V alues can
automatically accrue to certain activities and qualities, such as e ducation,
personality traits, and styles of behavior and speech. These become
codified within subcultures, each of which also has its own accepted
internal codes. The social pressure of subcultu res is quite strong and often determines
the cont ent of internalized behavioral patterns that define success or
failure and af fect pride, self-esteem, and perceived social value. The
same behavioral  style that leads  to approval or success in one su bculture
may spell failure and rejectio n in another . Thus, appropriate is the
wisdom of the dictum, “When in Rome, do as the Romans do.”
Paradoxically , there are subcultures that emphasize conformity to their
characteristics of nonconformity . Each subculture has its own intrinsic, unwritten philosophy interwoven
with attitudes and belief system s that are expressed as an orientation
towards presumptive values, goals, and range of options. These
contextualize and express as a calibratable, evolutionary level of
consciousness in which the overall field is dominated by an attractor
field of invisible  but strong ener gy to which the individual consciousness
becomes entrain ed and dominated. The presence of the field is  intuited
and rec ognized by subtle signals. These express as emotional and
psychological behavioral attitudes that become a visible and articulated
lexicon resulting in presumptions and expectations. Thus, attitudes are
visible shorthand expressions of specific levels of consciousness. While pridefulness, in contrast to self-esteem and confidence, is
considered an asset in some subcultures, in general, it is a social
deterrent in society at lar ge. Pr ide expressed as arrogance and personal
superiority tends  to be an antagonistic social positionality for it is seen as
vanity with its implied air of s uperiority , (i.e., ‘politically co rrect’, or
‘elite’). Pride is self-admiration, which implies that others, by compar ison, are
inferior or have less worth, rank, or value. The transparency of this
veneer is quickly apprehended by more mature people who cons ider it to
be a n embarrassment and a soc ially detrimental attribute. Egoistic pride
as ‘s pecialness’ triggers resentm ent in others and in society in general. In
contrast, the truly successful peo ple are accepted because mature success
is acco mpanied by humility and gratitude rather than an air of
superiority . Pride is guarded  because of its vulnerability as well as high visibility . Its
downside is envy , competitiveness, jealousy , and their consequences of
hate, malice, and vindictivenes s. The fragility of pride stems  from its
narcissistic core, which sees true importance as a threat and an implied
loss of stature . Thus, vanity results in sensitivity to slights or
comparisons tha t lead to fear of attack and social paranoia  with its
nascent hostility that can rapidly become overt. This tendency is
expressed social ly in the ‘hate the leader ’ syndrome or in the hatred of
success, such as in the ‘hate America’ syndrome. This downside of narcissism is expressed in children who envy  and are
hostile towards the winners in their class and results in the derision of
high per formance by fellow students. The hostility of narcissism finds
profitable cultu ral expressions where it is exploited for po litical or
financial gain and attention-getti ng. The paradox is that the anti-celebrity
hostility arises out of the critics’ own inner celebrity-seeking
motivations. A conse quence of self-importa nce based on pride is its need to be
constantly fed and propped up to of fset the inner doubt and defi ciency of
wholeness and completeness that ensue from fulfilling the requirements
of integrity . Pride is ‘sensitive’, competitive, feels threatened, and
becomes enflamed by hostile jealousy that accrues to social status or
attention to others. Pridefulness  is therefore the motivation of  the self-
appointed critic’ s use of sarcasm, ridicule, supposed satire, and the whole
industry of attacking public figu res and the reputations of acknowledged
leaders. The Internet has become very visibly the domain of contentious vilifiers
of integrity . These represent inflation of narcissism expressed as
‘opinion’. Because the narcissistic ego is not aligned with integroustruth, its forms of expression  become strident and fallacious and
therefore calibrate extremely low . The primitive, prideful ego is g reedy , and its transparent Achilles’ heel
eventually attracts the consequ ences of hubris, which is the theme of
many g reat classics of history . That “Pride goeth before a fall” is
society’ s rueful epithet to vainglorious causes, as history attests. Because of the pervasiveness of Pride as an expression of the human
ego, some forms of pride ar e accorded social acceptance or even
approval and accepted as normal. The most prominent is the status of
personal opinion in its multiple expressions as ‘free speech’. This cloak
of implied approval excuses everything from gross prevarication to
various forms of mendacity . W hen examined as a function of  the ego,
opinion reveals itself to be nothing more than an idea to wh ich self-
importance has been added because it is ‘my’ opinion. An opinion is an
idea that has ac quired the glamour of self-importance and is therefore
more attractive than just reason, logic, or facts. Opinion is often rationalized by rhetoric in order to justify a pos itionality
such as is repre sented by skepticism (cal. 160), which denounces the
nonlinear domain because it is unable to comprehend it. The innate
prideful narcissi sm of the ego precludes the capacity to under stand the
abstract, so reasoning at this level is limited to materialistic linear
reductionism that negates the reality of consciousness levels 500 and
over . This is a consequence of  limited brain physiology (as p er chart,
Section 2 Overview). Skepticism fails in its attempt to discredit its tar gets because, in order to
do so, it would have to compre hend the subject being criticized. Thus,
quantum mechanics or the Theory of Relativity cannot be disproved by
Newtonian physics. Skepticism and cynicism lack the erudition that
would give ar gumentation validity . Humility is the antidote to most  errors of self-deception. Pride precludes
recognition of the enormous si gnificance of context and especially of
paradigm. Therefore, every major advance in human knowledge has
been de rided, as  historically demonstrated (e.g., the W right brothers at
Kitty Hawk, germs as the cause of infection instead of miasmas, etc.). Due to the innate structure of the ego, it is intrinsically inca pable of
discerning truth from falsehood and confuses perception with reality . Thus, the ego is the victim of its own limitations. What ‘seemed like a
good idea at the  time’ is often the source of regret later on, as everyone
knows. Thus, the value of cons ciousness calibration is that the relative,
actual tr uth of a statement can be derived by a system that evalu ates truth
in accord with an absolute scale of validity . A free society that gives free rein to the whole gamut of human
expression, from the blatantly fallacious to that of advanced wisdom,
actually hopes that over time, w isdom and common sense will prevail
over excess and rhetoric. When inflated, however , falsity becomes
elaborated, and the consequenc es of falsity may take decades  or even
centuries of suf fering before the falsity is revealed. Ego-Dynamics. The intrinsic source of Pride is the narcissistic ener gy of the ego by
which it  self-pr opagates via images and symbols through a c ircuitous
self-reinforcing pattern. Importance is an emotional value with a
complexity of components signifying worth or importance that is always
relative and therefore subject to error as well as contradiction. The ego
fears deflation by negation and therefore constantly seeks reinforcement
by approval and agreement as well as accolade. This is overtly e xpressed
by the endless exploitation of the media by which image eclipses and
replaces reality by creation of a virtual seductive, glamorized, and
distorted replace ment. The wise person avoids ostentatious display as it
more often attracts envy and jealousy rather than admiration. Pride is fragile and, therefore, its defenses are often rigid and extreme to
the p oint of para noia. That which is inflated is subject to deflatio n, which
quickly triggers shame. Thus, humility is misinterpreted by the ego as
being the equivalent of humiliation, whereas, in reality , humility is the
strongest safeguard against hum iliation or vulnerability . This is a basic
tactical wisdom in the martial arts where taking a positionality is a flaw
that lead s to defeat because a fixed posture is one that gives the opponent
a pattern for attack. In eg o-dynamics , a rigid set of expectations results in brittle self-esteem. The stru cture of Pride is linear and therefore vulnerable, wherea s the Selfis nonlinear and thus not subject to linear attack. While the ego is conditioned, th e Self is not subject to conditions, for it
is self-fulfilling, without limitation, definition, or qualities, and is beyond
adjectives. The ego’ s self-evalu ation is based on claims and opinions,
whereas true self-esteem arises by virtue of the ener gy of inte grity and
truth. Th e Self is complete by virtue of its completion and iden tification
as ‘is-ness’, which is unconditional. T ranscending Pride. Pride is a needle ss burden and a  fragile prop that is not only vulnerable
to de flation but also, paradoxica lly , it even provokes and attrac ts attack. It is based on a false presumption that one’ s intrinsic worth is a definable
variable. Self-acceptance results from surrendering self-doubt. All that
exists is intrinsically equal by virtue of its creation and the source of that
creation itself. W orth or value is based on lin ear value judgments, all of w hich are
merely arbitrary adjectives. All ‘add-ons’ are suppositions, as are social
symbols or public accolades, which are ephemeral and transitory . T o try
to prove or claim self-worth is to lose it. The pattern of v ulnerability arise s in childhood out of the helplessness of
infancy where self-esteem is consequent to the opinion of others and
their satisfaction of wants. Thus arises the illusion that power and worth
are provisional. In normal development, dependency on outside sources
of gratification is withdrawn and instead internalized as self-approval. This is af forded  by a benign conscience and realistic expectatio ns of the
performance of realistic goals and standards. Realistic self-esteem arises from fulfilling integrous principles so that
intention becom es an important factor , which in itself is less vulnerable
than idealized results. The fortunate infant receives unconditional love,
even though the pride of approval may be conditional. In suf ficient
approval in childhood brings later insecurity . It ta kes courage to jettison the p rops of Pride and, with humilit y , accept
one’ s in ner reality , which is of an invulnerable source. T o accept the
inner core of on e’ s existence as a self-existent reality requires letting goof any definitio ns of self as a ‘who’ and, instead, seeing oneself as a
‘what’. The ant idote to  Pride is to choose humility and integrity inst ead of a
positionality , suc h as being important, ‘right’, getting even, indulging in
blame, o r seeking admiration. All credit for accomplishments is given to
God as the Pres ence of the Divinity within instead of to the ego, and
therefore accomplishment results in gratitude and joy rather than
vulnerable pridefulness. The und erlying error of spiritual Pride is the ego’ s presumption and
claim of  sovereignty as the author and agency of performance and results
of action. Its claim for recognition is analogous to a light bulb’ s claiming
credit fo r light, whereas the source of its power is from the impersonal
ener gy of electricity itself. Pr ocessing Pride. All e xists by vir tue of Divine O rdinance; thus, by virtue of the Source of
Creation, everyo ne is a child of God. Pride is the replacement o f Reality
by il lusion. The equality of All that Exists is a consequence of t he gift of
Existence itself. It is therefore only necessary to ‘be’, which is already a
given. Gratitude easily replaces Pride, which is self-rewarding and
eclipses all judgmentalism from within and without. Inner peace is the consequence of humility and acceptance of one’ s
karmic inheritance, with its intrinsic gifts as well as limitations. It is very
helpful to know that even one’ s  human existence is the consequence of
assent by the will. The Buddha taught, “Rare is it to be born a human;
rarer still is it to have heard o f Enlightenment; and most rare is it to
pursue Enlightenment.” 
