As the more serious ailments were healed, there was the ener gy and
time to look at even more minor issues. There had been a long-standing
belief that people catch dandruf f in barbershops. When that belief was
surrendered, the dandruf f disappeared. A similar process occurred with the
belief that correlated athlete’ s foot with hotel room floors. Upon continual
cancellation of that belief, athlete’ s foot disappeared. At Thanksgiving time one year , there was the opportunity to test the
technique in an acute situation. A huge log dropped on the left foot and
broke all the bones across the whole forefoot. Instead of rushing out to get a
cast, the letting go technique was used. By Christmas, it was possible to
return to the dance floor . At a later time, a severely sprained ankle healed
itself in minutes by instantly surrendering the pain. Healing of V ision
One evening while giving a lecture on the mechanism of surrender and
making note of all of the above healings which had been experienced, a
member of the audience said, “Doctor , if you healed all of those ailments,
then why do you still wear glasses? Couldn’ t poor eyesight be healed the
same way?”“W ell, I never thought of wearing glasses as a disease. I always thought
of it as an anatomical-structural defect of the body . But now that you
mention it, I don’ t see any reason why that shouldn’ t heal.”
So, the bifocals were removed and stowed in a coat pocket. Indeed, at
that time, eyesight was declining to the point that trifocals had been
prescribed and ordered. In leaving the lecture that evening, the same inner
knowingness came, that the condition would heal itself with suf ficient faith
and trust. Driving home without glasses, vision was blurred. The pace was slow ,
with headlights on the curb. There was an inner knowingness that we would
always see what we needed  to see but unable to see what we wanted  to see. During the next six weeks, a great deal was observed and learned about
what goes on behind our everyday , ordinary seeing. There is a whole
myriad of feelings, varying from curiosity to competition to erotic interest
to intellectual titillation. Only about five percent of our vision is absolutely
necessary to function in the world. A peculiar phenomenon occurred; only that which was necessary to see
was seen. Reading newspapers and magazines, watching television, or
going to the movies were all impossible. It became clear how most of vision
is merely escapism. On the road, it was as if Mr . Magoo were behind the
wheel. Again and again that same mysterious phenomenon would occur . As
soon as it was vital to see something, that’ s when it would be seen. The
edge of the clif f was made visible just as it was necessary to see it. There
was a great deal of anxiety , with a constant surrendering of fear . Finally , by
the end of six weeks, the fear seemed to run out. Instead, a deep surrender
took place. “W ell, I will only see that which I am allowed to see.” The other
emotional objectives which seeing had subserved up to that time were
willingly surrendered. Then, a profound sense of inner stillness and peace occurred and a
feeling of oneness with whatever it is that runs the universe. And in that
instant, suddenly , vision returned totally and perfectly . What had not been
visible or readable now was crystal clear: street signs, fine print in dim
light, objects in great detail across the room and at great distance. At the
next eye test for a driving license renewal, the evaluator said that the vision
was perfect and that glasses would no longer be required. This had never
occurred on any previous eye test!Since telling this story around the country , quite a number of other
people have taken of f their glasses and gone through the same experience. Interestingly enough, each one said that it took about six weeks. One of the
people who accomplished this decided to put his glasses on again. When
asked the reason, he said that his wife was so used to seeing him with
glasses that he looked homely without them, and so he put on blank ones in
order to please her . He did it just because he loved her and wanted to make
her happy , which is a very dif ferent reason than having to wear glasses
because of impaired vision. Those of us who have had the experience of healed vision agree on one
discovery: It is with the mind itself that we see, not the eyeballs! Recently ,
one of the cases was a woman who had been blind since shortly after birth
and had gross derangements of both eyeballs. After hearing the lecture on
recovery of vision, she pursued a medical protocol and practiced the letting
go technique on her sight. W ithin two days she began to experience a return
of vision. She came up after the lecture and said, “I know you are right. I
know that one sees through the mind because that is what is happening to
me. I am seeing, and I am seeing with my mind!”
T o understand how all of these healings can come about—some of
them ver ging on the miraculous—we have to revise many of our thoughts
about bodily processes, the mechanisms of healing, and how medical
treatments bring about their results. It was discovered that there is a self-
healing power within  that is activated by continual surrender . CHAPTER
21
Q U E S T I O N S  A N D  A N S W E R S
This chapter includes verbatim questions and answers from workshops and
seminars that have been given around the world in recent years. In
anticipation of the reader ’ s questions, the most typical and frequently asked
questions about the mechanism of surrender have been included. Religious and Spiritual Goals
There are always a number of questions regarding the application of
surrender to achieving what are generally referred to as spiritual goals,
expansion of consciousness, and religious beliefs. W e can answer many of
these questions by making a general statement. The letting go mechanism does not conflict with any religion or
spiritual pathway or self-improvement program, nor does it disagree with
any philosophy or metaphysical position. It entails no spiritual teachings of
its own. Instead, it provides a mechanism so that self-understanding
removes the blocks to spiritual advancement. It is also compatible with the
humanistic movement. All spiritual pathways and religions emphasize the
need for expanding our capacity to love, and this is essentially what the
process of surrender is all about. By removing the blocks to love, the
capacity to love self, others, and God is expanded. Surrender also facilitates the basic teachings of all the world’ s great
religions. The essential goal of these teachings is to surrender the “small
self,” commonly called “ego.” The letting go technique facilitates the goal
of dissolving the small self by using a simple inner process of surrender .When the small self is transcended, the true inner Self shines forth. Let us
take, for instance, the most common short means of expression of this
surrendering phenomenon as given by most religions. T ypically , they follow
this pattern:
Let go and let God. Be still and know that I am God. T urn your life and will over to the care of God as you understand Him. Surrender to what is,  for God is in all things. It is obvious that letting go of negativity facilitates the very direction
that all religions and spiritual pathways ur ge us to take. The process of
letting go is concerned primarily with feelings, and we have seen that
feelings have a profound ef fect on our thoughts and belief systems. The
experience of most people who use the mechanism of surrender is that it
facilitates their spiritual and religious goals. Those who do not consciously
have any religious or spiritual goals have remarked that it facilitates their
capacity for lovingness, which substantially increases their happiness and
well-being. Carl Jung pointed out that, because God is one of the major archetypes
in the unconscious, each person has to take a position about God whether
they like it or not. Even the atheist has feelings about the concept of God. So whether God exists or not, the subject has to be dealt with sooner or
later . Suppressing our feelings about God or consciously being
overwhelmed by the subject is not a satisfactory solution. The letting go
technique brings resolution to long-standing inner conflicts, both to the
atheist and to the believer . Question : What is the relationship of letting go to the whole
concept of sin? Answer : If we examine the negative feelings that we have been
discussing and describe them in religious terminology , we see that
what we have really been describing are the so-called “cardinal
sins.” Inasmuch as the mechanism of surrender is a way of letting
them go, it seems obvious that letting go of the attachment to these
characteristics facilitates the achievement of religious teachings in
our personal life.Question : I am not a follower of any particular spiritual pathway
but have my own personal pathway . How could this technique be
helpful? Answer : W ithout exception, all spiritual pathways are based upon
a method of dissolving the ego. The ego includes the totality of our
negative programs. Surrendering is the process par excellence  for
letting go of negative programs. It is, therefore, the best tool to
facilitate spiritual understanding. Question : W ill this process interfere in any way with my faith? Answer : On the contrary: What are the obstacles to faith? Y ou will
notice that they are all forms of negativity . Consequently , letting
