W ithin the essence of that stillness
was unlimited power , and it was clear that it was this very power that
counteracted and balanced the collective negativity of the city . As without,
so within. Similarly , it was clear that this same cohesive power is that which
also counterbalances the negativity of the personality . If unopposed, that
negativity would destroy the person and the body with it. W e said in previous sections that the lower emotions are associated
with an accumulation of ener gy in the lower ener gy centers of the body
called “chakras.” As our consciousness rises, due to the letting go of
negativity , this ener gy tends to rise to higher centers so that, at the level oflove, the ener gy has moved up to the heart chakra. As love becomes
unconditional and ever -joyous, the personal dimension of love gives way to
universal love. In general, we say of a person who has reached the level of
love that they are “big-hearted” or “all heart.” This phrase expresses the
shift of interest and focus of the person’ s life to that which is loving. This
upward shift of focus is accompanied by an overall change of perception, a
dif ferent point of view than that which characterizes the focus of attention
of a person who is involved in the negative emotions. For example, when a person is in a lower state of mind, an old
gentleman carelessly dressed standing on a corner would be perceived as a
“bum.” W ith that characterization goes other negative thoughts such as: “He
might be dangerous—let’ s avoid him”; “He’ s costing us taxpayers—he’ s
probably on welfare”; “The police ought to clear the streets of such
derelicts”; “He should be in jail or in a mental hospital.”
By contrast, the person who is in a loving state might well see him as
an interesting person whose face reflects a lot of life experience, character ,
and wisdom. He might appear as a liberated soul who has pretty much
finished with the world and has evolved into beingness, beyond doingness
and havingness. There was an encounter with just such a man on Fifth A venue, while in
that state of total inner stillness described above. While walking down the
sidewalk, the old gentleman perceived that state of inner stillness with one
glance and, in return, he became totally open. The eyes gazed widely such
that nothing was hidden, and the soul became completely open to be read. It
was apparent that he was a man who had realized his own true inner Self
and was totally at peace. He was, in fact, part and parcel of that powerful,
positive, loving ener gy that was holding the city together . W ith that glance we shared our oneness—our timeless oneness. Though
strangers, our souls were united and resounded with each other . The one
Self radiated forth. That oneness was the ener gy counteracting the total
negativity of New Y ork City at that moment. In our open gaze, there was a
cosmic oneness (calibrates as true). There was an all-silent knowingness
that the oneness reflected an infinite ener gy that was counterbalancing the
total negativity of New Y ork City at the time, because the power that was
shared was Infinite. W ithout a counterbalance, the city would self-destruct. It was a silent, prevailing, infinite state of consciousness. It was a profound
moment in which one of the laws of consciousness was experientiallyverified: Love is the Ultimate Law of the Universe  (statement calibrates at
750). CHAPTER
13
P E A C E
In peace, there is no longer any conflict. There is a total absence of
negativity and an all-encompassing lovingness that is experienced as
serenity , tranquility , timelessness, completion, fulfillment, stillness, and
contentment. There is inner quiet and light, a feeling of oneness, unity , and
total freedom. The peace is imperturbable. Actions become ef fortless,
spontaneous, harmonious, and loving in their ef fect. There is a shift of
perception of the universe and of our relationship to it. The inner Self
prevails. The personal self has been transcended, with all of its feelings,
beliefs, identities, and concerns. This is the ultimate state sought by all
seekers, whether they are religious, humanist, or have no spiritual or
philosophical identification at all. The Pr ofound Impact of Peace
W e have all had moments of profound peace where time and the world
seemed to suddenly stop, and we have come in contact with the Infinite. In
recent years, there have been a number of books about the near -death
experience. Under various circumstances, this experience has happened to
people who have died and then returned to the body . Characteristically , their
lives have been transformed by the experience, and they never for get it. Their vision of the world, its significance, and their personal significance in
it has changed considerably . In the movie, Lost Horizon , once the hero had experienced Shangri-La,
although he returned to the world again, he viewed it in a totally dif ferentway . He longed, at any cost, to return to Shangri-La where the state of
peace prevailed. Once the experience of peace has occurred, we are no
longer a victim of the world. W e are no longer at its ef fect as we once were,
for we have had a glimpse of the truth about it and of what we really are. W ith continual surrender , we begin to experience these states of peace
with ever -increasing frequency . At times, they may become quite profound
and of greater and greater duration. When the clouds are removed, the sun
shines forth and we discover that peace was the truth all along. Surrender is
the mechanism that uncovers the true nature of our existence. When a person is in the state of peace, they test strong with
kinesiology , and nothing makes them weak, whether it is mental, emotional,
or physical. There is no longer identification with the body as our self, and
physical disorders may or may not be healed. W e are indif ferent to them;
physical concerns have lost any significant meaning. W ith the experience of inner peace comes great strength. An ener gy
field of total peace is unassailable. The person who has found inner peace
can no longer be intimidated, controlled, manipulated, or programmed. In
this state, we are invulnerable to the threats of the world and have,
therefore, mastered earthly life. When the state of peace has become
established, ordinary human suf fering is no longer possible because the
very basis of that vulnerability has been totally relinquished. Silent T ransmission
W e describe the person who has reached that state of peace as “enlightened”
and being in a state of Grace. W ithin and beyond that condition are various
advanced states of illumination and levels of realization described by the
mystics, sages, saints, and avatars. There is a silent, nonverbal benefit of being in the actual presence of an
enlightened state. Classically , it would be an advanced spiritual teacher ,
saint, or sage. Seekers travel great distances to be in the physical presence
of this ener gy field. The devotee or seeker receives silent transmission of
the high-frequency ener gy of the teacher ’ s aura, described as “T ransmission
of No-Mind,” “Grace of the Guru,” or “Benediction of the T eacher .” This
transmission happens of its own and is not personal. The state of infinite
peace radiates forth unconditionally of its own from the ener gy field of the
teacher or saint. When the Buddha gave his disciple a flower , it was
symbolic of the transmission of the ener gy . If we have been in the presenceof a great teacher who radiates this ener gy , we will never be the same. The
most beneficial thing that can happen to us is to have been in the presence
of a great teacher , because we pick up the vibration by being in the physical
presence of that state of peace and complete surrender . The silent
transmission of this realized state is a nonverbal, ener getic phenomenon that
does not depend upon logic or language. The vibration that is within the
aura of the advanced teacher functions as a carrier wave to facilitate our
comprehension of the words that are being spoken. But it’ s the wave of
ener gy and not the words that are the catalytic element. V ia silent
transmission, the ener gy from the advanced teacher or saint is incorporated
into our aura, our brain function, and our whole being. It’ s because this ener gy of peace is transmitted outward into the world
that mankind is still alive. It would have destroyed itself a long time ago
without this ener gy to counterbalance it. That’ s why our own inner
evolution serves all of mankind. By reaching these higher states of
lovingness and peace within ourselves, we become a saving presence in the
world. Surr ender to Ultimate Reality
The hallmark of this level is desirelessness. There is no need to want for
anything because everything manifests in our life spontaneously and
automatically , without conscious will or ef fort. Thoughts held in mind at
this level are very powerful and tend to manifest rapidly . The phenomenon
of synchronicity is continuous. The mechanisms of cause and ef fect and the
inner working of the universe stand forth clearly revealed, as we are now
witnessing the very basis of Reality itself. These very high states of awareness happen spontaneously and
unexpectedly , and they tend to recur and stay for longer and longer
durations. Once this has been experienced, our intention automatically
becomes to make the state of peace permanent. How this state occurs and what it is like is demonstrated in the
following account, which describes what happened after three and a half
years of continual surrender . It was a cold winter day . Surrender was continuous for eleven straight
days at a level of consciousness that had never been reached previously , not
even during psychoanalysis. It had to do with the ego’ s very basis of
survival and its identification as an individual. It had to do with how weexperience our own existence and the desire to experience our own
beingness. As the days went by , the process seemed endless. A doubt surfaced,
“W as this attempting the impossible?” It became clear that the purpose of
that doubt itself was a defense mechanism; it was relinquished, and the
surrender continued at great depth. Then, entering a restaurant on that cold rainy Sunday afternoon, sitting
down alone at the table, suddenly the world was miraculously transformed. A profound sense of inner stillness and peace occurred. It was greater than
anything imaginable. The experience was beyond time. In fact, time had no
meaning whatsoever , nor did space exist in the way in which we commonly
experience it. All things were connected. There was only one life
expressing itself with one Self through all living things. There was no
identification with the body and no interest in it. It was no longer any more
interesting than any other body in the room. All emotions and events were
interconnected, and all phenomena occurred because each thing was
manifesting its own inner nature spontaneously , as though movement and
growth were the spontaneous unfolding of potential. There was a rock-like
quality to the imperturbable stillness. It was obvious that the real Self was
invisible—without beginning, without end—and that there had been only a
transitory identification with the body and the story that went with the
identification as an individual. It seemed very strange that one could previously have thought that one
was an isolated body separate from others, with a limited beginning and a
finite ending. The thought seemed absurd. There was no longer any feeling
of a separate self, and the pronoun “I” disappeared and became
meaningless. Instead, there was the awareness of being all things. It had
always been and always would be. T rue beingness stood outside of time. The period of time that the body had been on earth seemed like a split
second during which the truth of timeless identity had been for gotten, due
to being blinded by the smaller self. Then how it had happened revealed
itself. There had been a wishful thought to experience separate existence,
and this wishful thought had manifested itself as the individual person with
an individual identity and a physical body to go with it. The inner connectedness of all things was starkly obvious. It was the
holographic universe as described by the Buddha and by modern advanced
theoretical physics, both of whom agree as to the intrinsic nature of theuniverse. Because everything was perfect, there was nothing to wish for ,
nothing to desire, nothing to create, and nothing to become. There was only
That, the very essence of Beingness out of which existence arises. That
Beingness is the Source of existence, yet curiously not its Cause. There was a profound familiarity to the awareness. It was as though
one had always known it, as if one were home at last. There were no
emotions or feelings. There was an unawareness of sensations. Even though
they seemed to go on, they were no longer personal or of concern. By way of experimentation, a thought was held for a split-second to see
what would happen. Almost instantly there was an ef fect in the physical
world. The thought of butter or cof fee, for instance, resulted in the waiter ’ s
coming over immediately with the items, and yet no word had been spoken. No words seemed necessary . Communication occurred with anyone on a
level of silence. The body drove the car to a meeting that evening where no one noticed
anything dif ferent. Everyone seemed to be intensely alive. Their aliveness
shown forth from their Beingness, and the Self, which was the same for all,
shone forth through their eyes. The body spoke to others, spontaneously
carrying on normal conversations and behaving in its usual way . At the
time, the body seemed like a karmic wind-up toy run by all of its
accustomed patterns and programs, not needing any attention in the
slightest. It seemed to know what to do and did it very ef fectively and
ef fortlessly . All conversations and interactions were merely witnessed as
phenomena, not directed. It seemed like a strange vanity to have once
believed that there had been a small self as the author of the body’ s actions. In reality , the body was at the ef fect of the universe, and there had never
been a doer of its actions. Phenomena were as vibrations of the mind that
had no separate existence or reality . There was Allness only . Only that
Oneness actually existed. The next afternoon a thought arose. Now that the way to Reality had
been revealed, there could be a return to the consciousness of being that
individual person, which had formerly been accepted as real. Just as the air
in the room does not experience the contents of the room, there was no
longer an “I” that experienced “my own existence.” In that space, there was
no “I” to experience the “I am.” T o return to individual consciousness
meant that a choice would have to be made. In truth, the choice made itself
for there was no “I” to make a decision. The desire to experience theindividual self became re-ener gized on its own. The option of letting it go
was present, but there was the return of memory of things yet to be finished
in the world. As the sense of “I”-ness returned, the choices were witnessed,
not actively decided. The process of returning was taking place. It could be
allowed or it could be let go. It was allowed, and so the process of return
continued. When the next morning dawned, the return was complete, but
now with a dif ferent sense of personal identity . The truth of the Self had
been revealed. The responsibility for having chosen to experience life once
again as an individual was accepted, yet without being at the ef fect of a
belief in individual existence. In fact, by conscious choosing, there was
complete responsibility for it. Experientially , all of this happened
autonomously . At one time, such states of consciousness as the above were considered
to be solely the province of the mystic. At the present time, however ,
investigation of these states, and the information obtainable from them, is
considered to be the leading edge of science, especially that branch of
physics concerned with quantum mechanics and high-ener gy subatomic
particles. Investigations of these particles indicate that they are not things in
the usual sense but are actually events that occur as a result of ener gy
frequencies. Science now postulates a transcendent frequency beyond space
and time. An impressive body of research in many laboratories has
demonstrated that the brain perceives by sophisticated mathematical
analysis of frequency patterns. These findings have resulted in the so-called
holographic paradigm, which states that everything in the universe is
connected with everything else, including the human mind. In the
hologram, each part contains the whole. Consequently , each individual
mind is capable of reflecting the entire universe. This relationship between
consciousness and science constitutes a whole field in which there is rapidly
growing interest, as is indicated by the publishing of such books as The
Holographic Paradigm, Wholeness and the Implicate Or der , The T ao of
Physics, The Dancing W u-Li Masters , Mindful Universe, Psychoener getic
Science  and the publication of articles with titles such as “Field
Consciousness and the New Perspective on Reality ,” “The Enfolding-
Unfolding Universe,” “The Holographic Model,” “Physics and Mysticism,”
and “The Medium, the Mystic, and the Physicist.”