Like any limiting ego position, it is not the position itself that requires
relinquishment b ut the emotional pay-of f or ener gy that holding onto that
position provides to the ego. T o realize that Pride is a limitation is
already a great step in itself. Notable is that Pride is intrinsically a statement of lack, and it is
therefore constantly needy and  seeking to be fed and propped up to
compensate for its insuf ficiency . Also notable is that the more it is fed,the more voracious its appetite, which eventually becomes insatiable. Frustration of pride easily leads  to rage; thus arose the wise adage to be
cautious with the prideful for they can become spiteful or vengeful. The spir itually wise reject the temptation of ego inflation of flattery ,
titles, worldly success, pomp, wealth, worldly power , and other
temptations of illusion. Lastly , there is the paradoxical, concealed
temptation of pride in one’ s hu mility , i.e., the so-called spiritual ego,
where even piety or humility can be a display . Assumed poverty can also be a form of ostentation and can be w orn as a
badge o ut of spiritual pride. T rue asceticism is a matter of eco nomy of
ef fort or projected value. It is not the possessions themselves  but the
importance attac hed to them. Th us, one can be wealthy but unattached to
the wea lth itsel f, which is a matter of indif ference, e.g., “to wear the
world li ke a loose garment,” as suggested by St. Francis of As sisi. The
capacity for happiness is not de pendent on possessions once one’ s basic
physical needs are met. Rates of happiness are correlated clearly with
calibrated levels  of consciousness (as per chart). The less the  ‘wants’
prevail, the greater the experience of freedom. As one’ s level of
consciousness a dvances, posse ssions can become an encumbrance. W ealthy people frequently live very simple lives in just two  or three
rooms of huge e states and have not even been in the other parts of their
mansions for many years. As with  the other levels of consciousness, there are co ncordant
presumptions and positionalities that reinforce their prevalence as a
consequence of dualistic pairs of attractions and aversions. Each has its
anticipated rewards and fear of losses. A major  overall posture, such as humility , facilitates all inner spiritual
work. It is generally overlooked  because the mind focuses on the content
of preva iling issues rather than on the overall context within which
spiritual endeavor is pursued. Humility is not just an attitude but also a
reality based on facts. W ith inner honesty , a devotee needs to realize the
limitations inhe rent in just being a human. A ‘person’ does not really
know ‘who’ or ‘what’ they are, where they came from, or their destiny ,
and they  are unaware of a multitude of karmic factors, both in dividual
and collective. The mind is unaware of multiple aspects of the psyche and the influence
of multiple unseen ener gies of the interacting attractor fields of
consciousness. Thus, the mind, unaided, is unable to really kno w if that
which is desired will turn out to be a blessing or a hindrance. “I, of myself, really know nothing” is factual, for at best, the mind has
impressions and presumptions. Life ‘makes sense’ only in retrospect. Spiritual practices accompanied by devotion provide additional  strength
and enlist unseen support. Thus, faith and trust plus willingness and
intention are time-honored guides. In today’ s world are the added
reassurances of  the validation of spiritual truth and realities via
consciousness calibration. T ruth is also reinforced by the testimony of
those w ho have trodden the path, which can also be validated
experientially and by consciousness calbibration.The surrender of the above list results in a great expansion of inner
freedom and release from numerous fears and inhibitions. Paradoxically ,
the i maginary ‘loss’ of the attra ctions eventuates as great overall gains
that are not vulnerable to loss and exist independently of the world or
passing events. These are unders tood to be the consequence of cause and
ef fect as a bypro duct of ‘doingness’. W ith surrender of perceived ‘gain’
or ‘l oss’, karmic possibilities act ualize by assent and as a consequence of
what a person has become. As o ne evolves, what the world adm ires can
be seen  as an encumbrance, and what the world sees as a loss is a
spiritual freedom . Inner peace r esults from surrender of both a ttractions
and aversions. Section T wo. Calibration Levels 200-499. Linear Mind. Overview: The Physiology of T ruth. Chapter 9. Courage  (Cal. level 200). Chapter 10. Neutrality  (Cal. level 250). Chapter 1 1. W illingness  (Cal. level 310). Chapter 12. Acceptance  (Cal. level 350). Chapter 13. Reason (Cal. level 400).Section T wo – Overview . The Physiology of T ruth:
 T ransition fr om Lower to Higher Mind. Intr oduction. At the lower consciousness levels, the ego dominates life based primarily
on the techniqu es and emotions of animal survival, which are aligned
with pleasure, predation, and ga in. As consciousness evolved over time,
some animal species, as wel l as portions of humankind, rose to
consciousness level 200, which is the major demarcation that heralds
reliance on power rather than force. In human consciousness, this transition reflects the increasing influence
of sp iritual ener gy , which is tran sformative. Its influence is accompanied
by progressive awareness and responsiveness to the ener gy of love, and
as a result, b ehaviors, emotionality , and mentalizations become
increasingly benign. The ener gy  of love is also aligned with progressive
awareness of truth and the unde rlying Reality from which Existence and
Creation emer ge as the evolution of both physicality and spirituality . While p hysicality and force represent evolution in its linear exp ressions,
spiritual ener gy ,  as well as the b asic ener gy of life itself, is nonlinear and
shows th e contrast between form and essence. The ability to distinguish
between these contrasting qualities emer ges as spiritual awareness and
the capacity to recognize spiritual reality as truth. The capacity for survival was facilitated by intelligence, whi ch is the
quality o f life consciousness that is capable of first comprehending the
linear domain, and as it progre sses, being able to comprehend abstract
principles. In hominids, the evolutionary progress of this capacity was
enabled by the e mer gence of the forebrain, which became dominant with
the evolution of the bipeds. This emer ging mental intelligence of
cognition was primarily utilized below consciousness level 200 in the
service o f the animal instincts o f survival, aggression, and dominance. It
was the refore subservient to  the limited linearity of fo rm. As
consciousness evolved over lev el 200, the ener gy of life and awarenessbecame progressively aligned with the nonlinear realities of love,
benevolence, an d the search for spiritual truth. It is only at level 200 that
the intrinsic worth of ‘others’ becomes a reality . Brain Physiology and the Function of T ruth. The capacity to recognize and c omprehend truth is concordant  with the
levels of consciousness as refle cted not only in the evolution of brain
anatomy but, more importantly , also by changes in the physiology of the
human brain and its prevalent p atterns of processing information. These,
in turn, depend o n underlying, unseen spiritual ener gy fields. In humans,
critical and profound changes occur in the brain’ s physiology and
patterns of processing informati on at consciousness level 200. These can
be summarized as follows: 
 
Below Consciousness Level 200: 
The left brain (in right-hande d people) is dominant in inf ormation
processing (the right brain in left-handed people). Input is directly
processed via the relay centers (thalamus) to the emotional/instinctual
centers (the amygdala) via a fast track, and only belatedly from the
prefrontal cortex via a slower track. Thus, emotional response occurs
before intelligence and cognition have a chance to modify the response. Memory of an e vent is stored in the hippocampus region of the  brain as
learning and for recall. This left-brain process is akin in function to the
animal b rain in that it is directe d towards personal survival, and thus, in
the human, it subserves the ego. From this orientation, ‘others’, including
family or tribal (pack) members, are seen primarily as objects or means
to perso nal survival. Also of g reat importance is that the information
supplied by the delayed input of intelligence from the prefrontal  cortex is
not only  slower  to reach the response center , but when it does, it has
already become  subordinated to the previously elicited e motional
response. Thus, the intellect be comes primarily a tool of anim al drives
and self-serving  goals. Subsequent responses are therefore p rimitive,
survival oriented, and routed through the fight-or -flight patterns with
their neurohorm onal consequences, such as the release of cortisone or
adrenaline that, in turn, stress the physiology of the acupuncture and
immune systems. This left-brain, self-centered response system is accompanied by the
transitory weakening of the body’ s musculature and a negative or weak
muscle response. The body’ s ener gy system, however , quickly recovers
and resto res the acupuncture bal ance so that the overall ener gy system is
again po ised fo r the next stimu lus response cycle. The stress-reaction
patterns were described by Hans Selye (1956, 1974) as follows: 
 
1 . Alarm reaction. 2 . Stage of resistance. 3 . Stage of exhaustion and physiological impairment(catabolic). Left-brain dominance is also reflected by limited or even no nexistent
spiritual awaren ess since it is programmed for animal survival. The
memories of this sequence of events are stored in the brain’ s region of