go of negativity would be removing the obstacles to faith. Question : I am a nonbeliever , but I do have an interest in learning
about spiritual matters. W ould this approach be of any use to me? Answer : The mechanism of surrender is a tool only . Y ou can use it
to remove the obstacles to making a million dollars; or you can use
it to remove the obstacles to the development of spiritual
awareness. Most people who continuously surrender report that
they discover something within themselves akin to love itself,
which is independent of the body , emotions, thoughts, and the
events of the world. Have you ever heard of anyone becoming
displeased by this discovery? Question : Does the letting go technique contradict any spiritual or
religious teachings? Answer : A study of the subject reveals that there is no conflict
between the letting go of negativity and any spiritual teaching. Question : I gave up religion many years ago because it created so
much guilt I couldn’ t handle it. What would be the ef fect of using
the letting go technique? Answer : In clinical observations over the years, guilt emer ges as
the most frequent reason for which people give up their religion. It
is because the goals seem unobtainable. Ask yourself what hasmade these goals seem unobtainable. It will always be the disparity
between what one is taught they should be, as compared to what
they perceive they really are. Instead of feeling guilty , try letting
go of all the negative feelings that come up and wait and see for
yourself what change of attitudes might occur . Again, letting go is
a tool. It can be utilized to facilitate your goals in any area of life. How you use it is up to you. A good place to start is to let go of all
of your guilt since it fosters an emotional environment for
suf fering and disease. Meditation and Inner T echniques
Question : How does letting go and surrendering correlate with the
dif ferent meditative techniques? Answer : Almost all meditative techniques have as their goal the
quieting of the mind. This is the basis of the dictum from the Book
of Psalms, “Be still and know that I am God.” As most meditators
have discovered, achieving silence of the mind is the main
problem of meditation itself. This is because suppressed feelings
constantly produce thoughts, which are the main distractions in
meditation. Acknowledging and letting go of the ener gy behind
these suppressed feelings, therefore, facilitates the goal of
meditation. When the feeling behind the train of thoughts is
located and surrendered, then that entire train of thought instantly
stops. By constantly surrendering, it is possible to arrive at an
extremely silent state of mind. This can be accomplished as one
goes about one’ s daily activities, thus greatly expanding the
capacity to meditate. Most meditative techniques are limited to a
specified number of minutes or hours during the day . It is possible
by constant surrender to reach high states of consciousness. Question : I do not follow a spiritual pathway , but I do af firmations
and visualizations. W ill the letting go technique be of use to me? Answer : Letting go greatly facilitates the power of af firmations. An af firmation is a positive statement. Its power is limited by the
fact that, either consciously or unconsciously , we have multiplenegative programs that are saying the very opposite thing to the
af firmation. Y ou can discover this for yourself by noticing that, as
you write the af firmations, your mind comes up with, “Y eah, but
… ” It is these “Y eah, buts … ” that limit the power of the
af firmation and reduce its ef fectiveness. If you surrender the
obstacles to the af firmation, you will notice a rapid increase in
their ef fectiveness. Psychotherapy
Question : I am in psychoanalysis. W ould the letting go technique
be helpful or would it be in conflict with my analysis, which is
getting progressively more expensive? Answer : Therapists who have studied the technique agree with it. Many psychiatrists, psychologists, and therapists have learned it
and utilize it in their practices. So far , we have heard only 100%
positive evaluations of the results, because the so-called “working
through” is facilitated by the patient’ s capacity to let go of
negativity and self-limitations, which allows the therapy to move
forward much more rapidly . Psychotherapists, themselves, have
found that letting go has greatly facilitated their understanding of
patients and the resolution of counter -transference. If therapists
know how to acknowledge and let go of negative feelings, then
they can avoid the development of many stress-related illnesses
during the course of their practice. Thus, the technique is
considered to be of assistance in psychotherapy , increasing its
ef fectiveness and the satisfactoriness of its outcome. Question : I am in group psychotherapy . How would that work
with the mechanism of surrender? Answer : Just as in individual psychotherapy , the capability of
surrendering one’ s inner negative feelings greatly facilitates group
work. Question : I am a Jungian analyst. W ould this approach fit in with
my work?Answer : Through surrender , we can free ourselves from being at
the ef fect of the archetypes. The archetypes are obviously a
collection of beliefs and feelings and are, therefore, programs like
any other . The individual who uses the mechanism of surrender to
let go of programmed beliefs and feelings has the power of choice
over the archetypal patterns, rather than unconsciously being run
by them. Alcoholism and Drug Addiction
Question : I am a member of Alcoholics Anonymous (A.A.), and I
would like to know if others in A.A. have benefited from this
technique. Answer : The common experience is that the technique of letting
go greatly facilitates working the 12 Steps of Alcoholics
Anonymous, especially the Third Step. The Third Step states,
“Made a decision to turn our will and lives over to the care of God
as we understood Him .” This very step is frustrating to many
people in A.A. because there is no how-to. Just how do you turn
your will and life over to the care of God or some Higher Power? If we look at will, we see that it is desire. This desire is connected
to attachments. The mechanism of surrender , therefore, facilitates
freedom from attachments and is almost equal to the Third Step in
its intention. Surrendering to God means letting go of one’ s
willfulness. W illfulness is the ego itself. The obsession to drink is a drivenness, a compulsion due to an
attachment. This can be weakened and lessened by the process of
surrendering. Drinking is also an escape from the pain of negative
feelings; therefore, letting go of negative feelings decreases the
psychological need for escape in that particular form. This applies
to other drugs as well, which are all attempts to replace a lower
feeling with a higher feeling. The letting go technique does not replace the need for self-
help groups or for Alcoholics Anonymous; however , it greatly
facilitates success in recovery programs and is certainly
compatible with all the anonymous groups, which are based
uniformly on the 12 Steps.Relationships
Question : I’ve been on a spiritual path for many years and do not
understand why I still experience negative emotions. Answer : There’ s a common illusion that spiritually evolved,
loving people never have any negativity , as though they are
already angelic. They get annoyed that they still have negative
feelings, and then it’ s compounded by their guilt and self-
frustration. They have to realize that feelings are transitory ,
whereas their intention to evolve remains constant. Let go of
feeling guilty that you are still just an ordinary human despite your
angelic ambitions! Having compassion towards your innate
humanness, its nervous system, and the brain function that goes
with it allows for greater equanimity . Heavenly ambitions do not
necessarily make us angels! Question : I have a colleague at work who doesn’ t carry his load. Every time I see him, I feel resentful. Then, I feel guilty for
resenting him. How would I begin the letting go technique in that
situation? Answer : W e notice and accept what our feelings are about a
situation, and then we proceed to clear them as a priority rather
than indulge in emotionality . In the workplace, many people think
they should suppress their feelings of resentment; however , this
approach does not handle the problem and the tensions will fester . W ith the letting go technique, go within yourself and acknowledge
the negative feelings as they arise. Let them come up without
suppressing them and without venting them. And then shift your
attention from the feelings to something else. Let the feelings be
there and let them go. Question : Y ou recommend that we shift attention away from the
negative feeling. How is this dif ferent from repressing the feeling? Answer : Repression is an unconscious process by which
unaccepted feelings are put out of awareness and not dealt with. In
shifting attention, you make a choice not to indulge the negative
emotion. Y ou have already acknowledged and accepted the feelingwithin yourself as part of being human, but you are choosing to let
it go because you want something higher , like peacefulness,
harmony , and getting the job done. People will sometimes shift
their attention by way of actions such as rearranging the furniture a
little bit, opening and closing the window shades, making a quick
trip to the bathroom, or going for a short cof fee break. These
