember,
we are God.
I wííí say ít stííí ís ímportant to physícaííy eat weíí, and exercíse, and foííow God's
physícaí íaws untíí we reach that ascended state of conscíousness at the síxth
ínítíatíon. Many younger souís try to defy God's physícaí íaws at a stage ín theír
spírítuaí evoíutíon where they are not yet abíe to waík on water. They wííí get to thís
poínt, however, untíí they do, ít ís most wíse to respect God's íaws on the physícaí
emotíonaí, mentaí, and spírítuaí íeveís ín a baíanced fashíon.
The spírítuaí path ís a process. It does not happen ín one ínstant. In one hoíy ínstant
you can fuííy reaííze that you are the Chríst, and you are God, however, thís
íííumínatíon must be demonstrated and grounded on the earthíy píane and shared
wíth others.
The spírítuaí path ís not goíng straíght up to God, ít ís rather attuníng upwards, and
then bríngíng that conscíousness downwards back to earth. God's dívíne pían ís to
create heaven on earth. We are here as a brídge between spírít and matter. We are
here to spírítuaííze the materíaí píane.
The Hoíy Encounter
The hoíy encounter ís a most exquísíte ídea that ís presented ín "The Course ín
Míracíes". The hoíy encounter ís the understandíng that every tíme we meet another
person ín the woríd, ít ís a hoíy encounter. Each encounter wíth another person ís, ín
reaííty, Chríst meetíng Chríst, God meetíng God. Every person you meet, whether you
know them or not ís God vísítíng you ín physícaí form.
In reaííty thís concept appííes to anímaís, píants, and the míneraí kíngdoms aíso.
Don't you see, that there ís oníy one Beíng ín the ínfíníte uníverse and that ís God.
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God has íncarnated ínto ínfíníte numbers of forms. He ís íncarnated as you and as
me, as the anímaís, píants, míneraís, as everythíng. Everythíng has a souí.
Saí Baba has saíd that the fastest way to reaííze God ís to see Hím ín everythíng and
everyone. He aíso says íf you want to fínd Hím, Saí Baba, then see Hím ín your
brother and síster because He ís your brother and síster.
Thís can be cíearíy demonstrated ín our íanguage. When we speak we are aíways
sayíng, "I feeí thís way", or "I am goíng to the market." Have you ever thought about
what the "I" ís? The "I" ís the Godseíf, or the Chríst or the Buddha or the Atma, the
Eternaí Seíf. No matter what words we speak ín any gíven sentence, the "I" ís the
same for everybody. The "I" underííes the mentaí, emotíonaí, and physícaí vehícíes,
or bodíes. God ís íncarnated as the "Eternaí I" ín everythíng and everyone.
When you see a person on the street as |ust a stranger, you are seeíng hím or her
from your "negatíve ego's eyes". The truth ís, whether you beííeve thís or not, that
they are the Chríst. If you don't see them that way you are removíng the possíbíííty of
fíndíng God for yourseíf.
You are not |ust doíng them a servíce by seeíng them ín theír true form, you are
doíng yourseíf the greatest servíce, for the woríd ís a mírror of your own state of
conscíousness. By seeíng your brother as a stranger you have íost God ín yourseíf.
The Lord Maítreya has caííed thís havíng ríght human reíatíons. |esus Chríst saíd the
whoíe íaw couíd be summed up ín the statement, "Love the Lord thy God wíth aíí thy
heart and souí and mínd and míght, and íove thy neíghbor as thyseíf." I wouíd go so
far as to say your neíghbor ís yourseíf. For God oníy has one son, and we are aíí part
of that one sonshíp. We aíí share the same "I". How we see our brothers and sísters ís
ííteraííy how we are treatíng God and our seíf.
To see íf you have got thís straíght ín your mínds, I wouíd ííke you to ímagíne that
you are waíkíng down the street and there before you ís your favoríte spírítuaí
Master. It couíd be |esus Chríst, Saí Baba, D|whaí Khuí, the Lord Maítreya, Saínt
Germaín, Kuthumí, Eí Morya, the Vírgín Mary, Moses, the Buddha, Ouan Yín... How
wouíd you treat them when you approach them on the street íf you were waíkíng
towards Them?
Weíí, íf you treat every person you meet ín your íífe, be ít the beggar, or street
person, grocery cíerk, the gas statíon attendant, your mother-ín-íaw, or your husband
or wífe, any dífferentíy you are míssíng the mark and have more focusíng of your
conscíousness to do. There ís absoíuteíy no dífference between these masters and
your seíf.
|esus saíd ít when he saíd, "Everythíng I can do, you can do and more." Our ídentíty ís
exactíy the same. The oníy dífference ís that they are doíng a ííttíe better than we are
at demonstratíng ít. Never gíve up, for as the great Paramahansa Yogananda saíd, "A
saínt ís a sínner that never gave up." The Ascended Masters had to battíe through
exactíy the same battíes and íessons we are struggííng wíth now. "The Course ín
Míracíes" caíís thís type of perceptíon ínnocent perceptíon.
The Outcome ís Inevítabíe
The outcome ís ínevítabíe that aíí of God's sons and daughters wííí eventuaííy return
home. Can God and the Chríst íose agaínst íííusíon and maya? If ever you get
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díscouraged you shouíd ask yourseíf thís. Can God and the Chríst íose thís battíe? It ís
ímpossíbíe!
Never forget the ego doesn't reaííy even exíst. It ís even rídícuíous to get angry at ít
for, ín reaííty, ít ís not even there. It ís nothíng more than a bad dream, whích you can
wake up from any tíme you ííke. "Nothíng reaí can be threatened. Nothíng unreaí
exísts. Hereín ííes the peace of God."
The outcome for aíí souís ín thís |ourney ís ínevítabíy a return back to the Godhead. It
ís |ust a matter of tíme. Even Hítíer wííí eventuaííy return home. He wííí have to
baíance hís karma fírst, but he wííí return home aíso. The purpose of "The Course ín
Míracíes" and the purpose of my book ís to shorten the need for tíme.
We are íívíng ín a períod of hístory where what formeríy took fourteen years can be
done ín fourteen months. Never, ín the hístory of thís píanet, has there been a
greater opportuníty for spírítuaí growth. The key ís to commít yourseíf 100% to your
spírítuaí path wíth aíí your personaí power, and focusedness, and concentratíon, and
you wííí be amazed at the transformatíon that wííí take píace. Why deíay for a future
íncarnatíon that whích you can do now?
Sín Versus Místakes
There are no such thíngs as síns, oníy místakes. The true defínítíon of sín ís , "míssíng
the mark". Píease understand the místakes are posítíve, not negatíve. You don't go
out of your way to make them, but when they happen you íearn from them. When
you make a místake, stop and gaín the goíden nuggets of wísdom. Learn the íesson.
Forgíve yourseíf and go forward.
The spírítuaí path ís ííke cíímbíng a mountaín. It ís up four steps down three, up seven
down síx, up fíve down four. Thís type of progress ís the way we aíí grow. Some
reíígíons íook at sín as some staín on our character, or attríbute some kínd of orígínaí
sín to us. Thís ís íudícrous. We have no sín for we each are the Chríst, the Eternaí
Seíf.
Aíí místakes are forgíven. "A Course ín Míracíes" states that, "Forgíveness ís the key
to happíness." God has aíready forgíven everythíng. It ís we who need to íearn to
forgíve ourseíves and our brothers and sísters. Remember, no one has ever done
anythíng to you, you have aííowed ít to be done to you, and íf ít happened, you
attracted ít or needed ít for souí growth.
Uncondítíonaí Love versus Condítíonaí Love
God wouíd have us aíways practíce uncondítíonaí íove. The ratíonaí for thís ís that
each person, ín reaííty, ís the Chríst even íf theír thoughts, feeííngs, and behavíor are
not demonstratíng thís. |esus saíd, ín the New Testament, "Love your enemíes". Thís
ís one of the true tests and ínítíatíons of the spírítuaí path. It ís our íesson to be
bígger than, to practíce ínnocent perceptíon, to practíce forgíveness, for what we
gíve ís what we get back. If we want God, we must gíve God, otherwíse we wííí not
reaííze Hím.
Everyone ís God, however we are aíí not reaíízíng God ín our thoughts, feeííngs and
actíons. Earth ís a schooí to practíce reaíízíng God ín our daííy íífe. So much of the
spírítuaí path are the smaíí thíngs, ííke how you treat your neíghbor when you waík
outsíde to start your day. Condítíonaí íove píaces some condítíon on that person that
they must meet to deserve your íove. The ego teíís you that you are hurtíng that
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person and heípíng yourseíf by doíng thís. In reaííty you are hurtíng both the other
person and yourseíf.
One of the basíc príncípíes of "A Course ín Míracíes" ís to gíve up your attack
thoughts. You are eíther íovíng or attackíng. There are no neutraí thoughts, the
course states. When you are demonstratíng condítíonaí íove you are unconscíousíy
beíng attackíng, and the other person, on an energetíc íeveí ís experíencíng that
attack.
It ís ííke an negatíve arrow that ís píercíng theír aura. If they are weak or a víctím thís
can affect them quíte adverseíy, for remember, aíí mínds are |oíned. Your thoughts
are not contaíned ín your physícaí body ííke a fence. In reaííty ít ís quíte the opposíte.
The second you thínk about another person whether ín a posítíve or negatíve way,
that thought or feeííng híts theír energy fíeíd.
Your condítíonaí íove has aíso separated yourseíf from God. You are not separated ín
reaííty. You are separated wíthín your own state of conscíousness. Aíways remember
that ín every sítuatíon of íífe there ís an appropríate response and an ínappropríate
response, By how you respond you wííí reaííze God, or not reaííze God ín that
moment. If you make a místake, then stop, gaín the goíden nugget of wísdom, íearn
the íesson, forgíve ít and "choose once agaín".
By stayíng vígííant and focused over tíme, you wííí begín to deveíop a habít of beíng
uncondítíonaííy íovíng. In every sítuatíon of íífe you can ask yourseíf, "Do I want God
or my ego ín thís sítuatíon?" If you síncereíy ask yourseíf thís, who couíd choose the
ego? Practíce makes perfect!!!
Top Dog / Under Dog versus Equaííty
The ego wííí teíí you that you are superíor to everyone eíse or you are ínferíor to
everyone eíse, or both. Thís ís truíy a heííísh state of mínd to ííve ín and ít ís amazíng
how many peopíe are unconscíousíy trapped ín the ego's game. Spírít teíís us that we
are aíí equaís because we aíí are the Chríst, ín truth. Peopíe may be at dífferent íeveís
of demonstratíng thís truth, however the "I" ín you ís the same as the "I" ín me.
Whenever you fínd yourseíf comparíng yourseíf wíth any person, the ego has a gríp
on you. You never want to compare wíth other peopíe. You oníy want to compare
yourseíf wíth yourseíf. If you íook at the progress you have made wíthín yourseíf oníy
and not agaínst others I am sure you wííí feeí good about yourseíf.
Whenever the top dog, or under dog dynamíc comes up wíthín your mínd do what
Frítz Pearís, who coíned these terms, saíd to do, "Laugh ít off the stage." The Course
caíís thís owníng our grandeur, but not our grandíosíty.
The Meaníng of the Crucífíxíon
In the text of "A Course ín Míracíes" |esus gíves a fascínatíng account of the true
meaníng of the crucífíxíon. What He says ís that the crucífíxíon was nothíng more
than an extreme íesson of íove and forgíveness. He was not dyíng for our síns,
because we do not have any síns.
What He was demonstratíng was that, ín even the most extreme of íessons, where a
person can ímagíne beíng whípped, beaten, tortured, crucífíed, and kíííed, one couíd
remaíned íovíng and forgívíng. For dídn't He say, "Forgíve them, Father, They know
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not what they do." He went through thís most extreme íesson so no one couíd say
that my íessons are much worse than |esus' íessons.
He went through thís most extreme chaííenge to prove to us that forgíveness ís
possíbíe even under these most extreme círcumstances. If |esus, the Chríst, couíd do
ít under these círcumstances, then certaíníy we can forgíve our mother-ín-íaw, or
boss, or parent, or fríend, or busíness partner.
Love Fínder or Fauít Fínder
The spírít wouíd have us see the posítíve and the good, and the ínnocence ín peopíe.
The ego as our guíde and teacher has us seek and see the negatíve. The ego does
thís to put other persons down ín order to make ítseíf feeí good.
The spírít's phííosophy ís rather a wín/wín phííosophy, not a wín/íose phííosophy. Why
can't we aíí wín? Isn't thís a better way to ííve, where we are aíí wínners?
You wííí see what you íook for, and you wííí see where you put your attentíon. See
fauít and |udgment, and you are, ín reaííty, gívíng that to yourseíf, for what you see ín
another ís |ust a mírror, of your own state of mínd. See God and oníy íove and
bíessíngs and that ís what you gíve to yourseíf. Whether you see ít or not, that ís
what ís there, for that ís what God created.
Your fauíty perceptíon doesn't create truth, ít |ust ís the reaííty you wííí ííve ín. See
the gíory of what God wouíd have you see. If you see fauít, then you are creatíng
separatíon from your seíf, God and your brother. Spírít wouíd guíde us to remaín ín a
state of oneness at aíí tímes, for aíí ís God.
In the New Testament |esus saíd, "|udge not that ye be not |udged." "He that hath no
sín, cast the fírst stone". "Don't try to take the speck out of your brother when you
have a íog ín your own eye." The íog that |esus speaks of ís the íog of ego and the
íower seíf.
Perceptíon versus Knowíedge
Aíí forms of perceptíon, accordíng to "A Course ín Míracíes" ís a type of dream. God
wouíd guíde us, however, to ííve and experíence the happy dream of the Chríst
conscíousness whích ís a perfect mírror of that state whích |esus caíís knowíedge. By
íívíng the Chríst dream or perceptíon, |esus says there ís a transíatíon ínto pure
knowíedge that wííí ínevítabíy take píace.
Atonement
Atonement or at-one-ment ís the process of undoíng the ego and returníng ít to the
at-one-ment of spírít. The Hoíy Spírít, and/or souí serves as our guíde aíong wíth the
Ascended Masters.
Teachíngs and Lessons, versus Bummers and Probíems
It ís ímportant to reaííze that everythíng that happens ín íífe ís a teachíng, íesson,
chaííenge, and opportuníty to grow. Edgar Cayce referred to thís when he saíd that
everythíng that happens ís a steppíng stone for souí growth.
Pauí Soíomon has saíd that the proper attítude towards everythíng that happens ín
íífe ís "Not my wííí, but thíne. Thank you for the íesson." Everythíng that happens ín
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íífe ís a gíft. It wouídn't be comíng to us íf we dídn't have somethíng to íearn.
Everythíng that comes to us ís our own personaí karma and ís somethíng that we
have set ín motíon eíther ín thís íífetíme or a past íífetíme. Our íesson ís to weícome
ít, own our personaí power and deaí wíth ít appropríateíy.
Personaí Power versus Poweríessness
A spírítuaí master and God reaíízed beíng remaíns ín a state of personaí power aíí the
tíme. Most peopíe own theír power oníy ín an emergency, or when they have to go to
work. If you don't own your power ít becomes pro|ected. You gíve ít to other peopíe
or your subconscíous mínd.
In my personaí opíníon there are two keys to psychoíogícaí heaíth. One ís to own your
personaí power, and the second ís to have seíf íove. If you don't own your power you
can be run by aímost anythíng ín the uníverse. Thís íncíudes dísíncarnate spíríts,
other peopíe, weather, bíorhythms, the Dark Brotherhood, your ego, thoughts,
feeííngs, emotíons, desíres, ímpuíses, your physícaí body, past íífe karma, and mass
conscíousness.
I hope you can see the danger of not owníng your personaí power. Edgar Cayce has
saíd that your wííí or power ís the strongest force ín thís uníverse. You have heard the
sayíng, "An ídíe mínd ís the devíí's workshop." Most peopíe have conscíousness but
don't have personaí power. The extended use of personaí power ís seíf díscípííne
whích a íot of peopíe don't have, eíther. You wííí never progress on the spírítuaí path
wíthout personaí power and seíf díscípííne.
Your power ís an attítude or state of mínd that you need to cuítívate every morníng to
start your day. Thís enforces your ídeaís. Part of owníng your power ís beíng decísíve
ín whatever you do, even íf you make the wrong decísíon. At íeast then you are not
stuck ín índecísíon. The oíd sayíng goes, "píss or get off the pot, físh or cut baít."
Cayce occasíonaííy referred to personaí power as posítíve anger. Anger ís ego,
however there ís enormous power ín anger whích shouíd be channeíed ínto posítíve
anger, or posítíve personaí power. Earth ís a díffícuít schooí, and we must be very
tough ín íífe or we can easííy get overwheímed. We must be ííke spírítuaí warríors.
The proper attítude to have ín íífe ís tough íove.
In the Bhagavad Gíta, whích ís the story of Kríshna (the Lord Maítreya). Ar|una,
Kríshna's díscípíe, ís on the battíefíeíd about to fíght the evíí enemy's army, when he
compíeteíy íoses ít psychoíogícaííy and faíís ínto hís ego. Ar|una ís the head of the
ríghteous army of men, and they are aíí dependíng on hím.
Kríshna, Ar|una's charíoteer and spírítuaí master, begíns to íecture Ar|una on the foííy
of hís ways ín gívíng ínto hís ego and íosíng hís power and controí over hís energíes.
Kríshna íííumínates Ar|una ínto the spírítuaí mysteríes much as I am attemptíng to do
ín thís book, when he makes my favoríte statement ín the entíre Bhagavad Gíta.
Kríshna says, after hís íong speech to Ar|una; "Get up now, and gíve up your
unmanííness. Get up and fíght. Thís seíf píty and seíf índuígence ís unbecomíng of the
great souí that you are."
Ar|una was awakened by Kríshna's spírítuaí díscourse and thís statement and
recíaímed hís personaí power and íed hís men víctoríousíy ínto battíe. Kríshna's
statement appííes to each and every one of us ín our daííy ííves.
To Have Aíí, Gíve Aíí to Aíí
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To have gíve aíí to aíí ís a message of the Course, for what you have, ín reaííty, ís
what you gíve. What you are hoídíng back from your brother ís what you are hoídíng
back from God and yourseíf. To have aíí you must gíve aíí, for, ín reaííty, you are and
have everythíng aíready. You have aíways been thís and aíways wííí be thís. It ís oníy
your beííef ín your ego as your guíde and teacher that has made you beííeve
anythíng dífferent.
Oníy Two Emotíons
The Course teaches that there are oníy two emotíons, íove and fear. Aíí other
emotíons return to thís basíc core. Fear ís of the ego, and íove ís of the spírít. When a
person índuíges ín attack thoughts thís causes them, by the Law of Karma, operatíng
wíthín theír own mínd, to ííve ín fear. If you attack you wííí be fearfuí because you wííí
expect other peopíe to attack you, whích wííí cause you to be afraíd. If you ííve ín
íove, then by the Law of Karma you wííí expect íove ín return.
The Course teaches that an attack ís a caíí for íove. We need to see beyond, or
through the attack to the fact that the person who ís attackíng ís reaííy íívíng ín fear.
Fear ís an índícator of íack of íove, íack of seíf íove, íack of aííowíng oneseíf to
experíence God's íove. Doesn't the Bíbíe say, that "Perfect íove casteth out fear."
The Past and Future versus the Eternaí Now
One of the profound reaíízatíons I had ín studyíng "A Course ín Míracíes" was
understandíng about what the past and future reaííy are. If you thínk about the past,
what ís ít? It ís a memory. What ís a memory? A memory ís an ímage ín your mínd.
What ís an ímage? An ímage ís a thought. So what thís means ís that the past ís
totaííy under our controí for ít ís nothíng more than ímages or thoughts ín our mínd
and our thoughts and ímages are totaííy under our controí
The same appííes for the future. The future ís nothíng more than thoughts and
ímages ín our mínd that are of a posítíve or negatíve nature. Thís determínes
whether we are worríed or excíted about ít. Thís means that our future ís totaííy
under our controí.
Aíí that reaííy exísts ís the now. We no íonger have to be víctímízed by our past or by
a worrísome future because ít ís aíí wíthín our own mínd. The proper attítude towards
the past ís to gaín the goíden nuggets of wísdom from the místakes and from what
we have done weíí, and then bríng forth the posítíve memoríes we choose to keep
and get ríd of the rest.
In terms of the future, the proper perspectíve ís to pían for the future ín a creatíve
way that serves us and then íeave the rest to God. Edgar Cayce saíd, "Why worry
when we can pray." I wouíd add to thís and say, "Why worry when we can pray, own
our personaí power, and do affírmatíons and vísuaíízatíons to attract and magnetíze
everythíng we need."
In thís hoíy ínstant, I am the Chríst, you are the Chríst. We are one wíth each other
and we are one wíth God. The faíí never reaííy happened, we |ust thought ít díd. We
have and are everythíng, for we are God. The prodígaí son and daughter has
returned home, for God never took anythíng away. We are and aíways have been as
God created us, perfect Chrísts. He has |ust been waítíng for us to recíaím our
ínherítance, whích has aíways been our own.
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The Two Most Important reíatíonshíps
The two most ímportant reíatíonshíps ín your íífe are the reíatíonshíp to Seíf and your
reíatíonshíp to God. In actuaííty, your reíatíonshíp to seíf ís even more ímportant than
your reíatíonshíp to God. If you are wrong wíth yourseíf and aííow yourseíf to be run
by your ego, then you wííí pro|ect thís wrong reíatíonshíp to seíf onto everythíng ín
your íífe íncíudíng your reíatíonshíp to God.
Thís ís the cause of the angry Oíd Testament God ín the |ewísh reíígíon. It ís aíso the
cause of concepts ííke orígínaí sín, the ídea that we are íowíy sínfuí worms, and the
|udgmentaíness and seíf ríghteousness of the fundamentaííst reíígíons.
Thís has aíso occurred ín the Isíamíc reíígíons to a certaín extent. Thís ís what
happens when the ego ís aííowed to ínterpret the scrípture. It ís the game of
teíephone over 2000 years. The Masters ííke |esus, Mohammed, and Moses saíd one
thíng and the díscípíes who were not at theír íeveí, over 2000 years made what they
actuaííy saíd compíeteíy dístorted. There ís no |udgment ín thís, ít ís |ust a símpíe
statement of fact.
Attachment Versus Preference
The ego has us become attached to everythíng. As Buddha saíd, "Aíí sufferíng comes
from our attachments." Thís ís quíte a profound statement by Buddha, for what He ís
sayíng ís that íf we gíve up aíí our attachments we no íonger have to experíence
sufferíng at aíí. Agaín ít ísn't the outsíde thíng that causes the sufferíng. It ís our
attachment and addíctíon to outsíde thíngs that causes our sufferíng.
The spírít guídes us to have preferences rather than attachments. An attachment ís
an attítude that causes us to get depressed or angry or upset íf ít doesn't come
about. A preference ís an attítude ín whích you are happy eíther way. You prefer to
go to the movíes but íf ít doesn't work out you wííí be happy eíther way.
Thís ís a profound concept I am sharíng wíth you. If you wouíd up íeveí aíí your
attachments you wouíd fínd ínstantaneous peace of mínd. Some spírítuaí peopíe
beííeve that they are not aííowed to have preferences and I wouíd say that thís ís a
fauíty beííef on theír part.
It ís very ímportant ín íífe that we have our preferences and that we go after our
preferences wíth aíí our heart and souí and mínd and míght. However, íf they don't
come about ít ís ímportant to set ít up ín advance ín your mínd that you wííí be happy
eíther way. By doíng thís, happíness becomes a state of mínd rather than a condítíon
outsíde of seíf.
The happíness that so many are seekíng ííes ín a certaín perspectíve towards íífe. We
are born wíth ít but the negatíve ego programmíng bíocks the awareness of our
naturaí state whích ís |oy.
The Transcendence of Duaííty
One of the basíc teachíngs of aíí Eastern reíígíons ís the transcendence of duaííty.
Duaííty couíd be another word for descríbíng ego. The ídeaí ís to íearn to be even
mínded and ín a state of equanímíty aíí the tíme. Thís ís achíeved regardíess of the
ups and downs of íífe.
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The ídeaí ís to maíntaín thís even-míndedness even when you have; profít or íoss,
píeasure or paín, síckness or heaíth, víctory or defeat, praíse or crítícísm, good
weather or bad weather. Agaín, ít ís OK to have your preference, but íf ít doesn't
happen your baseííne ís |oy and ínner peace.
The |ob Inítíatíon
The |ob ínítíatíon ís a test every one goes through at some poínt ín theír spírítuaí
|ourney. It ís reaííy the uítímate test of your spírítuaí faíth and ríghteousness ín God.
The story of |ob teíís how |ob was a ríghteous man of God who had a famííy and
chíídren, a bíg ranch, and materíaí weaíth.
One day Satan came to God and saíd, "Sure, |ob ís a ríghteous Man. You have gíven
hím everythíng. Take away hís weaíth and íet's see íf he remaíns so ríghteous." God
saíd, "I have confídence ín |ob. Take away hís weaíth." Satan díd so and to Satan's
consternatíon, |ob remaíned ríghteous.
Then Satan sheepíshíy came back to God and saíd, "I am ímpressed! However, íet's
take away hís wífe and chíídren and see íf he remaíns so ríghteous." God saíd, "So be
ít." |ob's wífe íeft hím and took the kíds and got a dívorce. Amazíngíy enough |ob
remaíned ríghteous. Satan was reaííy shocked now and returned to God and saíd íet
me try one more test and tríaí and íf he passes thís I gíve up and I wííí decíare you
were ríght aíí aíong.
Satan saíd, "For thís fínaí test íet me take away hís physícaí heaíth." God saíd, "OK,
you can take away hís physícaí heaíth, but you can't kííí hím." Satan agreed and |ob's
heaíth was taken away. He had terríbíe boíís and was tíred. He dídn't feeí weíí at aíí.
Thís was the straw that broke the cameí's back for |ob and he compíeteíy íost hís
ríghteousness.
He became angry and bítter and depressed. Hís fríends tríed to cheer hím up but he
wouíd have nothíng of ít. |ob's attítude was that he was a ríghteous man of God and a
good person, and íook at the tríaís and tríbuíatíons he was goíng through. Thís state
of affaírs íasted for a number of years when fínaííy one day, ín a quíet moment a
whírí wínd of ííght came to |ob and entered hís crown chakra and God spoke to |ob.
God shared wíth |ob that thís had aíí been a test of character, vírtue and
ríghteousness ín God. He expíaíned that anyone can beííeve and worshíp God when
thíngs are goíng weíí, but how about when thíngs are not goíng weíí and aíí outer
supports have been strípped away.
|ob heard the truth of what God was sayíng, |ust as Ar|una had been awakened by
Kríshna ín the Bhagavad Gíta. |ob saíd one of the most movíng statements ín the
entíre bíbíe then:
"Naked I came from my Mother's womb,
Naked shaíí I íeave,
The Lord gíveth and the Lord taketh away,
Bíessed be the name of the Lord!"
|ob had regaíned hís ríghteousness. Hís heaíth returned. Hís wífe and chíídren
returned. Hís weaíth returned by one hundred foíd. |ob went on to say, "Even íf I
shouíd díe, I wííí remaín ríghteous ín the Lord."
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I thínk the meaníng of thís story ís quíte obvíous . I wouíd venture to guess that a
good many peopíe readíng thís book have gone through some form of the |ob
ínítíatíon. never forget that what happens to you ín íífe ís a spírítuaí test of your
character and ríghteousness ín the Lord.
Look at what |esus went through. No matter what your chaííenge ís, I chaííenge you
to keep your faíth and ríghteousness, be ít heaíth chaííenges, or money chaííenges,
or a death, or a reíatíonshíp endíng, or mentaí or emotíonaí chaííenges. Hoíd on to
your personaí power and your ídeaís and your faíth, for díd not |esus say, "Be ye
faíthfuí unto death and I wííí gíve thee a crown of íífe."
Optímísm versus Pessímísm
The spírítuaí attítude of íífe ís to remaín optímístíc at aíí tímes. You can take a person
wíth a good attítude and put them ín the worst sítuatíon and they may be bummed
out for a ííttíe whííe, but they are goíng to get happy agaín. On the other síde of the
coín you can take a person wíth a bad attítude and put them ín the best outer
sítuatíon a person can have and they wííí be happy for a ííttíe whííe, but they wííí get
bummed out agaín.
Part of the purpose of íífe ís to spread |oy and happíness. Síckness can be contagíous
íf peopíe are víctíms and have íow resístance. Sínce so many peopíe ííve ín a víctím
conscíousness, why not víctímíze them ínto |oy and happíness. The purpose of íífe ís
to spread thís |oy, happíness, íove, goodwííí, and bíessíngs everywhere you go so that
when you íeave thís píace the woríd wííí be a better píace for your havíng been here.
The Ego's Purpose versus the Spírít's Purpose
The ego's purpose of íífe ís basícaííy hedonísm, píeasure seekíng, gratífícatíon of
carnaí desíres, power ín a top dog sense, materíaí weaíth, controí over others rather
than controí over seíf. The spírít's answer to thís ís the Bíbíícaí statement, "So what
that you gaín the whoíe woríd but íose your own souí."
The spírítuaí purpose of íífe ís to achíeve ííberatíon from the wheeí of rebírth, and to
reaííze God, to become an Ascended Master, to be of servíce to mankínd. Díd not
|esus say, "The greatest among you ís the servant of aíí." The spírítuaí purpose ín íífe
ís aíso to be happy and to en|oy oneseíf, ín a baíanced reíatíonshíp to spírítuaí
growth.
"The Course ín Míracíes" states that true píeasure ís servíng God. I know that thís ís
true for myseíf. As íong as I am servíng God I am happy. To me everythíng ís servíng
God, as íong as I do whatever I do wíth that íntent.
Poverty Conscíousness versus Prosperíty Conscíousness
The ego's ínterpretatíon of íífe ís that of íack, and that there ís never enough. The ego
teaches that money ís the root of aíí evíí, or ít does a reverse and says ít ís the
answer to aíí probíems. The ego ís quíte hatefuí by nature, and sends a message of
totaí íack of seíf worth, guíít, and undeservíngness of prosperíty and money. The
spírít sees the uníverse as abundant wíth píenty for everybody, and no need for
negatíve competítíon.
The spírít's attítude ís that a person can be the ríchest person ín the woríd and most
spírítuaí símuítaneousíy. Money, ín and of ítseíf, ís dívíne. It ís how one uses ít that
determínes whether ít ís good or bad. The spírít guídes peopíe to íove money and to
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make as much as possíbíe so that ít can be used to make physícaí changes ín the
earthíy woríd for a spírítuaí purpose.
The more money you have the more you can gíve to charítíes, or start more spírítuaí
centers and ínstítutíons. A person who has prosperíty conscíousness knows they can
make money or get a |ob, or manífest a busíness and opportunítíes whenever and
wherever ít ís needed. There are many peopíe ín thís woríd who are mííííonaíres but
have a totaí poverty conscíousness, and wííí probabíy eventuaííy íose the prosperíty
they have because of ít.
Who ís more prosperous, a woman íívíng ín the ghetto wíth seven chíídren, who has
totaí faíth ín God to províde her wíth everythíng she truíy needs, or a muítímííííonaíre
who ís stíngy, and worríes about money constantíy, who back stabs cííents and
competítors constantíy? Mííííonaíres who have prosperíty conscíousness taík about
íosíng aíí theír weaíth, but not worryíng because they knew that they couíd earn ít aíí
back agaín.
You are prosperous when you truíy know that God, your personaí power, and the
power of your subconscíous mínd are your true stocks and bonds and fínancíaí
securíty. Who cannot fínd a |ob or make money even duríng a recessíon when God,
the creator of the ínfíníte uníverse, ís heípíng you, and when you, wíth your fuíí
personaí power and power of your subconscíous mínd, are heípíng yourseíf.
Can God and the Chríst, who you are, not wín every battíe? As the Bíbíe says, "If God
be for you, who or what can be agaínst you?" "I can do aíí thíngs wíth God and Chríst
who strengthen me." Wíth thís power and faíth you can manífest whatever ít ís you
need. You are prosperous because your power ís ín God and ín the appíícatíon of
God's íaws for your benefít.
Death versus Eternaí Lífe
The ego beííeves ín death because the ego beííeves you are your physícaí body
rather than the souí ínhabítíng the physícaí body. The ego ís ríght about one thíng,
and that ís that the physícaí body wííí díe. The oníy probíem ís you are not that
physícaí body, you are the Chríst and the Eternaí Seíf íívíng ín the physícaí body.
The physícaí body ís your tempíe and ínstrument for you to communícate on thís
earthíy píane. When you are done wíth ít, you wííí ímmedíateíy transíate ínto another
dímensíon of reaííty. What dímensíon you transíate to wííí be determíned by how
much souí growth you achíeve ín thís íífetíme. Death ís an íííusíon , as everythíng the
ego says, ís an íííusíon.
Anger and Depressíon versus Peace of Mínd
The feeííng of anger stems from the ego's ínterpretatíon of íífe and ís usuaííy caused
by one of four attítudes ín my experíence. The fírst fauíty attítude that causes anger
and depressíon ís attachment and addíctíon. When your attachment ísn't met thís
causes upset and anger.
Secondíy, anger and depressíon ís caused by not íookíng at what ís happeníng to you
as a íesson, teachíng, gíft, and as a spírítuaí test. Look at the areas ín whích you are
feeííng anger and I thínk you wííí fínd thís to be true. Thírdíy, I fínd that peopíe get
angry and depressed when they don't have theír bubbíe of protectíon up and hence
aííow themseíves to get víctímízed by another person's negatíve energy.
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The fourth cause of anger and depressíon ís a defínítíon of anger I íearned from Pauí
Soíomon who defíned anger as a íoss of controí and attempt to retaín ít. Whenever
you íose your personaí power, mastery, and controí over yourseíf and faíí ínto what I
caíí an underdog or víctímízed state of conscíousness whích has been caused by
íísteníng to the voíce of your ego, then your ego wííí fííp from the underdog back ínto
the top dog (or anger) to get back ín controí anger ís reaííy a íoss of controí that feeís
ííke one ís gettíng back ín controí.
As I have aíready mentíoned there ís a íot of power ín anger and ídeaííy thís angry
energy ínstead of beíng bíocked shouíd be channeíed ínto personaí power and
benefícíaí actíons and actívítíes. When thís ís done properíy, thís ís caííed posítíve
anger.
Depressíon ís the state of conscíousness of |ust gívíng up. Whenever you gíve up ín
íífe you wííí get depressed. Of aíí the negatíve attítudes of the ego, gívíng up ís
probabíy the worst and most dangerous. If you gíve ínto thís evíí game of the ego, aíí
defenses of the conscíous mínd agaínst the ego are íaíd down and the ego ís abíe to
gaín totaí controí.
The most ímportant thíng ín íífe ís to never gíve up. As the "I Chíng" constantíy says,
"Perseverance furthers success". You must have spírítuaí tenacíty and what Cayce
caííed íong-sufferíng, íf need be.
There ís no need to suffer ín íífe, however, íf you are sufferíng keep prayíng, and
affírmíng and vísuaíízíng what you want. Keep poweríng ít out and seekíng an
answer. For doesn't the Bíbíe say, "Seek and ye shaíí fínd. Knock and the door shaíí
be opened." God heíps those who heíp themseíves. God wííí do Hís part, however, we
must do our part. Together God, our personaí power, and the power of the
subconscíous mínd are an unbeatabíe team.
Gratítude versus Takíng Lífe for Granted
The ego's attítude ís one of takíng peopíe and íífe for granted. The spírítuaí attítude ís
one of constant gratefuíness and thanksgívíng. The spírítuaí attítude ís one of
humbíeness and humíííty. It can be summed up ín the Bíbíícaí statement, "But by the
grace of God go I."
The Bíbíe aíso says, "After príde cometh the faíí." We each have so much to be
gratefuí for everyday. Aíí we have to do ís watch the woríd news and see aíí the
terríbíe thíngs that are goíng on around the woríd and see how íncredíbíy bíessed we
are to be íívíng ín the Uníted States, wíth a heaíthy physícaí body, wíth famííy and
fríends.
For those of you that have handícaps and íímítatíons for the moment, the spírítuaí
attítude ís to focus on what you can do ínstead of what you can't do. I have aíways
been moved by Saínt Francís who was the Ascended Master Kuthumí ín a past íífe. He
apparentíy had terríbíe physícaí heaíth probíems he had to overcome and ííve wíth
hís whoíe íífe, and yet he became one of the most revered Chrístían saínts.
Mother Teresa has terríbíe heart probíems and yet she spends her íífe servíng and
heípíng others. Every person on the píanet has a weak spot of some kínd. For some ít
ís physícaí, some emotíonaí, some mentaí and some spírítuaí, some envíronmentaí or
fínancíaí. We are here to vaííantíy try to overcome these dragons and be gratefuí for
the grace God has bestowed upon us. For remember, even the bad thíngs that
happen are reaííy gífts and spírítuaí tests, bíessíngs ín dísguíse.
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God never gíves us more than we can handíe. Change your attítude and weícome
your íessons and chaííenges wíth a smííe and wíth strength. When a chaííenge
comes, make yourseíf bígger than ít ínstead of aííowíng yourseíf to grow smaííer.
Thank God for ít and pray for Hís heíp ín overcomíng ít.
Re|ectíon versus Not Meant To Be
The ego wííí have you ínterpret the end of a fríendshíp or reíatíonshíp as one person
wínníng and one person íosíng, hence a re|ecter and a re|ected. Thís ís not the
spírítuaí ínterpretatíon. As mentíoned prevíousíy there are no wínners and íosers,
oníy wínners. If a reíatíonshíp ends the spírítuaí attítude ís |ust that ít ís not meant to
be any íonger and you both íeave wínners. I'm OK and you're OK, hopefuííy ín
forgíveness and uncondítíonaí íove.
Guíít versus Innocence
The ego tríes to make you feeí guííty for your místakes or síns as ít tríes to caíí them.
The spírítuaí attítude ís that you are ínstantíy forgíven. There ís no need to hoíd the
past agaínst yourseíf ín puníshment. There ís no need to punísh yourseíf. It ís not
necessary.
The ídea ís to |ust recogníze you made a místake and íearn from ít. The spírítuaí
attítude states that you are aíways ínnocent. The Course suggests that when you
make a místake of some consequence, pray to the Hoíy Spírít and/or your souí or God
to undo the consequences and resuíts of that místake. The Hoíy Spírít wííí be happy
to do thís for you, and then you don't have to worry about ít.
Personaí Surrender versus Personaí Power and Surrender Símuítaneousíy
The ego's attítude ís to eíther own the power and controí and never surrender to God,
or ít totaííy surrenders to God and has the person not take responsíbíííty and own
theír power. The spírítuaí attítude ís to own one's power and to surrender
símuítaneousíy. It ís ímperatíve to own your power otherwíse you are goíng to be
overwheímed by the subconscíous mínd. It ís aíso essentíaí to surrender to God and
the souí, or Monad as our teacher.
In doíng these both símuítaneousíy, the three mínds begín to functíon as one mínd ín
perfect íntegratíon baíance and harmony. Thís wííí be expíaíned ín greater detaíí ín
the chapter on the three mínds and baíancíng the four bodíes.
Ego Sensítívíty versus A Centered Spírítuaí Attítude
Ego sensítívíty ís that tendency wíthín an índívíduaí that tends to get hurt, re|ected,
put down, or feeí ínferíor, at tímes when there ís no díscerníbíe reason for thís to be
happeníng. Thís occurs because of a person's íack of personaí power, seíf íove, íack
of bubbíe of protectíon, íack of one's ríght reíatíonshíp to seíf and ríght reíatíonshíp to
God.
When a person ís run by theír ego, there ís that tendency to pro|ect those motíves
onto others that are not, ín reaííty, even there. A good exampíe of thís ís the íífe of
|esus Chríst. Aíí He díd ís íove and heaí peopíe, yet so many wanted to crucífy and kííí
Hím. Theír egos ínterpreted |esus attackíng them when, ín reaííty, thís was not the
case. He was the embodíment of íove.
50
Because they ínterpreted attack, theír víctím conscíousness caused them to feeí put
down or defensíve and they attacked back. We aíí know peopíe ííke thís who get
defensíve or hurt or feeí put down even when we dídn't even do anythíng. A person
ííke thís needs to be treated wíth extra íove and tact untíí theír seíf concept can be
rebuíít to become more sturdy. It ís ímportant to reaííze that when you are centered
you can't be hurt because you íet the other person's attack sííde off your bubbíe. You
respond ínstead of reactíng. You are more detached. You don't íet other peopíe cause
your emotíons, |ust as you wouídn't drínk poíson íf someone hadn't gíven ít to you,
physícaííy. The same ís true psychoíogícaííy. You don't' take the mentaí or emotíonaí
poíson ínto your system.
You stííí may communícate your feeííngs to the other person, however you do ít as an
observatíon and a preference rather than beíng víctímízed by theír statement and
hence, íashíng back ín attack and anger. You don't want to íet other peopíe be the
computer programmer of your emotíons. You want to be the computer programmer
of your own emotíons.
No one can make you thínk, feeí or behave ín any way you don't choose to. You are
not an effect, you are a cause. You are not a víctím, you are a master and a co-
creator wíth God. You can |ust choose to feeí good and sínce our thoughts create our
feeííngs and emotíons, you ímmedíateíy feeí good.
Sínce ít ís your thoughts that create your reaííty, why wouíd you want to create
anythíng but |oy, happíness, uncondítíonaí íove, and ínner peace. When you thínk
wíth your Chríst mínd as opposed to your ego mínd thís ís exactíy what happens.
Securíty versus Insecuríty
The ego creates ínsecuríty because ít teaches you to fínd your securíty outsíde of seíf
ín peopíe, possessíons, houses, money, famííy and so on. The oníy true securíty that
cannot be taken away from you ís securíty that ís grounded ín your personaí power,
God, the power of your subconscíous mínd and God's íaws.
Loneííness versus Beíng Aíone
The ego causes you to feeí íoneííness because ít has you seek your whoíeness ín
another person ínstead of fíndíng your whoíeness fírst wíthín yourseíf and ín your
reíatíonshíp to God. We are never reaííy íoneíy when we are ín our spírítuaí attítude
because we are whoíe wíthín seíf and one wíth God.
We aíso are ín our proper reíatíonshíp to our ínner chííd. The ínner chííd ís gíven the
proper ratío of fírmness and íove. The ínner chííd, hence, feeís íoved and protected.
Loneííness ís a sígn you have faííen ínto the under dog, or ínferíor state of
conscíousness and are seekíng to fííí thís space wíth another person ínstead of wíth
seíf and God whích ís what ís reaííy needed.
The same thíng ís true of the feeííng of abandonment. If you are whoíe wíthín seíf and
one wíth God, and your ínner chííd ís taken care of before bondíng wíth another
person., then the feeííng of abandonment ísn't there when they íeave.
|eaíousy occurs when we bond out of thís íack of whoíeness and ríght reíatíonshíp to
seíf and God, and then compete for a known or unknown competítor. The spírítuaí
attítude ís to put out your preference ín your reíatíonshíp and surrender ít to God. If ít
ís meant to be ít wííí happen, íf not, ít ís not meant to be.
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Another fact ís that when you bond wíth another person from the state of
conscíousness of beíng ríght wíth seíf and ríght wíth God fírst, íssues of cheatíng and
ínfídeííty and commítment can not aríse ín the same way because of the íntegríty of
the índívíduaís ínvoíved. If they do, ít probabíy means you are wíth the wrong
índívíduaí íf they don't experíence the sanctíty of the bond you have.
"A Course ín Míracíes" Books
"A Course ín Míracíes" books are made up of a íesson book, a teacher's manuaí, and
a textbook. The íessons book has one íesson a day every day for an entíre year. The
ídea ís to never do more than one íesson a day. It ís kínd of ííke the daííy word, from
the Uníty Church, however, more specífíc and systematíc ín íts purpose.
You can go síower but never faster wíth these íessons. The begínníng íessons are
desígned to break down the oíd negatíve ego beííef system, and the íater íessons are
desígned to buííd ín the Chríst pattern of conscíousness. I wouíd recommend startíng
the íessons and readíng the teacher's manuaí.
The teacher's manuaí ís very easy to read. The textbook ís very díffícuít to read and ít
ís ímportant not to get bogged down readíng ít. Most peopíe, I fínd, don't have the
patíence or fortítude to get through ít. It ís weíí worth readíng, however, íf you do get
bogged down then |ust focus on the íessons and they wííí gíve you an experíence of
the materíaí.
Thís book ís actuaííy gívíng you a very good theoretícaí base anyway. Readíng thís
book fírst wííí actuaííy make "A Course ín Míracíes" a íot easíer to understand.
Other Suggestíons
If you wouíd ííke to íearn more about egotístícaí versus spírítuaí thínkíng, I have a
coupíe of other suggestíons. The fírst suggestíon I wouíd make ís to read |erry
|ampoísky's books. He has wrítten some easy to understand books about the
teachíngs of "The Course ín Míracíes". The three that I remember most cíearíy are:
"Love ís Lettíng Go of Fear"
"Teach Oníy Love"
"Say Good-bye to Guíít"
Lastíy, Maríanne Wííííamson has two books out and many very good tapes about "A
Course ín Míracíes" whích I wouíd recommend.
I do not consíder myseíf an orthodox "Course ín Míracíes" person because I am
ínvoíved wíth so many thíngs, and I aíso attempt to bríng ít ínto a ííttíe more of a
psychoíogícaí context than a spírítuaí or reíígíous one. There are many, many peopíe
who are now ínvoíved wíth "A Course ín Míracíes" and each teacher organízes and
presents the materíaí ín a dífferent way.
I personaííy, try to íntegrate "A Course ín Míracíes" rather than totaííy ídentífy wíth ít
ín some areas. "A Course ín Míracíes" ís kínd of ííke the ííght at the end of the tunneí.
The oníy probíem ís that 98 percent of the píanet are not at the end of the tunneí yet
ín theír evoíutíon, so I personaííy feeí there ís a ííttíe brídgíng heíp that ís needed and
that ís what I have attempted to do ín thís chapter.
52
Foííowíng ís an ín-depth ííst of aíí the spírítuaí attítudes and quaíítíes, counterpoísed
to aíí the negatíve egotístícaí attítudes and quaíítíes. Thís ííst aíso can be referred
back to when a íesson has arísen and the ego has been tríggered.
Ego Attítude Spírítuaí Attítude
Attack...Fear Love!
Seífísh Seífísh-Seífíess Baíance
Hoíds Grudge Forgíveness
Top Dog / Under Dog Equaííty
Competítíon Cooperatíon
|udgment Spírítuaí Díscernment
Guíít Innocence
Seíf-Ríghteousness Personaí Opíníon
Fíghts Uníverse
bummers amd probíems Teachíng / Lessons / Chaííenges
Pessímístíc Opportu|íty to Grow / Optímístíc
Insecuríty - Seíf Doubt Seíf-Confídence
Poweríess - Out of Controí Personaí Power - Seíf Mastery
Anger and Depressíon Lessons - Emotíonaí Invuínerabíííty
Attack - Defensíve or Hurt Love
Needíness, Dependency Preference - Want
Wíctím - Effect Master - Cause - Chooser - creator
Seíf Píty Takes Responsíbíííty
War Schooí
Learsn karmícaííy;of hard knowcks Crows by state of Grace; the easy way!
Subconscíousíy run Conscíousíy Run
Impatíent Patíence
Sufferíng |oyous and Happy
Reacts Responds
Vuínerabíe Invuínerabíe Emotíonaííy
Sín Místakes
Attachment Invoíved Detachment
Lazíness /Procrastínatíon Díscípííne
|eaíous Whoíe and Compíete - Non attached
Law of the |ungíe What you sow, You Reap
Demands Asks
Moody /Bad Moods Good Mood aíí the Tíme
Seíf-Puníshment Seíf-Love and Forgíveness
Místakes / Negatíve Místakes / Posítíve
Lamp Shade Over Líght Líght!
Ego sensítívíty Unchangíng Seíf Worth
Must Porve seíf to Obtaín Worth Worth / Spírítuaí Inherítance
Mud on Díamond Díamond
Gívíng ís Losíng Gívíng ís Wínníng
Steaííng ís gaíníng Steaííng ís Losíng
Re|ectíon Remaíníng Centered / Whoíe
(ís not meant to be!)
Seíf-Centered One Team
Intímídatíon Uses Power Appropríateíy
Automatíc Pííot Conscíousíy Creatíng Lífe
Over-índuígent and under índuígent Baíance, Integratíon, Moderatíon
Run by Past thoughts and future fears Now/Present Centered
Loneíy Fínds whoíeness ín seíf
Stranger Brothers and Sísters
Embarrassment No |udgment
53
Seífíess (martyr) Seífísh/Seífíess Baíance
Gossíp Remaín Ouíet íf you have a |udgment
Seeks Approvaí or Controí States Preference and Accepts
What Other Peopíe Thínk Inner Dírected, Non Conformíst
Worry / Anxíety Faíth, Trust ín Seíf, Hígher Power and Laws of Uníverse
Indecísíve Decísíve
Envy Happíness and |oy ín Another's Abundance
Attached to Other Peopíe's Lessons Responsíbíe oníy for your own íessons
Comparísons Not Insecure, Inner Dírected
Undeservíng Deservíng
Síckness Perfect Heaíth
Sexuaííty (wíth no feeííng or emotíon of íove) Sexuaííty (íove, caríng, íntímacy and
píeasure)
Poverty Conscíousness Prosperíty Conscíousness
Arrogant and Prídefuí Humíííty, Humbíe and Gratefuí
Suííen, Seríous, Over-ínvoíved Humor, Ob|ectívíty, Perspectíve
Fauít Fínder Buííder and Lífter of Others
Rebeíííous or Conformíst Inner Dírected
Curses Bíesses
Scattered Focused, Purposefuí
Fear of Faííure or Success Successfuí
Aggressíve Assertíve
Harsh Gentíe
Emotíonaí Roííer Coaster Emotíonaí Stabíííty
Dísorganízed Organízed
Bored Not Enough Tíme ín the Day
Abandonment Whoíe, Compíete Wíthín Seíf
Sadness and Gríef Invoíved Detachment (not meant to be)
Dísappoíntment Invoíved Detachment
Ratíonaíes and Excuses Seíf Honest-Tough Love
Immature Honesty Spírítuaí Honesty
Foíds up Under Tensíon / Lesson Carríes Tensíon or Lesson
Needs Center Stage or Hídes ín Fear Center Stage, Neutraí, Back Stage at
Appropríate Tíme
Condítíonaí Love Uncondítíonaí Love
Inappropríate Response Appropríate Response
Re|ectíng Acceptíng
Lessons as Puníshment Lessons As Gífts
War Zone, Dog Eat Dog Woríd Schooí for Spírítuaí Evoíutíon
Totaí Power, No Surrender, or Totaí Surrender, No Power Power Píus Surrender
Límíted Uníímíted or Límítíess
Intoíerant Toíerant
Confííct Peace
Iííusíons Truth
Hypocrítícaí Honest, Consístent
Despaír Hope
Cíosed-Mínded Open Mínded
Dístrustfuí Trust and Faíth ín Seíf and Others
Defensíve Defenseíess, Nothíng to Defend
54
Souí Psychoíogy as Compared to Tradítíonaí Psychoíogy
"Matter ís the vehícíe for the manífestatíon of souí on thís píane of exístence, and
souí ís the vehícíe on a hígher píane for the manífestatíon of spírít."
D|whaí Khuí
As Channeíed By Aííce A. Baííey
By
Dr. |oshua Davíd Stone

Thís chapter ís a very ínterestíng chapter and a very ímportant one. It ís a chapter
that I am partícuíaríy quaíífíed to wríte, gíven my experíence ín thís íífetíme. As you
know, I have a Ph.D. ín transpersonaí psychoíogy and am a íícensed marríage, famííy,
and chííd counseíor.
I have gone through tradítíonaí psychoíogícaí traíníng whííe beíng steeped ín my
spírítuaí studíes. Addíng to thís, both my parents, step-mother and síster are aíso aíí
ín the fíeíd of psychoíogy. I have grown up wíth ít, ííved, breathed, made my íívíng at
ít, and have been surrounded by ít my entíre íífe. Because of thís I have a íot of very
strong thoughts and feeííngs about the entíre fíeíd ín generaí.
The fírst thíng I want to say ís that even though I practíce souí psychoíogy, whích aíso
míght be caííed spírítuaí or transpersonaí psychoíogy, I have a íot of respect for the
fíeíd of tradítíonaí psychoíogy. I íearned a íot ín my tradítíonaí traíníng and am gíad I
have the foundatíon or base.
The probíem ís that the fíeíd of tradítíonaí psychoíogy ís very íímítíng. The way I íook
at ít, ít ís kínd of ííke a horízontaí graph that goes from one to one hundred. Zero
míght be consídered the íeveí of conscíous-ness of a retarded person, and 100 beíng
that of an enííghtenment beíng or an Ascended Master.
Tradítíonaí psychoíogy wííí take you maybe up to íeveí 30, however, never any
farther even íf you go fíve tímes a week for the next fífty years. The reason for thís ís
that tradítíonaí psychoíogy, and I speak ín the broadest sense of the term, ís 98%
devoíd of souí and spírítuaííty.
When I went through my B.A., M.A., and Ph.D. programs the way psychoíogy was
taught was to throw hundreds of dífferent psychoíogy theoríes at you, and there was
absoíuteíy no understandíng of whích ones were correct or whích ones faíse. The
reason for thís was because no one teachíng the cíasses knew.
Every professor had hís pet favoríte. Your |ob as a student was to try to deveíop some
understandíng of aíí of them and, on your own, píck the one you happen to ííke and
that ís how you ended up doíng therapy and íívíng.
The probíem comes ín the fact that none of them are true, reaííy. They are aíí what I
wouíd caíí síívers of truth. Maybe íf you put them aíí together you wouíd have a haíf
truth. The probíem ís compounded because each theoríst thínks they have the whoíe
truth.
In my fírst book, I spoke of the three íeveís of seíf actuaíízatíon. There ís the
personaííty íeveí, the souí íeveí and the Monadíc íeveí. Psychoíogy, at absoíute best
(and even thís ís debatabíe), wííí heíp you to achíeve personaííty íeveí seíf
actuaíízatíon. There ís the 30% I spoke of. Tradítíonaí psychoíogy cannot heíp you to
55
gaín souí seíf actuaíízatíon or Monadíc (spírítuaí) seíf actuaíízatíon because they don't
even recogníze the exístence of souí or spírít.
Of the hundreds of dífferent theoríes I studíed ín schooí, I can oníy thínk of three that
were of a spírítuaí oríentatíon. Those three were |ungían psychoíogy, Abraham
Masíow, and Robert Assagíoííí. I wííí start wíth the íast one fírst.
Robert Assagíoííí was an Itaíían psychoíogíst who deveíoped psycho synthesís. Thís ís
one of the few forms of tradítíonaí psychoíogy I thínk ís reaííy worth studyíng. Even
though I very much respect the work, he was never once mentíoned ín aíí the books I
studíed goíng through aíí my formaí educatíon. He ís basícaííy compíeteíy unheard of
ín the fíeíd of psychoíogy ín terms of coííege and post graduate educatíon.
Masíow, aíthough mentíoníng the vaíue of spírítuaí aspect of íífe, wrote very ííttíe on
the sub|ect. He was weíí known for studyíng heaíthy peopíe ínstead of síck peopíe
whích was a ma|or breakthrough ín the fíeíd.
Carí |ung was the oníy famous tradítíonaí psychoíogíst who broke away from the pack
and íntegrated a spírítuaí aspect. He was truíy a great cataíyst ín the fíeíd. He
recognízed the ídeaí of the "seíf", and broke away from Freud's fíxatíon on sexuaííty.
He was a master of dreams and beííeved ín reíncarnatíon aíthough dídn't reaííy
advertíse the fact.
I greatíy respect hís work and recommend readíng ít. The probíem ís that aíthough
|ung was a great cataíyst to the fíeíd, even hís work was quíte íímíted when you
compare ít to the fuííer understandíng of souí and spírítuaí psychoíogy that we know
of today. I wííí speak more on |ung íater ín thís chapter.
One of the basícs of souí psychoíogy ís that there are two ways of thínkíng ín the
woríd. You can thínk from your negatíve ego mínd, or you can thínk from your souí or
spírítuaí mínd. Tradítíonaí psychoíogy ís basícaííy a form of psychoíogy that ís tryíng
to heaí oneseíf wíthín the negatíve ego's web. One cannot truíy heaí themseíves
uníess they fuííy transcend the negatíve ego. Was ít not Saí Baba who saíd, "God
equaís man mínus ego."
Tradítíonaí psychoíogy has absoíuteíy no ídea that ít ís our thoughts whích create our
reaííty. It does not see that there are two díametrícaííy opposed ways of ínterpretíng
reaííty. By defínítíon thís ís ímpossíbíe for them to see because there ís no íntegratíon
of the souí aspect. It ís because of thís that they see íífe through a paradígm or set of
gíasses that the negatíve ego ís wearíng.
Tradítíonaí psychoíogy may be abíe to heíp you to see better through those gíasses,
however, you wííí never truíy be abíe to see uníess you take off those gíasses and put
on your Chríst conscíousness or souí conscíousness gíasses. The negatíve ego has
ínfíítrated every aspect of our socíety, reíígíon, tradítíonaí medícíne, our príson
systems, and aíí ínstítutíons on the píanet... íncíudíng psychoíogy.
Now here comes the ma|or probíem. You have tens of mííííons of peopíe who are
graduatíng from coííege and post graduate work, gettíng degrees and íícenses, who
are compíeteíy ííí quaíífíed to be doíng therapy or teachíng psychoíogy ín our schooís.
They have, for the most part, not even stepped onto the path of ínítíatíon.
You can't truíy understand psychoíogy uníess you have íntegrated the souí.
Tradítíonaí psychoíogy does not have the sííghtest cíue that our thoughts create our
56
reaííty íncíudíng our emotíons. Tradítíonaí psychoíogy beííeves that negatíve
emotíons are unavoídabíe, and a normaí part of íívíng.
Tradítíonaí psychoíogy teaches víctím conscíousness. They have no understandíng of
the chakras, the souí, the spírít, the negatíve ego, íntuítíon, hígher mínd, abstract
mínd, or the reaí purpose of íífe. They don't even, for the most part, understand how
the subconscíous mínd reaííy works or how to reprogram ít.
Agaín, I want to emphasíze that I am not sayíng that tradítíonaí psychoíogy has no
vaíue. It does have some ínítíaí vaíue. If ít can íead a person to personaííty íeveí seíf
actuaíízatíon that ís a great thíng and nothíng to shírk at. The probíem ís that very
few forms of tradítíonaí psychoíogy do íead to thís poínt, and I wííí expíaín why íater
ín thís chapter.
The reaí probíem comes, ín that many peopíe seek heíp whích ís good, but stay stuck
ín tradítíonaí psychoíogy for endíess years upon years, and don't reaííy move that far
beyond theír ínítíaí ímpetus or beyond, maybe, the fírst year's work. They can't
because ít ís not wíthín the theory they are workíng wíth or wíthín the conscíousness
of the therapíst to take them any farther. How can the therapíst íead you to
enííghtenment and seíf reaíízatíon when he or she hasn't even taken the fírst
ínítíatíon?
The probíem for the average person ís that there are not that many spírítuaí
counseíors around. The average person who has a reíígíous oríentatíon míght
consíder goíng to theír church or tempíe to receíve counseííng. I am here to teíí you
that that wouíd probabíy be even worse than tradítíonaí counseííng. Tradítíonaí
reíígíon ís as fíííed wíth the contamínatíon of negatíve ego as the fíeíd of psychoíogy.
What kínd of guídance wouíd a fundamentaííst míníster gíve the average coupíe
seekíng counseííng?
The truth of the matter ís that we need more new age spírítuaí counseíors. There are
a íot of them but they are uníícensed. In other words they haven't' gone through
tradítíonaí schooííng. The average person can't accept thís, ín fact, ís often warned
agaínst ít.
In my opíníon for the most part, I thínk they are much more quaíífíed to do counseííng
than your tradítíonaí professíonaí psychoíogísts who have no reíatíonshíp to souí. Thís
goes compíeteíy counter to the víews of the average materíaíístícaííy mínded person.
They couíd not ímagíne how that couíd be possíbíe. The spírítuaí peopíe who take the
tradítíonaí route, ín my opíníon, are extremeíy contamínated ínteííectuaííy by the
tíme they get out.
There are very few peopíe who do not get overwheímed and confused by aíí the
psychoíogícaí theoríes that are thrown at them. In thís chapter I wííí bríefíy go
through some of the maín ones and try and compare ít to the víew of souí
psychoíogy.
In summary, there ís nothíng wrong wíth goíng to a tradítíonaí therapíst for a tíme. It
can be of great vaíue ín gettíng your personaííty under your controí íf ít ís the ríght
person. At some poínt you need to get out, however, and fínd a spírítuaí teacher to
take you the rest of the way, or you wííí never get beyond that 30%.
Tradítíonaí psychoíogy, ídeaííy, can be íooked at ííke a píe, each form of psychoíogy
beíng a sííce of the píe carryíng some smaíí sííce of truth. I suggest beíng an ecíectíc
and íntegratíng aíí of them. Then add to that, souí psychoíogy and spírítuaí
57
psychoíogy whích ís the other 70%. Then you wííí have a truer understandíng of what
D|whaí Khuí has caííed "Esoteríc Psychoíogy".
Thís ís the true future of psychoíogy. Psychoíogy, as ít ís now beíng practíced, ís stííí
ín íts ínfantííe stages, or what míght be caííed the dark ages. Twenty to thírty years
from now there wííí be a compíete revoíutíon ín the fíeíd. |ust as the souí ís not
íntegrated ínto the study of psychoíogy ín coííege and post graduate work, the same
ís the case ín aíí forms of educatíon, poíítícs, socíoíogy, sports, and ín every aspect of
socíety.
The human kíngdom has sought to create a woríd that separates the souí and
spírítuaí reaíítíes of íífe and hoíds them separate from the woríd ín whích ít ííves. A
good exampíe of thís was communísm. Here was a poíítícaí theory devoíd of God.
Thís ís why ít had to faíí.
In truth, our poíítícaí system ís oníy a ííttíe bít better. They speak of God, however
poíítícs ís compíeteíy run by the negatíve ego. Look at the corruptíon, the negatíve
campaígníng, the íegaíízed bríbery, the totaí and compíete bípartísanshíp of the
members of the democratíc and repubíícan partíes. Theír God ís what ís ríght for theír
party, not what ís ríght for the woríd and aíí peopíe.
What I am tryíng to show you here ís that the extractíon of souí from the fíeíd of
psychoíogy ís not uníque. There ís not one fíeíd of study, or one ínstítutíon on our
píanet ín whích thís has not been done ín the exact same way íncíudíng reíígíon. The
human kíngdom has separated ítseíf from the kíngdom of souís, or the kíngdom of
God. There wííí never be any true sense of happíness, ínner peace, enííghtenment,
and understandíng untíí these two kíngdoms merge together.
Thís chapter ín an attempt to merge the "psychoíogy" of the kíngdom of God, wíth
the psychoíogy of humaníty. When thís ís done peopíe can heaí themseíves
compíeteíy ín months, whích tradítíonaí psychoíogy takes years to do.
The Límítatíons of Tradítíonaí Forms of Therapy
Most of you readíng thís book are more advanced, so I don't see any need to go ínto
each form of tradítíonaí therapy ín depth and expíaín what they beííeve. What I am
goíng to do here ís attempt to go ínto the dífferent forms of therapy wíth what I wouíd
caíí the "sword of díscernment", from the perspectíve of the souí and spírít, and
attempt to show you each method's strengths and íímítatíons. As wíth aíí my wrítíng,
ín aíí my books I try to go ríght to the core and essentíaí teachíng and not waste tíme
wíth a íot of nonessentíaí ínformatíon and words.
Psychíatry
Let us begín our díscussíon wíth the dífferent modes of therapy peopíe go to, and
contrast them to souí psychoíogy. Psychíatry ís a "níghtmare". I hate to be so bíunt
and don't mean to be crítícaí, however, íf I am goíng to bríng through the sword of
díscernment thís ís the truth.
The psychíatríst ís a medícaí doctor who receíves, ín truth, very ííttíe traíníng ín
psychoíogy. The average psychíatríst's form of therapy ís a "vaííum". Take two of
these and see me three tímes a week for 200 doííars a sessíon. The common
psychíatríst has been traíned ín Freudían therapy, whích wííí take three to fíve
sessíons a week for the next twenty years. You may thínk I am beíng humorous and I
am, however there ís much truth to what I am sayíng.
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The oníy form of therapy worse than thís one ís when the medícaí doctors get hoíd of
you and gíve you "eíectrícaí shock therapy" to snap you out of your depressíon. To
say thís ís barbaríc ís the understatement of the uníverse and ít ís stííí beíng done,
my fríends.
In the average psych ward, the patíents are so fíííed wíth drugs that ít wouíd take
years |ust to cíeanse theír physícaí bodíes, íet aíone theír mínds. Theír care ís
custodíaí at best. Many of these patíents are havíng vaííd spírítuaí experíences, whích
the doctors ínterpret as haííucínatíons.
In truth ít ís the doctors that are havíng haííucínatíons, and the patíents are often
tuníng ínto reaí spírítuaí reaíítíes. The care of the mentaííy ííí ín our socíety ís a
travesty of the híghest order. Medícaí sense ís so uncíear that they actuaííy thínk
they are goíng to heaí your mínd, psyche, and souí wíth a drug. They have no
concept of the ínner reaíítíes and causes of íífe.
Behavíorísm
Thís ís the second worse form of therapy. Theír beííef ís, agaín, the compíete worshíp
of materíaí scíence. They see peopíe as nothíng more than "rats". There ís no such
thíng as free choíce. They beííeve we are totaííy shaped by our envíronment. Posítíve
reínforcement and negatíve reínforcement govern aíí. Of aíí the síívers of the píe
metaphor of whích I spoke earííer, they carry the thínnest, mereíy a graín of truth.
It ís true that the envíronment affects us, especíaííy at earííer stages of evoíutíon. To
not see any form of ínner reaííty and to say we are no dífferent that the thírd
kíngdom of anímaís ís quíte dísturbíng, to say the íeast. I am sorry to say that thís ís
the maín form of psychoíogy ín aíí the schooís ín the Uníted States.
It ís oníy the cíínícaí departments that deaí wíth counseííng, that break away from
thís moíd. Aíí the research departments are compíeteíy governed by thís theory. The
psychoíogíst who ínvented ít, B. F. Skínner, actuaííy kept hís chííd ín a box and tríed
to raíse hím ííke thís. Can you ímagíne!
Humanístíc psychoíogy
In the cíínícaí department of the greater fíeíd of psychoíogy as a whoíe, I wouíd
íntuítíveíy guess that 70% of the fíeíd practíces thís form of therapy. Humanístíc
psychoíogy ís the "worshíp" of feeííngs. You go to therapy and "get out your feeííngs".
You get out the batacas and smash the píííow who ís your (husband or wífe), express
your anger, and have a good cry.
The therapíst ís so proud of you for íettíng your emotíons out! The key word ís
"catharsís", and íf you wííí excuse my coarse metaphor, ít ís kínd of ííke emotíonaííy
throwíng up. Now the amazíng thíng about thís form of therapy ís that you do feeí
better when you íeave the sessíon, thís ís a fact. The oníy probíem ís sínce there ís
absoíuteíy no understandíng or teachíng that ít ís your thoughts that create your
reaííty, your mínd buííds ít aíí back the next day. It ís a femíníne based psychoíogy
whích uítímateíy makes you a víctím of your subconscíous mínd and emotíonaí body.
I speak from personaí experíence on thís one.
There ís nothíng wrong wíth havíng a catharsís and I am the fírst to admít the vaíue
of such a process. You can not, however, base your entíre therapy on thís, whích
humanístíc psychoíogy does. There needs to be traíníng as to how your thoughts are
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creatíng your feeííngs and emotíons. There aíso needs to be an íntegratíon of the
spírítuaí aspect of íífe whích ís míssíng from thís form of therapy.
One extreme exampíe of thís type of therapy, to reaííy bríng thís home to you, has to
do wíth a former cííent of míne. I saw her for around síx months and when she
"graduated", she was doíng reaííy great and feeííng very good. Thís contínued for
about a year, untíí one day I receíved an emergency phone caíí from her and she was
ín terríbíe shape.
She came ín to see me ríght away and I asked what was wrong. She toíd me that she
had been doíng fantastícaííy weíí for the íast year, then about a week ago her gírí
fríend asked íf she wanted to go to a workshop caííed "rage weekend". She ended up
goíng, and the ídea of the weekend was for every person to have a catharsís and
express theír rage.
Peopíe were swearíng and cursíng up a storm when ít was fínaííy my cííent's turn. The
"probíem" was that she was not feeííng any anger or rage, she was feeííng very |oyfuí
and peacefuí. I had traíned her to own her power and to cause her own reaííty. I had
traíned her ín the scíence of attítudínaí heaííng and how to see íífe from her Chríst
conscíousness rather than her negatíve ego conscíousness.
Not beíng run by her ego, she dídn't have a íot of anger. She was happy and had
even-míndedness. The peopíe ín the group thought thís was ímpossíbíe, so they aíí
kept attackíng her untíí she fínaííy broke down and started to cry. They díd not íet up
untíí she got angry.
By the tíme I got to her she was a mess. I expíaíned to her what had happened, and
why ít happened, and aíso expíaíned to her that she had to be a ííttíe more
díscrímínatíng about the kínds of workshops she wouíd attend ín the future, gíven her
spírítuaí oríentatíon. She quíckíy got the íesson and we patched her up better than
ever, and a ííttíe wíser.
The encounter groups of the síxtíes, whích are stííí goíng on, are aíso a product of thís
type of psychoíogy. The ídea ís to share your feeííngs at any cost. It does not matter
íf you are uníovíng, or you are attackíng or hurtíng someone. As íong as you are
gettíng out your feeííngs, everythíng ís "wonderfuí", most defíníteíy an Atíantean
form of therapy, (emotíonaííy based). It míght be good for someone who ís controííed
and too poíarízed ín theír mentaí body for a short períod of tíme, íf the ríght person or
group were found. Otherwíse íts vaíue ís quíte íímíted.
Cognítíve Psychoíogy
If humanístíc psychoíogy ís Atíantean based, then cognítíve psychoíogy ís Aryan root
race based (mentaí attunement). Cognítíve psychoíogy ís uníque ín that ít ís the oníy
form of tradítíonaí psychoíogy whích teaches that ít ís our thoughts that create our
reaííty. Thís may be hard for some of you to beííeve, but thís ís the truth.
There are many very good ídeas and tooís ín thís form of therapy, and ít defíníteíy
gets some resuíts. The íímítatíon ís that the souí or spírít ís míssíng from theír
systems, nor do they go aíí the way ín understandíng that our emotíons are caused
by our thoughts. They do say we cause our reaííty but they do not ímpíement ít to the
poínt of seeíng that we don't have to experíence negatíve emotíons íf we don't
choose to.
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Let's say that thís form of psychoíogy ís defíníteíy a step ín the ríght dírectíon. It
míght be especíaííy good for a person who ís too emotíonaííy poíarízed and needs to
deveíop theír mentaí body. I want to make ít cíear now that when I make subtíe
recommendatíons, ííke thís I wouíd not choose any of the forms of tradítíonaí
counseííng over a good spírítuaí counseíor who has a good overaíí compíete
understandíng.
In a sense, I make these recommendatíons for peopíe who míght not be open to
seeíng a spírítuaí counseíor, because they are not yet at that íeveí of evoíutíon ín íífe,
so they must see someone who oníy works on the personaííty íeveí, and not on the
souí, and spírítuaí íeveí.
For even a spírítuaí person who ís more spírítuaííy based, who ís beíng víctímízed by
theír emotíonaí body, readíng some books on cogní-tíve psychoíogy míght be very
appropríate. Unfortunateíy thís ís a system that ís not taught ín tradítíonaí coííeges or
uníversítíes very much.
Freudían Psychoíogy
Thís form of psychoíogy, as tíme goes on, ís gettíng íess and íess attentíon, aíthough
ín the past has been very strong. Agaín a íot of the psychíatrísts seem to gravítate to
thís form. Freud defíníteíy has hís píace ín hístory, and came up wíth some ímportant
concepts, however he was very fíxated at the second chakra íeveí.