the hippocampus; thus, later recall will reawaken memory of the
sequence as it was contextualized by the ego’ s primitive survival goals
and techniques. Memories are therefore negatively emotional ized and
stored, along with fear , anxiety , anger , resentment, or pleasure of gain. Above Consciousness Level 200: 
The right brain in right-hande d people (the left brain in left-handed
people) become s dominant above consciousness level 200. Input is fast-
tracked via the relay center to the prefrontal cortex and hence to the
emotional center . (As we shall see later , this occurs even more rapidly
through the prefrontal region of the etheric brain.) Perception is therefore
modified by intelligence, and the overall meaning of the event is
contextualized according to the prevailing level of consc iousness. Generally , recall is that of a more benign event than would have been
recorded by a strictly left-brain response. W ith right-brain spiritualized
brain processing and physiol ogy , the neurohormonal resp onse is
anabolic, which releases endo rphins and balances the acupuncture
system. There is also the relea se of oxytocin and vasopressin to the
amygdala (emotional center) that relates to maternal instincts, paternal
behavior , pair bonding, and soci al capacity via the ‘social brain’  (Moran,
2004) of mammals. At the same ti me, the muscle response is strong and posit ive. The
propensity to process information via the healthier pathways is
influenced by early life training and exposure to classical music,
aesthetics, and religious af filiation, all of which af fect neuronal
patterning and connections. Brain research shows that the nondominant brain hemisphere is
stimulated by art, nature, music, spirituality , and aesthetics, resulting in
increased altruism, inner calm, and higher levels of consciousness
(Matthews, 200 1). Further research on T ibetan Buddhist monks
demonstrated the brain’ s ‘neuroplasticity’ and changes of physiology as
a result of meditation (Begley , 2004). These m ajor and significant dif ferences can be summarized in chart form
(reprinted for convenience from T rut h vs . Falsehood ) as follows: Importance: 
Spiritual endeavor and intention change the brain function and the body’ s
physiology and establish a specific area for spiritual information in the
right-brain prefrontal cortex and its concordant etheric (ener gy) brain. Mental Changes at Consciousness Level 200. Consciousness levels are aligned with calibratable ener gy field s that, in
nonlinear dynamics, are termed ‘attractor fields’. These dominate a
particular level of the concordant ener gy field associated with a specific
level of consciousness and influence degrees of intelligence. The
attractor field that is aligned primarily with survival is termed ‘Lower
Mind’ and calibrates at level 
155. It is conc erned with physical survival, emotional pleas ure, and
personal gain. It is denoted a s being essentially aligned with self-
interest. As c onsciousness continues to evolve, it becomes increasingly aware of
the imp ortance of others, and with a greater capacity of discernment,
eventually arrives at level 275, denoted as ‘Higher Mind’, which is
capable of dealing with nonlinea r abstractions and essence. It is therefore
more perceptive of principles and the subtle qualities of essence. Attitudes. These reflect the degree to which perception, emotion, mentation, and
rationality are influenced at dif ferent levels of consciousness. The world
is e xperienced and viewed q uite dif ferently from Higher Mind at
consciousness le vel 275 in contrast to Lower Mind at level 155. These
levels pr ofoundly influence all aspects of life. The degree of dif ference is
almost e quivalent to describing two dif ferent, contrasting civ ilizations
with dif ferent levels of the quality of interpersonal relationships,
pleasure, happiness in life, worldly success, philosophies, politics, and
most importantly , the level of spiritual awareness and alignment. As i s ap parent, L ower Mind focuses on the linear specifics of a  situation
and sees them in  terms of self-in terest. In contrast, Higher Mind includes
the overall context and is thereby aware of the abstract nonlinear
meaning, including spiritual significance. For convenience, the following have been selected from previously
published research and lecture materials. All gradations exist between the contrasting pairs that reflect intensity ,
e.g., there is a dif ference betw een craving, wanting, desiring, ‘must
have’, and demanding in contr ast to the options of preference , hoping
for , wish ing, choosing, favoring , or accepting. The dif ference in just this
one sing le quality alone can spel l the distinction between homicide, rage,
depression, and misery versus contentment, relaxation, and being easy-
going in one’ s expectations. Psychology , psychiatry , and brain chemistry research now pay much
attention to the study of attitudes, which demonstrates how i mportant
they are to human happiness, satisfaction, and success (Szegedy-Maszak,
2004; Arehart-T reichel, 2005; Moran, 2004, et al.). ‘Attitude’ can be
defined as a habitual mindset that relates the perceived self to the
perceived world and others. In our society , attitudes are studied within
the s o-called field of ‘self-improvement’ for which there are workshops
and voluminous literature. The common collective experience is that
expectations of self and others become modified with growth and
progressive maturity , along with spiritual evolution. Thus, the cultural
field of  growth attracts the progressive segment of society recently
labeled ‘cultura l creatives’ (Ray and Anderson, 2000). As a simple
exercise, merely surveying the contrasting lists, including the  one that
follows, has a fr eeing ef fect as it  brings various options to aware ness that
have been overlooked. T able 2  reveals further options and possibilities that benefit self-
awareness. Limiting attitudes have been called ‘character defects’, and
groups t hat support spiritual growth have noticed that these defects begin
to diminish as soon as they are recognized and owned. The benefit of accepting one’ s defects instead of denying them is an
increase in an inner sense of self-honesty , security , and hig her self-
esteem, accomp anied by greatly diminished defensiveness and  neurotic
‘sensitivity’ to perceived ‘slight s’. A self-honest person is not prone to
having their feelings hurt or ‘having a bone to pick’ with others. Honest
insight h as an immediate benef it in the reduction of actual as well as
potential emotional pain. A person is vulnerable to emotional pain in
exact relationship to the degree of self-awareness and self-acceptance. When pe ople admit their downside, others cannot attack them th ere. As a
consequence, one feels emotionally less vulnerable and more safe and
secure. Most domestic ar guments stem from the refusal to own or take
responsibility fo r even simple character defects, such as for g etting an
errand o r some triviality , which, oddly enough, constitutes the majority
of interpersonal conflict. Most bickering represents the endless mutual
accusations over trivialities that emotional maturity and honesty would
have prevented in the first place . Battered spouses and marital homicide
start out over mundane issues and then escalate as they trigger the release
of the narcissis tic ego to whi ch ‘being right’ is astonishingly more
important than even life itself. The key  to painless growth i s humility , which amounts to merely
dropping pridefu lness and pretense and accepting fallibility as a normal
human c haracteristic of self and others. Lower mind sees relationships as
competitive; higher mind sees them as cooperative. Lower mind gets
involved with others; higher mind becomes aligned with others. The
simple w ords “I ’m sorry” put o ut most fires painlessly . T o w in in life
means to give up the obsession of ‘who’ s at fault’. Graciousness is far more powerful than belligerence. It is better to
succeed than to ‘win’.The stre ngth to adopt positive instead of negative attitudes is already
available in the province of the will. The entreaty of Divinity for
assistance results in a transformative process that becomes more
powerful with practice because  the personality is now aligning with a
strong, positive attractor field r ather than with the weak linear ego. In
practice at the beginning, wha t may seem false or artificial becomes
surprisingly natu ral and easy be cause it is aligned with and supported by
Reality . The linear ego/self struggles to survive but the pow er of the
spiritual Self is supported by the infinite field by which life evo lves and
survives. Love summons support; anger repels it. W ith the throwing of f
of th e le ad weig hts of resistance, a cork automatically rises to th e surface
of the ocean as a consequence of its own buoyancy . Personality T raits: Character Formation. The lear ning and adaptation of constructive and more mature attitudes
result in a more  pleasant personality that is aligned with greater overall
satisfaction with  self and others. The rate of subjective happines s at level
155 is only fif teen percent, but by consciousness level 275 (Higher
Mind), the rate quadruples, to sixty percent. It w ill be discovered that the ego consists of interlocking buildin g blocks
and that to move  even one unset tles the whole pile, which then begins to
fall of its own gravity . Even a seemingly small ef fort can h ave very
major e f fects, and one discovers that just a simple smile can totally
change one’ s life. The many thousands of people who follow self-
improvement and spiritual pathways confirm the reality of this
discovery . Following is a l ist of ‘winner ’ attitudes, all of which are quite s imple to
choose and have extremely long-term benefits (adapted from T ruth vs.