actions allow for a moment to shift from the negative to the
positive. Question : I notice there are certain feelings that seem to recur
frequently , even though I use the method with regularity . Answer : The frequent recurrence of negative feelings would
indicate the necessity for a period of contemplation about recurrent
patterns. For instance, the manner of handling negative emotions
may follow parental or family patterns, as well as cultural ones. There is a wide variation among cultures in how to handle
feelings. So, look at the unconscious underlying patterns going on
with your emotional response, and let go of those patterns. Question : What if a negative feeling toward someone or a
situation persists, despite my intention and ef fort to let it go? Answer : Sometimes one is more or less forced to surrender to a
situation and presume that it’ s karmic. W ith spiritual research, one
finds out that it is indeed karmic. Let’ s say you are paying of f the
karma of being mean to a lot of people! Now you get a chance to
see what it’ s like to have people be mean to you. Sometimes the
only reasonable thing left to do is to surrender to karmic patterns. Y ou don’ t have to believe in karma as a religious doctrine in order
to make this step. It’ s simply accepting the basic law of human
interactions that “what goes around comes around,” and most of us
have not always been saints! Question : I’m a teacher and sometimes there are students who
annoy me. As their teacher I want to get over the annoyance so I
can be helpful to them. What do you recommend?Answer : First, accept the fact that you are annoyed, and that it’ s
okay to be annoyed. It’ s the price of human consciousness. Let the
annoyance come up fully without calling it anything or making it
personal. Instead of resisting it, you ask for more of it. See that it’ s
simply the ener gy of negativity . That observation depersonalizes it. Then ask yourself, are you willing to let go of this ener gy? Often
the ener gy will lift. Question : I have a good marriage but there are moments of
annoyance, frustration, and disagreement. How do I deal with
feeling frustrated and annoyed at my spouse? Answer : W e’ve already said that it’ s okay to be annoyed. That is
part of being human. What you do is become familiar with what
the other person is processing and their style of expression. There
are often dif ferent attitudes and preferences. V ery common
dif ferences are preferences over room temperature, volume
settings, and how to spend money . The key is to let go of being
judgmental of the other person’ s preferences or feeling prideful
about your own as “the right way .” Each accepts the humanness of
the other and that, of course, there are sometimes going to be
dif ferent attitudes. Question : Such seemingly minor dif ferences often lead to the
downfall of a relationship because people blame the other person
or want to change their behavior . How can they live peacefully
instead? Answer : Y ou just accept that all relationships have their ups and
downs. Y ou have to have a sense of humor about the human
condition itself and its seeming contradictions and paradoxes. Y ou
want the other person to be happy and comfortable, and you know
that you are happy and comfortable when they are happy and
comfortable. There is a mutual alignment with a peaceful lifestyle. Let go of judging, blaming, and controlling the other . Let go of
expecting them to be dif ferent than they are. W e all have our
foibles. It can be sort of fun to make a list of your own foibles. There can be a decision not to focus on negativity in one’ s
environment or a relationship. People can tolerate tensions anddif ferences for variable periods of time, and at dif ferent ages you
can tolerate things more or less. Question : What about the negative emotions that come up for
parents when dealing with children? Answer : T olerance for children’ s behaviors varies depending on
cultural context, gender , age, moral views, and other factors. Y ou
put up with things in kinder garten that you don’ t tolerate in third
grade. It is common for parents to have to let go of expectations of
their children. What’ s it like for an expert musician to have a child
with no musical skill or inclination? Expectations are subtle
pressures on the other person, who will then unconsciously resist. In parenting, you want to relinquish expectations and personal
favoritisms. If you’re an expert at billiards, can you let go of being
disappointed that your kid is lousy at shooting pool? Another common issue is over -parenting. Sometimes a parent
confuses loving a grown child with bailing them out of every
dif ficulty . At a certain age, sometimes love means “tough love,”
that is, letting the child find his own way out of the mess he made
so that he has the opportunity to discover his own inner resources. Question : If I let go of a lot of guilt, wouldn’ t the technique result
in promiscuity? Answer : On the contrary , promiscuity is based on low self-esteem,
exploitation, and lack of love. The letting go of negativity and
selfishness, concern for others, a heightened pleasure from their
company , and higher self-esteem changes one’ s perspective of
relationships. The capacity for lovingness increases rapidly . Much
of promiscuity is an attempt to overcome unconscious fears and
seek reassurance. These can all be let go of, so that more mature
relationships take their place. Question : I have been going to sex therapy , which is based on
behavioral retraining. W ould that be compatible? Answer : There is no incompatibility . Behavioral retraining is an
attempt to replace negative programs with positive ones.Essentially , it is replacing “I can’ t” with “I can.” That is what this
technique of letting go is all about. Question : W ill the letting go technique cure impotence or
frigidity? Answer : It is not a cure for anything; it is a self-investigative
technique that rapidly opens up awareness of inner feelings,
thoughts, and beliefs. Both frigidity and impotency are statements
on the behavioral level of “I can’ t,” which in the unconscious
means “I won’ t.” They are both resistances to joy , love,
expression, and aliveness. The most common causes are repressed
guilt, fear , and anger , emotions that spill out through the
autonomic nervous system. Impotence and frigidity are
expressions of conflict. Most people who use the letting go
technique report overall improvements in their sexual life in a
variety of ways, and many have reported recovery from sexual
inhibitions. Likewise, many have also reported the relief from
sexual excessiveness and excessive preoccupation with the subject. Question : How does the mechanism of surrender relate to the
process of aging? Answer : It facilitates graceful aging. Getting older brings a big
change in your lifestyle. Often there is a decline in vision, hearing,
and mobility , which means you are increasingly dependent on the
care of others for things that you accomplished previously without
a second thought. Old age can be annoying. Suddenly , you are
incompetent in areas where you once excelled. As you let go of
feeling annoyed, however , you see that the incapacities of old age
serve a purpose. They get you ready to leave the world. If you
were still involved as a “star” in some area of life, you’d resent
leaving the world. Y ou wouldn’ t be very graceful about it. As you
decline, it gives you time to adjust, get used to the fact that you’ll
be leaving, and do any spiritual work that you want to have
completed by the time you leave here. When you surrender to the process of aging as simply part of
the human condition, you come to peace with it. Y ou become more
loving and appreciative of other people’ s love and care for you.The more loving you become, you see that everybody is trying to
be helpful to you. And it is loving to allow them to be helpful to
you. People think, “Oh, I’m being selfish if I allow somebody to
be helpful to my life.” Actually , it’ s being generous. Generosity is
the willingness to share your life with others. It’ s a gift to people to
allow them to love you. The Mechanism
Question:  How can surrendering be more constant? Answer : The secret to using this mechanism more often and more
consistently is, first of all, the wish to do so. That is Step #1. Y ou
have to want to be free of the feeling more than you want to keep
it. Sometimes it is just a matter of remembering, and you can use
some kind of a cue card to remind you. Another way is to establish a routine. It is very good to start
the day by surrendering your thoughts and feelings about your
expectations, to picture the way you would like it to go, and to let
go of all negative thoughts that would interfere with the day going
in that way . Then, at the end of the day , sit down and surrender
anything that came up during the course of the day that you
overlooked or didn’ t have time to pay attention to. This is called
“cleaning up,” and most people find that they sleep better . Another way is to keep a notebook where you write down
your successes. Y ou might put down the goal of constant
surrendering and follow it up with what the results were. Another way is to let go of your resistance to surrendering
and, as you start the day , reaf firm your intention to let go of all
negativity that day . Y ou also reaf firm that you are free not to
surrender . After all, it is totally a matter of choice. Let go of any
feeling of compulsion about it. There isn’ t any “should.”