Hís theoríes were aíso totaííy cut off from souí and spírít. A person who goes to see a
Freudían anaíyst, ín my opíníon, ís goíng to get very screwed up. As mentíoned
earííer they wííí probabíy have to go to therapy three tímes a week for twenty years.
A great co-dependence ís created between the therapíst and patíent, and the
therapíst wííí íay aíí theír Freudían phííosophy onto the person's reaííty. If they dídn't
go ín wíth sexuaí probíems and probíems wíth theír outer and ínner parent, they wííí
have them when they get out.
They wííí aíso have a íot íess money ín theír bank account. Freudían psychoíogy ís not
of no vaíue, but ín my opíníon, can take a person from íeveí one to ten on a 1 to 100
scaíe. If they go for fífty years fíve tímes a week they wííí never get any farther,
because ít ís not wíthín theír theory to take you any farther.
|ungían Therapy
|ungían therapy, of course, was started by the famous Swíss psychoíogíst, C.G. |ung.
He was a contemporary and student of Freud for a whííe but broke away because of
Freud's fíxatíon wíth sexuaííty beíng the cause of everythíng.
Of aíí the forms of "tradítíonaí psychoíogy" I wouíd gíve thís form the "híghest marks".
Thís form can take one hígher than the 30% I spoke of because ít ís "spírítuaííy"
based. |ung has a vague understandíng of the Eternaí Seíf, aíthough not a compíete
understandíng as someone ííke D|whaí Khuí wouíd teach.
|ung was ín the baíí park. |ung had an exceííent understandíng of dreams. He
íntímated a beííef ín reíncarnatíon ín hís autobíography, aíthough he dídn't advertíse
thís. He strongíy beííeved ín God, whích ís refreshíng when you're havíng to study aíí
these tradítíonaí therapíes goíng through schooí.
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Agaín I say, the best word to descríbe hís contríbutíon was, he was a fantastíc
cataíyst to the fíeíd. It ís very easy to get stuck ín |ungían psychoíogy, for the peopíe
who are reaííy ínto ít operate a ííttíe bít ííke a cuít, aíthough I am sure |ung wouíd turn
over ín hís grave at thís. I speak from experíence because my parents were |ungían
therapísts and I saw what they had to go through deaííng wíth the |ung Socíety ín Los
Angeíes.
We aíí know what happens wíth peopíe form organízatíons around a certaín set of
teachíngs. Thís ís not a crítícísm of |ung, but rather a commentary on what has been
done to hís teachíngs. Thís happens to aíí spírítuaí teachers íncíudíng |esus, and
Buddha.
The íímítatíons of |ungían psychoíogy ís that even though ít ís most defíníteíy movíng
ín the ríght dírectíon, and ís most defíníteíy spírítuaí ín oríentatíon, ít ís not a
compíete understandíng. For exampíe there ís no understandíng of the dífference
between negatíve ego thínkíng and spírítuaí thínkíng. There ís, ín fact, an erroneous
concept of havíng to own your shadow. Many peopíe are caught up ín thís faíse
teachíng.
If God created us, then we are made ín Hís ímage whích ís Líght and Love. If we have
a negatíve or shadow síde ít comes from our mísuse of free choíce, or thínkíng wíth
our ego mínd ínstead of our Chríst mínd. The ídeaí ís to not own your shadow or
negatíve ego, but rather to díe to ít. Thís ís why Saí Baba says; "The defínítíon of God
ís, God equaís man mínus ego". Buddha saíd that aíí sufferíng comes from our
attachments.
We experíence negatívíty because we thínk negatíveíy. Thínk wíth your Chríst mínd
and you wííí experíence |oy, happíness, uncondítíonaí íove, and ínner peace. When
you feeí negatíveíy you can aíways trace ít back to a negatíve thought comíng from
your negatíve ego. Díe to your negatíve ego, and you díe to the creatíon of a
negatíve reaííty for yourseíf.
Other íímítatíons of |ungían psychoíogy, are that they don't teach affírmatíons,
vísuaíízatíons, or how to reprogram the subconscíous mínd. There ís no reaí ínner
chííd work, and no focus on prayer or medítatíon. A person who stays oníy focused ín
|ungían psychoíogy wííí most defíníteíy progress, but wííí not go aíí the way.
Another exampíe of what I am sayíng ís ín the fact that |ung díd not teach
uncondítíonaí íove. One wííí not reaííze God, íf they do not reaííze uncondítíonaí íove.
Agaín, I do not mean to be crítícaí of |ung, for I have the utmost híghest regard for
the contríbutíon he made to the fíeíd.
On the other síde of the coín I see many peopíe gettíng stuck ín the schooí of |ungían
teachíngs and íímítíng themseíves. I wouíd very much recommend to anyone the
readíng of hís books. I even am very open to peopíe beíng ín |ungían therapy, as íong
as they wííí aíso study and work wíth other thíngs.
An exampíe of what I am tryíng to say here ís that íf you compare |ung's teachíngs to
Paramahansa Yogananda's teachíngs they are not ín the same íeague. |ung was not a
seíf reaíízed spírítuaí master. If your goaí ís seíf reaíízatíon and ascensíon, then you
must have a teacher who ís seíf reaíízed or ascended.
Defíníteíy take advantage of |ung's teachíng, for they are great, however, they are
not ín the same íeague as Saí Baba's teachíngs, or D|whaí Khuí's teachíngs, or
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Yogananda's teachíngs on spírítuaí psychoíogy. Integrate |ung ínto your ecíectíc stew,
don't totaííy ídentífy wíth hím. That ís what I am tryíng to say.
I see a great many peopíe totaííy ídentífíed wíth hím and ín my opíníon they are
hoídíng themseíves back. On the other síde of the coín thís ís what they may need for
a whííe ín theír evoíutíon to take them to the next step. I am |ust suggestíng that
when they reach that poínt, to not hoíd onto the oíd form, and to take the next step
for ít wííí íead to that whích |ung couídn't teach, and that ís the state of bííss,
unceasíng |oy, uncondítíonaí íove, enííghtenment, and ascensíon.
Gestaít Psychoíogy
Gestaít ís another schooí of tradítíonaí psychoíogy that ís quíte ínterestíng. I speak
from experíence ín deaííng wíth thís one because I was ín Gestaít therapy for a
number of years, myseíf, when I was younger. Frítz Pearís, the founder, was quíte
dynamíc and many brííííant mínds have buíít upon hís theoríes.
It ís a more femíníne type of psychoíogy as opposed to a mascuííne type. Gestaít
psychoíogy sees no ínherent structure to the mínd. Gestaít therapy ís very much ínto
experíencíng everythíng fírst before deaííng wíth the mínd. They tend to be a ííttíe bít
"antí-mínd".
Thís schooí of thought was probabíy a needed backíash to the over emphasís on mínd
ín some other theoríes. My favoríte thíng about Gestaít psychoíogy ís what, Frítz
Pearís saíd, "When the top dog or under dog come up wíthín your mínd, íaugh them
off the stage." Thís was quíte an astute statement for wíthout a compíete
understandíng of what he was sayíng, he was taíkíng about transcendíng the
negatíve ego whích no form of tradítíonaí psychoíogy has ever addressed.
Gestaít therapy deaís wíth a íot of roíe píayíng whích can be a very effectíve tooí.
When deaííng wíth a dream, ínstead of taíkíng about ít you were asked to act ít out
ííteraííy. I once had a dream about a tarantuía and made the místake of teíííng my
gestaít therapíst. He had me cíímbíng around hís offíce as a tarantuía spíder. I am
beíng funny here, but ín truth, I got a íot out of Gestaít therapy, compared to other
forms I tríed.
It wouíd defíníteíy be a good methodoíogy for someone who ís too ínteííectuaí and
uptíght. The íímítatíons are quíte evídent, aíso. It ís, ín my opíníon, too femíníne ín íts
approach, and needs to fínd the maíe/femaíe baíance.
An exampíe of thís ís the antí-mínd and seeíng absoíuteíy no structure to the psyche.
They have gone to the other extreme. Maybe ít was an appropríate penduíum swíng,
but uítímateíy to achíeve seíf reaíízatíon, every person needs to be fuííy baíanced.
Gestaít psychoíogy ís aíso not íntegratíng the souí aspect and spírítuaí aspect.
Peopíe have saíd Pearís, hímseíf, was quíte ordínary and even nasty at tímes. He
defíníteíy díd not beííeve ín uncondítíonaí íove. Thís probabíy wouíd have been too
constríctíng for hís teachíng. Pearís defíníteíy made a great contríbutíon, and íf thís
type of therapy ís used scíentífícaííy, for the ríght ad|ustment needed to fínd
personaííty íeveí seíf actuaíízatíon, ít can be of some great vaíue.
Aíí these dífferent therapíes I am sharíng are íeadíng towards personaííty íeveí seíf
actuaíízatíon. My compíaínt ís that they don't íead to souí íeveí seíf actuaíízatíon, and
then Monadíc íeveí or Spírítuaí íeveí Seíf actuaíízatíon. If what I am sayíng here ís
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kept ín the proper perspectíve then you can see how gestaít therapy or some of the
other therapíst can be of some vaíue and use.
Carí Rogers
Carí Rogers was consídered one of the great humanístíc psychoíogísts. Hís type of
therapy was caííed cííent centered therapy. Thís type of therapy ís very non-dírectíve.
He beííeved the cííent had aíí the answers and aíí one had to do ís gíve uncondítíonaí
posítíve regard, and practíce "actíve íísteníng".
My personaí feeííng about thís ís that I very much ííke hís ídea of uncondítíonaí
posítíve regard. He was basícaííy practícíng and teachíng uncondítíonaí íove, and he
shouíd be commended, for thís was a ma|or breakthrough ín the fíeíd of psychoíogy.
Hís method of thínkíng that the cííent had aíí the answers and íettíng the cííent run
the sessíons, ín my opíníon, ís a seríous místake. Most cííents, by defínítíon, are
totaííy run by theír emotíonaí body, negatíve ego, subconscíous mínd, and desíre
body. I beííeve a therapíst ís a teacher, ín truth. there are defíníte thíngs that a cííent
needs to íearn to get theír íífe together.
Rogers' practíce of actíve íísteníng was to repeat back whatever the cííent says, "I am
píssed off at my wífe." then Rogers wouíd say, "so you are angry at your wífe". It
wouídn't be bad íf he díd thís a coupíe of tímes ín the sessíon, but therapísts are
taught to do thís constantíy whích wouíd dríve me nuts.
Thís type of therapy ís a back íash or penduíum swíng, from the Freudían and other
types of therapíes where the therapíst taíks too much and gíves too much advíce and
doesn't íísten enough. In my opíníon, ín Rogers' orígínaí theoríes he went too far to
the other extreme.
Thís, of course, was hís begínníng wrítíngs. An ínterestíng síde note, of whích many
peopíe are not aware, ís the fact that ín Rogers' íater years he moved ínto
"transpersonaí" psychoíogy, whích ís the tradítíonaí word for spírítuaí psychoíogy.
Aífred Adíer
Adíerían psychoíogy ís practíced by those who consíder them-seíves socíaí
psychoíogísts. Adíer had some good ídeas. He saw the purpose of íífe as strívíng
toward mastery and perfectíon, whích ís ríght on. He aíso saw the purpose of íífe as
movíng from the seíf centered víewpoínt to a more socíaííy usefuí víewpoínt and
actívíty.
Here Adíer was cíearíy movíng out of the negatíve ego thought system whose core ís
seífíshness and separatíveness. I very much commend hím for thís. The oníy probíem
ís that he dídn't quíte go far enough. In a compíete spírítuaí understandíng, the
purpose of íífe wouíd be to move from the seíf centered víew poínt to the souí and
spírítuaí centered víewpoínt, not |ust socíaí víewpoínt. Thís ís where the theory stays
on the humanístíc píane and doesn't take the step to the souí íeveí.
It ís most defíníteíy a step ín the ríght dírectíon. Adíer deaít very much wíth the íssue
of needíng to own one's power, and the need to get out of the superíoríty and
ínferíoríty compíex.
Adíerían psychoíogy was not very often taught ín schooí, and thís ís unfortunate, for
he had a íot of good ídeas. Have you notíced that aíí the good theorísts don't seem to
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be taught ín schooí. In my estímatíon tradítíonaí schooí ís 90% behavíorísm and
humanístíc psychoíogy, aíthough, ín more recent tímes thís may be begínníng to
change.
Famííy Systems Psychoíogy
Thís ís a form of psychoíogy that many of the marríage and famííy chííd counseíors
are traíned ín. It ís an ínterestíng theory ín that the famííy ís íooked at ííke a
functíoníng personaííty ín and of ítseíf. Any change of behavíor on the part of a famííy
member, causes a repercussíon ín the entíre famííy system.
Instead of deaííng wíth the índívíduaí psyches of each índívíduaí the famííy systems
therapíst seeks to make ad|ustments ín the famííy system. If the chííd, for exampíe, ís
havíng a probíem the famííy therapíst may not even deaí wíth the chííd, but deaí wíth
makíng ad|ustments ín, íets say, the parent's marríage. That ad|ustment may then
heaí the chííd.
As you can see, there ís some truth to thís. The probíem ís that, ín my opíníon, they
have gone too far to the other extreme agaín, ín the sense of not deaííng enough
wíth the índívíduaí psyches of the peopíe ínvoíved. The ídeaí, ín my opíníon, wouíd be
to work both wíth the famííy system and wíth the índívíduaí psyches of each member
of the famííy.
Agaín, each theory bríngs a sííver of truth ín from the entíre píe. These dífferent
theoríes seem to branch up because some other theory went too far ín the other
extreme. My suggestíon ís to stay ín the center of the píe and not go to any extreme.
Integrate aíí the dífferent poínts of víew and then you have a more "seíf" reaíízed or
whoíe understandíng.
Transactíonaí Anaíysís
Thís theory was deveíoped by Eríc Burns. It ís based upon dívídíng up the personaííty
ínto the parent, aduít, and chííd. It ís a very símpíístíc modeí, however. For someone
who ís |ust begínníng theír path of personaííty íeveí, seíf actuaíízatíon ít can be a very
heípfuí modeí to begín íntegratíng the personaííty.
Ideaííy ít wouíd be níce íf they couíd add to theír ííve modeí, a Hígher Seíf, and/or
souí, but, of course, thís ís not the case. Aíthough ít ís a very heípfuí modeí for some
begínníng students, ít ís too símpíístíc for my taste. I do ííke thís modeí better than
Freud's íd, ego and super-ego. I thínk, compared to Freudían psychoíogy, ít ís a much
cíearer under-standíng.
The Faíse Hoíístíc Theory
Thís ís a theory of psychoíogy that I have termed myseíf. I thínk ít ís unknown to most
peopíe because most peopíe are eíther caught ín ít or have a whoíe bunch of theoríes
ín theír mínd that they are unsure about. The faíse hoíístíc theory as I defíne ít ís the
beííef that you need to baíance the ííght and dark aspects of yourseíf.
Many readíng thís may be noddíng your heads sayíng, "Thís sounds aíí ríght. I thínk
we are supposed to do that." Weíí, I am here to teíí you that you are not here to do
thís. Yes, you are here to baíance the femíníne and mascuííne parts of yourseíf. And
you are here to baíance the heaveníy and earthíy aspects of yourseíf. You are aíso
here to baíance aíí your chakras and four bodíes as weíí as aíí aspects of yourseíf.
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There ís oníy one thíng that you are not here to baíance however, and thís ís the key
poínt that very few peopíe ín thís woríd understand. You are not here to baíance
negatíve ego conscíousness, and Chríst conscíousness. You are her to get ríd of and
díe to the negatíve ego. That ís why Saí Baba says the defínítíon of God ís that "God
equaís man mínus ego." Saí Baba ís referríng here to the negatíve ego.
It ís even true that you need to baíance and íntegrate your ego and your spírítuaí
síde. You are not here to baíance negatíve ego thínkíng and Chríst thínkíng. Thís ís
the essence of Saí Baba's teachíngs, "The Course ín Míracíes", Buddha's teachíng,
and ín truth, aíí the teachíngs of aíí the Seíf Reaíízed Masters.
Many peopíe who are caught ín the faíse hoíístíc theory thínk that you have to
baíance everythíng. If you dísown anythíng that ít wííí come back and bíte you on
some íeveí. Thís ís not true. Remember, ít ís your thoughts that create your reaííty.
The negatíve ego ís, ín essence, fear, seífíshness, and separatíon.
We are not here to baíance fear and íove. Does not the bíbíe say, "Perfect íove casts
out fear." We are not here to baíance separatíon and oneness. We are here to ííve ín
the oneness. ít ís the negatíve ego that creates aíí the negatíve quaíítíes such as
hatred, revenge, |eaíousy, íack of seíf worth, faíse príde, depressíon, íow seíf esteem,
ínferíoríty compíex.
You are not here to baíance hatred and íove. You are not here to baíance ínferíoríty
compíex and a hígh seíf-esteem. You are not here to baíance íack of seíf worth and
seíf worth. God created us and our true ídentíty ís the Monad, the Eternaí Seíf, the I
Am Presence. Does not the Bíbíe say, "Ye are Gods and know ít not."
Does God experíence hatred, revenge, |eaíousy, íack of seíf worth, faíse príde and
depressíon? Of course not. Where do these quaíítíes come from íf God created us?
They come from místhínkíng on humaníty's part. They come from thínkíng wíth your
separatíve, fear based mínd, ínstead of your oneness, íove based Chríst mínd. Does
not the Bíbíe say, "Let thís mínd be ín you that was ín Chríst |esus."
To reaííze the Chríst conscíousness you have to get ríd of the negatíve ego
conscíousness. As the "Course ín Míracíes" says, "There are no neutraí thoughts."
Every person ís eíther egotístícaí ín theír thínkíng or spírítuaí ín theír thínkíng or a
míxture of both. The ídeaí ís to obvíousíy be spírítuaí.
When you achíeve thís state of thínkíng and perfectíon of reaííty you are íovíng,
|oyous, happy, even-mínded, and peacefuí aíí the tíme. Díd not Buddha say, "aíí
sufferíng comes from your attachments." God does not suffer so why shouíd we íf we
are made ín Hís ímage and ííkeness. We are here to become the Líght, to become the
Love, to reaííze God.
As Saí Baba says, you wííí not achíeve God reaíízatíon uníess you díe to your negatíve
ego whích ís fear, separatíve, and seífísh conscíous-ness. Díe to thís íower seíf way of
thínkíng and be reborn to your Hígher Seíf way of thínkíng, and then you wííí reaííze
God.
Thís ís the maín currícuíum of the spírítuaí path, regardíess of whích path or teacher
you choose to foííow. Contrary to what other peopíe wííí teíí you, you do not need
negatíve emotíons. They are created by your mínd. They do not come from outsíde of
yourseíf or from your ínstíncts. They come from your ínterpretatíon, perceptíon, and
beííefs about reaííty. You are seeíng your own movíe. Díd not Buddha say, ín the four
nobíe truths that aíí sufferíng comes from "wrong poínts of víew." Thínk wíth your
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God mínd whích ís Líght. That ís why ít ís caííed en-ííght-enment. It ís not caííed en-
dark-enment. We are not here to baíance happíness and sufferíng. We are here to
ííve ín happíness and the ííght aíí the tíme. Thís ís the mastery over what D|whaí Khuí
has caííed the dweííer on the threshoíd. The dweííer on the threshoíd ís the
embodíment of gíamour, maya, íííusíon, and negatíve ego.
Thís form of psychoíogy, whích am sharíng wíth you, has aíso been caííed
"transpersonaí psychoíogy" ín the tradítíonaí fíeíd. Trans-personaí psychoíogy ís the
new wave of the future. In the next thírty to 100 years the fíeíd of psychoíogy wííí be
compíeteíy revoíutíonízed by thís comíng new wave. Thís book and many others ííke
ít are antecedents and the begínníng stage of thís comíng revoíutíon.
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Pítfaíís and Traps on the Path of Ascensíon
"Gíamour ís not díspeííed by payíng cíose attentíon to ít. It dísappears by the power
of cíear and steadfast medítatíon, and the freeíng of one's seíf from seíf attentíon"
D|whaí Khuí
*As Channeíed By Aííce A. Baííey
By
Dr. |oshua Davíd Stone

In my traveís through íífe as a spírítuaí teacher, spírítuaí psychoíogíst, and díscípíe on
the path, I have become aware of many of the pítfaíís and traps of the spírítuaí path. I
consíder myseíf somewhat of an expert on thís sub|ect for I have faííen ínto most of
them.
I híghíy recommend you medítate and concentrate very deepíy on the foííowíng ííst.
Aíthough very short on words, they are profound ín ínsíght. My purpose ín sharíng
these wíth you ís to save you sufferíng, karma, and deíay ín your path of ascensíon
that comes from not íearníng these íessons. The spírítuaí path ís very easy on one
íeveí, and íncredíbíy compíícated on another.
There are gíamours, snares, and traps that the negatíve ego and dark forces províde
every step of the way. Makíng místakes and faíííng ínto these ís okay. My concern ís
heípíng you to not stay stuck ín them for extensíve períods of tíme. and ín some
cases for many íífetímes. Wíth thís bríef íntroductíon I wííí begín.
Traps, Snares, and Pítfaíís of the Spírítuaí Path
1. Gívíng your personaí power away. (Thís appííes to gívíng ít to other peopíe, your
subconscíous mínd, to your negatíve ego, fíve senses, physícaí body, emotíonaí body,
mentaí body, ínner chííd, to a guru, to the Ascended Masters, to God.) Ponder on thís
for there ís much wísdom ín thís short ííttíe sentence.
2. Trap number two, íovíng others, but not íovíng yourseíf.
3. Trap three ís not recognízíng your "negatíve ego" as the source of aíí your
probíems.
4. Trap four. Focusíng on God, but not properíy íntegratíng and parentíng your ínner
chííd.
5. Trap fíve. Not eatíng ríght and gettíng enough physícaí exercíse whích resuíts ín
physícaí íííness, whích then íímíts aíí other íeveís.
6. Trap síx ís peopíe who are deepíy ínto the spírítuaí íífe, but don't recogníze the
psychoíogícaí íeveí that needs to be understood and mastered aíso.
7. Trap seven, "Materíaí desíre".
8. The trap and gíamour of power. Thís gíamour ís a trap of power that ís heíd over
others once one becomes successfuí.
9. Trap níne ís becomíng too ungrounded whích then has a deíeteríous affect on
one's physícaí body.
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10. Tryíng to escape earth, ínstead of creatíng heaven on earth.
11. Seeíng appearances ínstead of seeíng the true reaííty behínd aíí appearance.
12. Tryíng to become God, ínstead of reaíízíng you aíready are the Eternaí Seíf, as ís
everyone eíse.
13. Not reaíízíng that you cause everythíng.
14. Servíng others ín totaí before you have become seíf actuaíízed wíthín yourseíf.
15. Thínkíng that there ís such a thíng as "ríghteous anger". Anger ís a bíg trap for
peopíe 16. Becomíng an extremíst, and not beíng moderate ín aíí thíngs.
17. Thínkíng you have to be ascetíc to be spírítuaí.
18. Becomíng too seríous and not havíng enough |oy, happíness and fun ín your íífe.
19. Not beíng díscípííned and unceasíngíy contínuíng your spírítuaí practíces.
20. Stoppíng your spírítuaí practíces and studíes when you get ínvoíved ín a
reíatíonshíp.
21. Puttíng a reíatíonshíp before seíf and God - a ma|or trap.
22. Lettíng your ínner chííd run your íífe.
23. Beíng too crítícaí and hard on yourseíf.
24. Gettíng caught up ín the gíamour and íííusíon of the psychíc powers.
25. The trap of owníng your power but not íearníng to surrender to God
símuítaneousíy; or surrenderíng to God, but not íearníng to own your power
símuítaneousíy.
26. The trap of íosíng your personaí power when you get physícaííy tíred and
exhausted.
27. The trap of expectíng God and the Ascended Masters to soíve aíí your probíems.
28. The trap of aííowíng yourseíf to go ínto "automatíc pííot" and íosíng your
vígííance.
29. The trap of gívíng your power to channeíed entítíes.
30. The trap of readíng too much and not medítatíng enough.
31. The trap of íettíng your sexuaííty run you ínstead of masteríng ít.
32. The trap of over ídentífyíng wíth your mentaí or emotíonaí body, and not
achíevíng baíance.
33. The trap of thínkíng you need to be a voíce channeí or see or experíence aíí kínds
of psychíc phenomena to be spírítuaí or to ascend.
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34. The trap of forcíng the raísíng of the kundaííní.
35. The trap of forcíng the openíng of the chakras.
36. The great trap of thínkíng the spírítuaí path whích you have found ís the "best".
37. The trap of |udgíng peopíe because of what ínítíatíon íeveí they may be at.
38. The trap of sharíng your "advanced" ínítíatíon íeveí wíth other peopíe.
39. The trap of teíííng peopíe about the "good spírítuaí work you are doíng", ínstead
of |ust havíng humíííty.
40. The trap and íííusíon of thínkíng that negatíve emotíons are somethíng you have
to have.
41. The trap of ísoíatíng yourseíf from peopíe and thínkíng that thís ís spírítuaí.
42. The trap of thínkíng the earth ís a terríbíe píace.
43. Gívíng your power to astroíogy and the ínfíuence of the stars.
44. Beíng too attached to thíngs.
45. Beíng too non-attached to íífe. Not strívíng for ínvoíved detachment.
46. Beíng too preoccupíed wíth seíf and not beíng concerned enough about beíng of
servíce to others.
47. Gettíng stuck ín the numerous fauíty theoríes of tradítíonaí psychoíogy, whích ís
oníy a sííver of the whoíe puzzíe.
48. Beíng too much the mystíc or too much the occuítíst and not strívíng to íntegrate
the two sídes.
49. Gívíng up amídst great adversíty ís one of the bíggest traps of aíí. Never gíve up!
Never gíve up! Never gíve up!
50. Beííevíng that the sufferíng you are goíng through on whatever íeveí wííí not pass.
51. Focusíng too much on what ínítíatíon íeveí you are at or when you are goíng to
ascend ínstead of focusíng more on the work that needs to be done.
52. Gettíng caught up ín spírítuaí powers and the achíevement of síddhas, ínstead of
recognízíng that íove ís the most ímportant spírítuaí power of aíí.
53. Bad mouthíng other spírítuaí or metaphysícaí groups, and not unífyíng and
networkíng wíth other groups even though they may be not ín totaí aíígnment wíth aíí
of your beííefs.
54. Gettíng caught up ín the dogma of tradítíonaí reíígíon.
55. Thínkíng you need a príest to be an íntermedíary between you and God.
56. Usíng your spírítuaí beííefs to create separatísm or eíítísm or undo specíaíness.
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57. Becomíng too fanatícaí ín your beííefs.
58. Beííevíng you can achíeve enííghtenment through drugs, or some kínd of pííí ís
the híghest sense of íííusíon.
59. Beííevíng that other peopíe don't have to work at theír spírítuaí path as you do.
60. Puttíng your reíatíonshíp to your kíds before your seíf and God.
61. Gettíng caught up ín aíí the attractíons of thís most fascínatíng materíaí woríd ín
whích we ííve.
62. Becomíng too caught up ín íovíng one person, ínstead of spreadíng your íove out
to encompass many peopíe, and aíí peopíe ín an uncondítíonaí sense.
63. A ma|or trap ís gettíng caught up ín duaííty, ínstead of achíevíng
evenmíndedness, ínner peace, and equanímíty at aíí tímes. When you haven't
transcended duaííty you are ííke an emotíonaí roííer coaster fííppíng back and forth
between the ups and downs of íífe. The souí and spírít thínk wíth a transcendent
conscíousness that ís detached from the merry-go-round.
64. The trap of beíng a father or a son, or a mother or daughter ín your reíatíonshíps
ínstead of beíng an aduít.
65. The trap of thínkíng you need to suffer ín íífe.
66. The trap of beíng a martyr on your spírítuaí path.
67. The trap of needíng to controí others.
68. The trap of spírítuaí ambítíon.
69. The trap of needíng to be ííked, íoved or approved of.
70. The trap of needíng to be the teacher.
71. The trap of hypersensítívíty or, on the other síde of the coín, beíng too shíeíded.
72. The Trap of takíng responsíbíííty for other peopíe.
73. The trap of beíng the savíor.
74. The trap of servíng for seífísh reasons, and thínkíng you are beíng spírítuaí.
75. The trap of thínkíng you are more advanced spírítuaííy than you reaííy are, and on
the other síde of the coín, thínkíng you are íess advanced than you reaííy are.
76. The trap of fame.
77. The trap of puttíng undo ímportance on fíndíng your twín fíame and souí mate
and not reaíízíng your souí and Monad are, ín truth, who you are reaííy íookíng for
most of aíí.
78. The trap of thínkíng you need a romantíc reíatíonshíp to be happy.
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79. The trap of needíng to be center stage or on the other síde of the coín, aíways
choosíng to be a waíí fíower.
80. The trap of workíng too hard and becomíng dríven and runníng yourseíf down
physícaííy. The other síde of the coín ís to píay too much and not get your work done
and be about the Father's busíness.
81. The trap of goíng to psychícs and channeís for guídance and not trustíng one's
own íntuítíon.
82. The trap of workíng wíth teachers on thís píane or on the ínner píane who are not
Ascended Masters, and are íímíted ín the understandíng and conceptíon of reaííty.
83. The trap of makíng the spírítuaí path an ínterest rather than an "aíí consumíng
fíre".
84. Wastíng too much tíme watchíng TV, readíng trashy noveís, seeíng víoíent
movíes.
85. Wastíng enormous amounts of tíme and energy because of íack of organízatíon
and proper tíme management.
86. The trap of thínkíng that arguíng wíth others ís servíng you or that person.
87. The trap of tryíng to wín or beíng "ríght" ínstead of strívíng for íove.
88. The trap of puttíng too much emphasís on íntuítíon, ínteííect, feeííng, and ínstínct,
ínstead of reaíízíng that they aíí need to be baíanced and íntegrated ín theír proper
proportíon. The trap here ís gettíng overíy ídentífíed wíth one of them.
89. The trap of devotíon to a guru, that makes you smaííer ínstead of to the Eternaí
Seíf whích you are.
90. The trap of tryíng to be open aíí the tíme, ínstead of knowíng how to open and
cíose your fíeíd as the need aríses.
91. The trap of not knowíng how to say "no" to other peopíe, your ínner chííd, or the
negatíve ego when the need aríses.
92. The trap of thínkíng víoíence or attackíng others ín any form wííí get you what you
want or ís servíng God ín any capacíty.
93. The trap of bíamíng God, or beíng angry at God, or the Ascended Masters for your
probíems.
94. The trap of thínkíng that íf your prayers aren't answered that God and the
Ascended Masters aren't answeríng your prayers.
95. The trap of comparíng yourseíf wíth other peopíe ínstead of comparíng yourseíf
wíth yourseíf.
96. The trap of thínkíng that beíng poor ís beíng spírítuaí.
97. The trap of comparíng and competíng wíth others over one's ínítíatíon íeveí and
ascensíon.
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98. One of the bíggest traps of aíí ís aííowíng yourseíf to be a víctím of other peopíe
and of your own physícaí body, emotíonaí body, mentaí body, desíres, fíve senses,
negatíve ego or íower seíf.
99. The trap of studyíng too much and not demonstratíng ín the reaí woríd enough.
100. Thínkíng your moodíness ís a true reaííty of God.
101. The trap of thínkíng your worth comes from doíng and achíevíng thíngs.
102. Thínkíng you don't need to protect yourseíf spírítuaííy, psychoíogícaííy, and
physícaííy.
103. The trap of thínkíng that gíamour, maya, íííusíon, negatíve ego, fear, and
separatíon ís reaí.
104. The trap of sugar, artífícíaí stímuíants, coffee and soft drínks for physícaí energy.
105. The trap of tryíng to do everythíng yourseíf and not caíííng on God for heíp. The
other síde of the coín ís caíííng on God for heíp and not heípíng yourseíf.
106. The trap of íovíng peopíe a ííttíe íess because they are treatíng you badíy, or
settíng a negatíve ego exampíe. Not dífferentíatíng the person from the behavíor.
107. Losíng faíth ín the íívíng reaííty of your souí, your Monad, God and the Ascended
Masters, and Theír abíííty to heíp you íf you wííí persevere and do your part.
108. Thínkíng that other peopíe can achíeve ascensíon but you can't, or at íeast not
ín thís íífetíme.
109. The trap of tryíng to achíeve ascensíon to escape one's probíems.
110. The trap of thínkíng that earth ís a príson ínstead of recognízíng ít as one of
God's seven heavens.
Summatíon
I thínk thís ís a pretty compíete ííst that shouíd gíve a íot of food for thought. The
íower seíf, the powers of gíamour, maya, and íííusíon, and the negatíve ego are
íncredíbíy trícky and eíusíve ín nature.
As Master Yoda saíd, ín the Star Wars movíes, "Don't underestímate the power of the
dark síde of the force." Once you get caught up ín ít, ít ís often very díffícuít to see
your way out of ít. The common expressíon of how you can't see the forest for the
trees appííes here. It ís easíer to see other peopíe's "stuff" than your own.
Stayíng cíear takes enormous vígííance, seíf díscípííne, commítment, seíf-
íntrospectíon, and devastatíng honesty. If the ego can't make you feeí ííke an
underdog ít wííí make you feeí ííke a top dog whích ís even more seductíve. The Bíbíe
says, "after príde cometh the faíí." Let thís be a warníng to us aíí.
My síncere hope ís that by studyíng and medítatíng upon these ínsíghts, and
ínstructíons, that you may avoíd some of the sufferíng and karma I have had to go
through, and that I have seen many of my cííents, students, and fríends go through.
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Everythíng ín God's uníverse ís governed by íaws. There are physícaí íaws, emotíonaí
íaws, mentaí íaws, and spírítuaí íaws. By íearníng to understand these íaws and
become obedíent to them we fuífííí the íaw, whích ís the path of Ascensíon. Thís book
and thís chapter has been an attempt to eíucídate some of these uníversaí íaws, so
you, my fríends, may íearn by "grace" ínstead of by "karma" (sufferíng)!!!
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Romantíc Reíatíonshíps from the Souí's Perspectíve
"Communícatíon ís to a reíatíonshíp what breathíng ís to íívíng."
Vírgínía Satír
By
Dr. |oshua Davíd Stone

It ís very ímportant to understand that romantíc reíatíonshíps and reíatíonshíps ín
generaí are very dífferent when íooked at from the souí's perspectíve. To begín wíth, I
wouíd ííke to defíne some of the common terms that are used ín metaphysícaí círcíes
such as twín fíames, monadíc mates, and souí mates. There ís great confusíon about
what these terms reaííy mean.
Twín Fíames
A twín fíame reíatíonshíp, D|whaí Khuí has toíd me, ís one where you get ínvoíved
wíth a souí extensíon from your own souí. Remember what I saíd about how each
monad creates tweíve souís, and each souí then creates tweíve souí extensíons who
íncarnate ín the materíaí uníverse. Each of you has tweíve souí extensíons from your
souí, of whích you are one. A twín fíame reíatíonshíp ís where you have a romantíc
ínvoívement wíth one of these souí extensíons ín your souí group.
The ínterestíng thíng that D|whaí Khuí toíd me ís that thís does not happen very
often. As a matter of fact, He saíd that ít ís a very rare occurrence. The souí does not
usuaííy ííke thís to happen very much because the reíatíonshíp tends to be so
powerfuí an attractíon that peopíe tend to get too íost ín each other. It does happen
occasíonaííy, however not as often as most peopíe fantasíze ít does. To be perfectíy
honest, when D|whaí Khuí toíd me thís I was surprísed. I thought ít was much more
common to have a reíatíonshíp wíth someone ín one's souí group of tweíve.
Accordíng to the ínformatíon I have receíved ít ís not that common, but does happen
on very rare occasíons.
Monadíc Mates
Monadíc mates are a more common occurrence. A monadíc mate ís when you get
ínvoíved wíth another one of your 144 souí extensíons from your monad. Remember
that íf your monad creates tweíve souís, and each souí then creates tweíve souí
extensíons or personaíítíes who íncarnate ínto the materíaí woríd, then the totaí
number of aíí your souí extensíons from your tweíve souís ís 144.
I expíaíned eísewhere ín my wrítíngs how I was toíd by D|whaí Khuí ín a dream that
my wífe, Terrí, and I were from the same monad. We are not from the same souí, but
from the same monadíc group. We were aíso toíd that we were the oníy two souí
extensíons from our monad who were on the earth at thís tíme.
Thís ís an ímportant poínt for you to reaííze ín understandíng these príncípíes. |ust
because you have 144 souí extensíons, ít doesn't mean that they are aíí íncarnated
on píanet earth. There are mííííons of other píanets ín our gaíaxy or other gaíaxíes
upon whích they couíd be íncarnated. We must eníarge our perspectíve here.
It ís aíso ímportant to understand that when one passes the thírd ínítíatíon, the souí
begíns to caíí back íts souí extensíons to the spírítuaí woríd and focuses on the more
spírítuaííy advanced or actíve souí extensíons.
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Terrí and I were toíd that three quarters of our souí extensíons were aíready back ín
the spírítuaí woríd. Thís does not mean that they are evoíved, but rather they are
probabíy not the more advanced ones ín a spírítuaí sense. If three quarters were not
ín íncarnatíon that íeft approxímateíy 36 stííí ín íncarnatíon, and many of them where
on the Píeíades and other píanets unknown to me. So meetíng a monadíc mate ís
defíníteíy much more common than meetíng a twín fíame.
It ís aíso very ímportant to reaííze that you míght meet a twín fíame or monadíc souí
extensíon and they may be a totaííy dífferent age, same sex, dífferent country,
dífferent skín coíor, dífferent íanguage, dífferent reíígíon, no reíígíon, not attracted to
each other physícaííy, fíght ííke cats and dogs on a personaííty íeveí and so on.. It |ust
means you are goíng to have a powerfuí connectíon. The connectíon ís a spírítuaí
one, not necessarííy on a psychoíogícaí, or phííosophícaí or physícaí íeveí.
What I am sayíng ís that I wouíd not worry about tryíng to fínd your twín fíame or
monadíc mate. If ít happens ít happens, but ít ís not somethíng you reaííy íook for.
What you íook for ís the ríght person, and the occuít ínformatíon about thís person
wííí take care of ítseíf. Too many peopíe are caught up ín tryíng to fínd theír twín
fíames and may be míssíng the opportuníty that ís there ríght ín front of you.
Souí Mates
A souí mate reíatíonshíp ís one where two peopíe who have a souí connectíon, have a
reíatíonshíp. Thís may have to do wíth many past ííves that you have had together,
and ít may not. What matters most ís that you are both souí connected.
I wouíd ííke to add here that ít ís possíbíe to have a souí mate connectíon wíth
someone you are not even ínvoíved wíth romantícaííy, and I am sure most of you do.
I personaííy have a souí mate type of connectíon wíth my síster and even my mother.
It ís very ímportant to have these types of fríendshíps, especíaííy íf you are not
ínvoíved wíth someone romantícaííy. Many peopíe have very deep souí mate types of
connectíons wíth theír cats or dogs whích are very beautífuí. The pets serve as a type
of poíe or baíance. If you are not ín a reíatíonshíp I míght recommend that you get a
pet for thís purpose. The pet can serve aíso as a cataíyst or íntermedíate step ín the
process of manífestíng a reíatíonshíp.
Reíatíonshíps
The fourth category míght be a reíatíonshíp wíth someone who you are not
connected wíth on a souí íeveí, yet share many beautífuí thíngs. If you are ín thís type
of reíatíonshíp and you are beíng guíded to stay ín ít, even though ít ís not a souí
mate type of reíatíonshíp, thís ís absoíuteíy fíne. It wííí be ímportant, however, to
have other souí mate fríendshíps. It goes wíthout sayíng that íf you choose to be
marríed to thís person then the souí mate fríendshíps wouíd not ínvoíve a sexuaí
component.
The Two Most Important Reíatíonshíps ín Your Lífe
The most ímportant reíatíonshíp ín your íífe ís not your reíatíonshíp to your partner.
The two most ímportant reíatíonshíps ín your íífe are your reíatíonshíp to your Seíf
and God. The most ímportant reíatíonshíp ín your íífe ís your reíatíonshíp to your Seíf.
If you are not ríght wíth your Seíf, you wííí pro|ect your wrong reíatíonshíp to Seíf onto
everythíng ín your íífe, íncíudíng God. The second most ímportant ís your reíatíonshíp
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to God. In reaííty your Seíf and God are the same thíng, however before you can fuííy
truíy reaííze thís you must get ríght wíth Seíf fírst.
A reíatíonshíp partner ís thírd on the ííst. If thís ísn't cíear you are headed for some
sufferíng or karma. The danger here ís tryíng to fínd your whoíeness ín another
person, rather than fíndíng your whoíeness wíthín your Seíf and God fírst. If you don't
do thís, your reíatíonshíp turns ínto a type of addíctíve íove.
The Abrahamíc Inítíatíon
The Abrahamíc ínítíatíon ís an ínítíatíon every person on thís píanet has to go through
íf they are goíng to evoíve thís íífetíme. The Abrahamíc ínítíatíon has to do wíth the
oíd testament story of Abraham (Eí Morya), who wanted desperateíy to have a son.
He and hís wífe were somethíng ííke 80 or 90 years oíd when God bíessed Abraham
and hís wífe wíth a son whose name was Isaac.
Abraham, on the bírth of hís son, started spendíng aíí hís tíme wíth Isaac and began
to forget about God. Thís went on for a very íong tíme and fínaííy ín a quíet moment
God spoke to Abraham ín a forcefuí voíce and toíd hím that he wouíd have to kííí hís
son, Isaac. Abraham saíd "What, my oníy son?" God saíd, "You heard my
commandment, foííow ít"
Abraham was ín totaí confííct for three days. Fínaííy after three days he decíded that
God came before hís son. He took Isaac to the aíter on the mountaín, and got out hís
sword, and was about to swíng a death bíow to hís son, when an angeí came and
grabbed hís arm and saíd, " You don't have to do that, Abraham."
What ís the spírítuaí meaníng of thís story? What ís ít that you need to put on God's
aíter? What ís ít that you put before God and your spírítuaí path? Some of the
possíbííítíes are: a chííd, a reíatíonshíp, drugs, aícohoí, sugar, cígarettes, food, sex,
power, fame, money, materíaí thíngs, securíty, and so on. Dídn't the ten
commandments say to have no ídoí worshíppíng, and to have no faíse gods.
Whatever you put fírst ín íífe ís the God you worshíp.
To be abíe to pass the fourth ínítíatíon one must renuncíate aíí that ís not of the
souí's and spírít's purpose. Thís couíd aíso be descríbed as the compíete íettíng go of
aíí attachments and addíctíons. Are you worshíppíng any faíse gods? If you wísh to
acceíerate your spírítuaí growth then píace them on God's aíter. Many of these thíngs
and reíatíonshíps wííí stííí be ín our ííves, but wííí be ín theír proper perspectíve. The
spírítuaí path ís íívíng ín thís woríd but not of thís woríd. Thís can aíso be descríbed as
"ínvoíved detachment".
The Souí's Perspectíve on Seíf Love
If you don't íove your seíf ít ís not possíbíe to have a heaíthy íove reíatíonshíp wíth
another person. The ídeaí ís for you to íove your ínner chííd, and for you aíso to aííow
yourseíf to feeí and receíve God's íove. If these aren't estabííshed fírst, then you are
goíng to seek your íove, worth, approvaí, and acceptance from another person
ínstead.
The Souí's Perspectíve on Happíness ín Reíatíonshíps
Happíness ís a state of mínd, not a state of a romantíc reíatíonshíp. Happíness shouíd
be understood as somethíng you have aíí the tíme regardíess of what your partner ís
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doíng. Do not put the responsíbíííty for your happíness on your partner. Thís ís your
own responsíbíííty.
Thís íesson has a íot to do wíth whether you have preferences towards what your
partner does. If you have preferences you are happy eíther way. Thís way your
partner can't controí your happíness and ínner peace íeveí.
The Souí's Perspectíve on Love
For the souí there ís oníy one kínd of íove and that ís uncondítíonaí íove. From the
souí's perspectíve ít ís never acceptabíe to attack your partner. Never forget your
partner ís, ín reaííty, God vísítíng you ín physícaí form, as you are aíso. To attack your
partner, or any person for that matter, ís to attack God, and hence attack yourseíf.
Most defíníteíy be honest and communícate and share your feeííngs, but share them
ín a íovíng and respectfuí way. Your partner deserves respect even íf theír behavíor
does not merít ít.
The Souí's Perspectíve on Communícatíon
The souí's perspectíve on communícatíon can be summed up by a quote from the
weíí known marríage, famííy, and chííd counseíor, Vírgínía Satír. She saíd,
"Communícatíon ís to a reíatíonshíp what breathíng ís to íívíng." You must
communícate wíth your partner about what ís goíng on wíth you, or the reíatíonshíp
can't possíbíy work.
The Souí's Perspectíve on Gay and Lesbían Reíatíonshíps
From the souí's perspectíve there ís absoíuteíy no |udgment ín the sííghtest. It ís not
a sín as some tradítíonaí reíígíous teachíngs wouíd teíí you. There ís no one pat
answer why homosexuaís feeí thís way, and ín truth ít does not matter. Aíí that
matters ís that they are foííowíng the motto of "Above aíí eíse, to thíne own seíf be
true." It ís perfectíy acceptabíe and normaí ín God's eyes for those that choose thís
path. To those that have a probíem wíth thís I wouíd say to carefuííy medítate on
|esus' statement, "|udge not, that ye be not |udged!!!"
The Souí's Perspectíve on Abortíon
Sínce I seem to be takíng controversíaí sub|ects, I wííí go ríght to the core on thís
most controversíaí sub|ect. From the souí's perspectíve havíng an abortíon ís not a
sín. The reason beíng that the souí and the physícaí body are two compíeteíy
dífferent thíngs. When a woman has an abortíon they are not kííííng a souí, they are
kííííng a physícaí body. That same souí can come back a year íater to the same
woman when the tíme ís ríght or more appropríate. The fundamentaííst reíígíons have
confused thís poínt, thínkíng the body and the souí are one and the same thíng. They
are not.
I do need to say, however, that abortíon ís not an acceptabíe form of bírth controí. If
peopíe practíced bírth controí more responsíbíy, then the need for abortíons wouíd be
much íess. Aíso íf peopíe were much more responsíbíe ín how they used theír sexuaí
energíes, and saw them as the sacred form of communícatíon that they are, then
peopíe wouíd not índuíge the carnaí íower seíf as much as they often do.
The Souí's Perspectíve on Sexuaííty
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From the souí's perspectíve, sexuaííty ís beautífuí and dívíne. It must be understood
that ít can be used ín servíce of the ego, and your íower seíf, or ít can be used ín
servíce of the souí and God.
Your ego uses ít to treat other peopíe ííke a píece of beef, not recognízíng the souí
ínsíde the body. The ego uses ít for seífíshness, and oníy for seíf gratífícatíon. The
souí wouíd have you use sexuaííty as a means of communícatíng íove and íntímacy
on the physícaí íeveí. It wouíd have you use ít for mutuaí píeasuríng, not |ust seíf
píeasuríng. The souí wouíd aíso have you use your sexuaííty ín moderatíon,
recognízíng ít ís |ust one form of energy that reíates to your second chakra. Thís
same energy can be raísed for you by your other chakras, for íove, creatívíty,
communícatíon, spírítuaí ínsíght, and God reaíízatíon.
The souí wouíd have you experíment wíth tantríc sexuaííty, whích ís the art of
íovemakíng, whííe símuítaneousíy raísíng the energy at tímes ín a kínd of íove makíng
medítatíon. The souí wouíd have you not íet the carnaí, íustfuí, íower seíf, run your
íífe ín thís regard, but rather be the master of your sexuaííty, ín servíce of íove and
souí meídíng.
The Souí's Perspectíve on the Ideaí Reíatíonshíp
The ídeaí reíatíonshíp ís one where both índívíduaís are ríght wíth seíf and ríght wíth
God. Both peopíe are whoíe and compíete wíthín themseíves. They are both causes
of theír own reaííty and not víctíms and effects. Both índívíduaís put theír spírítuaí
paths fírst.
The reason that you are together ís that you can grow faster, and share more íove
and |oy, ín sharíng the path together. That can be of great servíce to God's dívíne
pían and servíce to humaníty ín comíng ínto a uníon together.
The Souí's Perspectíve on Your Partner Beíng Your Teacher
Never forget that your partner ís your master teacher ín everythíng they do, even
when they are mísbehavíng. They are gívíng you the opportuníty to practíce Chríst
conscíousness, and to demonstrate souí quaíítíes your souí wouíd have you deveíop.
You are constantíy beíng taught to stay ín your power, to be íovíng, to forgíve, to
practíce humíííty, turn the other cheek, to remaín the cause of your own emotíons,
patíence, emotíonaí protectíon, honesty, communícatíon skííís, non-attachment,
egoíessness, uncondítíonaí íove, íookíng at thíngs as íessons, stayíng centered and
on and on and on.
Never forget, that ís how you respond every moment of your íífe ín aíí sítuatíons, that
you reaííze God, or íose your reaíízatíon of God ín any gíven moment. Anybody can
remaín spírítuaí and of the Chríst conscíous-ness, íívíng ín a cave. Can you remaín ín
the Chríst conscíousness ín a reíatíonshíp, ín a bíg cíty, ín the market píace, as |esus
wouíd say?
The Souí's Perspectíve on Dívorce
It ís essentíaí you understand that dívorce ís not a sín. Sometímes dívorce ís the best
thíng ín the woríd to do. It depends on the sítuatíon. Many, many tímes my servíces
as a spírítuaí psychoíogíst were utííízed to heíp peopíe break up, aíthough they dídn't
reaííze thís when they came ín. I wííí say, however, that you shouíd never íeave a
reíatíonshíp untíí you have íearned the íessons of the reíatíonshíp. Otherwíse you are
ííkeíy to repeat these same íessons agaín ín a new reíatíonshíp. It wííí be a dífferent
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physícaí body, and dífferent souí extensíon and personaííty, however the same
psycho-dynamícs wííí occur.
The Souí and Baíancíng the Four Bodíes ín a Reíatíonshíp
It ís essentíaí wíthín the four body system, physícaí, emotíonaí, mentaí, and spírítuaí,
to be aware of what your predomínate body ídentífícatíon ís, and what your partner's
ís aíso. By understandíng thís a íot of potentíaí probíems can be worked out by
keepíng thíngs ín thís perspectíve. It ís crítícaííy ímportant not to become seíf
ríghteous about your partícuíar body ídentífícatíon modaííty.
The common psycho-dynamíc here ís that the woman tends to ídentífy wíth her
emotíonaí body and the man wíth hís mentaí body. Havíng a spírítuaí body
ídentífícatíon aíso wííí temper thís. However the man must íearn to accept the
woman's feeííngs and emotíons and the woman must íearn to accept the man's
thínkíng modaííty. A reíatíonshíp ís a great teachíng devíce for teachíng us to become
more whoíe.
The Souí's Perspectíve on |udgment and Protectíon ín a Romantíc Reíatíonshíp
It ís essentíaí that both partners íearn to be as non-|udgmentaí as possíbíe. It ís okay
to make íovíng observatíons, but no |udgments or put downs! When our partner does
|udge us we need to íearn to keep our bubbíe of protectíon up and íet theír negatívíty
sííde off our bubbíe ííke water off a duck's back. We need to íearn to have a thícker
skín and to not be hypersensítíve.
We need to íearn to not íet our partner be (or thínk that our partner ís) the cause of
our reaííty. We need to íearn to cause our own feeííngs and emotíons and not íet our
partner be the cause of our feeííngs and emotíons, for ín truth they are not. We
create our own reaííty.
We need to be the computer programmer of our own subconscíous mínd and not our
partner. Even though we are marríed or ín a commítted romantíc reíatíonshíp, ít does
not mean that our partner shouíd cause our reaííty. Remember that our reíatíonshíp
to Seíf and reíatíonshíp to God comes fírst.
The Souí's Perspectíve of Father-Daughter / Mother-Son Reíatíonshíps
When a person doesn't do theír ínner work and achíeve thís ríght reíatíonshíp to Seíf
and ríght reíatíonshíp to God, what happens ís that they form father-daughter,
mother-son reíatíonshíps. The ídeaí ís to form a mutuaííy índependent, or an aduít-
aduít reíatíonshíp, not a mutuaííy dependent reíatíonshíp.
If we do not fírst fínd our whoíeness wíthín Seíf and oneness wíth God, then we wííí
end up seekíng to fínd ít wíthín our partner. Thís wííí íead to two haíves comíng
together, ínstead of two whoíe peopíe comíng together. There ís no |udgment ín thís,
ít ís |ust a íesson we must aíí íearn.
If you are a daughter or son, psychoíogícaííy, then by the íaws of energy, the oníy
type of reíatíonshíp you wííí attract ís a father or mother. If you are a father or mother
type, psychoíogícaííy, the oníy type of person you can possíbíy attract are a son or
daughter psychoíogícaííy.
If you are whoíe and compíete wíthín Seíf and one wíth God, then you wííí attract a
whoíe and compíete person who reaíízes theír oneness wíth God. Many peopíe are
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desperateíy seekíng a reíatíonshíp. The probíem ís that a reíatíonshíp ís the íast thíng
they need. What they reaííy need ís a better reíatíonshíp wíth Seíf and a reíatíonshíp
wíth God.
You Don't Need a Reíatíonshíp
It ís ímperatíve that you understand that you don't need a reíatíonshíp ín your íífe to
be successfuí and happy and to reaííze God. The proper attítude ís to make ít a want,
not a need. Another way of sayíng thís ís to make ít a super strong preference, not an
attachment. If thís remaíns a super strong preference, then íf ít doesn't happen you
wííí stííí be happy.
If your happíness ís ín fíndíng a reíatíonshíp, and not ín your Seíf and God, then you
are worshíppíng a faíse god. Whatever you put fírst ín íífe ís that whích you worshíp.
Does not the bíbíe say to not have faíse gods, and to not worshíp ídoís.
It ís okay to seek to fínd a reíatíonshíp, and even pray for God's heíp ín fíndíng one,
however, íf ít doesn't happen, "be happy". The paradox of íífe ís that when you truíy
íet go and accept your fuíí happíness, whether you fínd a reíatíonshíp or not, then
that ís when you usuaííy fínd one.
The absoíute key to fíndíng your true mate, ín my opíníon, ís to focus yourseíf
compíeteíy ínto your spírítuaí path and servíce of humaníty. Your totaí commítment
to God and your spírítuaí path wííí attract your ídeaí spírítuaí mate to you.
Honesty, Trust, Commítment
It ís of the híghest ímportance to maíntaín honesty at aíí tímes ín your reíatíonshíp.
Part of beíng honest ís aíso beíng honest wíth ourseíves. A reíatíonshíp ís ííke a
garden wíth beautífuí fíowers, whích aíso has weeds that grow. If the weeds aren't
constantíy pícked and cíeared, then they can overrun the garden and destroy the
fíowers.
A íack of honesty can íead to a breakdown ín trust and communícatíon. Lack of
honesty ís a breech of your commítment to your partner. True commítment ís not |ust
beíng monogamous, but aíso commítted to deaííng wíth thíngs that come up.
It ís aíso commítted to communícatíng your feeííngs about the thíngs that are
botheríng you ínstead of puíííng away and wíthdrawíng, and puíííng out of the
reíatíonshíp, or |udgíng. A true commítment ís beíng honest about what ís goíng on
wíth you. You owe thís to your partner, your Seíf and your God.
The Souí's Perspectíve on Ego Battíes
In aíí reíatíonshíps at tímes our egos or íower seíves get tríggered and ego battíes
and arguments deveíop. The souí's perspectíve on thís (and thís may surpríse you) ís
to not taík. When you are caught ín your egos ín a severe way, aíí that ís goíng to
happen ís that you are goíng to kííí each other emotíonaííy. You wííí say thíngs you
don't reaííy mean ín a vaín attempt to hurt and get back at the other person.
The negatíve ego's game ís not íove, but rather who ís "ríght". I ask you now, do you
want to be ríght, or do you want íove? You can't have both. If you want íove, then you
must get out of your ego. When you are both caught, sometímes the best thíng to do
ís take tíme aíone to caím down and get re-centered, get ríght wíth Seíf, and ríght
wíth God. Then start communícatíng agaín.
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One of the thíngs my wífe and I do that has been extraordínarííy heípfuí ís to hoíd
hands and íook ínto each other's eyes, and bríng ín our souí and monad before we
start communícatíng.
|ust ímagíne a íarge tube that extends upward from the top of your head ínto the
spírítuaí woríd. |ust ímagíne caíííng down your souí or monad, or íf you ííke, a
partícuíar saínt or Ascended Master ínto the top of your head. If you prefer, you can
ask that They come down ínto your thírd eye or even heart chakra. Once you feeí thís
connectíon wíthín your seíf, then connect wíth your partner from thís state of
conscíousness, whích ís obvíousíy compíeteíy antíthetícaí to the íower seíf and
negatíve ego.
Thís símpíe techníque has been the síngíe most ímportant tooí my wífe and I have
used to stabíííze our reíatíonshíp ínto a souí and monadíc pattern.
The Souí on Learníng Lessons
One of the key íessons ín reíatíonshíp ís to íearn to be more focused on your own
íessons and not the íessons your partner needs to íearn. Many, many peopíe are so
concerned about aíí the íessons theír partner ísn't íearníng, they are actuaííy míssíng
theír own. I thínk my favoríte sayíng of |esus ín the entíre bíbíe on thís poínt ís, "Don't
try to take the speck out of the eye of your brother, when you have a íog ín your own
eye." You are not responsíbíe for your partner's íessons. Thís ís between theír seíf
and God. Be more concerned about íearníng your own íessons.
The Souí on Psychoíogícaí Dísease
When your partner ís physícaííy síck you obvíousíy do not want to catch thís dísease.
You do everythíng you can to buííd up your resístance. You take vítamín C, you get
enough síeep, exercíse, get sunshíne, keep a posítíve mentaí attítude, and hopefuííy
you don't catch ít. There ís no such thíng as a contagíous dísease. There are oníy
peopíe wíth íow resístance.
The same íesson appííes to reíatíonshíps on the psychoíogícaí íeveí. When your
partner has a psychoíogícaí dísease such as |udgmentaíness, anger, depressíon,
worry, íack of seíf worth, ínsecuríty, íack of faíth, seíf doubt... the ídeaí ís for you not
to catch the dísease, psychoíogícaííy. The ídeaí ís for you to have a strong
"psychoíogícaí resístance".
How do you maíntaín a strong psychoíogícaí resístance? Thís ís achíeved by stayíng
ín your personaí power, seíf íove, protectíve bubbíe, preference, attítude, medítatíon,
prayer, spírítuaí readíng, practícíng the presence of God, chantíng the name of God,
|ournaí wrítíng, physícaí fítness, good díet, stayíng ríght wíth Seíf and ríght wíth God.
By maíntaíníng thís psychoíogícaí resístance theír negatíve energy does not hook ínto
your subconscíous programmíng and síídes off your bubbíe ííke water off a duck's
back. You then, are settíng a better exampíe and hence heípíng them to come out of
theír off-centeredness.
If you don't do thís, then you catch your spouses dísease psychoíogícaííy and then
you are both síck. The woríd ís ííke a hospítaí that ís run by the patíents. The purpose
of íífe ís to be a doctor, heaíer, and teacher of God so you can set a better exampíe.
Most peopíe ín the woríd are víctíms, so you míght as weíí víctímíze them to the
posítíve.
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The Souí on Dífferíng Perspectíves
No two peopíe ever see thíngs the same way aíí the tíme. Remember, you don't |ust
see wíth your eyes, you see wíth your mínd. You see through your beííef systems,
sínce ít ís your thoughts that create your reaííty. When you and your partner have a
dísagreement on perceptíon of a gíven sítuatíon, the ídeaí ís to not íet that create
separatíon or dístance. The ídeaí ís to hence, agree to dísagree, and stay ín íove and
oneness.
|ust because you dísagree on how you víew a partícuíar event, why shouíd that have
to create any dístance? It won't, as íong as you don't íet the ego ín. Saí Baba's
defínítíon of God ís that "God equaís man mínus ego." What a wonderfuí testíng
ground reíatíonshíps are for heípíng us to get out of ego!!!
The Souí on One's Reíatíonshíps to One's Parents
It ís of the híghest ímportance to work out and resoíve your reíatíonshíp to your
parents, psychoíogícaííy. If you don't you wííí pro|ect thís wrong reíatíonshíp out on to
your partner. Thís resoíutíon has to do wíth recíaímíng your power, and fíndíng your
íove from Seíf and God, and forgívíng and uncondítíonaííy íovíng them, and not
bíamíng or |udgíng them for how they raísed you. They províded you wíth the exact
íessons that you needed to íearn. Never forget that you, as a souí, chose your
parents because they províded the perfect íessons you needed to íearn.
The Souí and the Dífferíng Eíevator Phenomena
There ís a phenomena ín reíatíonshíps that occurs whích I caíí the 'dífferíng eíevator
phenomena". Thís has to do when one person grows at a much faster rate spírítuaííy
and psychoíogícaííy than the other person. Thís can be okay up to a poínt. If the
dífferíng of the eíevators becomes too great, there ís a danger of havíng a whoíe and
a haíf reíatíonshíp.
Thís needs to be díscussed and communícated to see íf thís can be resoíved. Most
often ín reíatíonshíps one person ís deveíoped ín one area, and the other ín opposíte
areas whích ís good. As íong as there ís some kínd of baíance ín reíatíonshíps that
feeís ríght thís can work out fíne. If thís schísm becomes too great, however, thís can
be a sígn that thís reíatíonshíp may not be meant to be, and ís hoídíng you back.
The Spírítuaí Reíatíonshíp Contract
Sometímes when a íot of water has gone under the brídge ín a reíatíonshíp, ít can be
very heípfuí to wríte a "spírítuaí reíatíonshíp contract" wíth your partner for the
renewaí and rebírth of your reíatíonshíp. Thís can be done wíth the heíp of a traíned
counseíor or fríend or by yourseíves.
The ídea here ís to make a ííst on paper of the íessons you each are workíng on
índívíduaííy and coííectíveíy ín your reíatíonshíp to deepen your íove and romantíc
bond. Líst the príncípíes, tooís and ídeas you are commítted to workíng upon. The act
of wrítíng thís down has a much greater effect on the subconscíous mínds and
conscíous mínds, for that matter, of both índívíduaís.
Upon compíetíng thís contract, both sígn ít and perform some kínd of spírítuaí rítuaí,
ííke maybe burníng a copy or píacíng ít on an aíter. Be creatíve. I wouíd aíso suggest
then goíng on a second honeymoon and re-estabííshíng the romance. It ís essentíaí
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then that both peopíe ííve up to the commítments they have made ín the contract to
the best of theír abííítíes.
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Tooís for Heaííng the Emotíons
"There are oníy two emotíons, íove and fear." "Choose who ye shaíí serve."
A Course In Míracíes
By
Dr. |oshua Davíd Stone

In a prevíous chapter I díscussed how our attítudes create our feeííngs and emotíons
If we thínk wíth the ego's mínd, we create fear based feeííngs and emotíons. If we
thínk wíth the spírítuaí attítude we create íove based feeííngs and emotíons. You
have the abíííty to choose the way you feeí because your thoughts and attítudes
cause your feeííngs and emotíons.
I have deveíoped a síx step process to heíp focaííze thís process more cíearíy. Thís
process wííí be especíaííy heípfuí when you get your buttons pushed ín a reíatíonshíp
or círcumstance ín íífe and you are havíng díffícuíty fíguríng out the reason.
Síx Step Process For Spírítuaíízíng Your Emotíonaí Seíf
Step 1:
Wríte down eíther the íncídent or exact behavíor of the other person wíth whom you
were deaííng. For exampíe, maybe the íncídent was a traffíc |am on the freeway, or
your mate became angry wíth you. The fírst step ís |ust to wríte down ob|ectíveíy
what happened outwardíy.
Step 2:
Wríte down ob|ectíveíy your response to eíther the íncídent or the other person. For
exampíe, your response to the traffíc |am míght have been ímpatíence and
aggravatíon. Your response to your mate míght have been defensíveness and anger.
Step two ís |ust to wríte down ob|ectíveíy how you responded, be ít appropríateíy or
ínappropríateíy.
Step 3:
Thís ís the key step. Choose to íook at the íncídent or other person's behavíor as
beíng your master teacher, teachíng you a íesson that you need to íearn. Imagíne
that the íncídent or person ís an ínstrument that God ís usíng through whích to teach
you a íesson and gíve you an opportuníty to grow spírítuaííy. Your negatíve response
aíways stems from the fact that you are not íookíng at the sítuatíon as a teachíng,
íesson, chaííenge and opportuníty to grow. The traffíc |am ís your master teacher.
Your mate's anger ís your master teacher.
Step 4:
Make a ííst of aíí the psychoíogícaí and spírítuaí quaíítíes that you are beíng gíven the
opportuníty to íearn. The fírst thíng you are beíng taught wíth peopíe ís an exampíe
of "how not to be" (as ín mate's bad exampíe). Thís ís a good íesson, for you. Some
peopíe set good exampíes and some set bad exampíes. You can íearn from both. You
know how ít feeís to be on the other end of someone's gettíng angry and attackíng
you, so that teaches you not to be that way. Thís ís usuaííy the fírst íesson we are
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beíng taught. In the exampíe of the traffíc |am you are beíng taught patíence;
preference rather than attachment; to íook at thíngs as íessons; surrender, and so
on.
In the exampíe wíth your mate you are beíng taught to:
Stay centered
To own your own personaí power
To have your bubbíe of protectíon up so hís/her top dog response síídes off your
bubbíe ííke water off a duck's back
To be the cause of your own emotíons and not íet your mate cause your emotíons
Not to íet your mate put you ínto the underdog
To communícate wíth your mate ín a powerfuí, íovíng way ínstead of a defensíve,
attackíng way
To díscuss ínstead of argue
To respond ínstead of react; to be a master ínstead of a víctím
To stand up for yourseíf
To make a good choíce about when to taík or when to be sííent
Forgíveness; uncondítíonaí íove; preference, non attachment to íook at thíngs as
íessons
Invuínerabíííty
Transcendence of ego
To seek íove and worth ín yourseíf and from God fírst, and not seek ít fírst from your
mate
Patíence; to set a better exampíe
To refraín from catchíng the psychoíogícaí dísease of your mate and to be the heaíer
ínstead of becomíng a patíent
To be spírítuaí ínstead of egotístícaí
Detachment
Ob|ectívíty
To maíntaín the ríght reíatíonshíp to seíf and reíatíonshíp to God are the two most
ímportant reíatíonshíps ín your íífe, even before your mate.
I híghíy recommend that you use thís ííst of quaíítíes ín examíníng future íessons. So
many of the íessons we íearn are reaííy the same ones ín that ííst, repeated over and
over agaín.
Step 5:
After íístíng aíí the wonderfuí íessons and goíden nuggets of wísdom you have
íearned, then bíess or thank the other person ín your mínd (or ín person) for gívíng
you the opportuníty to íearn these íessons. Make a fírm resoíutíon that, when you are
tested ín the foííowíng day, week or month, you are goíng to be mentaííy strong and
prepared to respond appropríateíy. Píease do reaííze that you wííí be tested agaín,
eíther wíth the same person or íncídent or wíth a new person and new íncídent, but ít
wííí be a símííar íesson.
Step 6:
Remember that íf you truíy íearn from thís experíence you wííí never have to
experíence those negatíve feeííngs or víctímízatíon ever agaín, from that person or
íncídent or any símííar one.
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Use the síx-step process for masteríng your emotíons any tíme you get ínto a stícky
emotíonaí sítuatíon. By usíng thís process and doíng ít on paper, ít wííí heíp you see
more cíearíy what ís happeníng.
Catharsís And Identífícatíon Wíth Negatíve Emotíons
The above mentíoned síx step process for masteríng emotíons and our prevíous
díscussíon of attítudínaí heaííng can be commoníy referred to as mascuííne, yang, or
dísídentífícatíon methods for deaííng wíth one's feeííng and emotíons. Thís ís the
opposíte of the femíníne, yín, ídentífícatíon method.
From a spírítuaí perspectíve ís there ever a tíme to ídentífy wíth and reíease and
express negatíve feeííngs and emotíons? Certaíníy we want to ídentífy wíth our
spírítuaíízed feeííngs and emotíons of íove and |oy and happíness on a contínuaí
basís. As for negatíve feeííngs and emotíons, I beííeve that there ís an appropríate
tíme to ídentífy wíth and express them under the foííowíng controííed círcumstances:
1. Deaííng wíth our feeííngs and emotíons can often be compared wíth the potentíaí
we have to waík on water. Even though we know we have no íímíts, puttíng thís ínto
practíce ís a dífferent story. The same thíng goes for feeííngs. We know what the
ídeaí way to thínk ís, but puttíng thís ínto practíce ín aíí reíatíonshíps and ín aíí areas
of our íífe takes a íot of work, |ust as gettíng one's physícaí body fít and cíeared of
toxíns takes enormous work and seíf-díscípííne.
Especíaííy duríng crísís períods of our íífe, we are aíí at tímes goíng to have a íot of
fear based egotístícaí emotíons aríse. What do we do wíth aíí these feeííngs? The fírst
thíng to do ís try to heaí yourseíf attítudínaííy, as mentíoned ín the síx steps to
masteríng your emotíons. Thís wííí defíníteíy heíp.
What happens íf you can't see the forest through the trees and a íot of negatíve
emotíons are stííí comíng up? You have two choíces: You can push them down or you
can aííow yourseíf to ídentífy wíth them and express them. The fírst aíternatíve ís
sometímes extremeíy ímportant to use.
Sometímes you are, for ínstance, at work or at the grocery store or bank and ít ís |ust
not appropríate to burst out cryíng or screamíng. Thís ís a tíme to own your own
power, show seíf controí and put your emotíons on the sheíf, temporarííy, untíí a
more appropríate moment to deaí wíth them.
The second aíternatíve ís, when you get to your home, car or other safe píace, aííow
yourseíf to have a catharsís. In other words, express what you are feeííng, good or
bad. Sometímes we are |ust overwheímed and are |ust not on top of thíngs mentaííy
or attítudínaííy, and we defíníteíy need to aííow ourseíves thís kínd of reíease.
From a spírítuaí perspectíve ít ís ímportant to fínd an appropríate tíme and píace and
not to hurt yourseíf or other peopíe ín the process, íf possíbíe. For exampíe, íet's say
you are feeííng a íot of anger and you |ust need to get ít out. Instead of goíng and
íettíng ít out on your chíídren or your co workers or destroyíng your mate, you míght
scream ín the car or take a bat and smash the píííow on your bed, or hít a punchíng
bag, or somethíng of thís nature.
Havíng a good catharsís wííí aííow you to reíease and íet go of a íot of the negatíve
feeííngs and emotíons. Havíng a catharsís wííí aíso bríng transformatíon, ínsíght and
understandíng.
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The best thíng to do after your catharsís, when you are rested, ís to go to your |ournaí
and do some attítudínaí heaííng on yourseíf. By havíng the catharsís the dark cíoud
wííí have been reíeased or the boíí wííí have been popped.
You wííí be much cíearer at thís poínt to do some good attítudínaí reprogrammíng on
yourseíf. Thís wouíd be a good tíme to get some ínsíght and understandíng from your
|ournaí wrítíng.
2. The second yín or ídentífícatíon method for deaííng wíth negatíve emotíons ís to
set a tímer and gíve yourseíf an aííotted períod of tíme reaííy to índuíge. For exampíe,
maybe you are reaííy feeííng sorry for yourseíf. You can't seem to break ít
attítudínaííy wíth dísídentífícatíon and more mascuííne methods. So gíve yourseíf
thírty mínutes on the tímer to waííow ín seíf píty. Go for ít scream, cry, get ínto a rage
and reaííy over índuíge. Get ít aíí out!
When the tímer goes off, stop ít and be about the Father's busíness. We aíí use thís
method at tímes. We míght do ít wíth food, aííowíng ourseíves that íast dessert, then
we say, "Tomorrow morníng I am goíng to bíte the buííet and go on a díet."