Falsehood ). Life lived in the ener gy field of a calibration level over 200
is quite dif ferent from life lived below that level. The table above reveals qualiti es that are valued and supported by all
successful socie ties throughout time that calibrate over 200. The road to
spiritual awareness is supported  by the fact that higher motivations are
reinforced by ener gies that reflect power , whereas egoistic positions are
weak, limiting, and exhausting. Just as negative qualities are int ertwined
with each other , positive qualities are as well, so that progress in one area
brings surprising improvements in other areas that were n ot even
consciously addressed. From consciousness research, it is learned that adopting a positive
attitude immedi ately invites in the attractor field of an entire field of
consciousness that then unwittingly begins to alter the personality and
bring benefits to one’ s own life as well as those of others. The transition from Lower Mind to Higher Mind results in a drop of
unemployment from almost fifty percent to only eight percent. Also, the
rate of poverty drops from 22 p ercent to 1.5 percent, and dram atically ,
the r ate of crim inality drops from 50 percent to only 9 percent . Similar
major benefits are reflected in all the other important areas  of life,
including educat ional level, income, marital success, reputation, personal
appearance, social approval, i nitial impression, language st yle, and
political and social views. All of  these reflect the assumption of  personal
responsibility an d thus result i n a major change in the rate of traf fic
violations, credit rating, percent of home ownership, physical health,
longevity , and very importantly , personal satisfaction. While these advantages are very evident and obvious on the personal
level, th ey become even more so when expressed collectively . The
society t hat calibrates at level 1 55 is characterized by the predominance
of underprivileged characteristics, such as poor economic development, a
low rat e of literacy , high b irth and infant mortality rates, and
unemployment rates. It is also represented by the exploitation and
repression of civil rights, rampant corruption, and gross extremes in the
distribution of wealth. These societies demonstrate pervasive poverty ,
lack of civil fre edoms, the prevalence of violence and oppression, and
collectively , they are depicted as undeveloped or even quite primitive. Experiential ‘Reality’. The ego/mind presumes and is convinced that its percept ions and
interpretations of life experiences are the ‘real’ thing and therefore ‘true’. It also believes by projection that other people see, think, and feel the
same wa y , and if they do not, they are mistaken and therefore wrong. Thus, perception reinforces its hold by reification and presumptions. As h as b een des cribed, each level of consciousness is in accord with and
a reflec tion of a dominant attr actor field of consciousness by which
meaning and value are contextualized. Each person therefore lives in a
world of their own making, r einforced by seeking agreeme nt and a
variety o f rationalizations. The disparity is compensated for positively by
empathy , compassion, acceptance, and the wisdom of maturity . A
negative attitude, in contrast, sees dif ferences as sources for anger ,
resentment, and other negative feelings. The que stion arises as to whethe r the experiential dif ferences are limited
just to r es interna (perception) or are due to external dif ferences in the
experiences the mselves. By clinical observation, people not only
perceive wide variation in accordance with their levels of consc iousness
but actu ally experience quite dif ferent events. T o those who are
unfriendly , other people actually ar e often cold and unfriendly; and to a
warm, l oving person, the exact, same environment is cordial and
supportive. Thu s, by virtue of what we ar e , we subtly influence events
around us. Because of a benign attitude, loving people attract positive
events, and the opposite is equally true (with karmically-influenced
variations). Even animals can intuit intention, and humans are guided by
subliminal signals that reflect intention, attitude, and levels of
consciousness. W ithin limits, w e tend to experience the reflection of
what we have become. The skeptic is d ubious about the validity of spiritual realities because
they do not have experiences such as the miraculous and therefore negate
the reality of higher dimens ions within which they are common
occurrences. The literal mechan istic mind sees all such phenomena (the
siddhis , e tc.) as ‘woo- woo’ at best, or even delusional, and it cann ot
understand the capacity to comprehend essence. Each level of
consciousness thus tends to be self-ratifying, which elucidates why the
evolution of consciousness appears to be slow . Summary . From all the foregoing, it is starkly obvious that tran scending
consciousness le vel 200 is of very major and critical importance in every
area of life, both individually and collectively . From a spiritual
viewpoint, it is even more crit ical as level 200 denotes the transition
from be ing dominated by falsehood to becoming aligned with truth. As
previously noted, of great significance is that as yet, seventy-eight
percent of the world’ s population calibrates below 200 (forty-nine
percent in the U nited States). Because of the enormous increase in power
of the levels over 200 (a l ogarithmic progression), a po pulation
committed to integrity counterbalances the negativity of the m ajority of
the population worldwide. Thus, civilization survives in order to
continue to evolve. CHAPTER 9. Courage. (Calibration Level 200). Intr oduction. At the level of C ourage, spiritua l ener gy profoundly alters the experience
of self and others; therefore, it is the level of the onset of empo werment. This is the zone of exploration, accomplishment, fortitude, and
determination. At the lower levels, the world is seen as hopeless, sad,
frightening, tem pting, or frustrating, but at the level of Courage, life is
seen as exciting, challenging, and stimulating. Courage implies the willingness to try new things and to deal with the
vicissitudes of life. At this level of empowerment, one is able to cope
with and ef fectively handle the  opportunities of life. At leve l 200,for
example, there is the ener gy to learn new job skills, and gro wth and
education are now attainable go als. There is the capacity to face fears or
character defects and to grow despite them, and anxiety does not cripple
endeavor as it do es at the lower stages of evolution. Obstacles that defeat
people whose consciousness level is below 200 act as stimulants to those
who have evolved into the first level of true power . People a t this level put back int o the world as much ener gy as they take
from it. At lower levels, populations as well as individuals drain ener gy
from other individuals and society without reciprocating. Because
accomplishment results in positi ve feedback, self-reward and self-esteem
become progre ssively self-rei nforcing. This is where productivity
begins. Crossing over level 200 is the most critical step in the evo lution of
human consciou sness and its concordant quality of both inner a nd outer
life. The development of the capacity to align with a recognized truth
rather than personal gain clearly separates truth from falsehood. The
decisive choice to make this ste p is that of accepting responsibility andbeing accountab le for one’ s decisions or actions. This also in dicates a
shift from being dominated by primitive emotions, which become
attenuated by intelligence and verifiable validity rather than the self-
serving emotionality that results in fallacious and distorted reasoning. Thus, courage represents conque ring the fear of loss of gain as well as its
replacement by more long-term rewards of truth. At level 200, there is intuitive acceptance of the truth of accountability as
a spiritu al and social reality . Th is is accompanied by the emer gence of
awareness of responsibility for the destiny of one’ s soul and not for just
the body  and the satisfactions o f the ego. T ruth is now seen a s an ally
instead of an e nemy . Alignment with truth rather than gain brings
strength, self-respect, and true empowerment rather than ego inflation. The dict um, “W hat gains a man to win the world but lose his so ul?” now
becomes an axiom that guides decisions and choices of options. Courage brings inner confidence and a greater sense of personal power
because it is not dependent on  external factors or results. T o choose
integrity and self-honesty is self-rewarding and reinforcing. T here is a
greater sense of inner freedom due to the relief from guilt and fear that
subtly accompan ies all violations of truth, for on the unconscio us level,
the spir it knows when the eg o is lying and violating premises that
operate out of co nscious awareness. This emanates from an archetype in
the c ollective unconscious, as described by the Swiss psychoanalyst Carl
Jung (ca l. 520). The accumulation of unconscious spiritual debt (karma)
progressively pu lls down the calibrated level of consciousness of those
who violate truth. They then have to compensate by defensive pride,
anger , guilt, shame, and the fear of ultimate Divine Judgment. Steadfastness an d integrous performance result in inner grat ifications
that acc rue from the satisfactory fulfillment of inner standards. At this