Question : What do you think is the most frequent cause for our
resistance to surrender? Answer : W e think that somehow , if we hang on to that feeling, it is
going to get us what we want. If we get stuck in a feeling, it is
useful to look at the question of what we think we haveaccomplished by hanging on to it. W e will almost always find that
we have a fantasy that it will have some ef fect on some other
person and change their behavior or attitudes toward us. If we let
go of that, we become willing to let go of the feeling. Question : If I surrender all the time, won’ t I just become passive? Answer : On the contrary , surrendering will clear the decks for
ef fective action. Passivity is often because of inhibition and a
failure to see alternate ways to handle a situation. For instance, a
person will say , “In the conference, he got me so mad I just sat
there and said nothing.” Now it’ s rather clear what the problem is. The saying nothing was due to the anger and the person’ s picturing
that the only emotional response he could make would be anger . Since this would be inappropriate in a business situation, he said
nothing. Had the anger been let go, the person could have been
confidently assertive and stated his opinion instead of clamming
up. Question : In therapy , I learned how to express anger , and I think it
is a very useful thing. Do I have to give it up? Answer : If you look at anger , you will see that its basis is almost
always fear . W e get angry because we have been threatened. The
threat arouses fear . The fear means we feel that we are unequal to
the situation. Anger biologically is like swelling up to intimidate
our opponent. Anger is coming from weakness rather than
strength. The person who has surrendered is, therefore, relying on
strength rather than weakness. The person who has surrendered
does not have to fall back upon anger to handle a situation. Also,
anger cannot be counted upon. In addition, it has many destructive
ef fects; for example, it is running you instead of your running it. A
totally surrendered person is free to choose to express anger if they
wish, but it is done out of choice, not out of necessity . Anger ,
especially chronic anger , has deleterious ef fects on the body
or gans, and research in psychosomatic medicine has indicated that
repressed anger is associated with hypertension, arthritis, and a
variety of other diseases.Question : Y ou mentioned that surrender is a natural psychological
mechanism of the mind. If that is so, how come we have to learn
how to do it? Answer : Although it is true that surrender or letting go is a natural
mechanism of the mind, it must be remembered that the mind has
multiple conflicting motivations. Whereas one part of your mind
would like to be free of the tension from a feeling, another part of
your mind is programmed to believe that hanging on to the feeling
will somehow magically bring about some desired end. Unless one
is conscious and aware and has mastered the technique, the
conflicts of the mind will overrule and dominate. Basically , the
technique of letting go gives you the power of choice over the
tendencies of mind. Instead of being at its ef fect, the mind is now
under your mastery . It opens up freedom and the capacity for free
choice. Question : I have a hard time with acceptance. What do you
recommend? Answer:  Divert your attention to that which is really essential,
experientially . Some days it rains; some days it’ s sunny; some days
it’ s cloudy . Y ou can’ t change the rain, but you can put on your
raincoat. Y ou can be realistic and take the necessary steps to
remain dry . There are many aspects of life you can’ t change, but
you can let go of your expectation or need that they be dif ferent
from what they are. W ith observation, for instance, you will notice
that there is always a war going on somewhere in the world. So to
be peaceful, it is necessary to accept that waging war is part of
human nature and has been throughout all of recorded time. Mankind has been at war 97% of the time. Question : I realize that fear and insecurity have driven me all of
my life, but it seems like those drives account for my financial
success. If I learn how to surrender , will this adversely af fect my
income? Answer : When a lower motivation has been let go, the mind
automatically replaces it with a higher feeling and a higher
motivation. What’ s wrong with enjoying earning a living insteadof being driven by fear? The same activity will continue but now
from a pleasurable space, and it will start bringing in many
rewards other than just financial. Question : W ithout guilt, won’ t people misbehave? Answer : Similar to a previous answer , loving concern for others
replaces inhibition due to guilt. The more loving we become, the
more harmless we become to others and to society in general. When you are lovingly concerned for the welfare of others, your
own welfare will be taken care of and covered. Question : I have a poor memory . Do you think I could learn this
technique? Answer : There is nothing to memorize in learning this technique. It is simply a way of letting go. As yet, we have not heard of
anyone unable to learn it. Question : Sometimes I think I am letting go, and sometimes I’m
not sure. I get confused. What is the problem? Answer : Look at the resistances to the process of surrendering
itself. Are there any negative thoughts, doubts, or feelings about
your ability to do the technique? Let all of these resistances come
up, accept them, and let them go. Clarify your intention to become
a happier , more loving and peaceful person. Surr ender to the Ultimate
Question : Y ou’ve mentioned “surrender at great depth” as a
method by which we experience Ultimate Reality . Can you
describe what occurs? Answer : W e might call it the “final run.” As you apply the letting
go technique to every area of life, without exception, the ener gy of
spiritual work gets stronger and stronger . There is the fixity of
attention, the relentless staying with a method, no matter what is
going on. Some people say , “I’ve done spiritual work of f and on for 30
years, and I’m still where I was.” They’ve meditated a little there,prayed a little here, gone to a workshop, heard a speaker , read a
book, and it has all been sporadic. That’ s all right. Y ou are busy in
the world and accumulating data that you know you’re going to
use at a later date. But then there comes a time when it means to do whatever
practice you’re doing without exception, all the time. The devotion
to the T ruth becomes overwhelming. It isn’ t that you’re driving it. Y ou’re being pulled by your own destiny; it is by your own karmic
commitment that you’ve chosen the ultimate destiny . At that point,
let’ s say you use the technique of surrender . This means to
surrender and let go of everything at the very moment it arises. It
happens in 1/10,000th of a second—it’ s coming, it peaks, and then
it leaves. So, every feeling, every thought, every desire, you let go
at the peak of it. This becomes continuous, nonstop. As mentioned earlier , I remember letting go of a severe
attachment for 11 days, sitting and doing nothing but letting go of
this attachment. Every thought, every feeling, every memory ,
everything about it—as it arose, it was surrendered. The grief that
we feel when we lose a member of our family is not just about
losing that person here and now . It’ s an accumulation of the ener gy
of all the deaths from all the lifetimes. This particular surrender
was nonstop for 11 days, morning and night. Finally it stopped. Gone forever . Never again to be subject to that. So, serious spiritual work is a continuous willingness to let
things go as they arise. It is the willingness to surrender wanting to
control everything as it arises, the willingness to surrender wanting
to change it, and to have it our way . V ery often there will be
illusions about the nature of Reality that also have to be let go. That there’ s a good and a bad, a desirable and an undesirable;
that’ s all in the mind. In Reality , the sun shines and then the clouds
come; the rain falls and the grass grows up and dies; the stock
market goes up and down; age comes and goes; people arise and
leave. And, so, there’ s the ebb and flow . If you are at this one point
of the cycle, there’ s no use in crying about it because the cycle will
cycle itself out. By surrendering to whatever is cycling up, it
eventually disappears. Y ou disappear it by choosing to be one withit and refusing to want to change it as it arises. Do this
continuously , no matter what, nonstop. This means that you cannot make an exception here, or an
exception there. It means continuously , and with everyone and
everything. The one or two things you hide behind probably
represent a stack. That’ s why you’re hanging on to them. It’ s not
just this annoying person you hate; they represent a whole stack of
that ener gy to you. Y ou can’ t just skip over your mother -in-law! Eventually , everything is surrendered that stands in the way of
the Presence. The Presence is so obvious, so startling, so
overwhelming, that there’ s no question about it. It is profound,
total, all-encompassing, absolutely overwhelming, totally
transforming, and completely unmistakable. When everything is
surrendered that stands in the way , It is there, shining brilliantly
forth. Instead of viewing this as something in the future, own it now . Enlightenment is not something that occurs in the future, after 50
years of sitting cross-legged and saying “OM.” It is right here, in
this instant. The reason you’re not experiencing this state of total