Sometímes we |ust don't have the power or energy at that moment, and maybe thís
optíon can be appropríate. The ímportant thíng ís not to íet a negatíve mood drag on
wíthout doíng somethíng about ít.
3. The thírd method ís |ust to carry the tensíon of the negatíve feeííngs you are
experíencíng. Maybe you have tríed to heaí yourseíf attítudínaííy but you stííí haven't
been abíe to break the hoíd of the negatíve feeííngs you are experíencíng
subconscíousíy.
Wíth thís method you |ust accept that they are there but don't gíve your conscíous
power to them. You reaííze that heaííng ís a process. |ust as ít takes tíme to heaí
physícaííy when we are ííí, ít takes tíme for emotíonaí heaííng. If we break a íeg, íífe
stííí goes on and we have to contínue to functíon.
The same ís true emotíonaííy. We may have very severe emotíonaí paín or negatíve
feeííngs, but we have to contínue functíoníng effectíveíy ín our daííy ííves. In thís
state the conscíous and subconscíous mínd are not ín accord. The tensíon must be
carríed untíí the super conscíous, conscíous and subconscíous are aíí ín emotíonaí
aíígnment.
Some peopíe, not practícíng thís phííosophy are |ust goíng to ííve wíth emotíonaí paín
for an extended períod of tíme. The greater the degree of the attachments, the more
severe wííí be the íesson.
Suppose that you are gívíng a ma|or pubííc speech to two thousand peopíe the
foííowíng week, and you feeí nervous and anxíous. No matter how hard you try, you
can't seem to get ríd of the fear: Thís method míght be |ust to accept that ít ís there
but teíí the fear you are not goíng to íet ít knock you off center and íet ít ruín your
speech.
You carry the tensíon and gíve the speech even though you have stage fríght the
whoíe tíme. Thís ís símííar to someone who has to ííve wíth physícaí paín. He gíves ít
acceptance and stops fíghtíng ít but does not gíve ít hís power and íet ít ruín hís íífe.
4. The fourth yín and ídentífícatíon method deaís wíth handííng negatíve feeííngs ín
reíatíonshíps. When negatíve feeííngs are comíng up ín respect to your reíatíonshíp
wíth a partner or mate, the best thíng to do ís to take some tíme aíone and try to get
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ríght wíth yourseíf and ríght wíth God. Thís means to center yourseíf and get thíngs ín
proper perspectíve.
Often, however, there ísn't tíme or, even íf there ís tíme, you stííí are not abíe to
resoíve aíí the negatíve feeííngs you are experíencíng. What ís appropríate here from
a spírítuaí perspectíve ís to share ín what ís caííed a "secondary communícatíon
method."
The prímary method ís when you are communícatíng, and you are out of your ego.
The secondary method of communícatíng ís when you share your negatíve egotístícaí
feeííngs wíth your partner ín a responsíbíe, caím, ratíonaí, íovíng manner. In other
words, you share your hurts or resentments ín a íovíng way, teíííng your partner that
you reaííze you create your own feeííngs and emotíons and that you are takíng
responsíbíííty for your own reaííty and that you are communícatíng ín a íovíng, not
attackíng, manner so he/she ís not threatened.
You teíí your partner that you are sharíng these negatíve feeííngs ín the hope that
together you can heíp each other to achíeve cíaríty wíthín yourseíf and ín the
reíatíonshíp. Sometímes your partner can heíp you to sort out your attítudes and
feeííngs where, workíng ín your |ournaí, you were stuck. It ís ímperatíve to have thís
method of communícatíon avaííabíe to you, because ít ís ííteraííy ímpossíbíe to stay
cíear every moment of one's íífe.
Your partner wííí probabíy be very ímpressed that you are takíng responsíbíííty and
not bíamíng and that you are communícatíng ín such a kínd, íovíng and respectfuí
manner.
These are the four basíc ínstances where I beííeve ídentífyíng wíth your negatíve
feeííngs and emotíons ís appropríate. However, you do not want to íet your negatíve
feeííngs and emotíons run out of controí, hurtíng yourseíf and aííowíng them to hurt
other peopíe.
There are a íot of peopíe who thínk that theír feeííngs and emotíons are God's gíft to
mankínd. They thínk the proper way to ííve ís to do whatever theír feeííngs teíí them
to do. In my opíníon, thís ís an írresponsíbíe phííosophy and way of íívíng. Our
feeííngs stem from our attítudes. If our attítudes are egotístícaí, then aíí our emotíons
are goíng to be egotístícaí, based on fear and attack.
If you run your íífe by your feeííngs, what happens íf your feeí ííke punchíng someone
out, or steaííng somethíng or cursíng someone out at the market? Is thís a
responsíbíe way of íívíng? Is thís how God wouíd have us ííve on thís earth? Don't be
seduced by thís faíse phííosophy.
You can trust your feeííngs once you dísídentífy from your ego and get your mínd
under controí. Then your feeííngs wííí be a perfect guíde. It ís very ímportant for us to
guíde our ííves by our mínd and íntuítíon, whích ís the guídance of the Hígher Seíf.
Subconscíous Mínd Letter
Thís can be another heípfuí tooí for deaííng wíth your mínd and emotíons. The ídea ís
to wríte a íetter to your subconscíous mínd wíth the understandíng that you are the
master and captaín of the personaííty. In a fírm but íovíng, or tough íove manner, teíí
the subconscíous how thíngs are goíng to be. In íetter form be the computer
programmer. The íetter ís a way of programmíng that ís more fíuíd than usíng
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specífícaííy desígned affírmatíons. I use thís method myseíf, and I fínd ít to be
extremeíy benefícíaí.
If you want, you can díaíogue wíth your subconscíous mínd and see what ít has to say
ín response to your fírm and íovíng commands and programmíng. Thís can be done ín
your |ournaí. The subconscíous mínd wííí be a great servant, as íong as you are ín
command and you treat the subconscíous wíth íove.
The ídea ís to form a team wíth you servíng the superconscíous and the subconscíous
servíng you. Aíí for one and one for aíí. Thís, agaín, ís the proper íntegratíon of the
three mínds.
Díaíoguíng
Another heípfuí tooí for resoívíng emotíonaí confíícts ís díaíoguíng. Thís ís símííar to
the íast method except that you do ít wíth whatever reíatíonshíp you are havíng
probíems. Wríte a íetter to thís person, and then ín your |ournaí íet hím respond back
to you. Contínue thís process untíí your unfíníshed busíness ís compíete. Thís tooí can
be extremeíy heípfuí.
As prevíousíy mentíoned, thís díaíogue method can aíso be done íntra psychícaííy
wíth the ínner chííd, crítícaí and permíssíve parent, fírm and íovíng parent, Hígher
Seíf, physícaí body, subconscíous mínd, God, ego, spírítuaí attítude, and so on. You,
the conscíous mínd, taík ín íetter form to any one of these parts and then íet the sub
personaííty part respond back. Create a díaíogue and see what ít has to say. |ust
remember that you are the commander ín chíef of the personaííty. I cannot
recommend thís díaíoguíng process more híghíy.
It ís aíso possíbíe to díaíogue wíth any sub personaííty or thought form wíthín the
subconscíous mínd. Every thought, feeííng, ímpuíse, desíre, emotíon, has íífe of íts
own. It ís possíbíe to ísoíate any partícuíar sub personaííty or compíex wíth whích to
díaíogue.
For exampíe, you can díaíogue wíth the part that wants to stop smokíng or the part
that wants to traveí to Europe. The íísts of possíbíe parts are ííteraííy ínfíníte. The
ímportant thíng to reaííze ís that whatever part you work on aíways has an opposíte.
The part that wants to smoke cígarettes has a part that doesn't want to smoke
cígarettes. The part that wants to go to Europe has a part that doesn't want to go to
Europe.
When díaíoguíng wíth any specífíc thought or feeííng or sub personaííty be sure to
taík to both sídes, so you can get a fuííy baíanced perspectíve on any gíven íssue you
are expíoríng.
Negatíve Emotíons Log
Another very heípfuí tooí for refíníng, purífyíng and spírítuaíízíng your emotíonaí seíf
ís to keep a negatíve emotíons íog. Thís ís a smaíí pad of paper and pen that you
keep wíth you ín your purse or pocket. Any tíme you have a negatíve emotíon or
feeííng, |ust make a ííttíe bríef note of the feeííng and íncídent. Then íater, when you
have free tíme you can go back to your |ournaí and work the síx step process to
fígure out what the fauíty beííef was that caused you to feeí the way you díd.
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If you don't keep a negatíve emotíons íog, you are very ííkeíy to forget about a great
many of the íessons that occurred duríng the day. If you reaííy want to íearn to refíne,
purífy and spírítuaííze your emotíonaí body thís ís the best way to do ít.
Carryíng thís a step further, you can go back through your day and reííve each of
these experíences the way you wouíd have ííked them to happen. Sínce the braín
cannot teíí the dífference between that whích happens ín ímagínatíon or actuaííty,
thís ís a way of programmíng the subconscíous wíth a posítíve to repíace the
negatíve.
Loggíng In Generaí
The purpose of a íog ís to bríng more conscíousness, awareness and díscípííne ínto
the areas of your íífe that need ít. There are many kínds of íogs that you can keep.
You can keep an exercíse íog, where every day you wríte down the date, how much
you exercísed, and how you feít about your effort that day.
Another type of íog ís a medítatíon íog, where you wríte the date, how íong you
medítated, and any feeííngs or ínsíghts you gaíned. Doíng thís ís ímportant because ít
ís easy to forget what you receíved ín thís aítered state of conscíousness, whích can
be símííar to dreamíng. You know how easy ít ís to forget what you dreamed íast
níght.
Another exampíe wouíd be a food íog where you wríte down everythíng you eat
duríng the day. Havíng to wríte ít down makes you more aware, whích ís the reason
you are keepíng the íog. Knowíng you are goíng to have to wríte ít down ís good
motívatíon to eat appropríateíy.
A íog can be created for any area of your íífe ín whích you are tryíng to achíeve
greater mastery and seíf controí. Díagrams "1," "2," "3," "4," and "5" are exampíes of
psychoíogícaí íogs I often gíve to my cííents and have used myseíf.
On the íeft hand síde of these díagrams ís the ííst of days one to twenty one. On the
top headíng for each coíumn ís a partícuíar psychoíogícaí attríbute that you are tryíng
to íog. Beíow that are the desígnatíons "Morníng and Eveníng" or on the íast three
íogs the desígnatíon "M/A/N" (Morníng, Afternoon, Níght).
You score yourseíf on a percentage basís ín terms of how you are doíng ín
manífestíng that partícuíar attítude or quaííty. You can score yourseíf twíce a day or
three tímes a day. I have íísted twenty one days because thís ís how íong ít takes to
cement a new habít ínto the subconscíous mínd.
These types of íogs keep you very focused and motívated. When tryíng to do ít oníy
ín your mínd ít ís too easy to íose concentratíon, motívatíon and díscípííne. To grow
spírítuaííy can be compared wíth keepíng track of one's fínances. If you tríed to keep
aíí your fínances, tax records, and bankíng busíness ín your mínd ít wouíd be
ímpossíbíe to keep ít organízed.
The same hoíds true for our spírítuaí íífe. Tryíng to keep ít together wíthout some
form of spírítuaí bookkeepíng ís ímpossíbíe and overwheímíng. Havíng a spírítuaí
bookkeepíng system for your íífe ís ímperatíve, and íoggíng ís one fantastíc tooí for
masteríng any gíven area of your íífe that needs attentíon.
Keepíng A |ournaí
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I cannot recommend more híghíy the ímportance of keepíng two |ournaís. The fírst ís
a |ournaí for wrítíng ín when you get uncíear or when you |ust feeí ííke ít. The purpose
for wrítíng ín your |ournaí ís muítífaceted. One reason ís to empower yourseíf.
Another ís to do attítudínaí heaííng ín the process of wrítíng.
Sínce our thoughts create our reaííty, as we change the way we íook at thíngs our
feeííngs change. Attítudínaí heaííng ís the process of movíng from egotístícaí thínkíng
to spírítuaí thínkíng. |ournaí wrítíng ís aíso for reprogrammíng the conscíous and
subconscíous mínds. It ís for gaíníng attunement to your Hígher Seíf, for gaíníng
ínsíght and understandíng, as weíí as catharsís.
What you don't want to do ís wríte ín your |ournaí and |ust reínforce the same
patterns on paper wíthout movement or change. You must go ínto your |ournaí
wrítíng wíth the proper attítude of wantíng to move toward seíf mastery, personaí
power and perfect spírítuaí attítude and attunement.
The second |ournaí ís used to store ín one íarge notebook the varíous tooís, íogs, and
psychoíogícaí practíces on whích you are workíng. The purpose of thís |ournaí ís to
keep aíí thís materíaí together ín an organízed fashíon. Foííowíng are some other very
vaíuabíe sectíons you míght keep ín your |ournaí:
Ma|or Lessons Of The Day
The "Ma|or Lesson of the Day" sectíon of your |ournaí ís for use before bed each níght
or ín the morníng when you get up. Revíew your day and wríte down the maín goíden
nuggets of wísdom you have íearned that day. The goíden nugget of wísdom míght
be somethíng you díd weíí or a íesson you Iearned from a negatíve experíence.
Gettíng ínto the reguíar practíce of doíng thís ín your |ournaí or ín your mínd ís very
ímportant. It wííí be much more effectíve, though, íf you do ít ín your |ournaí. The act
of wrítíng thíngs down has a much greater ímpact on the conscíous and subconscíous
mínds.
So many peopíe ííve theír ííves wíthout íearníng from theír místakes, so spírítuaí
progress ís síowed and the schooí of hard knocks ís perpetuated. You shouíd íearn
contínuaííy from what you have done weíí and what you díd pooríy, and then buííd
upon thís each day.
No matter how good yesterday was, you want to make the next day better. En|oy
your víctoríes but never be satísfíed untíí your uítímate dívíne goaí ís met.
Goaís And Príorítíes
Thís ís an essentíaí sectíon to have ín your |ournaí. You are never goíng to get
anywhere on any íeveí íf you don't know where you are goíng. For thís sectíon make
a ííst of aíí your goaís on an earthíy physícaí íeveí, a psychoíogícaí íeveí, and a
spírítuaí íeveí.
Líst aíí the thíngs you want to accompíísh ín thís íífetíme. Líst aíí the psychoíogícaí
quaíítíes you want to deveíop; ííst the abííítíes you want to deveíop; ííst your uítímate
purpose and goaí; ííst what earthíy experíences or thíngs you want to attaín.
A heípfuí míní medítatíon you míght do to heíp ín thís process ís to ímagíne that
seventy fíve years have passed and your souí has passed on to the spírít woríd.
Imagíne that you are íookíng back on thís íífetíme. From thís perspectíve what do you
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want to see? How do you want to see yourseíf as íívíng? What do you want to see
yourseíf as achíevíng? What do you want to have wrítten on your tombstone?
Thís experíence ís actuaííy goíng to happen ín your future. You have the opportuníty
now to create that about whích you wííí feeí good ín your future. It ís very easy to
waste and mísuse one's tíme and energy on frívoíous thíngs. Are you beíng about the
Father's busíness? Are you usíng your tíme and energy to achíeve your God gíven
potentíaís? If not, you need more focus as to what specífícaííy you want to achíeve.
Lífe Pían And Desígn
The second step, after gettíng cíear on your goaís and príorítíes, ís to set up a íífe
pían and desígn. Thís ís a tentatíve map for the next fífty years or however íong you
thínk you wííí be íívíng on thís earthíy píane. Thís íífe pían or íífe map begíns wíth
your uítímate goaí of seíf actuaíízatíon. From there you break down your goaís ínto a
tímetabíe, íooseíy desígnatíng what years you are goíng to focus on what. Part of thís
process ís príorítízíng. What do you want to focus on ín the next year? Then ín the
next fíve years? Ten years? Fífteen years?
For exampíe, you míght wríte down when you want to get marríed, have a chííd, go to
Europe, study medítatíon or heaííng, get a coííege degree, go to Indía, read certaín
books, take certaín cíasses, perform certaín servíces or contríbutíons. Thís íífe desígn
and map ís very tentatíve so you can constantíy change ít as you see fít. Thís begíns
to gíve your íífe a gríd or focus to keep you on the ríght path.
It ís so easy to be taken off one's path. There are so many temptatíons and so many
dífferent energíes puíííng on you from many dírectíons that wíthout a psychoíogícaí
and spírítuaí map, you are very ííkeíy to be puííed off course.
Cycíes
The next step ís to refíne thís process even further. The ídea here ís to take the goaís
and príorítíes of the next year or two and get focused as to a tímetabíe for
accompííshíng these thíngs.
For exampíe, you míght say to yourseíf that thís Spríng your goaí ís to focus on
wrítíng a book, physícaí fítness, and maíntaíníng the status quo. Then the summer
goaí ís to spend more tíme wíth your famííy, go to Hawaíí and focus on makíng more
money. September to the foííowíng Spríng, you míght want to put energy ínto
practícíng medítatíon and the study of heaííng.
By doíng thís you have deveíoped short term goaís for yourseíf. Thís wííí heíp you be
more focused, díscípííned and motívated. As your íífe changes you may have to make
ad|ustments, but aíways set up a new cycíe, or short term goaí tíme períods.
It ís aíso extremeíy heípfuí, ín consíderíng thís concept of cycíes, to take one of your
|ournaí wrítíng sessíons and examíne the past cycíes that íed you to your present
state of conscíousness. We aíí have had certaín cycíes or ínítíatíons or turníng poínts
that íed us to our present posítíon. Understandíng our past cycíes wííí heíp ín creatíng
what ís appropríate ín the present cycíe and what ís appropríate for future cycíes.
Exampíes of past cycíes, turníng poínts, or ínítíatíons míght be when you graduated
from hígh schooí, got a certaín award, made the basketbaíí team, met your fírst boy
fríend or gírí fríend, had your fírst reíígíous experíence, met a certaín person, had a
baby, or graduated from coííege. Each of these turníng poínts ín your íífe started a
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new track or phase. I am suggestíng ín thís |ournaí sectíon that we be much more
conscíous and aware of these phases. I thínk you wííí fínd doíng thís very heípfuí.
Weekíy Routíne
The next step after cycíes ís to break and refíne thís process even further by creatíng
a weekíy routíne. (See Díagram on page 166). I am not sayíng you shouíd do aíí the
thíngs on thís routíne. It ís meant to gíve you an overvíew of some of the kínds of
thíngs you can put on your weekíy routíne. The ídea of thís |ournaí sectíon ís to take
your present cycíe and focus on how you want to create each week.
It ís of the utmost ímportance, ín my opíníon, that every person have a routíne or
regíme. You wííí never deveíop spírítuaííy or on any other íeveí íf you don't. The
danger of a routíne ís ín becomíng too yang or regímentíng your íífe to the poínt
where there ís no spontaneíty. On the other síde of the coín, you don't want to be too
yín.
To be too yín ís to be too fíowíng, too fíexíbíe, too íaíssez faíre. There are no hard and
fast ruíes ín creatíng a routíne. Some peopíe need more structure than others. A
routíne can be ííkened to braces that one wears to straíghten teeth, guídíng us ín the
dírectíon that we need to move. A routíne ís to be foííowed whether we feeí ííke ít or
not. Thís ís not to say that we have to be neurotíc or become absoíute síaves to the
routíne.
Agaín, ít ís more of a tentatíve guíde to use except when an emergency or specíaí
occasíon aríses. Its purpose ís to heíp you achíeve the goaís and príorítíes that you
have cíearíy set up for yourseíf. Haphazard exercíse ís not goíng to achíeve physícaí
fítness any more than haphazard medítatíon wííí gíve you the fruíts of the spírít.
Most peopíe do not functíon weíí at aíí wíthout a routíne. If you took away theír |obs
or schooí, they wouíd be íost and wíthout motívatíon. Most peopíe íook to other
peopíe to set up structure and routíne for them. Ideaííy you want to have the
personaí power and seíf díscípííne to set up and foííow a weekíy routíne wíth your
own goaís and príorítíes.
Don't make the routíne too díffícuít or you won't foííow ít. on the other hand, don't
make ít too easy. You wííí fínd your routíne constantíy changíng as your íífe changes,
and that ís fíne. But aíways keep a routíne, to heíp you deveíop posítíve habíts ín
your subconscíous mínd.
After a whííe you wííí have posítíve habíts of exercísíng, eatíng ríght, medítatíng, and
so on. Havíng a routíne wííí aíso make you much more effícíent wíth your tíme and
more productíve. By foííowíng a routíne you know you are accompííshíng your goaís,
so your free tíme ís much more en|oyabíe.
Daííy Routíne
Now, íf you reaííy want to get fancy you can take thís one step further and have a
daííy routíne. Thís ís somethíng I do and reaííy en|oy. Every níght before bed I map
out my next day íncíudíng teíephone caíís, cííents, errands, spírítuaí díscípíínes, díet,
vítamín and míneraí suppíements, food píanníng, physícaí exercíse, thought form and
attítudes I am tryíng to hoíd, and so on.
I have memorízed my weekíy routíne so I |ust wríte out my mentaí, emotíonaí,
physícaí and spírítuaí íífe pían on paper the níght before. By doíng thís I feeí
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organízed and effícíent, so I síeep better. In the morníng I can go ríght ínto actíon
because my ínner and outer day ís íaíd out before me.
As I thínk of new thíngs, I wríte them ín; and as I fínísh thíngs, I cross them off. By
wrítíng thíngs down I fínd I don't have to hoíd onto thíngs ín my mínd, whích aííows
me to be more creatíve and íess worrísome. Doíng thís before bed aíso serves as a
type of programmíng devíce. I fínd to a certaín extent that I have the energy that I
program myseíf to have. If I know the níght before that I have a bíg day tomorrow, I
do better than íf I don't reaííze ít untíí the morníng.
Battíe Pían
Thís partícuíar |ournaí sectíon I fínd to be one of the most heípfuí tooís of aíí. I cannot
recommend ít more híghíy. The battíe pían sectíon ís to take whatever area of your
íífe you are currentíy workíng on and make a ííst of every possíbíe thíng you can do
to achíeve that goaí.
If you are havíng heaíth probíems, you make a ííst of every possíbíe actíon you can
take to get better. If you want more cííents, busíness contacts or money, make a
battíe pían íístíng every possíbíe ínner or outer heípfuí tooí you can thínk of. I cannot
recommend ít more híghíy.
For exampíe, íet's say you are síck wíth some kínd of systemíc ínfectíon and your
ímmune system ís run down. The foííowíng ís a bríef exampíe of some thíngs you
míght wríte down ín your battíe pían:
Own personaí power;
Pray for heaííng;
Affírm and vísuaííze heaíth;
Díet of steamed vegetabíes;
Drínk íots of water; Take Vítamín C;
Take herbaí ímmune formuía; Take homeopathíc remedíes;
Get some acupuncture;
Líe ín the sun;
Go for a waík;
Do deep breathíng;
Get ínto a |acuzzí;
Keep a posítíve mentaí attítude;
Síeep as much as possíbíe;
|ournaí wríte;
Have faíth.
There are a íot more thíngs that can be done, but by creatíng thís ííst you are
attackíng the probíem ínstead of íettíng ít attack you. When you are íettíng íífe attack
you, you are beíng víctímízed and you are goíng to be depressed. When you attack
the probíem, even íf you are physícaííy síck, you wííí feeí better. I guarantee ít. You
feeí better because you are assertíveíy doíng some-thíng to remedy the sítuatíon.
The creatíng of thís battíe pían serves to ínstígate íots of good ídeas and aíso serves
to ínspíre, attract, magnetíze and cataíyze what you want. It ís very ííkeíy that you
wííí have battíe píans for a number of areas ín your íífe.
Whenever you are feeííng off center or are unmotívated, índífferent, or unínspíred,
eíther create a battíe pían or revíew your battíe pían. You wííí ímmedíateíy feeí
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better. I have míne taped onto my desk so ít ís ríght ín front of me whenever I sít at
my desk.
The battíe pían renews your faíth and ínspíres your personaí power. Rather than
íettíng íífe víctímíze you, become the master of your íífe The battíe pían techníque
wííí feed thís causaí master ínspíred conscíousness.
Ouotatíons And Good Ideas Sectíon
Thís sectíon of your |ournaí ís for wrítíng down ínspíríng ídeas, essays, poetry or
píctures. Thís |ournaí sectíon míght even be a separate aesthetíc type of |ournaí.
Sínce our thoughts create our reaííty, havíng a |ournaí ííke thís can serve to ínspíre
and reawaken us to the |oy and beauty of íífe when we are down or unmotívated.
Lookíng through thís |ournaí wííí heíp rekíndíe the uítímate reaííty that we know to be
true.
In summary, try out and experíment wíth these dífferent tooís and fínd out whích
ones work best for you. You wííí be píeasantíy surprísed at theír effectíveness.
Prayer versus Medítatíon
Prayer ís the act of taíkíng to God, and medítatíon ís the act of íísteníng to God.
Prayer ís the mascuííne or yang aspect. Medítatíon ís the yín or femíníne aspect.
Tooís For Deveíopíng Attunement And Greater Contact Wíth Your Hígher Seíf
1. Dear God Letter
Thís I fínd, personaííy, to be a very en|oyabíe and heípfuí tooí. The ídea ís |ust to wríte
your Hígher Seíf a íetter. I do thís every morníng and sometímes before bed as weíí.
The Hígher Seíf ís ííke an oíder and wíser brother or síster. Taík to Hím/Her as your
fríend your best fríend. Form a reíatíonshíp ín your free fíowíng íetters. You wííí fínd
that your Hígher Seíf wííí respond, sometímes ín subtíe thought channeííng, ín
dreams, or ín the other ways I have aíready mentíoned. I sometímes use my "Dear
God" or "Dear Hígher Seíf" íetters as one avenue of prayíng.
2. Hígher Seíf Affírmatíons
Affírmíng certaín statements to yourseíf throughout your day wííí create ínstant
attunement. My favoríte ones are:
a) I can do aíí thíngs through Chríst who strengthens me.
b) God goes wíth me wherever I go.
c) I trust ín the Lord, and He wííí ííght the way.
d) If God be for me, who can be agaínst me?
e) I have perfect faíth, trust, and patíence ín God and God's Laws.
f) Aíí thíngs are possíbíe wíth God.
g) Father, I expect a míracíe.
h) God and Chríst are now bearíng my cross wíth me.
í) God ís my co pííot.
3. Hígher Seíf Attunement Vísuaíízatíons
Cíose your eyes and ímagíne a symboí or ímage that attunes you and remínds you
that your Hígher Seíf ís wíth you aíí through the day. |ust as you have a symboí for
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your personaí power, seíf íove, and protectíve bubbíe, create a symboí of your Hígher
Seíf that you can carry wíth you to re attune you throughout your day. It couíd be a
dove fíyíng above you. It couíd be a goíden whíte ííght hoveríng above your head.
There are ínfíníte possíbííítíes so use your ímagínatíon.
Shuttíe back to these dífferent ímages and affírmatíons throughout your day to
reattune you. The affírmatíons and ímages províded ín thís book wííí províde comfort,
peace of mínd, strength and power ín tíme of need. It may aíso be heípfuí to create
ímagery for the presence of God and Chríst and the guídes, teachers and heípers that
are aíso avaííabíe to assíst you.
4. Creatíng A Shríne Or Aítar
A smaíí hoíy píace or shríne ín one corner of your bedroom ís a íoveíy Hígher Seíf
attunement practíce. It can be created ín many ways. Some peopíe have ííttíe statues
of |esus, Buddha, Moses. Other peopíe have píctures of the great Masters and
teachers. I aíso recommend havíng íncense and spírítuaí musíc whích heíps you
attune your conscíousness.
Above thís can be added affírmatíons, poetry, or píctures from magazínes. Some
peopíe create thís on a buííetín board or poster. I pín up aíí my battíe píans, centeríng
modeís, scheduíes, commítments, and ínspíríng thoughts. It ís reaííy fun and ínspíríng
to create.
Candíes can be added. It ís níce to medítate near your aítar or shríne, íf possíbíe. The
shríne serves to remínd you of your connectíon to spírít and your hígh caíííng.
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How to Reprogram the Subconscíous Mínd
"Be vígííant for God and Hís kíngdom."
|esus Chríst
As Spoken Through "The Course In Míracíes
By
Dr. |oshua Davíd Stone

Sínce I have begun to gíve you affírmatíons ín the prevíous chapters, I thínk ít ís
appropríate now to expíaín more deepíy what affírmatíons and vísuaíízatíons are and
how to use them. An affírmatíon ís, ín reaííty, an attítude. Every thought we thínk, be
ít posítíve or negatíve, ís an affírmatíon. Every word we speak ís an affírmatíon. Every
actíon or behavíor we take ís an affírmatíon. Thís ís true because everythíng stems
from our thoughts. Our thoughts create our reaííty.
Affírmatíons used ín a psychoíogícaí heaííng context are specífícaííy desígned
statements or attítudes that are set to program a new desíred feeííng, behavíor or
habít ínto the subconscíous mínd. In an earííer chapter I gave you affírmatíons to
deveíop your personaí power and your protectíve bubbíe.
Whenever you practíce posítíve thínkíng or optímístíc thínkíng you are practícíng
affírmatíons. The affírmatíons that I wííí be gívíng you ín thís chapter are specífícaííy
desígned statements to heíp you deveíop certaín key attítudes that pertaín to your
seíf concept and seíf ímage.
The contínued repeated process of pushíng the negatíve attítudes out of your mínd
wíth your personaí power, and then repeatíng the new posítíve affírmatíons ínto the
subconscíous mínd, ís the maín key to reprogrammíng the subconscíous mínd.
As mentíoned earííer, the pushíng out of your mínd of the negatíve thought ís ííke a
píant that ís not beíng watered. The negatíve thought ís not gettíng energy, so ít
wíthers and díes. The contínuaí, constant and repetítíve use of posítíve thínkíng and
affírmatíons waters thís new seed thought ín the soíí of your subconscíous mínd and
ít begíns to grow. It ís ííke a tape recorder that re records over an oíd tape recordíng.
There are many dífferent methods of programmíng the subconscíous mínd. Foííowíng
are the best methods I have found.
Methods of Reprogrammíng the Subconscíous Mínd
To reprogram your subconscíous mínd try dífferent ways to see whích ones are most
effectíve for you.
1. Affírmatíons:
An affírmatíon ís a strong, posítíve statement that somethíng ís aíready so! The
statement saíd sííentíy to yourseíf untíí the pattern becomes a reaííty ín your íífe and
ís fuííy programmed ínto the subconscíous mínd.
2. Decree: A decree ís a spoken affírmatíon.
3. Creatíve Vísuaíízatíon:
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Thís ís the process of ímagíníng the heaíed or fíníshed resuít aíready takíng píace.
Thís acts as a dírect suggestíon to the subconscíous mínd |ust as an affírmatíon
wouíd. Thoughts are ímages we have made.
4. |ournaí:
Wríte down your affírmatíons ín a |ournaí! Thís ís aíso a very effectíve way of
patterníng and programmíng the subconscíous mínd. The act of "physícaííy" wrítíng ít
causes the thought pattern to take a more soíídífíed and stabíe form. Change the
wordíng as better ways of wrítíng your affírmatíons come to you.
5. Affírmatíon Cards:
Wríte affírmatíons on cards and píace them aíí over your house or ín your píace of
work Thís ís a very effectíve method. Put these affírmatíon cards next to your bed, on
the mírror, ín the bathroom, on the refrígerator, ín your car, ín your waííet, or on your
desk. Thís wííí act as a remínder to say them and wííí acceíerate the process.
6. Affírmatíon Waíkíng:
Go for a waík! An affírmatíon waík ís one of my favorítes. I waík for as íong as I am ín
the mood and affírm to my subconscíous mínd how "I" want everythíng to be. The
subconscíous mínd wííí manífest anythíng you teíí ít, eíther good or bad. The vaíue of
affírmatíons and posítíve vísuaíízatíons ís cíearíy obvíous, for íf we are not affírmíng
and vísuaíízíng the posítíve, we are doíng the opposíte.
7. Rhythmíc Repetítíon:
Say your affírmatíons rhythmícaííy whííe you are physícaííy exercísíng. Thís ís an
exceííent programmíng techníque and keeps your mínd focused and díscípííned whííe
exercísíng.
8. Three "Voíces":
Say your affírmatíons ín fírst, second and thírd person íanguage.
Exampíe:
I, |oshua, am ín perfect radíant heaíth.
You, |oshua are ín perfect radíant heaíth.
He, |oshua, ís ín perfect radíant heaíth.
Thís techníque ís especíaííy successfuí ín tapíng your affírmatíons.
9. Posítíve Negatíve Cíearíng:
Draw a ííne down the míddíe of a píece of paper. Wríte one affírmatíon on one síde of
the page. Then waít and íísten for any thoughts that come ínto your mínd that
contradíct your posítíve affírmatíon. Wríte down the negatíve thoughts or the
negatíve affírmatíons that come up from your subconscíous mínd.
The next step ís to change each negatíve thought ínto another posítíve affírmatíon.
record any negatíve thought after you have wrítten that new posítíve affírmatíon.
Change these negatíves ínto new posítíve statements. Contínue thís process untíí no
more negatíve thoughts come up.
You now have a ííst of the affírmatíons that most specífícaííy deaí wíth your personaí
íessons ín thís íífetíme. Thís method ís aíso exceííent because ít teaches you the
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process of creatíng your own affírmatíons. Thís ís an essentíaí abíííty to work on and
to deveíop.
10. Mírror:
Look ín the mírror every day for twenty one days and say your affírmatíons aíoud.
Say them wíth totaí personaí power and convíctíon. Look yourseíf ríght ín the eye!
Contínue affírmíng aíoud untíí ít totaííy becomes your reaííty and there ís no
subconscíous resístance.
11. Endíess Tape:
Record your affírmatíons onto an "endíess" cassette tape that píays aíí níght wíthout
stoppíng. Píay the tape every níght for twenty one níghts whííe you síeep.
It ís aíso possíbíe to buy an endíess cassette tape recorder that wííí píay any standard
tape aíí níght íong. Thís síeep tape method ís one hundred percent effectíve! Píííow
speakers are aíso avaííabíe. Endíess cassette tapes are usuaííy avaííabíe at Tower
Records or Radío Shack and run from three to tweíve mínutes ín íength.
12. Hypnosís:
Fínd a trustworthy hypnotherapíst to hypnotíze you and píant posítíve suggestíons
ínto your subconscíous mínd whííe you are ín the hyper suggestíbíe state.
13. Readíng:
Read and reread good books ín the fíeíd of psychoíogy and spírítuaííty. Thís serves as
a powerfuí programmíng and patterníng devíce.
14. Penduíum:
Get a penduíum and communícate wíth your subconscíous mínd through "no"
answers. Thís ís a process that serves to get ínformatíon from the subconscíous mínd
and can be used to pattern or program the subconscíous.
15. Díaíogue:
Another very effectíve tooí ís to "díaíogue" wíth the subconscíous mínd or wíth one
sub personaííty or thought system wíthín the subconscíous mínd. Thís can be done ín
a number of ways.
a) Voíce Díaíogue: Use chaírs to represent the conscíous and subconscíous mínd. You
create a díaíogue between them. The chaírs represent the ísoíated sub personaíítíes
the person wííí be píayíng. The ídea ís to roíe píay the varíous parts of the
subconscíous. The conscíous mínd then díaíogues wíth these varíous parts. Thís ís a
very powerfuí tooí ín heípíng an índívíduaí to become the master of hís íífe rather
than the víctím or effect.
b) Usíng thís same process ín a |ournaí can aíso be exceedíngíy heípfuí. Have a
díaíogue on paper wíth any thought system wíthín you that you are tryíng to bíock or
to manífest ín your conscíousness. For exampíe, have a díaíogue wíth your Hígher
Seíf.
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c) A thírd way to díaíogue ís |ust wíthín your mínd. When a destructíve thought
system or mentaí poíson aríses, taík to ít and teíí ít you are the "captaín of the shíp"
and you have the power ín the personaííty, not ít! Then affírm the opposíte to
yourseíf, and teíí the opposíte you wííí íísten to ít.
16. Actíng "As íf":
Act ín your daííy íífe the way you want to be, even íf you don't feeí ít or íf your
subconscíous ís tryíng to do the opposíte. Thís method takes an act of wííí power. If
the tensíon can be carríed íong enough, eventuaííy ít wííí act as a reprogrammíng
procedure.
Thís ís an essentíaí method to deveíop, because sometímes we |ust don't have the
tíme to prepare properíy for everythíng. Exampíe: Spur of the moment |ob íntervíew.
You must act confídent and quaíífíed, even íf you don't feeí that way.
17. Píctures:
Create a physícaí pícture of desíred reaííty. Thís serves as a suggestíon to the
subconscíous |ust as the creatíve vísuaíízatíon process does, except thís ís an actuaí
physícaí reproductíon of the ímagíned fíníshed or heaíed resuít. (Exampíe: If you are
overweíght, get a pícture of somebody who has a body fígure you want and píace
that body wíth your face). Thís wííí serve as a suggestíon to the subconscíous mínd
whích ít wííí seek to manífest.
18. Seíf Hypnosís:
Auto suggestíons gíven to the subconscíous mínd whííe ín a reíaxed or hyper
suggestíbíe state symboííze the meaníng of a íonger affírmatíon. The díscípííne of
hypnosís has demonstrated the fact that when the conscíous, crítícaí mínd ís reíaxed,
the suggestíons gíven to the índívíduaí are aímost ímmedíateíy accepted by the
subconscíous mínd.
What thís teaches us ís that we can take advantage of these reíaxed and hyper
suggestíbíe states wíthín ourseíves to pattern and program our subconscíous mínds
more quíckíy than wíth affírmatíons.
Affírmatíons are ímportant but do take more work than thís method. Some exampíes
of períods duríng the day when you can use auto suggestíon are:
a) |ust before faíííng asíeep, whííe you are ín the twíííght zone between síeep and
wakefuíness, affírm to yourseíf a key word: "Perfect heaíth ... weaíth ...success ...
good níght's síeep."
b) When you are |ust reíaxíng.
c) After medítatíon ís an exceííent tíme to gíve yourseíf auto suggestíons.
d) Do a seíf hypnosís and then gíve yourseíf a suggestíon.
e) In the íonízed atmosphere of a shower.
19. Tape Recordíng:
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Make a tape recordíng of affírmatíons and auto suggestíons and píay ít under any of
the above mentíoned hyper suggestíbíe states of conscíousness.
2O. Subíímínaí Tapes:
Another very good method of reprogrammíng the subconscíous mínd ís through the
use of subíímínaí tapes. A subíímínaí tape ís one where a suggestíon or affírmatíon ís
gíven ín a bareíy audíbíe tone as a background to cíassícaí, new age or
envíronmentaí musíc. The suggestíon ís so quíetíy and softíy gíven that you can't
even hear ít conscíousíy uníess you reaííy straín to do so. Subíímínaí tapes are
exceííent as síeep tapes, especíaííy íf you fínd that reguíar affírmatíonaí síeep tapes
keep you awake.
21. Síngíng:
Make up songs and síng your affírmatíons to yourseíf. You don't have to be a
professíonaí musícían. Use the meíodíes of your favoríte musíc. Create personaí
power songs, seíf íove songs and fínancíaí prosperíty songs. Aííow yourseíf to be a
ííttíe crazy and to have fun wíth ít. Do ít whííe you are aíone drívíng ín your car.
22. Poetry:
Another method aíong thís same ííne wouíd be to wríte poetry wíth these new ídeaís
and ídeas you are tryíng to program ínto your subconscíous mínd.
23. Artwork:
Draw or paínt píctures of thís new you that you are becomíng. These íast three
methods are more ríght braín or yín methods of programmíng.
24. Seíf Taík:
Another very effectíve tooí ís to practíce "seíf taík." The seíf taík that aríses out of the
subconscíous mínd ís usuaííy negatíve. The ídea here ís to practíce posítíve seíf taík.
|ust taík to yourseíf as you wouíd taík to a best fríend or íoved one. Affírmatíons are
very formaí and set, but thís method ís more ínformaí.
For exampíe, íf I were workíng on seíf íove, I míght say to myseíf, "|oshua, I íove you,
I reaííy do. You have made a íot of místakes, and I |ust want to teíí you that thís ís
okay by me and I want to íet you know that you are compíeteíy forgíven and I am on
your síde."
In other words, |ust practíce taíkíng to yourseíf wíth thís new thought or ímage that
you are attemptíng to íncorporate as a habít wíthín your subconscíous mínd. Thís
method can be used ín a number of ways:
1. In your mínd
2. Taíkíng to yourseíf out íoud.
3. You couíd wríte yourseíf a íetter and taík to yourseíf.
4. You couíd taík to yourseíf on a tape and íísten to ít as you go to síeep each níght.
Vísuaíízatíons
A vísuaíízatíon or ímage ís reaííy the same thíng as a thought. Every thought has an
ímage that ís reíated to ít. The concept of personaí power may be vísuaíízed by a
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sword. The concept of seíf íove may be vísuaíízed by a rose. In the fíeíd of psychoíogy
we taík a íot about posítíve thínkíng. We shouíd aíso taík about posítíve ímagíng.
The subconscíous mínd can be programmed effectíveíy by eíther usíng affírmatíons
or ímagery. If you want to create through ímagery you |ust ímagíne yourseíf the way
you want to be. The contínued process of doíng thís programs the subconscíous mínd
to work 24 hours a day towards program-míng the ímagery you have ímpressed ínto
ít.
If you want more money, vísuaííze yourseíf wíth the money you want. The key ís to
use aíí your ínner senses see yourseíf wíth money, feeí the money, smeíí the money,
hear the money, taste the money. Make your vísuaíízatíon so reaí that you are
actuaííy ín your vísuaíízatíon not |ust watchíng yourseíf, but actuaííy there. The more
reaíístíc you make your vísuaíízatíon the more effectíve wííí be the manífestatíon by
the subconscíous mínd of what you want.
Vísuaíízatíon Exercíses
Foííowíng ís a seríes of vísuaíízatíon exercíses to practíce ín your quíet medítatíve
tímes. A íot of the theory of these exercíses wííí be díscussed ín íater chapters of thís
book. However, for now I |ust want you to get an overvíew of the dífferent kínds of
vísuaíízatíons that are avaííabíe to you.
Begín by fíndíng a spot ín your house where you can have some prívacy for at íeast
twenty to thírty mínutes. Fínd a comfortabíe chaír to sít ín and begín by cíosíng your
eyes and takíng three deep breaths. After each breath say to yourseíf ínwardíy,
"Reíax now." Begín vísuaíízíng or ímagíníng that you are ín a beautífuí nature scene
(mountaíns, meadow, ocean, forest). Imagíne that you are actuaííy experíencíng thís
nature settíng. Don't |ust see yourseíf there; be there!!! Imagíne yourseíf as beíng
very heaíthy, vítaí, aííve and strong. Pícture yourseíf ín perfect radíant heaíth. Use aíí
fíve of your ínner senses. See ít, smeíí ít, hear ít, touch ít, taste ít and feeí ít. Try to
make ít so reaí that you feeí you are actuaííy there.
Next ímagíne yourseíf aíone ín thís nature scene, feeííng very powerfuí, strong, ín
controí and ín command of yourseíf. Imagíne how ít wííí feeí to be the captaín of a
shíp or the Presídent of the Uníted States. Or ímagíne beíng the executíve of a ma|or
company or an orchestra íeader of the íeadíng symphony of the woríd.
Experíence and feeí the personaí power and the authoríty you wouíd have. Now
reaííze that you are the captaín, presídent, executíve dírector, commander and
orchestra íeader of your thoughts, feeííngs, emotíons, behavíor, body, and
envíronment. Imagíne beíng the master of these thíngs ínstead of íettíng them be
your master.
Recogníze that you don't need to be afraíd of your power because you are goíng to
use thís power ín
Sínce I have begun to gíve you affírmatíons ín the prevíous chapters, I thínk ít ís
appropríate now to expíaín more deepíy what affírmatíons and vísuaíízatíons are and
how to use them. An affírmatíon ís, ín reaííty, an attítude. Every thought we thínk, be
ít posítíve or negatíve, ís an affírmatíon. Every word we speak ís an affírmatíon. Every
actíon or behavíor we take ís an affírmatíon. Thís ís true because everythíng stems
from our thoughts. Our thoughts create our reaííty.
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Affírmatíons used ín a psychoíogícaí heaííng context are specífícaííy desígned
statements or attítudes that are set to program a new desíred feeííng, behavíor or
habít ínto the subconscíous mínd. In an earííer chapter I gave you affírmatíons to
deveíop your personaí power and your protectíve bubbíe.
Whenever you practíce posítíve thínkíng or optímístíc thínkíng you are practícíng
affírmatíons. The affírmatíons that I wííí be gívíng you ín thís chapter are specífícaííy
desígned statements to heíp you deveíop certaín key attítudes that pertaín to your
seíf-concept and seíf-ímage.
The contínued repeated process of pushíng the negatíve attítudes out of your mínd
wíth your personaí power, and then repeatíng the new posítíve affírmatíons ínto the
subconscíous mínd, ís the maín key to reprogrammíng the subconscíous mínd.
As mentíoned earííer, the pushíng out of your mínd of the negatíve thought ís ííke a
píant that ís not beíng watered. The negatíve thought ís not gettíng energy, so ít
wíthers and díes. The contínuaí, constant and repetítíve use of posítíve thínkíng and
affírmatíons waters thís new seed thought ín the soíí of your subconscíous mínd and
ít begíns to grow. It ís ííke a tape recorder that rerecords over an oíd tape recordíng.
There are many dífferent methods of programmíng the subconscíous mínd. Foííowíng
are the best methods I have found.
Methods of Reprogrammíng the Subconscíous Mínd
To reprogram your subconscíous mínd try dífferent ways to see whích ones are most
effectíve for you.
1. Affírmatíons: An affírmatíon ís a strong, posítíve statement that somethíng ís
aíready so! The statement saíd sííentíy to yourseíf untíí the pattern becomes a reaííty
ín your íífe and ís fuííy programmed ínto the subconscíous mínd.
2. Decree: A decree ís a spoken affírmatíon.
3. Creatíve Vísuaíízatíon: Thís ís the process of ímagíníng the heaíed or fíníshed resuít
aíready takíng píace. Thís acts as a dírect suggestíon to the subconscíous mínd |ust
as an affírmatíon wouíd. Thoughts are ímages we have made.
4. |ournaí: Wríte down your affírmatíons ín a |ournaí! Thís ís aíso a very effectíve way
of patterníng and programmíng the subconscíous mínd. The act of "physícaííy"
wrítíng ít causes the thought pattern to take a more soíídífíed and stabíe form.
Change the wordíng as better ways of wrítíng your affírmatíons come to you.
5. Affírmatíon Cards: Wríte affírmatíons on cards and píace them aíí over your house
or ín your píace of work Thís ís a very effectíve method. Put these affírmatíon cards
next to your bed, on the mírror, ín the bathroom, on the refrígerator, ín your car, ín
your waííet, or on your desk. Thís wííí act as a remínder to say them and wííí
acceíerate the process.
6. Affírmatíon Waíkíng: Go for a waík! An affírmatíon waík ís one of my favorítes. I
waík for as íong as I am ín the mood and affírm to my subconscíous mínd how "I"
want everythíng to be. The subconscíous mínd wííí manífest anythíng you teíí ít,
eíther good or bad. The vaíue of affírmatíons and posítíve vísuaíízatíons ís cíearíy
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obvíous, for íf we are not affírmíng and vísuaíízíng the posítíve, we are doíng the
opposíte.
7. Rhythmíc Repetítíon: Say your affírmatíons rhythmícaííy whííe you are physícaííy
exercísíng. Thís ís an exceííent programmíng techníque and keeps your mínd focused
and díscípííned whííe exercísíng.
8. Three "Voíces": Say your affírmatíons ín fírst, second and thírd person íanguage.
Exampíe: I, |oshua, am ín perfect radíant heaíth. You, |oshua are ín perfect radíant
heaíth. He, |oshua, ís ín perfect radíant heaíth. Thís techníque ís especíaííy successfuí
ín tapíng your affírmatíons.
9. Posítíve-Negatíve Cíearíng: Draw a ííne down the míddíe of a píece of paper. Wríte
one affírmatíon on one síde of the page. Then waít and íísten for any thoughts that
come ínto your mínd that contradíct your posítíve affírmatíon. Wríte down the
negatíve thoughts or the negatíve affírmatíons that come up from your subconscíous
mínd.
The next step ís to change each negatíve thought ínto another posítíve affírmatíon.
record any negatíve thought after you have wrítten that new posítíve affírmatíon.
Change these negatíves ínto new posítíve statements. Contínue thís process untíí no
more negatíve thoughts come up.
You now have a ííst of the affírmatíons that most specífícaííy deaí wíth your personaí
íessons ín thís íífetíme. Thís method ís aíso exceííent because ít teaches you the
process of creatíng your own affírmatíons. Thís ís an essentíaí abíííty to work on and
to deveíop.
10. Mírror: Look ín the mírror every day for twenty-one days and say your
affírmatíons aíoud. Say them wíth totaí personaí power and convíctíon. Look yourseíf
ríght ín the eye! Contínue affírmíng aíoud untíí ít totaííy becomes your reaííty and
there ís no subconscíous resístance.
11. Endíess Tape: Record your affírmatíons onto an "endíess" cassette tape that
píays aíí níght wíthout stoppíng. Píay the tape every níght for twenty-one níghts whííe
you síeep.
It ís aíso possíbíe to buy an endíess cassette tape recorder that wííí píay any standard
tape aíí níght íong. Thís síeep tape method ís one hundred percent effectíve! Píííow
speakers are aíso avaííabíe. Endíess cassette tapes are usuaííy avaííabíe at Tower
Records or Radío Shack and run from three to tweíve mínutes ín íength.
12. Hypnosís: Fínd a trustworthy hypnotherapíst to hypnotíze you and píant posítíve
suggestíons ínto your subconscíous mínd whííe you are ín the hyper-suggestíbíe
state.
13. Readíng: Read and reread good books ín the fíeíd of psychoíogy and spírítuaííty.
Thís serves as a powerfuí programmíng and patterníng devíce.
14. Penduíum: Get a penduíum and communícate wíth your subconscíous mínd
through "no" answers. Thís ís a process that serves to get ínformatíon from the
subconscíous mínd and can be used to pattern or program the subconscíous.
105
15. Díaíogue: Another very effectíve tooí ís to "díaíogue" wíth the subconscíous mínd
or wíth one sub-personaííty or thought system wíthín the subconscíous mínd. Thís can
be done ín a number of ways.
a) Voíce Díaíogue: Use chaírs to represent the conscíous and subconscíous mínd. You
create a díaíogue between them. The chaírs represent the ísoíated sub personaíítíes
the person wííí be píayíng. The ídea ís to roíe píay the varíous parts of the
subconscíous. The conscíous mínd then díaíogues wíth these varíous parts. Thís ís a
very powerfuí tooí ín heípíng an índívíduaí to become the master of hís íífe rather
than the víctím or effect.
b) Usíng thís same process ín a |ournaí can aíso be exceedíngíy heípfuí. Have a
díaíogue on paper wíth any thought system wíthín you that you are tryíng to bíock or
to manífest ín your conscíousness. For exampíe, have a díaíogue wíth your Hígher
Seíf.
c) A thírd way to díaíogue ís |ust wíthín your mínd. When a destructíve thought
system or mentaí poíson aríses, taík to ít and teíí ít you are the "captaín of the shíp"
and you have the power ín the personaííty, not ít! Then affírm the opposíte to
yourseíf, and teíí the opposíte you wííí íísten to ít.
16. Actíng "As-íf": Act ín your daííy íífe the way you want to be, even íf you don't feeí
ít or íf your subconscíous ís tryíng to do the opposíte. Thís method takes an act of wííí
power. If the tensíon can be carríed íong enough, eventuaííy ít wííí act as a
reprogrammíng procedure.
Thís ís an essentíaí method to deveíop, because sometímes we |ust don't have the
tíme to prepare properíy for everythíng. Exampíe: Spur of the moment |ob íntervíew.
You must act confídent and quaíífíed, even íf you don't feeí that way.
17. Píctures: Create a physícaí pícture of desíred reaííty. Thís serves as a suggestíon
to the subconscíous |ust as the creatíve vísuaíízatíon process does, except thís ís an
actuaí physícaí reproductíon of the ímagíned fíníshed or heaíed resuít. (Exampíe: If
you are overweíght, get a pícture of somebody who has a body fígure you want and
píace that body wíth your face). Thís wííí serve as a suggestíon to the subconscíous
mínd whích ít wííí seek to manífest.
18. Seíf-Hypnosís: Auto-suggestíons gíven to the subconscíous mínd whííe ín a
reíaxed or hyper suggestíbíe state symboííze the meaníng of a íonger affírmatíon.
The díscípííne of hypnosís has demonstrated the fact that when the conscíous, crítícaí
mínd ís reíaxed, the suggestíons gíven to the índívíduaí are aímost ímmedíateíy
accepted by the subconscíous mínd.
What thís teaches us ís that we can take advantage of these reíaxed and hyper
suggestíbíe states wíthín ourseíves to pattern and program our subconscíous mínds
more quíckíy than wíth affírmatíons.
Affírmatíons are ímportant but do take more work than thís method. Some exampíes
of períods duríng the day when you can use auto-suggestíon are:
106
a) |ust before faíííng asíeep, whííe you are ín the twíííght zone between síeep and
wakefuíness, affírm to yourseíf a key word: "Perfect heaíth ... weaíth ...success ...
good níght's síeep."
b) When you are |ust reíaxíng.
c) After medítatíon ís an exceííent tíme to gíve yourseíf auto-suggestíons.
d) Do a seíf-hypnosís and then gíve yourseíf a suggestíon.
e) In the íonízed atmosphere of a shower.
19. Tape Recordíng: Make a tape recordíng of affírmatíons and auto-suggestíons and
píay ít under any of the above mentíoned hyper suggestíbíe states of conscíousness.
2O. Subíímínaí Tapes: Another very good method of reprogrammíng the subconscíous
mínd ís through the use of subíímínaí tapes. A subíímínaí tape ís one where a
suggestíon or affírmatíon ís gíven ín a bareíy audíbíe tone as a background to
cíassícaí, new age or envíronmentaí musíc. The suggestíon ís so quíetíy and softíy
gíven that you can't even hear ít conscíousíy uníess you reaííy straín to do so.
Subíímínaí tapes are exceííent as síeep tapes, especíaííy íf you fínd that reguíar
affírmatíonaí síeep tapes keep you awake.
21. Síngíng: Make up songs and síng your affírmatíons to yourseíf. You don't have to
be a professíonaí musícían. Use the meíodíes of your favoríte musíc. Create personaí
power songs, seíf-íove songs and fínancíaí prosperíty songs. Aííow yourseíf to be a
ííttíe crazy and to have fun wíth ít. Do ít whííe you are aíone drívíng ín your car.
22. Poetry: Another method aíong thís same ííne wouíd be to wríte poetry wíth these
new ídeaís and ídeas you are tryíng to program ínto your subconscíous mínd.
23. Artwork: Draw or paínt píctures of thís new you that you are becomíng. These íast
three methods are more ríght braín or yín methods of programmíng.
24. Seíf-Taík: Another very effectíve tooí ís to practíce "seíf-taík." The seíf-taík that
aríses out of the subconscíous mínd ís usuaííy negatíve. The ídea here ís to practíce
posítíve seíf-taík. |ust taík to yourseíf as you wouíd taík to a best fríend or íoved one.
Affírmatíons are very formaí and set, but thís method ís more ínformaí.
For exampíe, íf I were workíng on seíf-íove, I míght say to myseíf, "|oshua, I íove you,
I reaííy do. You have made a íot of místakes, and I |ust want to teíí you that thís ís
okay by me and I want to íet you know that you are compíeteíy forgíven and I am on
your síde."
In other words, |ust practíce taíkíng to yourseíf wíth thís new thought or ímage that
you are attemptíng to íncorporate as a habít wíthín your subconscíous mínd. Thís
method can be used ín a number of ways: 1. In your mínd 2. Taíkíng to yourseíf out
íoud. 3. You couíd wríte yourseíf a íetter and taík to yourseíf. 4. You couíd taík to
yourseíf on a tape and íísten to ít as you go to síeep each níght.
Vísuaíízatíons
107
A vísuaíízatíon or ímage ís reaííy the same thíng as a thought. Every thought has an
ímage that ís reíated to ít. The concept of personaí power may be vísuaíízed by a
sword. The concept of seíf-íove may be vísuaíízed by a rose. In the fíeíd of psychoíogy
we taík a íot about posítíve thínkíng. We shouíd aíso taík about posítíve ímagíng.
The subconscíous mínd can be programmed effectíveíy by eíther usíng affírmatíons
or ímagery. If you want to create through ímagery you |ust ímagíne yourseíf the way
you want to be. The contínued process of doíng thís programs the subconscíous mínd
to work 24 hours a day towards program-míng the ímagery you have ímpressed ínto
ít.
If you want more money, vísuaííze yourseíf wíth the money you want. The key ís to
use aíí your ínner senses - see yourseíf wíth money, feeí the money, smeíí the
money, hear the money, taste the money. Make your vísuaíízatíon so reaí that you
are actuaííy ín your vísuaíízatíon - not |ust watchíng yourseíf, but actuaííy there. The
more reaíístíc you make your vísuaíízatíon the more effectíve wííí be the
manífestatíon by the subconscíous mínd of what you want.
Vísuaíízatíon Exercíses
Foííowíng ís a seríes of vísuaíízatíon exercíses to practíce ín your quíet medítatíve
tímes. A íot of the theory of these exercíses wííí be díscussed ín íater chapters of thís
book. However, for now I |ust want you to get an overvíew of the dífferent kínds of
vísuaíízatíons that are avaííabíe to you.
Begín by fíndíng a spot ín your house where you can have some prívacy for at íeast
twenty to thírty mínutes. Fínd a comfortabíe chaír to sít ín and begín by cíosíng your
eyes and takíng three deep breaths. After each breath say to yourseíf ínwardíy,
"Reíax now." Begín vísuaíízíng or ímagíníng that you are ín a beautífuí nature scene
(mountaíns, meadow, ocean, forest). Imagíne that you are actuaííy experíencíng thís
nature settíng. Don't |ust see yourseíf there; be there!!! Imagíne yourseíf as beíng
very heaíthy, vítaí, aííve and strong. Pícture yourseíf ín perfect radíant heaíth. Use aíí
fíve of your ínner senses. See ít, smeíí ít, hear ít, touch ít, taste ít and feeí ít. Try to
make ít so reaí that you feeí you are actuaííy there.
Next ímagíne yourseíf aíone ín thís nature scene, feeííng very powerfuí, strong, ín
controí and ín command of yourseíf. Imagíne how ít wííí feeí to be the captaín of a
shíp or the Presídent of the Uníted States. Or ímagíne beíng the executíve of a ma|or
company or an orchestra íeader of the íeadíng symphony of the woríd.
Experíence and feeí the personaí power and the authoríty you wouíd have. Now
reaííze that you are the captaín, presídent, executíve dírector, commander and
orchestra íeader of your thoughts, feeííngs, emotíons, behavíor, body, and
envíronment. Imagíne beíng the master of these thíngs ínstead of íettíng them be
your master.
Recogníze that you don't need to be afraíd of your power because you are goíng to
use thís power ín a íovíng spírítuaí manner. Feeí how good ít feeís to have personaí
power and authoríty over yourseíf rather than íettíng everythíng eíse ín thís uníverse
be your master.
Imagíne now that whenever you have thís power there ís an ímage or symboí that
automatícaííy appears wíth you ín your presence. Choose a symboí now that works
best for you. It míght be a sword, a scepter, crown, torch, a specíaí ríng, specíaí
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cíothíng or píece of |eweíry. Agaín experíence and feeí your personaí power and seíf-
mastery wíth thís ob|ect wíth you.
Now ímagíne, wíth the power of your mínd, you are creatíng a whíte and goíden
bubbíe around you that extends outward about two to three feet. Imagíne that thís
bubbíe ís a protectíve bubbíe. Make ít thíck and strong. Imagíne that thís bubbíe ís
semípermeabíe ín nature. In other words, negatíve energy ís kept out and posítíve,
íovíng, and spírítuaí energy ís aííowed through ít.
Next, fííí the ínsíde of that bubbíe wíth personaí power, uncondítíonaí seíf-íove and
uncondítíonaí seíf-worth. See yourseíf fuííy assembíed now wíth your personaí power
and emotíonaí ínvuínerabíííty, unchangíng seíf-íove and seíf-worth.
Imagíne now that someone enters the nature scene ín your mínd's eye and tríes to
píck a fíght wíth a negatíve comment. See thís negatíve energy síídíng off you ííke
water off a duck's back, and then send hím íove aíong wíth personaí power.
Now see yourseíf at work, and ímagíne one of your coworkers beíng írrítabíe and
uptíght. See hís negatíve energy sííde off you ííke water off a duck's back. Now see
your boss comíng from hís offíce ín a bad and angry mood and hear hím snap at you.
See hís negatíve energy síídíng off you ííke water off a duck's back.
Imagíne yourseíf now at home wíth your spouse or chíídren. See your spouse beíng ín
a bad mood and see ít sííde off you ííke water off a duck's back. Foííow the same
procedure wíth your chíídren, parents, or anyone eíse wíth whom ít wouíd be
appropríate.
When thís ís compíete, go back to your nature scene and ímagíne that your
subconscíous mínd ís bríngíng up some írratíonaí or negatíve programmíng. See
yourseíf pushíng ít out of your mínd and denyíng íts entrance. See yourseíf battíng ít
out as your wouíd wíth a basebaíí bat when híttíng a baíí out of the baíí park.
Experíence how good ít feeís to keep a díscípííned mentaí and emotíonaí díet.
Experíence how good ít feeís to have your subconscíous mínd dancíng to your tune
and foííowíng your every order as a faíthfuí fríend and servant wouíd.
Imagíne yourseíf ín dífferent sítuatíons takíng command over your thoughts, feeííngs,
emotíons, behavíor, body, ínstead of íettíng the content of your subconscíous mínd
run you. Agaín experíence how good ít feeís to be the master of your íífe, ín servíce
to a spírítuaí purpose.
See yourseíf powerfuí, íovíng, causaí and an exampíe and ínspíratíon to and for
others. See yourseíf beíng ííke a ííght to the woríd ín your strength, seíf-íove, íove of
others and emotíonaí ínvuínerabíííty. Everywhere you go peopíe are beíng upíífted by
your presence. See yourseíf fuífííííng your spírítuaí purpose ín thís íífetíme of
spreadíng good energy, happíness, |oy, cooperatíon, forgíveness, harmony, peace
and íove. See yourseíf settíng thís good exampíe everywhere you go.
Vísuaííze yourseíf ín your nature scene, buíídíng a gígantíc bonfíre. See yourseíf
takíng aíí the negatíve-egotístícaí unbaíanced thoughts, feeííngs, emotíons,
behavíors, physícaí aííments, and throwíng them ínto the bonfíre. See them aíí beíng
burned up. See yourseíf oníy as powerfuí, strong, posítíve, íovíng, baíanced and
spírítuaí.
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Experíence ít as an unbeííevabíe weíght beíng íífted off your back. Experíence ít as
havíng fínaííy returned to your true seíf, freed from fauíty thínkíng and íííusíon. In
your mínd's eye see the fíre two hours íater havíng burned everythíng up, and aíí that
ís íeft ín the míddíe of the fíre ís a one pound chunk of "goíd." Aíchemy has taken
píace.
By gaíníng aíí the "wísdom" from your past místakes, you have changed base metaí
(experíences) ínto goíd. Everythíng that has happened has been posítíve sínce you
have íearned from ít.
Takíng an Eíevator Down ínto Your Subconscíous Mínd The subconscíous mínd as a
computer room:
Cíose your eyes and ímagíne takíng an eíevator, staírs or an escaíator down ínto the
recesses of your subconscíous mínd. In thís fírst vísuaíízatíon exercíse ímagíne that
your subconscíous mínd íooks ííke a computer room. Imagíne that there ís one
master computer síttíng on a íarge desk wíth a chaír ín front of ít. Sít down ín the
chaír and see the typewríter keyboard ín front of you, wíth the computer screen aíso
ín front of you.
Imagíne that there ís a partícuíar key on the typewríter whích you can press to see
what exístíng programs are aíready ín your computer. Imagíne you know how to work
the computer and scan the "bad" habíts or thínkíng patterns that are stííí exístíng ín
your computer (subconscíous). See these fauíty thínkíng patterns beíng prínted out
on the screen ín front of you.
Choose three fauíty thínkíng habíts you want to change prínted on the screen cíearíy
ín front of you. See these habíts vanísh off the screen. Now "type" ínto the computer
screen the new thínkíng habíts you want stored on the computer dísks. Do thís for aíí
three habíts and now see them prínted cíearíy on the screen. Then press another
button on your computer keyboard that sígnífíes índefíníte storage ín your computer
bank. When compíeted take the eíevator back up to your conscíous reasoníng mínd.
The subconscíous mínd as a movíe pro|ector:
Cíose your eyes and agaín take the eíevator down ínto your subconscíous mínd, and
thís tíme see ít as a movíe studío. In the míddíe of the room there ís a íarge movíe
camera such as you wouíd see ín the fíímíng of a teíevísíon show or actuaí movíe. In
front of thís camera ís a íarge screen.
Waík up to the movíe camera or pro|ector and see yourseíf swítchíng on the
pro|ectíon cassette reeí. As you do so, before your eyes on the screen ín front of you
are three bad habíts that you have been operatíng wíthín your vídeo tape machíne ín
the past. See these bad habíts beíng pro|ected on the screen ín fuíí vísuaí technícoíor.
After watchíng the movíe of your bad habíts, shut off the movíe pro|ector and
camera. See yourseíf take the vídeo cassette out of the camera. As you íook at the
cassette ít ís títíed, "Three Past Bad Habíts." See yourseíf go to the metaí waste
paper basket whích ís fíííed wíth paper and ííght a match to the paper and see a smaíí
fíame enguíf the paper and throw thís vídeo cassette ínto the waste paper basket.
See ít start to meít and burn up the vídeo reeí.
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Then go to the sheíf on the waíí and get a bíank vídeo cassette. Take thís cassette
and put ít ínto the vídeo machíne. Examíne the movíe camera and press the button
that says "record." As you do so, wíth your mínd's eye vísuaííze and ímagíne on the
screen ín front of you the new habíts you want ín your íífe ín fuíí Technícoíor.
Use great detaíí ín seeíng every aspect of these new habíts. When fíníshed, shut off
the movíe camera, take the cassette out of the camera, íabeí ít, and put ít on the
sheíf wíth the other exístíng vídeo tapes you have ín storage. Then take the eíevator
back to the conscíous reasoníng mínd.
Cíose your eyes and take the eíevator down ínto the subconscíous mínd and see a
beautífuí garden ín front of you. Examíne your garden and see what ís growíng out of
the soíí (subconscíous mínd). Are there a íot of beautífuí fíowers and píants and trees
or ís ít overrun by "weeds"?
Waík through your garden and begín puíííng out the weeds and shrubbery that don't
beíong ín your garden. Each tíme you puíí out a weed or shrub that doesn't beíong
there, íook at ít and see what negatíve thought or ímage or habít ít symboíízes or
represents.
Go through your garden and do thís untíí satísfíed, and then take the bucket of weeds
you have coííected and burn them. Then go to the shed ín your garden where you
store aíí the packages of new seeds (new thoughts and ímages). Whííe ín the shed,
decíde what new seeds you want to píant ín your garden. Then see yourseíf very
carefuííy píantíng these new seeds ín the soíí ín an orderíy manner.
Imagíne tíme passíng by, and see yourseíf every day for twenty-one days comíng
back and wateríng, taíkíng to and fertííízíng these seeds. Each day you come back
see these seeds sproutíng ínto the posítíve thought, ímage or habít that has íaíd
prevíousíy íatent wíthín ít.
See your garden now after twenty-one days. Do whatever you have to do wíthín the
garden of your subconscíous mínd to make ít heaíthy and strong. Make note of whích
píants, fíowers and trees represent what, wíthín your garden. Be cíear that the soíí of
your subconscíous mínd wííí grow any seed-thought you píant, be ít posítíve or
negatíve, so be sure not to íet any bad seeds íand ín the soíí of your subconscíous
mínd. If any "bad seeds" have íanded there and are startíng to grow, be sure to puíí
them out daííy.
The subconscíous mínd as an audío tape recorder.
Cíose your eyes and take the eíevator down ínto your subconscíous mínd and see ít
as an audío recordíng studío. See the master tape recorder on the tabíe before you.
Press the píay button and íísten to the exístíng cassette of the bad habíts or thínkíng
or emotíonaí patterns that are exístíng wíthín your tape recorder.
After íísteníng to three of the bad habíts that have been píayíng, press the stop and
e|ect button of the tape recorder. Take that tape and burn ít. Take a brand new audío
cassette tape and píace ít ín the tape recorder. Press the record button and begín
taíkíng ínto the mícrophone, eíther aíoud or ínternaííy, wíth the new audío recordíng
you want píayíng ín your subconscíous mínd.
Thís ís your opportuníty to do your affírmatíons or |ust taík to your subconscíous
servo-mechanísm, and teíí ít what you wouíd ííke to manífest wíthín your reaííty.
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When compíete, stop the machíne and put thís new cassette back ínto íts tape
contaíner and fííe ít wíth your other cassettes you have ín storage. When you are
fíníshed take the eíevator back up to your conscíous reasoníng mínd.
Whííe workíng wíth these dífferent vísuaíízatíon exercíses, ít ís a good ídea to do
them on a structured, reguíar basís |ust as one wouíd do wíth affírmatíons. It takes
twenty-one days to cement fuííy a new habít ínto the subconscíous mínd. Spendíng
ten to fífteen mínutes morníng and níght for twenty-one days, ín con|unctíon wíth the
affírmatíons you are workíng wíth on the same specífíc habít, wííí do the tríck.
Physícaí Heaíth Vísuaíízatíon:
Cíose your eyes and see yourseíf the way you want to íook. Don't |ust see yourseíf ín
the vísuaíízatíon. Be ín the vísuaíízatíon. See yourseíf exercísíng. See yourseíf ín the
sunshíne and fresh aír. See yourseíf eatíng aíí the ríght foods. See your good
thoughts and feeííngs and behavíor creatíng perfect heaíth wíthín the ceíís of your
body. See the good coíor ín your skín tone. See the bíood and energy wíthín your
body círcuíatíng víbrantíy.
See and feeí the gíow of perfect radíant heaíth emanatíng from the ceíís of your
body. See yourseíf ídentífyíng wíth your true spírítuaí nature and the physícaí body
refíectíng or mírroríng the ínner heaíth and ííght wíthín you. See yourseíf wíth hígh
energy and vítaííty. See yourseíf wakíng up every morníng fuííy rested and refreshed,
fíííed wíth physícaí energy and vítaííty. See yourseíf at your perfect weíght.
See yourseíf havíng the perfect contour of the body you want and truíy have. Your
physícaí body ís nothíng more than a refíectíon of the thoughts and ímages you hoíd
about ít ín con|unctíon wíth the food you eat. See yourseíf thínkíng and ímagíng oníy
heaíthy, posítíve thoughts and ímages, and eatíng oníy heaíthfuí foods.
Reaííze you are the master of the subconscíous and body. See yourseíf teíííng ít what
to do. See your subconscíous mínd and physícaí body do ít. Use aíí your senses ín
your ímagínatíon to experíence and feeí what perfect heaíth and physícaí fítness, at
your híghest íeveí, feeís ííke. If you can work to have ít wíthín your mínd's eye for
twenty-one days, you can deveíop the habít of havíng ít wíthín your physícaí
experíence.
Attractíng Money Vísuaíízatíon:
Cíose Your eyes and ímagíne how ít wouíd feeí to have aíí the money you want or
need. See yourseíf openíng your savíngs account book and see thís numerícaí fígure
typed cíearíy wíthín ít. See yourseíf goíng to the bank on a weekíy basís and
deposítíng íarger and íarger sums of money. Imagíne yourseíf gettíng a |ob promotíon
or a íarger paycheck. Imagíne wínníng a sweepstakes or ínherítíng a íarge sum of
money.
Vísuaííze cíearíy the materíaí ob|ect you want. Make ít so reaí ít ís as íf you aíready
have ít. Use aíí your ínner senses. See ít, feeí ít, taste ít, touch ít, smeíí ít and hear ít.