level, it is the ef fort and intention, not just the result, that are important. “T o thine own s elf be true” progressively dominates choices, d ecisions,
and the emer gen ce of an inner sense of honor . The long-term go al of life
becomes the development of inner potentials, such as strength, rather
than the acquisition of externals. Although courage is both recognized and rewarded by society , the social
approval becomes only seconda ry , for integrous people know that it is
possible to fool the world bu t not oneself. Because of the  greaterawareness that occurs at level 200, temptations to violate integrity for
gain are recognized and rejec ted, whereas below level 200,they are
rationalized for the quick payof f of gain with no regard for
consequences. From consciousness calibration research, it is verified that everyone
knows unconsci ously when they are being lied to, which is  quickly
revealed by the muscle test that  instantly discerns truth from falsehood. This weakening of the body’ s musculature response and the alterations of
the ener gy flow through the acupuncture system indicate that the
awareness of the dif ference between truth and falsehood is intrinsic to
life ener gy and is reflected in the body’ s response, even if the mind
denies it. The ener gy of consciousness a t level 200 is aligned with integrity of
reason, and therefore, distorted  deceptions of rhetoric are rejected as
being weak and faulty . W ith this forward step in evolution, there is a
major diminution of emotionality and wishful fantasy . Life thereby
becomes less dramatized, and the transitory pay-of fs of nega tive ego
positions lose their appeal because they are now devoid of reward. In
return, there is a greater equanimity and overall feeling of security that
can only be acquired by adheren ce to inner honesty . By trial and error , it
is discov ered that the cost of compromise is not worth the risk to the
confidence to which integrity becomes accustomed. Social Expr essions. Concern for others and the capa city for social responsibility arise above
level 200. That seventy-eight pe rcent of the world’ s population is below
consciousness level 200 (in America, forty-nine percent), explains why
the world is as it is, with its endless conflict, wars, poverty , crime, etc. Research indicates that the source of these problems is endogenous
rather than exogenous. Self-honesty brings relief from the negative emotions of lower ener gy
fields. A nxiety , fear , insecurity , and guilt diminish as do fru stration,
resentment, and anger . Negative emotions are now unwelcome and
unpleasant in both oneself and others. Ar gument, conflict, and  discord
are no longer attractive because they have lost their ego inflation. T ransitory dif fic ulties of social realities are accepted aspects o f humanlife rather than being seen as personal insults. There is a pro gressive
distaste for violence and the theatrics of political and id eological
extremism, as the comfort of in ner -calm homeostasis is preferr ed to the
excitement of adrenaline. W ith ma turity , th ere is the devel opment of a sense of humor that replaces
hostile a ttacks and outbursts. The peace and quiet that seem boring to
lower levels of consciousness are now preferred as are periods of calm
during w hich to  think and cont emplate. Reflection now becom es more
important than emotionalized reactivity . Desires are less demanding, and
the qual ity of patience replaces drivenness and intolerance for delay of
gratification. At level 200, life becomes more deliberate and
impulsiveness diminishes. Personal happiness becomes an achievable
goal, and gratitude replaces resentment, self-pity , and blaming others. The subjective experience of the  world changes for the better , and people
seem mo re friendly and hospitable. The glamour of specialness fades as
an attrac tion, and excesses are replaced by balance. Courage leads to
exploration and self-development, and it facilitates personal growth and
the evolution of consciousness. The criti cal key to moving into the strength of courage is the acceptance
of personal responsibility and accountability . This major move requires
relinquishment of a victim/perpetrator dualistic fallacy that socially
undermines integrity via blame and excuses based on dualistic, moral,
and social relativistic fallacies a nd theories by which an externa l ‘cause’
or social condition replaces integrous personal autonomy and self-
honesty . Thus, courage also includes rising above identification with the
rationalizations that characterize social belief systems that calibrate
below 2 00 and are based on pre sumptions of blame and excuses. Even if
there is or has been an external ‘ cause’, it still behooves the individual to
rise above it. Society is rife with well-publicized examples of such
invocation of courage, even in the face of severe calamities (e.g.,
Mccain, 2005). Experientially , the most common challenge to c ourage is
fear , plus concordant self-doubt and the fear of failure. Courage  does not
mean ab sence of fear but the willingness to surmount it, which, when
accomplished, reveals hidden strength and the capacity for fortitude. Fear of failure is diminished by realizing that one is responsible for the
intention and ef fort but not the r esult, which is dependent on ma ny other
conditions and factors that are nonpersonal. Strong intention plus dedication assisted by inspiration surprisingly can
bring su ccess despite prior failures. This reveals the inner capacity for
bravery and fortitude that greatly increases self-esteem and confidence. Many of life’ s travails can onl y be traversed by ‘white-knuckling it’,
which builds self-confidence. Ego Dynamics. Level 200 tends to be self-rein forcing due to inner balance, a lignment
with integrity and truth, and successful functioning. Its inner dic tum is to
‘stay on  course’  and, like a ship, right oneself from the temporary ef fects
of the waves o f life. The lower emotions still erupt periodic ally and
require correction, but they are now unwelcome rather than sought or
valued. The cali brated level of consciousness is a consequence of alignment with
spiritual principles. It directs one’ s destiny and is analogous to the setting
of a ship’ s comp ass. By alignment with integrity , there is the ac ceptance
of c haracter defects, which are seen as challenges for self-impr ovement
rather th an as excuses for blame, self-pity , or resentment. At level 200,
goals are value driven, and t heir achievement is both realistic and
feasible. The fun ction of the psychological ego, as seen by psychoanaly sis, is to
align the  person ality with the so cial reality of the external wor ld and to
simultaneously balance the pe rsonality component of the conscience
(Freud’ s supereg o) with the ‘eg o-ideal’ (internalized standards) against
the primitive instinctual animal drives (the ‘Id’). Lack of success in this
requisite functio n leads to pathological conditions and traits, such as the
projection of inner disapproval, fear , or primitive instincts onto others in
the external world (e.g., blame or paranoia). Failure to control instincts
results in  upsur g es of repressed rages, as well as fear and depres sion. An
excessive or sadistic superego can also be projected onto others and
result in rigid ch aracter traits, self-hatred, and self-punitive gui lt. These
mechanisms are  important to kn ow and best described by Anna  Freud in
The Ego and Mechanisms of Defense (1971). Successful self-i nquiry requires a realistic appraisal of the limitations of
human development and toleran ce for both ambiguity and the normalcy
of being  less than perfect. By t he inner increase of spiritual po wer , thepay-of f of lower ego positions is  rejected for the pleasure that is innate to
their replacemen t by honesty and integrity . Equanimity itself is found to
be both gratifying and pleasurable, as well as to increase self-
confidence. From level 200 on up, respons ible social relationship is now possible. While the lower emotional lev els lead to involvement with o thers, at
200, the  intention now shifts to alignment with others and the r ewarding
principle of mutuality rather than egocentricity . W ithout the interference of narcissistic distortions, the capacity for
reality testing replaces perceptual illusions and pretenses. W ithout the
constant interfer ence of discord, there is the emer gence of harmony as an
operating principle that enables getting along with others and
coordinating activities. The consequence is an increase in social approval
and acce ptance. Each in turn reinforces integrous goals and mo tivations. Anxieties and uncertainties are accepted as normal and conco mitant to
growth (new job, new relationship, etc.). Because of the a lignment with truth at 200, there is improved ca pacity to
discern truth from falsehood, and the intellect advances markedly ,
developing the capacity to detec t the substitute of emotionalized rhetoric
for v alid, confirmable validity . There is therefore the ability to detect
pretense and the illusions by wh ich imagination and fantasy replace logic
and bala nce. Be cause below level 200, truth has been sold out for gain,
there is the inca pacity to discern truth from falsehood, and fall acies are
accepted uncritically as being convincing. Thus, below 200 there is
actually a significant loss of reality testing as well as intellectual
capability . (Peo ple below calibration level 200 are unable to use the