Leading among these researchers are neuroscientist Carl Pribram of
Stanford University and the late physicist David Bohm of the University ofLondon, whose theories can be summarized: Our brains mathematically
construct concrete reality by interpreting frequencies from another
dimension, a realm of meaningful, patterned, primary reality that transcends
time and space. The brain is, therefore, a hologram interpreting a
holographic universe. It is interesting that the theories of advanced theoretical physics, which
are the product of so-called left-brain activities, now require a new context
in order to be comprehended. The context that is evolving from these left-
brain scientific researchers matches Reality as witnessed by the mystic, who
represents right-brain function. Thus, whichever side of the mountain we
choose to climb, we end up at the same point: the peak. A third way up the mountain is through the mechanism of surrender ,
and each of us, therefore, has the opportunity to verify for ourselves the
ultimate nature of Reality itself, which is the same as that revealed to the
mystic or the physicist. W e can envision that with each and every surrender ,
we take another step up the side of the mountain. Some of us will ascend
until the view gets better and choose to stop there. Others will go still
higher . And, then, there will be those of us who will not be satisfied until
we have reached the very Peak and verified It for ourselves, although, at
that point, there is no longer an individual person to verify anything, for it
has been surrendered completely . CHAPTER
14
R E D U C I N G  S T R E S S  A N D  P H Y S I C A L
I L L N E S S
Psychological Aspects and Str ess Pr oneness
Though available to all of us, the state of peace is reached by very few
people. The inner experience of most people is marked by constant stress. Most of the stress that results in emotional and physical disorders in our
society is psychological in origin. Our response to stress depends on our
“stress proneness” and, as we pointed out earlier , this is directly the result of
the amount of suppressed and repressed feelings we have accumulated. The
more emotional pressure that is surrendered and let go, the less vulnerable
we are to the stress response and stress-related diseases. The main stress to the majority of us most of the time is not due to
external stimuli, but to the pressure of our own suppressed emotions. These
suppressed emotions become the primary stressor so that, even in a calm
external environment, we are still subject to chronic, internal stress. W e can observe that the external stress factors are merely the straws
that eventually break the camel’ s back. The main stress load is what we
carry around with us all the time. The psychological programming in our
society is so extensive that, for most people, even relaxing and enjoying a
vacation is a problem. (Guilt says we “should” be doing something else.) There is disappointment when immediate relaxation does not occur . There
is restlessness and the endless pursuit of “fun” activities to avoid the pain of
facing our own inner self. Most busy executives begin to secretly lookforward to getting back to work while they are on vacation. They may
outwardly grumble about their heavy workload, but when they return to the
accustomed routine, they feel normal again. The ef fects of suppressed and repressed feelings plus stress-
precipitating factors are responsible for most emotional and physical
illnesses. There is an emotional-psychological component in all diseases
and, because of this, it is possible to reverse the disease process by
removing the internal stress factors. This accounts for the many recoveries,
reported daily , from serious and potentially fatal illnesses by the use of
emotional-spiritual techniques. Many cures take place after all medical
methods have failed. One reason is that, at this stage of “there’ s nothing else
we can do,” the patients give up, and they seek and accept the true basic
nature and cause of their illness. Acknowledging and letting go of suppressed feelings progressively
reduces a person’ s personal stress proneness, thereby lowering the
vulnerability to stress-related problems and illnesses. Most people who
learn and practice the letting go technique notice a progressive
improvement in physical health and vitality . Medical Aspects of Str ess
Stress is our response to a perceived threat (real or imaginary) to our
security or bodily equilibrium. The stimulus may be internal or external. It
may be physical, mental, or emotional. Basic research into the body’ s
physical response to stress was done by Dr . Hans Selye and Dr . W alter
Cannon. Selye described what he called the “general adaptation syndrome.”
In response to a stressful stimulus, the body first goes through an alarm
reaction, then secondly a stage of resistance, and if the stimulus continues,
it may result in the third stage of exhaustion syndrome. The alarm reaction occurs via the pathway of the cerebral cortex 
hypothalamus (lower brain) 
  adrenal glands 
  blood stream (cortisol and
adrenalin). In addition, there is the release of brain hormones and
stimulation of the body’ s sympathetic nervous system. The adrenalin then
goes to all of the body’ s or gans and prepares them for fight or flight. Many
people, especially in big cities, learn to live of f the adrenalin “high” of
constant challenges. The threat to survival of the intense competition keeps
the adrenalin flowing. T ypically , they get depressed on weekends orvacations. They are addicted to excitement and abnormal stimulation. They
get used to the semi-euphoria induced by the high levels of cortisol. The second stage, that of resistance, is the body’ s attempt to restore
homeostatic balance. It involves hormonal changes and shifts in metabolism
and mineral balance. Commonly , there is sodium, accompanied by water
retention in the tissues. Some executives, for instance, develop swollen
ankles as the week goes on, and then on Friday evening they have
frequency of urination. They complain of a letdown due to the sudden
decrease in the level of the cortisol hormone. In addition to a somewhat
euphoric ef fect, cortisol also has an anesthetic ef fect; therefore, during the
letdown period of low-cortisol production, weekenders may notice physical
symptoms that were ignored during the excitement of the work week, and
they may complain of many aches and pains over the weekend that weren’ t
experienced while at work. The third stage is exhaustion. If stress continues unabated beyond the
capacity of the body’ s coping mechanisms, eventually they begin to fail. The state of adrenal exhaustion sets in. The body’ s defenses have become
too weak to counter the ef fects of stress. There is suppression of the
immune system. The body’ s or gans begin to show pathologic changes due
to the long exposure to stress hormones. The body’ s ener gy stores have
become depleted, leading eventually to disease, and finally death of the
or ganism. During the acute alarm reaction, the stomach’ s motility halts, digestion
stops, and the blood supply to the stomach’ s lining is decreased. As stress
continues, due to imbalance of the nervous system and hormone changes,
hyperacidity and over -production of digestive enzymes occur . The
heightened digestive enzymes and hydrochloric acid, acting on the
weakened gastrointestinal lining, result in ulceration, producing stress
ulcers. W ith continued stress, the ulcers may hemorrhage or perforate and
precipitate a medical catastrophe. In other cases, the reaction to chronic,
abnormal stress may be failure to produce hydrochloric acid or enzymes,
resulting in chronic indigestion and poor nutrition. Besides the gastrointestinal tract, the cardiovascular system also reacts
to stress by an alarm reaction. As the stress becomes chronic, the heart,
blood vessels, and kidneys may go through damage resulting in
hypertension and/or coronary disease. The stress is eventually responsiblefor strokes, heart attacks, and hypertension, all of which are major causes of
death in the United States. Energy System Response to Str ess and the Acupunctur e System
The body has three nervous systems: 1) the voluntary network of nerves
under conscious control and distributed primarily to voluntary muscles; 2)
the involuntary or autonomic nervous system (sympathetic and
parasympathetic), which is usually unconscious and which controls the
body’ s or gans and physiological functions, such as heart beat, blood flow
and distribution, digestion, and body chemistries; 3) the acupuncture
system, which transmits the bio-ener gy to all the body’ s structures and
internal or gans. This third system is least known in W estern medicine but
long understood in Eastern medicine and society . In the acupuncture system, there is a flow of vital ener gies throughout
the physical body via the body’ s invisible ener gy blueprint. This ener gy
system is described as having 12 main channels over the surface of the
physical body , down the twelve major acupuncture meridians. From these
channels, there are many tributaries leading into the body’ s various or gan
systems. Abnormal distribution of ener gy into these meridians results in
dysfunction of the af fected or gans and eventually the evolvement of the
disease process. This vital bio-ener gy is the very flow of life itself. It is very quickly
reactive to stress. This bio-ener gy reacts from instant to instant due to
fluctuating factors in our lives, which are the changing patterns of our
perceptions, thoughts, and feelings. The conventional measurement of the
body’ s medical reactions is relatively slow . A fleeting thought, which may
be accompanied by an emotional pang, does not bring about a measurable
change in the body’ s blood pressure or pulse in response; however , it
instantly registers in the bioener gy system where a variety of rapid changes
can be observed by scientific, psychic, and clinical methods. The overall balance of the body’ s acupuncture ener gy system is
regulated by the activity of the thymus gland. The bio-ener gy system is
intimately connected to the body’ s immune system via the thymus gland. Chronic stress weakens the body’ s immune system, suppresses the thymus
gland, and throws the bioener gy system out of balance. Strengthening the
thymus gland or taking thymus supplements rebalances the bio-ener gysystem. An extensive explanation of this is found in the books Behavioral
Kinesiology  and Life Ener gy  by John Diamond, M.D. Interventions to Alleviate Str ess
Research at U.C.L.A. by Liebeskind and Shavit during the 1980s further
clarified the relationship among stress, suppression of the immune system,
and the development of cancer by showing the intermittent stress on the
release of the brain opiates known as endorphins. Stress in the form of
intermittent shocks suppresses the immune system. When the immune
response is strong, there is the release of the brain’ s endorphins, so-called
anti-cancer “killer” cells, which attack and kill young growing tumor cells. But when the immune activity is suppressed and there is a reduced presence
of endorphins, the activity of the anti-cancer “killer” cells diminishes. The report in Science  (223: 188–190) states, “Our findings support the
view that the central nervous system by modulating immune function
exercises some measure of control over the inception and development of
disease.” The report goes on to say that a feeling of helplessness has been
related to reduced anti-cancer killer cell activity and increased tumor
growth. Depression in animals, as well as humans, lowers the immune
response, and this helplessness has to do with how much control the person
and the animal feel they have over stressful events. Those findings help
explain why depression and a sense of helplessness are associated with
cancer . Further research confirms that the stress response was found to be a
principal precondition for physical illness in animals and humans
(Sapolsky , 2010). The overall ef fect of stress on the immune system results in the
blocking of the body’ s immune system because of the production of auto-
antibodies. If these auto-antibodies are themselves blocked, the immune
function resumes once again. Therefore, the blocking of the immune system
is reversible. For example, research done at the Pasteur Institute in Paris has
resulted in the so-called Bogomoletz serum which, when injected
intradermally , results in reactivation of the immune system. This treatment
is called the I.B.R. (Immuno-Biologic-Rejuvenation) treatment. A small
amount of serum is injected within the skin on three successive days and
results in rapid reactivation of the immune system. Reactivation of pro-health body responses is also seen in non-medical
interventions, as in the correlation of meditation practice with a reduction instress and depression. Research done on college students, for example,
found that meditation led to a decrease in their inflammatory stress reaction,
which was linked to the alleviation of their depression. The study found that
students who participated faithfully in a six-week meditation training
experienced improved immune system functioning. The students in a
control group, who received only educational information about stress
without the inner technique, showed little to no physiological or
psychological improvement (Pace et al , 2009). Unpublished research studies during the 1980s, for which I served as
clinical advisor , showed a greater ef fectiveness of inner techniques in
contrast to purely medical methods of stress reduction. The medical
methods such as progressive relaxation have a positive ef fect; however , the
ameliorative ef fect on heart rate and blood pressure is greater and more
sustainable if inner mechanisms are consciously applied. These scientific results will not be surprising to people who have
learned to use inner technologies such as the letting go technique, which is
a process of internal surrender that can be applied to any and all situations. They report that they are better able to handle stress because they are
calmer in dif ficult situations after learning how to let go of negative feelings
as the feelings arise. Kinesiologic T esting
Kinesiology or muscle-testing is a rewarding subject for studying the direct
relationship between the mind and the body . The basic testing procedure is
now relatively widely known and is both highly informative and simple to
learn. Diagnosticians use kinesiologic methods to test the balance of the
acupuncture system, the acupuncture meridians, and the overall functioning
of the body’ s bio-ener gy system. Kinesiology deals primarily with muscle-testing, as sudden drops in
bio-ener gy are indicated by rapid weakening of the body’ s musculature. This response can be elicited by any negative ener gy that comes within the
aura (vicinity) of the bio-ener gy system. The stimulus may be physical,
such as artificial sweeteners, fluorescent lights, synthetic foods and fabrics,
and certain rhythms produced by heavy metal or rap music groups. The
most notable stimulus for our understanding is, however , the immediate
weakening ef fect of a negative thought or feeling. A negative thought orfeeling instantly weakens the body and cr eates an imbalance of the body’ s
ener gy flow . Because this kind of muscle-testing so beautifully and dramatically
illustrates the connection between mind and body , it is worth the ef fort to
know of the procedure and to experience it personally; therefore, we will go
into some detail about the testing procedure itself, which is extremely
simple and requires only two persons. It is important to note that both the
tester and the one being tested must be over the consciousness level of
courage (calibration of 200) in order to obtain accurate responses from the
testing procedure (see Appendix B ); that is, those who are dedicated to truth
are shown the truth. Kinesiologic T esting T echnique
The test subject stands with one arm stretched out to the side and raised to
shoulder height. The second person serves as a tester . Using two fingers, the
tester presses down quickly for a few seconds on the back of the testee’ s
wrist to get a feel for muscle strength. At the same time that the tester
presses down, he asks the test subject to resist with all his strength. It is
important in doing this that the tester does not smile at the subject, and there
should be no talking or music at that moment. It is best to have the test
subject view a neutral object such as a blank wall or shut the eyes. After
several trials, the tester will get a feel of the strength of the subject’ s
muscles. For the demonstration, simply have the subject think of an emotionally
unpleasant situation or hold in mind an unpleasant person. While the
subject holds that unpleasant thought in mind, the tester presses down again
for a few seconds to test the strength of the subject’ s arm, which is still
being held out horizontally . At the same time, the test subject again resists
with all his strength. It will be observed dramatically that there is a sudden
major weakening of the deltoid muscle which, with testing, will indicate a
loss of about 50% of muscle strength. Now have the subject think of someone he loves and re-test. He will
instantly go strong. This is a dramatic and highly valuable phenomenon to
experience and witness. The test can be repeated with various negative
objects held in the subject’ s other hand, in their mouth, or placed on the
crown of their head or at the solar plexus. T o do this, have the subject look
at a fluorescent light or a television commercial at the moment of testing, ortest the dif ference between the ef fect of classical music versus heavy metal
or rap music; homemade bread versus machine-made bread; sugar versus
honey; synthetic fabrics versus cotton, wool or silk; junk food versus
or ganic health food; synthetic vitamin C versus or ganic rose hips vitamin C.