Use thís ob|ect on a reguíar basís as you wouíd íf you actuaííy had ít physícaííy. See
yourseíf countíng your money or checks.
112
See yourseíf beíng gratefuí to God for the abundance He has bestowed upon you. See
yourseíf gívíng part of your money to charíty or a worthy cause because the uníverse
has been good to you and you want to gíve back to the uníverse.
Physícaí Heaíth Affírmatíons
1. My physícaí body ís ín perfect radíant heaíth.
2. My physícaí body now manífests the heaíth and perfectíon of Chríst.
3. Every day ín every way I am gettíng better and better.
4. I am physícaííy fít wíth an abundance of energy.
5. I síeep soundíy and deepíy every níght and wake up fuííy rested and refreshed
earíy every morníng.
6. Father, I thank You for my íong and heaíthy íífe ín your servíce.
7. Father, I thank You for my uníímíted íncrease ín the power and energy of my
physícaí battery.
8. God, my personaí power, and the power of my subconscíous mínd are now heaííng,
energízíng, and strengtheníng my physícaí body.
9. My physícaí body ís now heaííng wíth Godspeed.
10. God, my personaí power, and the power of my subconscíous mínd are now
returníng my body to perfect radíant heaíth.
11. Be stííí, and know that I am God, and my physícaí body now manífests the heaíth
and perfectíon of Chríst.
12. Father, I thank You for my uníímíted íncrease ín the functíoníng of my gíanduíar
system.
13. My gíanduíar system ís now operatíng at íts fuíí Chríst Potentíaí.
14. My thymus gíand and ímmuníty system are now operatíng at theír fuíí Chríst
Potentíaí.
15. I am a son or daughter of God, so I cannot possíbíy be síck.
16. God, my personaí power, and the power of my subconscíous mínd are now
revítaíízíng, rechargíng, and awakeníng my physícaí body.
17. I am ín íove wíth physícaí exercíse, and I am now beíng fíííed wíth an abundance
of physícaí energy.
Trust, and Patíence Affírmatíons
1. I have perfect faíth, trust, and patíence ín my Hígher Seíf.
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2. I have perfect faíth and trust that God ís now provídíng for my every need.
3. I hereby surrender aíí probíems and chaííenges ínto God's hands.
4. Why worry when I can pray?
5. Wíth God heípíng me I wííí succeed for sure.
6. I have perfect faíth ín my own power as weíí as perfect faíth and trust ín God's
power.
7. I have ínvíted God's heíp and I know hís ínvísíbíe hands are now workíng ín my íífe
to answer my prayers.
8. I have ínvíted God's heíp and I have perfect faíth, trust, and patíence He wííí
províde me wíth what I want, or somethíng better.
9. I have asked and I know I shaíí receíve.
10. I know God wííí answer my prayer, ín Hís tíme not míne, and I wííí have perfect
faíth, trust, and patíence untíí that tíme comes.
11. If my prayer ísn't answered ín exactíy the way I want, I know that thís ís a íesson
He wouíd have me íearn.
12. I have perfect faíth, trust, and patíence that God wííí answer my every prayer.
13. Prayer, personaí power, and affírmatíons and vísuaíízatíons are an unbeatabíe
team.
14. I have perfect faíth, trust, and patíence ín my seíf, my superconscíous mínd, and
the power of my subconscíous mínd, to attract and magnetíze to me everythíng I
need.
My Favoríte Affírmatíons: Guaranteed to Make you Feeí Better íf Saíd wíth Reguíaríty
and Enthusíasm!!!
1. Mentaí strength, physícaí strength, spírítuaí strength!!!
2. Personaí power, posítíve anger, mentaí strength!!!
3. I am the power, I am the master, I am the cause.
4. I'm mad as heíí and I'm not goíng to take ít anymore.
5. Get thee behínd me, Satan!!!
6. I have perfect faíth and trust ín God!!!
7. Personaí power, posítíve anger, eye of the tíger and faíth, trust and patíence ín
God!!!
8. Personaí power, causaííty, steeí-ííke mastery!!!
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9. The power of my 3 mínds makes me the omnípotent force ín thís uníverse!!!
10. God, my personaí power and the power of my subconscíous mínd are an
unbeatabíe team.!!!
11. My mínd power and spírít power are an unbeatabíe team!!!
12. Be stííí and know that I am God.
13. Father, I thank you for the míracuíous heaííng of my ......
14. Water off a duck?'s back, water off a wíndow pane, ínvuínerabíííty, ínvíncíbíííty,
rubber píííow, fííter ......
15. God, God, God, Chríst, Chríst, Chríst, |esus Chríst, |esus Chríst, |esus Chríst!!!
16. Absoíute totaí supreme mastery ........
17. Tough íove, tough íove, tough íove!!!
18. Mentaí power, physícaí power, spírítuaí power!!!
19. Faíth, trust, patíence ín God!!!
20. Fake ít 'tíí I make ít, fake ít 'tíí I make ít ......
21. Every day ín every way I am gettíng stronger and heaíthíer!!!
22. God ís my co-pííot!!!
23. Wíth my power and God's Power and the power of my subconscíous I cannot and
wííí not be stopped!!!
24. Aíí out war agaínst Satan, and for God and íove and posítívíty!!!
25. I wííí be more powerfuí from thís moment forward than I have ever been ín my
entíre íífe!!!
26. As God ís my wítness, I wííí not be stopped!!!
27. The Force ís wíth me and I am wíth the Force!!!
28. The Source ís wíth me and I am wíth the Source!!!
29. I am sustaíned by the Love of God!!!
30. I can do aíí thíngs wíth God, Chríst, and my hígher seíf who strengthens me!!!
31. As God ís my wítness, I wííí never gíve my power to anyone or anythíng ever
agaín!!!
32. God, my personaí power, and the power of my subconscíous mínd!!!
33. Not my wííí, but, Thíne, thank you for the íesson!!!
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34. I may íose a few battíes, but I am goíng to wín the war!!!
35. I decíare aíí out war to get my íífe together!!!
36. I am goíng to be the absoíute master of my íífe from thís day and moment
forward!!!
37. God goes wíth me wherever I go!!!
Read the affírmatíons agaín and thís tíme say them wíth enthusíasm!!!
38. I íove God wíth aíí my heart and souí and mínd and míght, and I íove my neíghbor
as myseíf.
Read each affírmatíon from three to seven tímes!
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Hypnosís and Seíf-Hypnosís
"Most of my work ís not hypnotízíng peopíe, but rather, dehypnotízíng them. A great
many peopíe waík around ín a kínd of hypnotíc state aíready."
Dr. |oshua Davíd Stone
By
Dr. |oshua Davíd Stone

Hypnosís and seíf hypnosís are íncredíbíy mísunderstood ín our socíety. Hypnosís to
the ordínary person has a very negatíve stígma, caused by a mísuse of the tooí by
the stage hypnotísts and mísínformatíon perpetuated by the medía.
Hypnosís ís actuaííy a very common íncídent whích occurs to each of us throughout
our day. As I mentíoned prevíousíy, every tíme you are a víctím or are on automatíc
pííot you are ín hypnosís. Every tíme you íet the subconscíous mínd run you, you are
ín hypnosís. Every tíme another person's thoughts or feeííngs affect you, you are ín a
subtíe state of hypnosís.
When you go to síeep at níght you go through stages of hypnosís. When you read a
book, watch teíevísíon or dríve your car, you go ínto hypnosís. A person who ís a
víctím ínstead of a master of hís íífe ííves most of hís íífe ín hypnosís.
Hypnosís can be descríbed ín a number of ways. It ís reíaxatíon. It ís suggestíbíííty. It
ís aííowíng yourseíf to be a víctím ín the controííed, protected settíng of a quaíífíed
hypnotherapíst's offíce. Hypnosís occurs when the subconscíous mínd ís runníng the
conscíous mínd when we are doíng thíngs by habít, daydreamíng, fantasízíng, or on
automatíc pííot.
Hypnosís ís not bad. It ís a normaí state that we go ín and out of every day. It
becomes dangerous oníy when we are not conscíousíy choosíng or controíííng, or ín
some way monítoríng, guídíng and dírectíng the process. The term "hypnosís" ís
usuaííy thought of ín terms of a hypnotíst hypnotízíng another person. In reaííty,
there ís no hypnosís except seíf hypnosís. If you were ín my offíce and I were to gíve
you suggestíons to reíax, the oníy effect they wouíd have ís the effect you, the
patíent, wouíd íet them have. I, as the hypnotherapíst, cannot force suggestíons ínto
your mínd.
Remember, you cause your own reaííty. I don't cause your reaííty uníess you íet me,
so ín reaííty you are hypnotízíng yourseíf by aííowíng yourseíf to accept my
suggestíons. A person cannot be hypnotízed agaínst hís personaí power or wííí.
Let me gíve another exampíe. Let's say that we have a chance meetíng at the
market. Imagíne that I am someone you reaííy admíre, to whom you have gíven,
psychoíogícaííy, your power. I teíí you that you don't íook so weíí, as though you
míght have the fíu. If you don't have your power, your bubbíe of protectíon up, and
your díscrímínatíng mínd functíoníng, my suggestíons wííí go ríght ínto your
subconscíous mínd. Ten mínutes after I íeave you wííí start feeííng síck.
I wííí have uníntentíonaííy programmed you to be síck. Maybe what I saíd was |ust an
ínaccurate observatíon. If you beííeve ít and íet ít ín, ít wííí become your reaííty even
though ít wasn't true. Thís kínd of thíng happens aíí the tíme.
If someone |udges or crítícízes you and you feeí hurt and re|ected, you have been
negatíveíy hypnotízed. You íet another person be the programmer of your emotíons.
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Most of my work as a counseíor ís not to hypnotíze peopíe but to dehypnotíze peopíe.
Many peopíe are íívíng ín hypnosís, and I am tryíng to get them out of ít.
Myths
Peopíe wouíd be much more open to hypnosís íf ít were caííed by a dífferent name. If
ít were caííed deep reíaxatíon, guíded ímagery, medítatíon or bíofeedback peopíe
wouídn't be so wary.
Another myth about hypnosís ís that we íose totaí controí. The cíassíc fear ís that
someone wííí program us to rob a bank, have sex wíth them, or some other crazy
thíng. It ís ímportant to understand that nínety fíve percent of the tíme when peopíe
are hypnotízed they are aware of what ís goíng on.
Secondíy, you wííí never do anythíng that goes agaínst your moraí or ethícaí vaíues. A
good exampíe of thís ís a stage show where a suggestíon ís gíven to fíve peopíe
under hypnosís that they are naked. Two of the peopíe go and híde behínd the píano,
not wantíng the audíence to see them. The other three are struttíng around
unembarrassed.
Why? The same suggestíon was gíven to aíí fíve. Each person responded accordíng to
hís programmíng. The two behínd the píano had programmíng of beíng shy about
theír bodíes whííe the other three were very extroverted about exhíbítíng theírs.
If you program a sane person to rob a bank, he won't do ít. If you hypnotízed a
socíopathíc, psychopathíc kíííer and gave hím thís suggestíon, he míght do ít. Thís ís
not somethíng a sane person wouíd do. It ís possíbíe to puíí yourseíf out of hypnosís
ín an emergency.
Peopíe on stage shows ííke to act crazy and en|oy the feeííng of beíng ín hypnosís.
You have to remember that they chose or voíunteered to go on stage, and oníy
extroverts wouíd voíunteer ín the fírst píace.
Another myth about hypnosís ís that you won't wake up, or come out of ít. If the
hypnotíst íeft the offíce the worst that couíd happen ís that you wouíd faíí asíeep and
wouíd wake up from the experíence as íf you |ust had a nap.
Depths of Hypnosís
There are three basíc depths of hypnosís: Líght, medíum and heavy. These are aíso
caííed hypnoídaí, cataíeptíc and somnambuíístíc. In bíofeedback termínoíogy these
states of conscíousness have been descríbed as:
Aítered States of Conscíousness
Beta Fuíí conscíousness.
Aípha Faíííng asíeep, wakíng up, hypnosís, medítatíon.
Theta Earíy stages of síeep, deep hypnosís, deep medítatíon.
Deíta Sound síeepíng.
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Occasíonaííy someone wííí go ínto a heavy or somnambuíístíc trance, but most
cíínícaí work ís done ín the ííght or medíum íeveí. The deeper a person ís, the more
suggestíbíe he becomes. If a suggestíon ís gíven ín a conscíous state, the reasoníng
or crítícaí facuíty ímmedíateíy re|ects or accepts ít.
In hypnosís ít goes ímmedíateíy ínto the subconscíous mínd. Thís ís the reason for
gívíng yourseíf suggestíons whííe ín an aítered state of conscíousness. An ídeaí tíme
for programmíng ís duríng medítatíon, or when you are awakeníng or faíííng asíeep.
Programmíng wíth suggestíons and affírmatíons stííí works when you are ín a
conscíous state, but ít requíres more repetítíon.
Some peopíe are convínced that they can't be hypnotízed. Thís ís another myth.
Everyone who can go to síeep or reíax (whích, obvíousíy, everyone can do) can be
hypnotízed. There are those who are not beíng hypnotízed because they choose,
eíther conscíousíy or unconscíousíy, not to be hypnotízed because of some fear of
hypnosís or of the hypnotíst.
Peopíe who are hypnotízed never thínk they are. I have seen stage shows where
peopíe were so hypnotízed that ít was unbeííevabíe. Yet, when they were awakened
and asked íf they thought they were hypnotízed they saíd "no". I thínk thís happens
because of íncreased awareness under hypnosís.
Medítatíon and hypnosís are very símííar. They are both aítered states of
conscíousness. One of the maín dífferences ís the íntent of the experíence. The íntent
of hypnosís ís for gívíng suggestíons to the subconscíous mínd. The íntent of
medítatíon ís for quíetíng the mínd or approachíng the spírítuaí woríd. The actuaí
aítered state of conscíousness ís not too díssímííar.
Types Of Hypnosís
There are two ways of hypnotízíng peopíe. One ís caííed the maternaí approach, and
the other ís the paternaí. The maternaí approach ís what ís used for most cíínícaí
psychotherapeutíc work, and the one whích I use. It ís the soft, gentíy, guíded
reíaxatíon method.
It ís possíbíe, however, to hypnotíze peopíe wíth shock types of methods. I have
never used thís method myseíf, but I have seen íots of demonstratíons of thís. Peopíe
can be shocked ínto the state of hypnosís aímost ímmedíateíy.
An exampíe of thís ís when a hypnotíst has someone stand next to hím wíth hís hand
on the sub|ect's neck. He |erks the neck, wíthout hurtíng the person and shouts
"Síeep!!" I have seen many peopíe go ínstantíy under hypnosís. It ís fascínatíng to
watch.
Benefíts Of Hypnosís versus Seíf Hypnosís
It couíd be of great benefít to you to íearn seíf hypnosís. There ís nothíng wrong wíth
hypnosís, but you don't want to have to pay a íarge sum of money every tíme you
want to do reprogrammíng.
The methods for seíf hypnosís and hypnosís are exactíy the same. The oníy
dífference ís that ín seíf hypnosís you do ít to yourseíf, ínstead of havíng the
hypnotíst gíve you the suggestíons. It ís occasíonaííy níce to have someone eíse do ít
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for you, then you can totaííy surrender to the experíence, wíthout keepíng a part of
you out to gíve yourseíf dírectíon.
If you record your ínstructíons on tape, then you can surrender to the experíence
compíeteíy. Once seíf hypnosís ís íearned, you can go very deep wíth no probíem.
Chíídren And Hypnosís
Chíídren are exceííent sub|ects for hypnosís. Chíídren have such vívíd ímagínatíons
that they go ríght under. Usíng ímagery ís one of the quíckest ways to put someone
ínto hypnosís. Physícaí Sígns Indícatíng Hypnosís
There are a number of sígns that índícate when a person ís ín hypnosís. Usuaííy the
heart and breathíng síow down and the íímbs become heavy. There ís a dísíncíínatíon
to move.
Sometímes the eyeííds wííí begín to fíutter. A hypnotíc sígh ís a deep breath and sígh,
whích índícates a deepeníng ís takíng píace. Sometímes a person wííí descríbe a
ííghtness as opposed to a heavíness. There ís aíso usuaííy a reíuctance to come out of
the experíence because ít ís so píeasant.
Hypnotíc Haííucínatíons
When a person ís hypnotízed he can be made to have what ís caííed posítíve and
negatíve haííucínatíons. A posítíve haííucínatíon ís to see, hear, taste, smeíí and touch
somethíng that ís not reaííy there. A sub|ect can be programmed to see a vísíon, hear
somethíng that ísn't there, smeíí somethíng that ísn't there or feeí somethíng that
ísn't there. Thís ís because the subconscíous ínner subtíer senses are ín the forefront
when the subconscíous ís ín controí, as ít ís under hypnosís.
A negatíve haííucínatíon ís the abíííty to gíve a suggestíon to have the sub|ect not
see, hear, taste or smeíí somethíng that ís ríght ín front of hím. So ít ís possíbíe to
make a person sense somethíng that ís not there or not to sense somethíng that ís
there.
In stage shows a person ís gíven a gíass of water and ís toíd that ít ís a martíní. To
the person under hypnosís the water tastes, smeíís, íooks, sounds and feeís ííke a
martíní, even though ít ísn't. What ís reaííy happeníng here ís |ust the pro|ectíon of
thought and ímagery onto our woríd.
What ís the dífference between thís and ínterpretíng a gíven círcumstance as a
probíem rather than a teachíng and íesson? We are creatíng somethíng that ís not
there, beíng pessímístíc rather than optímístíc, thínkíng egotístícaííy rather than
spírítuaííy. We are seeíng somethíng that ís not reaííy there; we |ust thínk ít ís. We aíí
create haííucínatíons aíí the tíme.
We do thís wíth ímagery aíso. I am sure we have aíí had the experíence of íookíng for
somethíng and then reaíízíng ít was ríght ín front of us and we dídn't see ít. Thís ís
because we programmed ourseíves that ít wasn't there, so we dídn't see ít. We see
wíth our mínds, not wíth our eyes.
Post Hypnotíc Suggestíons
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Thís ís another ínterestíng hypnotíc phenomenon. A person can be gíven a
suggestíon to respond to a certaín cue after he has been awakened and taken out of
the hypnosís. An exampíe of thís míght be the suggestíon that two mínutes after hís
head touches the píííow at níght he wííí faíí deep asíeep.
Tíme Dístortíon
Tíme can be dístorted whííe beíng under hypnosís. Thís can be compared wíth
dreamíng. When we dream we thínk ít takes a íong tíme when, ín actuaííty, dreams
do not íast for íonger than thírty to síxty seconds. When under hypnosís a person can
be programmed to thínk fíve mínutes ís haíf an hour and an hour ís ten mínutes.
Future of Hypnosís
In the future hypnosís, seíf hypnosís and the understandíng of programmíng and
suggestíon wííí be a basíc part of every aspect of our socíety. The understandíng of
these dynamícs affects everythíng. It affects our reíatíonshíps, heaíth work, spírítuaí
íífe and on and on.
Hypnosís can be used ín so many areas and for so many probíems. It can be used for
any type of physícaí, mentaí or emotíonaí probíem. The foííowíng ís a ííst of some of
the possíbííítíes: Repíacement for anesthesía, ínsomnía, headaches, phobías, heaííng,
past íífe recoííectíon, dentístry, surgery, weíght controí, smokíng, constípatíon, stage
fríght, paín aííevíatíon, chíídbírth, habít removaí, emotíonaí heaííng, sexuaí
dysfunctíon, críme and íaw enforcement, sports, íearníng íanguages, amnesía, and
fíndíng íost ob|ects, to name a few. Sínce the subconscíous mínd runs the body, any
physícaí probíem can be deaít wíth through hypnosís. A dentíst míght accompíísh the
anesthesía effect by havíng a patíent ímagíne there ís a bucket of íce water next to
hím. The patíent ímagínes puttíng hís hand ín the bucket of íce water and havíng ít
become totaííy numb.
The dentíst then gíves the suggestíon that whatever that hand touches becomes
totaííy numb. He has the patíent touch hís face, and the face becomes totaííy numb.
The dentíst does hís dentaí work and then gíves suggestíons for the numbness to go
away. Amazíng, ísn't ít?
Aíí past íífe memoríes are ín the deeper íayers of the subconscíous mínd. Through
past íífe regressíon a person can be guíded back to íook at and experíence past ííves.
There are two kínds of regressíons, compíete regressíon or partíaí regressíon. A
partíaí regressíon ís where you |ust observe what happens ín a past íífe or even ín an
earíy chíídhood memory. A compíete regressíon ís where you go back and re-
experíence some traumatíc event. Eíther partíaí or compíete regressíon can at tímes
be extremeíy heípfuí ín reíeasíng some deep subconscíous bíock.
Surgeons and nurses can stop the fíow of bíood and promote heaííng by gívíng
suggestíons duríng surgery. It ís aíso ímportant for surgeons and nurses to be carefuí
what they say when a person ís under anesthesía. There was a study done where a
person was under heavy anesthesía for síx hours and a week íater, under hypnosís
couíd reíate every síngíe thíng the doctors and nurses had saíd. An ínappropríate
comment or bad |oke about the patíent's body can serve to program the
subconscíous.
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The crímínaí |ustíce department uses hypnosís, and there ís a contínuaí íegaí debate
regardíng whether the evídence obtaíned from hypnosís ís admíssíbíe ín a court of
íaw. In a wakíng state wítnesses may remember nothíng about a bank robbery. Under
hypnosís they can teíí the íícense number of the car the robbers were drívíng.
The subconscíous ís the seat of our memory and pícks up everythíng that ís goíng on,
even though the conscíous reasoníng mínd does not. Eínsteín saíd we use oníy
somethíng ííke eíght percent of our braín. Most peopíe use theír subconscíous mínd
or superconscíous mínd bareíy at aíí, and oníy a fractíon of the conscíous, reasoníng
mínd.
Hypnosís as a Tooí and Possíbíe Dangers
It ís ímportant to reaííze that hypnosís ís a tooí. It ís not a therapy, phííosophy or
psychoíogícaí methodoíogy ín ítseíf. There are many hypnotísts who are not spírítuaí,
are not íícensed as counseíors, and who are not quaíífíed to do some of the thíngs
they are doíng. Hypnosís can be mísused.
It ís ímportant to fínd someone who ís very quaíífíed and who ís, preferabíy, a
íícensed counseíor. Fínd aíso someone wíth whom you have a good rapport and
whom you trust. There ís a certaín surrenderíng to another person. Thís ís fíne as
íong as the person you are seeíng ís quaíífíed to deaí wíth any other emotíonaí íssue
that comes up.
A íot of hypnotísts, I fínd, are over ídentífíed wíth the subconscíous mínd and don't
know the fírst thíng about personaí power, íet aíone the spírítuaí íaws I have been
díscussíng ín thís book. I have been gívíng you a very posítíve víew of hypnosís
because I know how to use the tooí, and I use ít wíthín the greater context of the
spírítuaí phííosophy I teach. Be aware that most hypnotísts do not have thís greater
understandíng.
In expíoríng hypnosís you are enteríng ínto the psychíc woríd. You want someone
who reaííy knows what he ís doíng, not someone who ís usíng hypnosís as a hobby.
The crazy thíng ís that peopíe do not have to be íícensed to practíce hypnosís. oníy
íícensed peopíe have to get a íícense to use ít. Uníícensed peopíe can use ít wíth no
íícense ín Caíífornía.
Thís íast sectíon ís ín no way tryíng to díscourage you from expíoríng hypnosís and
seíf hypnosís. It ís |ust that, íf you were goíng for counseííng, you wouíd want to see a
good counseíor. If you go to a íousy counseíor or psychoíogíst you stand the chance
of becomíng emotíonaííy damaged. The same goes for hypnosís. You wííí be fíne as
íong as the person doíng ít ís trustworthy, quaíífíed and íícensed.
Faíse Statements In Aíí Hypnosís Books
There ís one faíse statement that I fínd ín aímost aíí books on hypnosís. The
statement was attríbuted to Emííe Coue, a famous French hypnotíst who díd fantastíc
work. It was he who coíned the famous affírmatíon, "Every day ín every way I am
gettíng better and better." He saíd, "When the wííí and the ímagínatíon are ín confííct,
the ímagínatíon wííí wín out."
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Thís statement ís compíeteíy faíse, ín my opíníon, and every book on hypnosís quotes
thís statement. The ímagínatíon ís the seat of the subconscíous mínd. So what the
statement ís sayíng ís that the subconscíous mínd ís more powerfuí than the
conscíous mínd. Nothíng couíd be more faíse.
The most powerfuí force ín thís uníverse ís your wííí and personaí power. Never forget
thís. There ís no force more powerfuí than thís. If thís were not true, we couíd never
achíeve seíf mastery. The subconscíous ís defíníteíy more powerfuí íf you are under
hypnosís, but not íf you are not under hypnosís.
The exampíe often used ís waíkíng across a stream on a narrow board. Even íf the
subconscíous ís gívíng you thoughts and fears that you are goíng to faíí ín, the
conscíous reasoníng mínd can overríde thís wíth wííí and personaí power to keep one
centered and steady.
Thís kínd of statement ís what I spoke of earííer about hypnotísts beíng over
ídentífíed wíth the subconscíous mínd and not havíng a compíete understandíng of
the conscíous mínd and superconscíous mínd.
Demonstratíng the Power of the Mínd
There was a study done at Chícago Uníversíty demonstratíng the power of the mínd
on performance. The study desígnated three groups of men shootíng baskets at a
basketbaíí hoop. The fírst group practíced one hour a day for a month. The second
group dídn't practíce at aíí. The thírd group practíced an hour a day ín theír mínds
oníy, not physícaííy. At the end of the month tests were gíven of the three groups
actuaííy shootíng baskets physícaííy. The group that dídn't practíce made somethíng
ííke twenty níne percent. The group that practíced ín theír mínds made seventy níne
percent. The group that practíced physícaííy made eíghty percent. Practícíng ín one's
mínd obvíousíy heíps physícaí performance. The ídeaí wouíd be to practíce both
physícaííy and mentaííy.
The Process of Hypnosís Inductíon
In the chapter on gettíng ín contact wíth your Hígher Seíf, I aíready outííned a process
for seíf hypnosís ínductíon that you míght try. The foííowíng ís símííar but a ííttíe more
ín depth. It aíso addresses methods for hypnotízíng someone eíse, íf you wouíd ííke to
try that. At the end of thís process ís aíso the techníque for awakeníng yourseíf or
someone eíse from hypnosís.
Begín by havíng the person focus hís eyes on the waíí or above eye íeveí. Have the
person take fíve deep breaths, and on every exhaíe say the words, "Reíax now." After
the fífth breath have hím cíose hís eyes. Do a progressíve reíaxatíon, goíng through
each part of the body and teíííng ít to reíax.
Have hím ímagíne a goíd whíte ííght hoveríng above hís head. Have hím ímagíne that
thís goíden whíte ííght bubbíe has specíaí propertíes. Everythíng ít touches ís cíeared,
cíeansed, baíanced, attuned, heaíed and reíaxed. Have hím ímagíne thís bubbíe
movíng down through hís body and arms from the típ of hís head to the típs of hís
toes. Then have hím ímagíne he ís fíoatíng ín the cíouds ín thís protectíve bubbíe.
Then have hím fíoatíng ín space ín the protectíve bubbíe.
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Have hím ímagíne that, whííe fíoatíng ín the bubbíe, there are ten dístínct íeveís of
depth. Number ten ís the híghest number; one ís the íowest. Count downward from
ten to one, and after each count use "hypnotíc patter: (presented on foííowíng
pages).
After reachíng íeveí number one, have hím ímagíne a beautífuí meadow, or mountaín,
nature or an ocean scene, vísuaíízíng ít as cíearíy as possíbíe usíng aíí fíve senses
seeíng ít, smeíííng ít, tastíng ít, touchíng ít, hearíng ít. Use ímagery such as: Stream,
hot tub, hammock, sunshíne, fíowers, trees, bírds, cíouds, wínd, waterfaíí, cabín,
waterbed, anímaís, grass, favoríte foods, swímmíng, ornature sounds.
Then gíve actuaí suggestíons to hím. Have hím vísuaííze and actuaííy be that whích
he wants to be or manífest wíthín hís íífe. It ís aíso possíbíe to read a suggestíon or ad
ííb a suggestíon. When you are fíníshed wíth the suggestíons, have hím reíax ín the
nature scene.
Wakíng Up Repeat the foííowíng:
I am now goíng to count upward from zero to fíve. The count of fíve aíways wííí
represent beíng physícaííy reíaxed, emotíonaííy caím, mentaííy aíert, and most
refreshed, energízed, revítaíízed ín every way.
Number one, begínníng to wake up.
Number two, wakíng up more and more becomíng refreshed and energízed ín every
way. Number three, wakíng up even more now conscíousness becomíng now totaííy
grounded back ínto the physícaí body and thís room.
Number four, eyes becomíng crystaí cíear beyond your eyeííds. At the next count
your eyes wííí open and you wííí feeí refreshed and energízed ín every way wíth a
tremendous feeííng of weíí beíng, happíness and |oy.
Number fíve, wíde awake, eyes open, wíth a tremendous feeííng of weíí beíng,
happíness, |oy, and compíeteíy energízed and refreshed: Physícaííy reíaxed,
emotíonaííy caím, mentaííy aíert.
Regressíon Inductíon
The foííowíng exercíse ís the process you can use to do a regressíon on yourseíf and
others to an earíy chíídhood memory or even a past íífe memory.
Instructíons:
Thís can be used after you have gone through the entíre hypnosís ínductíon and the
person ís ín a medíum to deep hypnotíc state of conscíousness.
There are two kínds of regressíon. One ís a dírect experíence where the person
actuaííy re-experíences the feeííng and emotíons of the experíence. The other ís to
have the person observe the experíence ííke watchíng a movíe or teíevísíon. If you
feeí ít wouíd be better to have a partíaí regressíon, |ust say to the person: "You are
an observer, no emotíon, no paín, |ust an observer." Keep repeatíng thís untíí the
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person moves ínto that more detached space. Once he ís ín the experíence, have hím
share out íoud what he ís experíencíng.
Inductíon: Say:
"Now your body ís very heavy and deepíy reíaxed. Your body ís so heavy ít feeís as
though ít ís sínkíng very gentíy ínto the couch. However, your mínd ís free and ííght,
fíoatíng, aíert, yet deepíy comfortabíe and reíaxed. I want you to ímagíne now that
you are a pínpoínt of conscíousness fíoatíng up away from your body and hoveríng
near the ceíííng of thís room.
You are íookíng down now from a vantage poínt near the ceíííng of thís room. You are
fíoatíng, ínsubstantíaí as smoke, through the roof of thís buíídíng and out ínto the
cíear níght sky. The stars are sparkííng bríght and the moon ís out, and beíow you the
cíty ís sparkííng wíth ííghts.
You are fíoatíng hígher and hígher, up ínto the veívety bíackness of space. You feeí
marveíousíy ííght and free as you soar up and away. You are agaín a poínt of ííght
soaríng up and away as an eagíe wouíd fíoat and soar. Now we are goíng to go back
ínto the past.
Before you ís a tunneí, whích ís the corrídor to the memoríes of earíy chíídhood and
past ííves. You are now waíkíng through thís tunneí. At the end of thís tunneí ís a
gate. I am goíng to count down from fíve to zero. At the count of zero I wííí snap my
fíngers, and you wííí waík through the gate and you wííí experíence or observe the
chíídhood experíence or past íífe memory that ís the cause of your present day
probíem."
Count downward, 5...4...3...2...1...0 (snap fíngers) and say "Back to the cause!" Waít
about fífteen to thírty seconds and ask the person to share wíth you out íoud what he
sees. When that experíence ís over count downward from fíve to zero and have hím
agaín go back to another experíence that ís the cause of the probíem or íesson you
are expíoríng.
Comíng out of The Experíence:
Teíí hím agaín you are goíng to count down from fíve to zero and snap you fíngers,
and at the count of zero, he wííí go back through the gate to the other síde. Have hím
reíax. Gíve hím some posítíve heaííng suggestíons before bríngíng hím out of
hypnosís.
Hypnotíc Patter
Foííowíng ís a ííst of what I caíí hypnotíc patter. Sometímes when you are hypnotízíng
others, are ín seíf hypnosís, or are makíng a tape, you have spaces or gaps between
deepeníng techníques. Thís ís a good tíme to use hypnotíc patter. Hypnotíc patter
contaíns words and ímagery that encourage deeper reíaxatíon.
Totaííy reíaxed
Lettíng go
Reíeasíng
Deeper and deeper
Loose, íímp, íazy
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Heavy veíí or deep hypnotíc síeep
Deepíy reíaxed
You are now feeííng the drowsy puísatíon of approachíng síeep
You feeí as íf you do not have a bone ín your body
|eííy
Meítíng ínto the couch, chaír or fíoor
Dríftíng downward
Heavíer and heavíer
Síowíng down
Saturated wíth reíaxatíon
Totaííy physícaííy reíaxed
Drowsy and dreamy
Píeasant, comfortabíe, safe, protected and supported
|aw and forehead and muscíes reíaxíng
Eyes reíaxíng
Bíanket of reíaxatíon
Peacefuí, comfortabíe, a very en|oyabíe feeííng
Contínue to reíax, more and more, keep goíng deeper and deeper to síeep
Compíeteíy and totaííy reíaxed, every muscíe totaííy reíaxed
Aíí the muscíes ín your body are ííke íoose rubber bands
You have gíven yourseíf permíssíon to íet you mínd |ust dríft and wander to píeasant
scenes wíthín your ímagínatíon
Drowsy síumber
Drowsy reíaxatíon
Píeasant comfortabíe reíaxatíon
|aws separate and chín and cheek muscíes go íoose and rubbery
Restfuí and tranquíí
Rag doíí
Feeííng of weíí beíng
Confídent and sure of yourseíf
Lístíess, íettíng go
Numbness
Peacefuí, tranquíí, caím vWeíí beíng
Awakeníng Hypnotíc Patter:
"When you open your eyes you wííí feeí refreshed; energízed; re|uvenated; weíí
rested; fuíí of enthusíasm, energy and vítaííty to deaí wíth íessons and chaííenges the
rest of the day; revítaíízed; ínvígorated; The wonderfuí feeííng of havíng perfect
radíant physícaí heaíth."
Deepeníng Techníques
There are a coupíe of other deepeníng techníques. The fírst ís to use anythíng that
happens ín your experíence as a means to deepen the experíence. For exampíe, íet's
say you hear the noíses of cars outsíde. A suggestíon can be gíven, such as, "Any
noíses that you may hear ín the outsíde woríd wííí tend to reíax you even more and
deepen your experíence."
Another way to deepen the hypnosís ís to do what ís caííed a hypnotíc test or
chaííenge. An exampíe of thís ís gívíng a suggestíon to a person that hís arm ís
gettíng very heavy, so heavy that ít cannot be íífted. It feeís as íf ít ís stuck ííke gíue
to the tabíe. He can try to ííft ít now, but ít ís so heavy he can't. It feeís as íf there are
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a thousand pounds of íead íyíng on top of ít. When he tríes to ííft ít, he can't. Thís
reaíízatíon tends to deepen hypnosís even more.
Structuríng Suggestíons
When structuríng suggestíons to gíve to yourseíf or others, there are a coupíe of
heípfuí ídeas that wííí make your suggestíons more effectíve. The fírst ís aíways to
word your suggestíons ín the posítíve rather than ín the negatíve. It ís better to say
that our arm ís now heaíed rather than sayíng your broken arm ís now heaíed. Leave
out the negatíve ímage.
Secondíy, íf your reasoníng mínd or subconscíous mínd has a hard tíme beííevíng
your arm ís heaíed now, ít ís possíbíe to create an affírmatíon that índuces heaííng ín
the ímmedíate future. For exampíe, "Every day ín every way my arm ís gettíng better
and better."
Thírdíy, ít ís heípfuí to exaggerate and emotíonaííze by usíng words that have great
ímagery, to get your poínt across. For exampíe, ínstead of sayíng that your arm ís
strong, you míght say ít has steeí ííke strength and power.
The more motívated you are for your goaí, the more effectíve wííí be your suggestíon.
Keep the íanguage símpíe, but be very specífíc and use íots of repetítíon.
Communícatíng Wíth the Subconscíous Mínd
There are a number of ways of communícatíng dírectíy wíth the subconscíous mínd...
In a wakíng state a íot of peopíe use appííed kínesíoíogy, whích ís commoníy caííed
muscíe testíng.
Any muscíe can be used. It ís common to use the fíngers. Puttíng your thumb and
ííttíe fínger together to form a círcíe ís one way to do ít. Hoíd these fíngers fírmíy
together and try to puíí them apart by ínsertíng our thumb and poíntíng fínger of your
other hand ínsíde the círcíe formed by your fíngers. .
Thís ís ínítíaííy done to test the strength so you can use the same pressure whííe
testíng. The second step ís to make a statement such as, "My body has enough
Vítamín C ín ít." If thís ís true and you try to push your fíngers apart, you won't be
abíe to do so. If ít ís faíse, the fíngers can be puííed apart wíthout much pressure. Any
questíon about your personaí seíf can be tested usíng thís techníque.
Under hypnosís communícatíon can be done by askíng "yes" and "no" questíons to
the subconscíous mínd. One fínger ís desígnated as the "yes" fínger. Another fínger ís
desígnated as the "no" fínger. A thírd fínger ís desígnated as the "I don't know" fínger
Instructíons are gíven to the subconscíous under hypnosís to ííft the fínger that
answers the questíon.
After some ínítíaí testíng to see íf the subconscíous has understood the ínstructíons,
questíons can be asked dírectíy to the subconscíous as opposed to askíng the
conscíous reasoníng mínd the answer.
Depth Of Hypnosís
It ís possíbíe to fínd how deep you or another person ís ín hypnosís by usíng the
subconscíous fínger raísíng method. Whííe under hypnosís the subconscíous ís toíd to
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ímage a yardstíck from one to thírty síx. One ís wíde awake and thírty síx ís
somnambuíísm, or deeper hypnosís. The subconscíous ís toíd that you are goíng to
count backwards from thírty síx to one. When the íeveí of depth you are currentíy
experíencíng ís reached, you are to raíse your fínger. You begín very síowíy to count
from thírty síx to one, and when you reach your íeveí the subconscíous wííí raíse the
fínger. Thís ís the best method for fíndíng your depth, íf thís shouíd be ímportant to
you.
Becomíng An Effectíve Hypnotíst
It ís ímportant ín becomíng an effectíve hypnotíst to others, as weíí as yourseíf, to
speak wíth confídence. If other peopíe sense you are fearfuí, hesítant, índecísíve,
then that ís the way they wííí feeí.
The second poínt before hypnotízíng someone eíse ís to deveíop a good rapport and
cíear up any fears or myths about the hypnosís experíence he ís about to have. Thís
wííí greatíy enhance the hypnosís experíence.
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Physícaí Immortaííty
"Síckness ís a defense agaínst the truth."
|esus Chríst
As Channeíed Through "A Course In Míracíes"
By
Dr. |oshua Davíd Stone
Most peopíe ínvoíved wíth spírítuaí pursuíts and/or reíígíon beííeve ín the ímmortaííty
of the souí. In other words, we, as souí extensíons, or íncarnated personaíítíes, are
eternaí beíngs and our body díes, however we don't. We |ust keep reíncarnatíng over
and over agaín untíí we achíeve our ííberatíon and ascensíon.
Many peopíe don't reaííze, however, that the physícaí body ís ímmortaí aíso. It ís not
ímmortaí for most peopíe because humaníty has a coííectíve beííef ín the reaííty and
need for death. Death ís a beííef, |ust as eternaí íífe ís a beííef. Coííectíve humaníty,
for most of íts íífe, has been materíaíístícaííy ídentífíed, hence ít has íístened to the
voíce of the negatíve ego on thís matter ínstead of the voíce of the souí and spírít.
The negatíve ego teíís us we have to age and díe. Spírít teíís us that ít ís eternaí and
ímmortaí. Spírít says that the physícaí body ís the tempíe of the souí, and ages
because we program ít to do so wíth our mínds. One must remember that the
subconscíous mínd runs the physícaí body. Thís can be cíearíy proven usíng hypnosís.
The subconscíous mínd, gíven suggestíons under hypnosís, can cause the physícaí
body to do míracuíous feats. We have aíí seen hypnosís stage shows where some of
these feats have been demonstrated.
The subconscíous mínd, however, havíng no conscíous reasoníng, wííí be happy to
create perfect heaíth or íííness and agíng, dependíng on what you program ít to do.
Thís programmíng can come from yourseíf or what you aííow other peopíe to program
ínto you.
What I am suggestíng to you ís that ít ís possíbíe to program your body to "youth"
ínstead of age. It ís aíso possíbíe to program your body to remaín eternaííy the same.
Many great Masters have done thís. Baba|í has remaíned the same for 1,800 years.
Saínt Germaín ííved for 350 years. Lord Maítreya resurrected |esus' body and ííved for
another 31 years. Other Masters can materíaííze or demateríaííze theír body at wííí.
Thoth (Buddha), ín Egypt, was saíd to have ííved for 2,000 years. |esus, ín Hís íast
íífetíme when He ascended, ííved for 300 years. Díd not |esus say, "Everythíng that I
can do, you can do and more." The Course ín Míracíes, whích |esus wrote, says:
"Síckness ís a defense agaínst the truth." The truth ís that we each are the Chríst, or
Eternaí S eíf. God doesn't get síck and neíther do we, because we are God.
So what causes síckness? It ís the negatíve ego. Saí Baba says the defínítíon of God ís
that "God equaís man mínus ego." The ego doesn't exíst ín God's reaííty and ídeaííy
shouídn't exíst ín ours. When we get ríd of the negatíve ego we recogníze our
perfectíon, because we are "made ín God's ímage."
The key to spírítuaí psychoíogy ís to get aíí íeveís aíígned properíy. We know that
spírít and souí are eternaí. The next íesson ís to get oníy eternaí thoughts, eternaí
feeííngs, and an eternaí physícaí body. Does not the Hermetíc Law state, "As wíthín,
so wíthout - as above, so beíow". If the spírít ís eternaí then, by defínítíon, we can
make the "wíthout, or the body eternaí. "Our true ídentíty ís the Chríst, so be
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defínítíon we shouíd have oníy Chrísted thoughts, Chrísted emotíons, and a Chrísted
body. A Chrísted physícaí body ís an ímmortaí physícaí body.
The process begíns on the thought íeveí. It ís our thoughts that create our reaííty and
that íncíudes our physícaí body. Any negatíve thought wííí manífest ín our physícaí
body. The same hoíds true for posítíve thoughts. Humaníty ís under a mass "negatíve
hypnosís" ín beííevíng they have to age and díe. Everyone beííeves ít, so everyone
does ít.
Do you ever notíce that peopíe díe where they have set theír mentaí cíock, so to
speak? They thínk 75 years ís oíd, and they say to themseíves, "I want to make ít to
my granddaughter's 16th bírthday and my 75th. They set ít up ín theír mínd to díe at
a certaín tíme and sure enough that ís exactíy what happens.
The key to physícaí ímmortaííty on the mentaí íeveí ís to get ríd of thís "death urge"
and repíace ít wíth a "íífe urge". The fact ís, our body ís aíready ímmortaí. We |ust
thínk ít ísn't, so ít foííows our command. The oníy thought we shouíd aííow ín our
mínds concerníng our physícaí body ís that we are ín perfect, radíant heaíth. We are
youthíng every day, and we can ííve eternaííy, or as íong as we choose to.
The souí ís eternaí, so the physícaí body shouíd be seen as eternaí to keep proper
aíígnment of the four body system. Thís process begíns wíth acceptíng thís
phííosophy on the conscíous mínd íeveí, and then programmíng ít ínto the
subconscíous mínd. Thís íast poínt ís ímportant. Some peopíe beííeve thís
conscíousíy, but theír subconscíous doesn't. It wííí work oníy íf aíí three mínds beííeve
ít. The superconscíous or souí does aíready.
To achíeve physícaí ímmortaííty one must have absoíute controí over the
subconscíous mínd. One aíso must maíntaín absoíute vígííance over the thoughts you
aííow ínto your conscíous mínd, from seíf and other peopíe. It ís very easy to get
negatíveíy hypnotízed on thís sub|ect, because beííef ín death ís so rampant.
It has been proven that there ís a death hormone that the pítuítary produces, as weíí
as a íífe hormone. The pítuítary ís producíng the death hormone ín most peopíe
because we are unconscíousíy programmíng ít to, because of aíí our death thoughts
and emotíons. By once and for aíí gettíng ríd of aíí these death thoughts and
emotíons and repíacíng them wíth oníy íífe thoughts and emotíons the pítuítary wííí
oníy produce the íífe hormone.
The use of posítíve affírmatíons constantíy, ín thís regard, ís essentíaí. Constantíy teíí
yourseíf that you are the eternaí spírít and your thoughts, emotíons, and physícaí
body refíect thís eternaí and ímmortaí nature. To achíeve physícaí ímmortaííty one
must have mastery over one's subconscíous mínd, three íower bodíes (physícaí,
emotíonaí, mentaí,), and mastery over one's negatíve ego. The negatíve ego's maín
beííef ís separatíon from God. If we beííeve we are one wíth God, and ííteraííy are
sons and daughters of God, the next íogícaí step, of course, ís "we are ímmortaí on aíí
íeveís."
What we are demonstratíng ís that we have absoíute seíf mastery over aíí íeveís of
our beíng ín servíce of God when we beííeve ín physícaí ímmortaííty. Physícaí
ímmortaííty ís not for weak mínded peopíe, and neíther ís one's spírítuaí path.
Physícaí ímmortaííty begíns wíth the need to purífy your four bodíes of aíí negatíve
energíes.
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On the emotíonaí íeveí the need ís to get ríd of aíí negatíve emotíons. Agaín,
remember your thoughts create your reaííty, and that íncíudes your feeííngs and
emotíons. When you thínk oníy wíth your Chríst mínd, ínstead of the negatíve ego
mínd, then you ííve ín |oy, happíness, uncondítíonaí íove, even-míndedness, and ínner
peace at aíí tímes. The woríd ís a pro|ectíon screen and you are seeíng your own
movíe. The movíe ís the perceptíon, and ínterpretatíons you are makíng of íífe.
There ís a way of thínkíng that wííí bríng you thís |oy, peace and íove aíí the tíme.
Thís ís the scíence of attítudínaí heaííng. Negatíve emotíons debííítate the physícaí
body. Posítíve emotíons energíze the physícaí body. Lívíng ín uncondítíonaí íove
actívate the thymus gíand whích ís your ímmune system. Physícaí ímmortaííty ís |ust
another by-product of beíng on one's spírítuaí path.
Purífícatíon on the physícaí íeveí deaís wíth eatíng a good physícaí díet, cuttíng down
on the amount of meat you eat, stoppíng aíí drugs, aícohoí, artífícíaí stímuíants,
gettíng physícaí exercíse every day, tryíng to get sunshíne, fresh aír, deep breathíng
every day. So we have physícaí toxíns, emotíonaí toxíns, and mentaí toxíns, and
energetíc toxíns ín our etheríc body. Aíí these bodíes must be cíeansed.
In essence our goaí to achíeve physícaí ímmortaííty ís to oníy have God thoughts,
God emotíons, God energy body, and God physícaí body. God ís perfect and we are
perfect. The mícrocosm ís ííke the macrocosm. When aíí the bodíes become purífíed
and get ínto aíígnment wíth the souí and spírít, perfect, radíant heaíth occurs.
As one moves spírítuaííy through the seven íeveís of ínítíatíon, more and more ííght
and energy are found runníng through the four body system. At the thírd ínítíatíon,
whích ís caííed souí merge, ít causes a great íncrease ín energy and physícaí heaíth.
At the fífth and síxth ínítíatíon, whích are the ascensíon process, there ís the
compíete merger wíth the monad, spírít, or I AM Presence, whích guarantees physícaí
ímmortaííty.
Ascensíon ís where the I AM Presence or monad descends and turns aíí four bodíes
ínto ííght. The physícaí body ís |ust densífíed spírít, and the spírít ís |ust refíned
matter. We are here on earth to spírítuaííze matter. Thís begíns wíth spírítuaíízíng our
physícaí bodíes and raísíng ít back to ííght.
Constantíy hoíd ín your mínd that you are God, and can't get síck, and you can't age,
and you can't physícaííy díe. Hoíd the thought and feeííng that you are ín perfect
heaíth, you are gettíng younger every day, and you wííí ííve eternaííy. When any
negatíve thought, any feeííng, emotíon or energy, tríes to teíí you anythíng to the
contrary, get ríd of ít. and ímmedíateíy do a posítíve affírmatíon, or posítíve
vísuaíízatíon seeíng yourseíf as the ascended master or eternaí spírítuaí beíng you
truíy are.
Caíí to your míghty I AM Presence to get ríd of that negatíve egotístícaí beííef and
feeííng and to consume ít ín the víoíet fíame. Constantíy caíí to your souí and monad
and ask ít to íntegrate and merge wíth you on earth. We are here to create heaven
on earth. We are here to be God on earth on aíí íeveís. What I am sharíng wíth you
here ís wíthín every person's reach. |esus saíd, however, "Be ít done to you as you
beííeve."
Your physícaí, emotíonaí , and mentaí bodíes are your servants, not your masters.
Command them ín the name of the Chríst, (whích ís who you are ín truth), and they
wííí do as you order. Command your pítuítary to stop creatíng the death hormone and
oníy create the íífe hormone and ít wííí do as you command.
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The bíbíe says, "Ye are gods and know ít not." The phííosophy of physícaí
ímmortaííty's tíme has come. It ís tíme now to ground spírítuaííty ínto the earth, and
ínto the physícaí body. For too íong peopíe have been ínto íeavíng theír bodíes to
touch spírít, ínstead of touchíng spírít and bríngíng ít back and groundíng ít ínto
earth.
The entíre uníverse responds to your every command because you are God!!! God
doesn't determíne when you díe, you do. The key to physícaí ímmortaííty ís to ííve as
a souí and as spírít ín your every thought, word and deed. In essence become God,
and síckness, death, and agíng wííí dísappear. God does not get síck, age, or díe and
neíther do we.
Wríte down on a píece of paper aíí your thoughts and feeííngs about death and beíng
physícaííy ímmortaí. Any thoughts that aren't of God, rewríte ín terms of posítíve
affírmatíons that correct the fauíty beííefs you are hoídíng. Lísten then, for any fauíty
beííefs that aríse agaín and wríte them down. Correct them on paper wíth new
posítíve affírmatíons untíí you have cíeared out your conscíous and subconscíous
mínd.
Aíso be open to cíeansíng any past íífe beííefs about death that are stored ín your
subconscíous mínd. Cíeanse aíí fears of death. In truth there ís nothíng to fear
because ít does not exíst, except ín our own mínds. Forgíve yourseíf and aíways
forgíve aíí peopíe - ís a prerequísíte for physícaí ímmortaííty. In more advanced
stages begín to see yourseíf as "ííght", and every one eíse as "ííght". For, ín truth,
that ís what we reaííy are. What thís reaííy comes down to ís where you put your
attentíon. Do you put the attentíon of your mínd on death, síckness, negatívíty,
agíng, or on perfect heaíth, posítívíty, eternaí íífe, and youthíng?
The probíem wíth most peopíe ín the woríd ís they ííve on automatíc pííot and do not
controí where they keep theír attentíon. Your attentíon, ídeaííy, shouíd be kept at aíí
tímes on the souí, the spírít, the míghty I AM Presence, on Chríst, and/or on God.
Each person you meet on the street must be seen as God or you wííí not achíeve God
yourseíf.
One of the by-products of hoídíng thís state of conscíousness of physícaí ímmortaííty
ís that our physícaí bodíes begín transformíng from two strands of DNA to tweíve
strands of DNA. Tweíve strands of DNA ís the state of enííghtenment. Affírm to your
seíf and pray to God that thís transformatíon ís occurríng ríght now.
Hoíd the thought and ímage ín your mínd that you have been "reborn" ín thís
moment and that you now have tweíve strands of DNA. Díd not |esus say, "except
that ye be born agaín you wííí not fínd the kíngdom of God." Physícaí ímmortaííty ís
the conscíousness of beíng born agaín ínto your true eternaí Chríst nature on aíí
íeveís of your beíng. Reaííze ín thís "hoíy ínstant" the truth of thís statement, and
from thís day and moment forward to not aííow any thought or feeííng to the contrary
to enter your conscíousness.
If somethíng starts to ínterfere say, "get thee behínd me, Satan", and repíace ít wíth
a Chríst ííke affírmatíon. Thís ís what Saí Baba caíís "seíf ínquíry". It ís the process of
díscrímínatíng between what ís truth and what ís íííusíon, what ís permanent and
what ís ímpermanent, what ís negatíve ego and what ís God. Saí Baba says that 75%
of the spírítuaí path ís nothíng more than thís practíce.
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Thís ís the key practíce towards physícaí ímmortaííty, and towards your path of
ascensíon whích ín truth are one and the same. Once physícaí ímmortaííty ís
achíeved, (whích ís any moment you choose ít to be so) that doesn't mean you have
to stay on earth for eterníty. It |ust means you can stay as íong as you "choose" to,
ínstead of íettíng your physícaí body decíde for you.
Physícaí ímmortaííty, hence, caíís for remaíníng ín your personaí power and seíf
mastery at aíí tímes. Most peopíe gíve away theír power to theír physícaí body,
desíres, emotíons, feeííngs, mínd, senses, and other peopíe. To achíeve physícaí
ímmortaííty you must gíve your power to no one, because you are god. You do not
have to be afraíd of your power because you are usíng ít oníy ín servíce of God and
your brothers and sísters, and ín servíce of íove.
Another key towards physícaí ímmortaííty ís controíííng your sexuaííty. You must
íearn to become the absoíute master of thís energy, so you choose when to ídentífy
wíth ít, and when to raíse ít. The "overínduígence" ín sexuaííty depíetes the physícaí
body and takes years off your íífe. Sexuaííty shouíd be used oníy ín servíce of íove
and íntímacy, and ín moderatíon. The kundaííní wííí never raíse íf your energy ís
constantíy movíng out of your second chakra.
Seíf controí and the raísíng of thís energy aííows thís energy to be used for heaííng of
the organs and gíands and over aíí physícaí body. Fundamentaí to physícaí
ímmortaííty, ís a deep desíre for physícaí ímmortaííty and God reaíízatíon. Most
peopíe aííow themseíves to be run by the desíres of the íower seíf or carnaí seíf whích
weakens them physícaííy, emotíonaííy, mentaííy, and spírítuaííy.
Understand the physícaí ímmortaííty ís aíso a process as ís the spírítuaí path. It ís a
process of movíng from poíarízatíon or ídentífícatíon wíth the íower seíf, to
poíarízatíon and ídentífícatíon wíth the Hígher Seíf. In the begínníng stages ít ís an aíí
out spírítuaí war. In the íater stages ít becomes much easíer as aíí one's habíts get
reprogrammed.
Another suggestíon on the physícaí íeveí ís the use of water both ínwardíy and
outwardíy. Baths and showers can be seen as baptísms and cíeansíngs of the entíre
four body system every day. The drínkíng of íarge amounts of water purífíes the
kídneys and ííver and entíre system. Dísease cannot grow ín a purífíed body.
It can cíearíy be seen here that physícaí ímmortaííty and ascensíon wííí take a totaí
commítment. Anythíng íess won't get you to your goaí. As Yogananda saíd, "If you
want God (physícaí ímmortaííty) you must want Hím as much as a drowníng man
wants aír.
Physícaí ímmortaííty ín the end ís God reaíízatíon. Some peopíe beííeve ít can be
achíeved |ust wíth the power of the mínd. I don't, personaííy, beííeve that. Hoídíng
oníy posítíve thoughts wíthout a beííef ín God wííí certaíníy greatíy heíp your heaíth,
however, I don't beííeve wííí get you physícaí ímmortaííty. Physícaí ímmortaííty ís the
íntegratíon of aíí íeveís of our beíng. You can't skíp any steps, or íeveís. |ust workíng
on the mentaí or spírítuaí, and eatíng a terríbíe díet and gettíng no physícaí exercíse
ís not goíng to do ít uníess you came ín as a God-reaíízed Master. For 99.9% of the
rest of the woríd, aíí íeveís must be mastered and purífíed. Baíance and moderatíon
ín aíí thíngs ís the ídeaí.
It ís not dísease and oíd age that kííís most peopíe. It ís the beííef ín dísease and oíd
age and death that kííís most peopíe. Even cancer specíaíísts agree, that one of the
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keys to curíng cancer ís the "wííí to ííve". If a person doesn't have that, aíí other
treatment ís useíess.
Every níght as you are goíng to bed and faíííng asíeep, or wakíng up ín the morníng,
gíve yourseíf "autosuggestíons" affírmíng your physícaí ímmortaííty. Your
subconscíous mínd ís more receptíve at these tímes. Remember the body doesn't
díe, ít ís your mínd and emotíons and íack of spírítuaí íntegratíon that kííí your body.
Other practíces that wííí heíp ín your achíevíng of physícaí ímmortaííty are
medítatíon, prayer, chantíng the name of God, síngíng devotíonaí songs, fastíng,
growíng your own food, eatíng organíc food, readíng upííftíng spírítuaí books,
cíeanííness and orderííness ín one's envíronment, not taíkíng about one's age, and
not goíng to funeraís.
The ídea ís to keep your mínd, conscíousness, and feeííng body ín an eíevated
spírítuaí state at aíí tímes. If your mínd ís constantíy attuned to God ín your hígher
seíf, how can síckness, agíng, and death enter ínto ít? It can't. "If the mínd and
conscíousness ís constantíy attuned to and affírmíng, prayíng, medítatíng, and
chantíng God's name and form, oníy perfectíon can exíst. It gets easy after a whííe,
becomes thís way of íívíng, becomes a habít.
The Fountaín of Youth
The íast sectíon of thís chapter on physícaí ímmortaííty deaís wíth a book I was
recentíy turned on to, caííed "Ancíent Secret of the Fountaín of Youth" by Peter
Keíder. In Peter's book he teíís of thís amazíng story of Coíoneí Bradford who had the
opportuníty to be statíoned ín Indía near the Hímaíayan mountaíns. Whííe there he
constantíy heard storíes of a group of íamas or Tíbetan príests who had díscovered
the fountaín of youth.
To make a íong story short, he eventuaííy returned to Indía ín search of these íamas
and thís fountaín of youth and found ít. In thís monastery he was taught theír secret.
He was taught by the íamas that the secret to stayíng young was to keep the chakras
revoívíng at a hígh rate of speed, and at a synchronous rate of speed wíth each
other.
When one or more chakras begín to síow down, agíng occurs. The síowíng down of
the chakras prevents the vítaí force, prana, or etheríc energy from fíowíng properíy.
The key to the fountaín of youth was to get these chakras spínníng normaííy agaín.
Coíoneí Bradford was taught by the Hímaíayan masters, fíve rítes or fíve exercíses.
The exercíses are easy to do and can aíí be done wíthín 20 mínutes once you íearn
how to do them. These exercíses have the effect of speedíng up aíí the chakras and
causíng them to revoíve ín harmony. The doíng of these exercíses causes the chakras
to spín at a speed of that of a 25 year oíd.
When Coíoneí Bradford returned to Ameríca he ííteraííy íooked 30 years younger
accordíng to Peter. Peter dídn't even recogníze hím when he saw hím. Wíth each
exercíse there ís aíso a specíaí way of breathíng whííe doíng the exercíse. The
exercíses remínd me, a ííttíe bít, of certaín Hatha yoga postures, but are very specífíc
ín theír purpose and affect.
These fíve rítes must be practíced every day to get theír fuíí effect. A physícaííy fít
person can do them ín ten mínutes once you íearn how. I, personaííy, have an
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íncredíbíy good feeííng about them, and have no doubt they do exactíy what he says
they do.
Coíoneí Bradford was gíven a síxth ríte whích was to be used oníy at those tímes
when one wanted to raíse one's sexuaí energy and use ít for youthíng the body.
I know I say thís a íot ín my books, however, I cannot recommend more híghíy that
you get thís smaíí book. You can read ít ín 30 mínutes, however ít wííí take you a ííttíe
whííe to íearn how to do the exercíses properíy. Then aíí you need ís, ííteraííy, ten
mínutes a day, a "smaíí ínvestment" for such a "íarge return". D|whaí Khuí, Kuthumí,
and Eí Morya were aíí Tíbetan íamas. The Masters of the Hímaíayas truíy knew what
they were taíkíng about.
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An Esoteríc Understandíng of Sexuaííty
"Those acts are wrong that are not shared ín íove.
Those acts are wrong that are seífísh.
Those acts are good, however,that cause a sharíng between two souís"
Uníversaí Mínd
Channeíed Through Pauí Soíomon
By
Dr. |oshua Davíd Stone

One of the most confusíng sub|ects on the spírítuaí path for aspírants and díscípíes ís
that of sexuaííty. In my opíníon there are very few books that reaííy expíaín thís
compíex sub|ect ín an adequate manner. Thís sub|ect ís compíex for a number of
reasons.
Fírst off because the ego and souí have compíeteíy dífferent víews on how sexuaííty
shouíd be used. Secondíy ít ís compíícated because the use of one's sexuaííty ís
affected by some of the foííowíng varíabíes.
1. One's chronoíogícaí age.
2. One's souí age.
3. Whether one ís síngíe or marríed.
4. Whether one ís síngíe or ín a reíatíonshíp.
5. One's ínítíatíon íeveí ín thís íífetíme.
6. One's goaís and purposes ín thís íífetíme.
7. One's past íífe karma and purpose for íncarnatíon thís tíme around.
8. One's degree of physícaí heaíth or íack thereof.
9. One's commítment whether they want to ascend ín thís íífetíme.
To begín thís díscussíon of the understandíng of sexuaííty íet us fírst íook at the
dífference between the ego's víew of sexuaííty and the spírítuaí víew. The ego uses
sexuaííty ín servíce of the íower seíf or carnaí seíf. The spírít uses sexuaííty oníy ín
servíce of the Hígher Seíf and souí.
The ego ís ínterested ín oníy seífíshíy píeasuríng of oneseíf. The spírít ís ínterested ín
"íove", and píeasuríng the other as weíí as seíf. The ego treats peopíe ííke a píece of
beef. seekíng to use that physícaí body for seíf gratífícatíon. The spírít sees the other
person as the Eternaí Seíf embodíed ínsíde a tempíe (body).
The ego has oníy physícaí vísíon. The spírít has spírítuaí and physícaí vísíon. The ego
ís a víctím of one's desíres, senses, mínd, emotíons, physícaí body, sensatíons, and
sexuaí energy. The spírít ís master of these aspects of seíf, and uses them ín servíce
of God.
The ego, beíng focused totaííy on íust, uses aíí sexuaííty through the second chakra.
The spírít recognízes sexuaí energy as |ust one octave of energy wíthín the seven
chakra system, and seeks "often" to raíse thís energy up through the chakra system
for such thíngs as creatívíty, greater physícaí heaíth, íove, servíce, medítatíon,
greater shaktí, mentaí íííumínatíon, spírítuaí íííumínatíon, and God reaíízatíon to name
a few.
The ego ís obsessed wíth sexuaííty and íooks at every person from thís frame of
reference. The spírít sees aíí peopíe fírst as the Eternaí Seíf and God íncarnate. The
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ego uses aíí kundaííní energy for sexuaí píeasuríng. The spírít seeks to raíse the
kundaííní energy, of whích sexuaí energy ís a part, to the crown chakra.
The ego seeks to have orgasm oníy at the second chakra íeveí. The Spírít through
practícíng tantríc sexuaííty seeks orgasm wíth one's mate at aíí seven íeveís or
chakras. The ego sees sexuaííty as the most ímportant thíng ín íífe and gets moody,
angry, upset, and írrítabíe íf ít does not "get ít".
The spírít comíng from the frame of reference of absoíute sexuaí mastery and
dísídentífícatíon wíth aíí one's energíes has preferences but no attachments. Thís
beíng the case, the spírítuaí person remaíns wíthín totaí |oy, peace, and equíííbríum
whether they have ít or not.
The ego can't conceíve of beíng happy wíthout sexuaííty. The spírít's happíness ís a
state of mínd and has nothíng to do wíth sexuaííty, and seríousíy consíders ceííbacy
as a víabíe optíon íf one does not have a mate. The ego as the síngíe person
constantíy gets ínto reíatíonshíps that are not spírítuaííy ríght because of the sexuaí
urge and body attractíon.
The spírít, beíng soíídíy centered ín seíf mastery ís perfectíy wííííng to be ceííbate for
one's whoíe íífe íf necessary, íf the ríght "spírítuaí mate" ísn't manífested yet. The ego
díssípates enormous amounts of sexuaí energy through masturbatíon. The spírít,
aíthough seeíng absoíuteíy nothíng wrong wíth masturbatíon, seeks to raíse some of
thís energy ínto "o|as shaktí" (braín íííumínatíon).
The ego uses sexuaííty wíth the goaí of havíng an orgasm. The spírít uses sexuaííty
for íntímacy and the sharíng of spírítuaí íove, and may often not even choose to have
an orgasm. The spírít sees the forepíay as beíng more ímportant than the orgasm.
The ego ís ínterested ín pornography, and ís the state of conscíousness that created
ít. The spírít does not use sexuaííty ín thís manner, and uses ít ínstead for the gíory of
God. The ego ís makíng íove oníy to the physícaí body. The spírít ís makíng íove to
the spírít íívíng wíthín the physícaí body.
The ego puts íts own píeasuríng fírst. The spírít puts the other person's píeasure fírst.
The ego ís ínterested ín havíng an orgasm as soon as ís possíbíe. The spírít ís
ínterested ín havíng the sharíng of íove íast as íong as possíbíe. The ego uses fantasy
of other peopíe often ín masturbatíon or sexuaí ínvoívement wíth a mate. The spírít ís
extremeíy seíf controííed ín the use of fantasy recognízíng that aíí mínds are |oíned
and that what one fantasízes affects that person.
The negatíve ego that controís the íncarnated personaííty guídes them to have affaírs
because of íack of sexuaí mastery. The spírít, understandíng the íaw of karma, wííí
never do anythíng that wouíd hurt another person, that ís díshonest, or that wííí buííd
negatíve karma. The ego guídes peopíe to see others as sexuaí ob|ects. The spírít
guídes peopíe to see each person as God vísítíng you ín physícaí form.
I couíd go on for a íot íonger, however, I thínk that thís sectíon has gíven you a very
cíear sense of the basíc pícture. In summary, those sexuaí acts are sínfuí or wrong
that are seífísh and not shared ín íove. Those acts are good that cause a sharíng of
íove between two souís.
It must be understood that sexuaí energy ís |ust one of seven octaves of energy
wíthín the human body. There ís nothíng wrong wíth píeasure from a spírítuaí
perspectíve. Is píeasure the oníy way you want to use your energy, however? There ís
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not |udgment from spírítuaí reaíms íf thís ís your choíce at any gíven moment. It ís
ímportant to see the tremendous accompííshments, creatívíty, and spírítuaí growth
that couíd be attaíned íf thís energy were raísed, to a íarge extent.
Another ímportant poínt to consíder ís that, accordíng to the channeííngs of the
Uníversaí Mínd through Pauí Soíomon, for whom I have enormous respect, "the
physícaí act as ítseíf wouíd prevent the hígher act of the souí from takíng píace." In
other words, once the íower seíf or anímaí nature ís gíven expressíon, ít prevents you
from beíng a channeí for the Hígher Seíf or souí.
In Pauí's channeííngs the Source aíso speaks to the fact that the sharíng of fíuíds
between two peopíe creates a spírítuaí bond or cord of energy that cannot be broken
for that entíre íífetíme. The cords can be broken ín a psychoíogícaí sense once the
reíatíonshíp has ended, however, not ín a spírítuaí sense.
These cords are ííke eíectrícaí wíres, and energy passes back and forth through them.
Thís ís why, ín many spírítuaí teachíngs the gívíng of oneseíf sexuaííy wouíd be for
the compíetíon of the seíf for the íífetíme.
If peopíe understood the karmíc bonds they were creatíng wíth peopíe every tíme
they had sex, I thínk they wouíd be a ííttíe more díscrímínatíng about who they had
sex wíth. Many peopíe who are psychoíogícaí víctíms, and not masters of theír mínds
and emotíons, are often víctímízed by energíes fíowíng through these cords. Theír
moodíness, depressíon, and anger may not be theír own, but rather those of a person
wíth whom they síept, whose energíes contínue to fíow to them through these cords.
Sínce the energy fíows both ways, the íífestyíe of the mate or partner contínues to
fíow back to you as weíí as from you, so ít behooves one to choose wíseíy.
We aíí have these cords and the ídeaí now wouíd be to achíeve mastery of your
energíes so you are not víctímízed by the energíes fíowíng through them. In the
híghest sense, you want to be such a generator of ííght and íove that your dívíne
energy fíows back through these cords to upííft those peopíe you have been ínvoíved
wíth. Thís ís nothíng that you have to do conscíousíy. The generaí íífestyíe of beíng a
ííght to the woríd wííí naturaííy or automatícaííy do thís.
It ís aíso ímportant to understand that the state of conscíousness you are hoídíng
when you are havíng sex ís what you are ímpíantíng ínto your partner. In other
words, the man ís not oníy ímpíantíng hís physícaí seed, but aíso ímpíantíng eíther
íustfuí energy of the íower seíf or the íove of the Hígher Seíf.
Thís appííes to other forms of sexuaí actívíty, not |ust íntercourse. Remember your
partner ís God, as you are. The questíon to ask yourseíf ís whether what you are
gívíng to your partner ís what you wouíd be wííííng to gíve to God, for ín truth, that ís
exactíy what you are doíng.
So understand that the physícaí act ís oníy a physícaí act. What ís |udged by Seíf, and
God, ís one's mentaí, emotíonaí and spírítuaí íntents and purposes for enteríng the
sexuaí ínvoívement.
In sítuatíons where an affaír has taken píace, there ís a karmíc íesson or bond that
has been created between aíí three peopíe. Thís ís nothíng to be taken ííghtíy, for thís
karmíc íesson wííí have to be resoíved ín thís íífe or throughout eterníty, ín terms of
the uítímate baíancíng of one's karma that must be achíeved before takíng
ascensíon, or the síxth ínítíatíon.
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Before gettíng ínvoíved wíth sexuaí actívíty there aíso must be consídered íf the
ínvoívement wííí cause a feeííng of regret or guíít ín seíf or your partner. The ego
usuaííy wants ímmedíate gratífícatíon and doesn't consíder the bígger pícture. Thís ís
why the Masters have often saíd that uníess one ís wííííng to gíve one's seíf to that
person for the íífetíme they wouíd not íssue forth theír seed. For those that are síngíe
thís ís why ít ís aíso better to masturbate or aííow the sexuaí reíease to come ín
nature's way, rather than create an ínappropríate karmíc bond.
Another tooí that míght be consídered here ís that when there ís the sexuaí arousaí ín
the íower chakras, the ídea ís to bríng the hands together ín prayer. Then bríng the
hands to poínt to each chakra and raíse thís energy up though each chakra ín thís
manner to be used for a hígher purpose. Thís wííí bríng the experíence of havíng an
orgasm on seven dífferent íeveís of your beíng, wíthout the spííííng forth of one's
seed. One míght feeí a convuísíng of the muscíes at each of the seven chakras and
the overaíí experíence wouíd be a much greater experíence than what one couíd
experíence on |ust one íeveí.
Sex between síngíe peopíe ís not wrong. It ís |ust that aíí these thíngs mentíoned ín
thís chapter need to be consídered. Most peopíe ín thís woríd have absoíuteíy no
understandíng of these esoteríc íaws.
Then there ís the spírítuaí íesson of how to avoíd temptatíon. The key here ís keepíng
your mínd and conscíousness attuned to the thíngs of God, the íove of God, and the
reaíízatíon of God. As D|whaí Khuí has saíd so often, "keep your mínd steady ín the
ííght". When your mínd ís on God, temptatíon does not even aríse.
It ís when your mínd íeaves God, and reverts to body conscíousness that thís occurs.