peace and timelessness is because it is being resisted. It is being
resisted because you are trying to control the moment. If you let go
of trying to control your experience of the moment, and if you
constantly surrender it like a tone of music, then you live on the
crest of this exact alwaysness. Experience arises like a note of
music. The minute you hear a note, it’ s already passing away . The
instant you’ve heard it, it’ s already dissolving. So every single
moment is dissolving as it arises. Let go of anticipating the next
moment, trying to control it, trying to hang on to the moment that
has just passed. Let go clinging to what has just occurred. Let go
trying to control what you think is about to occur . Then you live in
an infinite space of non-time and non-event. There is an infinite
peace beyond description. And you are home.A P P E N D I X  A :
T H E  M A P  O F  C O N S C I O U S N E S S ®
God-view Life-view Level Log Emotion Pr ocess
Self Is Enlightenment
 700-
1000Inef fable Pure
Consciousness
All-Being Perfect Peace
 600 Bliss Illumination
One Complete Joy
 540 Serenity T ransfiguration
Loving Benign Love
 500 Reverence Revelation
W ise Meaningful Reason
 400 Understanding Abstraction
Merciful Harmonious Acceptance
 350 For giveness T ranscendence
Inspiring Hopeful W illingness
 310 Optimism Intention
Enabling Satisfactory Neutrality
 250 T rust Release
Permitting Feasible Courage
 200 Af firmation Empowerment
Indif ferent Demanding Pride
 175 Scorn Inflation
V engeful Antagonistic Anger
 150 Hate Aggression
Denying Disappointing Desire
 125 Craving Enslavement
Punitive Frightening Fear
 100 Anxiety W ithdrawal
Disdainful T ragic Grief
 75 Regret Despondency
Condemning Hopeless Apathy
 50 Despair Abdication
V indictive Evil Guilt
 30 Blame Destruction
Despising Miserable Shame
 20 Humiliation Elimination 
A P P E N D I X  B :
M U S C L E  T E S T I N G  P R O C E D U R E
General Information
The ener gy field of consciousness is infinite in dimension. Specific levels
correlate with human consciousness and have been calibrated from 1 to
1,000. (see Appendix A: Map of Consciousness .) These ener gy fields
reflect and dominate human consciousness. Everything in the universe radiates a specific frequency or minute
ener gy field that remains in the field of consciousness permanently . Thus,
every person or being that ever lived and anything about them, including
any event, thought, deed, feeling, or attitude, is recorded forever and can be
retrieved at any time in the present or the future. T echnique
The muscle-testing response is a simple “yes” or “not yes” (no) response to
a specific stimulus. It is usually done by the subject holding out an extended
arm and the tester pressing down on the wrist of the extended arm, using
two fingers and light pressure. Usually the subject holds a substance to be
tested over their solar plexus with the other hand. The tester says to the test
subject, “Resist,” and if the substance being tested is beneficial to the
subject, the arm will be strong. If it is not beneficial or it has an adverse
ef fect, the arm will go weak. The response is very quick and brief. It is important to note that the intention, as well as both the tester
and the one being tested, must calibrate over 200 in order to
obtain accurate responses. Experience from online discussion groups has shown that many
students obtain inaccurate results. Further research shows that at calibration
200, there is still a 30 percent chance of error . The higher the levels of
consciousness of the test team, the more accurate are the results. The best
attitude is one of clinical detachment, posing a statement with the prefixstatement, “In the name of the highest good, _____ calibrates as true. Over
100, Over 200,” etc. The contextualization “in the highest good” increases
accuracy because it transcends self-serving personal interest and motives. For many years, the test was thought to be a local response of the
body’ s acupuncture or immune system. Later research, however , has
revealed that the response is not a local response to the body at all, but
instead is a general response of consciousness itself to the ener gy of a
substance or a statement. That which is true, beneficial, or pro-life gives a
positive response that stems from the impersonal field of consciousness,
which is present in everyone living. This positive response is indicated by
the body’ s musculature going strong. There is also an associated pupillary
response (the eyes dilate with falsity and constrict to truth) as well as
alterations in brain function as revealed by magnetic imaging. (For
convenience, the deltoid muscle is usually the one best used as an indicator
muscle; however , any of the muscles of the body can be used.) Before a question (in the form of a statement) is presented, it is
necessary to qualify permission;  that is, state, “I have permission to ask
about what I am holding in mind” (Y es/No). Or , “This calibration serves the
highest good.”
If a statement is false or a substance is injurious, the muscles go weak
quickly in response to the command, “Resist.” This indicates the stimulus is
negative, untrue, anti-life, or the answer is “no.” The response is fast and
brief in duration. The body will then rapidly recover and return to normal
muscle tension. There are three ways of doing the testing. The one that is used in
research and also most generally used requires two people: the tester and
the test subject. A quiet setting is preferred, with no background music. The
test subject closes their eyes. The tester must phrase the question to be
asked in the form of a  statement . The statement can then be answered as
“yes” or “no” by the muscle response. For instance, the incorr ect  form
would be to ask, “Is this a healthy horse?” The correct form is to make the
statement, “This horse is healthy ,” or its corollary , “This horse is sick.”
After making the statement, the tester says “Resist” to the test subject
who is holding the extended arm parallel to the ground. The tester presses
down sharply with two fingers on the wrist of the extended arm with mild
force. The test subject’ s arm will either stay strong, indicating a “yes,” or go
weak, indicating a “not yes” (no). The response is short and immediate.A second method is the O-ring method, which can be done alone. The
thumb and middle finger of the same hand are held tightly in an O
configuration, and the hooked forefinger of the opposite hand is used to try
to pull them apart. There is a noticeable dif ference in the strength between a
“yes” and a “no” response. The third method is the simplest, yet, like the others, requires some
practice. Simply lift a heavy object, such as a lar ge dictionary or merely a
couple of bricks, from a table about waist high. Hold in mind an image or
true statement to be calibrated and then lift. Then, for contrast, hold in mind
that which is known to be false. Note the ease of lifting when truth is held
in mind and the greater ef fort necessary to lift the load when the issue is
false (not true). The results can be verified using the other two methods. Calibration of Specific Levels
The critical point between positive and negative, between true and false, or
between that which is constructive or destructive, is at the calibrated level
of 200 (see Map in Appendix A ). Anything above 200, or true, makes the
subject go strong; anything below 200, or false, allows the arm to go weak. Anything past or present, including images or statements, historical
events, or personages, can be tested. They need not be verbalized. Numerical Calibration
Example: “Ramana Maharshi’ s teachings calibrate over 700.” (Y/N). Or ,
“Hitler calibrated over 200.” (Y/N). “When he was in his 20s.” (Y/N). “His
30s.” (Y/N). “His 40s.” (Y/N). “At the time of his death.” (Y/N). Applications
The muscle test cannot be used to foretell the future; otherwise, there are no
limits as to what can be asked. Consciousness has no limits in time or
space; however , permission may be denied. All current or historical events
are available for questioning. The answers are impersonal and do not
depend on the belief systems of either the tester or the test subject. For
example, protoplasm recoils from noxious stimuli and flesh bleeds. Those
are the qualities of these test materials and are impersonal. Consciousness
actually knows only truth because only truth has actual existence. It does
not respond to falsehood because falsehood does not have existence inReality . It will also not respond accurately to nonintegrous or egoistical
questions. Accurately speaking, the test response is either an “on” response or
merely a “not on” response. Like the electrical switch, we say the electricity
is “on,” and when we use the term “of f,” we just mean that it is not there. In
reality , there is no such thing as of f-ness. This is a subtle statement but
crucial to the understanding of the nature of consciousness. Consciousness
is capable of recognizing only T ruth. It merely fails to respond to falsehood. Similarly , a mirror reflects an image only if there is an object to reflect. If
no object is present to the mirror , there is no reflected image. T o Calibrate A Level
Calibrated levels are relative to a specific reference scale. T o arrive at the
same figures as in the chart in Appendix A, reference must be made to that
table or by a statement such as, “On a scale of human consciousness from 1
to 1,000, where 600 indicates Enlightenment, this _____ calibrates over
_____ (a number).” Or , “On a scale of consciousness where 200 is the level
of T ruth and 500 is the level of Love, this statement calibrates over _____.”