Additional tests can be done for individual reactions to diet sodas,
cigarettes, soaps, favorite foods, and other objects with which we come into
frequent contact. As various objects and the ef fects of thoughts and feelings are tested, it
soon becomes obvious that everything in the universe has a vibration and
that the vibration has a strengthening or weakening ef fect. For instance, to
demonstrate the weakening ef fect of a negative ener gy food such as
artificial sweeteners, it is not necessary to place the food in the mouth. It
will have the same weakening ef fect if placed in the opposite hand or on the
top of the head. When a person uses the mechanism of surrender and lets go of a
negative feeling, the muscle testing we have described will change from
weak to strong. As negative thoughts or belief systems are surrendered, they
no longer have the power to deplete our ener gy . This is a basic law of consciousness: W e ar e subject only to what we
hold in mind. The body will respond to what we believe. If we believe that a
certain substance is bad for us, then it will usually test weak with muscle
testing. The same substance will make another person who believes that it is
good for them strong. What is stressful to us, therefore, is primarily
subjective. Muscle testing is responsible to unconscious belief systems as
well as conscious ones. T esting often reveals that a person unconsciously
feels or believes the opposite of what they think they consciously believe. The person, for example, may consciously believe they want to heal but
unconsciously be attached to the payof fs of illness. A simple muscle test
reveals the truth of the matter . The Relationship of Consciousness to Str ess and Disease
As we have seen, stress proneness and vulnerability are directly related to
our general level of emotional functioning. The higher we are on the scale
of consciousness, the less we respond with stressful reaction. W e can take a
simple incident from everyday life and illustrate the dif ferences in
reactivity .Let’ s say , for example, that we have parked our car and, just as we get
out, the car parked in front of us backs up into our car with a thud. Our
bumper and the front of the fender are dented. Here is what the dif ferent
levels of consciousness might sound like:
Shame : “How embarrassing. I’m such a lousy driver . I can’ t even park a
car . I’ll never amount to anything.”
Guilt : “I had it coming. How stupid I am! I should have done a better job of
parking.”
Apathy:  “What’ s the use? Things like this always happen to me. I probably
won’ t collect on the insurance anyway . There’ s no use talking to the guy . He’ll just sue me. Life stinks.”
Grief:  “Now the car is ruined. It will never be the same. Life is grim. I will
probably lose a bundle on this one.”
Fear : “This guy is probably furious. I’m afraid he’ll hit me. I’m afraid to
talk back to him. He’ll probably sue me. I’ll probably never get the car
fixed right again. Car repair people always rip me of f. The insurance
company will probably get out of this one, and I’ll be the one left holding
the bag.”
Desir e : “I can make a bundle on this one. I think I will hold my neck and
fake a whiplash. My brother -in-law is a lawyer . W e’ll sue the pants of f this
idiot. I’ll get a settlement on the highest estimate and get it fixed at a
cheaper place.”
Anger : “The damned idiot! I think I’ll teach this guy a lesson. He deserves
a good punch in the nose. I’ll sue his pants of f and make him suf fer . My
blood is boiling. I feel shaky with rage. I could kill the bastard!”
Pride : “Look where you’re going, you fool! Oh God! The world is full of
such bumbling idiots! How dare he damage my new car! Who the hell does
he think he is? He’ s probably got cheap insurance; thank God mine is the
best.”
Courage:  “Oh, well, we’ve both got insurance. I’ll take down the data and
handle it okay . A nuisance but I can handle it. I’ll talk to the driver and get
it settled out of court.”Neutrality:  “These things happen in life. Y ou can’ t drive 20,000 miles a
year without an occasional fender bender .”
W illingness:  “How can I help the guy calm down? He doesn’ t need to feel
upset about it. W e’ll just exchange the necessary insurance information and
be okay with each other .”
Acceptance:  “It could have been worse. At least nobody’ s hurt. It’ s only
money anyway . The insurance company will take care of it. I suppose the
guy’ s upset. That’ s only natural. Such things just can’ t be helped. Thank
God I’m not running this universe. It’ s only a minor nuisance.”
Reason : “Let’ s be practical here. I’d like to take care of it as quickly as
possible so I can get on with the day’ s activities. What’ s the most ef ficient
way to resolve our problem?”
Love:  “I hope the guy isn’ t upset. I’ll calm him down. (Says to the other
driver), ‘Relax. It’ s all okay . W e’ve both got insurance. I know how it is. It
happened to me just the same way . It was a minor dent and we got it fixed
in a day . Don’ t worry—we won’ t report it if you don’ t want to. W e can
probably deduct it and avoid a raise in the insurance premium. There’ s
nothing to be upset about.’” (Reassures the upset driver , putting an arm on
his shoulder in fellow human camaraderie.) Peace:  “W ell, isn’ t that fortuitous? I was going to have the rattle in the
bumper fixed, anyway , and the fender already had a little dent. So now I’ll
get it fixed for nothing. ‘Say , aren’ t you Geor ge’ s brother -in-law? Y ou’re
just the guy I wanted to see. I have some great business that I think you can
handle for me. W e’ll both benefit. Y ou look like the right person to research
it for us. How about a cup of cof fee and we can talk it over? By the way ,
here’ s my insurance card. Say , that’ s the same company as yours. What a
coincidence. Everything is working out for the best. No problem.’” (W alks
of f humming with new friend, the incident already for gotten.) The above illustrates all that we have been saying. It is we ourselves
who create stressful reactions as a consequence of what we are holding
within us. The suppressed feelings determine our belief systems and our
perception of ourselves and others. These, in turn, literally create events and
incidents in the world, events that we, then, turn around and blame for our
reactions. This is a self-reinforcing system of illusions. This is what theenlightened sages mean when they say , “W e are all living in an illusion.”
All that we experience are our own thoughts, feelings, and beliefs projected
onto the world, actually causing what we see to happen. Most people have experienced all the dif ferent levels of consciousness
at one time or another but, in general, we tend to operate primarily at one
level or another for long periods of time. Most people are preoccupied with
survival in all its subtle forms, and so they reflect primarily fear , anger , and
a desire for gain. They have not learned that the state of lovingness is the
most powerful of all survival tools. Interestingly , as we said in an earlier chapter , having a pet dog can
lengthen a human life by 10 years. The love, af fection, caring for another
being, and companionship that go along with having a dog mitigate the
negative ef fects of stress. Love stimulates endorphins and life ener gy ,
bringing a healing balm to stress-prone lives. CHAPTER
15
R E L A T I O N S H I P  B E T W E E N  M I N D  A N D  B O D Y
The Influence of Mind
The basic dictum to comprehend is that the body obeys the mind; therefore,
the body tends to manifest what the mind believes. The belief may be held
consciously or unconsciously . This dictum follows from the law of
consciousness that states: W e ar e only subject to what we hold in mind . The
only power that anything has over us is the power of belief that we give it. By “power ,” we mean ener gy and the will to believe. If we look at the Map of Consciousness (see Appendix A ), it’ s easy to
see why the mind is more powerful than the body . The ener gy field of
reason (calibrates at 400), with its beliefs and concepts of the mind, is more
powerful than the ener gy field of the physical body (calibrates at 200). Thus, the body will express the beliefs held in mind, consciously or
unconsciously . Our proneness to accept negative beliefs depends on how much
negativity we are holding in the first place. A positive mind, for example,
will refuse to accept negative thoughts and simply reject them as untrue for
oneself. There is a refusal to buy into commonly held negative ideas. W e
know how easy it is to sell self-condemnation to a guilt-ridden person or
fear of some disease to a fearful person. The idea, for instance, that “colds are catching” is a good example. The
thought that “everybody’ s got a cold” will be subscribed to by a person who
has suf ficient guilt, fear , and naïveté regarding the laws of consciousness. Because of unconscious guilt, a person unconsciously feels that they“deserve” a cold. The body obeys the mind’ s belief that colds are caused by
viruses, which are “catching” and contagious. Thus, the body , which is
controlled by the mind’ s belief, manifests the cold. The person who has let
go of the underlying negative ener gies of guilt and fear does not have a
fearful mind that believes, “A cold is going around; I’ll probably get it like
everybody else.”