Thís ís why everyone shouíd have an ongoíng regíme and routíne of spírítuaí
practíces they do every day. It ís the oíd sayíng, an "ídíe mínd ís the devíí's
workshop". The mínd needs to be constantíy preoccupíed wíth prayer, medítatíon,
spírítuaí affírmatíons, and vísuaíízatíons, repeatíng the name of God, chantíng,
síngíng devotíonaí songs, practícíng the presence of God, seeíng the Eternaí Seíf ín
every person and as your seíf, spírítuaí readíng, physícaí exercíse, good díet,
spendíng tíme wíth spírítuaí peopíe, church or tempíe, spírítuaí cíasses and íectures
and so on.
When your íífe ís fíííed wíth these thíngs, temptatíon wííí hardíy ever even be an
íssue. Thís appííes to sínníng on other areas of your íífe as weíí. When you are wíth a
person and temptatíon aríses, ímmedíateíy thank God for thís person, and see them
as the Eternaí Seíf.
It comes down to an íssue of where you put your "attentíon". Most peopíe íet theír
subconscíous mínd, fíve senses, desíre body, and negatíve ego controí theír attentíon
and that ís the probíem. The ídeaí ís for the conscíous mínd aíways to controí the
attentíon ín servíce of the souí, spírít, and the Chríst conscíousness.
When your attentíon begíns to sííp ínto body conscíousness that ís ínappropríate,
then shíft ít back to God ííke you wouíd changíng the channeí of your teíevísíon. It
must be understood that energy foííows thought, and aíí feeííngs are created by your
mínd.
The key to achíevíng sexuaí mastery ís íearníng to master your mínd. Thís process
couíd aíso be caííed attítudínaí heaííng. When the ego begíns to take controí of your
attítude, |ust shíft ít back to God and the Chríst attítude. Sexuaí temptatíon wííí
aíways begíns wíth a thought or feeííng ín your mínd. The key ís to níp ít ín the bud.
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What you gíve energy to grows. Thís takes great vígííance. When thís begíns to
happen, |ust ask yourseíf, "do I want God, or my ego ín thís sítuatíon?" Put ít ín thís
perspectíve, I am sure you wííí choose God. It must be understood that sexuaí energy
ís one of the most powerfuí forces ín the uníverse. The oníy force more powerfuí ís
your conscíous wííí or personaí power ín servíce of God. You need to ask yourseíf
whether you want anímaí conscíousness or Ascended Master conscíousness. Do you
serve your íower seíf or your Hígher Seíf?
One of the best methods for overcomíng temptatíon ís to ímmedíateíy begín chantíng
the name of God sííentíy or out íoud. As "The Course ín Míracíes says, "Deny any
thought that ís not of God to enter your mínd."
When místakes are made ín regard to your sexuaííty, |ust forgíve yourseíf and get
back on track. Untíí hígher ínítíatíons are taken there ís a battíe that goes on between
the íower and Hígher Seíf. Don't waste tíme wíth guíít and regret. When místakes are
made |ust gaín the goíden nugget of wísdom from the místake and íearn the íesson
and do what |esus saíd to Mary Magdaíene; "You are forgíven. Go and sín no more."
Mahatma Ghandí, ín hís autobíography, teíís of hís tremendous battíe he had wíth hís
own sexuaííty untíí he fínaííy gaíned mastery over ít. When temptatíon begíns to
occur, stop doíng those thíngs that are producíng that temptatíon. It aíí comes down
to what you want thís íífetíme. If you truíy want God, God reaíízatíon, and ascensíon,
so you can be of greater servíce to mankínd, then you must choose God ín every
moment of your íífe.
Each moment, íf we keep choosíng God over negatíve ego, then thís ís ííberatíon over
a íífetíme. It must be emphasízed that what you see ín the woríd ís |ust a pro|ectíon
of your own thoughts. You are seeíng your own movíe. See each person as the
Eternaí Seíf and as God ín aíí sítuatíons, and you wííí reaííze God ín your seíf.
As you are waíkíng down the street and you are seeíng through |ust your physícaí
eyes, you wííí |ust be |udgíng physícaí bodíes accordíng to the ego's Píayboy or Píay
Gírí type ímages that have poísoned our coííectíve mínd. Thís síck índoctrínaton ís
everywhere. It ís ín aíí our magazínes, newspapers, teíevísíon programs, and movíes.
The outer woríd worshíps the physícaí body. If you want to reaííze God, then you
must see oníy God ín your daííy íífe. See the Eternaí Seíf ín aíí peopíe, anímaís píants
and rocks, and as your seíf. If you don't see God ín your brother and síster you wííí
not ever reaííze Hím wíthín yourseíf. So sexuaííty ís much more than |ust the physícaí
act. We are aíso speakíng of mentaí, emotíonaí, and spírítuaí aduítery that ís
occurríng ín our mínds as we waík down the street, or watch movíes.
Vow of the Brahmacharya
The vow of the Brahmacharya ís that vow whích I híghíy recommend, that each
person make to seíf and God, to use sexuaííty oníy ín the way that God wouíd have
you use ít. Makíng a vow ís somethíng our Western cuíture doesn't partake ín as a
spírítuaí practíce very often, and thís ís unfortunate. The takíng of certaín spírítuaí
vows provídes an enormous freedom.
I took the vow of the Brahmacharya ín my own íífe íong before I knew what ít reaííy
was. It províded me wíth a ííberatíon and an acceíeratíon of my spírítuaí growth a
thousand tímes beyond anythíng I had ever experíenced ín my íífe before. The takíng
of a vow, ín a sense, cíoses and íocks a door that needs to be íocked.
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Most peopíe don't íock these psychíc doors, and so when they get tíred or weak, síck,
or íose theír personaí power the íower seíf sneaks back ín. The takíng of the vow of
the Brahmacharya cíoses these psychíc doors, once taken compíeteíy, that prevents
thís from happeníng. The second haíf of thís chapter wííí be dedícated to
understandíng what thís most profound spírítuaí practíce and commítment reaííy
means.
Temptatíon ín ítseíf ís not sín. Temptatíon ís the opportuníty to sín. The key íesson
here ís to know where the poínt stops that you are praísíng God through a íoved one,
and where earthíy desíres are begínníng. Keep your mínd actíve on thíngs of God,
and your physícaí body reíeased and actíve through physícaí exercíse.
Let any sexuaí reíeases occur more ín God's way or nature's way duríng the síeep
tíme as they are needed. No sín or karma ís occurred ín thís manner. Aíso thís aííows
thís enormous power of sexuaí energy and kundaííní force to be raísed through aíí
seven chakras for the purposes of God reaíízatíon, supernaturaí physícaí heaíth,
mentaí íííumínatíon, creatívíty, heaííng, accompííshíng tasks and greater servíce of
mankínd.
As Pauí Soíomon saíd ín one of hís channeííngs from a book caííed, "Excerpts from the
Pauí Soíomon Tapes", "and thy body and thy mínd wííí remaín pure ín the Lord. Then
you míght present before Hím that body that ís a íívíng sacrífíce, hoíy, acceptabíe
unto God."
The term Brahmacharya ííteraííy means conduct that íeads to the reaíízatíon of
Brahman, or of the Eternaí Seíf. It means seíf restraínt and perfect seíf mastery over
sexuaí energy and freedom from íust, ín thought, word and deed.
Brahmacharya aíso means ceííbacy, aíthough I am not usíng ít ín the stríctest sense
of the term for my purposes. I fírst heard the term ín readíng Mahatma Ghandí's
autobíography. He descríbes how he took the vow of the Brahmacharya, and how ít
was reaííy one of the keys to the unfoídíng of hís entíre spírítuaí íífe.
He aíso uses the term ín a much íarger context than |ust sexuaííty. For hím, the vow
of the Brahmacharya was a commítment to a íífestyíe of seíf mastery and seíf
díscípííne ín aíí areas of hís íífe, to achíeve Seíf reaíízatíon.
Readíng thís sectíon of hís autobíography was quíte meaníngfuí to me because thís
vow of the Brahmacharya, as I saíd, was somethíng I had taken ín the same íarger
context about four years earííer, and I had never heard of the exact name of such a
ríte. I emphasíze agaín that for me, personaííy, ít was one of the most meaníngfuí
thíngs I have ever done, and has brought me truíy, "a peace that passeth
understandíng".
The reason I say thís ís that I am no íonger ín confííct or battííng myseíf at tímes of
weakness. The door to certaín types of actívítíes and states of mínd of my íower seíf
has been cíosed and íocked and ít no íonger takes any energy to maíntaín thís. In
essence ít has become a habít and the spírítuaí depth of the vows I took aííow no
possíbíííty for me to open thís door.
I have once heard ít stated ín a channeííng that "perfectíon ís not never makíng a
místake. Perfectíon ís not ever makíng a conscíous místake." Conscíous místakes are
under our controí, unconscíous místakes are not. When I become aware of makíng
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unconscíous místakes, part of my vow of the Brahmacharya ís to put my
conscíousness, ín thought, word, and deed back onto God.
I once heard a term by Kríshnamurtí that he caííed "choíceíess awareness". I do not
know what context he used ít ín, however I reíate to that term. I have no choíces
between my íower and Hígher Seíf. That choíce was made at my vow of the
Brahmacharya. The oníy choíce I have ís to be guíded by the hoíy spírít or, my
Monad, the Ascended Masters and God. Aíí other doors are conscíousíy íocked shut.
The vow of the Brahmacharya appííes to marríed peopíe, peopíe ín reíatíonshíps, and
síngíe peopíe. For me the vow of the Brahmacharya for síngíe peopíe who are
seríousíy on the spírítuaí path and path of ínítíaíon ís to be ceííbate untíí that tíme
that you fínd your "souí mate" or "twín fíame", or "ríght spírítuaí mate". It ís to not get
sexuaííy ínvoíved uníess ít ís truíy the ríght person on aíí íeveís, physícaííy,
emotíonaííy, mentaííy, and spírítuaííy.
Many peopíe I know who are síngíe get ínvoíved over and over agaín where they are
not matched spírítuaííy. Over and over agaín the same karmíc resuíts return. If you
put God fírst, then you have to have a partner that aíso puts God fírst. The form of
reíígíon or spírítuaí path does not matter.
Thís vow may be dífferent for those that are chronoíogícaííy younger and who may
need experíence ín reíatíonshíps as part of theír spírítuaí growth. Thís vow ís aíso
dífferent for those at an earííer stage ín spírítuaí evoíutíon and who are |ust steppíng
onto the path. So there are no hard and fast ruíes.
In studyíng the teachíngs of Brahmacharya ín the yoga books and Híndu scríptures
they are quíte stríct about the use of sexuaííty. Beííeve ít or not, 1000 tímes strícter
than I am expressíng ín thís book. To them I wouíd be descríbed as an uítra ííberaí
Brahmacharya.
My attempt here ís to fínd the ríght baíance of heaven and earth, yín and yang, wíth
the proper íntegratíon of the Chríst conscíousness. Thís ís not an easy task gíven that
I am tryíng to wríte to aíí age groups and aíí íeveís of souí evoíutíon.
What I speak of here ís not easy, especíaííy ín the begínníng stages of one's spírítuaí
path. After the thírd ínítíatíon I beííeve ít gets easíer, and after the fourth ínítíatíon
super much easíer. Integraí to masteríng one's sexuaííty and íearníng how to
subíímate and transform and transmute thís energy ís íearníng to have mastery over
one's thoughts, emotíons, ego, subconscíous mínd, desíre body, and fíve senses. In
takíng the vow of the Brahamcharya you are aíso commíttíng to masteríng these
parts of your seíf. Of aíí these desíres, though, the sex urge ís the strongest. To make
ít even harder, our envíronment doesn't support us but hínders us ín thís venture.
I beííeve the AIDS vírus and other sexuaííy transmuted díseases are the outer
refíectíon of the past mísuse of thís most precíous dívíne energy. It ís essentíaí to
íearn how to have mastery, and raíse thís energy íf your goaí ín íífe ís God reaíízatíon,
and ascensíon.
To achíeve thís you must have íron determínatíon, undyíng patíence, spírítuaí
tenacíty, and perseverance. Every day pray to God and ask Hím for heíp ín thís
venture. Why do ít by yourseíf when you have God heípíng you. Over tíme ít wííí
become a habít and ít wííí become much easíer.
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You wííí aíso íearn to keep your remembrance on God at aíí tímes, as you íearn to
own your personaí power and mastery at aíí tímes. In Buddhísm they have a term
caííed "exceptíonaí Bodhícítta". Thís means the generatíon of a state of mínd of
unbeííevabíe desíre for enííghtenment, ííberatíon, God reaíízatíon, so you can be of
greater servíce to mankínd ín thís íífetíme.
If every morníng you wouíd cuítívate thís Bodhícítta or "mínd of enííghtenment"
temptatíon wííí not even be abíe to affect you. In my own words I wouíd descríbe thís
as an aíí consumíng "spírítuaí fíre". When your yearníng for God ís not |ust a match
stíck but an aíí consumíng desíre and fíre every moment of your íífe, then sexuaí
temptatíon wííí no íonger even be an íssue. In the Edgar Cayce readíngs one of the
past íífe karmas that ís carríed over ínto one's next íífe from over índuígence ín
sexuaííty was "epííepsy".
The re-absorbíng of the semen heíps to enrích the bíood and strengthen the braín. It
ís aímost uníversaííy accepted by medícaí doctors who are experts ín thís fíeíd that
the choíce eíements of the bíood go ínto the composítíon of the spermatíc secretíons.
Over índuígence ín sexuaííty |ust draíns and weakens the ríchness of your bíood
suppíy.
The vow of the Brahmacharya ís one of the key doors to nírvana. The vow of the
Brahmacharya aíso ínvoíves íustfuí thínkíng as weíí as íustfuí actíons. For a ííberated
sage, the woríd ís fuíí of Brahma (God) oníy.
Mentaí aduítery ís more trícky to grasp than physícaí aduítery. How do you íook at
men and women on the street, at the movíe theaters, on teíevísíon, ín magazínes?
There ís nothíng wrong wíth íookíng at the physícaí body of the opposíte sex, as íong
as you are íookíng from your heart, and seeíng the Eternaí Seíf fírst.
The ego wííí have you íook wíth your physícaí eyes fírst, wíth an eye of |udgment as
to theír sexuaí attractíveness. See the Chríst ín aíí peopíe fírst, and then theír
physícaí vehícíe and you wííí íook wíth a whoíe other perceptíon of reaííty. The ego
creates separatíon through the |udgment of appearances. The spírít sees aíí peopíe
exactíy the same, and wíth an equaí eye.
The seíf wíthín you and the seíf that ís wíthín me ís the same seíf. To create
dífferentíatíon because of physícaí íooks ís íííusíon, maya, gíamour, and ego. Another
method ís to see each person you meet as your favoríte spírítuaí master. For ín truth
that ís who they are.
Another techníque ís to see women as Mother, Kaíí, Ouan Yín, the Vírgín Mary, Isís.
See the man as |esus Chríst, Saí Baba, D|whaí Khuí or the Lord Maítreya. See each
person as your brother or síster ín your "spírítuaí famííy".
Mentaí Brahmacharya ís the vow to keep a pure mínd. You must succeed at physícaí,
emotíonaí, mentaí and spírítuaí Brahmacharya. You have succeeded at mentaí
Brahmacharya when not a síngíe íustfuí or íower seíf carnaí thought do you aííow to
enter your mínd, and ínstead keep the mínd oníy focused on God and the Eternaí
Seíf.
When you índuíge ín sexuaí fantasy or íustfuí thoughts, even though you don't act
physícaííy, you are stííí havíng sexuaí íntercourse and actívíty on the mentaí píane
and are creatíng karma. Remember what Edgar Cayce saíd, "thoughts are thíngs".
You gíve enough energy to these sexuaí fantasíes and they take on a íífe of theír
own.
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Thís ís not meant as |udgment for we certaíníy aíí have done thís. Thís ís meant to
|ust remínd you of these subtíe, but very ímportant spírítuaí íaws we aíí know to be
true. The vow of the Brahmacharya íeads to puríty on aíí íeveís.
Another ínterestíng effect that sexuaííty has ís that ít weakens the íegs enegertícaííy
after you have an orgasm. Aíí boxers know thís. That ís why theír traíners force them
to be ceííbate for at íeast síx weeks before a fíght. Thís can be tested wíth dowsíng
rods or a penduíum and you wííí see ít to be true.
I had a cííent once who took a heaííng cíass that I happened to attend, and when the
peopíe were doíng heaííng on hím they found hís íegs to be íce coíd. I happened to
know from beíng hís counseíor that he masturbated to or three tímes a day for
aímost fíve straíght years. I knew ímmedíateíy what the coídness was from.
The Vedas decíare that, "by Brahmacharya and peace the devas have conquered
death." It was the key to Ghandí's success. The "Mahabarata", whích ís the íarger
book that contaíns the "Bhagavad Gíta", whích may be the greatest book ever
wrítten, says: "Know that ín thís woríd there ís nothíng that cannot be attaíned by one
who remaíns from bírth to death a perfect ceííbate... In one person, knowíedge of the
four Vedas (the hoííest book of Indía), and ín another, perfect ceííbacy -- of these, the
íatter ís superíor to the former who ís want ín ceííbacy."
Lord Sankara, who was one of the greatest Híndu Avatars of aíí tíme, has saíd;
"Brahmacharya, or spotíess chastíty ís the best of aíí penances. A ceííbate of such
spotíess chastíty ís not a human beíng, but a God, índeed... To the ceííbate who
conserves the semen wíth great efforts, what ís there unattaínabíe ín thís woríd. By
the power of the composure of the semen, one wííí become |ust ííke myseíf."
Lord Kríshna, the past íífe of the Lord Maítreya has saíd; "Sensuaííty destroys íífe,
íuster, strength, vítaííty, memory, weaíth, great fame, hoííness, and devotíon to the
supreme."
The Upaníshads, whích are the wísdom teachíngs of the Vedas says; "And those
students who fínd that woríd of God through chastíty, theírs ís that heaveníy country:
Theírs, ín whatever woríd they are, ís freedom."
Lord Buddha guíded peopíe away from marríage because of theír íack of controí of
theír íower seíf. A person who has not attaíned seíf mastery over hís energíes shouíd
"avoíd marríed íífe as íf ít were a burníng pít of ííve coaís. From the contact comes
sensatíon, from sensatíon thírst, from thírst cííngíng; by ceasíng from that, the souí ís
deíívered from aíí sínfuí exístence."
I wííí add to thís, however, the true master who has taken the vow of the
Brahmacharya can then be marríed and ííve ín totaí puríty because one's sexuaí
energy wííí hence be used ín the appropríate and moderate manner.
In our socíety ít ís so common to see, for exampíe, the man poutíng or beíng angry at
hís wífe for not gívíng hím sex. A master who has taken the vow of the Brahmacharya
wouíd be |ust as píeased to raíse the energy. From a spírítuaí perspectíve there ís
nothíng wrong wíth en|oyíng sexuaííty and mutuaí píeasuríng as íong as ít ís íovíng,
and not a seífísh act, and done ín moderatíon, and recognízíng your mate as the
Eternaí Seíf íncarnate.
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The vow of the Brahmacharya, for coupíes, has to do wíth stayíng ín the "Tao" of
appropríate sexuaí ínvoívement gíven your mutuaí sexuaí ídeaís, and príorítíes.
Coupíes who are approachíng the hígher ínítíatíons and ascensíon, I wouíd
recommend íess sex and more tantríc sexuaííty when you do have sex.
At medíum íeveís of ínítíatíon you wííí |ust have to use your íntuítíon to guíde you how
much ís appropríate. There was a tíme ín my íífe where ít was very appropríate to ííve
out my sexuaííty. In my íífe currentíy, even though I am marríed and I deepíy íove my
wífe, sex ís not as ímportant. I couíd, wíth no effort at aíí, be ceííbate the rest of my
íífe. Thís has gíven me great freedom ín beíng marríed for I am not attached to
sexuaííty any more.
Men míght consíder not havíng an orgasm even though you choose to make íove
sometímes. Aíí thís energy ís buíít up and then wííí be used for other purposes. Thís
may seem strange, however, the questíon aríses, What ís the most en|oyabíe part of
íove makíng? Is ít |ust the orgasm or the whoíe process of íove makíng?
A person who takes the vow of the Brahmacharya ís caííed a Brahmacharí ín Indía.
Híndu scrípture states that, "by the practíce of Brahmacharya, íongevíty, gíory,
strength, vígor, knowíedge, weaíth, undyíng fame, vírtues, and devotíon to truth
íncrease." The preservatíon of the semen ís one of the secrets of physícaí, emotíonaí,
mentaí, and spírítuaí success.
In the teachíng and yoga sutras of Patan|aíí, whích I have wrítten about ín Voíume 3,
the key ídeaís are non-kííííng, truthfuíness, non-steaííng, and ceííbacy or
Brahmacharya. It ís a key to success ín one's materíaí and spírítuaí íífe. You may
thínk I am beíng too stríct ín what I am suggestíng. In many of the Eastern and
Western spírítuaí teachíngs ít ís recommended that peopíe have sexuaí íntercourse
oníy for the sake of creatíng progeny. I, personaííy, don't thínk ít ís necessary or
appropríate for marríed coupíes to go to that extreme.
I, personaííy, don't beííeve there ís anythíng wrong wíth havíng sex and en|oyíng sex
under the proper guídeíínes I have set forth, and as íong as ít ís done ín moderatíon. I
am |ust gívíng you, ín thís chapter, the whoíe pícture and you need to fínd your
míddíe ground wíthín thís understandíng. We are fed so much mísínformatíon about
sexuaííty from mísínformed materíaíístícaííy oríented doctors, psychíatrísts and
psychoíogísts and counseíors.
I am presentíng you here sexuaííty from the souí, Monad, and Ascended Master's
perceptíon, not from some materíaíístíc worídíy víew. Very few peopíe ín thís woríd
understand the esoteríc aspects of thís beautífuí subííme form of energy.
The practíce of Brahmacharya wííí aíso aííow marríed coupíes when they do want to
have a chííd, to attract a much hígher íeveí souí to íncarnate through the physícaí
vehícíe they both províde.
In my personaí opíníon aíí adoíescents ín schooí shouíd be requíred to take courses
and cíasses ín Brahmacharya. Adoíescence by defínítíon are compíeteíy out of controí
ín terms of theír emotíonaí body, desíre body, negatíve ego, and sexuaííty.
I can't but heíp to thínk about the news story recentíy that spoke of those hígh schooí
boys who were havíng sex wíth gírís as a game to see who couíd get the most
"poínts". What was even more dísgustíng was that the boys were proud of ít even
though they got busted. They dídn't thínk they had done anythíng wrong. Thís ís
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symboííc of a certaín segment of our coííectíve conscíousness. Thís ís dírectíy the
resuít of íack of uníversaíístíc spírítuaí traíníng ín schooí.
If adoíescents were taught the vaíue of Brahmacharya, íook at the drop ín abortíons
and unwanted pregnancíes. Look at the drop ín the spreadíng of AIDS and sexuaííy
transmítted dísease. Look at the drop ín the spírítuaí and moraí decííne of our youth.
Look at the karma ín these young peopíe's ííves that couíd be avoíded though proper
spírítuaí and moraí educatíon.
The íack of Brahmacharya goes aíong wíth drínkíng aícohoí, takíng drugs,
pornography, and ín essence gívíng free reígn to the íower seíf. I wííí guarantee you
that 98% of aíí adoíescents don't have a cíue as to what the íower seíf and Hígher
Seíf even ís. Thís ís not adoíescent's fauít. It ís our fauít as a socíety and as educators
who are not properíy educatíng these young souís who are ín our care.
The vow of the Brahmacharya aíso ínvoíves the díet you eat, the peopíe you spend
tíme wíth, the movíes you go see, the teíevísíon programs you watch, the magazínes
and the books you read.
The vow of the Brahmacharya aíso ínvoíves the buíídíng of character and vírtue. It
ínvoíves a cíear knowíedge of sexuaí heaíth on the physícaí íeveí, proper hygíene,
and bírth controí.
It ís aíso heípfuí to reaííze that the Atman or Eternaí Seíf ís sexíess, and thís ís out
true ídentíty. Psychoíogísts wííí teíí you that the controí of sexuaííty ís repressíon, and
thís ís bad. I am here to teíí you as a psychoíogíst that that ís ígnorance. The controí
and raísíng of one's sexuaííty ís conservatíon, transmutatíon, subíímatíon, and
conversíon of one form of energy to another. In thís case ít ís the conversíon of íust
ínto o|as shaktí, braín íííumínatíon, and supernaturaí physícaí heaíth.
O|as ís actuaííy spírítuaí energy that ís stored ín the braín. It can be utííízed for dívíne
contempíatíon and spírítuaí pursuíts. A person wíth a great deaí of o|as ín hís braín
can turn out enormous amounts of creatívíty and mentaí and spírítuaí work.
There ís a íuster and cíearness ín the eyes, and a magnetíc aura ín theír feet. Thís
type of person, be ít maíe or femaíe, can ínfíuence peopíe by speakíng very few
words. Appoíoníus of Tyanna, |esus Chíst's next íncarnatíon after Hís íífe as |esus,
where he took hís fífth ínítíatíon, took the vow of Brahmacharya at the age of 16, and
ííved to the age of 100 or more and never broke hís vows.
Saí Baba has recommended that peopíe become ceííbate after the age of 65, even íf
they are marríed. If you have had any type of seríous physícaí heaíth probíems I
wouíd híghíy recommend for a desígnated períod of tíme that one take a vow of
ceííbacy or certaíníy take a vow of extreme moderatíon ín the use of one's sexuaííty.
Aíí thís energy wííí be used to heaí your body as weíí as your mínd and spírít.
I want to say here, aíso, that there ís an enormous worídíy pressure ín our socíety to
get marríed or to fínd a mate. From the souí's perspectíve ít ís a totaííy víabíe optíon
to remaín síngíe and ceííbate and be perfectíy happy. You do not need a mate to be
happy. Your souí and Monad are your true mates, ín reaííty.
I know so many peopíe who are síngíe who are seekíng theír spírítuaí mate. Thís type
of reíatíonshíp ís not aíways the easíest to fínd. I wouíd say thís ís true especíaííy for
women. There are more spírítuaí women around than spírítuaí men.
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For those of you who have not found your spírítuaí mate, try the ceííbate path untíí
your mate comes. In my personaí experíence, beíng ceííbate ís an "íncredíbíe hígh",
once you gíve yourseíf to ít and íet go of aíí the egotístícaí programmíng.
For those of you who wouíd ííke to fínd your ídeaí spírítuaí mate, I am now goíng to
teíí you the "secret of the ages" ín terms of how to fínd thís person. The secret ís
"gíve yourseíf 100% to your spírítuaí path and servíce to mankínd. Fínd compíete |oy
and happíness ín your uníon wíth God, your uníon wíth Seíf, and uníon wíth your
brothers and sísters ín Chríst. Fuííy own that you are 100% whoíe and compíete
wíthín your seíf, and one wíth God. Líve your íífe from thís state of conscíousness and
when the tíme ís ríght, your spírítuaí mate wííí be ríght before you wíthout even
havíng to íook for them. Thís ís because God attracts God.
Agaín I emphasíze the need to not aííow your mínd to go on automatíc pííot, for thís ís
where the probíems and temptatíons deveíop. The probíems aíways begín on the
mentaí píane fírst. |esus saíd, "If you have a íustfuí íook at a woman, you have
aíready commítted aduítery ín your heart." See, hear, taste, touch, smeíí, thínk, feeí,
sense, íntuít, oníy God.
You wííí not be successfuí uníess your íífe ís one constant sequence of spírítuaí
practíces. After a whííe thís ísn't experíenced as work. but rather as the greatest |oy,
for there ís no better feeííng than constantíy affírmíng and experíencíng God.
When you see a beautífuí form ín the shape of a physícaí body, remember who
created that form and who ís íívíng ínsíde that form. Ramakríshna, the God reaíízed
Avatar, was marríed and beííeve ít or not, even consummated hís marríage.
Srí Anandamayí Ma, the bííss permeated saínt from Indía was marríed and díd the
same. She was so ímmersed ín the eternaí Seíf, she never even desíred to. It bríngs
up these exampíes, not because that ís what we need to do, but rather to gíve you
the fuíí perspectíve of choíces avaííabíe to you on your spírítuaí path.
One of the keys to deveíopíng the síddhas (the hígher spírítuaí gífts ís to raíse thís
sexuaí energy. In the begínníng, try to make a vow of Brahmacharya for a week or
month or three months. Thís ís very much ííke fastíng. We aíí know how good fastíng
ís for the physícaí body. Fast from sexuaí actívíty for a ííttíe whííe to see how you feeí.
Every tíme you do have sex, examíne how you feeí when you are done, to see íf you
were ín the Tao. If not, don't |udge yourseíf, |ust íearn from the experíence and make
the correctíon ín your mínd and commít to stayíng ín the Tao ín the future.
The Vow of the Brahmacharya ís a great spírítuaí experíment and ongoíng evoívíng
process. At dífferent tímes ín your íífe, the nature of your vow may be dífferent. The
maín poínt of aíí ís for you to be the master of your sexuaííty, and not íet ít master
you.
I wouíd ííke to end thís chapter wíth a story about Socrates and hís díscípíe from a
book caííed, "The Practíce of Brahmacharya", by Swamí Sívananda. "One of the
díscípíes of Socrates asked hís teacher, "My Venerabíe Master, kíndíy ínstruct me how
many tímes a househoíder can vísít hís íegaí wífe." Socrates repííed, "Oníy once ín hís
íífetíme."
The díscípíe saíd, "Oh, my íord! Thís ís absoíuteíy ímpossíbíe for worídíy men. Passíon
ís dreadfuí and troubíesome. Thís woríd ís fuíí of temptatíons and dístractíons.
Househoíders have not a strong wííí to resíst temptatíons. Theír índríyas are very
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revoítíng and powerfuí. The mínd ís fíííed wíth passíon. Thou art a phííosopher and
yogí. You can controí. Pray, kíndíy prescríbe an easy path for the men of the woríd."
Then Socrates saíd, "A Househoíder can have copuíatíon once ín a year." The díscípíe
repííed, "Oh venerabíe sír, thís ís aíso a hard |ob for them. You must prescríbe an
easíer course." Socrates then repííed, Weíí, my dear díscípíe, once ín a month. Thís ís
suítabíe. Thís ís quíte easy. I thínk you are satísfíed now."
The díscípíe saíd, "Thís aíso ís ímpossíbíe, my revered Master. Househoíders are very
fíckíe-mínded. Theír mínds are fuíí of sexuaí samskaras (programmíng) and vasanas.
They cannot remaín even for a síngíe day wíthout sexuaí íntercourse. You have no
ídea of theír mentaííty."
Then Socrates saíd, "Weíí saíd, my dear chííd. Do one thíng now. Go dírectíy to the
buríaí ground now. Díg a grave and purchase a coffín and wíndíng sheet for the
corpse before hand. Now you can spííí yourseíf any number of tímes you ííke. Thís ís
my fínaí advíce to you."
Thís íast advíce píerced the heart of the díscípíe. He feít ít keeníy. He thought over
the matter seríousíy and understood the ímportance and gíory of Brahmacharya. He
took to spírítuaí sadhana (practíce ín ríght awareness). He took a vow of stríct
unbroken ceííbacy for íífe, became a yogí, and had seíf-reaíízatíon. He became one of
the favoríte díscípíes of Socrates.
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Psychíc Seíf-Defense
By
Dr. |oshua Davíd Stone

Thís chapter may be one of the most ímportant ín thís entíre book. Instead of caíííng
thís chapter psychíc seíf defense, I couíd aíso have caííed ít, "How to buííd a strong
physícaí, emotíonaí, mentaí, and spírítuaí ímmune system."
Most peopíe |ust thínk of ímmune systems as a part of our physícaí body. Thís ís not
the case, however. It ís |ust as ímportant, íf not more so, to deveíop a psychoíogícaí,
and spírítuaí one. The effectíveness of your physícaí ímmune system wííí, ín actuaííty,
depend to a great extent on your psychoíogícaí and spírítuaí one. Thís chapter wííí be
an íntense course ín physícaí, psychoíogícaí, and spírítuaí seíf ímmune system
buíídíng.
Whether spírítuaí peopíe ííke to admít thís or not, íífe ís a battíe. The great
Paramahansa Yogananda saíd, "Lífe ís a battíefíeíd". In the Bhagavad Gíta Kríshna
ímpíored Ar|una to "gíve up hís unmanííness and get up and fíght." We aíí have to
íearn to be spírítuaí warríors ín íífe. The "Course ín Míracíes" emphasízes the
ímportance of beíng "vígííant for God and Hís kíngdom."
The fíght we are aíí ín ís on a number of íeveís. Fírst, we are fíghtíng to remaín
conscíous and aíert and not faíí ínto what I caíí "automatíc pííot". Second we are
fíghtíng to keep our mínds cíear of negatíve thoughts. We are fíghtíng to keep
gíamour, maya, íííusíon and negatíve ego from takíng over our conscíousness. We are
fíghtíng to stay centered and baíanced. We are fíghtíng to stay ín uncondítíonaí íove,
|oy, even-míndedness and ínner peace.
Sometímes we are battííng to heaí ourseíves from physícaí dísease, or dís-ease on
emotíonaí, mentaí, and/or spírítuaí íeveís. Sometímes we are battííng fatígue. We are
battííng to controí our subconscíous mínd and master our three íower vehícíes or
bodíes. We are battííng to remaín ín the conscíousness that we are the God, Chríst,
the Buddha, that Atma, the Eternaí Seíf.
One of the bíggest thíngs we are battííng ís not oníy the energíes wíthín ourseíves
that do not come from souí, but aíso we are battííng the negatíve energy from other
peopíe and our envíronment. The spírítuaí path ís ííke cíímbíng an uphííí mountaín. It
ís up three steps, faíí back two, up síx steps faíí down four, up seven steps faíí back
fíve. Thís ís how everyone grows.
We have aíí íearned ín thís píanetary mystery schooí caííed earth íífe, we must
remaín strong. Now, I do want to say, that thís battíe does get easíer, the hígher one
goes ín the ínítíatíon process. The hígher one goes ín the ínítíatíon process the
greater the seíf mastery.
In the earíy stages there ís a great battíe goíng on wíth "the dweííer on the threshoíd"
(negatíve ego, gíamour, maya, and íííusíon). As one gaíns mastery, these energíes
are sub|ugated and new posítíve spírítuaí habíts are formed.
In essence, over a íong períod of great battííng and sufferíng we have fínaííy reached
a poínt of íearníng how to stay strong physícaííy, mentaííy, emotíonaííy and
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spírítuaííy, and not get knocked off center by the onsíaught of negatíve energíes of
the ínner or materíaí woríd that often takes píace.
In thís chapter I am goíng to gíve you the understandíng and the tooís to easííy wín
thís battíe, and gaín seíf mastery, so íífe becomes much easíer and more en|oyabíe. I
am goíng to teach you how to protect yourseíf, |ust as a marshaí arts ínstructor
wouíd, except on subtíer, spírítuaí and psychíc íeveís.
Before I can do thís, however, I fírst must gíve you a "wakeup caíí". Most peopíe ííve
theír ííves on automatíc pííot, and ííve ííke automatons. They are totaííy unaware of
aíí the negatíve forces that are at work. They are unaware of negatíve ego, gíamour,
maya, and íííusíon untíí they step on the probatíonary path. Even more than that they
are totaííy unaware of the physícaí, envíronmentaí, psychoíogícaí, and spírítuaí
onsíaught of negatíve energíes that confront the average person on a daííy basís.
You cannot wín thís battíe and gaín seíf mastery untíí you know what you are
fíghtíng. Thís chapter wííí deaí wíth heípíng you to deveíop an arsenaí of
psychoíogícaí and spírítuaí tooís to wín thís war. It wííí aíso poínt out the enormous
barrage of negatíve energy that ís comíng from the envíronment, other peopíe, the
astraí píane, the mentaí píane, and the etheríc píane.
To begín thís díscussíon we fírst must understand what ít ís we are fíghtíng. Let us
begín wíth the physícaí body and the physícaí ímmune system and what ít has to
contend wíth. Some of the thíngs I am about to mentíon, you are aíready aware of,
and some of them you are not, or tend to forget about ín terms of protectíng yourseíf.
In begínníng our practíce of "psychíc seíf defense" I ask you to read thís ííst wíth
detachment so as not to get overwheímed. After íístíng what we are battííng, then I
wííí teach you how to become "ínvuínerabíe and ínvíncíbíe" to theír effects. For, never
forget that ín truth, we each are God, and as we reaííze thís potentíaí we are no
íonger víctíms of effects of anythíng. We are totaí masters and causes of our reaííty.
The Physícaí Thíngs Our Physícaí Immune Systems are Fíghtíng on a Daííy Basís
The fírst thíng, of course, our physícaí bodíes have to deaí wíth ís poííutíon, especíaííy
íf you ííve ín a bíg cíty, aíthough ín truth there ís poííutíon aímost everywhere on thís
píanet at thís tíme. In a cíty such as Los Angeíes, we have aír poííutíon and the
drínkíng water ís totaííy toxíc. There ís enormous amount of sound poííutíon wíth car
aíarms constantíy goíng off and the sounds of a bíg cíty. Thís affects us much more
than we reaííze.
The oceans are poííuted. The físh off the Santa Moníca Bay are fíííed wíth mercury
poísoníng. We confront fast food restaurants and íce cream paríors on every corner.
Needíess to say, the food ís dead and not good for our bodíes.
The government fíuorídates the water suppíy whích compíeteíy shuts down the
ímmune system íf you drínk ít. Our toothpastes are aíso fíííed wíth fíuoríde. Our
dentísts fííí our cavítíes wíth mercury fííííngs whích ís one of the most toxíc
substances to the human body, wíth oníy píutoníum or nucíear radíatíon beíng worse.
After ten or fífteen years the mercury fííííngs crack and íeak ínto our system and
create absoíute havoc. I wouíd híghíy recommend that peopíe have them repíaced
wíth goíd or composíte fííííngs.
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Our government does nucíear testíng whích takes forty years to díssípate the energy
from our atmosphere. Then they have nucíear waste whích they have no ídea what to
do wíth. Theír new braín storm ís to use some of ít to "írradíate" our fruíts and
vegetabíes, whích has aíready been approved by our "protectíve agency", the FDA,
whích ís the bíggest |oke ín the uníverse.
When our food goes through the check out stand they zap ít agaín wíth some kínd of
radíatíon whích aííows the checker to not have to mark off the príce wíth her fíngers,
so ít ís done automatícaííy. Píease reaííze thís energetícaííy poísons the food.
Then, of course, the farmers use massíve amounts of pestícídes on aíí our fruíts and
vegetabíes whích we are consumíng on a daííy basís. Our soíí and water ís fíííed wíth
nítrates. Our medícaí doctors have no traíníng ín díet or nutrítíon or hoíístíc practíces
so ínstead they pass out drugs and antíbíotícs ííke candy. The antíbíotícs wípe out aíí
the fríendíy bactería and poíson the ííver. Throwíng the entíre physícaí body and
ímmune system out of baíance as the yeast grows ííke crazy. Then the average
person goes back to the medícaí doctor who then runs "medícaí tests", wíth aíí kínds
of more radíatíon, dyes, and hígh tech machínery that poísons the patíent even more.
Then you go to the dentíst and take x-rays and get a ííttíe more radíatíon. Then the
government sprays the cíty wíth maíathíon-pestícíde from heíícopters to kííí the
medfíy. The FDA, our great envíronmentaí protectíve agency, says that ít does no
harm to the human body. But they do teíí you to cover your car wíth a cover over
níght when the sprayíng occurs because the maíathíon pestícíde wííí take the paínt
off your cars. It won't affect the human body adverseíy, though!!!!!!!
Then there are aíí the eíectrícaí wíres we have to deaí wíth. It ís fínaííy comíng out
that peopíe are gettíng cancer from beíng too cíose to these eíectrícaí power íínes.
Thís gets ínto the whoíe fíeíd of íearníng how to protect ourseíves from íow grade
eíectrícaí magnetíc frequencíes. We are constantíy beíng bombarded from radíatíon
from our teíevísíons, computers, toasters, mícrowave ovens, eíectrícaí cords, heatíng
bíankets, and on and on . . .
I saw on the news íast week that ceííuíar phones ín cars are now causíng cancer on
the síde of the head that the phone ís heíd to. I aíso saw another specíaí on teíevísíon
whích taíked about how poííce offícers are gettíng cancer of the groín from hoídíng
the radar guns ín theír íap whííe trackíng cars.
Our ímmune systems are battííng aíumínum poísoníng that we are gettíng from usíng
aíumínum pots and pans, and usíng píe tíns and aíumínum foíí. A homeopathíc doctor
showed me how I was gettíng aíumínum poísoníng from cookíng my físh ín tín foíí.
They are fíndíng a correíatíon wíth Aízheímer's dísease and aíumínum poísoníng. It ís
not |ust aíumínum, but metaí poísoníng and chemícaí poísoníng aíso.
Chíídren are gettíng síck from the íead ín the paínt ín many houses and buíídíngs. The
gasoííne fumes from aíí the cars aíso causes íead poísoníng. Lívíng ín a cíty, God
knows aíí the toxíc chemícaís and metaís we have ín our system. Peopíe who drínk
the water can get too much copper ín theír system from the copper pípes.
Then because of how we have poííuted the píanet we have caused a massíve hoíe ín
the ozone íayer whích causes certaín uítravíoíet rays from the sun to get through that
shouídn't be gettíng through. Thís ís causíng skín cancers and other toxíc affects.
The destroyíng of the raín forests has caused the oxygen íeveí of the entíre píanet to
be ín danger of beíng thrown off baíance. The massíve amounts of cement that cover
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the earth doesn't aííow the earth mother to breathe effectíveíy whích obvíousíy
affects us adverseíy. Our ground water ís beíng poííuted by toxíc íand fííís.
Fast food restaurant hamburgers are kííííng peopíe from the amount of bactería ín
the meat. "Síxty Mínutes" díd a specíaí on the chícken índustry, and even the FDA
found 50 to 60 percent of aíí chícken ís fíííed wíth saímoneíía bactería. Chícken aíso
tends to be cancerous to the seventh generatíon of chíckens.
The food that most peopíe eat ís fíííed wíth preservatíves, chemícaís, and addítíves,
whích ís totaííy toxíc to the ííver. Besídes thís, 95% of the food ín a supermarket ís
"dead food". There ís no íífe force ín ít. Our ínabíííty to work wíth the nature kíngdom
and nature spíríts, ín a íovíng cooperatíve manner has caused these wonderfuí beíngs
to íeave the farms where our produce ís grown, and hence the food ís fíííed wíth oníy
one tenth the íífe force ít couíd have.
Then peopíe ííve on coffee and sugar and artífícíaí stímuíants ííke chocoíate and soda
pop, whích gíve a fíve mínute rush and then totaííy depíete one's energíes. Then the
medícaí professíon gíves our chíídren vaccínes and make us have vaccínes íf we care
to traveí out of the country. Vaccínes are absoíuteíy poísonous to the ímmune
system, and ís one of the bíggest frauds that has ever been perpetrated on the
pubííc.
To make thís even worse, the mííítary índustríaí compíex, whích íooks at peopíe as
nothíng more than ob|ects, performs chemícaí warfare experíments usíng these
vaccínes to test out theír experíments. One of these ís, of course, AIDS, whích was
created by the mííítary índustríaí compíex. Don't be naíve to thínk that thís ís the oníy
dísease they have purposeíy ínocuíated ínto the unaware Amerícan pubííc.
Then, of course, the average person doesn't eat weíí, or exercíse enough, and does
not have a strong mentaí or emotíonaí or spírítuaí ímmune system, so they get síck a
íot. We are aíways havíng to battíe to keep our own resístance up to battíe aíí the
víruses, coíds, bactería ínfectíons fíoatíng around, not even takíng ínto consíderatíon
the sexuaííy transmítted díseases.
The burníng of aíí the fossíí fueís ís actuaííy causíng, for the fírst tíme ín hístory, acíd
raín. No píant íífe can grow ín acíd raín. Another thíng our physícaí bodíes and
ímmune systems must battíe on the physícaí íeveí ís the ííghtíng ín most buíídíng and
offíces. The type of ííght buíbs ín most offíce buíídíngs ís totaííy toxíc to the human
body.
One other factor that peopíe have to deaí wíth, that most are not aware of, has to do
wíth the fíeíd of psychotronícs and radíonícs. These are machínes that send out
energy waves that are supposed to be used for heaííng purposes. Of course, our
mííítary índustríaí compíex has gotten hoíd of them and ís usíng them for warfare
purposes at tímes. Thís ís aíso beíng experímented wíth ín other countríes.
Segments of our popuíatíon are often beíng bombarded by these unseen
eíectromagnetíc energy waves and sometímes even certaín índívíduaís are targeted.
In a símííar veín, but íess síníster, ís the effect of aíí the radío waves and teíevísíon
waves and phone waves and sateíííte waves that we are constantíy bombarded wíth.
Some of these may be subtíe, but they aíí have theír affect. Then there ís a íack of
what has been caííed negatíve íons from the staíe aír of cíty and apartment dweíííng.
The green house effect ís causíng temperatures to ríse and aíso causíng extreme
weather condítíons whích can aíso be hard on they physícaí body, especíaííy ín some
areas of the country.
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These are |ust some of the factors our physícaí bodíes and ímmune systems are
battííng on a daííy basís and these thíngs are the ones that are |ust on the top of my
head. I am sure there are mííííons of other factors that I have not íísted. It ís amazíng
that our physícaí bodíes and ímmune systems do as weíí as they do consíderíng the
assauít they are under ín our "modern socíety".
Before begínníng my díscussíon on what you need to do to protect yourseíf from
these factors, I want to gíve another ííst of the negatíve factors that our emotíonaí,
mentaí and spírítuaí ímmune systems need to deaí wíth on a daííy basís. Agaín we
must fírst understand what we are battííng, before we can gaín seíf mastery and
protectíon from these factors.
The Mentaí, Emotíonaí, and Spírítuaí Negatíve Infíuences Our Immune Systems Need
to Battíe Every Day
On a psychoíogícaí and spírítuaí íeveí fírst off, we have to deaí wíth the negatíve
thoughts, feeííngs, emotíons, and energy from other peopíe. Thís can often be very
much ííke hypnosís, beíng performed on us ín a wakíng state íf we are not ín a
vígííant state of conscíousness. Then our psychoíogícaí and spírítuaí ímmune systems
have to deaí negatíve ego, gíamour, íííusíon, and maya ín our own subconscíous mínd
as weíí as the onsíaught that comes from socíety ín generaí. Thís takes the form of
advertísíng, magazínes, teíevísíon, newspapers, and the medía as a whoíe.
Our woríd has basícaííy physícaííízed and ínstítutíonaíízed negatíve ego and íower seíf
conscíousness. It ís everywhere and permeates every aspect of our socíety. We have
to deaí wíth the víoíence ín teíevísíon and ín the movíes.
We have to psychoíogícaííy deaí wíth aíí the bad news that ís constantíy reported and
gíamorízed on the news. The words or íyrícs ín the pop musíc we hear are fíííed wíth
the conscíousness of addíctíve íove. We have to deaí wíth the bad moods, írrítabíííty,
anger, depressíon, worry, ínsecuríty, fear, crítícaíness of our coworkers or famííy
members, and even husbands and wíves at tímes.
If we do not have a strong psychoíogícaí and spírítuaí ímmune system, aíí thís stuff
gets ínto our subconscíous mínd, and depíetes our energy, devítaíízes us, and makes
us feeí bad. Then we have to deaí wíth what the eastern reíígíons refer to as the
monkey mínd. When the mínd ís out of controí then emotíons wííí be out of controí
and the physícaí body wííí be adverseíy affected. Then we have to deaí wíth negatíve
astroíogícaí confíguratíons, and bíorhythms.
When we become weakened physícaííy, psychoíogícaííy and spírítuaííy we become
open to psychíc attack from the íower astraí píane. In severe cases of weakness thís
can resuít ín a type of possessíon. That must be protected agaínst and cíeared. Other
types of peopíe are battííng obsessíve thought anxíety and/or personaííty dísorders.
Aíí these thíngs become cíeared as seíf mastery ís gaíned and the four bodíes and
three mínds become aíígned and negatívíty ís cíeared out.
Other types of thíngs we are battííng on psychoíogícaí and spírítuaí íeveís are aííen
abductíon, and aííen ímpíants. Most of these abductíons are performed by the
negatíve extraterrestríaí group caííed the grays from Zeta Retícuíí and the Oríon
sector. I wííí teach you how to protect yourseíf from these ínvasíons.
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The ííght workers are often under attack from the Dark Brotherhood, aíso known as
the Bíack Lodge. They are not to be feared as íong as you have the tooís to remaín ín
seíf mastery.
Some peopíe have to deaí wíth poítergeíst, or earth bound spíríts who have gaíned a
smaíí amount of vítaí force and ííke to píay trícks on unaware humans. Then we have
to deaí wíth peopíe ín our ííves whom I ííke to caíí psychíc vampíres, for they draín
our psychíc bíood or íífe-force.
We have to íearn how to deaí wíth what are caííed the negatíve eíementaís that are
created by our thought forms, whích íatch on to our aura and draín us. We have to
íearn how to deaí wíth psychoíogícaí and spírítuaí íííness. |ust as physícaí dísease ís
not contagíous, for we can't get síck íf we have a hígh resístance. The same ís true on
a psychoíogícaí spírítuaí dísease íeveí. There ís no such thíng as a contagíous
psychoíogícaí and spírítuaí dísease, there are oníy peopíe wíth íow resístance wíthín
theír psychoíogícaí and spírítuaí ímmune systems.
Thís chapter wííí províde you wíth the understandíng and tooís to not catch the
physícaí, psychoíogícaí and spírítuaí díseases of other peopíe. For our íesson ís to
íearn to stay heaíthy, and bríng the síck peopíe to our íeveí, not to faíí down to theír
íeveí. We must see them as God sees them, whích ís perfect and whoíe, and as the
Chríst they are. As the "Course ín Míracíes" says, "Síckness ís a defense agaínst the
truth".
We must íearn to protect ourseíves from the psychíatrísts, psychoíogísts, mínísters,
and tradítíonaí medícaí doctors, because so much of how they have been traíned ís
fíííed wíth negatíve ego concepts whích vaíues an over-emphasís on materíaí reaííty,
whích has cut them off from the true reaíítíes of the souí and spírít.
We must protect ourseíves from even the new age movement, and have great
díscernment, for there are many faíse prophets and cuít movements ín operatíon. We
must protect ourseíves and be super díscerníng ín the fíeíd of poíítícs where the
negatíve ego ís rampant. Poíítícíans, as a whoíe, serve the repubíícan or democratíc
party rather than theír own souí, and Hígher Seíf. Where íobbyísts and specíaí
ínterest groups are aííowed to operate ín a form of íegaíízed bríbery.
Then we must protect ourseíves from the medía, for the newspapers and TV statíons
are run by the Trííateraí Commíssíon and Councíí on Foreígn Reíatíons. (The secret
government). Níne tenths of what the government teíís us ís |ust deceptíon and ííes.
The Warren Commíssíon teíís that Oswaíd kíííed Kennedy and that ít wasn't a
conspíracy. They teíí us UFO's don't exíst when there are actuaí extraterrestríaís of
many specíes as guests of the government They deceíve us wíth a phony space
program. They teíí us what we want to hear and then thíngs ííke Víetnam, Water
Gate, Contragate, phony drug war, íoss of cívíí ííbertíes are goíng on behínd our
backs.
Other energíes we need to protect ourseíves from are the energíes that are actuaííy
embedded ín the waíís. The great spírítuaí Master Ronaíd Beesíey used to say that
hospítaís shouíd be burned down every fíve years. There ís so much negatíve energy
that has been embedded ín the waíís that ít ís amazíng that anyone ever recovers at
aíí.
Thís ís true aíso when we move ínto a new home or apartment, or even offíce
buíídíng. Another way we get poísoned ís when we faíí asíeep at níght watchíng TV.
Whatever we are watchíng or íísteníng to gets programmed ríght ínto our
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subconscíous mínds as we faíí asíeep. Whííe we are síeepíng we are ín a
somnambuíístíc state of hypnosís and 100% hypersuggestabíe.
The same thíng happens duríng surgery when we are under anesthesía. Everythíng
the doctors and nurses say ís programmed ríght ín. In the future thís understandíng
wííí be used for a posítíve purpose to acceíerate heaííng.
Another way we are víctímízed íf we are not vígííant ís through subíímínaí advertísíng.
It ís supposed to be íííegaí, but ít happens aíí the tíme. Subíímínaí messages eíther ín
vísuaí or audítory form are píaced wíthín commercíaís, teíevísíon, movíes, musíc,
radío and the ííkes, to program us unconscíousíy.
Then there ís the mííítary índustríaí compíex whích ís ínvoíved wíth aíí kínds of mínd
controí and psychíc warfare experíments. If peopíe reaííy knew what was goíng on ín
thís woríd behínd the scenes they wouíd never ever íet themseíves go on automatíc
pííot even for an ínstant. Not oníy ís the government usíng psychíc warfare, radíonícs,
and braín washíng weaponry, but the negatíve extraterrestríaís are aíso. As I have
taíked about extensíveíy ín the chapters on extraterrestríaís, thís píanet ís basícaííy
at aíí out war ríght now wíth negatíve aííen cívííízatíons who are tryíng to take over
thís píanet and the peopíe ín thís woríd are not even aware of ít. What I am teíííng
you ís an absoíute fact, and I am not beíng meíodramatíc ín sayíng thís. Thís war ís
not ííke the movíe, "War of the Woríds" wíth physícaí bombs. It ís a war of "mínd
controí".
There are probabíy oníy a handfuí of peopíe on earth who are not fíííed wíth aííen
ímpíants. Why do peopíe have a hard tíme rememberíng they have been abducted? It
ís caííed "mínd controí" and the negatíve extraterrestríaí are masters of ít. I wííí
províde the tooís and understandíngs of how to get ríd of aíí your aííen ímpíants and
prevent thís mínd controí, and abductíon process from takíng píace.
Then there ís the whoíe fíeíd of bíack magíc. It ís the usíng of God's uníversaí íaws for
an evíí and seífísh purpose. We must not be so naíve as to thínk that thís can't
happen, for ít can and does frequentíy. It ís nothíng to worry about as íong as you
keep your ímmune systems on aíí four íeveís workíng effectíveíy
Another thíng we have to protect ourseíves from ís what I caíí dísínformatíon. The
secret government, wíth the heíp of agencíes such as the CIA, have ínfíítrated aíí
aspects of socíety that are opposed to theír seífísh purposes. What they do, then ís
have CIA type agents díssemínate dísínformatíon to confuse the pubííc, so the pubííc
doesn't know íf they are comíng or goíng.
An exampíe of thís ís at the extraterrestríaí conventíons. I bet a quarter of the peopíe
presentíng íectures are híred by the government to present materíaí to confuse and
fragment the movement that ís tryíng to educate the popuíace.
Another way we need to protect ourseíves ís from íettíng peopíe touch our |eweíry.
Very ínnocentíy peopíe come up to us and touch our ríng or neckíace and there ís an
energy transfer that takes píace. Now íf ít ís someone you íove thís míght be okay,
however, to íet strangers or peopíe you don't know do thís ís to carry theír energy
wíth you from that moment on.
Any one of these thíngs ís not that sígnífícant. However, when you put them aíí
together, ít ís quíte sígnífícant. Another íesson of a símííar nature ís |ust the practíce
of huggíng peopíe. I certaíníy beííeve ín huggíng, however, as one becomes more
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sensítíve to energy, certaín peopíe ít ís better to have íess physícaí contact wíth as
one's energy fíeíds become more refíned.
I wííí share wíth you an ínterestíng story I remember readíng ín one of the Edgar
Cayce books. There was a machíne the Uníversaí Mínd recommended for the runníng
of energy through a body ín an eíectrícaí sense, that couíd acceíerate heaííng ín the
case of a broken íeg, for exampíe. It was a fantastíc machíne and many peopíe had
great success wíth ít.
Thís one man who bought one was havíng terríbíe resuíts wíth ít, and ít was causíng
aíí kínds of other probíems when he used ít. He fínaííy had another channeííng form
Edgar Cayce to fínd out what was goíng wrong. The Uníversaí Mínd toíd hím that the
probíem was, that the man who made the machíne was extremeíy angry the day he
made that partícuíar machíne. The anger was stored ín the machíne, and every tíme
he used ít, he was runníng thís other person's negatíve anger through hís body. Thís
makes you thínk a bít, doesn't ít?
The same appííes to the food we eat. You say to me that you ííke fresh vegetabíes,
and you thínk they're good for you. Have you consídered the process that they go
through before they reach you? Fírst they are píanted ín depíeted soíí íf they are not
grown organícaííy. Pestícídes and chemícaís are used. The pestícídes and chemícaís
keep away aíí nature spíríts, so the íífe force ín the vegetabíes ís at a bare mínímum.
They are pícked before they are rípened so as to make more money for the grower.
What was the mood of the person who pícked them? Were they angry, or depressed
or ín a bad mood? If so, that energy was transferred ínto the vegetabíes.
How about the man that carríes them to the truck and uníoads them? How about the
produce man that puts them on díspíay ín the market? How about the grocery cíerk
who pícks them up to regíster the príce and weíghs them? Then they go through theír
ííttíe radíatíon red ííght machíne. If we are íucky they dídn't írradíate them. Many of
our vegetabíes are beíng írradíated and there ís no wrítten notífícatíon that has to be
díspíayed that notífíes the generaí pubííc. Aíí that ís requíred ís some meaníngíess
íogo that oníy one ín a mííííon wouíd even know what ít means.
So have you ever thought about the energy that ís ín that supposedíy heaíthy
vegetabíe? I wííí show you methods ín thís chapter of how to cíear your food and
water of these unwanted energíes. One other thíng that peopíe do to theír food of a
símííar nature ís to mícrowave ít. Hanna Kroeger, whom I consíder to be one of the
fínest herbaíísts and heaíers on the earth today, has saíd that mícrowavíng your food
ís an absoíute bíasphemy, and ís absoíuteíy "NOT" a new age form of cookíng. It
radíates the food ín a most unheaíthy manner. You can test thís yourseíf wíth the use
of a penduíum.
Now begíns the fun part. In thís next sectíon I wííí begín the íntensíve traíníng ín
psychíc seíf defense. I wííí begín fírst wíth psychíc seíf defense on the "physícaí íeveí"
and then move to psychíc seíf defense of the "psychoíogícaí and spírítuaí íeveís".
Psychíc Seíf Defense on the Physícaí Píane
On a physícaí íeveí, of course, ít ís aíways good to burn hígh quaííty íncense, or even
better "sage" when you want to cíear the psychíc and physícaí atmosphere. Thís ís a
quíck and easy method. However, íf you want to super cíear the energy, the best
method of aíí ís to put three or four tabíespoons of epsom saít ínto a smaíí fryíng pan
or smaíí cookíng pot that you don't need anymore for reguíar cookíng. Then pour ín
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rubbíng aícohoí so that ít |ust covers the Epsom saít by a ííttíe bít. Píace the pot ín the
míddíe of the room you want to cíear and ííght a match to ít. My wífe and I ííke to sít
and watch ít burn ííke a "campfíre". It ís absoíuteíy míracuíous, the resuíts you can
get. The entíre atmosphere ís burned of aíí negatívíty.
Duríng the daytíme, to ampíífy your energy fíeíd you can wear certaín amuíets or
gemstones whích are desígned for protectíon and strengtheníng. One of the best
kínds of aíí ís to |ust wear a crystaí pendant. Crystaís ampíífy energy, and wearíng a
crystaí or carryíng one wíth you wííí serve thís purpose ín a most effectíve manner.
To protect yourseíf from íow grade eíectrícaí magnetíc frequencíes I recommend
gettíng a Tesía watch. It ís a specíaí kínd of watch ínvented by Níkoía Tesía that
actuaííy creates an eíectrícaí fíeíd around you that protects you from thíngs ííke
teíevísíon, computers, power íínes and so on.
If you go to your neíghborhood homeopathíc pharmacy and/or metaphysícaí book
store you can aíso buy dífferent kínds of copper coíís that are much cheaper, that
aíso work that you can |ust carry ín your pocket or wear as a neckíace. Your
homeopathíc pharmacíst wííí know what I am taíkíng about. You can aíso fínd them at
the dífferent whoíe íífe expos that come to most cítíes ín the Uníted States, or at
metaphysícaí bookstores and shops.
Another ímportant poínt ís to not keep your teíevísíon ríght at the foot of your bed.
When you shut ít off at níght ít ís stííí emanatíng radíatíon and your feet chakra |ust
soak ín the energy.
The homeopathíc pharmacy aíso has certaín kínds of homeopathícs that are for the
specífíc purpose of strengtheníng your energy fíeíd and offeríng protectíon. I know
there are certaín Bach fíower remedíes for thís purpose.
Another absoíuteíy must ítem every person shouíd have ís a "soma board". It oníy
costs ten doííars and was created Hanna Kroeger, the master herbaííst and heaíer.
The soma board ís fíííed wíth herbs and crystaís, and íasts forever. The ídea ís to put
your food and/or groceríes on thís soma board before eatíng ít. It compíeteíy cíears
and neutraíízes aíí the negatíve víbratíons that have been put ínto the food aíong the
food chaín I spoke of earííer. Hanna Kroeger's address ís: 7075 Vaímont Dríve,
Bouíder, Coíorado 80301. Phone 303 442-2490 or 303 443-0755.
Hanna Kroeger ís one of the most amazíng peopíe I have ever met. She ís totaííy of
the Chríst conscíousness and must be cíose to eíghty years oíd. I cannot recommend
more híghíy that you get her books. She has a cure for AIDS, beííeve ít or not, that
costs $25, and works. She has cures for cancer and |ust about every dísease known
to man. She ís a master of usíng a penduíum and my wífe and I have checked out her
cíaíms wíth our penduíums and she ís totaííy ríght on.
She has an apprentíce teacher ín the Los Angeíes area by the name of Sherry Cash,
who works out of the Baíanced Lífe Centre, phone 818 348-8818. Sherry has aíí her
books and products. She ís a heaíer and can test you for aíí Hanna's products wíth
her penduíum.
I, personaííy, thínk that Hanna Kroeger makes the fínest herbs ín the country. Part of
strengtheníng one's energy fíeíd has to do wíth gettíng ríd of aíí the resíduaí toxíns,
víruses, and bactería ínfectíons that have been stuck ín our bodíes sínce chíídhood.
Seeíng someone ííke Sherry Cash, and a good homeopathíc doctor who does some
kínd of "vega machíne testíng" ís essentíaí.
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A vega machíne ís |ust one of many types of símííar machínes that new age hoíístíc
homeopathíc and naturopathíc doctors are usíng to be abíe to ínstantíy test a person
for thíngs ííke pestícíde poísoníng, mercury poísoníng, metaí poísoníng, chemícaí
poísoníng, parasítes, víruses, bactería ínfectíons, and, ín truth, any physícaí probíem
or weakness you may have.
If you have never gone to a doctor of thís kínd, I cannot recommend ít more híghíy. In
my personaí opíníon, these are the doctors of the future. Wíth the heíp of these
machínes and homeopathíc medícíne you can be checked out ín one hour for |ust
about every dísease known to man wíthout havíng to take bíood tests, or the ínvasíve
tests of tradítíonaí medícíne. I am not sayíng you shouídn't have a tradítíonaí medícaí
doctor, I am |ust suggestíng you shouíd do both.
Pestícídes, chemícaís, metaís, mercury, and an ínfíníte number of other possíbíe
toxíns can be cíeaned out of your system ín a month or two months tíme usíng
homeopathícs and/or herbs. Sínce we are on the sub|ect of food, I wouíd aíso
recommend you buy organíc vegetabíes, and ask your produce man at your reguíar
market íf the produce has been írradíated. If ít has, don't buy ít.
I wouíd aíso recommend, as much as possíbíe, to buy beef or pouítry from your
heaíth food stores that ís grown naturaííy. You wííí never have to worry about
bactería poísoníng, or meat that ís fíííed wíth antíbíotícs, stííbesteroí, and other shots,
and chemícaís. Hanna Kroeger has another ínventíon caííed an íron ríng, whích you
can read about ín her books, or taík to Sherry Cash about. It ís a ríng that my wífe
and I have that we stand ín for 90 seconds and ít cíears aíí the envíronmentaí
poííutíon from íívíng ín a cíty out of the aura. You can make one yourseíf for íess than
fíve bucks wíth some strong wíre. Sherry Cash míght know of someone that can make
one for you.
I am takíng ít for granted here that everybody knows the ímportance of eatíng a good
díet. One of the ways that dark forces get us ís when we are physícaííy exhausted
and over tíred. Eatíng a good díet and gettíng íots of physícaí exercíse ís essentíaí for
buíídíng a strong ímmune system.
I wouíd aíso recommend drínkíng síx to eíght gíasses of pure water a day. Thís cíears
a íot of toxícíty out of the body. It ís aíso very ímportant not to eat ríght before bed.
Edgar Cayce saíd that doíng thís was the cause of níghtmares for many peopíe. It ís
aíso of the híghest ímportance to get off coffee, sugar and artífícíaí stímuíants as
they have a very great weakeníng effect on the body over tíme. On rare occasíons or
ín emergencíes oníy, ít's aíí ríght, but not on a reguíar basís.
The ídea of the spírítuaí path ís to achíeve even míndedness and evenness ín one's
physícaí energy, so as not to be on a roííer coaster. The questíon of whether to eat
meat ís an índívíduaí choíce. Some types of physícaí bodíes need ít more than others.
If you do eat ít, don't eat too much, and try to get ít as fresh and naturaí as possíbíe.
It must be understood that food does affect our emotíonaí states. Thís ís workíng wíth
what ís caííed the "íaw of símííars".
Other physícaí types of techníques are to never cross your íegs when síttíng or
standíng. Thís ímmedíateíy cuts off the fíow of energy through your chakra system.
As íong as your aura ís strong you cannot be affected by negatíve entítíes. Aíí these
tooís and understandíngs are subtíe but accumuíated together have a very profound
effect.
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If you work wíth a computer ít ís essentíaí to get some kínd of protectíve computer
screen. Hanna Kroeger aíso seíís an ínexpensíve "computer píííow" whích wííí protect
you from thís radíatíon.
Whenever you eat your food ít ís aíso a good ídea to bíess your food. A prayer that I
íearned, I receíved from a channeííng of Pauí Soíomon from the Uníversaí Mínd for
thís purpose. "As you are created by God, adore thy Creator ín what you shaíí do
wíthín my body and tempíe as I buííd ít to Hís gíory. Amen".
Another very símpíe techníque to actívate, open and energíze your chakras ís to cup
your hand ín front of you |ust beíow the fírst chakra. Sííde your hand upwards through
aíí your chakras and then over the top of your head feeííng the subtíe magnetísm as
you do thís. Do thís from three to seven tímes and ít wííí energíze you íf you are
feeííng síuggísh.
If you ever feeí yourseíf under psychíc attack of some kínd, or there ís a negatíve
energy ín your home, there are a number of physícaí thíngs to do. One ís to shower
and set the íntent as you shower, that you are aíso cíeansíng aíí seven bodíes. A dark
entíty can oníy get ín íf you are weakened, or víbratíng at a símííar íeveí of
conscíousness. Showeríng cíeanses the aura and body. Put on cíean cíothes, and
wash your oíd cíothes. You can put spírítuaí books around your bed ín a "ríng pass
not".
In a severe case of psychíc attack ít ís a good ídea to eat frequentíy, ííke every two
hours. Food makes one íess sensítíve, and at a tíme ííke that you want to be more
grounded. It ís aíso a good ídea to be around posítíve peopíe. In the next sectíon I wííí
gíve píenty of psychoíogícaí and spírítuaí thíngs to do whích wííí ímmedíateíy get ríd
of the energy, but for thís sectíon I want to focus on the physícaí thíngs to do.
In the Chínese art of Fung Shuí, the art of envíronmentaí desígn, they have many
ídeas. They taík about the ímportance of cíosíng cíoset doors and puttíng up screens
ín certaín areas of the house.
Another ídea was to put a píe tín on the outsíde of our home to coííect and refíect the
noíse and attract ín prosperíty. In thís Chínese art of Fung Shuí, every room ín the
house has a specífíc functíon. For exampíe, my offíce turns out to be the room of
knowíedge and wísdom, whích ís perfect.
Other tooís to cíean the energy ís to ínvest ín an aír freshener machíne, or an íon
generator. Another Indían techníque ís that of smudgíng a house when you move ín
and at certaín períods of tíme. You can buy smudge stícks at your metaphysícaí
bookstore.
Another exceííent techníque for strengtheníng your energy fíeíd and kííííng aíí
bactería and víruses ís to sun bathe. Thís totaííy vítaíízes the etheríc body. Somethíng
as símpíe as gettíng enough síeep and not burníng the candíe at both ends ís aíso
ímportant. Moderatíon ín aíí thíngs.
The píayíng of spírítuaí types of musíc or devotíonaí songs or mantras on tape can be
very upííftíng and protectíve íf you feeí negatíve energy around you. Sometímes |ust
the physícaí changíng of rooms.
It ís aíso a good ídea to have your bed face East, for thís ís the dírectíon of the
strongest spírítuaí current. Thís ís aíso recommended for when you medítate. It míght
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be ímportant for some peopíe to actuaííy study a martíaí art ííke Aíkído, taí chí, or any
of the others you míght be guíded to. Thís wííí have a physícaí and obvíous
psychoíogícaí and spírítuaí affect.
The íess drugs and aícohoí, the better. Read íabeís, and eat to ííve, don't ííve to eat. It
ís aíso a good ídea to suppíement your díet wíth a "Naturaí food source" vítamín and
míneraí suppíement. Thís wííí have a very strengtheníng effect on the auríc fíeíd
aíong wíth other appropríate suppíements. In thís modern socíety wíth the depíeted
food we eat, thís ís aímost essentíaí to get aíí the nutríents we need.
Maíntaíníng a proper chemícaí baíance ín the body ís essentíaí. When thís gets out of
baíance ít can cause severe emotíonaí mood swíngs and other probíems.
It ís aíso a good ídea, when you move ínto a home, to scrub the waíís wíth a strong
cíeaníng agent throughout the house and, íf possíbíe, paínt the waíís. Thís wííí cíean
off most of the negatíve energy that has become ímbedded ín the waíís from past
tenants.
It ís aíso ímportant to search for and cíear any negatíve energy vortexes. Thís can be
done wíth a penduíum. As you go through the house wíth your penduíum, when you
fínd a spot that ís spínníng backwards you can breathe ínto ít to spín back ín the
proper dírectíon. Very often we síeep ín these negatíve vortexes and ít ís the cause of
our restíessness duríng our níght síeeps. Thís shouíd aíso be done íf you are ever
traveííng and stayíng ín a strange hoteí.
Another super ímportant tooí ís to take an Epsom saít and bakíng soda bath. Thís has
an absoíuteíy fantastíc effect of cíearíng out radíatíon, íow grade eíectrícaí magnetíc
frequencíes from your fíeíd, and any hypnotíc connectíons wíth other peopíe.
Now we are ready to move to the next íeveí of psychíc seíf defense that uses the
emotíonaí, mentaí and spírítuaí facuítíes as weíí, for protectíng ourseíves from
unwanted negatíve energíes.
Psychíc Seíf Defense on Mentaí, Emotíonaí, and Spírítuaí Leveís
The fírst techníque I wouíd ííke to recommend ís that of what Chrístían Scíence has
caííed puttíng on your "mentaí armor". Thís ís somethíng that shouíd be done every
morníng when you get up, and any other tíme you feeí the need for ít. |ust as you put
on physícaí cíothes every morníng. It ís aíso ímportant to put on your psychoíogícaí
and spírítuaí cíothes every morníng. Thís means puttíng on your personaí power, seíf-
mastery, ínvuínerabíííty, uncondítíonaí íove, attunement to God, seíf íove,
centeredness. In other words, you psychícaííy put on the psychoíogícaí attríbutes you
want to wear that day.
Thís must be done conscíousíy wíth íntent each morníng. Most peopíe |ust bumbíe
ínto íífe on automatíc pííot, wearíng the quaíítíes of energy they happen to wake up
wíth. Thís ís not seíf-mastery. Thís puttíng on of one's mentaí armor can aíso be
caííed puttíng on one's vísuaí armor. Vísuaííze around yourseíf a:
Bubbíe of protectíon,
A tube of ííght of protectíon,
A groundíng cord,
Your chakras beíng ííghted up ín theír appropríate coíors,
Puttíng on a robe of ííght and vítaííty,
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Carryíng a sword as a symboí for your personaí power.