muscle test for truth and get false results.) While b elow 20 0 there is the capacity to process ‘facts’ (linear) , there is
not yet the capacity to discern truth, which is nonlinear and depends on
the capacity for abstract thoug ht. Lower Mind uses facts to  support
positionality , w hereas Higher Mind respects balance, mean ing, and
concordance of levels of abstraction. Thus, progressively , meaning is
aligned with levels of truth as a consequence of disciplined rule s of logic
and reason rather than wishful thinking. Below l evel 200, facts are asse mbled without respect for categories of
equal va lue, and contrary evidence is ignored or rationalized away . Thus,higher mind is subject to disc ipline, the laws of dialectics, and the
requirements of intellectual integrity . The discernment of truth thus depends on recognition of context, which
profoundly influences and categorizes meaning and significance. While
facts, w hen log ically assembled , can be cited as ‘proof ’, truth is of a
dif ferent level of abstraction a nd can only be substantiated by other
means of confirmation. Even at best, the human mind, in and of itself, is
intrinsically unable to discern ‘fact’ from truth and truth from falsehood. The discernmen t of truth is supported by humility and the spirit of
balanced, integr ous inquiry . A classic example is that of th e W right
brothers who were ridiculed by the ‘fact’ that aircraft are heavier than air
and ther efore un able to fly . That  selected facts can lead to very e rroneous
conclusions is well exemplified by the ar gument of skepticism. T ranscending Level 200. The view of G od at 200 is that of confidence, justice, balance with
authority , and the provision for mechanisms to compensate for a lack of
perfection through salvation, to accept responsibility for defect s, and to
strive fo r morali ty . This more be nign view of Divinity replaces the lower
levels’ anthropo logic, projected  images of God as prone to extreme
human w eaknesses, such as pride, harshness, judgmentalism, ve ngeance,
anger , partiality , and jealousy of seeming ethnic and geographical
favoritism. At level 200, religion is respected and seen to be an option rather than a
threat. P rimary p rinciples are to avoid sin, accept spiritual respo nsibility ,
and reje ct temp tation (e.g., as in the Lord’ s Prayer). Prayer is seen as
both wo rshipful and confirmatory of God’ s will, and to ask for guidance
is natural as a consequence of humility and acceptance of character
defects. Thus, morality tends to be a major focus that often refle cts itself
in socially responsible attitudes and respect for traditional values. Although there is still fear of Di vine Judgment, it is ameliorated by faith
in God’ s fairness, mercy , and for giveness in response to contrition and
the promise of salvation. The ded ication to sinlessness and integrity brings character defects into
awareness, resulting in spiritual humility and the awareness that without
God’ s h elp, the ego and its limitations are dif ficult or so metimesseemingly impossible to overcome. The fear of sin, although not
overwhelming, is still a serious consideration. This leads to religious
af filiation and observances th at are seen as rational as well as
comforting. Respect for authority results in acceptance of and
compliance w ith religious/s piritual concepts, along w ith an
understanding of the necessity for faith. Courage is the result of an act of the will by which the decision is made
to accept inner honesty and integrity as axiomatic principles of life to be
followed despite all resistances,  temptations, and obstacles. Duty to self
and others results in alignment with spiritual principles and the courage
to ov ercome those obstacles and  resistances. By intention and s uccessful
practice, the vicissitudes of li fe, both internal and external, become
opportunities for increasing stre ngth. This is the foundation for trust in
oneself, in God, in spiritual truth, and in life itself, established a s a rock-
like foundation. CHAPTER 10. Neutrality . (Calibration Level 250). Intr oduction. Ener gy becomes very positive at the level termed Neutral because of
release f rom the positionalities of the lower levels. At the levels below
200, consciousn ess tends to see dichotomies and take on rigid positions
that are impedim ents in a world that is complex and multifactoral rather
than black and white. T aking dualistic  positions creates polarization, which then creates
opposition and division. As in the martial arts, a rigid position b ecomes a
point of vulnerability—that which does not bend is liable to break. Rising above barriers or oppos itions that dissipate one’ s ener gies, the
Neutral condition allows for flexibility and a nonjudgmental, realistic
appraisal of problems. T o be neu tral means to be relatively unat tached to
outcomes. Not getting one’ s way is no longer experienced as defeating,
frightening, or frustrating. At the Neutral l evel a person ca n say , “W ell, if I don’ t get this job, then
I’ll get another . ”This is the beginning of inner confidence. When
sensing one’ s power , one is not easily intimidated or driven to prove
anything. The expectation that life, with its ups and downs , will be
basically okay if one can roll w ith the punches is an attitude of level
250. People at Neutrality have a sens e of well-being; the mark of this level is
a confident capability to live in the world. This is the level o f safety . People at the Neutral level ar e easy to get along with and safe to
associate with because they are not interested in conflict, competition, or
guilt. They are comfortable and basically emotionally undisturbed. This
attitude is nonjudgmental and d oes not lead to any need to con trol otherpeople’ s behaviors. Correspondingly , the level of Neutral results in
greater freedom for self and others. Discussion. Courage has the motivation, power , and strength to overcome
resistances, face challenges, and  work through them with fortitude and
determination, which in turn reinforces the capability to actualize
decisions. Cour age is required because the level of Courage still sees
problems or dif ficulties that re quire ef fort and determination to work
through them. Thus, seeming obstacles may really be projected
anticipations; ho wever , they do not arise from reality but from  residual
positionalities. Courage can anticipate dif ficulties to be handled, such as
discomfort, reluctance, uncertainty , or anxiety . In contr ast, the level of Neutral ity does not project dualistic perceptions
because it has dropped positionalities, such as the obstacles to courage
created by doubt, anticipatory anxiety , or unfamiliarity . Freedom ensues
from not having an emotional i nvestment in outcomes or insistence on
narcissistic goal s, such as having it ‘my way’. Neutrality is not interested
in eg oistically winning, controlli ng others, or acquiring gain. It is content
to a ttract rather than promote. Neutrality is benign and not in clined to
proselytize or prize the glamour  of importance; neither does it minimize
nor d iminish itself out of false h umility . It is not interested in persuasion,
coercion, intimidation, or threat. In Neutrality , one is free from trying to
‘prove’ anything  about oneself. In addition, it is not attracted to causes to
promote or defend; therefore, Neutrality is peaceful and values
tranquility and calm. It is also a level that is devoid of demands,
pressure, or narcissistic needs. A g eneral attitude of this level is that of being interested but not
emotionally involved, thus allowing for an easygoing and pleasant
attitude because  there is nothing  really ‘at stake’. Devoid of the need of
‘winning’ or ‘gaining’, Neutrality is relatively self-suf ficient and content
to b e what it is. ‘T ake it or leave it’ is an attitude of confid ence and
intrinsic worth that needs nothing from others. The leve l of Neutrality is comfortable and relatively free of anxiety for it
does not place survival value on preconceived outcomes. T hus, the
source of happiness is not projected externally onto others or the outsideworld, which brings about relatively conflict-free inner security and
freedom. Neutra lity is also reasonably free from the social a nxiety of
feeling threatene d and is therefore devoid of paranoia. The laissez-faire
attitude allows for easygoing co rdiality because there is nothing at stake
requiring agree ment by others. The freedom of Neutrality is the
consequence of the letting go of positionalities, conditions, and
expectations. Narcissistic demands and egocentric needs are no longer
dominant. There fore, the level of Neutrality does not suf fer f rom lack
nor is it driven by desire, w antingness, or the compulsion to ‘do’
something or take sides in social issues; thus, it includes flexibility . In Neutr ality , there is trust in God as being nonjudgmental and benign,
resulting in reliance on Divine wisdom that makes allowance for man’ s
limitations. Thus, God is really the source of freedom because Divinity
no longer seems to be a threat to be feared or hated and therefore denied. The soc ial expressions of this level of consciousness are those of
easygoing coexistence. Neutrality is not interested in conflict or
participation in revolutionary movements, protests, or conflict. This may
be misp erceived as passivity , whereas, in actuality , it is stability that
neither promotes nor resists change. The equanimity of Neutrality thus
of fers a counterbalance to the excesses of social change and a refuge