These are the dynamics behind disease. The mechanisms are carried
out through the mind-induced alterations in the ener gy flow of the bio-
ener gy system and through the spillover of suppressed ener gy into the
autonomic nervous system. Thought is powerful because it has a high rate of vibration. A thought
is actually a thing; it has an ener gy pattern. The more ener gy we give it, the
more power it has to manifest itself physically . This is the paradox of much
so-called health education. The paradoxical ef fect is that fearful thoughts
are reinforced and given so much power that epidemics are actually created
by the media (e.g., the swine flu). The fear -based “warnings” about health
dangers actually set-up the mental environment in which the very thing that
is feared will occur . Superimposed around the physical body is an ener gy body whose form
is very much like that of the physical body and whose patterns actually
control the physical body . This control is at the level of thought or intention. Advanced sub-atomic quantum physics has shown, similarly , that
observation influences subatomic high-ener gy particles. The power of mind over body has been demonstrated by clinical
research. For instance, in one study , a group of women were told that they
would be given a hormone injection to bring on their menstrual periods two
weeks early . Actually , they were merely given a placebo injection of saline. Nonetheless, over 70% of the women developed early pre-menstrual
tension with all of the physical and psychological symptoms. Another clear demonstration of this law of consciousness is observed in
persons with multiple personality disorder . Once thought to be rare, it is
now found that multiple personality disorder is relatively common; and so,
research into the phenomenon has become increasingly prominent. It has
been shown that the dif ferent personalities in the one body have dif ferent
physical accompaniments. There are, for instance, changes in the
electroencephalographic brain waves, as well as changes in their
handedness in handwriting, pain thresholds, electrical skin response, I.Q.,menstrual periods, cerebral hemisphere dominance, language ability , accent,
and vision. Thus, when the personality that believes in aller gies is present,
the person is aller gic; but when another personality is present in the body ,
the aller gies disappear . One personality may require glasses and another
may not. These dif ferent personalities actually have notable dif ferences in
intraocular pressure and other physiological measurements. These physical phenomena also shift under the influence of hypnosis in
normal people. Aller gies can be made to appear or disappear by simple
suggestion. Persons who receive the suggestion of being aller gic to roses
while under hypnosis will start sneezing when they come out of the
hypnotic state and spot a vase of roses on the doctor ’ s desk, even if the
roses are artificial. Sir John Eccles, Nobel Laureate, stated that after a lifetime of study it
became apparent that the brain is not the origin of the mind, as science and
medicine had believed, but the other way around. The mind controls the
brain, which acts as a receiving station (like a radio) with thoughts being
similar to radio waves and the brain being similar to the receiver . The brain is like a receiving set, a switchboard that receives thought
forms and then translates them into neuronal functioning and memory
storage. For instance, until recently it was believed that voluntary
movements of the muscles originated in the brain’ s motor cortex. But now ,
as Eccles has reported, the intention to move is recorded by the
supplemental motor area of the brain next to the motor cortex. The brain is,
therefore, activated by the mind’ s intention and not vice versa. W e see this in the many brain-imaging studies done on people in states
of meditation. For example, Dr . Richard Davidson’ s research during the last
decade at the University of W isconsin (Madison) has demonstrated that
compassion and loving-kindness meditation practices stimulated increased
activity in the left prefrontal cortex (the seat of positive emotions such as
happiness) and the production of high amplitude gamma wave synchrony
(sign of expanded awareness, alertness, and insight). What is held in mind
has the power to alter brain activity and neuroanatomy . W e are subject to all kinds of ef fects of the unconscious and conscious
beliefs that our mind is holding on all of our bodily systems. This includes
our beliefs about the supposed ef fects of various foods, aller gens,
menopausal and menstrual disorders, infections and all other diseases thatare associated with specific belief systems, coupled with the underlying
stress proneness due to the presence of suppressed negative feelings. Norman Cousins, editor -in-chief of the Satur day Review  for three
decades, demonstrated this principle when he cured himself of serious
physical illness by means of laughter . He wrote Anatomy of an Illness,  a
book about his experience of recovery from a crippling arthritic disease
through heavy doses of V itamin C and belly-laughter induced by films
featuring the Marx brothers. He discovered that laughter had an anesthetic
ef fect that could alleviate his pain for two hours. Laughing is a method of
letting go. Through laughter , Cousins just kept letting go of the underlying
emotional pressure and cancelling negative thoughts. This resulted in very
positive and beneficial changes within his body and facilitated his eventual
recovery . Disease-Pr one Beliefs
T o ascertain our own disease proneness, we can look at the following
questions:
Do I worry about my health, holding fear thoughts in mind about what
might happen to me? Do I get a secret feeling of fear , excitement, and danger when I hear about a
new disease that is currently being reported and in vogue? Do I spend time on constant checkups, reading about diseases, getting
frightened by TV stories about them? Am I interested in hearing about the diseases of famous people? Do I believe that the environment and foods are full of hidden dangers, or
that foods contain additives which are poisonous and will cause disease? Do I believe that certain diseases “run in our family”? Do I stop or want to stop (but don’ t dare) to witness auto accident victims? Do I like hospital TV programs?Do I like TV programs that include hitting, shouting, fist fights, killing,
torture, crime, and other forms of violence? Am I a guilt-ridden person? Am I holding a lot of anger? Do I condemn other peoples’ behavior? Am I prone to be judgmental? Do I hold resentments and grudges? Do I feel trapped and hopeless? Do I say of myself, “Whatever is going around, I’ll probably catch it”? Am I concerned with acquisitions and status symbols instead of the quality
of relationships? Do I carry a lot of insurance and still worry that it’ s not enough? In summary , the way to change our bodies is to change our thoughts
and feelings. W e must let go of negative thoughts and belief systems and
shed the stress of negative emotions that give them ener gy . W e have to
cancel the negative programming that comes from the world, as well as our
own belief systems. W e can see the deleterious ef fects of fearful negative programming in
people who become subject to fear of foods, chemicals, and substances in
the environment. Each day a new chemical or substance is announced to
have harmful ef fects. The more fearful we are, the more quickly we become
programmed, and then the body responds accordingly . Fear of substances,
foods, air , ener gies, and stimuli of all kinds has gotten to the point where
there is almost an environmental paranoia. Some people become so phobic
about the environment and everything in it that their world gets smaller and
smaller . They become more fearful every day . Some people even succumb
to the point where they flee the world and live in artificial bubble
enclosures, victims of their own minds. This can happen to a reasonable person, even to a physician. It started
with pollens, ragweed, horse dander , dog and cat hair , dust, feathers, wool,chocolate, cheese, and nuts (all believed to cause aller gies). Later , sugar
was added (hyper glycemia) plus food additives (cancer), eggs and dairy
products (cholesterol), and or gan meats (gout). Next on the “harmful” list
came food dyes, saccharine, caf feine, coloring matter , aluminum, synthetic
fabrics, noise, fluorescent lights, insect sprays, deodorants, food cooked at
high temperature, minerals in the water , chlorine in the water , nicotine,
cigarette smoke, petrochemicals, car exhaust fumes, positive ions, low level
electric vibrations, acidic foods, pesticides, and foods with seeds. The world shrank so small that there was nothing safe to eat. Nothing
could be worn. There was no air to breathe. The body had all the aller gies,
reactions, and diseases to prove it. Going out to dinner became an
enjoyment of the past, since there was nothing on the menu that could be
eaten, except lettuce (thoroughly washed, of course), and it was imperative
to wear white gloves when picking up restaurant utensils! Then, with the learning of one core truth, the whole pattern unraveled. “What is held in mind tends to manifest”—including unconscious  beliefs. The culprit was not the world but the mind. All of the negative
programming and fearful conditioning was in the mind, and the body
obeyed the mind. This law of consciousness reversed the spiraling paranoia. As each internal belief was looked at and surrendered, all of the negative
bodily reactions, diseases, and symptoms disappeared. In other words, it
was not poison ivy leaves that caused an aller gic reaction but the mind’ s
belief that poison ivy was an aller gen. As the mind let go of its
programming, the body’ s reactions cleared. On kinesiologic testing, there was a complete reversal of the reaction
patterns. What had formerly produced a weak muscle response no longer
had any ef fect. The overall stress proneness level obviously became much
lower , to the point that the body failed to react at all to what would,
otherwise, be considered negative stimuli (e.g., fluorescent lights, artificial
sweetener). Comparison with Other T echniques
As we have seen, stress arises from within as a response to a stimulus. The
stressor actually is the pressure of the suppressed and repressed emotional
ener gies, which are a reflection of our general low-level consciousness. Thus, it is the content of our consciousness that has to be changed to
eliminate and prevent stress. The commonly prescribed treatments for stressare similar to the treatments in the field of medicine. They try to fix the
damage done by the disease we already have, rather than cure the internal
cause of the disease. Conferences on stress, for example, routinely include the following
topics:
Aromatherapy . Physical exercise workshop. Acupuncture for stress disorders. Bio-feedback. Chiropractic. Stress regulation. Nutrition. Fitness and exercise profile. Homeopathy . Autogenic training. Holistic healing. Massage and body work. Flotation tanks. Dental balance. Unwinding technique by use of body movements. As we can see from the above, the common approaches deal only with
the consequences and resultant damage from the stress syndrome. None of
them deal with the basic causes. They all involve relatively complicated andtime-consuming procedures, and they do not lend themselves to on-the-spot
application. As an example, let’ s say that we are giving a speech or lecture. W e are
on the spot. It is impractical to stop in the middle of a speech and do
breathing exercises, go into hypnotic trance, stick ourselves with
acupuncture needles, or hitch up to a bio-feedback machine. How handy is
a flotation tank in the middle of a family ar gument? Because these approaches are temporary , time-consuming, and often
expensive, people try them for a short while with enthusiasm, but then their
enthusiasm wears of f because basically nothing has really changed. The
same basic perceptions of the world persist. The same emotional pressures
are there. The personality remains the same. Life circumstances have not
changed. One’ s level of consciousness is not altered. The person’ s
psychology is the same. Expectation continues as before and life, therefore,
continues as before. W ithout a change of consciousness, ther e is no r eal r eduction of str ess . Only the consequences are ameliorated. All of these after -the-fact
techniques and treatments do help and often alleviate a given condition and
bring some relief, but they leave the basis of the problem untouched. One
can follow all of these techniques and yet remain the same stress-prone
person. In our experience, the conscious use of the mechanism of surrender
is more ef fective in addressing chronic stress-related illnesses. Illnesses
begin to heal spontaneously because the underlying emotional cause has
been removed, and further treatments often become unnecessary . In the uncommon case of persistent illness that is not cleared by the
surrender of negative thoughts and feelings, unknown factors such as
karmic proclivities may be operating. In such cases, we surrender the desire
to change or control our experience of life, and we await further inner
discovery about the source and significance of the illness. Surrender at great
depth is complete when a person has let go of needing or wanting a physical
healing to occur . A state of peace about the situation is reached when all
three aspects of illness—physical, mental, and spiritual—have been
addressed and the final outcome or wished-for recovery has been
surrendered. Peace comes with total inner surrender to what is . CHAPTER
16
T H E  B E N E F I T S  O F  L E T T I N G  G O
Emotional Gr owth
The most obvious and visible ef fect of letting go of negative feelings is a
resumption of emotional and psychological growth and the solving of
problems, which often have been long-standing. There is pleasure and
satisfaction as we begin to experience the powerful ef fects of eliminating
the blocks to achievement and satisfaction in life. W e soon discover that the
limiting thoughts and negative beliefs, which we had naively held to be
true, were all merely the result of accumulated negative feelings. When the
feeling is let go, then, the thought pattern changes from “I can’ t” to “I can”
and to “I’m happy to do it.” Entire areas of life can open up. What used to
be awkward or unexpressed can become ef fortless and joyously alive. Illustrative of this progression is the experience of an intelligent,
successful, middle-aged, professional man who all his life had been unable
to dance. He wanted to dance in the worst way , and several times during his
life had attended dancing classes. But each time, he found himself to be
stif f, awkward, and self-conscious. By sheer willpower , he did manage at
times to go through the motions on the dance floor , but never enjoyed it and
always felt ill at ease. His movements felt stif f and calculated, and the
whole experience was lacking in satisfaction, doing nothing for his self-
esteem. After about a year of working with the mechanism of surrender , he was
at a party with someone who kept insisting that he get up and dance. “Y ou
know I can’ t dance,” he said. “Ah, come on and try it,” she entreated. Shepersisted and said, “For get about your feet. Just watch me and do what my
body does.” Reluctantly , he agreed, and he kept letting go of his feelings of
resistance and anxiety . On the dance floor he let go completely . In an instant, his inner feelings
ascended the scale from apathy to love and, to his amazement, he suddenly
began to dance like he had always dreamed of and envied! The realization
of “I can do it!” hit him, and he went from love, to joy , and even to ecstasy . His delight radiated to everyone. Friends stopped to watch. From a state of
high joy , he suddenly went into the experience of oneness with his dance
partner . He suddenly saw his own Self looking out of her eyes and realized
that there was actually only one Self behind all the individual selves. He
and she became telepathically connected. He knew her every step a split
second before she took it. They were in perfect harmony and danced as
though they had practiced and danced together for years. He could hardly
contain his joy . The dancing became ef fortless and began to happen of its
own, without any conscious thought on his part. The longer they danced,
the more ener gy he felt. It was a peak experience that was to change this man’ s life. He went
home that night and danced some more. Free-style disco dancing had
always terrified him more than any other because there was no form to be
memorized. It necessitated spontaneity and a free feeling, which is just what
he had specifically been unable to experience previously . At home he turned
on the disco music and began to dance for hours. He watched himself in the
mirror , fascinated by the body’ s surrender and the inner feeling of freedom. All of a sudden, he remembered a previous lifetime in vivid detail. He
had been a great dancer in that lifetime, and now he began to remember the
specific instructions that had been given to him by his teachers in that
lifetime. When he followed their instructions, the results were amazing! He
discovered that there was a vertical gravitational center of balance within
himself, and he began to rotate about it in perfect balance. The movement
was ef fortless, and he became merely the witness of the dancing. It was no
longer any feeling of “I.” There was just the joy and the dancing itself. Now
he instantly understood the very basis of the Sufi dancing of the whirling
dervishes. Their ability to whirl and spin without dizziness or fatigue—that
certain state of consciousness—ensued from the surrendering of the
individual self.The breakthrough that this man experienced on the dance floor then
transferred itself to many other previously blocked areas of his life. Where
there had been limitation, now there was rapid expansion. These changes
were very obvious to his friends and family , whose positive feedback
increased his self-esteem and his desire to keep letting go of the negative
feelings and thoughts that had blocked the experience of joy in life. This experience has been cited in some detail for a number of reasons. It illustrates the scale of consciousness that we presented in a previous
chapter . For fifty years, this man had been at the lowest end of the scale in
this area of his life, with the accompanying belief, “I can’ t.” The inhibition
decreased his self-esteem and resulted in avoidance. For years, he managed
to avoid social af fairs where there would be dancing. He was angry at
himself for his inhibition, and he would feel angry when anyone tried to get
him to dance. In a matter of seconds and minutes, he experienced every
emotion of the whole scale and went all the way to the top. At that point,
there was the emer gence of a higher consciousness with sudden spiritual
awareness of a very high order . W ith higher consciousness came
understanding and the release of psychic ability (telepathic communication,
synchronicity , and past life recall). As a result, his life showed a behavioral
change, and its momentum removed an endless series of blocks and
limitations. There was a positive social response, and the positive feedback
reinforced the growth motivation that was already in progress. The rate of emotional growth reported by those who use the
mechanism of surrender is related to the consistency with which they
surrender their negative feelings, and there is no relationship to age. People
have ranged in age from the teens to the eighties with equal benefit. Repressed and suppressed feelings require counter -ener gy to keep them
submer ged. It takes ener gy to hold down our feelings. As these feelings are
relinquished, the ener gy that had been holding down the negativity is now
freed for constructive uses. Consequent to letting go, there is an increase in
available ener gy for creativity , growth, work, and interpersonal
relationships. The quality and enjoyment of these activities increase. Most
people are too exhausted to bring a really high quality into their experiences
unless the negative programs opposing them have been resolved. Pr oblem SolvingThe ef fectiveness of the letting go mechanism in problem solving often is
quite astonishing.