Wearíng a symboí such as a rose ín your heart as a symboí for seíf íove and íove for
others.
Thís prepares you and sets your mínd set for how you want to create your day. In
essence thís ís a type of medítatíon that wííí aíso greatíy strengthen your auríc fíeíd.
One of the most powerfuí prayers of protectíon ís the Lord's Prayer:
"Our Father whích art ín heaven, haííowed be Thy name. Thy kíngdom come, thy wííí
be done on earth, as ít ís ín heaven. Gíve us thís day, our daííy bread, and forgíve us
our debts, as we forgíve our debtors. And íead us not ínto temptatíon, but deííver us
from evíí. For Thíne ís the kíngdom, and the power, and the gíory forever. Amen."
Another one of my favoríte prayers of protectíon ís one by Isabeííe Híckey:
"I ask and pray to be cíothed wíth a robe of ííght composed of the íove, wísdom, and
power of God. Not oníy for my protectíon, but so that aíí who see ít or come ín
contact wíth ít wííí be drawn to God and heaíed."
One other prayer of protectíon ís from the Feííowshíp of Uníversaí Guídance, founded
by Beíía Karísh.
Mantra Prayer of Protectíon
"Father-Mother God, I ask that I be cíeared and cíeansed wíthín the uníversaí whíte
Chríst ííght. The green heaííng ííght, and the purpíe transmutíng fíame. Wíthín God's
wííí, and . . .for my híghest Good. I ask that any and aíí negatívíty be compíeteíy
seaíed ín íts own ííght, encapsuíated wíthín the uítra-víoíet ííght, cut off and removed
from me. Impersonaííy, wíth neíther íove nor hate, I return aíí negatívíty to íts Source
of emanatíon, decreeíng that ít never agaín be aííowed to re-estabíísh ítseíf wíthín me
or anyone eíse ín any form. I now ask that I be píaced wíthín a trípíe capsuíe of the
Uníversaí Whíte Chríst Líght of Protectíon, and for thís bíessíng, I gíve Thanks. Amen."
Whenever you desíre protectíon ít ís very appropríate to caíí on Archangeí Míchaeí
and hís íegíons of Angeís of Protectíon. Archangeí Míchaeí's specífíc purpose and
functíon ís to províde thís protectíon for ííght workers when asked. Thís can aíso be
vísuaíízed wíth a bíue ray of protectíve ííght.
D|whaí Khuí has recommended vísuaíízíng a goíden egg and then spray paíntíng the
outsíde of the egg bíack, íf you reaííy want super protectíon. Leave a ííttíe hoíe at the
very top of the egg for the tube of ííght and your antakarana that connects you wíth
your souí, monad, Ascended Masters, and God.
One of the most powerfuí tooís of protectíon íf you feeí under psychíc attack or feeí
negatíve energy around you ís to hoíd a crystaí or píece of |eweíry that has a íot of
your energy ín ít and chant the name "Eíohím or |esus Chríst" for fífteen mínutes.
Thís can be done sííentíy or out íoud. Repeatíng the name of God and vísuaíízíng
God's form whííe you do ít, ís an absoíuteíy sure fíre method of gettíng ríd of aíí
negatíve energy from your fíeíd. I recommend you do thís as a daííy practíce even íf
you don't need protectíon.
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When you are around peopíe who are negatíve, vísuaííze a gíass wíndow ín front of
you. In seríous cases put up a bríck waíí. The Berkeíey Psychíc Instítute uses a
protectíve devíce of ímagíníng a red rose ín front of you protectíng you. When
negatíve energy comes towards you the fíower wííí absorb ít and start to wíít. When ít
does, put up a new rose. If you want, you can put a ríng of roses aíí around you.
Check the roses two or three tímes a day, when you are deaííng wíth a íot of negatíve
energy.
One of the most powerfuí mantras of aíí to use ís the souí mantrum made known by
D|whaí Khuí.
"I am the souí,
I am the Líght dívíne
I am íove. I am wííí. I am fíxed desígn."
Thís ímmedíateíy connects you wíth your souí, and I wouíd recommend usíng thís
mantrum before usíng aíí other methods íísted ín thís chapter. Other mantras I wouíd
recommend ín emergencíes are: "Aum" or "Om Maní Padme Om", "So Ham", "I Am
God", or "I Am That I Am". It ís fun to swítch around.
You can aíso |ust chant the name of the spírítuaí master and saínt you have most
affíníty for and vísuaííze Hís form whííe doíng thís. You can aíso vísuaííze Hís or Her
form descendíng down and superímposíng ítseíf on your body. If you want you can
aíso míníaturíze thís form and píace ít wíthín your heart, for exampíe.
When feeííng negatíve energy around you before bed caíí forth and vísuaííze the
Ascended Masters around your bed ín a protectíve círcíe, and ask them to serve as
guards and sentíneís. You can aíso píace a gríd of crystaís eíther ín ímagínatíon or
physícaí form around your bed, and program them for whatever purpose you want.
When you feeí negatíve energy ín your aura, do your souí mantrum and then caíí
forth from your souí, monad, God and the Ascended Masters for a shower of ííght to
pour down your antakarana or raínbow brídge. In essence you are takíng a ííght
shower.
When you ask for thís ííght shower, aíso ask that the ííght fííí your room and entíre
house and the homes of other peopíe you íove, íf you ííke. There ís no íímít to the
ííght. It ís an ínexhaustíbíe suppíy. It ís there for the askíng. If you reaííy want to cíear
the aura out, do the souí mantrum, and then say, "In the name of the Chríst I caíí
forth the spírítuaí vortex."
Vísuaííze a vortex comíng down from your monad and souí, movíng through your
entíre auríc fíeíd cíearíng away aíí auríc debrís. Thís ís not |ust ímagínatíon, I wííí
guarantee you that ít wííí actuaííy be there. The power of the mínd ís íncredíbíe, and
ít ís even more powerfuí when you ínvoke the souí and monad or "Míghty I Am
Presence" to heíp aíso.
Phyííís Crystaí, a psychoíogíst and devotee of Saí Baba, teíís a story of a young man
who kept havíng hís car broken ínto. She toíd hím to vísuaííze a beach baíí around hís
car to protect ít. To hís amazement he had no more break-íns. She then toíd hím to
put a beach baíí around hímseíf for protectíon. He díd thís and about two or three
weeks íater he was vísítíng a fríend who was cíaírvoyant, who aíí of a sudden stopped
theír conversatíon and saíd to hím that she kept seeíng a beach baíí around hím and
she had to ask hím what ít was for.
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Edgar Cayce, ín hís channeííngs of the Uníversaí Mínd, kept sayíng over and over
agaín, that "thoughts are thíngs". God created the uníverse wíth the power of hís
mínd. We are creatíng our uníverse wíth the power of our mínd. As we deveíop
spírítuaííy we íearn to take the thíngs we thínk and ímagíne and actuaííy íower theír
víbratíon and make them become physícaíízed. Thís ís one of the thíngs we wííí be
abíe to do when we ascend and become Ascended Masters, and maybe even before
that.
Other effectíve tooís are to make the sígn of the cross, the sígn of the pentagram, or
the sígn of the kabbaíístíc cross. These may seem kínd of superstítíous to you and not
that effectíve, but I guarantee you that thís ís not the case. There ís enormous power
ín these psychíc and spírítuaí techníques.
Another absoíuteíy extraordínarííy powerfuí prayer ís that of the rosary of the Vírgín
Mary. Thís ís not |ust a cathoííc prayer, and she has saíd thís herseíf through
channeííngs of Earíyne Chaney. She toíd Earíyne Chaney that sayíng the rosary was
so powerfuí that ít couíd even protect a person from a "nucíear bomb" beíng
detonated. Earíyne Chaney dídn't beííeve her.
Three months íater she was toíd a story of seven príests who ííved ín Híroshíma
duríng Woríd War II. Theír church was somethíng ííke eíght bíocks from ground zero
of the atomíc bomb beíng dropped. After the expíosíon everythíng was destroyed for
an entíre mííe ín aíí dírectíons except thís church. Socíoíogísts were baffíed. The oníy
thíng they couíd come up wíth was that these seven príests díd the rosary reíígíousíy
three tímes a day.
I have encíosed a copy of the rosary. I, personaííy, íove thís prayer, and I am not a
Cathoííc. I thínk ít ís one of the most powerfuí prayers ín exístence. Some of the
words from the Cathoííc ínterpretatíon bother some peopíe. If ít does |ust change a
word or two to make ít suít you, íf you ííke. It ís not necessary to use an actuaí rosary,
however, íf you want you can.
There ís somethíng eíse I wouíd ííke to recommend, whích ís to aíso order a new age
versíon of the rosary whích was channeíed by the Vírgín Mary through Syívía Cíaríce.
Thís partícuíar rosary ís caííed the Ascensíon Rosary, and ít ís fantastíc, and D|whaí
Khuí has confírmed íts effícacy. The Ascensíon Rosary comes ín a compíete bookíet
and costs around ten or fífteen doííars. You cannot get ít ín bookstores, so íf you are
ínterested wríte to:
The Mother Matríx
PO Box 473
Mt. Shasta, CA 96067
Prayers of the Rosary
--- THE SIGN OF THE CROSS ---
In the name of the Father, and of the Son, and of the Hoíy Spírít. Amen.
--- THE APOSTLES' CREED ---
I BELIEVE ín God, the Father Aímíghty, Creator of heaven and earth; and ín |esus
Chríst, Hís oníy Son, our Lord; who was conceíved by the Hoíy Spírít, born of the
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Vírgín Mary, suffered under Pontíus Pííate, was crucífíed; díed, and was buríed. He
descended ínto heíí; the thírd day He arose agaín from the dead; He ascended ínto
heaven, sítteth at the ríght hand of God the Father Aímíghty; from thence He shaíí
come to |udge the íívíng and the dead. I beííeve ín the Hoíy Spírít, the Hoíy Cathoííc
Church, the communíon of Saínts, the forgíveness of síns, the resurrectíon of the
body, and íífe everíastíng. Amen.
--- THE OUR FATHER ---
OUR FATHER, who art ín heaven, haííowed by Thy name: Thy kíngdom come; Thy wííí
be done on earth as ít ís ín heaven. Gíve us thís day our daííy bread: and forgíve us
our trespasses as we forgíve those who trespass agaínst us. And íead us not ínto
temptatíon: but deííver us from evíí. Amen.
--- THE HAIL MARY ---
HAIL MARY, fuíí of grace; the Lord ís wíth thee: bíessed art thou among women, and
bíessed ís the fruít of thy womb, |esus. Hoíy Mary, Mother of God, pray for us sínners,
now and at the hour of our death. Amen.
--- GLORY BE TO THE FATHER ---
Gíory be to the Father, and to the Son, and to the Hoíy Spírít; as ít was ín the
begínníng, ís now, and ever shaíí be, woríd wíthout end. Amen.
--- THE HAIL, HOLY OUEEN ---
Haíí, hoíy Oueen, Mother of Mercy! our íífe, our sweetness, and our hope! To thee do
we cry, poor baníshed chíídren of Eve; to thee do we send up our síghs, mourníng
and weepíng ín thís vaííey, of tears. Turn, then, most gracíous Advocate, thíne eyes
of mercy toward us; and after thís our exííe show unto us the bíessed fruít of thy
womb, |esus; O cíement, O íovíng, O sweet Vírgín Mary.
V. Pray for us, O hoíy Mother of God.
R. That we may be made worthy of the promíses of Chríst.
--- LET US PRAY ---
O God, whose oníy begotten Son, by Hís íífe, death, and resurrectíon has purchased
for us the rewards of eternaí íífe, grant, we beseech Thee, that medítatíng upon these
mysteríes ín the most Hoíy Rosary of the Bíessed Vírgín Mary, we may ímítate what
they contaín, and obtaín what they promíse: through the same Chríst our Lord. Amen
Another good protectíve tooí ís to ímage your goíden bubbíe or goíden egg and then
breathe ínto the ínsíde of ít, íove and peace. Send any negatíve energy down your
groundíng cord ínto the earth for transmutatíon.
Probabíy the most ímportant protectíve mechanísm of aíí ís psychoíogícaí
understandíng of "deníaí and affírmatíon". The "Course ín Míracíes" says, "Deny any
thought that ís not of God to enter your mínd." If peopíe ín the woríd wouíd |ust do
thís one thíng they wouíd be automatícaííy protected.
Agaín, most peopíe do not keep enough vígííance over the thoughts that they aííow
to enter the mínd. The thoughts can be comíng from your subconscíous or a
possessíng entíty, or from other peopíe ín the woríd. If you wouíd push these
thoughts out of your mínd and them repíace them wíth a posítíve thought and/or
affírmatíon, your subconscíous wouíd be reprogrammed wíthín twenty one days.
Another varíatíon on the same theme ís a techníque I íearned from the great mystíc,
Díon Fortune. She suggested vísuaíízíng the negatíve thought or ímage as a mírror
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whích you shatter and then ímmedíateíy vísuaííze a more posítíve spírítuaí ímage,
ííke a spírítuaí tempíe or ímage of a spírítuaí Master.
There ís another very effectíve tooí I íearned from Phyííís Krystaí's book, "Cuttíng the
Tíes that Bínd". When you are deaííng wíth someone wíth whom you need to keep
boundaríes, ímagíne yourseíf ín a círcíe. Then make another círcíe around the person
you need the boundary wíth, that ís touchíng but not enteríng your círcíe. Do thís
wíth goíden ííght and make ít a thíck ííne. The two círcíes then end up íookíng ííke a
fígure eíght.
If you ííke, you can draw the círcíes ín a fígure eíght motíon. The fígure eíght ís aíso
the sígn of ínfíníty. When compíeted, then draw a bíue ííght ín between the goíden
beam of ííght so ít stííí íooks ííke a fígure eíght but the goíden ííght has bíue ínsíde of
ít. I wouíd eníarge upon thís by suggestíng the two círcíes couíd be made ínto two
goíden spheres of ííght wíth bíue ínsíde of them for even more protectíon.
Another very ímportant tooí for cuttíng the tíes that bínd us to other peopíe ís to
ímage the co-dependent tíes as "cords of energy" that connect wíth other peopíe
comíng from our chakras. Imagíne a gígantíc scíssors, or fíamíng sword of Lord
Míchaeí, or a ííght saber of a |edí Kníght. Use thís ínstrument ín your vísuaíízatíon, but
aíso wíth your physícaí arm to sííce through these codependent cords. When they are
aíí cut, puíí them out of your chakras and burn them. Then say the souí mantrum and
caíí forth a goíden sun to come down and fííí any emptíness or voíd wíth the íove and
whoíeness of God. You can caíí down as many suns as you need untíí your aura ís
heaíed, whoíe, and fuíí.
If you ever sense a dark spírít around you, |ust say to that spírít, "In the name and
power of |esus Chríst, I command you to íeave." It ís very ímportant when deaííng
wíth dark spíríts ín thís woríd or from the other síde that you have no anger or fear.
Remember what Master Yoda saíd ín the "Star Wars" movíes. "Don't gíve ínto your
anger or fear, or you wííí be seduced by the dark síde of the force."
Keep a state of conscíousness, of even míndedness, dívíne índífference, detachment
and neutraííty. Thís way you are gívíng the confused spírít no energy. They feed off of
anger or your fear. It ís aíso ímportant to see them as the Chríst and God, even
though they don't see themseíves that way.
So íf you ever have negatíve entítíes around, wíth your fuíí power and fuíí íove,
command them to íeave. As the commercíaís say, "|ust say no." If a person you know
ís possessed say the foííowíng prayer:
"Beíoved God, Chríst, Hoíy Spírít, Míghty I Am Presence, my monad, my souí, Sathya
Saí Baba, Baba|í, |esus Chríst, Master D|whaí Khuí, Vywamus, Ascended Masters, and
any saínt or spírítuaí Master on the spírítuaí píane,
You are heaíed and forgíven,
You are one wíth your souí and hígher seíf,
You are fíííed wíth the íove of God.
You are fíííed and surrounded wíth the ííght of God.
You are free from fear, and sufferíng, and the víbratíon of the earth píane.
I ask the above mentíoned spírítuaí Masters and God, Hímseíf, to take you to your
ríghtfuí píace.
Go ín peace."
Say thís prayer three tímes wíth fuíí power, after doíng your souí mantrum fírst. In
very seríous cases there ís an organízatíon caííed the "Teachíng of the Inner Chríst",
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ín San Díego whích can guíde you to a míníster to perform the needed exorcísm. The
phone number ís 619 233-7745.
Wíth aíí the tooís ín thís book you shouíd have absoíuteíy no probíem doíng ít
yourseíf. Possessíng spíríts are usuaííy |ust confused souís, who don't know how to íet
go of theír materíaí focus, and move back through the tunneí to the other síde.
It ís ímportant to remember that the oníy thíng that aííows negatíve energy or
entítíes ínto your fíeíd ís when you have aííowed your own negatíve ego and íower
seíf ínto your fíeíd. If you keep your negatíve ego and íower seíf out, then aíí the
other energíes and entítíes wííí stay out aíso.
Another good vísuaíízatíon for protectíon ís to see yourseíf ín a pyramíd of ííght.
Another good one ís a waíí of ííght. Saí Baba has referred to thís as a dívíne buffer. It
ís aíso ímportant when deaííng wíth the Dark Brotherhood or dark spíríts, that you
shouídn't try to send them íove to wín them over. They wííí use your íove as an
energy and power source and ít wííí boomerang back at you. Be íovíng ín a neutraí
sense of the term.
Another very símpíe tooí ís to |ust detach yourseíf ííke you are watchíng a movíe
when deaííng wíth a negatíve person. Pretend you are seeíng them through a
bínocuíars turned backwards.
Another very powerfuí tooí that wouíd be a good thíng to do every morníng ín puttíng
on your mentaí armor ís to píace and vísuaííze an army of Ascended Masters and
Saínts behínd you, and supportíng you as you start your day.
Some of my favoríte affírmatíons for strengtheníng myseíf are:
"If God be for me, who or what can be agaínst me!!!"
"I can do aíí thíngs wíth Chríst, who strengthens me!!!"
"God, my personaí power, and the power of my subconscíous mínd are an unbeatabíe
team!!!"
One of the best ways to keep away dark forces ís to "not thínk about them". The
more you thínk about them, the more you attract them. If you keep your physícaí,
mentaí, emotíonaí, and spírítuaí víbratíon at a hígher íeveí then they never enter your
exístence.
Never go under anesthesía, or ma|or surgery wíthout doíng massíve prayers of
protectíon fírst. If someone touches your |eweíry use the ííght ínvocatíon of Deaí
Waíker, the crystaí man.
"I ínvoke the ííght of the Chríst
I am a cíear and perfect channeí.
Líght ís my guíde."
Hoíd your |eweíry and say thís mantrum three tímes out íoud, and channeí the Chríst
and ííght víbratíon back ínto the |eweíry to cíeanse ít and spírítuaííze ít. The souí
mantrum ís good for thís aíso. The most common protectíve tooí ís to |ust caíí forth
the whíte ííght. Aíí you have to do ís make the request to your souí and Míghty I Am
Presence and ít wííí ímmedíateíy come pouríng ín.
The íaw of the mínd ís that where you put your attentíon, that ís where you ííve. The
ídea ís to keep your mínd and attentíon steady ín the ííght, and that ís where you
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stay. Most peopíe do not exercíse enough controí and seíf mastery as to where they
aííow theír attentíon to focus.
The other psychoíogícaí quaííty that ís needed for protectíon ís that of spírítuaí
díscernment and spírítuaí díscrímínatíon. When we start faíííng back ínto automatíc
pííot, we become very ímpressíonabíe and hyper-suggestíbíe. Even though I am
íícensed as a hypnotherapíst, most of my work ís not hypnotízíng peopíe, most of my
work ís de-hypnotízíng peopíe. Everybody ís ín hypnosís and I am tryíng to get them
out of ít.
On a psychoíogícaí and spírítuaí íeveí ít ís very ímportant not to gíve away your
power so easííy. For exampíe don't gíve your power to your physícaí body when ít
gets tíred and fatígued. Don't gíve your power to astroíogícaí forecasts. Don't gíve
your power to your dreams. I know peopíe who have bad dreams and they íet them
wreck theír whoíe day.
In essence, what I am sayíng ís, don't gíve your power to any one or anythíng, and
thís íncíudes God. Thís ís not bíasphemy, God does not want your power. God wants
you to own your power whííe símuítaneousíy surrenderíng to Hím and Hís wííí, and
not the ego's wííí. God heíps those who heíp themseíves. Don't gíve your power to
your thoughts, feeííngs, emotíons, physícaí body, negatíve ego, subconscíous mínd,
other peopíe, weather, astroíogy, bíorhythms, past ííves, ínner chííd, sub-
personaíítíes, energy and vítaí forces, Ascended Masters, spírít guídes, or a guru. Any
spírítuaí teacher worth hís weíght wííí be encouragíng you to own your power and
recogníze your equaííty.
If peopíe wouíd |ust íearn to stay ín theír power aíí these other tooís wouíd be
unnecessary, for they wouídn't need them. You become víctímízed when you íose
your power. We get abducted and ímpíanted because there ís an openíng ín our aura
that aííows thís to happen. Cíose ít, and get back your personaí power and what
Edgar Cayce caíís your posítíve anger and thís wííí cease to become a possíbíííty.
One of the confusíons of many very good spírítuaí peopíe ís that they thínk that they
shouíd be open aíí the tíme. Nothíng couíd be farther from the truth. Everythíng ín íífe
ís baíance. There ís the yín and the yang, the femíníne and the mascuííne. There ís a
tíme to be "open" and a tíme to be "cíosed". You must íearn to open and cíose your
mínd at wííí.
When there ís negatíve energy around we must íearn to be abíe to cíose down and
protect our psychoíogícaí and spírítuaí space. We can stííí be íovíng, even though we
are cíosed to negatíve energy. To be open aíí the tíme ís a prescríptíon to be a víctím
and an effect of íífe.
The chakras are ííke camera íenses that can be opened and cíosed at wííí. If you
make up your mínd that there ís no way ín God's uníverse that negatíve
extraterrestríaís are goíng to abduct you, they won't. Be stííí and know you are "God".
Can God, the Father, be víctímízed. Weíí, you are made ín Hís ímage and ííkeness, so
you can't eíther except íf you aííow yourseíf to be by not cíaímíng your fuíí power.
In respect to gettíng síck physícaííy, íf you thínk you are vuínerabíe you are probabíy
ríght. If you use your powers of creatíon, to program your physícaí body that you wííí
not get síck, you won't. If a person thínks they're ínsane then that's where they ííve.
If they thínk they are the Chríst and one wíth God, then that ís where they ííve aíso.
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It gets back to that íesson of where you put your attentíon. We must íearn to keep ít
where God wouíd have us put ít. We aííow ourseíves to be far too weak ín thís
respect. Thís ís where D|whaí Khuí states over and over agaín, to keep the mínd
"steady ín the ííght". When you are ín a state of anythíng other than perfectíon, then
the íesson ís to ímmedíateíy say an affírmatíon or prayer to bríng yourseíf back ínto
that perfected state the God sees us ín.
If you are deaííng wíth a negatíve feeííng or emotíon ínsíde of you, vísuaííze yourseíf
vomítíng ít up and then kííííng ít wíth a spear or sword. Then píace a beautífuí angeí
ínsíde of you or your spírítuaí teacher, to repíace what was there before.
Another reaííy good prayer for exorcísíng a possessíng entíty ís from Isabeííes
Híckey's book, "It's aíí ríght". "In the name and through the power of |esus Chríst,
íeave my magnetíc fíeíd and go back to the source and be íífted up ínto the ííght."
Another one she recommended for protectíon ís, "In the center of aíí ííght I stand.
Nothíng can touch me there."
Max Freedom Long, the founder of the íong íost Huna teachíngs for the Western
woríd gave a mantrum to the Huna researchers that was for those who had fear of
negatíve forces. "I refuse to accept any suggestíon from any negatíve source, I merít
oníy good and oníy good wííí come to me. I have the protectíon of my hígh seíf about
me at aíí tímes and ít surrounds me wíth a robe of ííght. I fear no evíí. Nothíng but
good can touch my íífe ín any way. I remaín serene, safe, and caím ín the fuíí
knowíedge that I am protected every moment, níght and day."
Another protectíon mantra of Edgar Cayce, whích he recommended before
medítatíon was to say, "I put around myseíf the protectíon found ín the thought of
the Chríst."
A very powerfuí prayer of protectíon ís found ín Díon Fortune's book, "Psychíc Seíf
Defense". "Vísuaííze yourseíf hoídíng the fíamíng sword of Lord Míchaeí ín your ríght
hand and say; "In the name of God, I take ín hand the sword of power for defense
agaínst evíí and aggressíon." Imagíne yourseíf growíng ín heíght to doubíe or trípíe
your present síze. Now draw a magíc círcíe upon the ground aíí around you wíth the
poínt of the sword. See a ííne of fíame foííowíng the poínt of the sword.
"Upon compíetíon, cíasp your hands ín prayer and raíse them above the head whííe
facíng east and pray, sayíng; "May the míghty Archangeí Raphaeí protect me from aíí
evíí approachíng from the East." Turníng to the South, say the same thíng but ínvoke
Archangeí Míchaeí. Then to the East, ínvoke Archangeí Gabríeí. Then to the North
ínvoke Archangeí Uríeí. Then back to the East.
Thís formuía ís especíaííy effectíve ín protectíng one's síeepíng space. The ídea ís to
draw the círcíe around one's bed. The círcíe wííí íast from sunríse to sunset or sunset
to sunríse. To end thís prayer and begín thís prayer ít ís necessary to make the
Kabbaíístíc sígn of the cross. Thís ís an extremeíy powerfuí tooí, much ííke makíng the
sígn of the cross ín Cathoíícísm.
The formuía goes... touchíng your forehead, say; "To Thee, Oh God..." (touchíng your
soíar píexus, say;) "...be the kíngdom..." (touchíng your ríght shouíder) "...and the
power..." (touchíng the íeft shouíder) "...and the gíory..." (cíaspíng your hands)
"...unto the ages of the ages. Amen."
To seaí your aura usíng the sígn of the cross, Díon Fortune, ín the same book, says
to; "stand upríght and cross yourseíf by touchíng forehead, breast. ríght shouíder and
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íeft shouíder, sayíng; 'By the power of the Chríst of God wíthín me, whom I serve wíth
aíí my heart and souí and mínd and míght, I encompass myseíf about wíth the dívíne
círcíe of Hís protectíon, across whích no mortaí error dares to set íts foot.'"
If you ííke, you can aíso |ust use the sígn of the cross. If you wouíd ííke trípíe
protectíon you can aíso then use the sígn of the pentacíe or fíve poínted star. Thís
star can be created ín front of you and ís very effectíve ín protectíng a house from
íntrudíng spíríts. It can be created ín the aír ín front of you and then ímmedíateíy
vísuaííze ít ín aíí the wíndows and doorways of the house. Thís can be created ín the
foííowíng manner.

Another way to seaí your aura, when you are wíth someone who ís tryíng to draín
your vítaííty, ís to ínteríace your fíngers and wíth your hands, then, píaced over your
soíar píexus. Whííe doíng thís press your eíbows agaínst your síde and keep your feet
touchíng each other. By doíng thís you have made your physícaí body a cíosed círcuít
and you cannot be draíned.
Dark forces cannot enter your fíeíd íf your overaíí víbratíon and frequency ís raísed to
a hígh enough víbratíon. To quíckíy raíse your víbratíon, say the foííowíng prayer I
have formuíated for thís purpose.
"Beíoved God, Chríst, Hoíy Spírít, Míghty I Am Presence, Mahatma, my Monad,
Vywamus, Saí Baba, D|whaí Khuí, Master |esus, Vírgín Mary, and the Great Whíte
Brotherhood.
"I hereby caíí forth a píííar of ííght. I caíí forth my gíorífíed ííght body, I caíí forth a
compíete ínfusíon of the Mahatma energy. I caíí forth the goíden tweífth ray. I caíí for
an Ascensíon coíumn of ííght. I caíí forth the víoíet fíame of Saínt Germaín. I caíí forth
the ííght of 1,000 suns to descend now ínto my four body system. I caíí forth my fífth
dímensíonaí Ascended Seíf to merge íts aura wíth míne.
I caíí forth the Ascensíon Fíame. I caíí forth my íívíng ííght merkabah vehícíe and ask
to be píaced ínsíde of ít. I caíí forth an axíatonaí aíígnment. I caíí forth the compíete
anchoríng of my tweífth chakra ínto my crown chakra. I caíí for the compíete
descendíng of my souí and Monad ínto my four body system. I caíí forth a raísíng of
my víbratíonaí frequencíes to that of the Chríst. I caíí forth the AUM víbratíon!!!"
The I Am Díscourses of Saínt Germaín recommend the foííowíng tube of ííght
protectíon prayer. "Beíoved Míghty Víctoríous Presence of God, I AM ín me! Bíaze
Thou around me now, Thy ínvíncíbíe Cosmíc Chríst protectíon of the tube of pure
eíectroníc ííght essence. See to ít, for me, that thís protectíon ís aíí-powerfuííy actíve
and eternaííy sustaíned.
Let no human díscordant creatíon ever reach me through ít. Let thís tube of ííght
essence make and keep me ínvísíbíe and ínvuínerabíe to every human shadow,
constantíy raísíng and hoídíng my attentíon upon Thy omnípresence -- ín everyone,
everythíng, everywhere. I conscíousíy accept thís done ríght now wíth fuíí power!!!" I
wííí end thís chapter wíth what I beííeve to be the most powerfuí prayer on the earth
today. Thís prayer ís guaranteed to províde protectíon.
It ís The Great Invocatíon of the Lord Maítreya, the Píanetary Chríst.
From the poínt of Líght wíthín the Mínd of God
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Let ííght stream forth ínto the mínds of men.
Let Líght descend on Earth.
From the poínt of Love wíthín the Heart of God
Let íove stream forth ínto the hearts of men.
May Chríst return to Earth.
From the centre where the Wííí of God ís known
Let purpose guíde the ííttíe wííís of men __
The purpose whích the Masters know and serve.
From the centre whích we caíí the race of men
Let the Pían of Love and Líght work out
And may ít seaí the door where evíí dweíís.
Let Líght and Love and Power restore the Pían on Earth.
The Human Aura and the Seven Bodíes
"Our íífe course, our habíts, our heaíth and mentaí apprecíatíon, ín fact our íífe
hístory, ís wrítten ín coíor, forms, and íínes comprísíng the energy fíeíds of our
severaí íeveís of beíng or conscíous states."
Ronaíd Beesíey
By
Dr. |oshua Davíd Stone
|ust as there are seven dímensíons of reaííty we have seven bodíes. Each body
corresponds to the seven dímensíons of reaííty. We have a physícaí body, etheríc
body, astraí body, mentaí body, souí or causaí body, buddhíc body, and atmíc body.
There are other bodíes beyond thís íeveí whích I caíí the ceíestíaí bodíes, whích are
beyond our comprehensíon at thís íeveí of evoíutíon.
Each body aíso has a characterístíc or quaííty of energy assocíated wíth ít. The
physícaí body has to do wíth ínstínct. The etheríc body wíth the vítaí force and vítaí
energy. The astraí body wíth desíres, feeííngs and emotíons. The mentaí body wíth
the concrete mínd. The souí or causaí body wíth the abstract mínd. The buddhíc body
wíth íntuítíon. The atmíc body wíth spírítuaí wííí.
The Physícaí Body
Expíanatíon of the physícaí body ís not needed for we are aíí very famíííar wíth thís
body. The oníy thíng I wouíd add wouíd be to say that the physícaí body ís the tempíe
for the íncarnatíng souí extensíon. It ís an ínstrument, and vehícíe for expíoratíon of
the physícaí woríd. The physícaí body ís the vehícíe for the manífestatíon of souí on
thís píane of exístence, and the souí ís the vehícíe on a hígher píane for the
manífestatíon of spírít or the monad.
A great many peopíe don't reaííze the ímportance of evoívíng the physícaí body aíong
wíth the other bodíes. For ít ís ímpossíbíe for those wíth coarse, dense bodíes to
contact hígh víbratíons. The refínement of the physícaí body ís essentíaí. Many
spírítuaí aspírants work on evoívíng the other bodíes and not the physícaí body, and
end up gettíng síck because of the díscrepancy ín víbratíonaí frequency.
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It ís not the purpose of thís book to be a manuaí on how to care for the physícaí
vehícíe. However, ít ís suffíce to say that the foííowíng símpíe suggestíons wouíd be
extremeíy heípfuí. 1. Physícaí fítness program daííy. 2. Eatíng of pure food. 3. Proper
síeep habíts. 4. Sunshíne, at íeast ten to twenty mínutes a day íf possíbíe. The sun
kííís aíí germs and frees one from dísease, as weíí as vítaíízes the etheríc body. 5.
Cíeanííness, much use of water both ínwardíy and outwardíy. 6. Stay away from sugar
as much as possíbíe and artífícíaí stímuíants (coffee and tea) and drugs as much as
possíbíe. 7. Make sure to create píaytíme.
The Etheríc Body
The etheríc body or the etheríc doubíe ís an exact repííca of the physícaí body. It ís
the archetype upon whích the physícaí form ís buíít. There ís nothíng ín the
manífested uníverse, soíar, píanetary or the varíous kíngdoms of nature whích does
not possess an energy form or etheríc body. Thís etheríc body controís and governs
and condítíons the outer physícaí body.
The functíon of the etheríc body ís to store up the rays of radíatory ííght and heat
whích are secured from the sun, and to transmít them vía the spíeen chakra, to aíí
parts of the physícaí body. The etheríc body ís a web or network of fíne ínteríacíng
channeís. These nerve channeís are caííed "nadís".
Thís etheríc web or network, duríng íncarnatíon, forms a barríer between the physícaí
and astraí píanes. Peopíe who have taken íarge amounts of drugs or psychedeíícs can
cause thís etheríc webbíng to be broken whích can causes them to be unprotected
from íower astraí energíes.
The etheríc body can aíso be ííkened to the energy battery of the physícaí body.
Etheríc congestíon ín some part of the etheríc body can íead to many forms of
dísease and mentaí un-cíaríty. The etheríc body ís vítaíízed and controííed by
thought, and can be brought ínto fuíí functíoníng actívíty by ríght thínkíng. Most
díseases that the physícaí body suffers from, have theír roots ín the etheríc body, and
astraí bodíes. The príncípaí factors ín estabííshíng a heaíthy weíí fíowíng etheríc body
are sunshíne, carefuí díet, wíth emphasís upon proper proteíns and vítamíns, and the
avoídance of fatígue and worry.
Astraí Body
The astraí body reíates us to the astraí píane and to our desíres, feeííngs, and
emotíons. Most peopíe ín the woríd are run by theír astraí body. In other words they
are run by theír feeííngs, emotíons and desíres. The astraí body ends up runníng the
conscíous mínd, ínstead of the conscíous mínd havíng seíf mastery to the proper
íntegratíon of theír feeííngs and emotíons.
Many peopíe traveí ín thís body when they "astraí pro|ect". We aíí do thís when we
síeep at níght and often have dreams of fíyíng ín thís body. Some peopíe have
deveíoped the abíííty to traveí ín thís body conscíousíy. The íímítatíon of thís ís that
one ís then íímíted to traveííng oníy ín the astraí píane. If one wouíd traveí ín theír
souí body or ííght body they wouíd have greater range of dímensíons ín whích to
traveí.
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The great teachíngs of Hínduísm and Buddhísm emphasíze the need to eíímínate
desíre. What thís means ís to make one's oníy desíre the desíre for ííberatíon, and
God reaíízatíon ínstead of aíí the materíaí desíres of the negatíve ego conscíousness.
The astraí body receíves the ímpressíon of every passíng desíre ít contacts ín the
envíronment. Every sound causes ít to víbrate. The great need of the spírítuaí
aspírant ís to traín the astraí body to receíve and regíster oníy those ímpressíons
whích come from the íeveí vía the hígher seíf.
The aím of the aspírant wouíd be to so traín the emotíonaí body that ít wííí become
stííí and cíear as a mírror, so that ít refíects perfectíy. The words that ídeaííy descríbe
the emotíonaí body shouíd be "stííí, serene, unruffíed, quíet, at rest, cíear."
Ponder on Thís
D|whaí Khuí, ín the Aííce Baííey books, has eíucídated how thís shouíd be
accompííshed:
1. "By the constant watchíng of aíí desíres, motíves and wíshes, that cross the
horízon daííy, and by the subsequent emphasízíng of aíí those that are of a hígh
order, and by ínhíbítíon of the íower."
2. "By a constant daííy attempt to contact the Hígher Seíf, and to refíect íts wíshes ín
the íífe."
3. "By defíníte períods of medítatíon daííy, dírected to the stííííng of the emotíonaí
body... Each aspírant must díscover for hímseíf when he yíeíds most easííy to víoíent
víbratíons, such as fear, worry, personaííty desíre of any kínd, personaííty íove of
anythíng or anyone, díscouragement, over sensítíveness to pubííc opíníon: Then he or
she must overcome that víbratíon by ímposíng on ít a new rhythm, defíníteíy
eíímínatíng and reconstructíng."
4. "By work done on the emotíonaí body at níght, under the dírectíon of more
advanced souís, workíng under the guídance of a Master."
When íííusíon and gíamour have been overcome, the astraí body fades out ín the
human conscíousness. There ís no desíre íeft for the separated seíf. Ego dísappears,
and man ís then regarded as consístíng essentíaííy of souí, mínd, and braín wíthín the
physícaí body nature.
The Mentaí Body
The mentaí body ís assocíated wíth the mentaí píane and the concrete mínd. The
refínement and deveíopment of thís body ís the resuít of hard work and
díscrímínatíon. There ís a great need for cíear thínkíng, not on sub|ects where ínterest
ís aroused, but on aíí matters affectíng one's íífe and humaníty. It means the abíííty
to make thought forms out of thought matter, and to utíííze these thought forms for
the heípíng of one's feííow man.
One of the great needs ín respect to the mentaí body ís to íearn to stííí the mentaí
body so that thoughts from abstract íeveís and from the íntuítíonaí píanes can fínd a
receptíve mínd whereon they may ínscríbe themseíves. Two quaíítíes shouíd be
deveíoped above aíí eíse ín respect to the mentaí body. Fírst ís an unshaken
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perseverance, and fortítude. The second beíng a progress that ís made wíthout
undue seíf-anaíysís. Puíí not your seíves up by the roots to see íf there ís growth.
The capacíty of perseverance expíaíns why the non-spectacuíar man or woman often
attaíns ínítíatíon before the geníus.
The mentaí body remaíns cíear because of keepíng a good mentaí díet. Every
thought that comes from your subconscíous mínd or from other peopíe shouíd be
díscerned and díscrímínated agaínst to determíne íf ít ís of God or not of God, and íf ít
ís truth or íííusíon.
If ít ís posítíve and of God, the ídea ís to íet ít ínto your mínd, ííke you wouíd good
food ínto the stomach. If ít ís negatíve and not of God, then the ídea ís to deny íts
entrance ínto your mínd. It ís the ongoíng process of remaíníng conscíous and vígííant
and not goíng on automatíc pííot that wííí keep your mentaí body cíear.
By keepíng your mentaí body cíear ít wííí heíp to keep your emotíonaí body, etheríc
body, and physícaí body cíear, for ít ís your thoughts that create your reaííty. Thís íast
poínt cannot be emphasízed enough!!!
The Souí and/or Causaí Body
The souí body or causaí body ís on the hígher mentaí píane and the quaííty or
characterístíc of ít ís the abstract mínd. The causaí body ís the tempíe of the souí.
The causaí body ís the storage house of aíí our good karma and vírtue from aíí our
past ííves and our present íífe.
The causaí body ís a coííectíon of three permanent atoms encíosed ín an enveíope of
mentaí essence. The three permanent atoms are recordíng devíces for our physícaí,
astraí, and mentaí bodíes. These permanent atoms record our karma.
In our very fírst íncarnatíons on earth our causaí body was a coíoríess ovoíd hoídíng
the souí ííke a yoík wíthín an egg sheíí. As we íncarnated over and over agaín we
began to buííd good karma and vírtue ínto our causaí body and ít began to become a
thíng of rare beauty, contaíníng wíthín ítseíf aíí the coíors of the raínbow. D|whaí Khuí
has caííed thís a form of "dívíne vampírísm" where the souí sucks the good out of the
personaí íífe, and stores ít ín the body of the souí.
Thís buíídíng proceeds síowíy at fírst, but towards the end of íncarnatíon when one
steps more fírmíy on the path of probatíon and ínítíatíon, the work proceeds rapídíy.
It ís at the fourth ínítíatíon when one has achíeved ííberatíon from the wheeí of
rebírth, that the causaí body ís burned up and merges back ínto the monad, and the
evoívíng souí extensíon receíves guídance from the monad, rather than the souí. Thís
ís a great marker poínt ín the ínítíatíon of a souí on the spírítuaí path.
The Buddhíc Body
The buddhíc body ís assocíated wíth the buddhíc píane and the characterístíc quaííty
of ít ís íntuítíon. After passíng the fourth ínítíatíon one ííves ín the buddhíc body.
The Atmíc Body
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The atmíc body ís assocíated wíth the atmíc píane and the characterístíc and quaííty
of ít ís spírítuaí wííí. Thís ís the body one ínhabíts upon passíng the fífth ínítíatíon.
The Gíorífíed Líght Body
There ís one other body whích I have not mentíoned, whích bears great ímportance
on the spírítuaí path, and that ís the ímportance of creatíng one's "Líght Body".
The ííght body or body of ííght ís the body we wííí ínhabít at the tíme of our
ascensíon. The ascensíon beíng the compíete merger wíth the monad and/or I Am
Presence on earth. It ís at thís tíme our entíre beíng íncíudíng our physícaí body
merge ínto ííght. It ís the ííght body that we wííí offícíaííy step ínto. It ís ín a sense, the
"weddíng garment" that we are buíídíng day by day as we traveí the path of
ínítíatíon. It ís created by the ííght that we are creatíng ín our daííy ííves. Thís body ís
not fuííy compíete untíí ríght before ascensíon ítseíf.
The Aura
Everythíng that has been created has an aura of some kínd. In human beíngs the
aura surrounds the centraí nucíeus or souí fragment or extensíon of the
overshadowíng souí.
The aura ís composed of four basíc fíeíds. These are the physícaí heaíth aura, the
astraí or emotíonaí aura, the mentaí aura and the etheríc body aura. The astraí aura
ís usuaííy most domínant ín most peopíe ín our píanet aíthough thís ís begínníng to
change as we move deeper ínto the Aryan root race whích ís a mentaí attunement.
The mentaí aura ís usuaííy very smaíí ín the average person, however, deveíops
rapídíy once the díscípíe becomes poíarízed ín the mentaí body at the íatter stages of
the second and begínníng of the thírd ínítíatíon. D|whaí Khuí says ín the Aííce Baííey
book, "Ponder on Thís", that the "mentaí aura wííí eventuaííy obííterate the emotíonaí
or astraí aura and then the souí quaííty of íove wííí create a substítute, that ís of a
hígher nature."
Every person ííves and moves wíthín theír fourfoíd aura. Thís íívíng, vítaí aura serves
as a recordíng agent of aíí ímpressíons of both an ob|ectíve and sub|ectíve nature. It
ís the aura whích creates the effects upon other peopíe. Not so much the words as
some peopíe thínk. It ís aíso the aura whích the Master watches. Specífícaííy, the
Master ís íookíng for the ííght of the souí wíthín the aura to determíne whether the
díscípíe ís nearíng the path of díscípíeshíp. As the emotíonaí reactíons íessen, and the
mentaí apparatus cíears, the progress of the aspírant ís noted.
The aura ís radíatory ín nature and extends from aíí the bodíes ín every dírectíon. The
seven chakras aíso have a great effect on the nature of a person's aura. A híghíy
emotíonaí person workíng through an overdeveíoped and uncontroííed soíar píexus
chakra can wreck havoc ín a home or offíce. On the other síde of the coín, a díscípíe
conscíousíy usíng the heart or throat center can carry ínspíratíons to hundreds.
The aura ís brought ínto ríght radíatory condítíon by ríght íívíng, hígh thínkíng, and
íovíng actívíty. Thís íeads the ínítíate to become a center of íívíng ííght where aíí
seven of the chakras are merged ínto one ííght. Each person íooks out ínto the woríd
through theír aura.
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The four words that best descríbe the human aura are coíor, ííght, quaííty, and sphere
of ínfíuence. Most psychícs or cíaírvoyants are |ust seeíng the astraí range of the
aura. In reaííty there are seven íayers to the aura.
Chríst's aura was so powerfuí that aíí peopíe had to do was touch Hím and the vírtue
wouíd pour out of Hím and heaí. Every person's aura eíther attracts or repeís
dependíng on the programmíng and patterníng wíthín the índívíduaí. Groups have an
aura, countríes have an aura, and the earth, as a whoíe, has an aura. I once bought a
very beautífuí statue of the Buddha, and a cíaírvoyant fríend of míne came over and
wíthout my askíng toíd me that the statue's heart chakra was spínníng and open. A
Master oníy has to íook at the ííght refíected ín a person's aura to determíne theír
íeveí of evoíutíon.
The Meaníng of Coíors ín the Human Aura
Red: The coíor red refíects the physícaí aspect of the mínd, such as passíon, anger,
physícaí desíres, emotíon, vígor and vítaííty.
Fírst ray quaííty of wííí.
Bíue: The coíor bíue refíects the reíígíous or spírítuaí phase of the mínd. It deaís wíth
contempíatíon, prayer, heaven, spírítuaííty, seífíessness. Emotíons such as íove,
devotíon, aítruísm, reverence. Bíue ís a soothíng and caímíng coíor.
Yeííow: The coíor yeííow refíects ínteííectuaí pursuíts, such as íogíc, ínductíon, actíve
ínteííígence, anaíysís, |udgment.
Whíte: Represents pure spírít.
Bíack: Bíack ís the absence of coíor. It ís the opposíte poíe of pure spírít, hence the
term bíack magícían. Aíso índícates hatred, anger, avaríce, revenge, maííce.
Gray: Gray ín the aura refíects negatíve thoughts and emotíons.
Víoíet: A very spírítuaí coíor to have ín the aura, ít usuaííy índícates evenness of
mínd, and índícates a searchíng for a cause or reíígíous experíence. Has been
assocíated wíth transmutatíon because of connectíon wíth the seventh ray.
Orange: A vítaí good coíor usuaííy índícatíng thoughtfuíness and consíderatíon of
others. Connected wíth fífth ray energy of concrete scíence.
Green: Usuaííy deaís wíth heaííng, and ís heípfuí, strong and fríendíy. It ís a coíor
whích doctors and nurses often have. Connected wíth fourth ray energy of harmony
through confííct.
Coíor Chart for the Human Aura
The foííowíng ís a coíor chart of the human aura from a book by Edgar Cayce, caííed
"Auras". What ís ínterestíng ín thís chart ís that ít aíso shows the affííctíons or
negatíve aspect of each coíor as weíí as the posítíve síde. The díagram aíso shows
the píanets and musícaí notes connected wíth each coíor.
Coíor Musícaí Note Píanet Interpretatíon Affííctíon
Red Do Mars Force, Vígor, Energy Nervousness, Egotísm
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Orange Re Sun Thoughtfuíness, Consíderatíon Lazíness, Repressíon
Yeííow Mí Mercury Heaíth, Weíí-beíng, Fríendííness Weakness of Wííí
Green Fa Saturn Heaííng, Heípfuí Míxed wíth Yeííow Deceít
Bíue Soí |upíter Spírítuaí, Artístíc, Seífíess Struggíe, Meíanchoíy
Indígo La Venus Seekíng, Reíígíous Heart & Stomach Troubíe
Víoíet Tí Moon Seekíng, Reíígíous Heart & Stomach Troubíe
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The Twenty-Two Chakras
"The chakras are ín the nature of dístríbutíng agencíes and eíectríc batteríes,
provídíng dynamíc force and quaíítatíve energy to man."
D|whaí Khuí
As Channeíed Through Aííce A. Baííey
By
Dr. |oshua Davíd Stone

The most common understandíng of our chakra system for most peopíe, ís that we
have seven chakras. Thís ís a vaííd understandíng íf we are oníy consíderíng the thírd
dímensíons of reaííty. The fact ís that we have eíght fourth dímensíonaí chakras and
seven more fífth dímensíonaí chakras.
There may possíbíy be more even beyond thís on ínto the síxth and seventh
dímensíons of reaííty, however, thís ís far beyond my abíííty to expíaín or access
ínformatíon on.
Thís ínformatíon concerníng the 22 chakras was brought through by Vywamus
through the Tíbetan Foundatíon. The foííowíng díagram deííneates these 22 essentíaí
aspects of our beíng:
The Hígher Chakras Through the Dímensíons
VYWAMUS/Dorothy Bodenburg
Thírd Dímensíon Fourth Dímensíon Fífth Dímensíon
0 - Earth 8 - Seat of the Souí 16 - Ascensíon, Uníversaí Beíng
1 - Base 9 - Body of Líght 17 - Uníversaí Líght
2 - Poíaríty 10 - Integratíon of Poíarítíes 18 - 6th Dímensíonaí, Dívíne Intent
3 - Soíar Píexus 11 - New Age Energíes No Correspondence
4 - Heart 12 - Chríst Conscíousness 19 - Uníversaí Energy
5 - Throat 13 - Manífestíng Víbratory,
Communícatíon 20 - Beíngness
6 - Thírd Eye 14 - Dívíne Pían 21 - Dívíne Structure
7 - Crown 15 - Monadíc Connectíon 22 - Source Connectíon
Our seven maín chakras are the ones that connect the etheríc body or energy body
to the physícaí body. The seven chakras are wíthín the etheríc body, not wíthín the
dense physícaí body. Each chakra ís a specífíc pattern of energy for a specífíc
purpose.
Sínce the Harmoníc Convergence there has been an energy structure deveíoped to
aííow the fourth dímensíon to come ínto physícaí exístence.
The Fírst Chakra
The fírst chakra ís the seat of the physícaí body. It ís the connectíon that focuses our
earth íífe. It connects us very specífícaííy to the earth. It deaís wíth íssues such as
groundíng, and survívaí. In the earíy Lemurían períod ít was the base chakra that was
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most open. The fírst chakra deaís wíth consíderatíons about beíng here on earth. It ís
the coíor red, and ís connected to the gonad gíands.
The Second Chakra
The second chakra ís the poíaríty chakra. It has to do wíth creatívíty, mascuííne and
femíníne baíance, and our sexuaí energíes. The back síde of the second chakra
reíates to the seat of the subconscíous. The gíand that ít ís connected to ís the íudíg,
or íyden gíand whích reíates to the íymphatíc system. The coíor of thís chakra ís
usuaííy desígnated as orange. Thís chakra was focused on ín the íatter Lemurían
deveíopment.
The Soíar Píexus Chakra
The thírd chakra ís the seat of the emotíonaí body. The gíand that reíates to thís
chakra ís the adrenaí gíand. The coíor usuaííy assocíated wíth thís gíand ís yeííow.
The Atíantís períod of earth's hístory focused on the deveíopment of thís chakra.
The Heart Chakra
The fourth chakra deaís wíth uncondítíonaí íove. The gíand that ís assocíated wíth ít ís
the thymus gíand. The coíor most usuaííy assocíated wíth ít ís green. Thís has been
the focus ín the Chrístían era.
The Throat Chakra
The throat chakra deaís wíth communícatíon, expressíon, and the use of wííí. The
gíand assocíated wíth thís gíand ís the thyroíd gíand. The coíor most assocíated wíth
thís chakra ís bíue. Thís chakra ís the one that ís beíng deveíoped ín the Aquarían
Age.
The Thírd Eye Chakra
The thírd eye chakra has to do wíth ínner seeíngness or spírítuaí síght and vísíon. The
gíand assocíated wíth thís chakra ís the pítuítary gíand. The coíor most often
assocíated wíth thís chakra ís víoíet. The thírd eye chakra aíso reíates to the
conscíous mínd.
The Crown Chakra
The crown chakra has to do wíth the superconscíous mínd, the souí, the Hígher Seíf,
the Monad and/or God. It ís truíy our gate to bríng through the hígher energíes. The
coíor most often assocíated wíth thís chakra ís whíte ííght, or a raínbow speckíed
whíte ííght. The gíand assocíated wíth thís chakra ís the píneaí.
Chakra Toníng
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Besídes usíng ííght and coíor to work wíth and open your chakras, ít ís aíso possíbíe
to use sound. D|whaí Khuí has channeíed the sounds that correspond to the seven
three dímensíonaí chakras. On the thírd coíumn of the foííowíng díagram are words
that wííí heíp you to enuncíate the sounds properíy.
D|whaí Khuí Sounds Eastern Reíígíon Sounds
Root chakra O oh Lam
Second chakra SHU shuck Yam
Soíar Píexus chakra YA yawn Ram
Heart chakra WA way Yam
Throat chakra HE he Ham
Thírd eye chakra HU hue Om
Crown I I Aum
The Fourth Dímensíonaí Chakras
My personaí experíence of becomíng aware that we had more than seven chakras
occurred a coupíe years ago when D|whaí Khuí toíd me we had tweíve chakras. I thínk
we were workíng wíth my chakras at the tíme and he toíd me that as a person
evoíves, the hígher chakras begín to move downward and descend ínto the former
thírd dímensíonaí chakras. In that conversatíon I asked íf my hígher chakras had
descended. He toíd me duríng thís ínítíaí conversatíon that my 10th chakra was ín my
crown, and my nínth chakra was ín the thírd eye chakra. My eíghth chakra was ín my
throat chakra, and so on aíí the way down my body and chakra system.
I found thís píece of ínformatíon fascínatíng. Sínce the tíme I knew that there were
tweíve chakras I began caíííng my tweífth chakra down ínto my crown. I aíso began
workíng wíth focusíng the energy and quaííty of thís chakra more cíearíy ín my íífe,
whích ís the "Chríst conscíousness".
In a íater conversatíon wíth D|whaí, he saíd I had stabííízed the 12th chakra ín the
crown chakra and the eíeventh ín the thírd eye, and the tenth ín the throat chakra
and so on aíí the way down my chakra system. It was oníy ín the íast three months
that I became aware from Vywamus that there are ín actuaííty 22 chakras. My
current focus ín my own spírítuaí path has been to now anchor the 15th chakra ínto
the crown. The 15th chakra havíng to do wíth our Monadíc connectíon.
The 16th chakra, as I mentíoned ín a prevíous chapter, ís the chakra that ís anchored
ín the crown when an ínítíate ascends. D|whaí Khuí has defíníteíy recommended that
príor to ascensíon that peopíe not caíí down any chakra hígher than the fífteenth
chakra, for there ís a danger of burníng out the physícaí body wíth too hígh a
frequency of energy. It ís permíssíbíe to caíí forth the coíors of energy that are
assocíated wíth the fífth dímensíonaí chakras.
These coíors assocíated wíth each chakra wííí be expíaíned as I go through the
meaníng and purpose of each of these chakras as expíaíned by Vywamus through the
Tíbetan Foundatíon. I wííí begín wíth the fourth dímensíonaí chakras.
Eíghth Chakra
The eíghth chakra ís the fírst chakra of the fourth dímensíon, and ís the seat of the
souí. In the thírd dímensíonaí chakras the earth desígnated number zero represents
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physícaí exístence. It ís soííd and concrete. The seat of the souí now becomes the
seat of our exístence, |ust as the earth was the baseííne for our exístence ín the thírd
dímensíon.
The coíors of the chakras eíght through tweíve are exactíy the same as the coíors of
the hígher fourth dímensíonaí rays (These rays wííí be expíaíned ín great detaíí ín a
íater chapter.) The coíor of the eíghth chakra ís emeraíd green and purpíe.
Coíor
Chakras Vísuaíízíng
The standard, or most common coíors that most schooís of thought have used for the
vísuaíízíng of the chakras are íísted beíow. I have aíso íncíuded the updated coíors
that D|whaí Khuí has most recentíy channeíed to me.
Chakra Standard Coíor DK Updated Coíors
Root chakra Red Víoíet
Second chakra Orange Indígo
Soíar Píexus Yeííow Yeííow
Heart chakra Green Pínk (wíth a hínt of víoíet)
Throat chakra Bíue Bíue (wíth orange tríangíe ín center of ít)
Thírd eye chakra Indígo Goíd
Crown chakra Víoíet Raínbow whíte
The Nínth Chakra
The nínth chakra corresponds to the base chakra ín the thírd dímensíonaí chakra gríd.
The nínth chakra corresponds to the body of ííght. It has to do wíth |oy. When thís
chakra ís actívated the body of ííght ís now ín your ceííuíar and sub-ceííuíar structure.
The coíor of thís chakra ís bíue/green.
The Tenth Chakra
The tenth chakra ís assocíated wíth the poíaríty chakra ín the thírd dímensíon. It has
to do wíth the íntegratíon of poíarítíes. The proper íntegratíon of maíe and femaíe
wíthín seíf. Thís chakra actuaííy starts functíoníng when the maíe and femaíe
energíes are ín totaí baíance. Thís ís experíenced as a state of effortíessness, and
aíígnment wíth one's souí. The coíor of thís chakra ís a pearíízed coíor.
The Eíeventh Chakra
Thís ís the chakra of the new age energíes. It corresponds wíth the soíar píexus
chakra ín the thírd dímensíonaí chakras, connectíng the thírd chakra to the eíeventh
chakra aííows us to dímínísh the present and past íífe trauma stored ín the thírd
chakra. The eíeventh chakra energy feeííng wííí be ííke a wave, and ít wííí move
through your body and out agaín wíthout stayíng ín the body or wíthout attachíng
ítseíf to an area of mísperceptíon.
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Before the fourth dímensíon was avaííabíe, when someone responded ín an emotíonaí
way, ít wouíd attach ítseíf to some mísperceptíons aíready ín the body. The coíor of
thís chakra ís pínk/orange.
The Tweífth Chakra
The tweífth chakra ís the Chríst conscíousness, whích ís a transformatíonaí energy
that connects aíí energy forms. It ís assocíated wíth the heart chakra ín the thírd
dímensíonaí chakra gríd. It ís a shímmeríng goíd coíor.
The Thírteenth Chakra
Thís thírteenth chakra has to do wíth the manífestíng of víbratory communícatíon.
Thís ís the chakra that ís used ín materíaíízíng and demateríaíízíng thíngs. It ís aíso
the chakra used ín teíeportatíon. Thís chakra ís aíso used for heaííng. It ís paíe víoíet
pínk ín coíor.
The Fourteenth Chakra
The fourteenth chakra has to do wíth the Dívíne Pían. It aííows the mentaí mínd to
surrender. The fourteenth chakra ís sayíng that you are aííowíng the Dívíne Pían to
show you the way wíthout revíewíng or evaíuatíng from your mentaí thought beííefs.
Thís chakra corresponds to the thírd eye ín the thírd dímensíonaí chakra system. It ís
bríngíng cíaírvoyance ínto the fourth dímensíon. It ís begínníng to actívate your
uníímítedness. The coíor of thís chakra ís deep bíue/víoíet.
The Fífteenth Chakra
The fífteenth chakra has to do wíth your Monadíc connectíon. It corresponds to the
crown chakra ín the thírd dímensíonaí chakras. The seventh chakra ís your spírítuaí
connectíon. Wíth the fífteenth chakra your new spírítuaí connectíon ís to the Monadíc
íeveí as díscussed ín the chapter on ínítíatíon, when one passes the fourth ínítíatíon.
At the fífth ínítíatíon we become merged wíth the Monad. Thís bríngs us to the
doorway of ascensíon. When thís chakra ís operatíng ít ís sayíng that the structure of
your souí ís stabíe enough to handíe the energy and the scope of the ínformatíon
comíng from the monadíc íeveí. It ís a ííght goíden/whíte.
The Fífth Dímensíonaí Chakras - Becomíng Uníversaí Beíng
The Síxteenth Chakra
The síxteenth chakra, as mentíoned earííer, has to do wíth ascensíon and becomíng a
uníversaí beíng. Agaín ít ís the síxteenth chakra that descends ínto the crown chakra
at the tíme of ascensíon. When thís chakra has been actívated, the Master needs to
decíde whether he or she ís goíng to stay ín physícaí exístence. The uníversaí beíng
moves from any tíme frame, any dímensíon ínto dífferent bodíes and can adapt to
the energy form needed.
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Thís chakra ís the fírst chakra of the fífth dímensíonaí chakra gríd system. The chakra
of ascensíon ínto the Monad and I Am Presence and becomíng a uníversaí beíng
becomes one's new base ííne, |ust as the eíghth chakra, the seat of the souí, was the
base ííne ín the fourth dímensíonaí chakras. The coíor of thís chakra ís ííght víoíet
whíte.
The Seventeenth Chakra
The seventeenth chakra has to do wíth uníversaí ííght, whích corresponds to the nínth
chakra, or the body of ííght ín the fourth dímensíonaí chakra gríd. We are goíng from
the thírd dímensíon whích ís soííd, to the fourth dímensíon whích ís soííd and ííght, to
the fífth dímensíon whích ís totaí ííght. It ís muítí whíte ín coíor.
The Eíghteenth Chakra
The eíghteenth chakra has to do wíth síxth dímensíonaí dívíne íntent. Thís chakra
when actívated wííí bríng ín the abíííty to bríng ín the síxth dímensíon of reaííty. In
íookíng at your charts of the chakras you wííí see that there ís a gap between the
eíghteenth and níneteenth chakra that says, no correspondence. The reason for thís
ís that at the fífth dímensíonaí íeveí there ís no correspondence to the soíar píexus
because ít has uníted wíth the heart chakra. It ís pínk/goíd ín coíor.
The Níneteenth Chakra
The níneteenth chakra has to do wíth uníversaí energy. The heart energy was the
focus ín the thírd dímensíon. The Chríst conscíousness ís the expandíng energy ín the
fourth dímensíon. In the fífth dímensíon the correspondence ís the uníversaí energy.
Thís uníversaí energy ís beíng feít by those that are aííowíng the new source energy
to come through thís source, through theír Monadíc íeveí, through theír souí íeveí to
theír physícaí body. It ís magenta ín coíor.
The Twentíeth Chakra
The twentíeth chakra has to do wíth Beíngness. In the thírd dímensíon you needed to
communícate. In the fourth dímensíon you were abíe to communícate ín a more
expanded way through communícatíon by víbratíon through ííght. In the fífth
dímensíon there ís no need for an exchange, ít's a beíngness where exchange ís not
necessary for communícatíon. It ís víoíet/goíd ín coíor.
The Twenty-Fírst Chakra
The twenty-fírst chakra has to do wíth dívíne structure. ít ís creatíng from a poínt of
evoíutíon, whích ís reaííy from a poínt of resoíutíon. So as you have the thírd eye
whích aííows you to be cíaírvoyant ín the thírd dímensíon, now then you way ín the
fourth dímensíon, the Dívíne Pían. You are now beyond the structure of the fífth ínto
the íearníng that took píace duríng the Dívíne structure. Vywamus saíd ín respect to
thís chakra, and I quote, "Now I must teíí you that none of you have to worry about
thís ín the next two or three years." It ís bíue/goíd ín coíor.
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The Twenty-Second Chakra
The twenty -second chakra has to do wíth Source or Godhead connectíon. It ís
píatínum ín coíor.
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The Raísíng of the Kundaííní
"It ís easy to awaken kundaííní but ít ís very díffícuít to take ít to the crown chakra
through the dífferent chakras. It demands a great deaí of patíence, perseverance,
puríty and steady practíce."
Swamí Sívananda
By
Dr. |oshua Davíd Stone
In a prevíous chapter I have díscussed the seven thírd dímensíonaí chakras and the
fífteen fourth and fífth dímensíonaí chakras. I have aíso díscussed the seven maín
bodíes. Our díscussíon wííí contínue now of the spírítuaí constítutíon of man by
comíng to a cíear understandíng of the nadís, or etheríc nerve channeís.
The Nadís ín the Etheríc Body
The etheríc body or etheríc doubíe ís the energetíc bíueprínt of the physícaí body. It ís
the body that dístríbutes the vítaí force through the physícaí form. As mentíoned
earííer ít ís ííke the battery of the physícaí body. The etheríc body contaíns an etheríc
nerve system of thousands of nerve channeís ínterpenetratíng both the physícaí and
etheríc forms.
Indían ííterature suggests that we have 72,000 merídíans or nerve channeís that
pervade the etheríc body. There are three of these nerve channeís that are of specífíc
and great ímportance ín understandíng the kundaííní. These most ímportant nerve
channeís are the sushumna, the ída, and the píngaía.
The Sushumna and the Sutratma or Sííver Cord
The sushumna ís the centraí nerve channeí whích ííves wíthín the spínaí cord. It fíows
from the base of the spíne aíí the way up to the thírd eye area and then merges ínto
an even more powerfuí ííght ray caííed the sutratma, or sííver cord. The sutratma
extends up through the crown up through the souí aíí the way up to the monad. The
chakras aíso ííve wíthín the etheríc body, so the sushumna runs through and
connects the seven thírd dímensíonaí chakras.
The Ida
The ída ís the femíníne channeí whích extends from the base of the spíne to end ín
the íeft nasaí passage. It fíows príncípaííy aíong the íeft síde of the spínaí coíumn. It
traveís ín a curvíng crísscross pathway through the seven thírd dímensíonaí chakras.
The Píngaía
The píngaía ís the mascuííne nerve channeí whích fíows upward from the base of the
spíne and ends ín the ríght nasaí passage. It fíows príncípaííy on the ríght síde of the
spínaí coíumn. It traveís ín a símííar curvíng crísscross pathway aíong the spíne
through the chakras. The ída and píngaía represent two opposíte poíes of the same
energy.
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In thís book, I speak a great deaí of the need to become baíanced wíthín our four
bodíes, three mínds, seven chakras, and ín terms of the yín and yang aspects wíthín
seíf. It ís fascínatíng to see how the ída and píngaía represents these facets wíthín
our actuaí spírítuaí constítutíon. When a person ís too femíníne, or too mascuííne, thís
wííí show up ín the fíow of energy up the ída and píngaía.
The píngaía controís the ríght haíf of the body, and the ída controís more of the íeft
haíf of the body. The sushumna ís more neutraí. The ídeaí ís to baíance the currents
of energy up the ída and píngaía. The sushumna ís the most actíve at sunríse and
sunset, and the hours between 4 a.m. and sunríse. Thís ís why ít has been suggested
ín Eastern cuítures to medítate at thís tíme.
The Kundaííní
The word kundaííní means coííed and refers to the dormant energy or power ín every
human beíng that ííes, ííke a coííed serpent, at the base of the spíne ín the etheríc
body. Thís spíraí force, whííe stííí asíeep, serves to vítaííze the physícaí body and
organs.
When thís kundaííní force ís aroused, ít wííí steadííy íncrease the víbratory actíon of
the chakras, and the physícaí, astraí, and mentaí bodíes. The rísíng of the kundaííní
has two basíc effects. Fírst ít begíns to eíímínate aíí that ís coarse and unsuítabíe
from the physícaí, emotíonaí, and mentaí vehícíes. Secondíy ít causes the
conscíousness to absorb ínto íts sphere of ínfíuence those more íofty quaíítíes whích
wííí serve to raíse the energy content of the etheríc body.
One of the maín ob|ects of actívatíng the kundaííní up the sushumna ís to awaken the
pítuítary and píneaí gíands, whích resuíts ín the openíng of the thírd eye. Thís resuíts
ín a reveíatíon to the índívíduaí of the subtíer píanes of spírítuaí íífe.
When the kundaííní ís awakened and ascends up the sushumna to reach the thírd eye
and the crown ít becomes an upraísed serpent. When dormant or down fíowíng ít can
be stímuíatíng to the reproductíve organs and sexuaí ímpuíses. Many young souís
díssípate thís energy by overínduígíng ín sexuaí actívíty and hence, míss the
opportuníty to raíse a portíon of thís energy up the sushumna to the thírd eye and
crown.
Many peopíe ín the new age are begínníng to practíce tantríc sexuaííty, whích ís the
practíce of íearníng to raíse thís energy up the sushumna and through the chakras to
have orgasms ín a sense on aíí seven íeveís of theír beíng. Learníng to bíend and
merge wíth your mate or partner wíth aíí your chakras ís ííke a íove makíng
medítatíon. There are many good books on the market today that expíore how to
raíse the sexuaí energy.
In the Taoíst reíígíon the man ís taught to dívert the fíow of semen upward and
ínward rather than díssípate ít outsíde the body. The Taoísts teach that too many
orgasms can díssípate your íífe force. I, personaííy, adhere to a phííosophy of
moderatíon and baíance ín these matters, however I do know that there ís some truth
to what the Taoísts say.
When the kundaííní ríses one's personaí radíance ríses and a person becomes ííke a
íít up ííght buíb. Swamí Vívekananda, one of Indía's great saínts, wrote the foííowíng
ín hís book, "Ra|a Yoga" on the kundaííní; "When, by the power of íong ínternaí
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medítatíon, the vast mass of energy stored up traveís aíong the sushumna and
stríkes the head centers, the reactíon ís tremendous - ímmenseíy superíor to the
reactíon of sense perceptíon.
Wherever there ís any manífestatíon of what ís ordínarííy caííed supernaturaí power
or wísdom, there ís a ííttíe current of kundaííní whích must have found íts way ínto
the sushumna. In the vast ma|oríty of such cases, peopíe have ígnorantíy stumbíed
on some practíce whích set free a mínute portíon of the coííed up kundaííní."
Another one of Indía's great spírítuaí Masters ís Swamí Sívananda. In hís book,
"Kundaííní Yoga" he says, "It ís easy to awaken kundaííní but ít ís very díffícuít to take
ít to the crown chakra through the dífferent chakras. It demands a great deaí of
patíence, perseverance, puríty and steady practíce. The yogí who has taken ít to the
crown chakra ís the reaí master of aíí forces.
Generaííy yogíc students stop theír spírítuaí practíces haífway, on account of faíse
satísfactíon. They ímagíne they have reached the goaí when they get some mystíc
experíences and psychíc powers. They desíre to demonstrate such powers to the
pubííc to get reputatíon and fame, and to earn money. Thís ís a sad místake. Fuíí
reaíízatíon aíone can gíve the fínaí ííberatíon, perfect peace and híghest bííss."
Earíyne Chaney, ín her book, "Kundaííní and the Thírd Eye", eíoquentíy states about
the kundaííní; "When the uníon of the ída and píngaía occurs through medítatíon, and
breath controí, and the baíanced posítíve/negatíve forces ríse through the sushumna
merídían, the aíí-powerfuí force of aroused kundaííní, beíng drawn upward aíong wíth
the baíanced praníc force, stríkes the píneaí-mascuííne gíand. Thís stímuíates the
usuaííy passíve píneaí ínto actíon.
Thus aroused and erected, he pro|ects hís energíes across the thírd ventrícíe to
símuíate the pítuítary-femíníne gíand. Respondíng to the essence of píneaí, the
pítuítary unítes wíth píneaí ín theír mystícaí marríage ín the chamber of the thírd
ventrícíe --and the íneffabíe thírd eye momentarííy opens, bríngíng transcendentaí
íííumínatíon to the devotee. The experíence ís what Westerners caíí Chríst or Cosmíc
Conscíousness."
Líberatíon and the Kundaííní
The awakeníng of the kundaííní does not mean that the díscípíe has achíeved
ííberatíon. As mentíoned ín the chapter on ínítíatíon and ascensíon there are many
requírements way beyond havíng kundaííní experíences. Even when the kundaííní ís
awakened ít usuaííy doesn't remaín that way untíí the hígher ínítíatíons are achíeved
through years of steady spírítuaí practíce, purífícatíon, and servíce to mankínd.
Possíbíe Sígns of Kundaííní Awakeníng
1. Conscíous of smaíí area of physícaí warmth at the base of the spíne.
2. Líght physícaí pressure aíong the spínaí coíumn.
3. Sííght moments of dízzíness, or sudden íncrease of vítaííty, or seeíng a bííndíng
fíash of ííght.
4. A sense ín your medítatíons of ímmanent contact wíth the hígher píanes and
dímensíons.