from emotionality that allows for reflection and calm evaluation. Ego Dynamics of Neutrality . Positionality res ults in dualistic perceptions that are the result o f egoistic
distortions and the inherent limi tations of the ego’ s capacity for  accurate
mentation. Projected perceptions are confused with reality and given
emphasis by imaginary gain or loss. In contrast, Neutralit y is the
consequence of nonattachment and is therefore relatively devoid of
distortions of projected superimposed values, opinions, etc. It is important to dif ferentiate nonattachment from detachment. Detachment indicates withdrawal as well as negation, leading to
indif ference, which in itself is a defense against the fear of attachment. Progressive detachment leads to ennui, flatness, and a decrease in
aliveness and the joy of existence. If followed consistently , detachment
as th e p athway of negation leads eventually to the V oid, which is often
misunderstood to represent Enlightenment or the described Buddha stateof anatta , from the Sanskrit. While the V oid is a very impressive state, in
contrast, Allnes s is the ultimate state. The V oid is nonlinear , which is
impressive, but void of Divine Love, which is also nonlinear . The true
conditions of Allness versus nothingness are experientially very , very
dif ferent. (Discussed in Chapter 18.) The pathway to the state of Enlightenment is via nonattachment rather
than negation. In understanding  this, it is important to realize that the
nonlinear ener gy of consciousness itself is intrinsic within the linear , and
that nonattachment means nondependence on form. Nonattachment
means n either attraction nor aversion. In contrast, detachment often leads
to av ersion and avoidance, as w ell as devaluation. Nonattachment allows
for t he freedom from the attract ion of projected values and anti cipations
such as gain. W ithout fear of either attraction or aversion, Neutrality
allows f or partic ipation and the enjoyment of life because, exper ientially ,
life bec omes more like play t han a high-stakes involvement. This is
consistent with the teachings of the T ao, in that the flow of life is neither
sought nor resisted. Thus, life b ecomes ef fortless and existence  itself is
pleasurable, with out conditions, and easygoing like a cork in the sea. It is
‘wearing the world like a loose garment’, as St. Francis o f Assisi
recommended. Experientially , d aily life is an amusement in which nothing of any great
significance or importance rests on outcomes. W ith no stakes involved,
there is no fear of loss or ego-inflation of seeming gain. Whereas Courage sees challenges, Neutrality sees principles and
guidelines rathe r than demands or rigid rules. In Neutrality , it i s okay to
accept o r decline an option, as there is nothing to prove, nothing  to gain,
and noth ing to lose. Consequen tly , Neutrality allows for flexibility and
freedom from judgmentalism or anticipatory consequences. From a psychoanalytical view point, at the level of Neutrality , the
positive aspects  of healthy , n ormal ego functions are successful in
balancing both inner and outer functions. Primitive impulses are
recognized and rejected as unfavorable options. The intellect is free of
distorted emotionalities, allowing healthy reality testing and social
accommodation to ensue. The conscience (superego) has been attenuated
so th at i t is not necessary to pr oject inner attitudes onto others. Human
nature, includin g its animalistic drives, is accepted as nor mal andtherefore does not have to be rejected, repressed, denied, or projected
onto others. Thus, Neutrality is nonjudgmental about the downside of
physical, emotional, and social life. The level of Neutrality is accom panied by feelings of security a nd safety
as a consequence of nondefensiveness and nonpositionality , with the
resulting freedom from fear , guilt, or judgmentalism. There is also relief
from the incessant demands of narcissistic needs or imperatives. Neutrality is neither cynical nor  pessimistic, nor , on the other hand, does
it p roselytize for optimistic goals.
_OceanofPDF.com_Transcending_the_Levels_of_Consciousness__-_David_R_Hawkins.txt
Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        V alues can
automatically accrue to certain activities and qualities, such as e ducation,
personality traits, and styles of behavior and speech. These become
codified within subcultures, each of which also has its own accepted
internal codes. The social pressure of subcultu res is quite strong and often determines
the cont ent of internalized behavioral patterns that define success or
failure and af fect pride, self-esteem, and perceived social value. The
same behavioral  style that leads  to approval or success in one su bculture
may spell failure and rejectio n in another. Thus, appropriate is the
wisdom of the dictum, “When in Rome, do as the Romans do. ”
Paradoxically, there are subcultures that emphasize conformity to their
characteristics of nonconformity. Each subculture has its own intrinsic, unwritten philosophy interwoven
with attitudes and belief system s that are expressed as an orientation
towards presumptive values, goals, and range of options. These
contextualize and express as a calibratable, evolutionary level of
consciousness in which the overall field is dominated by an attractor
field of invisible  but strong ener gy to which the individual consciousness
becomes entrain ed and dominated. The presence of the field is  intuited
and rec ognized by subtle signals. These express as emotional and
psychological behavioral attitudes that become a visible and articulated
lexicon resulting in presumptions and expectations. Thus, attitudes are
visible shorthand expressions of specific levels of consciousness. While pridefulness, in contrast to self-esteem and confidence, is
considered an asset in some subcultures, in general, it is a social
deterrent in society at lar ge. Pr ide expressed as arrogance and personal
superiority tends  to be an antagonistic social positionality for it is seen as
vanity with its implied air of s uperiority, (i. e. , ‘politically co rrect’, or
‘elite’). Pride is self-admiration, which implies that others, by compar ison, are
inferior or have less worth, rank, or value. The transparency of this
veneer is quickly apprehended by more mature people who cons ider it to
be a n embarrassment and a soc ially detrimental attribute. Egoistic pride
as ‘s pecialness’ triggers resentm ent in others and in society in general. In
contrast, the truly successful peo ple are accepted because mature success
is acco mpanied by humility and gratitude rather than an air of
superiority. Pride is guarded  because of its vulnerability as well as high visibility. Its
downside is envy, competitiveness, jealousy, and their consequences of
hate, malice, and vindictivenes s. The fragility of pride stems  from its
narcissistic core, which sees true importance as a threat and an implied
loss of stature. Thus, vanity results in sensitivity to slights or
comparisons tha t lead to fear of attack and social paranoia  with its
nascent hostility that can rapidly become overt. This tendency is
expressed social ly in the ‘hate the leader ’ syndrome or in the hatred of
success, such as in the ‘hate America’ syndrome. This downside of narcissism is expressed in children who envy  and are
hostile towards the winners in their class and results in the derision of
high per formance by fellow students. The hostility of narcissism finds
profitable cultu ral expressions where it is exploited for po litical or
financial gain and attention-getti ng. The paradox is that the anti-celebrity
hostility arises out of the critics’ own inner celebrity-seeking
motivations. A conse quence of self-importa nce based on pride is its need to be
constantly fed and propped up to of fset the inner doubt and defi ciency of
wholeness and completeness that ensue from fulfilling the requirements
of integrity. Pride is ‘sensitive’, competitive, feels threatened, and
becomes enflamed by hostile jealousy that accrues to social status or
attention to others. Pridefulness  is therefore the motivation of  the self-
appointed critic’ s use of sarcasm, ridicule, supposed satire, and the whole
industry of attacking public figu res and the reputations of acknowledged
leaders. The Internet has become very visibly the domain of contentious vilifiers
of integrity. These represent inflation of narcissism expressed as
‘opinion’. Because the narcissistic ego is not aligned with integroustruth, its forms of expression  become strident and fallacious and
therefore calibrate extremely low. The primitive, prideful ego is g reedy, and its transparent Achilles’ heel
eventually attracts the consequ ences of hubris, which is the theme of
many g reat classics of history. That “Pride goeth before a fall” is
society’ s rueful epithet to vainglorious causes, as history attests. Because of the pervasiveness of Pride as an expression of the human
ego, some forms of pride ar e accorded social acceptance or even
approval and accepted as normal. The most prominent is the status of
personal opinion in its multiple expressions as ‘free speech’. This cloak
of implied approval excuses everything from gross prevarication to
various forms of mendacity. W hen examined as a function of  the ego,
opinion reveals itself to be nothing more than an idea to wh ich self-
importance has been added because it is ‘my’ opinion. An opinion is an