_OceanofPDF.com_Letting_Go_-_David_R_Hawkins.txt
Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        W ithin the essence of that stillness
was unlimited power, and it was clear that it was this very power that
counteracted and balanced the collective negativity of the city. As without,
so within. Similarly, it was clear that this same cohesive power is that which
also counterbalances the negativity of the personality. If unopposed, that
negativity would destroy the person and the body with it. W e said in previous sections that the lower emotions are associated
with an accumulation of ener gy in the lower ener gy centers of the body
called “chakras. ” As our consciousness rises, due to the letting go of
negativity, this ener gy tends to rise to higher centers so that, at the level oflove, the ener gy has moved up to the heart chakra. As love becomes
unconditional and ever -joyous, the personal dimension of love gives way to
universal love. In general, we say of a person who has reached the level of
love that they are “big-hearted” or “all heart. ” This phrase expresses the
shift of interest and focus of the person’ s life to that which is loving. This
upward shift of focus is accompanied by an overall change of perception, a
dif ferent point of view than that which characterizes the focus of attention
of a person who is involved in the negative emotions. For example, when a person is in a lower state of mind, an old
gentleman carelessly dressed standing on a corner would be perceived as a
“bum. ” W ith that characterization goes other negative thoughts such as: “He
might be dangerous—let’ s avoid him”; “He’ s costing us taxpayers—he’ s
probably on welfare”; “The police ought to clear the streets of such
derelicts”; “He should be in jail or in a mental hospital. ”
By contrast, the person who is in a loving state might well see him as
an interesting person whose face reflects a lot of life experience, character,
and wisdom. He might appear as a liberated soul who has pretty much
finished with the world and has evolved into beingness, beyond doingness
and havingness. There was an encounter with just such a man on Fifth A venue, while in
that state of total inner stillness described above. While walking down the
sidewalk, the old gentleman perceived that state of inner stillness with one
glance and, in return, he became totally open. The eyes gazed widely such
that nothing was hidden, and the soul became completely open to be read. It
was apparent that he was a man who had realized his own true inner Self
and was totally at peace. He was, in fact, part and parcel of that powerful,
positive, loving ener gy that was holding the city together. W ith that glance we shared our oneness—our timeless oneness. Though
strangers, our souls were united and resounded with each other. The one
Self radiated forth. That oneness was the ener gy counteracting the total
negativity of New Y ork City at that moment. In our open gaze, there was a
cosmic oneness (calibrates as true). There was an all-silent knowingness
that the oneness reflected an infinite ener gy that was counterbalancing the
total negativity of New Y ork City at the time, because the power that was
shared was Infinite. W ithout a counterbalance, the city would self-destruct. It was a silent, prevailing, infinite state of consciousness. It was a profound
moment in which one of the laws of consciousness was experientiallyverified: Love is the Ultimate Law of the Universe  (statement calibrates at
750). CHAPTER
13
P E A C E
In peace, there is no longer any conflict. There is a total absence of
negativity and an all-encompassing lovingness that is experienced as
serenity, tranquility, timelessness, completion, fulfillment, stillness, and
contentment. There is inner quiet and light, a feeling of oneness, unity, and
total freedom. The peace is imperturbable. Actions become ef fortless,
spontaneous, harmonious, and loving in their ef fect. There is a shift of
perception of the universe and of our relationship to it. The inner Self
prevails. The personal self has been transcended, with all of its feelings,
beliefs, identities, and concerns. This is the ultimate state sought by all
seekers, whether they are religious, humanist, or have no spiritual or
philosophical identification at all. The Pr ofound Impact of Peace
W e have all had moments of profound peace where time and the world
seemed to suddenly stop, and we have come in contact with the Infinite. In
recent years, there have been a number of books about the near -death
experience. Under various circumstances, this experience has happened to
people who have died and then returned to the body. Characteristically, their
lives have been transformed by the experience, and they never for get it. Their vision of the world, its significance, and their personal significance in
it has changed considerably. In the movie, Lost Horizon, once the hero had experienced Shangri-La,
although he returned to the world again, he viewed it in a totally dif ferentway. He longed, at any cost, to return to Shangri-La where the state of
peace prevailed. Once the experience of peace has occurred, we are no
longer a victim of the world. W e are no longer at its ef fect as we once were,
for we have had a glimpse of the truth about it and of what we really are. W ith continual surrender, we begin to experience these states of peace
with ever -increasing frequency. At times, they may become quite profound
and of greater and greater duration. When the clouds are removed, the sun
shines forth and we discover that peace was the truth all along. Surrender is
the mechanism that uncovers the true nature of our existence. When a person is in the state of peace, they test strong with
kinesiology, and nothing makes them weak, whether it is mental, emotional,
or physical. There is no longer identification with the body as our self, and
physical disorders may or may not be healed. W e are indif ferent to them;
physical concerns have lost any significant meaning. W ith the experience of inner peace comes great strength. An ener gy
field of total peace is unassailable. The person who has found inner peace
can no longer be intimidated, controlled, manipulated, or programmed. In
this state, we are invulnerable to the threats of the world and have,
therefore, mastered earthly life. When the state of peace has become
established, ordinary human suf fering is no longer possible because the
very basis of that vulnerability has been totally relinquished. Silent T ransmission
W e describe the person who has reached that state of peace as “enlightened”
and being in a state of Grace. W ithin and beyond that condition are various
advanced states of illumination and levels of realization described by the
mystics, sages, saints, and avatars. There is a silent, nonverbal benefit of being in the actual presence of an
enlightened state. Classically, it would be an advanced spiritual teacher,
saint, or sage. Seekers travel great distances to be in the physical presence
of this ener gy field. The devotee or seeker receives silent transmission of
the high-frequency ener gy of the teacher ’ s aura, described as “T ransmission
of No-Mind,” “Grace of the Guru,” or “Benediction of the T eacher. ” This
transmission happens of its own and is not personal. The state of infinite
peace radiates forth unconditionally of its own from the ener gy field of the
teacher or saint. When the Buddha gave his disciple a flower, it was
symbolic of the transmission of the ener gy. If we have been in the presenceof a great teacher who radiates this ener gy, we will never be the same. The
most beneficial thing that can happen to us is to have been in the presence
of a great teacher, because we pick up the vibration by being in the physical
presence of that state of peace and complete surrender. The silent
transmission of this realized state is a nonverbal, ener getic phenomenon that
does not depend upon logic or language. The vibration that is within the
aura of the advanced teacher functions as a carrier wave to facilitate our
comprehension of the words that are being spoken. But it’ s the wave of
ener gy and not the words that are the catalytic element. V ia silent
transmission, the ener gy from the advanced teacher or saint is incorporated
into our aura, our brain function, and our whole being. It’ s because this ener gy of peace is transmitted outward into the world
that mankind is still alive. It would have destroyed itself a long time ago
without this ener gy to counterbalance it. That’ s why our own inner
evolution serves all of mankind. By reaching these higher states of
lovingness and peace within ourselves, we become a saving presence in the
world. Surr ender to Ultimate Reality
The hallmark of this level is desirelessness. There is no need to want for
anything because everything manifests in our life spontaneously and
automatically, without conscious will or ef fort. Thoughts held in mind at
this level are very powerful and tend to manifest rapidly. The phenomenon
of synchronicity is continuous. The mechanisms of cause and ef fect and the
inner working of the universe stand forth clearly revealed, as we are now
witnessing the very basis of Reality itself. These very high states of awareness happen spontaneously and
unexpectedly, and they tend to recur and stay for longer and longer
durations. Once this has been experienced, our intention automatically
becomes to make the state of peace permanent. How this state occurs and what it is like is demonstrated in the
following account, which describes what happened after three and a half
years of continual surrender. It was a cold winter day. Surrender was continuous for eleven straight
days at a level of consciousness that had never been reached previously, not
even during psychoanalysis. It had to do with the ego’ s very basis of
survival and its identification as an individual. It had to do with how weexperience our own existence and the desire to experience our own
beingness. As the days went by, the process seemed endless. A doubt surfaced,
“W as this attempting the impossible. ” It became clear that the purpose of
that doubt itself was a defense mechanism; it was relinquished, and the
surrender continued at great depth. Then, entering a restaurant on that cold rainy Sunday afternoon, sitting
down alone at the table, suddenly the world was miraculously transformed. A profound sense of inner stillness and peace occurred. It was greater than
anything imaginable. The experience was beyond time. In fact, time had no
meaning whatsoever, nor did space exist in the way in which we commonly
experience it. All things were connected. There was only one life
expressing itself with one Self through all living things. There was no
identification with the body and no interest in it. It was no longer any more
interesting than any other body in the room. All emotions and events were
interconnected, and all phenomena occurred because each thing was
manifesting its own inner nature spontaneously, as though movement and
growth were the spontaneous unfolding of potential. There was a rock-like
quality to the imperturbable stillness. It was obvious that the real Self was
invisible—without beginning, without end—and that there had been only a
transitory identification with the body and the story that went with the
identification as an individual. It seemed very strange that one could previously have thought that one
was an isolated body separate from others, with a limited beginning and a
finite ending. The thought seemed absurd. There was no longer any feeling
of a separate self, and the pronoun “I” disappeared and became
meaningless. Instead, there was the awareness of being all things. It had
always been and always would be. T rue beingness stood outside of time. The period of time that the body had been on earth seemed like a split
second during which the truth of timeless identity had been for gotten, due
to being blinded by the smaller self. Then how it had happened revealed
itself. There had been a wishful thought to experience separate existence,
and this wishful thought had manifested itself as the individual person with
an individual identity and a physical body to go with it. The inner connectedness of all things was starkly obvious. It was the
holographic universe as described by the Buddha and by modern advanced
theoretical physics, both of whom agree as to the intrinsic nature of theuniverse. Because everything was perfect, there was nothing to wish for,
nothing to desire, nothing to create, and nothing to become. There was only
That, the very essence of Beingness out of which existence arises. That
Beingness is the Source of existence, yet curiously not its Cause. There was a profound familiarity to the awareness. It was as though
one had always known it, as if one were home at last. There were no
emotions or feelings. There was an unawareness of sensations. Even though
they seemed to go on, they were no longer personal or of concern. By way of experimentation, a thought was held for a split-second to see
what would happen. Almost instantly there was an ef fect in the physical
world. The thought of butter or cof fee, for instance, resulted in the waiter ’ s
coming over immediately with the items, and yet no word had been spoken. No words seemed necessary. Communication occurred with anyone on a
level of silence. The body drove the car to a meeting that evening where no one noticed
anything dif ferent. Everyone seemed to be intensely alive. Their aliveness
shown forth from their Beingness, and the Self, which was the same for all,
shone forth through their eyes. The body spoke to others, spontaneously
carrying on normal conversations and behaving in its usual way. At the
time, the body seemed like a karmic wind-up toy run by all of its
accustomed patterns and programs, not needing any attention in the
slightest. It seemed to know what to do and did it very ef fectively and
ef fortlessly. All conversations and interactions were merely witnessed as