(State a specific number .) General Information
People generally want to determine truth from falsehood. Therefore, the
statement has to be made very specifically . A void using general terms such
as a good job to apply for . Good in what way? Pay scale? W orking
conditions? Promotional opportunities? Fairness of the boss? Expertise
Familiarity with the test brings progressive expertise. The right questions to
ask begin to spring forth and can become almost uncannily accurate. If the
same tester and test subject work together for a period of time, one or both
of them will develop what can become an amazing accuracy and capability
of pinpointing just what specific questions to ask, even though the subject is
totally unknown by either one. For instance, the tester has lost an object and
begins by saying, “I left it in my of fice.” (Answer: No.) “I left it in the car .”
(Answer: No.) All of a sudden, the test subject almost sees the object and
says, “Ask, On the back of the bathroom door .” The test subject says, “The
object is hanging on the back of the bathroom door .” (Answer: Y es.) In thisactual case, the test subject did not even know that the tester had stopped
for gas and left a jacket in the restroom of a gasoline station. Any
information can be obtained about anything anywhere in current or past
time or space, depending on receiving prior permission. (Sometimes one
gets a “no,” perhaps for karmic or other unknown reasons.) By cross-
checking, accuracy can be easily confirmed. For anyone who learns the
technique, more information is available instantaneously than can be held in
all the computers and libraries of the world. The possibilities are therefore
obviously unlimited, and the prospects breathtaking. Limitations
The test is accurate only if the test subjects themselves calibrate over 200
and the intention for the use of the test is integrous, calibrating over 200. The requirement is one of detached objectivity and alignment with truth
rather than subjective opinion. Thus, to try to prove a point negates
accuracy . Approximately 10% of the population is not able to use the
kinesiologic testing technique for as yet unknown reasons. Sometimes
married couples, for reasons as yet undiscovered, are unable to use each
other as test subjects and may have to find a third person to be a test partner . A suitable test subject is a person whose arm goes strong when a love
object or person is held in mind, and it goes weak if that which is negative
(fear , hate, guilt, etc.) is held in mind (e.g., W inston Churchill makes one go
strong, and Osama bin Laden makes one go weak). Occasionally , a suitable test subject gives paradoxical responses. This
can usually be cleared by doing the thymic thump. (W ith a closed fist,
thump three times over the upper breastbone, smile, and say “ha-ha-ha”
with each thump and mentally picture someone or something that is loved.) The temporary imbalance will then clear up. The imbalance may be the result of recently having been with negative
people, listening to heavy-metal rock music, watching violent television
programs, playing violent video games, etc. Negative music ener gy has a
deleterious ef fect on the ener gy system of the body for up to one-half hour
after it is turned of f. T elevision commercials or background are also a
common source of negative ener gy . As previously noted, this method of discerning truth from falsehood
and the calibrated levels of truth has strict requirements. Because of thelimitations, calibrated levels are supplied for ready reference in T ruth vs.
Falsehood . Explanation
The muscle-strength test is independent of personal opinion or beliefs and is
an impersonal response of the field of consciousness, just as protoplasm is
impersonal in its responses. This can be demonstrated by the observation
that the test responses are the same whether verbalized or held silently in
mind. Thus, the test subject is not influenced by the question as they do not
even know what it is. T o demonstrate this, do the following exercise:
The tester holds in mind an image unknown to the test subject and
states, “The image I am holding in mind is positive” (or “true,” or
“calibrates over 200,” etc.). Upon direction, the test subject then resists the
downward pressure on the wrist. If the tester holds a positive image in mind
(e.g., Abraham Lincoln, Jesus, Mother T eresa, etc. ), the test subject’ s arm
muscle will go strong. If the tester holds a false statement or negative image
in mind (e.g., bin Laden, Hitler , etc. ), the arm will go weak. Inasmuch as
the test subject does not know what the tester has in mind, the results are
not influenced by personal beliefs. Disqualification
Both skepticism (cal. 160) and cynicism, as well as atheism, calibrate below
200 because they reflect negative prejudgment. In contrast, true inquiry
requires an open mind and honesty devoid of intellectual vanity . Negative
studies of the testing methodology all calibrate below 200 (usually at 160),
as do the investigators themselves. That even famous professors can and do calibrate below 200 may seem
surprising to the average person. Thus, negative studies are a consequence
of negative bias. As an example, Francis Crick’ s research design that led to
the discovery of the double helix pattern of DNA calibrated at 440. His last
research design, which was intended to prove that consciousness was just a
product of neuronal activity , calibrated at only 135. (He was an atheist.) The failure of investigators who themselves, or by faulty research
design, calibrate below 200 (usually at 160), confirms the truth of the very
methodology they claim to disprove. They should get negative results, and
so they do, which paradoxically proves the accuracy of the test to detect the
dif ference between unbiased integrity and nonintegrity .Any new discovery may upset the apple cart and be viewed as a threat
to the status quo of prevailing belief systems. That consciousness research
validates spiritual Reality is, of course, going to precipitate resistance, as it
is actually a direct confrontation to the dominion of the narcissistic core of
the ego itself, which is innately presumptuous and opinionated. Below consciousness level 200, comprehension is limited by the
dominance of Lower Mind, which is capable of recognizing facts but not
yet able to grasp what is meant by the term truth (it confuses r es interna
with r es externa ), and that truth has physiological accompaniments that are
dif ferent from falsehood. Additionally , truth is intuited as evidenced by the
use of voice analysis, the study of body language, pupillary response, EEG
changes in the brain, fluctuations in breathing and blood pressure, galvanic
skin response, dowsing, and even the Huna technique of measuring the
distance that the aura radiates from the body . Some people have a very
simple technique that utilizes the standing body like a pendulum (fall
forward with truth and backward with falsehood). From a more advanced contextualization, the principles that prevail are
that T ruth cannot be disproved by falsehood any more than light can be
disproved by darkness. The nonlinear is not subject to the limitations of the
linear . T ruth is a paradigm dif ferent from logic and thus is not provable, as
that which is provable calibrates only in the 400s. Consciousness research
methodology operates at level 600, which is at the interface of the linear
and the nonlinear dimensions. Discr epancies
Dif fering calibrations may be obtained over time or by dif ferent
investigators for a variety of reasons:
1. Situations, people, politics, policies, and attitudes change over time. 2. People tend to use dif ferent sensory modalities when they hold
something in mind, i.e., visual, sensory , auditory , or feeling. Y our
mother could therefore be how she looked, felt, sounded, etc., or
Henry Ford could be calibrated as a father , as an industrialist, for his
impact on America, his anti-Semitism, etc. 3. Accuracy increases with the level of consciousness. (The 400s and
above are the most accurate.) One can specify context and stick to aprevailing modality . The same team using the same technique will
get results that are internally consistent. Expertise develops with
practice. There are some people, however , who are incapable of a
scientific, detached attitude and are unable to be objective, and for
whom the testing method will therefore not be accurate. Dedication
and intention to the truth has to be given priority over personal
opinions and trying to prove them as being “right.”