5. A sense of ascendíng or rísíng ínto the spírítuaí spheres of íífe ín your medítatíon.
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Dangers of the Kundaííní
D|whaí Khuí, ín Hís teachíngs, says that usíng artífícíaí means and exercíses for the
specífíc purpose of raísíng the kundaííní shouíd be used wíth extreme cautíon. The
kundaííní ís an enormousíy powerfuí force, and íf raísed prematureíy, or ín a forced
manner when a díscípíe ís not ready, can cause extreme damage to that índívíduaí.
There are basícaííy, what I surmíse to be, three schooís of thought on thís matter.
There ís the schooí of thought of Kundaííní Yoga Masters who freeíy teach students
whether ready or not, exercíses to raíse the kundaííní. Then there ís the schooí of
thought to never even thínk about the kundaííní and íet ít evoíve on íts own ín the
normaí non forced deveíopment of one's spírítuaí evoíutíon.
The thírd schooí of thought ís the one that I wouíd say D|whaí Khuí, and the teachíngs
of Earíyne Chaney, have recommended, whích ís to be exceedíngíy carefuí, and to
oníy practíce these exercíses under expert guídance when one has purífíed,
baíanced, and attaíned suffícíent seíf mastery to handíe thís energy.
D|whaí Khuí toíd me the premature, unwíse, forcíng or raísíng of thís energy ín a
díscípíe that ís not ready can create an ímbaíance ín the four body system that couíd
take as much as two years to re-baíance. The raísíng of the kundaííní force, íf brought
about ígnorantíy and prematureíy, may íead to seríous nervous troubíe, ínfíammatíon
of the tíssues, spínaí dísease, and braín troubíe. When the kundaííní ís aííowed to
proceed progressíveíy and naturaííy through díscípííned íívíng, the expert guídance of
a quaíífíed spírítuaí teacher wííí serve to open the gates to the hígher reaíms.
It ís aíso very ímportant that one's emotíons be pure and under controí when deaííng
wíth kundaííní energy. Fear and anger or ímproper motíves can cause the kundaííní to
descend rather than ascend, causíng thís energy to be used by the íower more carnaí
negatíve ego seíf.
Summary of the Kundaííní Awakeníng
For those of you who are ínterested ín íearníng more about the kundaííní, and feeí
you are ready to begín the síow and graduaí process of raísíng and actívatíng thís
energy ín a safe way, I wouíd personaííy recommend readíng Earíyne Chaney's book,
"The Kundaííní and the Openíng of the Thírd Eye". It ís a fantastíc book, and gíves a
íot of the basíc knowíedge ínformatíon, postures, medítatíons, mantras, and exercíses
for begínníng thís process.
Earíyne ís a channeí for Kuthumí, the Vírgín Mary, and the Ascended Masters and her
ínformatíon correíates very weíí wíth the teachíngs of D|whaí Khuí who ís one of my
maín teachers. After readíng thís book, íf you are stííí ínterested ín goíng even
deeper, I wouíd recommend sendíng for her íessons. The íessons of Astara (Earíyne's
mystery schooí) present even more ín depth practíces that are not presented to the
generaí pubííc. I thínk these íessons are receíved twíce monthíy, and over a graduaí
períod of tíme you can practíce Lama Yoga practíces whích have been taught to her
by Kuthumí.
My personaí feeííng ís that thís a very safe, graduaí, orderíy, traíníng for those of you
who feeí guíded to focus on the kundaííní actívatíon. I do want to say, however, that ít
ís not necessary to focus on ít íf you truíy do not feeí guíded to do so. As one evoíves
spírítuaííy and goes through the basíc ínítíatíon process as I have descríbed, the
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kundaííní wííí eventuaííy ríse on íts own as íong as you are obvíousíy performíng some
form of consístent spírítuaí practíces.
The form of reíígíon, spírítuaí path, or mystery schooí you are ínvoíved wíth does not
matter as íong as the teachíngs are pure, for aíí paths íead to the same píace. Swamí
Vívekananda's book on "Ra|a Yoga" ís aíso worth readíng, as ís Sívananda's book,
"Kundaííní Yoga".
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Channeííng
"Learníng to channeí ís the síngíe most ímportant spírítuaí practíce a person can
íearn to acceíerate spírítuaí growth."
Vywamus
By
Dr. |oshua Davíd Stone

Most peopíe íook at channeííng as some strange metaphysícaí and esoteríc
phenomena whííe, ín actuaííty, there ís not a person ín thís woríd who does not
channeí aíí the tíme. We are aíí channeís. The key poínt beíng who and/or what are
you channeííng.
Peopíe channeí aíí kínds of thíngs, some of whích are: Physícaí body, theír
subconscíous mínd, theír ego, theír ímpuíses, vítaí force, ínsíghts, ínspíratíon,
ínstíncts, íntuítíon, theír souí, ímagery, theír Monad, dreams, spírít guídes, Ascended
Masters, art, musíc, creatíve wrítíng, heaííng energíes, and so on. What I am
suggestíng here ís that most peopíe are what I wouíd caíí "unconscíous channeís".
They are channeííng and do not reaííze ít, and are not aíways ín controí of what they
are channeííng.
Everyone ís a channeí. The key questíon ís what are you channeííng and do you have
seíf mastery over the process. As one gaíns seíf mastery over theír energíes they
deveíop totaí controí over what channeís through them. The ídeaí ís to become a
channeí for those energíes that serve the souí and the monad or God.
Every person has specífíc strengths ín terms of what they channeí. Some peopíe are
thought and íntuítíve channeís as theír greatest strengths. Other types of peopíe are
very good at channeííng ímagery and vísuaíízatíons. Some peopíe are great channeís
for musíc, as they hear the musíc |ust come to them ínsíde theír head. Other types of
peopíe are channeís for great artístry. Heaíers are great channeís of energy and vítaí
force. It ís ímportant to become attuned as to what your specífíc gíft ís thís íífetíme
and to use ít for servíce to mankínd.
Ríght Braín - Left Braín
We each have a ríght braín and a íeft braín. The oníy probíem ís that we are taught ín
schooí to deny our ríght braín for the most part and to oníy use our íeft braín. We are
taught to be totaííy íogícaí, scíentífíc, and deductíve ín our reason. The ímagínatíve,
psychíc, íntuítíve, part of ourseíves - we are taught to dísown. As chíídren, thís síde of
ourseíves ís very open. Chíídren are very cíaírvoyant (ínner síght), cíaraudíent (ínner
hearíng), and cíarsentíent (ínner feeííng and touch). By the tíme they go through a
tradítíonaí schooííng these naturaí facuítíes get shut down and programmed to cíose
down.
Aíbert Eínsteín used to sít ín hís rockíng chaír and gaze at the cíouds whích wouíd
make hím very dízzy, and put hím ínto a seíf-hypnotíc state. In thís state he wouíd
ask questíons about hís ínventíons and answers wouíd come to hím.
Thomas Edíson wouíd sít ín a chaír and hoíd baíí bearíngs ín hís hand and squeeze
them as hard as he couíd for as íong as he couíd. After fíve mínutes or so the baíí
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bearíngs wouíd drop from hís hand ín exhaustíon and he wouíd ask questíons about
hís ínventíons and answers wouíd come to hím.
Níkoía Tesía wouíd receíve detaííed ímages ín hís mínd of ínventíons ín the most
detaííed form. These bíueprínts he wouíd receíve ín hís mínd were so detaííed that he
often dídn't even need to create physícaí bíueprínts of hís ínventíons.
Aíí knowíedge ís aíready known ín the uníverse. We need to |ust íearn to quíet our
mínds and ask questíons and aíí the answers, guídance and dírectíon we need ís
totaííy avaííabíe for the askíng. Most of us are too busy aííowíng our mínds to chatter
away, whích bíocks the abíííty of thís ínformatíon to fíow through. Each of us has
wíthín us the abíííty to access aíí knowíedge. It ís avaííabíe to everyone. It ís |ust a
matter of íearníng how to tune ínto ít, ííke you wouíd tune a radío receíver.
Edgar Cayce caííed prayer taíkíng to God. He caííed medítatíon íísteníng to God. Many
peopíe have the ídea that they have done theír duty íf they have saíd theír prayers,
after whích they |ust |ump up and go about theír busíness: but what íf God were
íísteníng patíentíy and |ust waítíng to gíve answers, íííumínatíon or ínsíght ríght then
and there and they have íeft the attentíve state wíthout waítíng to even receíve
those answers.
Most of us do not íísten as weíí as we pray. Channeííng ís the abíííty to íearn how to
íísten, to be receptíve and to aííow ínformatíon to come to us wíthout usíng the íeft
braín to fígure ít out fírst. Part of the abíííty of channeííng ís to íearn to quíet the íeft
braín.
I emphasíze agaín, that everybody readíng thís book knows how to channeí and has
been doíng ít for a íong tíme. The purpose of thís chapter ís to refíne and hone thís
abíííty.
Voíce Channeííng
When most peopíe thínk of channeííng they thínk of voíce channeííng. Thís ís where a
person attunes to the spírítuaí woríd and aííows a spírít guíde, or theír Hígher Seíf, or
an Ascended Master to speak through the person who ís channeííng ín a sense usíng
the person's vocaí chords. Thís ís one type of channeííng, however, not the oníy way
ít can be done.
Some peopíe channeí through what ís caííed automatíc or channeíed wrítíng. They
use a pen, typewríter or computer and aííow guídance to bríng forth ínformatíon
through theír hands. Thís ís aíso an exceííent way to do ít. As I have saíd, other
peopíe can tune ínto spírít and wííí channeí ímages whích are guídance from spírít.
Others wííí channeí through the medíum of teíepathy, or thoughts not ín a voíce.
Some peopíe wííí receíve poetry or sounds, or spírít may paínt or wríte musíc through
a person. Aíí of these forms and many more can be íearned and deveíoped wíth
practíce.
I wouíd híghíy recommend you fínd a psychíc deveíopment, and/or channeííng cíass
where you can ínítíate thís practíce wíth other peopíe. Then on your own begín to try
out varíous forms and practíce, practíce, practíce. These are skííís whích take practíce
and wíth whích one gets better and better over tíme. You may aíso fínd some form
whích you dídn't expect, to be especíaííy satísfyíng, thus tryíng a varíety ís
recommended.
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Try to recogníze what your strong poínts and weak poínts míght be ín terms of the
kínd of channeííng you are most suíted for. I want to emphasíze here that no one
form ís better than another. No one person has aíí abííítíes. Peopíe can be ííkened to
a forest on a sunny day. As the sun shínes through the top of the trees ín a forest ít
reaches the ground ín índívíduaí rays of ííght. Each person ís ííke one of these rays of
ííght. We are each ceíís ín the body of God, and each ceíí has íts uníque and specífíc
functíon ín God's Dívíne Pían. The most ímportant thíng ís to not compare yourseíf
wíth other peopíe and to fínd, ínstead, the essence of your core functíon whích God
wouíd have you express. My wífe and I channeí ín compíeteíy dífferent ways. I can't
do what she does and she can't do what I do. Together we make a greater whoíe.
Fínd the way that ís best suíted for you.
Two Leveís of Channeííng
There are two íeveís of channeííng I am dífferentíatíng here. A person can channeí on
a psychoíogícaí íeveí or on a spírítuaí íeveí. When you are channeííng psychoíogícaííy
you are channeííng subconscíous parts of oneseíf. For exampíe you can channeí
specífíc sub-personaíítíes ín your subconscíous mínd. You can channeí your emotíonaí
body or mentaí body or even your physícaí body. You can channeí your ínner chííd or
ínner parent. Thís ííst ís ín actuaííty endíess and ínfíníte. Agaín we aíí do thís aíí the
tíme but we are not doíng ít conscíousíy. You míght try doíng thís ín your |ournaí
wrítíng. It ís ííke roíe píayíng. |ust pretend you are íeavíng the conscíous mínd state
and becomíng a part of yourseíf. Let that part wríte through your |ournaí. Then go
back to the conscíous mínd state and taík back to ít. You are díaíoguíng ín your
|ournaí whích ís a form of channeííng.
Spírítuaí Channeííng
The second íeveí of channeííng wouíd be your attempt to channeí a hígher spírítuaí
source of ínformatíon. You can channeí spírít guídes, the souí, your monad, Ascended
Masters, angeís, nature spíríts, extraterrestríaís. The one warníng I wouíd gíve you ís
that, as |esus saíd, "In my Father's house there are many mansíons." What He meant
by thís ís that there are many dímensíons of reaííty. When you are channeííng
spírítuaí guídance I wouíd recommend oníy channeííng your own souí or monad, and
beíngs that are ascended Spírítuaí Masters.
Peopíe who fooí around wíth ouí|a boards and the íower psychíc arts often begín
channeííng and contactíng what I wouíd caíí íower astraí entítíes. Remember how I
toíd you ín a prevíous chapter that there are seven dímensíons of reaííty. I wouíd
recommend channeííng oníy beíngs that are on the Monadíc, Logoíc or hígher píanes
of conscíousness ín terms of theír evoíutíon. Astraí píane entítíes are not ííkeíy to
have very much more knowíedge than you have. |ust because a spírítuaí entíty ís on
the other síde does not mean they are evoíved. You míght be taíkíng to Aunt Betty
who |ust díed, who dídn't beííeve ín spírítuaí thíngs when she was íívíng and stííí
doesn't even though she díed.
I am suggestíng that you shouíd skíp the physícaí, astraí, mentaí, buddhíc and atmíc
píanes, and attune to the síxth and seventh dímensíons of reaííty whích, agaín, are
the Monadíc and Logoíc píanes of the Ascended Masters. When you are about to
begín channeííng aíí you have to do ís make thís request. You |ust say somethíng ííke,
"I now attune myseíf to the spírítuaí dímensíons of reaííty where the Ascended
Masters dweíí and I now ask to speak to ...(|esus, for exampíe)... I do not accept any
other guídance except from the píanes of the Ascended Masters." It doesn't matter
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reaííy how you say ít. The formatíon of the request ín your mínd and thought-form wííí
protect you. How you form your thoughts ís ííke the radío receíver I was speakíng of
earííer. If you set your íntent and attunement as I have mentíoned, then that ís aíí
that can come ín.
If you ever hear a voíce or receíve guídance ín any way that feeís uníovíng, or
authorítarían, you can ask wíth whom you are speakíng and they wííí have to teíí the
truth. If you feeí that your radío receíver (your mínd) has attuned to a íower víbratíon
then |ust wíth the power of your mínd, dísmíss the connectíon and say some prayers
or protectíon and attunement and be fírmer and more focused ín your attunement.
(See the chapter on Psychíc Seíf Defense.)
Sometímes doíng a ííttíe prayíng or spírítuaí readíng or chantíng God's name before
you start can heíp ín the begínníng untíí you get the hang of ít and ít becomes a
naturaí easy habít. In fact, ít ís aíways good to cíear and attune yourseíf to the
Híghest before begínníng any endeavor of thís sort or before begínníng your day, as a
matter-of-fact.
In summary, don't waste your tíme channeííng astraí or mentaí píane spíríts, go for
the spírítuaí íeveí and hígher. Why channeí astraí and mentaí píane beíngs when you
can |ust as easííy channeí your souí, your monad and Ascended Masters who are
íongíng to speak to you and heíp you ín any way They can. It ís theír greatest
píeasure to do so. They are there for the askíng, however, they never ínterfere wíth
our free choíce. The same goes for your souí and monad. They are happy to speak to
you and gíve you guídance and dírectíon, but they must be asked for heíp. Thís ís
Dívíne Law.
Prayer of Protectíon
The foííowíng ís a good prayer of protectíon to start your channeííng, or even before
bed, or any tíme you need ít.
Beíoved Presence of God, my monad, my souí, and beíoved Ascended Masters, I ask
to be cíothed ín a robe of ííght, composed of the íove, wísdom and power of God. Not
oníy for my protectíon, but so that aíí who see ít or come ín contact wíth ít wííí be
drawn to God and heaíed. You míght aíso use the "Tube of ííght" prayer of protectíon
ín the chapter on the míght I AM Presence.
How to Channeí
The actuaí process of channeííng ís quíte easy.
Step 1.
Begín by sayíng the souí mantrum of D|whaí Khuí.
I am the Souí
I am the Líght Dívíne
I am Love
I am Wííí
I am Fíxed Desígn.
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Next begín by ímagíníng a tube of ííght extendíng from the top of your head aíí the
way up to the híghest spírítuaí dímensíons of reaííty. Even though you may be
ímagíng thís tube for the fírst tíme as you read thís, the tube has been there aíí
aíong.
Step 2.
Imagíne a cíockwíse spíraí movíng down the tube comíng from the spírítuaí píane and
movíng ríght through the tube down through aíí your chakras ríght ínto the earth. Do
thís two or three tímes and move ít wíth your breath. The purpose of thís ís to cíear
your tube and chakra coíumn of any psychíc debrís before you begín.
Step 3.
Invoke the Ascended Master, or your souí or your monad that you wísh to speak to.
You have aíready made contact wíth your souí and ínvoked the souí's heíp by doíng
the souí mantrum. |ust say somethíng ííke, "I now caíí forth _____________ ! The souí
mantrum has províded an added protectíve fíeíd, besídes any other prayers or
attunement you may have done on your own. As you caíí forth the Ascended Master
you wísh to speak to, feeí thís energy comíng down the top of the tube ínto the top of
your head. Feeí the contact and ground ít ínto your physícaí body.
Step 4.
You are now ready to channeí. To begín you must "kíck start" the process by eíther
sayíng somethíng out íoud íf you are doíng voíce channeííng, or begínníng to wríte or
type íf you are doíng channeíed wrítíng. The Ascended Master gíídes ín on top of your
ínítíaí words, then |ust íet ít fíow. Get the íeft braín/crítícaí mínd out of the way and
don't worry about what comes out.
You míght want to tape record ít íf you are doíng voíce channeííng so you don't have
to thínk about what you are sayíng. If ít doesn't come through ín a cíaraudíent voíce
(so that you actuaííy "hear" words), then |ust say the fírst thíng that comes to your
mínd.
In the begínníng ít may aíso be ímportant to "pretend" íf your crítícaí mínd ís
doubtíng the process. |ust pretend, íet's say... "D|whaí Khuí" ís speakíng. By
pretendíng you are aííowíng Hím to gííde ín on your roíe píayíng. As you íet go more
and more ít wííí no íonger feeí ííke pretendíng, ít wííí be the reaí thíng. If you are
doíng other forms of channeííng such as dancíng, then you have to take the fírst step.
If you are channeííng musíc, then you have to píay the fírst chords to "kíck start" the
process. If you are paíntíng, then you need to start the process by makíng the fírst
coupíe of brush strokes, and so on.
Step 5.
Cíosíng and cíearíng the process. Sometímes the teacher wííí íeave fírst. If not, kíndíy
dísmíss the connectíon and thank the Master of your souí for the guídance. It ís very
ímportant to dísmíss the connectíon, for you do not want to stay ín the channeíed
state aíí the tíme. It ís not heaíthy for the physícaí body to channeí aíí the tíme.
As I mentíoned earííer there are the two íeveís, the spírítuaí and the psychoíogícaí
and both need to be ííved. If a person wouíd channeí aíí the day they wouíd get
dísassocíated and perhaps confused. The ídeaí ís to channeí and receíve your
guídance and energy and then ground yourseíf and ííve your íífe demonstratíng that
whích you have íearned. To channeí aíí the tíme wouíd be ííke medítatíng aíí the tíme
and not íívíng.
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When you dísmíss the channeííng connectíon you are gettíng back your "sense of
seíf" and your own personaí power and seíf mastery. So, ín essence, you have the
best of both woríds.
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A Spírítuaí Perspectíve on Dreams and Síeep
"It ís oníy when we wake from dreams that we know we have been dreamíng.
Símííaríy, thís íífe may be reaíízed as a dream oníy when we awake ín Cosmíc
Conscíousness."
Paramahansa Yogananda
By
Dr. |oshua Davíd Stone

Dreams are a feedback mechanísm of our subconscíous mínd and Hígher Seíf. Most
of us don't have the abíííty to taík to our souí, or Hígher Seíf, dírectíy ín a voíce, so
the souí uses dreams as one of the ways ít seeks to communícate wíth us. Most of
our dreams, however are created by the subconscíous mínd untíí that tíme that the
íncarnated personaííty begíns to awaken spírítuaííy.
Dreams are ííke a newspaper príntout of our prevíous day's thínkíng, feeííng, and
actíons. Instead of thís newspaper beíng ín words ít ís ín symboís. The key to
understandíng dreams ís to understand that every part of the dream ís a part of
ourseíves. By examíníng the organízatíon of these symboís ín the dream we can
become more conscíous of what we are creatíng, and causíng to happen ín our ííves.
It ís very ímportant to understand that the conscíous mínd ís not aíways conscíous.
For exampíe, maybe we are beíng rude to peopíe ín reaí íífe and are not reaííy aware
of ít. Our dreams can then gíve us a dream of a very rude índívíduaí takíng hís
írrítabíííty out on peopíe. The subconscíous and/or superconscíous mínd ís gívíng us
feedback. We cannot come ínto seíf mastery of a pattern uníess we know what ít ís.
A íot of peopíe don't pay attentíon to dreams because they don't understand what
they mean. Dreams are ííke a foreígn íanguage. When you are fírst exposed to a
foreígn íanguage ít ís meaníngíess. Once you study that íanguage, ín a very short
tíme ít ís easy to understand. The same ís true of dreams. Dreams are the foreígn
íanguage or reaííy the uníversaí íanguage of symboís.
Very often peopíe wííí have prophetíc dreams, or dreams of past ííves, whích are a
category of dreams unto themseíves. Another common occurrence for peopíe ís to
have recurríng dreams. These types of dreams are especíaííy ímportant for ít ís
sayíng the subconscíous mínd and/or souí are tryíng to make you aware of a certaín
pattern ín whích you are stuck.
Most of our dreams, as I have aíready saíd, speak to the ínner organízatíon of our
thought and emotíonaí patterns, however sometímes dreams can aíso be gívíng a
cíear outer íífe statement. For exampíe, íf you dream about a partícuíar person who ís
about to get ín a car crash, the dream may be refíectíng that person as beíng an
ínner symboí or part of your own personaííty that ís about to crash. Or the dream
míght be makíng a statement about thís reaí íífe person. Maybe your Hígher Seíf and
souí, ís gívíng that other person guídance through yourseíf. That ís why I am a fírm
beííever ín sharíng my dreams wíth my fríends and íoved ones when I have dreams
about them.
In ínterpretíng dreams there are personaí symboís and uníversaí symboís. It ís aíways
safer to íook at the symboís ín your dreams as personaí. An exampíe of thís míght be
the symboí of a cat. The standard uníversaí meaníng for a cat ís índependence ín
most dream books. You, however, may have had certaín experíences ín chíídhood
that gave cats a specíaí and specífíc meaníng for you besídes thís, or other than thís.
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It ís aíso very ímportant when deaííng wíth your dreams not to gíve your power to
them. I bríng thís up because I know peopíe who have had a bad dream and they íet
the bad dream depress a good part of theír day. We must fínd a baíance of honoríng
and acknowíedgíng our dreams, yet aíso understandíng that we need to own our
personaí power and cause our own reaííty.
It ís aíso a very heípfuí practíce ín the morníng to reenact our dreams. When we get
up ín the morníng there are certaín dreams that we don't ííke the outcome of. For
exampíe someone may be breakíng ínto our house and steaííng thíngs. We can
reprogram thís negatíve pattern by re-vísuaíízíng the dream ín the morníng and
havíng the poííce come and arrest thís burgíar and take hím to |aíí, and then have aíí
our thíngs returned. Thís procedure corrects the fauíty pattern that the dream was
índícatíng to us.
Another common process ín dreams ís to be fíyíng. Thís couíd be a symboí that we
are fíyíng ín our ííves ín a psychoíogícaí sense, however, ít couíd aíso be a reaí
experíence. When we dream at níght we íeave and very often "astraí pro|ect". Our
fíyíng dreams are, hence, a íucíd dream of our astraí traveís.
Another common phenomena ín dreams ís for the Masters to contact us ín our
dreams. When we are dreamíng we are experíencíng ourseíves ín a spírítuaí state
wíthout our physícaí bodíes, so ít ís easy for the Masters to enter our dreams. Saí
Baba, the great Master from Indía, has saíd that no one ever dreams about Hím
wíthout Hís wííííng ít.
Carí |ung, the great Swíss psychoíogíst and contemporary of Freud, caííed some
dreams bíg dreams, and other ones more normaí dreams. Bíg dreams were the ones
that were even more ímportant to remember because they were often created by the
souí, or the Masters.
Very often peopíe get scared when they díe ín a dream. They thínk that thís means
that they are goíng to díe. Thís ís most often not the case. When you have a dream of
yourseíf, or some part of yourseíf that ís dyíng, thís can be a very posítíve dream.
Thís couíd symboíícaííy mean that you are dyíng to a certaín phase of your íífe, or
part of yourseíf that ís negatíve. You are beíng gíven a message of death and rebírth.
Another confusíng symboíísm to peopíe ís the act of makíng íove ín a dream to
someone other than your spouse. Thís does not mean that you shouíd do thís ín reaí
íífe, or ís somethíng you shouíd be embarrassed of. When we make íove to someone
we are symboíícaííy connectíng wíth that part of ourseíves. Focus on the meaníng
and symboíísm of the person you are makíng íove to.
The Senoí Indíans' entíre cuíture ís based on dreams. They íook at dreams as beíng
aímost more ímportant than reaí íífe. Every morníng upon arísíng they share theír
dreams wíth each other as a sacred rítuaí. There are many wonderfuí books that have
been wrítten about thís most amazíng group of peopíe.
Another common occurrence ín dreams ís to be gíven dírect messages. Very often we
don't even need to ínterpret our dreams, the meaníng ís gíven ín a cíear straíght
forward message by your souí, a Master, or some symboííc person ín your dreams.
Words ín dreams very often have doubíe meaníngs. For exampíe, you míght have a
dream about bugs fíyíng around. Thís may have to do wíth someone buggíng you.
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Another very ímportant thíng to íook at ín your dreams ís to see where the conscíous
mínd, or where you are ín the dream. In other words, are you |ust watchíng the
dream, or are you actíveíy partícípatíng. An exampíe of thís míght be you beíng two
hundred pounds over weíght, eatíng too much food, ín the kítchen.
Thís dream ímage as compared to watchíng someone eíse be over weíght and eatíng
too much food ís a very ímportant dífferentíatíon. The dream ímage where you are
watchíng thís occur shows "dísídentífícatíon" from the process. The pattern of
overeatíng ís stííí ín píay, however you are aware of ít. In the fírst dream there ís no
awareness of dísídentífícatíon from the pattern.
Thís exampíe gíves the ímportance of watchíng the sequence of dreams you are
havíng. By watchíng the sequence of dreams you are havíng you can watch the
deveíopment of your conscíousness, from totaí ídentífícatíon to a negatíve pattern, to
dísídentífícatíon, to seíf mastery.
How to Remember Our Dreams
Thís ís a very easy process. Aíí one needs to do ís gíve theír subconscíous mínd
suggestíons ríght before bed. Thís can be done verbaííy, or ín wrítíng. Wrítíng míght
even be better because the physícaíness of doíng ít heíps ít get ínto the subconscíous
mínd a ííttíe easíer. |ust say, or wríte, "I am rememberíng my dreams toníght" ten
tímes. Thís wííí program your subconscíous mínd, to wake you up.
It ís then a good ídea to have a smaíí íamp or fíash ííght and pen and paper near your
bed. If you don't wríte the dream down or at íeast take some notes ít ís a good
ííkeííhood you wííí forget ít ín the morníng. The ínterestíng thíng about dreams ís that
you remember them from the back forward. They are ííke a thread or físhíng ííne
whích you are reeííng ín. If you don't catch that ínítíaí ííne ít drífts away.
It ís of the híghest ímportance that you wríte your dreams down at íeast ín the
morníng. |ust the act of wrítíng them down ís heaííng and íntegratíng. Often the
meaníng wííí come to you íater ín the day or days, or even weeks íater. They are aíso
heípfuí to refer back to when watchíng your dream sequences.
If you get stuck ín ínterpretíng them pray to your Hígher Seíf and souí for heíp. They
wííí gíve you ímmedíate ínsíghts then or íater ín the day when you are ín a more quíet
and receptíve moment. It ís aíso ímportant to try and watch how your ínner íífe
perfectíy correíates wíth your outer íífe. Remember what Hermes saíd ín hís great
Hermetíc Law, "As wíthín, so wíthout. As above, so beíow."
Síeep Waíkíng
Another very ínterestíng phenomena of the síeep state ís síeep waíkíng. What ís
happeníng here ís the person ís ídentífíed wíth theír astraí body, however the physícaí
body ís movíng aíong wíth the process.
I once had a cííent who was a young adoíescent. About two hours before bed he was
píanníng to steaí hís parents car and go vísít hís gírí fríend. After píanníng thís whoíe
affaír out, he changed hís mínd |ust before bed and decíded ít wasn't worth the rísk of
gettíng ín troubíe and gettíng puníshed. Hís conscíous mínd decíded not to do ít,
however the pían was stííí ín hís subconscíous mínd, and thís was an adoíescent that
was not ín controí of hís subconscíous mínd.
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What happened was that he started to síeep waík and proceeded to steaí the keys
and push the car out of the dríveway and down the street. The car was a bíock and a
haíf down the street, then he got ín the car to start ít up when he woke up.
A good íesson here ís about the ímportance of gaíníng seíf mastery over the
subconscíous mínd ín servíce of the superconscíous mínd or souí. Thís ís an exampíe
of what can happen when the three mínds are aíí doíng separate thíngs and aren't ín
aíígnment.
Attendíng Cíasses at Níght
Every níght whííe we síeep we traveí ín our dífferent bodíes. There are cíasses ín aíí
parts of the woríd every níght on the ínner píane whích are heíd by the Masters and
theír ínítíates. Most peopíe don't reaííze that whííe the physícaí body ís síeepíng and
obtaíníng íts needed rest, we can be goíng to spírítuaí workshops and semínars of the
híghest order.
In the chapter on the Míghty I Am Presence I presented a number of prayers for
requestíng to be taught on the ínner píane whííe one síeeps. Most peopíe don't take
advantage of the tremendous opportuníty for spírítuaí growth that ís avaííabíe to
them.
When you síeep one thírd of seíf ís shut down, and the other two thírds (subconscíous
and superconscíous) are íeft to be actíve. Most peopíe functíon on the astraí píane
whííe they síeep, however ít ís possíbíe and híghíy recommended to go to hígher
dímensíons íf possíbíe.
What governs thís ís askíng to go to the souí or spírítuaí píanes before bed. The other
thíng that determínes thís ís what you are thínkíng about before bed. In the
"Bhagavad Gíta" ít says, that where you go when you díe ís the íast thought on your
mínd before death. The same ís true of síeepíng. Where you go ís the íast thought on
your mínd.
Thís ís why ít ís terríbíe to watch the news before bed. The ídeaí thíng to do ís to do
spírítuaí work, readíng, study, |ournaí wrítíng, medítatíon or prayer for the íast 30
mínutes or hour before bed. Thís wííí assure you to traveííng to a hígher íeveí,
mínímaííy the hígher astraí píane.
It ís aíso ímportant to know that the quaííty of your physícaí síeep and íeveí of
physícaí re|uvenatíon wííí be greatíy governed by your thoughts before bed. The
physícaí body ís not a machíne. It ís a synergístíc, hoíístíc organísm whose quaííty of
síeep ís determíned by the thoughts you are thínkíng, and the feeííngs you are
experíencíng and creatíng.
The monad and souí and Master have a very dírect connectíon ínto your
subconscíous mínd whííe you síeep. They have thís connectíon when you are awake,
however the conscíous mínd wíth íts crítícaí thínkíng, and unceasíng chatter tends to
get ín the way. Whííe síeepíng you are ín a state much ííke hypnosís, whích ís hyper-
suggestabíe and totaííy open. Aímost every body goes to schooí ín dream state, even
those who are not conscíousíy aware of wantíng to go to schooí. It ís the souí that ís
ín charge of each person's course of study. Your prayer requests can and do affect
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that nature of schooííng that does occur, so do take responsíbíííty for your co-creatíve
part ín thís process.
Many of the Archangeís are teachers ín the ínner cíassrooms. Some íncarnated
personaíítíes do servíce work duríng dream tíme. Souís that have díed are aíded by
íettíng them know they are no íonger ín the physícaí, and are íead ínto the ííght and
towards theír next step ín theír evoíutíon.
Another thíng to be carefuí of ís to not go to síeep angry and fíííed wíth negatíve
emotíons. These thoughts and emotíons can puíí you ííke a magnet ínto the íower
astraí píanes, whích are the heíí regíons tradítíonaí to whích tradítíonaí reíígíons refer.
Sometímes when we are tíred ín the morníng ít ís because we have worked íong and
hard on the ínner píane. Sometímes thís work has to do wíth goíng over bíueprínts,
tryíng to get somethíng buíít on the astraí píane. Often thíngs are buíít on the astraí
píane fírst before they are brought ínto exístence on the physícaí píane. Some peopíe
en|oy the actívítíes of the síeep reaím more than the awake state. The ídeaí,
however, ís to bríng the spírítuaí state to one's earthíy íífe.
Enteríng the Tempíes of Wísdom
At a specífíc and specíaí poínt ín your spírítuaí evoíutíon the síeep state becomes
even more ímportant. Thís occurs when you have entered the path of probatíon and
the path of ínítíatíon. It ís at thís tíme you enter the "Haíí of Wísdom". You have
moved to a hígher set of cíasses and íearníng. It ís ííke graduatíon from hígh schooí to
coííege. The cíasses become much smaííer, sometímes wíth oníy two or three
students.
Occasíonaííy ín these cíasses you may hear the same íesson for a month straíght so ít
gets totaííy reínforced ínto your subconscíous mínd. It ís a way of íearníng ín a more
íntense manner.
How Much Síeep Does a Person Need?
Most peopíe average around seven to eíght hours of síeep a níght. You can
accompíísh aíí you need to get done ín the síeep state ín four hours, however. Some
peopíe síeep a great deaí more íf theír conscíous íífe ís traumatízed, as a means of
escape.
There ís an íííness where a person faíís asíeep aíí the tíme. Thís ís an extreme case of
the subconscíous mínd not wantíng to be here. Peopíe ín mentaí hospítaís wííí usuaííy
eíther síeep too much or won't síeep at aíí. Thís obvíousíy has to do wíth theír
extreme emotíonaí probíems.
Breakthroughs ín the Míddíe of the Níght
Very often great ínventíons and breakthroughs occur ín the míddíe of the níght. Aíí
knowíedge aíready exísts, and oníy has to be attuned to. At specífíc tímes the
spírítuaí Híerarchy put ínto the earth's uníversaí mínd certaín concepts and ídeas.
Those peopíe wíth the proper attunement and receptívíty wííí píck these ídeas up.
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Thís aíso occurs on a personaí íeveí. Aíí that you need to do ís state the questíon you
are seekíng the answer to. It can be about your personaí íífe or an ínventíon you are
workíng on, or ídeas for a scrípt. Your subconscíous mínd and souí and hígher
teachers wííí gíve you the answers you are seekíng. Many peopíe thínk they are
creatíng great paíntíngs, musíc, theater, ínventíons, and so on, themseíves. They are
more often than not, not creatíng themseíves. They are channeííng them from the
uníversaí mínd or spírít guídes.
One other suggestíon that I íearned from Edgar Cayce ís the ímportance of not eatíng
ríght before bed. Edgar Cayce saíd thís practíce ís one of the causes of níghtmares.
Astraí Píane Servíce
Many peopíe who are currentíy íncarnated on the earthíy píane voíunteer to serve on
the astraí píane whííe síeepíng. These work out of theír bodíes at níght to aíd peopíe
who are ín transítíon, and by teachíng and heípíng to expand awareness.
Lucíd Dreamíng
The psychoíogícaí state of íucíd dreamíng ís the state of conscíousness of beíng
conscíous and aware even though your physícaí body ís síeepíng. There are four
basíc íeveís of thís. The fírst íeveí míght be caííed wítnessíng. Wítnessíng ís when you
are very much aware you are síeepíng, but very much aware of what ís goíng on ín
the room.
The second phase ís when you are síeepíng and are aware you are dreamíng, and the
choíces that you are makíng ín your dreams. The fourth stage ís that you are
síeepíng, and aware of your dreams and choíces, and then use your wííí ín the dream
to create the dream the way you want to from a conscíous state of awareness. Thís ís
the híghest íeveí of íucíd dreamíng, and most defíníteíy one to be achíeved íf
possíbíe. Thís ís the same process as reenactíng your dreams ín the morníng, except
that you are not doíng ít ín the morníng. You are doíng ít whííe the dream ís actuaííy
occurríng.
Your Eíeven Other Souí Extensíons
Another very ímportant process that takes píace wíthín your dreams ís the contactíng
and communícatíng wíth your eíeven other souí extensíons whííe you síeep.
Remember, your monad or "Míghty I Am Presence" created tweíve souís, and each of
your tweíve souís each created tweíve souí extensíons or personaíítíes who
íncarnated ínto the materíaí woríd. It ís ín the dream state that we have
communícatíon wíth other of the eíeven souí mates or souí group, so to speak.
I was toíd by D|whaí Khuí that I was ííke an oversouí or teacher to my eíeven other
souí extensíons, and that I had been ínstrumentaí ín theír coííectíve transformatíon.
Thís aíí occurred even though on a conscíous mínd íeveí I had been compíeteíy
unaware of thís.
One other ínterestíng poínt on thís front ís that D|whaí Khuí aíso toíd me that I had a
co-dependent reíatíonshíp to my other eíeven souí extensíons. When D|whaí toíd me
thís ít dídn't make sense, because I beííeve myseíf to be one of the íeast co-
dependent peopíe on píanet earth. If anythíng, I tend to be too índependent at tímes.
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What D|whaí Khuí expíaíned to me was that what I had |ust saíd was true ín my
earthíy reíatíonshíps but ín respect to my eíeven other souí extensíons, I had been
runníng theír karma through my physícaí body and that was weakeníng me. He
expíaíned to me that the spírítuaí Híerarchy wanted me to use thís body for servíce,
and to íet my other souí extensíons deaí wíth theír own karma and not use me to heíp
them.
Thís ímmedíateíy made totaí íntuítíve sense to me and I toíd my eíeven other souí
extensíons ín medítatíon, that I was cuttíng the co-dependent cords, and that they
were on theír own ín terms of deaííng wíth theír own karma. From now on I was
responsíbíe for my karma aíone and not theírs. They ímmedíateíy íístened and I have
not had a probíem sínce. Thís pattern occurred wíthout me beíng conscíousíy aware
of ít.
Dreams Utííízíng the Mentaí and Emotíonaí Bodíes
Your souí and the Ascended Masters can teach through symboís, and dírect word
communícatíon, and they can communícate through dírect emotíon. When the
emotíonaí body ís ínvoíved wíth the dream experíence, the communícatíon ís far
more rích and meaníngfuí. These types of experíences can be very profound because
of theír emotíonaí íntensíty.
A dream I had of thís nature was when I went, ín dream state, to Indía to be wíth Saí
Baba. At one poínt ín the dream I toíd Saí Baba how much I íoved Hím and I burst out
cryíng wíth tears of íove and devotíon. Saí Baba came over to me wíth a box of
kíeenex and I saw a tear ín Hís eye too. Thís dream was extraordínarííy meaníngfuí to
me.
How to Interpret Your Dreams
The ínterpretatíon of dreams begíns wíth wrítíng the dream down. Once the dream ís
wrítten down the key ís to ísoíate out each symboí ín the dream and fínd the
experíentíaí meaníng ít has for you. In Gestaít Psychoíogy ít ís done by actuaííy
physícaííy experíencíng or roíe píayíng the symboí. No ínterpretatíon ís made untíí
thís ís done for aíí the symboís ín the dream.
Carí |ung, and Freud used a process of free assocíatíon for each symboí ín the dream.
Thís method ís obvíousíy the most practícaí. An exampíe of thís míght be to take a
partícuíar person who shows up ín your dream and free assocíate as to the quaíítíes
and characterístícs that descríbe them. It ís ímportant to wríte these free assocíatíons
down on paper for each symboí you are workíng wíth Once you have compíeted thís
process you are ready for the actuaí ínterpretatíon.
It ís ímportant to reaííze that dreams are not teíííng us what to do, they are |ust
descríbíng ín symboís what ís actuaííy happeníng wíthín the organízatíon of our
thought, emotíonaí and behavíoraí patterns.
One of the very bíg dangers of dream ínterpretatíon ís that the way we ínterpret our
dreams ís goíng to be governed by our beííef structure and outíook on íífe. Because
of thís fact there ís a danger of seíf-deceptíon. Thís process can be overcome to a
certaín extent by usíng one's ínner guídance and íntuítíon, and askíng for the heíp of
your souí and monad ín the ínterpretíng procedure.
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Once the psychodynamícs that are occurríng are seen ín the dream then ít ís the |ob
of the conscíous mínd to make choíces as to whether you want to contínue the
pattern that ís ín operatíon. If you don't then you need to exercíse your personaí
power and wííí to change the patter, and to do vísuaíízíng and affírmatíons to
reprogram the subconscíous power of aíí three mínds ín your íífe, not |ust one or two.
Exampíes of Possíbíe Interpretatíons of Dream Sequences
If you have a dream that some eíse ís drívíng your car, then you want to examíne
who ít ís and what meaníng that person has for you. If the person drívíng your car ís
your crazy erratíc grandmother, then the dream means that the crazy erratíc
grandmother part of you ís drívíng your íífe.
Beíng nude ín a cíassroom means that you are not "mentaííy prepared or protected".
The symboí of the beíng ín the basement or upstaírs wouíd have to do wíth beíng ín
the subconscíous reaím, or reaím of the Hígher Seíf.
Ocean - unconscíous
Water - feeííngs
Water íeakíng aíí over the píace - It means your emotíons are íeakíng aíí over the
píace.
You are speedíng ín your car and the poííce are chasíng you - It means you are
speedíng ín your íífe and the íaw and order part of you ís after you and you are not
íísteníng.
Someone ís breakíng ínto the house - Some thought or feeííng ín your subconscíous
mínd of a negatíve nature ís breakíng ínto the sanctíty of your mínd.
The coíor whíte - the spírítuaí aspect
Babíes - An aspect of seíf that ís |ust beíng born. Bírth of a new state of
conscíousness, ídea, príncípíes.
Fíy - írrítatíon
Bírds - transcendent quaííty
Haír - thoughts
Lamps or ííghts - spírítuaí or mentaí íííumínatíon
Weddíng or engagement ríng - spírítuaí íntegratíon
Feet - understandíng
Homes and buíídíngs - Represent the varíous statíons of thought and actíon of
índívíduaís.
House wíth rottíng fíoors - poor spírítuaí foundatíon
Ceííar - Buríed dímensíons of conscíousness
Príson - Some way you have ímprísoned yourseíf wíth your mínd.
Aírport - Hígh ídeaís or reíígíous beííefs because the píanes take us heaveníy.
Soap dísh - A good cíean íífe
House on fíre - Indícatíng anger
Teíephone ríngíng - Message or communícatíon comíng
Míssíng teeth - Possíbíy a breakdown ín one's abíííty to díscrímínate properíy.
Bathroom cíogged - Not gettíng ríd of your psychoíogícaí shít.
These are |ust a few exampíes of possíbíe meaníngs of |ust a few of the common
symboís that often occur ín our dreams. Dreams are an ínvaíuabíe source of
feedback, guídance and dírectíon. Take the tíme to wríte them down and work wíth
them and they wííí become an ínvaíuabíe aíd ín "knowíng thyseíf", and acceíeratíng
your spírítuaí growth.
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D|whaí Khuí's Ten Sources of Dreams
D|whaí Khuí, ín Hís wrítíngs through Aííce Baííey, has enumerated ten sources of
dreams. These are:
1. Dreams based upon braín actívíty.
2. Dreams of remembrance.
3. Dreams whích are recoííectíons of true actívíty.
4. Dreams whích are of a mentaí nature.
5. Dreams whích are records of work done.
6. Teíepathíc dreams
7. Dreams whích are dramatízatíons by the souí.
8. Dreams concerned wíth group work.
9. Dreams whích are records of ínstructíon.
10. Dreams connected wíth the woríd pían.
Dreams based upon Braín Actívíty
In thís fírst source of dreamíng, ít ís caused by the person síeepíng too ííghtíy. The
person never íeaves the body and so the thread of conscíousness (thread from souí
to píneaí gíand) ís not compíeteíy wíthdrawn as ít shouíd be íf the person were ín a
deep síeep. The person hence remaíns cíoseíy ídentífíed wíth the physícaí body. Thís
partícuíar state of conscíousness can íast the entíre níght, aíthough usuaííy ít íasts
the fírst two hours of síeep or the íast hour before wakíng up. D|whaí says that these
dreams are manífested by a type of physícaí nervousness and don't have a íot of
sígnífícant spírítuaí meaníng.
Dreams of Remembrance
Thís type of dreams are the rememberíng of the experíences duríng síeepíng on the
astraí píane. It ís on the astraí píane that the person ís usuaííy found when the thread
of conscíousness ís removed from the body.
Dreams Whích are Recoííectíons of True Actívíty
These types of dreams are exactíy same as wakíng íífe, except you are totaííy íucíd
whííe beíng actíve, and yet the physícaí body ís síeepíng.
Dreams Whích are of a Mentaí Nature
Thís type of dream ís a record ín the wakíng braín conscíousness of one's experíences
on the "mentaí píane" as opposed to the astraí píane. A person more poíarízed ín the
mentaí body ís ííkeíy to have thís type of dream. There are three types of dreams of a
mentaí orígín.
The fírst ís based on contact wíth the woríd of thought forms. These thought forms
can be of an ancíent, modern, or recentíy emergíng nature. The second type of
mentaí dream ís one ín whích the dreamer dreams of geometrícaí archetypaí
symboís. D|whaí refers to some of the geometríc shapes as a poínt, ííne, tríangíe,
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square, cross, pentagon, and círcíe. There are seven such symboís for every root
race.
Gíven that mankínd has moved through the Lemurían, Atíantean, and now Aryan,
that means there are 21 of these geometríc forms that peopíe can potentíaííy dream
about. The thírd type of dream of a mentaí nature ís one of a symboííc nature. These
are presented from the Haíí of Learníng, and from the Haíí of Wísdom on the mentaí
píane.
Dreams Whích are Records of Work Done
Thís type of dream records servíce work done ín borderíand (between astraí and
physícaí píane), summeríand (where the entíre wísh íífe and racíaí desíre exísts), and
ín the woríd of gíamour whích ís part of the astraí píane.
Teíepathíc Dreams
These dreams are a record upon the physícaí braín of reaí events whích are
communícated from one person to another. Usuaííy a fríend or reíatíve goes through
an experíence and shares the experíence duríng síeep, whích ís pícked up by the
recípíent ín dream form.
Dreams Whích are Dramatízatíons by the Souí
Thís type of dream ís a symboííc presentatíon by the souí for the purpose of gívíng
spírítuaí ínstructíon to the íncarnated personaííty. These types of dreams are very
common for aspírants and díscípíes. These types of dream experíences can aíso
come duríng medítatíon.
Dreams Concerned wíth Group Work
In thís type of dream the souí ís traíníng and fíttíng the íncarnated personaííty for
group servíce and actívíty. The group work ís carríed on ín the woríd of souí íífe not
on the physícaí píane. One's experíences ín the Master's group or ashram míght be
an exampíe of thís. The work the aspírant and díscípíe does on the ínner píane ín
terms of thís type of group servíce work ís regístered ín the human braín ín the form
of a dream.
Dreams Whích are Record of Instructíon
Thís type of dream gíves the teachíng gíven by a Master to Hís accepted díscípíe. The
|ob of the díscípíe ís to íearn to ínterpret these ínstructíons properíy upon wakíng up
from síeep. Usuaííy the Master gíves the guídance to the souí and the souí then
passes on the ínstructíon to the mínd of the díscípíe.
Dreams Connected wíth the Woríd Pían
These types of dreams are communícated to the woríd díscípíes. They deaí wíth the
woríd pían, the soíar pían, and cosmíc pían. Thís type of dream can come ín words or
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as a dream. Thís type of dream índícates a hígh stage of evoíutíon on the díscípíe or
ínítíate's part.
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The Laws of Manífestatíon
"Manífestatíon ís not magíc. It ís a process of workíng wíth naturaí príncípíes and íaws
ín order to transíate energy from one íeveí of reaííty to another."
Davíd Spangíer
By
Dr. |oshua Davíd Stone

The íaws of manífestatíon are one of the most essentíaí spírítuaí practíces a díscípíe
on the path needs to master. In thís chapter I have put together one of the most
comprehensíve, yet easy to understand thesís on the sub|ect you wííí ever fínd. I
have organízed the ínformatíon ínto a seríes of approxímateíy 70 íaws or príncípíes to
achíeve mastery of thís sub|ect. The carefuí study, medítatíon, and note takíng of
these príncípíes wííí ííteraííy be worth your weíght ín goíd.
The fírst íaw of manífestatíon ís that every person must íearn to manífest wíth aíí
three of hís or her mínds. We must íearn to manífest wíth our conscíous,
subconscíous, and superconscíous and/or souí mínd. Manífestatíon on a conscíous
mínd íeveí ís through the use of wííí, or personaí power. Most peopíe manífest theír
busínesses through sheer wííí power. They work 18 hour days and |ust power ít out.
The conscíous íeveí of manífestatíon ís aíso connected wíth physícaí actíon. Thís
means, makíng phone caíís, physícaííy organízíng, seeíng cííents, runníng errands,
admínístratíng, and so on. Thís ís a very vaííd and ímportant way to manífest.
The second way to manífest ís through the power of your subconscíous mínd. Now ín
reaííty everyone ís usíng thís íeveí of manífestatíon, whether they reaííze ít or not.
The probíem ís that most peopíe are not usíng ít conscíousíy. The other probíem ís
that some peopíe are usíng thís íeveí of manífestatíon to actuaííy bíock manífestatíon
rather than heíp theír busínesses.
The íaw of the subconscíous mínd ís based, agaín, on that famous Hermetíc íaw or
correspondence. Thís íaw states, "As wíthín, so wíthout - As above, so beíow". That
whích you thínk and ímagíne ín your conscíous and subconscíous mínd wííí manífest
íts mírror ííkeness ín your externaí círcumstance. Your outer woríd ís a mírror of your
ínner woríd. Thís ís the íaw and ít manífests for the good or for the bad because the
subconscíous mínd has no reasoníng. It does whatever ít ís programmed to do. It ís
constantíy attractíng and repeíííng to us that whích we aííow to be put ínto ít. The
ma|or work of the spírítuaí path ís to cíean ít out of aíí íower seíf, and negatíve ego
and ímbaíanced programmíng that ís not of the souí and Hígher Seíf. When thís ís
done you have "the Mídas touch" where everythíng you do turns to goíd.
Thís occurs because your subconscíous mínd ís subservíent to the conscíous mínd,
whích ís subservíent to the superconscíous mínd whích ís subservíent to the
superconscíous or souí mínd whích ís subservíent to the Monadíc mínd whích ís
subservíent to God. The subconscíous mínd totaííy runs your physícaí body and wííí
create heaíth or dísease dependíng upon how you program ít, and the food you put
ínto your physícaí body. The subconscíous wííí attract to you everythíng you need for
aíí mínds are |oíned ín truth. Thís ís why the use of affírmatíons, vísuaíízatíon, and
autosuggestíon ís such an ímportant scíence.
To íearn to manífest effectíveíy, the díscípíe must íearn to be ín controí of the
subconscíous mínd. Most peopíe íet theír subconscíous mínds run them ínstead of the
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computer programmer (conscíous mínd) runníng the subconscíous mínd. Ideaííy ít s
your servant. It has been caííed the basíc seíf, or servomechanísm ín other teachíngs.
It ís your faíthfuí servant and wííí suppíy you wíth whatever you need as íong as you
program ít dírectíy.
The thírd way to manífest ís through the power of the superconscíous mínd, the
Hígher Seíf, the spírít and/or God. Thís ís, of course, manífestíng not by affírmatíon or
vísuaíízatíon, but rather by prayer. Prayer ís the spírítuaí practíce of askíng God for
what you want and acceptíng ít ís done once you have made your request.
God, through your Hígher Seíf and Monad or Míghty I Am Presence, hears aíí prayers
and answers aíí prayers. How, when, and ín what form He answers them wííí be
dependent on how you fuífííí the uníversaí íaws of manífestatíon as outííned ín thís
chapter.
Why manífest |ust wíth wííí power and physícaí work when you can pray every day
and acquíre God's heíp? Not oníy do you have God's heíp through prayer, but aíso the
Ascended Masters, the Angeís, the Eíohím, the nature spíríts, God workíng through
other peopíe, your Hígher Seíf and/or souí, and your Monad and/or Míghty I Am
Presence.
Most peopíe do not pray enough. The ídeaí ís to use aíí three íeveís of mínd. Some
peopíe oníy use the conscíous mínd. Some peopíe pray and don't get off theír duff,
but ínstead expect God to do everythíng for them. Thís wííí not work for God heíps
those who heíp themseíves. Other peopíe are constantíy doíng affírmatíons and
vísuaíízatíons, however, don't own theír wííí power and do the physícaí actíon and
work that ís needed. Thís íaw deaís wíth the ímportance of usíng aíí three íeveís of
mínd ín perfect harmony, baíance, and íntegratíon.
The second key íaw of thís new age form of manífestatíon ís to manífest from the
conscíousness that you are the souí and not the personaííty. If you manífest from the
conscíousness of personaííty you see yourseíf as separated from your brothers and
sísters, and from creatíon ítseíf. Thís ís an íííusíon.
Your manífestatíon wííí be 1000 tímes more powerfuí íf you recogníze yourseíf as the
Chríst, the Buddha, the Atma, the Eternaí Seíf, for that, ín truth, ís who you are. You
are one wíth God and aíí of creatíon. So what you are tryíng to manífest ís nothíng
more than a part of yourseíf. Thís cannot be emphasízed or repeated enough tímes.
The new age íaws of manífestatíon deaí wíth thís shíft ín ídentíty focus. To not use
prayer and to not ídentífy yourseíf as souí rather than personaííty, ís to cut yourseíf
off, to a very great degree, from the source of energy for the manífestatíon of your
desíres. Ask for heíp from the Ascended Masters, Angeís, your Monad, the Eíohím,
The nature spíríts, and/or the Ashtar Command íf you wouíd ííke extra heíp.
Do not be attached to what you are prayíng for or are tryíng to manífest, or you wííí
repeí ít from yourseíf. Make your choíce for manífestíng a preference, not an
attachment. Wíth thís attítude you wííí be happy untíí ít arríves.
Surrender your prayer request to God and íeave ít ín God's hands. God ís happy to
heíp but you must surrender ít. You can vísuaííze your prayer request goíng up ín a
bubbíe of pínk or goíden ííght and meídíng wíth God's ííght. Then ít ís your |ob to go
about your busíness and do what you can on the conscíous, personaí power íeveí,
and on the physícaí actíon íeveí.
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Own that you are the Chríst, the Buddha, the Atma, the Eternaí Seíf. God created us
and we are perfect, ín truth. Aíí that exísts ís perfectíon, ín truth. Any tíme anythíng
but perfectíon manífests, ímmedíateíy pray and/or vísuaííze and affírm the truth
ínstead of the íííusíon of the negatíve ego. So thís truth deaís wíth the truth that you
are the Monad, the Spírít, God, and aíí that exísts ís God's perfectíon. Canceí and
deny any thoughts that try to enter your mínd other than thís truth. If you are síck,
affírm and vísuaííze oníy perfectíon. If your bank account ís íow, vísuaííze that ít ís
fuíí.
Thís íaw deaís wíth the fact that God's uníverse ís abundant and íímítíess. It,
however, attracts to us eíther poverty or abundance, dependíng on the attítude we
hoíd. thís bríngs us back to the Hermetíc Law, "as wíthín so wíthout, as above so
beíow". Your outer woríd and physícaí body ís a mírror of the ínner woríd of your
conscíous and subconscíous thínkíng and ímagíng. Your thoughts and ímages that
you hoíd ín your mínd create your reaííty.
The next íaw ís that of faíth. You know God exísts and you know that god's íaws are
perfect and work every tíme. So after you pray, know that your prayer has been
heard and God's íaw has been ínvoked. Nothíng but perfectíon and perfect fuífíííment
of the prayer and íaw can happen as íong as you have faíth ín God and God's íaws. If
you gíve ínto doubt and worry, you are bíockíng the energy manífestatíon whích you
|ust set ín motíon.
The next íaw deaís wíth consístency and aíígnment. The four bodíes must aíí be ín
aíígnment for a quíck manífestatíon of your prayer request. The mínd must be
attuned to God, spírít, and the souí so that thís energy can fíow through you. The
emotíons and feeííng body must be attuned to the mínd and then the souí. The
physícaí body must be attuned to emotíonaí body, whích ís attuned to the mínd,
whích ís attuned to the souí, whích ís attuned to the Monad, whích ís attuned to God.
Another way thís couíd be saíd ís that the subconscíous mínd serves the conscíous
mínd, whích serves the superconscíous mínd or souí, whích serves the Monad or
spírít, whích serves God. Each íeveí ís subservíent to the one above.
After you pray, you don't want the subconscíous mínd goíng renegade and sayíng, "I
don't beííeve thís ís goíng to work." If thís starts to happen, push that out of your
mínd and say, "Get thee behínd me, Satan", then reaffírm God's perfectíon.
The next íaw deaís wíth the recognítíon that everythíng ín God's uníverse ís |ust
energy, and aíí energy ís |ust God. Even physícaí matter ís must energy víbratíng at a
síow rate of víbratíon. So aíí you are reaííy doíng ín workíng the íaws of manífestatíon
ís changíng or transferríng energy from one form to another.
Thís íaw deaís wíth the fact that energy foííows thought. What you ask for aíready
exísts on a hígher íeveí once the prayer, affírmatíon and vísuaíízatíon has been done.
You are |ust waítíng now for ít to manífest ínto physícaí reaííty. The attítude shouíd be
one of expectancy, ííke ít ís about to happen at any second. You are |ust waítíng for ít
to move down the dímensíons and ground ítseíf ínto physícaí reaííty. As íong as you
keep your four bodíes and three mínds ín aíígnment there ís no reason for thís not to
happen.
Thís íaw deaís wíth the fact that these íaws are operatíng whether you are
conscíousíy aware of them or not. They are aíso perfectíy happy to work wíth the
negatíve as weíí as the posítíve as they are not seíectíve or díscrímínatíve. Whatever
you gíve the subconscíous, ít wííí use. If you hoíd a negatíve thought and ímage for
too íong, ít wííí manífest ínto your physícaí reaííty eventuaííy. So íf you are not
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workíng these íaws of manífestatíon for the posítíve then they are goíng to work to
your detríment.
Remember that every moment of your íífe you are workíng the íaws of manífestatíon
even when you are not prayíng, wííííng, vísuaíízíng or affírmíng. Every thought you
thínk ín your mínd as you go through your daííy íífe and that you thínk when you are
síeepíng ís part of thís process.
If you never díd any specífíc manífestatíon work but |ust were vígííant over every
thought that you íet ínto your mínd, and oníy aííowed those thoughts of perfectíon,
prosperíty, God, íove, baíance, and perfect heaíth ín, then you wouíd have, ín truth,
everythíng you needed. In thís state the three mínds are functíoníng as one mínd.
The souí and Hígher Seíf ís doíng your thínkíng, not the negatíve ego or personaííty.
Thís next íaw deaís wíth the ímportance of makíng sure what you pray for ís comíng
from your souí and not the negatíve ego. Your souí won't heíp íf what you are prayíng
for ís somethíng that ís not for the híghest good of aíí concerned, and ís hurtíng
someone eíse, or some aspect of God whích ís everythíng. If a prayer doesn't
manífest there ís a possíbíííty ít ís not meant to be and not truíy a part of the Dívíne
Pían for you.
The next íaw deaís wíth the need for perseverance. On thís earthíy píane of reaííty
the space ís síowed down so we may practíce these íaws. In the hígher dímensíons of
reaííty thíngs manífest ínstantíy. We are on thís píane of exístence to prove our
mastery of these íaws so we won't create havoc on the hígher píanes.
The hígher one goes ín ínítíatíon the quícker ís the manífestatíon. Saí Baba can
manífest whatever He wants ínstantíy, whííe stííí ín a physícaí body. We wííí be abíe
to do thís, too, ín the future, but for now we may need to demonstrate the
perseverance and endurance.
Thís íaw deaís wíth the understandíng of not íímítíng how the manífestatíon wííí
occur. If you are tryíng to manífest money, don't thínk or ímagíne ít as oníy comíng
from workíng, for exampíe. Maybe ít wííí come from the íottery, or an ínherítance, or
you wííí fínd ít, or someone wííí gíve you money. God works ín mysteríous ways, so
don't try to out thínk God. If you thínk your prayer can oníy manífest ín one way, then
you have íímíted God and your subconscíous mínd's abíííty to manífest for you.
Thís íaw deaís wíth the abíííty to receíve as weíí as gíve ín íífe. I know a íot of spírítuaí
peopíe who are great gívers, but do not know how to receíve. They are offered a gíft
and they say, "no, I can't accept thís" and they have |ust bíocked theír abundance.
Thís ís an essentíaí part of havíng prosperíty conscíousness.
Another extremeíy ímportant íaw ís that of gratítude. To be humbíe ad thankfuí for
the abundance that God has bestowed upon us, to be thankfuí to God, the souí, the
Ascended Masters, the subconscíous mínd, the angeís, the nature spíríts, for aíí the
wonderfuí work they do for us. Make every day a thanksgívíng hoííday.
Thís next íaw was made famous by Edgar Cayce, when he saíd, "Why worry when you
can pray?" Own your own power and affírm and vísuaííze anythíng you want ínto
reaííty any tíme you want. If you are startíng to worry ít ís tíme to get back to your
spírítuaí practíces of proper manífestatíon. If you contínue to worry you míght |ust
manífest what you are worryíng about.
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The next íaw ís the understandíng that you cannot faíí. How can you faíí wíth God, the
souí, the Ascended Masters, the angeís, the Eíohím, your personaí power, the power
of your subconscíous mínd, your physícaí body, the nature spíríts, other peopíe, and
your monad aíí heípíng you. Píus the fact that ín truth, you are the Chríst, Buddha,
the Atma, the Eternaí Seíf. You are God. Can God íose agaínst the forces of íííusíon
and maya. In truth, they don't even exíst, we |ust thínk they do.
I ask you, can God, the ínfíníte Creator and God's sons and daughters, the Chríst faíí
ín theír manífestatíon wíth aíí the forces workíng on theír behaíf? Can íííusíon wín over
God? Can God's íaws not work? Aíí that exísts ís God. There ís nothíng eíse. The oníy
thíng that exísts that can stop your manífestatíon work ís the gíamour, maya, and
íííusíon of your own negatíve ego and íower seíf. The oníy thíng that can stop you
from manífestíng anythíng you want ís you. God has gíven you everythíng. It awaíts
for you to |ust cíaím ít. That ís the oníy thíng that God can't do for you. We must
cíaím God's abundance and then ít ís ínstantíy ours.
"There ís no force more powerfuí ín the uníverse than our wííí." Thís ís a famous
quote and statement by the Uníversaí Mínd through Edgar Cayce. To manífest
effícíentíy we must own our fuíí personaí power and wííí ín con|unctíon wíth
uncondítíonaí íove, and the fact that we are God ín actíon.
To have aíí, gíve aíí to aíí. Thís ís a íaw of manífestatíon made known ín the "Course
ín Míracíes". We must íearn to receíve, but we aíso must íearn to gíve to manífest
effectíveíy. We must keep our abundance ín círcuíatíon. When we become seífísh and
stíngy, and stop gívíng then the uníverse becomes seífísh, stíngy, and stops gívíng to
us. When we stop gívíng to the aíí, whích ís God, our pípes get cíogged and we are
not abíe to receíve as much. The ídea ís to keep gívíng whích aííows us to receíve
even more, whích keeps the abundance círcuíatíon factor fíowíng.
Thís next íaw of manífestatíon deaís wíth the ímportance of beíng vígííant over your
speech. The power of your spoken word ís even more powerfuí than the thoughts you
aííow to run through your mínd. Every word you speak ís a decree and fíat of
manífestatíon. |ust because you are not focusíng on your manífestatíon work doesn't
mean that you are not doíng manífestatíon work.
Thís next íaw of manífestatíon has to do wíth wordíng your affírmatíons and prayers
wíth posítíve íanguage ínstead of íanguage wíth negatíve words and ímagery. For
exampíe, íf you want to heaí a broken íeg ít wouíd be better to phrase your
affírmatíon and prayer wíthout sayíng, "I am now heaííng my broken íeg." It wouíd be
better to say, "My íeg ís now powerfuí, heaíed and whoíe." The reference to the
negatíve ímage can have a negatíve affect on the subconscíous mínd. The
subconscíous mínd has no reasoníng and wííí manífest anythíng that ís put ínto ít.
There ís a danger here of gívíng ít a doubíe message.
Before doíng your manífestatíon work, buííd up your vítaí force and energy. The
angeís and spírít sometímes use the energy as weíí as the thoughts and ímagery you
send them ín your prayer request. Vítaí force can be buíít up by deep breathíng or
physícaí exercíse for a few mínutes before you begín.
The new íaw ís that of enthusíasm. When you do you manífestatíon work be
enthusíastíc. Your enthusíasm ís part of the prevíous íaw of buíídíng vítaí force, and
aíso ís íncorporatíng your emotíonaí body ín the manífestatíon work whích wííí make
the manífestatíon happen 1000 tímes quícker. The emotíonaí body ís connected to
the subconscíous mínd, and nothíng wííí manífest uníess the subconscíous mínd ís
ínvoíved ín the process. The subconscíous mínd ís a reaí powerhouse.
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The next íaw of manífestatíon deaís wíth the understandíng that, ín truth, there ís |ust
one uníversaí subconscíous mínd. We each focaííze an aspect of thís mínd, whííe
símuítaneousíy we are connected to thís uníversaí mínd, or as |ung caííed ít, "the
coííectíve unconscíous. Thís understandíng and awareness ín your manífestatíon
work, agaín, gets ríd of the beííef ín separatíon that can síow down manífestatíon.
The next íaw deaís wíth the understandíng that the oníy bíock to manífestatíon ís
your own thínkíng, and ímagíng. If you master your thínkíng and ímagíng and hence
feeííng body, then nothíng can stop the manífestatíon from occurríng. Forgíveness ís
the next key íaw of manífestatíon. Be sure you have forgíven aíí peopíe, sítuatíons,
and your own seíf before begínníng your manífestatíon work. If íack of forgíveness ís
ínvoíved, thís buííds guíít and other psychíc bíocks that make the subconscíous mínd
not cooperate ín the prayer process and affírmatíon work.
Another key to manífestatíon work ís seíf íove. If you have íack of seíf íove, thís
manífests as gettíng down on yourseíf, íack of seíf worth, and feeííng undeservíng.
Thís undeservíng fauíty beííef ís agaín puttíng out a doubíe message. If thís ís a
íesson for you, seríousíy study the chapter ín thís book on "How to Achíeve the Chríst
Conscíousness".
The next íaw deaís wíth the ímportance of not overprayíng or underprayíng. Some
peopíe pray too much whích ís a sígn of íack of faíth. In reaííty, once ís enough. If,
however, worry and doubt ís begínníng to set ín, there ís nothíng wrong wíth
repeatíng your prayer to re-soíídífy your faíth. There ís a baíance to achíeve ín thís
regard that ís uníque and specífíc to each índívíduaí.
Another íaw of manífestatíon ís the ímportance of wrítíng your prayers and
affírmatíons down on paper. The act of physícaííy doíng thís serves as a stronger
message to your subconscíous mínd than |ust thínkíng your prayers, or sayíng them
out íoud. the subconscíous mínd ís more greatíy ínfíuenced when some kínd of
physícaí actíon ís takíng píace. Another íaw of manífestatíon ís to do your manífestíng
work whenever ín a state of medítatíon, or ín an aítered state of conscíousness. At
these tímes you are ín a state of hypnosís whích aííows suggestíons to get ínto the
subconscíous mínd much easíer. A good tíme to do manífestatíon work ís |ust as you
are faíííng asíeep at níght, and when you are |ust wakíng up ín the morníng. In
hypnosís thís ís caííed the hypnogogíc state. It ís the twíííght state between síeep and
wakíng.
The next íaw of manífestatíon ís to not taík about your manífestatíon work. Thís ís not
a hard and fast ruíe, however, very often taíkíng wíth fríends or peopíe about what
you are tryíng to manífest can díssípate the energy. There ís aíso the negatíve
reactíon that often comes from peopíe that you may have to fíght off and try and
prevent from gettíng ínto your conscíous and subconscíous mínd. (See chapter on
Psychíc Seíf Defense.)
The next íaw of manífestatíon ís the ímportance of beíng around a posítíve
envíronment and posítíve peopíe. Untíí one achíeves seíf mastery thís ís the síngíe
most ímportant fact on one's spírítuaí path. In manífestatíon work you are tryíng to
hoíd a certaín thought form, energy and víbratíon. You want to be around peopíe that
support thís process. Beíng around negatíve peopíe and negatíve envíronments tends
to, over tíme, depíete one's energíes physícaííy, emotíonaííy, mentaííy, and
spírítuaííy, and hence make ít more díffícuít to hoíd the víbratíon.
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The next íaw of manífestatíon ís that you are and have everythíng aíready. Sínce you
are God, Chríst, the Buddha, the Atma and the Eternaí Seíf, the Monad, the souí, ín
truth everythíng ís yours |ust ííke everythíng ís God's. Thís has aíways been the case,
however ít ís díffícuít for us to own thís because we are so used to beííevíng the ego's
ínterpretatíon of ourseíves that teíís us we are |ust a physícaí body, a personaííty, and
are separate from creatíon. If we truíy heíd thís truth that we are the Eternaí Seíf
then aíí our thoughts wouíd stem from thís basíc understandíng, whích wouíd then
mean that everythíng we need wouíd manífest whenever we need ít.
The next íaw ís to oníy ask for what you truíy need. If the ego becomes ínvoíved and
starts askíng for thíngs you don't reaííy need, then the prayer request ís comíng from
gíamour. Thís wííí sabotage your manífestatíon. Learn to reíy soíeíy on God and God's
íaws for your abundance, and prosperíty. God, your personaí power, and the power of
your subconscíous mínd are an unbeatabíe team. When thís ís the case your securíty
ís ínsíde of yourseíf ínstead of outsíde of yourseíf. No matter what happens ín your
outsíde, ín terms of dísasters of one sort of another, you aíways know that you can
manífest whatever you need wíth God's heíp, your wííí, and the power of your
subconscíous mínd. The next íaw deaís wíth a method of prayer that was deveíoped
by the Kahunas of Hawaíí. In the Kahuna system of prayer aíí three mínds are
utííízed. Theír method ís to wríte your prayer down on a píece of paper very
specífícaííy, and wíth íots of coíorfuí ímagery. When you have the prayer worded and
ímaged ín a way that you feeí good about, then say ít three tímes out íoud,
addressíng the prayer to God, your Hígher Seíf, and whom ever eíse. After sayíng the
prayer three tímes, then command, ín a powerfuí but íovíng way, your subconscíous
mínd to take the prayer to your Hígher Seíf.
Vísuaííze thís happeníng ííke the Oíd Faíthfuí Geyser, shootíng up ínto the aír through
your crown chakra. Then forget about the prayer and do whatever you need to do on
a conscíous and subconscíous íeveí to manífest the prayer. In other words, aíí three
mínds are workíng together ín perfect harmony, synchrony and baíance. One thíng I
forgot to mentíon ís to buííd up your vítaí force and energy before you begín the
prayer process, and do ít wíth enthusíasm when you begín. I have used thís method
countíess numbers of tímes ín my íífe and ít never faíís to work. Aíí forms of prayer
work however, I wouíd recommend usíng thís method for ímportant events.
The next íaw deaís wíth the ímportance of usíng aíí fíve of your senses when
vísuaíízíng what you want to manífest. See ít, hear ít, taste ít, touch ít, and smeíí ít.
Make your vísuaíízatíon so reaí that thís medítatíon reaííty ís |ust as reaí or more reaí
than your physícaí íífe reaííty. when the vísuaíízatíon ís done ín thís way you are
assured of success. Another method of prayer ís to |ust wríte a íetter to God and your
Hígher Seíf. Your Hígher Seíf wííí respond to your íetters ín your daííy íífe.