phenomena, not directed. It seemed like a strange vanity to have once
believed that there had been a small self as the author of the body’ s actions. In reality, the body was at the ef fect of the universe, and there had never
been a doer of its actions. Phenomena were as vibrations of the mind that
had no separate existence or reality. There was Allness only. Only that
Oneness actually existed. The next afternoon a thought arose. Now that the way to Reality had
been revealed, there could be a return to the consciousness of being that
individual person, which had formerly been accepted as real. Just as the air
in the room does not experience the contents of the room, there was no
longer an “I” that experienced “my own existence. ” In that space, there was
no “I” to experience the “I am. ” T o return to individual consciousness
meant that a choice would have to be made. In truth, the choice made itself
for there was no “I” to make a decision. The desire to experience theindividual self became re-ener gized on its own. The option of letting it go
was present, but there was the return of memory of things yet to be finished
in the world. As the sense of “I”-ness returned, the choices were witnessed,
not actively decided. The process of returning was taking place. It could be
allowed or it could be let go. It was allowed, and so the process of return
continued. When the next morning dawned, the return was complete, but
now with a dif ferent sense of personal identity. The truth of the Self had
been revealed. The responsibility for having chosen to experience life once
again as an individual was accepted, yet without being at the ef fect of a
belief in individual existence. In fact, by conscious choosing, there was
complete responsibility for it. Experientially, all of this happened
autonomously. At one time, such states of consciousness as the above were considered
to be solely the province of the mystic. At the present time, however,
investigation of these states, and the information obtainable from them, is
considered to be the leading edge of science, especially that branch of
physics concerned with quantum mechanics and high-ener gy subatomic
particles. Investigations of these particles indicate that they are not things in
the usual sense but are actually events that occur as a result of ener gy
frequencies. Science now postulates a transcendent frequency beyond space
and time. An impressive body of research in many laboratories has
demonstrated that the brain perceives by sophisticated mathematical
analysis of frequency patterns. These findings have resulted in the so-called
holographic paradigm, which states that everything in the universe is
connected with everything else, including the human mind. In the
hologram, each part contains the whole. Consequently, each individual
mind is capable of reflecting the entire universe. This relationship between
consciousness and science constitutes a whole field in which there is rapidly
growing interest, as is indicated by the publishing of such books as The
Holographic Paradigm, Wholeness and the Implicate Or der, The T ao of
Physics, The Dancing W u-Li Masters, Mindful Universe, Psychoener getic
Science  and the publication of articles with titles such as “Field
Consciousness and the New Perspective on Reality,” “The Enfolding-
Unfolding Universe,” “The Holographic Model,” “Physics and Mysticism,”
and “The Medium, the Mystic, and the Physicist. ”
Leading among these researchers are neuroscientist Carl Pribram of
Stanford University and the late physicist David Bohm of the University ofLondon, whose theories can be summarized: Our brains mathematically
construct concrete reality by interpreting frequencies from another
dimension, a realm of meaningful, patterned, primary reality that transcends
time and space. The brain is, therefore, a hologram interpreting a
holographic universe. It is interesting that the theories of advanced theoretical physics, which
are the product of so-called left-brain activities, now require a new context
in order to be comprehended. The context that is evolving from these left-
brain scientific researchers matches Reality as witnessed by the mystic, who
represents right-brain function. Thus, whichever side of the mountain we
choose to climb, we end up at the same point: the peak. A third way up the mountain is through the mechanism of surrender,
and each of us, therefore, has the opportunity to verify for ourselves the
ultimate nature of Reality itself, which is the same as that revealed to the
mystic or the physicist. W e can envision that with each and every surrender,
we take another step up the side of the mountain. Some of us will ascend
until the view gets better and choose to stop there. Others will go still
higher. And, then, there will be those of us who will not be satisfied until
we have reached the very Peak and verified It for ourselves, although, at
that point, there is no longer an individual person to verify anything, for it
has been surrendered completely. CHAPTER
14
R E D U C I N G  S T R E S S  A N D  P H Y S I C A L
I L L N E S S
Psychological Aspects and Str ess Pr oneness
Though available to all of us, the state of peace is reached by very few
people. The inner experience of most people is marked by constant stress. Most of the stress that results in emotional and physical disorders in our
society is psychological in origin. Our response to stress depends on our
“stress proneness” and, as we pointed out earlier, this is directly the result of
the amount of suppressed and repressed feelings we have accumulated. The
more emotional pressure that is surrendered and let go, the less vulnerable
we are to the stress response and stress-related diseases. The main stress to the majority of us most of the time is not due to
external stimuli, but to the pressure of our own suppressed emotions. These
suppressed emotions become the primary stressor so that, even in a calm
external environment, we are still subject to chronic, internal stress. W e can observe that the external stress factors are merely the straws
that eventually break the camel’ s back. The main stress load is what we
carry around with us all the time. The psychological programming in our
society is so extensive that, for most people, even relaxing and enjoying a
vacation is a problem. (Guilt says we “should” be doing something else. ) There is disappointment when immediate relaxation does not occur. There
is restlessness and the endless pursuit of “fun” activities to avoid the pain of
facing our own inner self. Most busy executives begin to secretly lookforward to getting back to work while they are on vacation. They may
outwardly grumble about their heavy workload, but when they return to the
accustomed routine, they feel normal again. The ef fects of suppressed and repressed feelings plus stress-
precipitating factors are responsible for most emotional and physical
illnesses. There is an emotional-psychological component in all diseases
and, because of this, it is possible to reverse the disease process by
removing the internal stress factors. This accounts for the many recoveries,
reported daily, from serious and potentially fatal illnesses by the use of
emotional-spiritual techniques. Many cures take place after all medical
methods have failed. One reason is that, at this stage of “there’ s nothing else
we can do,” the patients give up, and they seek and accept the true basic
nature and cause of their illness. Acknowledging and letting go of suppressed feelings progressively
reduces a person’ s personal stress proneness, thereby lowering the
vulnerability to stress-related problems and illnesses. Most people who
learn and practice the letting go technique notice a progressive
improvement in physical health and vitality. Medical Aspects of Str ess
Stress is our response to a perceived threat (real or imaginary) to our
security or bodily equilibrium. The stimulus may be internal or external. It
may be physical, mental, or emotional. Basic research into the body’ s
physical response to stress was done by Dr. Hans Selye and Dr. W alter
Cannon. Selye described what he called the “general adaptation syndrome. ”
In response to a stressful stimulus, the body first goes through an alarm
reaction, then secondly a stage of resistance, and if the stimulus continues,
it may result in the third stage of exhaustion syndrome. The alarm reaction occurs via the pathway of the cerebral cortex 
hypothalamus (lower brain) 
  adrenal glands 
  blood stream (cortisol and
adrenalin). In addition, there is the release of brain hormones and
stimulation of the body’ s sympathetic nervous system. The adrenalin then
goes to all of the body’ s or gans and prepares them for fight or flight. Many
people, especially in big cities, learn to live of f the adrenalin “high” of
constant challenges. The threat to survival of the intense competition keeps
the adrenalin flowing. T ypically, they get depressed on weekends orvacations. They are addicted to excitement and abnormal stimulation. They
get used to the semi-euphoria induced by the high levels of cortisol. The second stage, that of resistance, is the body’ s attempt to restore
homeostatic balance. It involves hormonal changes and shifts in metabolism
and mineral balance. Commonly, there is sodium, accompanied by water
retention in the tissues. Some executives, for instance, develop swollen
ankles as the week goes on, and then on Friday evening they have
frequency of urination. They complain of a letdown due to the sudden
decrease in the level of the cortisol hormone. In addition to a somewhat
euphoric ef fect, cortisol also has an anesthetic ef fect; therefore, during the
letdown period of low-cortisol production, weekenders may notice physical
symptoms that were ignored during the excitement of the work week, and
they may complain of many aches and pains over the weekend that weren’ t
experienced while at work. The third stage is exhaustion. If stress continues unabated beyond the
capacity of the body’ s coping mechanisms, eventually they begin to fail. The state of adrenal exhaustion sets in. The body’ s defenses have become
too weak to counter the ef fects of stress. There is suppression of the
immune system. The body’ s or gans begin to show pathologic changes due
to the long exposure to stress hormones. The body’ s ener gy stores have
become depleted, leading eventually to disease, and finally death of the
or ganism. During the acute alarm reaction, the stomach’ s motility halts, digestion
stops, and the blood supply to the stomach’ s lining is decreased. As stress
continues, due to imbalance of the nervous system and hormone changes,
hyperacidity and over -production of digestive enzymes occur. The
heightened digestive enzymes and hydrochloric acid, acting on the
weakened gastrointestinal lining, result in ulceration, producing stress
ulcers. W ith continued stress, the ulcers may hemorrhage or perforate and
precipitate a medical catastrophe. In other cases, the reaction to chronic,
abnormal stress may be failure to produce hydrochloric acid or enzymes,
resulting in chronic indigestion and poor nutrition. Besides the gastrointestinal tract, the cardiovascular system also reacts
to stress by an alarm reaction. As the stress becomes chronic, the heart,
blood vessels, and kidneys may go through damage resulting in
hypertension and/or coronary disease. The stress is eventually responsiblefor strokes, heart attacks, and hypertension, all of which are major causes of
death in the United States. Energy System Response to Str ess and the Acupunctur e System
The body has three nervous systems: 1) the voluntary network of nerves
under conscious control and distributed primarily to voluntary muscles; 2)
the involuntary or autonomic nervous system (sympathetic and
parasympathetic), which is usually unconscious and which controls the
body’ s or gans and physiological functions, such as heart beat, blood flow
and distribution, digestion, and body chemistries; 3) the acupuncture
system, which transmits the bio-ener gy to all the body’ s structures and
internal or gans. This third system is least known in W estern medicine but
long understood in Eastern medicine and society. In the acupuncture system, there is a flow of vital ener gies throughout
the physical body via the body’ s invisible ener gy blueprint. This ener gy
system is described as having 12 main channels over the surface of the
physical body, down the twelve major acupuncture meridians. From these
channels, there are many tributaries leading into the body’ s various or gan
systems. Abnormal distribution of ener gy into these meridians results in
dysfunction of the af fected or gans and eventually the evolvement of the
disease process. This vital bio-ener gy is the very flow of life itself. It is very quickly
reactive to stress. This bio-ener gy reacts from instant to instant due to
fluctuating factors in our lives, which are the changing patterns of our
perceptions, thoughts, and feelings. The conventional measurement of the
body’ s medical reactions is relatively slow. A fleeting thought, which may
be accompanied by an emotional pang, does not bring about a measurable
change in the body’ s blood pressure or pulse in response; however, it
instantly registers in the bioener gy system where a variety of rapid changes
can be observed by scientific, psychic, and clinical methods. The overall balance of the body’ s acupuncture ener gy system is
regulated by the activity of the thymus gland. The bio-ener gy system is
intimately connected to the body’ s immune system via the thymus gland. Chronic stress weakens the body’ s immune system, suppresses the thymus
gland, and throws the bioener gy system out of balance. Strengthening the
thymus gland or taking thymus supplements rebalances the bio-ener gysystem. An extensive explanation of this is found in the books Behavioral
Kinesiology  and Life Ener gy  by John Diamond, M. D. Interventions to Alleviate Str ess
Research at U. C. L. A. by Liebeskind and Shavit during the 1980s further