Note
While it was discovered that the technique does not work for people who
calibrate at less than level 200, only quite recently was it further discovered
that the technique does not work if the persons doing the testing are
atheists. This may be simply the consequence of the fact that atheism
calibrates below level 200, and that negation of the truth or Divinity
(omniscience) karmically disqualifies the negator just as hate negates love. R E F E R E N C E S
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Biographical and Autobiographical Notes
Dr . Hawkins is an internationally known spiritual teacher , author , and
speaker on the subject of advanced spiritual states, consciousness research,
and the Realization of the Presence of God as Self. His published works, as well as recorded lectures, have been widely
recognized as unique in that a very advanced state of spiritual awareness
occurred in an individual with a scientific and clinical background who was
later able to verbalize and explain the unusual phenomenon in a manner that
is clear and comprehensible. The transition from the normal ego-state of mind to its elimination by
the Presence is described in the trilogy Power vs. For ce  (1995), which won
praise even from Mother T eresa, The Eye of the I  (2001), and I: Reality and
Subjectivity  (2003), which have been translated into the major languages of
the world. T ruth vs. Falsehood: How to T ell the Differ ence  (2005),
T ranscending the Levels of Consciousness  (2006), Discovery of the
Pr esence of God: Devotional Nonduality  (2007), and Reality , Spirituality
and Modern Man  (2008) continue the exploration of the ego’ s expressions
and inherent limitations and how to transcend them. The trilogy was preceded by research on the Nature of Consciousness
and published as the doctoral dissertation, Qualitative and Quantitative
Analysis and Calibration of the Levels of Human Consciousness  (1995),
which correlated the seemingly disparate domains of science and
spirituality . This was accomplished by the major discovery of a technique
that, for the first time in human history , demonstrated a means to discern
truth from falsehood. The importance of the initial work was given recognition by its very
favorable and extensive review in Brain/Mind Bulletin  and at later
presentations such as the International Conference on Science and
Consciousness. Many presentations were given to a variety of
or ganizations, spiritual conferences, church groups, nuns, and monks, both
nationally and in foreign countries, including the Oxford Forum in England.In the Far East, Dr . Hawkins is a recognized “T eacher of the W ay to
Enlightenment” (“T ae R young Sun Kak Dosa”). In response to his
observation that much spiritual truth has been misunderstood over the ages
due to lack of explanation, Dr . Hawkins has presented monthly seminars
that provide detailed explanations which are too lengthy to describe in book
format. Recordings are available that end with questions and answers, thus
providing additional clarification. The overall design of this lifetime work is to recontextualize the human
experience in terms of the evolution of consciousness and to integrate a
comprehension of both mind and spirit as expressions of the innate Divinity
that is the substrate and ongoing source of life and Existence.
_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:

        As the more serious ailments were healed, there was the ener gy and
time to look at even more minor issues. There had been a long-standing
belief that people catch dandruf f in barbershops. When that belief was
surrendered, the dandruf f disappeared. A similar process occurred with the
belief that correlated athlete’ s foot with hotel room floors. Upon continual
cancellation of that belief, athlete’ s foot disappeared. At Thanksgiving time one year, there was the opportunity to test the
technique in an acute situation. A huge log dropped on the left foot and
broke all the bones across the whole forefoot. Instead of rushing out to get a
cast, the letting go technique was used. By Christmas, it was possible to
return to the dance floor. At a later time, a severely sprained ankle healed
itself in minutes by instantly surrendering the pain. Healing of V ision
One evening while giving a lecture on the mechanism of surrender and
making note of all of the above healings which had been experienced, a
member of the audience said, “Doctor, if you healed all of those ailments,
then why do you still wear glasses. Couldn’ t poor eyesight be healed the
same way. ”“W ell, I never thought of wearing glasses as a disease. I always thought
of it as an anatomical-structural defect of the body. But now that you
mention it, I don’ t see any reason why that shouldn’ t heal. ”
So, the bifocals were removed and stowed in a coat pocket. Indeed, at
that time, eyesight was declining to the point that trifocals had been
prescribed and ordered. In leaving the lecture that evening, the same inner
knowingness came, that the condition would heal itself with suf ficient faith
and trust. Driving home without glasses, vision was blurred. The pace was slow,
with headlights on the curb. There was an inner knowingness that we would
always see what we needed  to see but unable to see what we wanted  to see. During the next six weeks, a great deal was observed and learned about
what goes on behind our everyday, ordinary seeing. There is a whole
myriad of feelings, varying from curiosity to competition to erotic interest
to intellectual titillation. Only about five percent of our vision is absolutely
necessary to function in the world. A peculiar phenomenon occurred; only that which was necessary to see
was seen. Reading newspapers and magazines, watching television, or
going to the movies were all impossible. It became clear how most of vision
is merely escapism. On the road, it was as if Mr. Magoo were behind the
wheel. Again and again that same mysterious phenomenon would occur. As
soon as it was vital to see something, that’ s when it would be seen. The
edge of the clif f was made visible just as it was necessary to see it. There
was a great deal of anxiety, with a constant surrendering of fear. Finally, by
the end of six weeks, the fear seemed to run out. Instead, a deep surrender
took place. “W ell, I will only see that which I am allowed to see. ” The other
emotional objectives which seeing had subserved up to that time were
willingly surrendered. Then, a profound sense of inner stillness and peace occurred and a
feeling of oneness with whatever it is that runs the universe. And in that
instant, suddenly, vision returned totally and perfectly. What had not been
visible or readable now was crystal clear: street signs, fine print in dim
light, objects in great detail across the room and at great distance. At the
next eye test for a driving license renewal, the evaluator said that the vision
was perfect and that glasses would no longer be required. This had never
occurred on any previous eye test. Since telling this story around the country, quite a number of other
people have taken of f their glasses and gone through the same experience. Interestingly enough, each one said that it took about six weeks. One of the
people who accomplished this decided to put his glasses on again. When
asked the reason, he said that his wife was so used to seeing him with
glasses that he looked homely without them, and so he put on blank ones in
order to please her. He did it just because he loved her and wanted to make
her happy, which is a very dif ferent reason than having to wear glasses
because of impaired vision. Those of us who have had the experience of healed vision agree on one
discovery: It is with the mind itself that we see, not the eyeballs. Recently,
one of the cases was a woman who had been blind since shortly after birth
and had gross derangements of both eyeballs. After hearing the lecture on
recovery of vision, she pursued a medical protocol and practiced the letting
go technique on her sight. W ithin two days she began to experience a return
of vision. She came up after the lecture and said, “I know you are right. I
know that one sees through the mind because that is what is happening to
me. I am seeing, and I am seeing with my mind. ”
T o understand how all of these healings can come about—some of
them ver ging on the miraculous—we have to revise many of our thoughts
about bodily processes, the mechanisms of healing, and how medical
treatments bring about their results. It was discovered that there is a self-
healing power within  that is activated by continual surrender. CHAPTER
21
Q U E S T I O N S  A N D  A N S W E R S
This chapter includes verbatim questions and answers from workshops and
seminars that have been given around the world in recent years. In
anticipation of the reader ’ s questions, the most typical and frequently asked
questions about the mechanism of surrender have been included. Religious and Spiritual Goals
There are always a number of questions regarding the application of
surrender to achieving what are generally referred to as spiritual goals,
expansion of consciousness, and religious beliefs. W e can answer many of
these questions by making a general statement. The letting go mechanism does not conflict with any religion or
spiritual pathway or self-improvement program, nor does it disagree with
any philosophy or metaphysical position. It entails no spiritual teachings of
its own. Instead, it provides a mechanism so that self-understanding
removes the blocks to spiritual advancement. It is also compatible with the
humanistic movement. All spiritual pathways and religions emphasize the
need for expanding our capacity to love, and this is essentially what the
process of surrender is all about. By removing the blocks to love, the
capacity to love self, others, and God is expanded. Surrender also facilitates the basic teachings of all the world’ s great
religions. The essential goal of these teachings is to surrender the “small