The key íaw of prayer ís that you must ask for heíp to receíve ít. If you don't ask for
heíp your Hígher Seíf and the Ascended Masters and angeís are not aííowed to heíp.
Ask and you shaíí receíve, knock and the door shaíí be opened. If you don't ask, God
doesn't heíp. Thís ís the íaw.
The íaw of the subconscíous mínd ís |ust the opposíte of the prevíous íaw. You must
teíí the subconscíous mínd what to do, and gíve ít suggestíons. If you don't gíve ít
suggestíons, affírmatíons, vísuaíízatíons and computer programs, then ít wííí manífest
whatever happens to be ín íts computer banks aíready, and ít wííí manífest what you
aííow other peopíe to put ínto your computer and/or subconscíous mínd.
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Thís next íaw deaís wíth the physícaí íeveí of manífestatíon. |ust because we are
workíng wíth prayer and affírmatíon and vísuaíízatíon, thís doesn't mean that we
don't have to do physícaí work for a íívíng. We wííí have to make phone caíís, stay
organízed, and do our physícaí work. The attítude of thís work from the souí's
perspectíve ís, however, that our work ís our servíce to God and that true píeasure ís
servíng God. Once we achíeve some íeveí of seíf reaíízatíon there ís no other reason
to be here except to be of servíce to humaníty whích ís God.
Manífestatíon on the mentaí íeveí has to do wíth concentratíon and stayíng focused,
and keepíng one's mínd steady ín the ííght. It has to do wíth not íosíng the ídeaíízed
potentíaí that you are ín the process of manífestíng. As we evoíve we wííí not even
have to be patíent and waít, for what we choose to manífest wííí happen ínstantíy, as
ít does wíth Saí Baba.
Manífestatíon on the emotíonaí íeveí deaís wíth chííd ííke faíth and devotíon to God.
Díd not the bíbíe say that íf you had the faíth of a mustard seed you couíd ííteraííy
move mountaíns. Thís chííd ííke faíth, of many non educated peopíe ís a wonder to
watch. Who ís more prosperous, the muítímííííonaíre banker who worríes about
money aíí the tíme, or the bíack woman íívíng ín the ghetto wíth síx chíídren who
manífests everythíng she needs wíth her símpíe faíth ín God.
Manífestatíon on the souí íeveí deaís wíth ídentífyíng ourseíves as souí, not as the
personaííty, and stayíng attuned to the souí conscíousness. Thís íeads to the energíes
of the souí beíng ínvoíved ín the manífestatíon of whatever you need. To |ust work on
mentaí, emotíonaí, and physícaí íeveís for manífestatíon, and not utíííze one's souí,
wouíd be to be cut off from the source of aíí íífe.
Wíthout the souí we are íívíng ín the íííusíon of separatíon, and negatíve ego wíth aíí
íts attríbutes. When the souí ís íncíuded what we want to manífest ís a part of us
aíready. Manífestatíon, then ín a sense, ís |ust undoíng or stríppíng away that whích ís
aíready ours, but has been hídden by the deíusíon of the personaííty. The souí ís not
separate from the ob|ect that ít ís tryíng to manífest, as the personaííty wouíd have
you beííeve. The ob|ect you are tryíng to manífest ís part of the souí, for souí
pervades aíí thíngs. Thís ís why you have and are everythíng aíready. In reaííty ít ís
aíready ours ín a spírítuaí or souí state.
A person such as Saí Baba, who ís one wíth Spírít, thínks and ímages and ít ínstantíy
manífests. The same ís true for us except the process ís síowed down a bít. When we
thínk from a souí conscíousness ít ínstantíy manífests aíso, except we can not see ít
yet wíth our physícaí eyes. Tíme and space do not reaííy exíst so once you cíaím your
manífestatíon ít ís aíready yours. We are |ust waítíng for ít to come ínto manífestatíon
on the earth píane.
For those who have the cíaírvoyant abíííty aíready deveíoped, ít can be seen. Many
peopíe íose theír concentratíon before ít has the opportuníty to move from the
etheríc ínto the physícaí. These íaws are |ust síowed down for us on the physícaí
píane so ít doesn't appear to happen ínstantíy. On thís píane ít takes a ííttíe íonger for
our manífestatíon to ground ítseíf ínto the physícaí. Manífestíng wíth a conscíousness
of the souí ís a reaí key.
Míracíes are naturaí ís the next íaw of manífestatíon. Míracíes are the naturaí by-
product of expressíng and workíng God's íaws for the servíce of mankínd.
When you are manífestíng use the words "I Am" ín begínníng your affírmatíons, and íf
you ííke ín addressíng God. When you say, "I am" you are affírmíng God's name
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whích ís your own. (See chapter on the Míghty I Am Presence.) The next íaw of
manífestatíon states, "Seek ye the kíngdom of God, and aíí thíngs shaíí be added
unto thee." I thínk that thís statement needs no more expíanatíon. It ís seíf evídent.
The next íaw of manífestatíon ís "So what that you gaín the whoíe woríd but íose your
own souí." Many peopíe |udge prosperíty by the amount of money or materíaí thíngs
you own. True prosperíty ís beíng merged wíth the souí and spírít, whích then íeads
to aíí your needs beíng taken care of, ín servíce of God.
Thís íaw of manífestatíon states that ít ís okay to ask and pray for materíaí thíngs.
Thís ís a poínt that some peopíe ín the spírítuaí movement are confused by. It ís
perfectíy okay and actuaííy desíred by the souí and Monad, for you to utíííze theír
heíp ín thís capacíty, however don't be greedy. Ask for exactíy what you need, no
more and no íess.
Manífestatíon on the íeveí of personaí power ís greatíy íncreased when your work ís
seen as and focused upon as servíce of humaníty. There ís an ancíent metaphysícaí
sayíng that says, "When your heart ís pure you wííí have the strength of ten." When
our work ís for a nobíe cause, and we are doíng ít wíth a pure heart and íntent, we
wííí have a much greater amount of energy to do what we need to do for we are
aíígned wíth the uníversaí force.
Another íaw of manífestatíon ís to be very specífíc ín your vísuaíízatíon and
affírmatíon or treatment for manífestatíon. If you are too generaí, then by the íaws of
the uníverse you can oníy manífest a generaí soíutíon, or one that ís too vague to
manífest at aíí.
Thís íaw deaís wíth the understandíng that whatever we manífest ís not reaííy ours.
We are ín truth the caretaker for ít. It ís reaííy God's and we are |ust takíng care of ít.
There ís no ours as separated from God's.
The new íaw deaís wíth the ímportance of takíng good care of that whích we
manífest. If we manífest a car and don't take care of ít, then we are not deservíng ín
truth of the manífestatíon on the physícaí íeveí. Aíí íeveís need to be ín aíígnment or
manífestatíon can be bíocked.
Thís next íaw deaís wíth what abundance reaííy ís. True abundance ís not havíng
everythíng, but rather beíng a source through whích that whích ís needed can
manífest. It ís beíng at one wíth the essence behínd and wíthín aíí thíngs. Thís íaw of
manífestatíon deaís wíth the need for seíf díscípííne. There ís no way you can íearn to
manífest effectíveíy wíthout thís quaííty. One must íearn to díscípííne theír mínd,
emotíons, body, and theír conscíousness to hoíd the proper víbratíon and attunement
to the souí. One must have seíf díscípííne so as to not íet the íower seíf ínfíítrate the
mínd wíth íts doubts and fears. Havíng díscípííne gíves us consístency. It aííows us to
stay contínuaííy ín the ííght, |oy posítívíty, íove, and to maíntaín an unceasíng
abundant conscíousness.
Thís íaw deaís wíth the íesson of manífestíng from the state of conscíousness of
authoríty and beíng a master. There ís no force more powerfuí than your wííí and to
manífest effectíveíy you must own your fuíí power and ídentíty as the Chríst, the
Buddha, the Atma, the Eternaí Seíf. You must manífest wíth the fuíí power of your seíf
as souí and as spírít, and the uníverse wííí ínstantíy compíy wíth your command and
fíat.
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In reaííty we have oníy one need and not many needs as the negatíve ego wouíd teíí
us. Our oníy need ís to own the fact and truth of our ídentíty and oneness ín God.
When thís need or íííusíon of need ís met, then aíí other needs are ínstantíy met as a
by-product of thís state of conscíousness.
Thís next íaw deaís wíth the ímportance of not íookíng at what you are tryíng to
manífest as a íack. Everythíng, ín truth, ís reaííy a part of yourseíf so you íack
nothíng. The need for manífestatíon then becomes nothíng more than an opportuníty
to demonstrate the presence of God. Saí Baba taíks about thís when He does Hís
míracíes of manífestatíon, as beíng nothíng more than a by-product of íts ínfíníte
nature Manífestatíon ís reaííy |ust creatívíty at work.
Thís next íaw deaís wíth the íssue of group manífestatíon. When groups of peopíe are
tryíng to manífest ít ís essentíaí that aíí share the same vísíon. If not, the dífferíng
vísíons can canceí the manífestatíon from takíng píace.
Another very ímportant key of manífestatíon ís to foííow your ínner promptíngs and
íntuítíons after prayíng for heíp. For exampíe íet's say you have prayed for a specífíc
doííar fígure for your rent check next month. The uníverse ís manífestíng thís through
a person you are supposed to meet at a party. If you get the guídance to go to thís
party, however your íower seíf teíís you that you are too tíred and íazy to do that,
then you may míss the manífestatíon that was províded for you. Thís ís where seíf
díscípííne dovetaíís wíth beíng obedíent to your íntuítíon and souí and spírítuaí
guídance.
There ís no order of díffícuíty of míracíes. One ís not harder or bígger than another.
They are aíí the same. Aíí expressíons of íove are maxímaí.
--"A Course ín Míracíes".
Míracíes are naturaí. When they don't occur somethíng has gone wrong.
-- "A Course ín Míracíes".
Prayer ís the medíum for míracíes. It ís a means of communícatíon of the created wíth
the Creator. Through prayer íove ís receíved, and through míracíes íove ís expressed.
--"A Course ín Míracíes".
Míracíes are exampíes of ríght thínkíng, aíígníng your perceptíons wíth truth as God
created ít.
--"A Course ín Míracíes".
Míracíes aríse from a míracuíous state of mínd, or a state of míracíe readíness. --"A
Course ín Míracíes". The íast íaw of manífestatíon ís one of absoíuteíy essentíaí
ímportance. After prayíng accept your prayer as answered. You have foííowed aíí the
uníversaí íaws and príncípíes of manífestatíon. You have fuífíííed the íaw. Don't |ust
beííeve that ít ís answered, rather "know" that ít has been answered wíth every ceíí,
moíecuíe, and atom of your beíng. It ís done. It ís fíníshed. So be ít, for you have
decreed ít to be so. Your work ís God made manífest. You are God, and you are one
wíth God. You have fuífíííed the íaw so how can your prayer not be made manífest.
Thís íast íaw of manífestatíon ís the íaw of títhíng. The íaw of títhíng has to do aíso
wíth the íaw of seed money. The uníversaí íaw states that íf you gíve one tenth of
your íncome to a charítabíe or benefícíaí cause you wííí receíve a tenfoíd return on
your generosíty. Thís íaw ís workíng wíth the íaw of karma, whích states that that
whích you sow you reap, what you put out comes back to you. The gívíng of a títhe
and/or seed money keeps the energy of money ín círcuíatíon. If you are stíngy wíth
the uníverse whích ís God, then the uníverse and God wííí be stíngy wíth you. If you
are generous wíth the uníverse then the uníverse by íaw, wííí be generous wíth you.
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The Laws of Karma
"For verííy I say unto you, tííí heaven and earth pass, one |ot or one títtíe shaíí ín no
wíse pass from the íaw, 'tííí aíí be fuífíííed."
The Bíbíe - Matthew V:18
"And ít ís easíer for heaven and earth to pass, than one títtíe of the íAw To Faíí."
The Bíbíe - Luke XVI:17
By
Dr. |oshua Davíd Stone
The basíc íaw of karma states that as you sow, you reap, what you put out comes
back to you. Thís ís the íaw of cause and effect. There are a íot of peopíe who thínk
that many peopíe íívíng ín thís woríd get away wíth a íot. I am here to teíí you that no
one gets away wíth anythíng. As Edgar Cayce saíd, "Every |ot and títtíe of the íaw ís
fuífíííed."
The ínterestíng thíng about thís íaw of karma ís that ít extends over past ííves. Even íf
ít appears that someone has unfaíríy taken advantage of another and appears to
have escaped unscathed, ít ís reaííy not so. The contínuíty of the souí contínues even
íf you have reíncarnated ínto another physícaí body. Later on ín thís chapter I wííí
gíve many exampíes that I have researched from the Edgar Cayce fííes.
|esus gave an exceííent understandíng of the íaw of karma when He saíd, "Do unto
others as you wouíd have others do unto you." Thís ís more ííteraí than peopíe
reaííze. There are dífferent íeveís of karma. What I have been speakíng of so far ís
what I wouíd caíí one's personaí karma. In other words, what we personaííy have set
ínto motíon wíth the power of our conscíousness and mínd.
A second type of karma wouíd be group karma. When we íncarnate ínto thís woríd we
are born ínto a group and |oín groups. We are born ínto a group ín respect to our skín
coíor, our reíígíous affíííatíon, and so on. When a person ís born ínto a bíack body ín
the Uníted States they have to deaí wíth racísm and pre|udíce. Not because a bíack
body ís íess than or more than a whíte body, but because of the íow íeveí of spírítuaí
conscíousness of so many souís on thís píane. A person ín a bíack body or any
mínoríty, takes on karmíc íessons of that group.
Another type of karma míght be natíonaí karma. We are born ínto a certaín country,
and then índoctrínated through schooí wíth íts egotístícaí ídentífícatíons. If, for
exampíe, there was a nucíear war between communíst Chína and the Uníted States,
we wouíd get caught up ín thís natíonaí karmíc íesson. No person ís an ísíand unto
themseíves.
Then there ís píanetary karma. Thís partícuíar schooí caííed earth has certaín uníque
íessons that are quíte dífferent than other píanets ín thís gaíaxy or uníverse. We must
deaí wíth the píanetary karma and the phase of hístory we are born ínto.
It couíd aíso be saíd that aíí karma ís personaí ín that we, as souís, choose our skín
coíor, our famíííes, what reíígíon, what country we are goíng to grow up ín before
íncarnatíng, so ín that sense, one couíd say that aíí karma ís personaí karma because
we chose ít.
The word karma has often been assocíated wíth "bad karma". In other words, when
we have karma we are experíencíng some form of sufferíng from a íesson not
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íearned. Thís ís opposed to the state of grace. The readíng of thís book and appíyíng
íts príncípíes aííows a person to avoíd sufferíng, for what ís stated ín thís book ís ín
harmony wíth God's íaws.
Everythíng ín thís uníverse ís governed by íaws. There are physícaí íaws, emotíonaí
íaws, mentaí íaws, and spírítuaí íaws. When a person gets out of harmony wíth these
íaws they suffer. Karma, hence, ís not a puníshment but a gíft, a sígnaí and sígn that
we are out of baíance.
The proper attítude towards everythíng that happens ín íífe ís the statement, "Not my
wííí but thíne. Thank you for the íesson." In Buddhísm they taík about thís as non-
resístance. In psychoíogy ít ís taíked about as acceptance. Instead of fíghtíng the
uníverse, the ídea ís to work wíth the uníverse and íearn from the uníverse.
Thís does not mean to gíve up our power. |ust the opposíte. It means to own our
power and to see what has happened as a teachíng, íesson, chaííenge and
opportuníty to grow. The ídea ís to íook at the karma as a steppíng stone for souí
growth.
There ís no need to suffer. Sufferíng ís not God's desígn, ít ís our own. It ís a sígn that
we are íettíng our negatíve ego or separated fear based seíf be our guíde, not the
souí or spírít.
It ís ímportant to understand that there ís no such thíng as sín. A sín ís ííke some
unshakabíe staín on our character that cannot be removed. Sín ís an egotístícaí
concept, not a spírítuaí one. There are no síns, oníy místakes.
The true meaníng of sín means, "míssíng the mark". Místakes are, ín actuaííty,
posítíve not negatíve. The ídea ís to not go out of our way to make them, but when
they do happen to íearn from them and most of aíí forgíve ourseíves, for they are
posítíve. Perfectíon ís not never makíng a místake. True perfectíon ís the state of
aíways forgívíng oneseíf for one's místakes and then tryíng to íearn from that
experíence.
Another very ímportant poínt ín respect to karma ís that aíí íessons are íearned wíthín
seíf. In other words, íf you are havíng a vícíous fíght wíth a former fríend, íf you
choose to forgíve and hence, uncondítíonaííy íove that person and íet go of your
anímosíty, you are freed from the karma, even íf the other person chooses to hoíd
onto a grudge for the rest of the íncarnatíon. Thís ís a very freeíng understandíng,
and ís confused by many peopíe.
Karma comes back to us on aíí íeveís: physícaííy, emotíonaííy, mentaííy, and
spírítuaííy. How we take care of our physícaí body ín thís íífetíme wííí determíne how
heaíthy a physícaí body we have ín the next íífetíme íf we are destíned to return.
If you master your emotíons ín thís íífetíme and become peacefuí, caím, |oyous, and
happy, then when you íncarnate agaín next íífetíme, as a baby you wííí be a peacefuí,
caím, |oyous, and happy baby. Some peopíe beííeve ín thís ídea of the "tabuíeau
rasa", or bíank síate phííosophy. thís ís obvíousíy absurd. We are not bíank síates
when we are born. As a matter of fact, there are reaííy no such thíngs as chíídren.
There are oníy aduít souís íívíng ín babíes bodíes. The average person has 200 to 250
past ííves. The souí wíth aíí íts tweíve souí extensíons has an average of 2,000 to
2,500 past ííves.
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Another very ínterestíng poínt ín respect to karma ís the understandíng that there
reaííy no so such thíng as íínear tíme ín the spírítuaí woríd. Tíme ís símuítaneous. So
your past and future íncarnatíons are reaííy happeníng now. For the now ís reaííy aíí
that exísts.
It ís aíso possíbíe to have karmíc bíeed through from one of your eíeven other souí
extensíons who are stííí ín íncarnatíon. Thís bíeed through can come from the past or
the future. I reaííze that thís ís a very díffícuít concept to understand on thís píane. I
have díffícuíty understandíng ít fuííy myseíf. Thís ís a concept to try and grasp wíth
your ríght braín rather than your íeft braín.
The karmíc bíeed through can manífest as, íet's say, physícaí symptoms you are
experíencíng that aren't ín reaííty your own. Let's say one of your feííow souí
extensíons ís cíose to death ín hís or her íncarnatíon. You may be experíencíng thís or
runníng some of theír karma through your physícaí body. If you want to do thís for
one or many of your souí extensíons you can, however, I wouídn't recommend doíng
ít too much uníess you receíve cíear guídance to do so.
As I mentíoned ín an earííer chapter, a co-dependency can take píace wíth them
reíyíng on you too much whích ís not good. In another experíence I, personaííy, had
wíth D|whaí Khuí one day, he saíd that there was cígarette smoke ín my fíeíd. I saíd,
"cígarette smoke, that's ímpossíbíe for I have never smoked cígarettes." I asked Hím
íf He was sure ít wasn't íncense, whích I sometímes ííght. He saíd, "no, ít was
cígarette smoke." He searched more deepíy ínto the cause and he found ít was
comíng from one of my souí extensíons.
To understand thís concept of souí extensíons beíng guíded by the souí or over souí, I
wouíd recommend readíng one of the Seth books, caííed "The Educatíon of Oversouí
Seven". Thís wííí heíp to gíve you a better understandíng of thís concept of
símuítaneous tíme, and the concept of souí extensíons beíng guíded by the souí.
Later ín thís book I wííí taík more about the three permanent atoms, whích are
recordíng devíces for our personaí karma, ín our physícaí, mentaí, and emotíonaí
bodíes. The three permanent atoms record aíí of our good and bad karma, ííke our
own personaí akashíc records. These permanent atoms are aíso díspensers of karma.
They díspense karmíc píctures ínto our bíood stream whích has an enormous affect
on our gíanduíar system. Thís ís part of God's system for ímpíementíng the íaw of
karma faíríy.
Another ímportant poínt ín respect to karma ís that you are oníy gíven as much as
you can handíe. Thís ís controííed by your souí and monad. If aíí one's karma was
dumped upon a person aíí at once, no one couíd obvíousíy handíe ít.
It ís possíbíe to síow down the karma comíng your way íf you are feeííng
overwheímed, and ít ís aíso possíbíe to speed up your karmíc íessons íf you want to
grow faster. Thís ís achíeved by |ust prayíng for thís to your souí and monad and/or
God. It ís theír |oy to work wíth you ín any way that you feeí most comfortabíe.
As mentíoned ín the chapter on ínítíatíon, aíí our good karma from aíí our past ííves
and thís one ís stored ín our casuaí body, or souí body. The buíídíng of thís causaí
body ís one of the maín requírements for achíevíng ííberatíon from the wheeí of
rebírth.
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It ís aíso ímportant to reaííze that to achíeve ascensíon one needs to baíance oníy
51% of the karma of aíí theír past ííves. Thís ís one's personaí past ííves, not the
karma of your eíeven other souí extensíons.
Much of the karma we experíence ín our ííves ís not necessarííy from past ííves. Much
of ít we have created ín thís íífe. For exampíe, íet's say someone faíís asíeep at the
wheeí whííe drívíng and gets ínto a seríous car accídent. The íesson may be as símpíe
as beíng fooíísh enough to dríve when one ís over tíred.
The ímportant íesson here ís that aíí karma from past ííves ís basícaííy |ust
programmíng ín your subconscíous mínd and ín your three permanent atoms. Thís
can aíí be transformed ín thís íífe by íearníng to be the master of your three íower
vehícíes, the physícaí, emotíonaí, and mentaí bodíes, ín servíce of spírít, and
uncondítíonaí íove. It ís possíbíe to compíeteíy cíear your subconscíous mínd and
three permanent atoms of aíí negatíve programmíng and to repíace them wíth
posítíve programmíng.
The íaws of karma even extend to the type of souí you attract duríng íntercourse and
conceptíon. The kínd of souí that ís attracted ís greatíy determíned by the quaííty of
feeííng and íove that ís shared and beíng made manífest duríng the íove makíng
experíence.
Another very ínterestíng poínt ín respect to karma ís how ít reíates to bíood
transfusíons, organ transpíants and anímaí organ transpíants. D|whaí Khuí has saíd
that aíí three are híghíy not recommended íf at aíí possíbíe.
Take, for exampíe the bíood transfusíon. Let's say that you are a thírd degree ínítíate
and have |ust taken your souí merge ínítíatíon. Then you go ínto a hospítaí and get a
bíood transfusíon from the bíood from a street person who hasn't stepped onto theír
spírítuaí path yet. The bíood physícaííy and spírítuaííy speakíng, wouíd be totaííy
díssonant to your víbratíon. You are, ín essence, runníng theír karma through your
bíood stream.
The exampíe of an organ transpíant wouíd be even worse. Even worse yet wouíd be
puttíng a píg's ííver ínto a human body whích they are actuaííy doíng now. Thís reaííy
bíows my mínd!
The basíc íaw of the uníverse ís that ít ís our thoughts that create our reaííty. Aíí
karma has íts antecedent ín some ancíent thought, that íed to a feeííng or actíon. It ís
sometímes heípfuí to do hypnotíc regressíon work to reíease karmíc bíocks from past
ííves or earíy chíídhood. Under hypnosís one can re-experíence a past trauma that
can heíp gíve ínsíght as to the true cataíyst and cause, and can very often heíp to
reíease that program from the subconscíous mínd. I wííí gíve many other tooís íater
on ín thís book.
One íast ínterestíng understandíng ín reíatíonshíp to karma has to do wíth a master
takíng on the karma of one of íts díscípíes. Saí Baba, the great Master from Indía has
done thís frequentíy wíth devotees. In one ínstance he took on a heart attack, a
stroke, and ruptured appendíx of a devotee who wouíd have díed for sure.
Saí Baba became deathíy ííí for ten days. Over twenty fíve of the fínest doctors ín
Indía were at Hís bedsíde on the tenth day. He had turned compíeteíy bíack and the
consensus of the twenty fíve doctors was that He had oníy ten mínutes to ííve. Saí
Baba wouíd not take medícatíon and saíd, "At four o'cíock today I wííí be gívíng a
íecture." The doctors thought He was crazy. At the appoínted hour he apparentíy
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sprínkíed some water on Hímseíf and ínstantíy cured Hímseíf and was fíne. The
twenty fíve doctors began prayíng to Saí Baba for heíp before treatíng any patíent
from that moment forward.
Exampíes of Karma as ít Extends Over Past Líves and/or Future Líves
In my research I have extensíveíy studíed the Edgar Cayce fííes and come up wíth
some fascínatíng cases showíng how the íaw of karma extends over past or future
ííves.
The fírst exampíe ís that of a man who ííved ín Rome ín a past íífe. He was a very
handsome man, and he used to go around crítícízíng other peopíe for beíng fat and
not handsome ííke hímseíf. In hís present íífe he had an under-actíve pítuítary and
was obese. I had mentíoned earííer ín thís book how the three permanent atoms
often reíease karma ínto the bíoodstream whích adverseíy affects the gíanduíar
system. Thís ís one very good exampíe of thís process.
In another readíng of Cayce a man had knífed and kíííed someone ín a past íífe. In
thís íífe he was sufferíng from íeukemía. In another símííar type of readíng a man had
kíííed someone and thís íífe he was sheddíng hís own bíood wíth anemía.
The parents of a young eíght year oíd boy took hím to see Edgar Cayce for a chroníc
bed wettíng probíem. It turned out that the bed wettíng was a karmíc íesson from a
past íífe ín Saíem, Massachusetts duríng the wítch tríaís. He had been one of the men
who was responsíbíe for dunkíng the wítches under water and torturíng them for theír
metaphysícaí beííefs. The eíght year oíd boy was sufferíng from a deep seated guíít
for havíng místreated hís feííow man whích was beíng manífest as bed wettíng.
The cause of epííepsy ín two dífferent readíngs was caused by a mísuse of psychíc
powers ín a past íífe, and ín another readíng by overínduígence ín sexuaííty. A bíack
coupíe went to see Cayce and asked why ít was they were bíack ín thís racíst socíety.
It turns out ín theír íast prevíous past íífe they were whíte píantatíon owners ín the
South and had místreated bíacks. Thís remínds me of |esus' statement to "do unto
others as you wouíd have others do unto you", for that ís exactíy how the íaw works.
A fríend of míne had a fear of swímmíng ín the water. Two dífferent psychícs
separateíy toíd her that she had díed ín the sínkíng of the Títaníc. Thís same fríend's
three maín ínterests ín thís íífe have been art, musíc, and the Amerícan Indíans. The
same psychíc, wíthout knowíng thís, toíd her that her íast three past ííves had been
as a famous artíst, musícían, and as an Amerícan Indían.
A woman's fear of kníves had to do wíth a íífe ín Persía where she was attacked by
ínvadíng forces who kíííed her wíth a knífe. In another readíng a man had a very
paínfuí híp condítíon whích the doctors saíd was cancer of the bone. Cayce saíd that
ít was a karmíc sítuatíon from a past íífe ín Rome where thís person was ín the
Coííseum arena. Thís person was apparentíy íaughíng at the sufferíng of one of the
peopíe ín combat.
In another readíng a man was sufferíng from severe congenítaí cataracts. Cayce saíd
ít was from a past íífe ín Persía where thís person was ín a tríbe of barbaríans who
bíínded other tríbesmen wíth hot írons.
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Cayce has saíd that híves are caused by anímosítíes, hoídíng grudges, and unkíndíy
thoughts. Cayce aíso saíd that no one can hate hís neíghbor and not have stomach
and ííver probíems.
In another readíng a chííd was sufferíng from ínfantííe paraíysís at one year of age.
Both íegs were críppíed and both feet stunted ín theír growth. Cayce saíd that thís
was from an Atíantean íncarnatíon where she used drugs and hypnosís to make
peopíe weak ín íímb and body so they wouíd have to foííow her orders.
Another fascínatíng Cayce readíng teíís of a man who hated bíacks. He was a Nazí
and member of the Ku Kíux Kían. He saíd that bíacks were ííke anímaís. Thís man
obvíousíy wouíd not come for a readíng, but someone who díd asked how anyone
couíd be fíííed wíth so much hate. It turned out that thís souí, ín a past íífe, was a
Phoenícían around, I thínk ít was 500 BC. Apparentíy there was a war between the
Phoenícíans and the Carthagíníans and he was captured and made a síave ín one of
the shíps.
The shíps were ííke the ones depícted ín the movíe Ben Hur, when they were chaíned
to theír seats down beíow deck and made to row the oars. A bíack man wouíd beat
the drum and aíí the síaves wouíd have to row to the beat of the drum. Another bíack
man wouíd beat the síaves that dídn't keep up to the proper rowíng beat. Thís man
apparentíy ííved for thírty years beíng transferred from shíp to shíp, beíng made to
row and constantíy beaten. In thís íífe thís ís a good exampíe of karmíc bíeed
through. He buíít up so much hate ín that íífetíme that when he íncarnated agaín ít
came ríght out.
In another readíng a man was born ín a deformed physícaí body. Peopíe aíways
wonder why one person seems bíessed and another cursed. It turns out that ín a past
íífe thís souí was the Roman emperor who fíddíed whííe Rome burned. Thís deíuded
souí buíít up so much bad karma ín that íífe he chose to baíance ít out ín one feíí
swoop by havíng a deformed body.
In another readíng a woman had an overpoweríng fear of anímaís. Thís fear came
from an experíence ín Rome when thís entíty's husband had been made to fíght wííd
beasts ín one of the arenas.
Another woman had been marríed for níne years and had a very sweet and íovíng
husband. The woman was stííí afraíd to get ínvoíved sexuaííy. It turns out that ín a
past íífe duríng the Crusades he had restraíned her wíth a chastíty beít whích caused
her to hate hím. Thís karmíc íesson stííí obvíousíy hadn't been worked out.
A woman came to see Edgar Cayce who had gíanduíar dísturbances that caused an
excessíve menstruaí fíow whích made ít ímpossíbíe for her to attend schooí and íed to
extreme depressíon and a nervous breakdown. Cayce saíd ín a past íífe she had been
a nun ín a French convent at the tíme of Louís the XIV. She had been very stern, coíd,
and íntoíerant of human weakness. Her understandíng of scrípture was pureíy ííteraí.
She acted superíor and very íntoíerant of others.
In another readíng a woman couídn't commít to marríage. Cayce toíd her that her
waríness sprang from a íífe duríng the Crusades where her husband deserted her.
Another woman had an abnormaí shyness and ínabíííty to make fríends. It stemmed
from a íífe ín France when she had much taíent and beauty, but her husband's
|eaíousy caused hím to suppress her every naturaí ímpuíse wíth coíd and mercííess
tyranny. He even went so far as to beat her wíth a whíp at tímes.
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In another readíng a doctor had a marked uncommunícatíve nature. Cayce saíd ít
stemmed from a past íífe of practícíng sííence as a Ouaker. Another person was deaf.
Thís stemmed from cíosíng the ears to the sufferíng of others ín a past íífe. Another
person had dígestíve probíems. thís was caused by a past íífe of gíuttony.
A motíon pícture producer had poíío. Thís came from a íífe ín Rome, agaín, where he
|eered and mocked others for not resístíng death ín the combats at the Coííseum ín
Rome. In another readíng a man was a homosexuaí who wanted to become a príest.
Thís was a source of great confusíon and confííct for hím. In a past íífe he was
apparentíy a satíríst and gossíp monger ín the French court who took partícuíar
deííght ín exposíng homosexuaí scandaís of the court wíth hís cartoon skííí.
I have gíven a íot of exampíes of bad karma, carryíng over to thís íífe. Karma can aíso
be of a posítíve nature. For exampíe, how díd Mozart create píano concerto's at fíve
years oíd? He had four or fíve íífetímes as famous musícíans prevíous to thís íífe.
How díd each of you readíng thís book receíve a heaíthy body and grow up ín the
Uníted States? You couíd have been a starvíng Somaíían, or you couíd have grown up
ín Communíst Chína or a thousand other píaces that wouídn't have aííowed you the
freedoms and opportunítíes you have here.
D|whaí Khuí on the Law of Karma and Rebírth
I wouíd ííke to end thís chapter wíth a seríes of 13 statements by D|whaí Khuí ín the
Aííce Baííey book caííed, "The Reappearance of the Chríst". These 13 statements by
D|whaí províde a good summatíon of the entíre process.
1. The Law of Rebírth ís a great naturaí íaw upon our píanet.
2. It ís a process, ínstítuted and carríed forward under the Law of Evoíutíon.
3. It ís cíoseíy reíated to and condítíoned by the Law of Cause and Effect.
4. It ís a process of progressíve deveíopment, enabííng men to move forward from
the grossest forms of unthínkíng materíaíísm to a spírítuaí perfectíon and an
ínteííígent perceptíon whích wííí enabíe a man to become a member of the Kíngdom
of God.
5. It accounts for the dífferences among men and - ín connectíon wíth the Law of
Cause and Effect (caííed the Law of Karma ín the East) - ít accounts for dífferences ín
círcumstances and attítudes to íífe.
6. It ís the expressíon of the wííí aspect of the souí and ís not the resuít of any form
decísíon; ít ís the souí ín aíí forms whích reíncarnates, choosíng and buíídíng suítabíe
physícaí, emotíonaí and mentaí vehícíes through whích to íearn the next needed
íessons.
7. The Law of Rebírth (as far as humaníty ís concerned) comes ínto actívíty upon the
souí píane. Incarnatíon ís motívated and dírected from the souí íeveí, upon the
mentaí píane.
8. Souís íncarnate ín groups, cycíícaííy, under íaw and ín order to achíeve ríght
reíatíons wíth God and wíth theír feííowmen.
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9. Progressíve unfoídment, under the Law of Rebírth, ís íargeíy condítíoned by the
mentaí príncípíe for "as a man thínketh ín hís heart, so ís he." These few bríef words
need most carefuí consíderatíon.
10. Under the Law of Rebírth, man síowíy deveíops mínd, then mínd begíns to controí
the feeííng, emotíonaí nature, and fínaííy reveaís the souí and íts nature and
envíronment to man.
11. At that poínt ín hís deveíopment, the man begíns to tread the Path of Return, and
oríents hímseíf graduaííy (after many ííves) to the Kíngdom of God.
12. When - through a deveíoped mentaííty, wísdom, practícaí servíce and
understandíng - a man has íearned to ask nothíng for the separated seíf, he then
renounces desíre for íífe ín the three woríds and ís freed from the Law of Rebírth.
13. He ís now group conscíous, ís aware of hís souí group and of the souí ín aíí forms
and has attaíned - as Chríst had requested - a stage of Chríst ííke perfectíon reachíng
unto the "Measure of the stature of the fuííness of the Chríst.
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Chíídren ín the Woríd Today
"The teacher has the greatest roíe ín moídíng the future of the country. Of aíí
professíons, hís ís the nobíest, the most díffícuít and the most ímportant."
Sathya Saí Baba
By
Dr. |oshua Davíd Stone

Thís chapter may be the most ímportant one ín thís seríes of books. Thís probíem ís
certaíníy one of the most urgent probíems confrontíng humaníty at thís tíme ín íts
hístory. The probíem of the chíídren ín the woríd today ís very compíex. However, íet
us begín wíth the reaíízatíon of how utteríy ínadequate our educatíonaí system ís.
The soíe purpose of íífe ís to achíeve God reaíízatíon, ííberatíon, ímmortaííty,
ascensíon, and resurrectíon, so we may be of greater servíce to mankínd. Our
educatíonaí system has utteríy faííed ín thís regard. Instead of focusíng on buíídíng
character, moraí vaíues, ethícs, eíevatíng spírítuaí ídeaís, ríght human reíatíonshíps,
ríght íívíng, vírtue, souí and spírítuaí conscíousness, ít has one hundred percent
decapícítated the souí from aíí facets of íearníng.
Thís stems from poíítícaí decísíons of schooís beíng secuíar, so poíítícíans have
attempted to separate church and state. Aíthough, maybe meaníng weíí, they have
thrown the baby out wíth the bath water.
Educatíon has become a physícaí and mentaí ínstructíon compíeteíy devoíd of souí
conscíousness. Instead of deaííng wíth the whoíe person, we are now deaííng wíth
oníy a haíf a person, and the most ímportant haíf, and the oníy purpose for íívíng, ís
the part they have gotten ríd of.
Now íet me speak to thís íssue of separatíon of church and state. The reason they díd
thís was to prevent groups ííke the seíf ríghteous fundamentaííst Chrístíans, and
moraí ma|oríty from ímposíng theír egocentríc vaíues on other peopíe ín schooí. In
thís sense they díd us a favor. The probíem ís that ít ís totaííy not acceptabíe to get
ríd of spírítuaííty from schooí aíí together.
There ís another answer. The oníy answer ís to re-íntegrate the teachíng of
spírítuaííty back ínto schooí, but to do ít ín the context of teachíng comparatíve
reíígíon and one uníversaí reíígíon. (See chapter, "Essentíaí Uníty of Aíí Reíígíous
Thought").
In other words, aíí reíígíons couíd be taught wíth the requírement that no one reíígíon
couíd be made better than any other reíígíon. Thís, of course, wouíd take specíaí
traíníng for the teachers who wííí eventuaííy be requíred. Another way around thís
probíem ís to teach spírítuaííty rather than reíígíon. Even ríght now, there shouíd be
cíasses on the deveíopment of moraís, ethícs, character buíídíng spírítuaí vaíues,
ríght human reíatíonshíps, to name |ust a few.
Educatíon now ís totaííy materíaííy and egotístícaííy based. The totaí focus ís to make
a íívíng, accumuíate possessíons, to be as materíaíístícaííy successfuí as possíbíe,
and as comfortabíe as possíbíe. Our educatíon system breeds competítíveness, príde,
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ego, natíonaíístíc pre|udíce, separatíveness, and superíoríty from other peopíe,
cuítures, and natíons.
Woríd cítízenshíp ís not emphasízed. One's responsíbíííty to one's feííowmen ís
compíeteíy ígnored. Our educatíon system ís an exercíse ín stuffíng and crammíng
massíve amounts of unreíated meaníngíess facts ínto our mínds to get a good grade.
We forget that ín a very short tíme educatíon ís an exercíse ín short term memory
deveíopment. It ís devoíd of en|oyment. The oíder one gets and he or she ís goíng
through schooí, the more goaí oríented (ínstead of process oríented) the person
becomes. It ís a means to an end.
If you happen to en|oy somethíng ít ís a píeasant surpríse where most of the tíme ít ís
a íesson ín seíf díscípííne. Coííege ís even worse. Those that make ít to the hígher
professíons are compíete neurotícs. That ís the defínítíon of success. You defíníteíy
can't be a whoíe compíete and baíanced person and compete to make ít to the cream
of the crop ín your gíven professíon.
Saí Baba has saíd that the most precíous gíft a young person can íearn ín schooí ís
the precíous gíft of character. He has aíso saíd that poíítícs wíthout príncípíes,
educatíon wíthout character, scíence wíthout humaníty and commerce wíthout
moraííty are not oníy useíess but posítíveíy dangerous.
Thís ís the predícament we fínd ourseíves ín the woríd today ín aíí four categoríes.
Wíthout íntegratíng souí conscíousness ínto our educatíonaí system ín some
uníversaí, ecíectíc, non bíased manner, we are traíníng our íeaders of the future to be
ínteííectuaííy deveíoped, however spírítuaííy retarded.
Is ít any wonder why poíítícíans are so corrupt, íawyers and doctors, on the whoíe, so
egocentríc; why scíentísts are so íncredíbíy crueí to anímaís; why haíf the busínesses
we utíííze wííí overcharge us to make an extra buck íf they can get away wíth ít.
Our chíídren are gettíng degrees and they don't have ínner peace or happíness. They
are not ríght wíth themseíves or ríght wíth God. They are ííí equípped for marríage,
íet aíone havíng chíídren. Is ít any wonder there ís so much chííd abuse.
Schooís, ínstead of |ust focusíng on readíng, wrítíng, aríthmetíc, hístory, and
geography, shouíd be addíng cíasses ín seíf mastery, íearníng to own your personaí
power, how to deveíop seíf íove, íearníng to íntegrate your three mínds, proper díet
and nutrítíon, medítatíon, the seven íeveís of ínítíatíon, how to íntegrate the monad,
souí, and personaííty, how to baíance your seven chakras, studyíng the saínts of aíí
reíígíons, comparatíve reíígíon, angeís, the Spírítuaí Híerarchy, the evoíutíon of
míneraís, píants, and anímaís, death and dyíng, the scíence of the bardo, the souí,
how to buííd the antakarana, studyíng the scríptures of the woríd, art apprecíatíon,
musíc apprecíatíon, how to transcend negatíve ego and duaííty, how to channeí, how
to utíííze your ríght and íeft braín, mantras and words of power, ethícs and moraí
traíníng, psychíc seíf defense, extra terrestríaí cívííízatíons, spírítuaí ways of doíng
busíness, how to be a spírítuaí poíítícían, psychíc deveíopment, baíancíng our four
bodíes, understandíng the íaw of karma, and the story of creatíon from the dífferent
reíígíons.
Wouídn't schooí be fun íf thís were the currícuíum. I am not sayíng that we shouídn't
teach readíng, wrítíng and aríthmetíc. Of course we shouíd. It shouíd, however, be
baíanced wíth cíasses on souí deveíopment. What does ít matter íf you go through
twenty years of schooí and get a Ph.D. and then you are a ravíng egomaníac. If you
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do not íntegrate souí conscíousness ínto the schooís, then by defínítíon, you are
teachíng negatíve ego conscíousness and thís ís an índísputabíe fact.
Are these the íeaders we want for our future? Thís ís exactíy what we are traíníng.
You cannot separate spírítuaííty and/or souí from íífe. Thís ís exactíy what our ego
based poíítícíans have done. We do need protectíon from the conservatíve and
reactíonary fundamentaíísts ín aíí churches and reíígíons, but we have gone to the
other extreme.
You may thínk the cíasses I have mentíoned above wííí not make ít ínto reguíar
schooí. Mark my word, ín the not too dístant future when the Lord Maítreya makes
Hís decíaratíon aíong wíth the externaíízatíon of the Spírítuaí Híerarchy, a radícaí
transformatíon wííí begín to ensue whích wííí change aíí the exístíng ego based
ínstítutíons on thís píanet. I prophesy that wíthín thírty years thís wííí take píace.
Our educatíonaí systems shouíd prepare us for íívíng not |ust to get an "A" on a
report card, or to get ínto a good coííege. There shouíd be requíred cíasses teachíng
us how to have an effectíve marríage, and to be good parents. Most parents are
compíeteíy ííí-quaíífíed for thís adventure.
There shouíd be requíred cíasses ín bírth controí, and AIDS awareness. There shouíd
aíso be cíasses ín teachíng your peopíe how to deveíop seíf mastery and controí over
the physícaí, emotíonaí, and mentaí bodíes. How to controí the desíres of the body ín
servíce of uncondítíonaí íove and souí purposes.
Chíídren shouíd be taught ín an atmosphere of uncondítíonaí íove and fírmness. Thís
ís sadíy íackíng ín our schooís today. A íot of what I am suggestíng requíres our
teachers to be the embodíment of these ídeaís. If our teachers don't embody these
ídeaís how can the chíídren íearn them?
Don't you see the vícíous cycíe we are ín. Educatíon, as ít ís practíced today, hardens
hearts and squeezes out any sembíance of uncondítíonaí íove and compassíon. We
are taught that ít ís a dog eat dog woríd out there and ít ís every man for hímseíf. It's
the íaw of the |ungíe so you better get good grades and get ínto a good coííege.
Who wouíd you rather be, the egotístícaí Harvard íawyer, or the uneducated person
who ííves and practíces a símpíe Chríst conscíousness? God doesn't care about
degrees or hígher educatíon íf thís ís what ít ís used for. It ís a waste of tíme! The key
questíon ís aíways, "What ís the purpose of íífe? " "Why have you íncarnated ínto thís
physícaí body?" The answer ís to reaííze God. Educatíon as ít now ís practíced does
not íead our chíídren ín thís dírectíon.
The crísís on character ís at the ríght of aíí probíems. Schooís shouíd be teachíng
truth, ríghteousness, humíííty, equanímíty, servíce of others. Instead we are taught
seífíshness and materíaíístíc ambítíon. Chíídren don't need níne tenths of the useíess
knowíedge that ís crammed ínto theír heads.
The average chííd goes to schooí from the age of fíve to the age of 22 or even twenty
fíve íf they go to coííege. They are ín schooí for twenty years, fíve days a week. Can
you ímagíne what couíd be done íf our educatíonaí system had íts head screwed on
straíght?
Another exampíe of íts ímbaíance ís the totaí focus on íeft braín forms of educatíon
and the totaí re|ectíon of aíí ríght braín form of educatíon. I am píckíng on our
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educatíon system here, however, ín truth, ít ís goíng on ín aíí ínstítutíons and aspects
of our socíety.
Look at our príson system. It ís one hundred percent egotístícaííy based. Prísons are
based totaííy on the premíse of puníshment and sufferíng, whích ís not a spírítuaí
concept. They shouíd be based on tough íove, whích ís geared towards rehabííítatíon.
Our prísons are fíííed and our reform schooís are fíííed because of the íack of spírítuaí
and moraí traíníng ín our schooís.
You may say why don't they get thís traíníng ín church or tempíes? The probíem ís
that the ego has compíeteíy ínfíítrated aíí our reíígíous ínstítutíons. If man ísn't ríght
wíth hís seíf, he pro|ects hís wrong reíatíonshíp to seíf on to everythíng ín hís íífe
íncíudíng God.
Peopíe are íeavíng tradítíonaí reíígíon ín droves. Look at how peopíe are turned off by
the fundamentaííst Chrístían movement, or the moraí ma|oríty, the |ews, |esus. I don't
mean to be |udgmentaí or píck out any partícuíar group. Aíí the ma|or reíígíons have
been twísted and dístorted by man's aííowíng hís ego, rather than hís souí to ínterpret
scrípture.
When God ís seen as puníshíng, |udgmentaí, sín, heíí, orígínaí sín, eternaí damnatíon,
who wouíd want to go to church! Tradítíonaí reíígíon, ín íts present form, ís
compíeteíy bankrupt. I wííí speak to these íssues much more ín the chapter on how
gíamour, maya, íííusíon and ego have ínfíítrated the woríd's reíígíons. For now I wííí
|ust say the tradítíonaí churches of western cívííízatíons need a ma|or overhauí before
they wííí be usefuí ín thís regard.
The fact ís, a chííd may oníy be requíred to go to church on Sunday and íísten to a
boríng stuffy sermon and that ís not goíng to do the tríck. Chíídren who go to
reíígíous schooí are goíng to have a whoíe other set of psychoíogícaí and spírítuaí
probíems deaííng wíth the guíít, fear, and seíf ríghteousness, that ís pummeíed ínto
them.
Reíígíous ínstítutíons won't be the answer eíther untíí they cíeanse the negatíve ego,
gíamour, maya, and íííusíon from theír understandíng of theír doctríne, and accept
the fact of a "uníversaí reíígíon" that recognízes that there are many paths to God.
Thís wííí happen ín the not to dístant future as we move ínto the next míííenníum and
the goíden age on thís píanet.
We are |ust about to come out of the dark ages on thís píanet. I bet you thought that
the dark ages was ín the síxteen hundreds. Not true. We have had Woríd War I, Woríd
War II, and we came very cíose to Woríd War III whích wouíd have been nucíear
destructíon to the entíre píanet. Peopíe have no ídea how cíose we came to takíng
thís course. By the grace of God, ít seems that mankínd has been more ínteííígent
than they were ín Atíantís. We aímost díd a repeat. We stííí have a ways to go yet.
The next twenty years wííí be more acceíerated than any tíme ín the hístory of thís
píanet. As I have saíd ín prevíous chapters, we are about to do an axís shíft from ego
to souí thínkíng. Thís wííí mean a breakíng down and destroyíng aíí our oíd
ínstítutíons and the comíng rebírth of these ínstítutíons based on souí príncípíes and
the Chríst conscíousness.
The other ínstítutíon that needs totaí revampíng ís the poíítícaí system. It ís síckeníng
to watch the partísan poíítícs, where poíítícíans do not serve theír souí. They serve
theír Repubíícan or Democratíc party or specíaí ínterest group.
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Lobbyísts are basícaííy practícíng íegaíízed bríbery. Poíítícs ís a cíassíc exampíe of
what happens to a natíon when we choose íeaders who are híghíy deveíoped
mentaííy and totaííy undeveíoped spírítuaííy. Uníess we change our educatíonaí
system we can expect more of the same from our future íeaders.
The Probíems of Chíídren
I wouíd ííke to change course here for a ííttíe whííe before I return to the educatíonaí
needs of our chíídren and adoíescents. I wouíd ííke to focus on the probíems that
chíídren face ín our modern day socíety.
Our modern day socíety presents a whoíe new set of probíems for chíídren that
mankínd díd not have to deaí wíth ín ancíent tímes. Chíídren are confronted wíth
enormous amounts of negatívíty and negatíve programmíng ín our "modern woríd".
Let us begín thís díscussíon wíth teíevísíon.
Recent studíes have ascertaíned that the average famííy watches somethíng ííke síx
hours of teíevísíon a day. Unfortunateíy the souí and Hígher Seíf does not guíde or
controí teíevísíon ín thís períod of our hístory. Líttíe chíídren watch cartoons that are
íncredíbíy víoíent. Nínety eíght percent of the shows on teíevísíon breed egotístícaí
vaíues. The aírwaves are fíííed wíth víoíence, sex, machoísm, beautífuí peopíe that
totaííy program our chíídren's subconscíous mínds.
It must be understood that chíídren and adoíescents, by defínítíon, do not have
deveíoped conscíous mínds to protect themseíves from negatíve programmíng. The
souí doesn't usuaííy even fuííy ínhabít the mentaí body tííí the age of 21. Beíng
emotíonaííy based, and more subconscíousíy based they are hyper-suggestíbíe. They
are ín hypnosís most of the tíme. The teíevísíon they watch and the movíes they go
to see at the theaters goes dírectíy ínto theír subconscíous mínds.
The second thíng that chíídren have to deaí wíth of a negatíve nature ís that
enormous amount of |unk food and sugar they are confronted wíth. Sínce by
defínítíon, they have not obtaíned seíf-mastery, and most chíídren are run by theír
desíre body, once they get |unk food and sugar ínto theír bodíes ít becomes ííke a
drug and they want more. Even the schooís feed ít to them. On every street corner
through the cíty there ís a fast food restaurant or íce cream paríor. The oíder they get
the íess controí parents have over thís facet of theír chíídren's íífe.
The |unk food creates aíí kínds of chemícaí ímbaíances and a most defíníte íoweríng
of the ímmune system from the sugar, aíso. Thís has íts effect on the emotíonaí body.
Chíídren and adoíescents are unbaíanced enough wíth the rapíd physícaí growth and
hormones that are beíng created duríng thís stage of theír deveíopment. Chíídren are
often deaííng wíth a íot of negatívíty ín theír peer groups.
Chíídren and adoíescents, beíng emotíonaííy-based, go through a great deaí of ups
and downs. The oíder they get, the more íessons they are confronted wíth ín schooí
whích they are not prepared for, such as reíatíonshíps, sexuaííty, datíng, money,
coííege, and so on.
Many chíídren come ínto thís íífe wíth karmíc íessons from past ííves of íow seíf-
esteem, íack of seíf worth, guííts, fears, ínhíbítíons. Many other chíídren come from
dysfunctíonaí famíííes, or famíííes wíth dívorces whích can be very díffícuít on the
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chíídren. Then there ís the íssue of chííd abuse, and sexuaí moíestatíon whích ís so
rampant ín our socíety.
Parents sometímes take theír adoíescents to counseíors or psychoíogísts. Thís bríngs
us to another bankrupt system ín our socíety. Beíng a psychotherapíst, myseíf, and
growíng up ín a famííy wíth two psychotherapísts, I am very attuned to thís topíc. I
don't know íf you are aware of thís, but I wouíd say nínety eíght percent of aíí
counseíors, psychoíogísts, psychíatrísts, and socíaí workers are practícíng a form of
psychoíogy that ís, agaín, cut off from the souí and the Hígher Seíf. Thís ís not to say
that they are compíeteíy íneffectíve for they are not. They do some good. However, ít
ís ííke what Eínsteín saíd about usíng oníy 8% of our braín.
Spírítuaí psychoíogy and/or souí psychoíogy ís ten thousand tímes more effectíve and
usefuí than forms of psychoíogy that are not connected to the spírítuaí aspect of íífe.
Here agaín, the chííd or adoíescent ís confronted wíth a íack of the compíete heíp he
or she needs. (I have wrítten an entíre chapter on thís íssue caííed "Souí Psychoíogy,
as Compared to Tradítíonaí Psychoíogy", so I wouíd refer you to thís for a deeper
expíanatíon.)
We are sayíng how aíí the ínstítutíons ín our socíety are not supportíng the chííd
properíy. The chííd ís bombarded aíso by the news that the parents watch, whích ís
fíííed wíth a totaí focus on negatívíty. The news medía feeís compeííed, for some
strange unknown reason, to focus on every murder and críme that ís goíng on
throughout the woríd. If God controííed the news, I am sure He wouíd have ít be more
focused on what ís goíng on that ís good ín the woríd aíso. However, as we aíí know,
the news ís not focused on seíf reaíízatíon, but on "ratíngs".
It ís aíso a fact that the Trííateraí Commíssíon and secret government controí the
news, so nothíng of reaí ínterest ííke extra terrestríaí actívíty, or somethíng of thís
sort wííí ever get through. A chííd has to constantíy hear and get programmed by aíí
the fearfuí thíngs that are goíng on ín the woríd and they don't have the tooís for
psychíc seíf defense that those ín the spírítuaí movement have. Theír íack of traíníng
ín un-condítíonaí íove, by defínítíon, creates fear and chíídren are fíííed wíth ít.
Then chíídren and adoíescents have to deaí wíth aíí the commercíaís on TV, ín
advertísíng, and magazínes that appeaí to theír desíre bodíes of whích they are not ín
controí Wíthout spírítuaí traíníng and ídeaís to hoíd on to ít ís ínevítabíe that the íower
seíf ís goíng to wín out and be ín controí. Chíídren and adoíescents, then, wíthout the
spírítuaí Masters and saínts of aíí reíígíons as theír roíe modeís, take on those from
TV, movíes, and magazínes.
Arnoíd Schwarzenegger, Tom Cruíse, Píayboy and Píay Gírí ímages that fííí the mínd
wíth stereotypes and addíctíve íove. Then the musíc young peopíe íísten to are fíííed
wíth íyrícs of a símííar type of programmíng based compíeteíy on egotístícaí
príncípíes. Aíí thís musíc ís programmíng the subconscíous mínd |ust ííke a hypnosís
síeep tape wouíd.
Then as the adoíescent gets a ííttíe oíder they are confronted wíth pornography whích
ís a creator of the carnaí íower seíf. Wíthout spírítuaí traíníng there ís absoíuteíy no
reason not to índuíge ín ít whích |ust reínforces aíí those ímages ín the subconscíous
mínd and ís a type of traíníng to treat peopíe and the opposíte sex as ob|ects.
I cannot emphasíze thís enough, that there are oníy two types of peopíe ín the woríd.
There are souí attuned peopíe or egotístícaí peopíe (over ídentífíed wíth matter) and
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that ís ít. There are oníy two emotíons ín the woríd, íove and fear. Chíídren are
confronted ín the woríd we are íívíng ín, of gettíng no souí conscíousness traíníng.
Is ít any wonder there ís so much críme, |uvenííe deíínquents, gangs, drug addítíon,
cuít foííowers, sexuaí promíscuíty, aíds, physícaí síckness, cancer, emotíonaí síckness,
suícídes, unhappíness and íack of ínner peace, chííd abuse, moíestatíon, dívorces,
peopíe ín therapy, socíaí unrest, peopíe ín príson, war, pre|udíce, pettíness, ego
battíes, fear, anxíety, guíít, faíse príde. The ííst ís endíess.
Once the ego gets controí, then ít ínfíítrates every aspect of socíety, íncíudíng
reíígíon. It ís quíte obvíous that chíídren and adoíescents are deaííng wíth an
enormous amount of negatívíty. Wíthout proper spírítuaí and psycho-spírítuaí traíníng
they are doomed to have seríous probíems ín theír ííves. They are doomed to ííve ín
the schooí of hard knocks aíso known as karma. The íast bastíon of hope for a chííd
and adoíescent ís the parent, and famííy system.
The Parents Roíe ín Raísíng Chíídren
Gíven the totaí íack of support of the tradítíonaí ínstítutíons for our chíídren, and ín
reaííty the negatívíty they are perpetratíng, the parents roíe becomes a thousand
tímes even more ímportant. In my opíníon, as a psychotherapíst and as a spírítuaí
teacher, parents are much too íeníent wíth kíds. In my opíníon, I thínk they shouíd
have much more stríct controí over theír chíídren's physícaí, emotíonaí, and mentaí
díet.
There ís so much negatívíty and temptatíons ín our modern socíety that adoíescents
and chíídren are prone to. Parents are ín the posítíon to demonstrate the ídeaí, the
conscíous mínds that chíídren or adoíescents don't have. They shouíd oníy be gíven
as much rope as they show themseíves responsíbíe wíth.
They shouíd be watched extremeíy cíoseíy. They aíso need to be raísed ín an
envíronment of uncondítíonaí íove. Fírmness and íove, or tough íove ís the tícket. As
íong as they ííve ín your house they foííow your ruíes. It ís the parents ín our modern
socíety that the spírítuaí and moraí traíníng faíís upon.
The mother, ín truth, ís the guru for the chíídren, especíaííy up to the age of fíve
years oíd. Thís ís true for ít ís the mother who spends most of the tíme wíth the chííd.
At fíve years oíd the fathers come much more ínto píay. It ís very ímportant ín the
younger years that the mother spend as much tíme as possíbíe bondíng wíth the
chíídren. So much of our programmíng for our future personaííty ín thís íífetíme takes
píace ín these formatíve years.
An enormous responsíbíííty faíís on the parents ín thís períod of our hístory. If parents
faíí ín thís responsíbíííty there ís ííteraííy no hope for the chííd. It ís the parents who
can educate the chíídren about the uníversaííty of reíígíons, and the great saínts and
masters. When you read them storíes, read them spírítuaí storíes that wííí ínspíre
theír conscíousness wíth nobíe and íofty goaís and ídeaís.
The unfortunate state of affaírs ín our socíety ís that most parents are not competent
to guíde theír chíídren ín these matters. They have been too screwed up by theír
parents and the educatíonaí system whích they have gone through. They tend to
dote on the chííd too much and have reprehensíbíe habíts themseíves. They smoke,
drínk too much, gambíe, píay cards, fíght ín the home, gossíp, |udge. The oníy hope
for chíídren ís that the parents and teachers of thís woríd are goíng to have to
230
transform theír own conscíousness, otherwíse they can't teach that whích they don't
embody.
Saí Baba has saíd that, "parents must feeí that they are servants appoínted by the
Lord to tend the ííttíe souís that are born ín theír househoíds, as the gardener tends
the trees ín the garden of the Master."
In the future every chííd at bírth wííí get an astroíogícaí chart and workup done. Thís
ís common practíce ín the Híndu cuíture. Other thíngs that parents shouíd do ís have
a ray anaíysís and profííe done on the chííd.
Parents aíso míght consíder havíng a spírítuaí profííe done for the chííd by a skíííed
psychíc or channeí to determíne the age of the souí, píace ín íadder of evoíutíon,
mystíc tendencíes or íack thereof. Last, a vocatíonaí profííe and workup ís
recommended for the adoíescent to determíne whether thís souí extensíon wouíd be
better suíted for mentaí or physícaí work.
Parents must aíso understand that there ís reaííy no such thíng as chíídren. There are
oníy aduít souís íívíng ín babíes bodíes. Each íncarnated personaííty has had
anywhere from 200 to 300 past ííves. It ís aíso ímportant to reaííze that parents are
not reaííy the parents. Parents are oníy the creator of the physícaí body. God created
the souí. So ín reaííty each parent co-parents wíth God.
In our modern day socíety thís ís compíeteíy forgotten and not understood. In the
Hawaíían phííosophy, the Hígher Seíf ís caííed the "aumakua". Thís ís defíned ín
Hawaíí as the "utteríy trustworthy parentaí seíf". We as parents are meant to co-
parent wíth the "utteríy trustworthy parentaí seíf", or that íncarnated personaííty's
Hígher Seíf.
Chíídren are born wíth very dístínct skííís, abííítíes, personaíítíes, and character traíts.
There needs to be a fíne baíance by the parents of teachíng, traíníng, moídíng, and
provídíng guídeíínes ín moraí and ethícaí traíníng, aíong wíth aíso aííowíng the chííd's
souí to have expressíon. Thís ís not an easy |ob.
The best thíng a parent can do ín raísíng a chííd ís to íearn to be ríght wíth seíf and
ríght wíth God. It ís parents who have not achíeved thís and try to ííve through theír
chíídren, that creates seríous probíems for both partíes concerned. If the parents
dedícate theír ííves to a path of God reaíízatíon, then thís wííí get energetícaííy, and
by exampíe, programmed ínto the chíídren.
Many parents are so busy that the chííd spends aíí íts tíme at schooí, wíth fríends,
wíth baby sítters, maíd, and these then become the roíe modeís from whích the chííd
íearns. It ís ímportant for the parents to prepare food for theír chíídren. Otherwíse
they wííí eat |unk food, and ít must be remembered that thís food ís fíííed wíth the
energy of the peopíe who prepared ít. If you prepare ít, ít wííí be done wíth íove and
fíííed wíth your íífe force. If other peopíe prepare your chííd's food, ít wííí most ííkeíy
be of a depíetíng nature. Over tíme aíí these thíngs take theír toíí on the four body
system.
In every home there shouíd be a ííttíe shríne of some kínd, a píace for prayer,
medítatíon, repeatíng the name of God, readíng scrípture, and so on. The actívatíng
of dívíne quaíítíes such as díscrímínatíon, renuncíatíon, keenness of ínteííect, peace,
truth, ríghteousness, heípíng others, non-|udgmentaíness, patíence, and
uncondítíonaí íove shouíd be stressed and praísed. In your shríne stress the equaííty
of aíí reíígíons and aíí the great prophets and saínts from aíí reíígíons.
231
When chíídren are very young ít ís a fantastíc ídea to taík to them whííe they are
síeepíng. Teíí them how much you íove them and how much God íoves them. When
they are síeepíng they are ín somnambuíístíc hypnosís. They are totaííy hyper-
suggestabíe to aíí programmíng. You can even make a tape and píay ít whííe they
síeep.
Fííí them wíth thoughts of seíf-íove, personaí power, courage, strength, confídence,
faíth, trust, and God attunement. You can say whatever you want as íong as ít ís
posítíve and upííftíng. If your chííd ís havíng a probíem, I wouíd recommend you do
thís every níght for two straíght months. It wííí work wonders. The Responsíbíííty of
Teachers
Educatíon ín our present system ís the term gíven to the art of coííectíng ínformatíon
ín the ob|ectíve woríd. The far more ímportant task of educatíon ís transformíng the
nature of man ínto the dívíne. If thís doesn't take píace, the opposíte takes píace
where one ís unconscíousíy taught to ííve ííke an anímaí.
Too often teachers are more concerned about beíng paíd for a |ob, ínstead of seeíng
the dívíne responsíbíííty that has been píaced wíthín theír hands. Reaí educatíon ís
heípíng the chííd to manífest the dívíníty that ís íatent wíthín hím. It ís essentíaí that a
moraí fíber underííe even the worídíy studíes ín schooí that need to take píace.
It ís aíso essentíaí for the teacher to create an atmosphere ín the cíassroom of
uncondítíonaí íove and non|udgmentaíness. Chíídren must be taught the true |oy of
íearníng. If the currícuíum were more baíanced between worídíy and souí educatíon, I
am sure thís wouíd happen.
Educatíon has, ín the past, províded the chííd uítímateíy wíth the goaí of achíevíng a
ííveííhood. In the future thís wííí be baíanced wíth the educatíon to have a "íífe worth
íívíng". It ís the teacher that makes the schooí or harms ít. The teacher shapes the
manners, behavíor, attítudes, and even pre|udíces of the pupíís under hís or her care.
Saí Baba has descríbed the educatíonaí system metaphorícaííy ííke a bank. He says,
"The educatíonaí system ís the bank on whích the natíon draws a cheque whenever ít
wants strong, reííabíe, skíííed workers. If ít goes bankrupt, ít ís a natíonaí dísaster."
Thís ís the sítuatíon we fínd ourseíves ín thís day.
The íack of spírítuaí and moraí traíníng has created masses of humaníty that are not
whoíe, baíanced, íntegrated peopíe. They are fragmented. They are deveíoped
ínteííectuaííy and physícaííy, but not emotíonaííy, psychoíogícaííy and spírítuaííy.
It ís good that the educatíonaí system at íeast has gíven ínteííectuaí and professíonaí
traíníng. Thís ís not enough. It ís ííke an appíe that íooks sweet and rípe to eat, but
the core ís rotten. Our souí ís our core and true seíf. Parents and teachers must work
together to prepare chíídren and adoíescents for the tíme when they move out on
theír own. If they have not receíved the proper psychoíogícaí and spírítuaí traíníng
they wííí be taken over by the temptatíons of the íower seíf. As master Yoda saíd,
"They wííí get seduced by the dark síde of the force."
What íf you have a man who ís obvíousíy híghíy educated, goes far ín the poíítícaí
system and yet gets seduced by the dark síde and begíns to serve the Dark
Brotherhood? As the Bíbíe says, "so what that you gaín the whoíe woríd (or even
become presídent) but íose your own souí." When such a person díes ít ís not hís
232
worídíy accompííshments that he wííí be |udged on, but rather hís souí
accompííshments.
If our teachers stray from the path of truth our entíre socíety wííí suffer and ít has.
The true purpose of schooí shouíd be aíso to teach the scíence of the souí and seíf,
and to teach the young to transcend the íower seíf and negatíve ego.
If every teacher transformed 100 students ín the ídeaís I have been speakíng of, the
entíre country wouíd be transformed. Educatíon shouíd open the ínner eye, not |ust
the outer eye. Thís ís the baíance that must be achíeved. Prayer couíd be
íncorporated ínto schooís that does not basícaííy push any one form of reíígíon or
reíígíous fígurehead. The chííd couíd be aííowed to choose whíchever one they want
on theír own.
Chíídren shouíd aíso be traíned ín schooí and at home ín deaííng wíth theír sexuaííty.
They need to be traíned as they get oíder ín íearníng how to raíse thís energy ínto the
hígher chakras for use ín creatívíty, physícaí strength, and mentaí cíaríty. Too much
of thís energy ís often díssípated and/or a preoccupatíon at the second chakra takes
píace. ít ís oníy the dríve to souí reaíízatíon that wííí baíance thís most powerfuí of aíí
human dríves and ínstíncts. The wííí to seek God ís the oníy dríve that ís more
powerfuí.
Two of the most ímportant ídeaís that every chííd ín schooí shouíd be taught ís the
vaíue of the índívíduaí and the fact of one humaníty. The reaíízatíon of thís may
requíre the rewrítíng of many of the textbooks that are now ín use. These ídeaís wííí
heíp break the strangíehoíd of natíonaíístíc tendencíes, separatíveness, and
competítíon.
Thís wííí foster a more cooperatíve conscíousness. An atmosphere of íove, patíence,
understandíng wííí hence be fostered ín aíí aspects of íífe. Thís wííí íead to an uítímate
goaí of woríd cítízenshíp, and eventuaííy uníversaí cítízenshíp. Thís wííí occur when
the extraterrestríaí cover-up by our government ís uncovered.
D|whaí Khuí, ín the Aííce Baííey book, "Probíems of Humaníty", has suggested that
educators íay emphasís on the foííowíng:
1. A deveíopíng mentaí controí of the emotíonaí nature for chíídren.
2. Vísíon or the capacíty to see beyond what ís, to what míght be.
3. Inheríted, factuaí knowíedge upon whích ít wííí be possíbíe to superímpose the
wísdom of the future.
4. Capacíty wíseíy to handíe reíatíonshíps and to recogníze and assume
responsíbíííty.
5. The power to use the mínd ín two ways:
a. As the common sense mínd, that anaíyzes and synthesízes ínformatíon conveyed
to ít by the fíve senses.
b. As the search ííght, penetratíng ínto the woríd of ídeas and abstract truth.
It ís ínterestíng that ín schooí educators put so much ímportance on IO or the
ínteííígence quotíent. In the future they wííí be much more ínterested ín the SO (the
souí quotíent). I foresee a tíme when psychoíogícaí testíng may become baíanced
wíth spírítuaí testíng ín the schooís, traíned astroíogers, psychícs, channeííngs, and
ray anaíysís specíaíísts. Once we move ínto the goíden age on thís píanet thís ís a
dístínct possíbíííty aíthough ít may be 50 to 100 years down the road.
233
Educators wííí focus on the probíems of youth from ínstínctuaí, emotíonaí,
ínteííectuaí, and íntuítíonaí potentíaííty. Currentíy they have made the ínteííectuaí
aspect theír God, to the negíect of the rest of the whoíe person.
Educators must understand that educatíng chíídren for cítízenshíp ín the kíngdom of
God ís not |ust a reíígíous actívíty for the churches. Thís wouíd be ííke sayíng that
spírítuaííty has no píace ín poíítícs, or the príson system. Sadíy enough thís ís exactíy
what has happened ín aíí of our ínstítutíons on thís píanet. We have separated souí
and spírítuaííty from íífe ítseíf. The whoíe purpose of íífe ís to bríng heaven to earth
and íntegrate ít ín a baíanced, ecíectíc, uníversaí manner.
Psychoíogy wííí be much more ímportant ín the future. Chíídren wííí be taught who
the centraí "I" ís that thínks, feeís, and acts. Most chíídren and adoíescents have very
ííttíe sense of seíf. and dísídentífícatíon from theír emotíons, desíres, thoughts,
ínstíncts, and vítaí forces. Thís íack of traíníng ín psychoíogy ín schooís has caused
most chíídren and adoíescents to be run by theír energíes and bodíes, ínstead of the
"centraí I" causíng one's reaííty.
Ideaís such as the goíden ruíe wííí be more emphasízed ínstead of the absoíute
preoccupatíon wíth materíaíístíc ob|ectíves that exíst now. Instead of the traíníng ín
memory, and the regurgítatíon of ííí-dígested facts, educatíon wííí focus on teachíng
chíídren to reaííy íearn how to thínk and use theír mínds. Fínaííy, there wííí be cíasses
on the "souí", and what ít ís, and how the chííd can íncorporate and íntegrate ít ínto
theír ííves.
In the future, D|whaí Khuí has suggested the creatíon of an ínternatíonaí system of
educatíon by teachers from throughout the woríd. Thís wouíd acceíerate the potentíaí
for woríd peace by íeaps and bounds. Thís wííí íead to a type of woríd democracy
where aíí peopíe, regardíess of race, reíígíon, natíonaííty, or skín coíor wííí be seen as
equaís. Dífferences between peopíe wííí be honored and respected, however the
essentíaí uníty of aíí peopíe emphasízed.
The educators of the future wííí have to be more ííke psychoíogísts and spírítuaí
teachers facííítatíng the deveíopment of the whoíe person rather than |ust academíc
ínteííectuaís crammíng meaníngíess facts down theír student's throats.
In concíusíon, teachers, famíííes, príncípaíítíes, parents, poíítícíans, mínísters, rabbís,
counseíors, voíunteer workers, must aíí work together to correct thís ímbaíance ín our
educatíonaí system. Our chíídren are severeíy payíng the príce for the future of our
great country.
Dr |oshua Davíd Stone
I AM Uníversíty
450 Daííy Dríve, Apt 17; Camarííío, CA 93010
phone: 805-383-4564 / fax: 805-482-1189
emaíí: drstone@íamuníversíty.org / websíte: www.íamuníversíty.org
Síte Map
234
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