clarified the relationship among stress, suppression of the immune system,
and the development of cancer by showing the intermittent stress on the
release of the brain opiates known as endorphins. Stress in the form of
intermittent shocks suppresses the immune system. When the immune
response is strong, there is the release of the brain’ s endorphins, so-called
anti-cancer “killer” cells, which attack and kill young growing tumor cells. But when the immune activity is suppressed and there is a reduced presence
of endorphins, the activity of the anti-cancer “killer” cells diminishes. The report in Science  (223: 188–190) states, “Our findings support the
view that the central nervous system by modulating immune function
exercises some measure of control over the inception and development of
disease. ” The report goes on to say that a feeling of helplessness has been
related to reduced anti-cancer killer cell activity and increased tumor
growth. Depression in animals, as well as humans, lowers the immune
response, and this helplessness has to do with how much control the person
and the animal feel they have over stressful events. Those findings help
explain why depression and a sense of helplessness are associated with
cancer. Further research confirms that the stress response was found to be a
principal precondition for physical illness in animals and humans
(Sapolsky, 2010). The overall ef fect of stress on the immune system results in the
blocking of the body’ s immune system because of the production of auto-
antibodies. If these auto-antibodies are themselves blocked, the immune
function resumes once again. Therefore, the blocking of the immune system
is reversible. For example, research done at the Pasteur Institute in Paris has
resulted in the so-called Bogomoletz serum which, when injected
intradermally, results in reactivation of the immune system. This treatment
is called the I. B. R. (Immuno-Biologic-Rejuvenation) treatment. A small
amount of serum is injected within the skin on three successive days and
results in rapid reactivation of the immune system. Reactivation of pro-health body responses is also seen in non-medical
interventions, as in the correlation of meditation practice with a reduction instress and depression. Research done on college students, for example,
found that meditation led to a decrease in their inflammatory stress reaction,
which was linked to the alleviation of their depression. The study found that
students who participated faithfully in a six-week meditation training
experienced improved immune system functioning. The students in a
control group, who received only educational information about stress
without the inner technique, showed little to no physiological or
psychological improvement (Pace et al, 2009). Unpublished research studies during the 1980s, for which I served as
clinical advisor, showed a greater ef fectiveness of inner techniques in
contrast to purely medical methods of stress reduction. The medical
methods such as progressive relaxation have a positive ef fect; however, the
ameliorative ef fect on heart rate and blood pressure is greater and more
sustainable if inner mechanisms are consciously applied. These scientific results will not be surprising to people who have
learned to use inner technologies such as the letting go technique, which is
a process of internal surrender that can be applied to any and all situations. They report that they are better able to handle stress because they are
calmer in dif ficult situations after learning how to let go of negative feelings
as the feelings arise. Kinesiologic T esting
Kinesiology or muscle-testing is a rewarding subject for studying the direct
relationship between the mind and the body. The basic testing procedure is
now relatively widely known and is both highly informative and simple to
learn. Diagnosticians use kinesiologic methods to test the balance of the
acupuncture system, the acupuncture meridians, and the overall functioning
of the body’ s bio-ener gy system. Kinesiology deals primarily with muscle-testing, as sudden drops in
bio-ener gy are indicated by rapid weakening of the body’ s musculature. This response can be elicited by any negative ener gy that comes within the
aura (vicinity) of the bio-ener gy system. The stimulus may be physical,
such as artificial sweeteners, fluorescent lights, synthetic foods and fabrics,
and certain rhythms produced by heavy metal or rap music groups. The
most notable stimulus for our understanding is, however, the immediate
weakening ef fect of a negative thought or feeling. A negative thought orfeeling instantly weakens the body and cr eates an imbalance of the body’ s
ener gy flow. Because this kind of muscle-testing so beautifully and dramatically
illustrates the connection between mind and body, it is worth the ef fort to
know of the procedure and to experience it personally; therefore, we will go
into some detail about the testing procedure itself, which is extremely
simple and requires only two persons. It is important to note that both the
tester and the one being tested must be over the consciousness level of
courage (calibration of 200) in order to obtain accurate responses from the
testing procedure (see Appendix B ); that is, those who are dedicated to truth
are shown the truth. Kinesiologic T esting T echnique
The test subject stands with one arm stretched out to the side and raised to
shoulder height. The second person serves as a tester. Using two fingers, the
tester presses down quickly for a few seconds on the back of the testee’ s
wrist to get a feel for muscle strength. At the same time that the tester
presses down, he asks the test subject to resist with all his strength. It is
important in doing this that the tester does not smile at the subject, and there
should be no talking or music at that moment. It is best to have the test
subject view a neutral object such as a blank wall or shut the eyes. After
several trials, the tester will get a feel of the strength of the subject’ s
muscles. For the demonstration, simply have the subject think of an emotionally
unpleasant situation or hold in mind an unpleasant person. While the
subject holds that unpleasant thought in mind, the tester presses down again
for a few seconds to test the strength of the subject’ s arm, which is still
being held out horizontally. At the same time, the test subject again resists
with all his strength. It will be observed dramatically that there is a sudden
major weakening of the deltoid muscle which, with testing, will indicate a
loss of about 50% of muscle strength. Now have the subject think of someone he loves and re-test. He will
instantly go strong. This is a dramatic and highly valuable phenomenon to
experience and witness. The test can be repeated with various negative
objects held in the subject’ s other hand, in their mouth, or placed on the
crown of their head or at the solar plexus. T o do this, have the subject look
at a fluorescent light or a television commercial at the moment of testing, ortest the dif ference between the ef fect of classical music versus heavy metal
or rap music; homemade bread versus machine-made bread; sugar versus
honey; synthetic fabrics versus cotton, wool or silk; junk food versus
or ganic health food; synthetic vitamin C versus or ganic rose hips vitamin C. Additional tests can be done for individual reactions to diet sodas,
cigarettes, soaps, favorite foods, and other objects with which we come into
frequent contact. As various objects and the ef fects of thoughts and feelings are tested, it
soon becomes obvious that everything in the universe has a vibration and
that the vibration has a strengthening or weakening ef fect. For instance, to
demonstrate the weakening ef fect of a negative ener gy food such as
artificial sweeteners, it is not necessary to place the food in the mouth. It
will have the same weakening ef fect if placed in the opposite hand or on the
top of the head. When a person uses the mechanism of surrender and lets go of a
negative feeling, the muscle testing we have described will change from
weak to strong. As negative thoughts or belief systems are surrendered, they
no longer have the power to deplete our ener gy. This is a basic law of consciousness: W e ar e subject only to what we
hold in mind. The body will respond to what we believe. If we believe that a
certain substance is bad for us, then it will usually test weak with muscle
testing. The same substance will make another person who believes that it is
good for them strong. What is stressful to us, therefore, is primarily
subjective. Muscle testing is responsible to unconscious belief systems as
well as conscious ones. T esting often reveals that a person unconsciously
feels or believes the opposite of what they think they consciously believe. The person, for example, may consciously believe they want to heal but
unconsciously be attached to the payof fs of illness. A simple muscle test
reveals the truth of the matter. The Relationship of Consciousness to Str ess and Disease
As we have seen, stress proneness and vulnerability are directly related to
our general level of emotional functioning. The higher we are on the scale
of consciousness, the less we respond with stressful reaction. W e can take a
simple incident from everyday life and illustrate the dif ferences in
reactivity. Let’ s say, for example, that we have parked our car and, just as we get
out, the car parked in front of us backs up into our car with a thud. Our
bumper and the front of the fender are dented. Here is what the dif ferent
levels of consciousness might sound like:
Shame : “How embarrassing. I’m such a lousy driver. I can’ t even park a
car. I’ll never amount to anything. ”
Guilt : “I had it coming. How stupid I am. I should have done a better job of
parking. ”
Apathy:  “What’ s the use. Things like this always happen to me. I probably
won’ t collect on the insurance anyway. There’ s no use talking to the guy. He’ll just sue me. Life stinks. ”
Grief:  “Now the car is ruined. It will never be the same. Life is grim. I will
probably lose a bundle on this one. ”
Fear : “This guy is probably furious. I’m afraid he’ll hit me. I’m afraid to
talk back to him. He’ll probably sue me. I’ll probably never get the car
fixed right again. Car repair people always rip me of f. The insurance
company will probably get out of this one, and I’ll be the one left holding
the bag. ”
Desir e : “I can make a bundle on this one. I think I will hold my neck and
fake a whiplash. My brother -in-law is a lawyer. W e’ll sue the pants of f this
idiot. I’ll get a settlement on the highest estimate and get it fixed at a
cheaper place. ”
Anger : “The damned idiot. I think I’ll teach this guy a lesson. He deserves
a good punch in the nose. I’ll sue his pants of f and make him suf fer. My
blood is boiling. I feel shaky with rage. I could kill the bastard. ”
Pride : “Look where you’re going, you fool. Oh God. The world is full of
such bumbling idiots. How dare he damage my new car. Who the hell does
he think he is. He’ s probably got cheap insurance; thank God mine is the
best. ”
Courage:  “Oh, well, we’ve both got insurance. I’ll take down the data and
handle it okay. A nuisance but I can handle it. I’ll talk to the driver and get
it settled out of court. ”Neutrality:  “These things happen in life. Y ou can’ t drive 20,000 miles a
year without an occasional fender bender. ”
W illingness:  “How can I help the guy calm down. He doesn’ t need to feel
upset about it. W e’ll just exchange the necessary insurance information and
be okay with each other. ”
Acceptance:  “It could have been worse. At least nobody’ s hurt. It’ s only
money anyway. The insurance company will take care of it. I suppose the
guy’ s upset. That’ s only natural. Such things just can’ t be helped. Thank
God I’m not running this universe. It’ s only a minor nuisance. ”
Reason : “Let’ s be practical here. I’d like to take care of it as quickly as
possible so I can get on with the day’ s activities. What’ s the most ef ficient
way to resolve our problem. ”
Love:  “I hope the guy isn’ t upset. I’ll calm him down. (Says to the other
driver), ‘Relax. It’ s all okay. W e’ve both got insurance. I know how it is. It
happened to me just the same way. It was a minor dent and we got it fixed
in a day. Don’ t worry—we won’ t report it if you don’ t want to. W e can
probably deduct it and avoid a raise in the insurance premium. There’ s
nothing to be upset about. ’” (Reassures the upset driver, putting an arm on
his shoulder in fellow human camaraderie. ) Peace:  “W ell, isn’ t that fortuitous. I was going to have the rattle in the
bumper fixed, anyway, and the fender already had a little dent. So now I’ll
get it fixed for nothing. ‘Say, aren’ t you Geor ge’ s brother -in-law. Y ou’re
just the guy I wanted to see. I have some great business that I think you can
handle for me. W e’ll both benefit. Y ou look like the right person to research
it for us. How about a cup of cof fee and we can talk it over. By the way,
here’ s my insurance card. Say, that’ s the same company as yours. What a
coincidence. Everything is working out for the best. No problem. ’” (W alks
of f humming with new friend, the incident already for gotten. ) The above illustrates all that we have been saying. It is we ourselves
who create stressful reactions as a consequence of what we are holding
within us. The suppressed feelings determine our belief systems and our
perception of ourselves and others. These, in turn, literally create events and
incidents in the world, events that we, then, turn around and blame for our
reactions. This is a self-reinforcing system of illusions. This is what theenlightened sages mean when they say, “W e are all living in an illusion. ”
All that we experience are our own thoughts, feelings, and beliefs projected
onto the world, actually causing what we see to happen. Most people have experienced all the dif ferent levels of consciousness
at one time or another but, in general, we tend to operate primarily at one