self,” commonly called “ego. ” The letting go technique facilitates the goal
of dissolving the small self by using a simple inner process of surrender. When the small self is transcended, the true inner Self shines forth. Let us
take, for instance, the most common short means of expression of this
surrendering phenomenon as given by most religions. T ypically, they follow
this pattern:
Let go and let God. Be still and know that I am God. T urn your life and will over to the care of God as you understand Him. Surrender to what is,  for God is in all things. It is obvious that letting go of negativity facilitates the very direction
that all religions and spiritual pathways ur ge us to take. The process of
letting go is concerned primarily with feelings, and we have seen that
feelings have a profound ef fect on our thoughts and belief systems. The
experience of most people who use the mechanism of surrender is that it
facilitates their spiritual and religious goals. Those who do not consciously
have any religious or spiritual goals have remarked that it facilitates their
capacity for lovingness, which substantially increases their happiness and
well-being. Carl Jung pointed out that, because God is one of the major archetypes
in the unconscious, each person has to take a position about God whether
they like it or not. Even the atheist has feelings about the concept of God. So whether God exists or not, the subject has to be dealt with sooner or
later. Suppressing our feelings about God or consciously being
overwhelmed by the subject is not a satisfactory solution. The letting go
technique brings resolution to long-standing inner conflicts, both to the
atheist and to the believer. Question : What is the relationship of letting go to the whole
concept of sin. Answer : If we examine the negative feelings that we have been
discussing and describe them in religious terminology, we see that
what we have really been describing are the so-called “cardinal
sins. ” Inasmuch as the mechanism of surrender is a way of letting
them go, it seems obvious that letting go of the attachment to these
characteristics facilitates the achievement of religious teachings in
our personal life. Question : I am not a follower of any particular spiritual pathway
but have my own personal pathway. How could this technique be
helpful. Answer : W ithout exception, all spiritual pathways are based upon
a method of dissolving the ego. The ego includes the totality of our
negative programs. Surrendering is the process par excellence  for
letting go of negative programs. It is, therefore, the best tool to
facilitate spiritual understanding. Question : W ill this process interfere in any way with my faith. Answer : On the contrary: What are the obstacles to faith. Y ou will
notice that they are all forms of negativity. Consequently, letting
go of negativity would be removing the obstacles to faith. Question : I am a nonbeliever, but I do have an interest in learning
about spiritual matters. W ould this approach be of any use to me. Answer : The mechanism of surrender is a tool only. Y ou can use it
to remove the obstacles to making a million dollars; or you can use
it to remove the obstacles to the development of spiritual
awareness. Most people who continuously surrender report that
they discover something within themselves akin to love itself,
which is independent of the body, emotions, thoughts, and the
events of the world. Have you ever heard of anyone becoming
displeased by this discovery. Question : Does the letting go technique contradict any spiritual or
religious teachings. Answer : A study of the subject reveals that there is no conflict
between the letting go of negativity and any spiritual teaching. Question : I gave up religion many years ago because it created so
much guilt I couldn’ t handle it. What would be the ef fect of using
the letting go technique. Answer : In clinical observations over the years, guilt emer ges as
the most frequent reason for which people give up their religion. It
is because the goals seem unobtainable. Ask yourself what hasmade these goals seem unobtainable. It will always be the disparity
between what one is taught they should be, as compared to what
they perceive they really are. Instead of feeling guilty, try letting
go of all the negative feelings that come up and wait and see for
yourself what change of attitudes might occur. Again, letting go is
a tool. It can be utilized to facilitate your goals in any area of life. How you use it is up to you. A good place to start is to let go of all
of your guilt since it fosters an emotional environment for
suf fering and disease. Meditation and Inner T echniques
Question : How does letting go and surrendering correlate with the
dif ferent meditative techniques. Answer : Almost all meditative techniques have as their goal the
quieting of the mind. This is the basis of the dictum from the Book
of Psalms, “Be still and know that I am God. ” As most meditators
have discovered, achieving silence of the mind is the main
problem of meditation itself. This is because suppressed feelings
constantly produce thoughts, which are the main distractions in
meditation. Acknowledging and letting go of the ener gy behind
these suppressed feelings, therefore, facilitates the goal of
meditation. When the feeling behind the train of thoughts is
located and surrendered, then that entire train of thought instantly
stops. By constantly surrendering, it is possible to arrive at an
extremely silent state of mind. This can be accomplished as one
goes about one’ s daily activities, thus greatly expanding the
capacity to meditate. Most meditative techniques are limited to a
specified number of minutes or hours during the day. It is possible
by constant surrender to reach high states of consciousness. Question : I do not follow a spiritual pathway, but I do af firmations
and visualizations. W ill the letting go technique be of use to me. Answer : Letting go greatly facilitates the power of af firmations. An af firmation is a positive statement. Its power is limited by the
fact that, either consciously or unconsciously, we have multiplenegative programs that are saying the very opposite thing to the
af firmation. Y ou can discover this for yourself by noticing that, as
you write the af firmations, your mind comes up with, “Y eah, but
… ” It is these “Y eah, buts … ” that limit the power of the
af firmation and reduce its ef fectiveness. If you surrender the
obstacles to the af firmation, you will notice a rapid increase in
their ef fectiveness. Psychotherapy
Question : I am in psychoanalysis. W ould the letting go technique
be helpful or would it be in conflict with my analysis, which is
getting progressively more expensive. Answer : Therapists who have studied the technique agree with it. Many psychiatrists, psychologists, and therapists have learned it
and utilize it in their practices. So far, we have heard only 100%
positive evaluations of the results, because the so-called “working
through” is facilitated by the patient’ s capacity to let go of
negativity and self-limitations, which allows the therapy to move
forward much more rapidly. Psychotherapists, themselves, have
found that letting go has greatly facilitated their understanding of
patients and the resolution of counter -transference. If therapists
know how to acknowledge and let go of negative feelings, then
they can avoid the development of many stress-related illnesses
during the course of their practice. Thus, the technique is
considered to be of assistance in psychotherapy, increasing its
ef fectiveness and the satisfactoriness of its outcome. Question : I am in group psychotherapy. How would that work
with the mechanism of surrender. Answer : Just as in individual psychotherapy, the capability of
surrendering one’ s inner negative feelings greatly facilitates group
work. Question : I am a Jungian analyst. W ould this approach fit in with
my work. Answer : Through surrender, we can free ourselves from being at
the ef fect of the archetypes. The archetypes are obviously a
collection of beliefs and feelings and are, therefore, programs like
any other. The individual who uses the mechanism of surrender to
let go of programmed beliefs and feelings has the power of choice
over the archetypal patterns, rather than unconsciously being run
by them. Alcoholism and Drug Addiction
Question : I am a member of Alcoholics Anonymous (A. A. ), and I
would like to know if others in A.
The letting go technique does not conflict with any spiritual pathway or self-improvement program. Instead, it facilitates the achievement of spiritual goals by removing the blocks to spiritual advancement.
What is the relationship between the letting go technique and spiritual goals?
The concept of sin is redefined in the context of the letting go technique. It is not a tool to create guilt or shame, but rather a means to release negativity and expand the capacity for love.
What is the relationship between the letting go technique and the concept of sin?
Accept the feeling of annoyance, acknowledge it, and then choose to let it go. Do not indulge in emotionality or suppress the feeling.
How can I apply the letting go technique in a situation where I'm annoyed with a colleague?
No, the technique does not eliminate negative emotions, but it does help you become aware of them and choose not to indulge in them.
Can I still experience negative emotions after using the letting go technique?
The technique can help you accept and let go of the negative emotions associated with aging, allowing you to find peace and acceptance in the process.
How does the letting go technique relate to the concept of aging?
The technique is not a substitute for forgiveness, but rather a means to release negative emotions and judgments, allowing you to move forward in a more loving and peaceful manner.
What is the relationship between the letting go technique and the concept of forgiveness?