idea that has ac quired the glamour of self-importance and is therefore
more attractive than just reason, logic, or facts. Opinion is often rationalized by rhetoric in order to justify a pos itionality
such as is repre sented by skepticism (cal. 160), which denounces the
nonlinear domain because it is unable to comprehend it. The innate
prideful narcissi sm of the ego precludes the capacity to under stand the
abstract, so reasoning at this level is limited to materialistic linear
reductionism that negates the reality of consciousness levels 500 and
over. This is a consequence of  limited brain physiology (as p er chart,
Section 2 Overview). Skepticism fails in its attempt to discredit its tar gets because, in order to
do so, it would have to compre hend the subject being criticized. Thus,
quantum mechanics or the Theory of Relativity cannot be disproved by
Newtonian physics. Skepticism and cynicism lack the erudition that
would give ar gumentation validity. Humility is the antidote to most  errors of self-deception. Pride precludes
recognition of the enormous si gnificance of context and especially of
paradigm. Therefore, every major advance in human knowledge has
been de rided, as  historically demonstrated (e. g. , the W right brothers at
Kitty Hawk, germs as the cause of infection instead of miasmas, etc. ). Due to the innate structure of the ego, it is intrinsically inca pable of
discerning truth from falsehood and confuses perception with reality. Thus, the ego is the victim of its own limitations. What ‘seemed like a
good idea at the  time’ is often the source of regret later on, as everyone
knows. Thus, the value of cons ciousness calibration is that the relative,
actual tr uth of a statement can be derived by a system that evalu ates truth
in accord with an absolute scale of validity. A free society that gives free rein to the whole gamut of human
expression, from the blatantly fallacious to that of advanced wisdom,
actually hopes that over time, w isdom and common sense will prevail
over excess and rhetoric. When inflated, however, falsity becomes
elaborated, and the consequenc es of falsity may take decades  or even
centuries of suf fering before the falsity is revealed. Ego-Dynamics. The intrinsic source of Pride is the narcissistic ener gy of the ego by
which it  self-pr opagates via images and symbols through a c ircuitous
self-reinforcing pattern. Importance is an emotional value with a
complexity of components signifying worth or importance that is always
relative and therefore subject to error as well as contradiction. The ego
fears deflation by negation and therefore constantly seeks reinforcement
by approval and agreement as well as accolade. This is overtly e xpressed
by the endless exploitation of the media by which image eclipses and
replaces reality by creation of a virtual seductive, glamorized, and
distorted replace ment. The wise person avoids ostentatious display as it
more often attracts envy and jealousy rather than admiration. Pride is fragile and, therefore, its defenses are often rigid and extreme to
the p oint of para noia. That which is inflated is subject to deflatio n, which
quickly triggers shame. Thus, humility is misinterpreted by the ego as
being the equivalent of humiliation, whereas, in reality, humility is the
strongest safeguard against hum iliation or vulnerability. This is a basic
tactical wisdom in the martial arts where taking a positionality is a flaw
that lead s to defeat because a fixed posture is one that gives the opponent
a pattern for attack. In eg o-dynamics, a rigid set of expectations results in brittle self-esteem. The stru cture of Pride is linear and therefore vulnerable, wherea s the Selfis nonlinear and thus not subject to linear attack. While the ego is conditioned, th e Self is not subject to conditions, for it
is self-fulfilling, without limitation, definition, or qualities, and is beyond
adjectives. The ego’ s self-evalu ation is based on claims and opinions,
whereas true self-esteem arises by virtue of the ener gy of inte grity and
truth. Th e Self is complete by virtue of its completion and iden tification
as ‘is-ness’, which is unconditional. T ranscending Pride. Pride is a needle ss burden and a  fragile prop that is not only vulnerable
to de flation but also, paradoxica lly, it even provokes and attrac ts attack. It is based on a false presumption that one’ s intrinsic worth is a definable
variable. Self-acceptance results from surrendering self-doubt. All that
exists is intrinsically equal by virtue of its creation and the source of that
creation itself. W orth or value is based on lin ear value judgments, all of w hich are
merely arbitrary adjectives. All ‘add-ons’ are suppositions, as are social
symbols or public accolades, which are ephemeral and transitory. T o try
to prove or claim self-worth is to lose it. The pattern of v ulnerability arise s in childhood out of the helplessness of
infancy where self-esteem is consequent to the opinion of others and
their satisfaction of wants. Thus arises the illusion that power and worth
are provisional. In normal development, dependency on outside sources
of gratification is withdrawn and instead internalized as self-approval. This is af forded  by a benign conscience and realistic expectatio ns of the
performance of realistic goals and standards. Realistic self-esteem arises from fulfilling integrous principles so that
intention becom es an important factor, which in itself is less vulnerable
than idealized results. The fortunate infant receives unconditional love,
even though the pride of approval may be conditional. In suf ficient
approval in childhood brings later insecurity. It ta kes courage to jettison the p rops of Pride and, with humilit y, accept
one’ s in ner reality, which is of an invulnerable source. T o accept the
inner core of on e’ s existence as a self-existent reality requires letting goof any definitio ns of self as a ‘who’ and, instead, seeing oneself as a
‘what’. The ant idote to  Pride is to choose humility and integrity inst ead of a
positionality, suc h as being important, ‘right’, getting even, indulging in
blame, o r seeking admiration. All credit for accomplishments is given to
God as the Pres ence of the Divinity within instead of to the ego, and
therefore accomplishment results in gratitude and joy rather than
vulnerable pridefulness. The und erlying error of spiritual Pride is the ego’ s presumption and
claim of  sovereignty as the author and agency of performance and results
of action. Its claim for recognition is analogous to a light bulb’ s claiming
credit fo r light, whereas the source of its power is from the impersonal
ener gy of electricity itself. Pr ocessing Pride. All e xists by vir tue of Divine O rdinance; thus, by virtue of the Source of
Creation, everyo ne is a child of God. Pride is the replacement o f Reality
by il lusion. The equality of All that Exists is a consequence of t he gift of
Existence itself. It is therefore only necessary to ‘be’, which is already a
given. Gratitude easily replaces Pride, which is self-rewarding and
eclipses all judgmentalism from within and without. Inner peace is the consequence of humility and acceptance of one’ s
karmic inheritance, with its intrinsic gifts as well as limitations. It is very
helpful to know that even one’ s  human existence is the consequence of
assent by the will. The Buddha taught, “Rare is it to be born a human;
rarer still is it to have heard o f Enlightenment; and most rare is it to
pursue Enlightenment. ” 
Like any limiting ego position, it is not the position itself that requires
relinquishment b ut the emotional pay-of f or ener gy that holding onto that
position provides to the ego. T o realize that Pride is a limitation is
already a great step in itself. Notable is that Pride is intrinsically a statement of lack, and it is
therefore constantly needy and  seeking to be fed and propped up to
compensate for its insuf ficiency. Also notable is that the more it is fed,the more voracious its appetite, which eventually becomes insatiable. Frustration of pride easily leads  to rage; thus arose the wise adage to be
cautious with the prideful for they can become spiteful or vengeful. The spir itually wise reject the temptation of ego inflation of flattery,
titles, worldly success, pomp, wealth, worldly power, and other
temptations of illusion. Lastly, there is the paradoxical, concealed
temptation of pride in one’ s hu mility, i.
The primary goal of the ego is to survive and thrive in a particular subculture, which often leads to a rigid and inflexible personality.
What is the primary goal of the ego?
Pride is generally seen as a social deterrent in society, as it often leads to arrogance and a sense of superiority, which is perceived as vanity.
What is the relationship between pride and society?
The key to overcoming lower levels of consciousness is the acceptance of personal responsibility and the willingness to take ownership of one's actions.
What is the key to overcoming lower levels of consciousness?
The ego is inherently unable to discern truth from falsehood, and its forms of expression become strident and fallacious. It is also unable to recognize the importance of spiritual awareness and the influence of unseen energies.
What is the relationship between ego and spirituality?
Neutrality is not interested in attachment or aversion, and it is not driven by the need for gain or loss.
What is the relationship between Neutrality and attachment?