level or another for long periods of time. Most people are preoccupied with
survival in all its subtle forms, and so they reflect primarily fear, anger, and
a desire for gain. They have not learned that the state of lovingness is the
most powerful of all survival tools. Interestingly, as we said in an earlier chapter, having a pet dog can
lengthen a human life by 10 years. The love, af fection, caring for another
being, and companionship that go along with having a dog mitigate the
negative ef fects of stress. Love stimulates endorphins and life ener gy,
bringing a healing balm to stress-prone lives. CHAPTER
15
R E L A T I O N S H I P  B E T W E E N  M I N D  A N D  B O D Y
The Influence of Mind
The basic dictum to comprehend is that the body obeys the mind; therefore,
the body tends to manifest what the mind believes. The belief may be held
consciously or unconsciously. This dictum follows from the law of
consciousness that states: W e ar e only subject to what we hold in mind. The
only power that anything has over us is the power of belief that we give it. By “power,” we mean ener gy and the will to believe. If we look at the Map of Consciousness (see Appendix A ), it’ s easy to
see why the mind is more powerful than the body. The ener gy field of
reason (calibrates at 400), with its beliefs and concepts of the mind, is more
powerful than the ener gy field of the physical body (calibrates at 200). Thus, the body will express the beliefs held in mind, consciously or
unconsciously. Our proneness to accept negative beliefs depends on how much
negativity we are holding in the first place. A positive mind, for example,
will refuse to accept negative thoughts and simply reject them as untrue for
oneself. There is a refusal to buy into commonly held negative ideas. W e
know how easy it is to sell self-condemnation to a guilt-ridden person or
fear of some disease to a fearful person. The idea, for instance, that “colds are catching” is a good example. The
thought that “everybody’ s got a cold” will be subscribed to by a person who
has suf ficient guilt, fear, and naïveté regarding the laws of consciousness. Because of unconscious guilt, a person unconsciously feels that they“deserve” a cold. The body obeys the mind’ s belief that colds are caused by
viruses, which are “catching” and contagious. Thus, the body, which is
controlled by the mind’ s belief, manifests the cold. The person who has let
go of the underlying negative ener gies of guilt and fear does not have a
fearful mind that believes, “A cold is going around; I’ll probably get it like
everybody else. ”
These are the dynamics behind disease. The mechanisms are carried
out through the mind-induced alterations in the ener gy flow of the bio-
ener gy system and through the spillover of suppressed ener gy into the
autonomic nervous system. Thought is powerful because it has a high rate of vibration. A thought
is actually a thing; it has an ener gy pattern. The more ener gy we give it, the
more power it has to manifest itself physically. This is the paradox of much
so-called health education. The paradoxical ef fect is that fearful thoughts
are reinforced and given so much power that epidemics are actually created
by the media (e. g. , the swine flu). The fear -based “warnings” about health
dangers actually set-up the mental environment in which the very thing that
is feared will occur. Superimposed around the physical body is an ener gy body whose form
is very much like that of the physical body and whose patterns actually
control the physical body. This control is at the level of thought or intention. Advanced sub-atomic quantum physics has shown, similarly, that
observation influences subatomic high-ener gy particles. The power of mind over body has been demonstrated by clinical
research. For instance, in one study, a group of women were told that they
would be given a hormone injection to bring on their menstrual periods two
weeks early. Actually, they were merely given a placebo injection of saline. Nonetheless, over 70% of the women developed early pre-menstrual
tension with all of the physical and psychological symptoms. Another clear demonstration of this law of consciousness is observed in
persons with multiple personality disorder. Once thought to be rare, it is
now found that multiple personality disorder is relatively common; and so,
research into the phenomenon has become increasingly prominent. It has
been shown that the dif ferent personalities in the one body have dif ferent
physical accompaniments. There are, for instance, changes in the
electroencephalographic brain waves, as well as changes in their
handedness in handwriting, pain thresholds, electrical skin response, I. Q. ,menstrual periods, cerebral hemisphere dominance, language ability, accent,
and vision. Thus, when the personality that believes in aller gies is present,
the person is aller gic; but when another personality is present in the body,
the aller gies disappear. One personality may require glasses and another
may not. These dif ferent personalities actually have notable dif ferences in
intraocular pressure and other physiological measurements. These physical phenomena also shift under the influence of hypnosis in
normal people. Aller gies can be made to appear or disappear by simple
suggestion. Persons who receive the suggestion of being aller gic to roses
while under hypnosis will start sneezing when they come out of the
hypnotic state and spot a vase of roses on the doctor ’ s desk, even if the
roses are artificial. Sir John Eccles, Nobel Laureate, stated that after a lifetime of study it
became apparent that the brain is not the origin of the mind, as science and
medicine had believed, but the other way around. The mind controls the
brain, which acts as a receiving station (like a radio) with thoughts being
similar to radio waves and the brain being similar to the receiver. The brain is like a receiving set, a switchboard that receives thought
forms and then translates them into neuronal functioning and memory
storage. For instance, until recently it was believed that voluntary
movements of the muscles originated in the brain’ s motor cortex. But now,
as Eccles has reported, the intention to move is recorded by the
supplemental motor area of the brain next to the motor cortex. The brain is,
therefore, activated by the mind’ s intention and not vice versa. W e see this in the many brain-imaging studies done on people in states
of meditation. For example, Dr. Richard Davidson’ s research during the last
decade at the University of W isconsin (Madison) has demonstrated that
compassion and loving-kindness meditation practices stimulated increased
activity in the left prefrontal cortex (the seat of positive emotions such as
happiness) and the production of high amplitude gamma wave synchrony
(sign of expanded awareness, alertness, and insight). What is held in mind
has the power to alter brain activity and neuroanatomy. W e are subject to all kinds of ef fects of the unconscious and conscious
beliefs that our mind is holding on all of our bodily systems. This includes
our beliefs about the supposed ef fects of various foods, aller gens,
menopausal and menstrual disorders, infections and all other diseases thatare associated with specific belief systems, coupled with the underlying
stress proneness due to the presence of suppressed negative feelings. Norman Cousins, editor -in-chief of the Satur day Review  for three
decades, demonstrated this principle when he cured himself of serious
physical illness by means of laughter. He wrote Anatomy of an Illness,  a
book about his experience of recovery from a crippling arthritic disease
through heavy doses of V itamin C and belly-laughter induced by films
featuring the Marx brothers. He discovered that laughter had an anesthetic
ef fect that could alleviate his pain for two hours. Laughing is a method of
letting go. Through laughter, Cousins just kept letting go of the underlying
emotional pressure and cancelling negative thoughts. This resulted in very
positive and beneficial changes within his body and facilitated his eventual
recovery. Disease-Pr one Beliefs
T o ascertain our own disease proneness, we can look at the following
questions:
Do I worry about my health, holding fear thoughts in mind about what
might happen to me. Do I get a secret feeling of fear, excitement, and danger when I hear about a
new disease that is currently being reported and in vogue. Do I spend time on constant checkups, reading about diseases, getting
frightened by TV stories about them. Am I interested in hearing about the diseases of famous people. Do I believe that the environment and foods are full of hidden dangers, or
that foods contain additives which are poisonous and will cause disease. Do I believe that certain diseases “run in our family”. Do I stop or want to stop (but don’ t dare) to witness auto accident victims. Do I like hospital TV programs. Do I like TV programs that include hitting, shouting, fist fights, killing,
torture, crime, and other forms of violence. Am I a guilt-ridden person. Am I holding a lot of anger. Do I condemn other peoples’ behavior. Am I prone to be judgmental. Do I hold resentments and grudges. Do I feel trapped and hopeless. Do I say of myself, “Whatever is going around, I’ll probably catch it”. Am I concerned with acquisitions and status symbols instead of the quality
of relationships. Do I carry a lot of insurance and still worry that it’ s not enough. In summary, the way to change our bodies is to change our thoughts
and feelings. W e must let go of negative thoughts and belief systems and
shed the stress of negative emotions that give them ener gy. W e have to
cancel the negative programming that comes from the world, as well as our
own belief systems. W e can see the deleterious ef fects of fearful negative programming in
people who become subject to fear of foods, chemicals, and substances in
the environment. Each day a new chemical or substance is announced to
have harmful ef fects. The more fearful we are, the more quickly we become
programmed, and then the body responds accordingly. Fear of substances,
foods, air, ener gies, and stimuli of all kinds has gotten to the point where
there is almost an environmental paranoia. Some people become so phobic
about the environment and everything in it that their world gets smaller and
smaller. They become more fearful every day. Some people even succumb
to the point where they flee the world and live in artificial bubble
enclosures, victims of their own minds. This can happen to a reasonable person, even to a physician. It started
with pollens, ragweed, horse dander, dog and cat hair, dust, feathers, wool,chocolate, cheese, and nuts (all believed to cause aller gies). Later, sugar
was added (hyper glycemia) plus food additives (cancer), eggs and dairy
products (cholesterol), and or gan meats (gout). Next on the “harmful” list
came food dyes, saccharine, caf feine, coloring matter, aluminum, synthetic
fabrics, noise, fluorescent lights, insect sprays, deodorants, food cooked at
high temperature, minerals in the water, chlorine in the water, nicotine,
cigarette smoke, petrochemicals, car exhaust fumes, positive ions, low level
electric vibrations, acidic foods, pesticides, and foods with seeds. The world shrank so small that there was nothing safe to eat. Nothing
could be worn. There was no air to breathe. The body had all the aller gies,
reactions, and diseases to prove it. Going out to dinner became an
enjoyment of the past, since there was nothing on the menu that could be
eaten, except lettuce (thoroughly washed, of course), and it was imperative
to wear white gloves when picking up restaurant utensils. Then, with the learning of one core truth, the whole pattern unraveled. “What is held in mind tends to manifest”—including unconscious  beliefs. The culprit was not the world but the mind. All of the negative
programming and fearful conditioning was in the mind, and the body
obeyed the mind. This law of consciousness reversed the spiraling paranoia. As each internal belief was looked at and surrendered, all of the negative
bodily reactions, diseases, and symptoms disappeared. In other words, it
was not poison ivy leaves that caused an aller gic reaction but the mind’ s
belief that poison ivy was an aller gen. As the mind let go of its
programming, the body’ s reactions cleared. On kinesiologic testing, there was a complete reversal of the reaction
patterns. What had formerly produced a weak muscle response no longer
had any ef fect. The overall stress proneness level obviously became much
lower, to the point that the body failed to react at all to what would,
otherwise, be considered negative stimuli (e.
The purpose of inner stillness is to counteract the negativity of the city and the personality, as well as to balance the lower and higher energy centers in the body.
What is the purpose of the state of inner stillness?
The text states that stress arises from within, as a response to suppressed and repressed emotions, and that the body responds to the mind. It also states that stress can lead to disease and that the elimination of negative thoughts and feelings can reverse the process.
What is the relationship between stress and disease, according to the text?
The thymus gland plays a crucial role in the body's response to stress, as it regulates the flow of bio-energetic patterns.
What is the significance of the thymus gland in the context of the text?
The key is to let go of negative thoughts and feelings, and to surrender to one's true nature. This is achieved through the mechanism of surrender, which allows for the release of suppressed emotions and the shift to a higher level of consciousness.
What is the key to changing one's life and achieving a state of peace and freedom?
The text states that the mind controls the brain, which acts as a receiving station for thought patterns, and that the body responds to the mind's beliefs.
How does the text describe the relationship between the mind and the body?