Cr eation:  A continuous process without beginning or end, through which
the man ifest uni verse of form an d matter is produced by reiteration, starting
from th ree points—all that is required to create by fractals an infinite
variety o f forms . (This is illustr ated by the now familiar comp lex plane of
the Mandelbrot set.) In Sanskrit, the three aspects of origination of all that is
experienceable are called Rajas , T amas , and Sattvas . Th ese are sym bolized
by the Hindu de ities Brahma, Shiva, and V ishnu. In Christiani ty , these are
represented by the T rinity . Duality:  T he world of fo rm characterize d by seeming separation of objects
(reflected in conceptual dichotomies such as “this/that,” “ here/there,”
“then/now ,” or “you/me”). This  perception of limitation is produced by the
senses b ecause of the restriction implicit in a fixed point of vi ew . Science
has finally gone beyond the art ificial dichotomy of observer and observed
characteristic of  17th-century Cartesian duality , and now assumes that they
are one and th e same. The u niverse has no center , but is continually
expanding equally and simultaneously from every point. Bell’ s theorem
helped t o demonstrate that this is a universe of simultaneity rather than
Newtonian caus e and ef fect over distance in an artificial time frame. Both
time and space themselves are m erely the measurable products  of a higher
implicit order .Ego  (or self  with a small s ): The ego is the imaginary doer behind thought
and action. It is believed to be necessary and essential for survival. It can be
thought of as a set of entrenched habits of thought that are the result of
entrainment by invisible ener gy fields that dominate human consciousness. They be come reinforced by repetition and by the consensus of society . Further reinforcement comes fro m language itself. T o think in language is a
form of self-programming. The use of the pronoun I  as the subject, and
therefore the implied cause of all actions, is the most serious error and
automatically creates a duality of subject and object. Emergence:  L ife does not occur out of line ar causal sequence; rather , life
emer ges spontaneously out of the field and is forever one with the field. The
Infinite Field, out of which all phenomenal existence arises, is  the field of
consciousness itself, which is inherently compassionate and jus t, for “Love
is th e Ul timate L aw of the Unive rse” (statement calibrates at 750). The field
and the phenomena are one dy namic whole, simultaneously creation and
evolution. There is no conflict between evolution and creation, because
creation expresses itself as evolution when potentiality becomes actuality . Energy field:  In this s tudy , a range set by parameters of the phase space of
an a ttractor field whose pattern  operates within the lar ger ener gy field of
consciousness and is observable by characteristic ef fects in human behavior . The power of ener gy fields is calibrated much like voltage in an electrical
system or the power of magnetic  or gravitational fields. Calibrated levels of
consciousness represent powerful attractor fields within the domain of
consciousness itself, which dominate human existence and therefore define
content, meanin g, and value, and serve as or ganizing ener gies for
widespread patterns of human behavior . This stratification of attractor
patterns, according to corresponding levels of consciousness, provides a
new paradigm for recontextualizing the human experience throughout all
time. Enlightenment:  A state of awareness that replaces ordinary consciousness
the instant the ego is surrende red. The self is replaced by the Self. The
condition is beyond time or space, is silent, and presents itself as a
revelation. In this state of nonduality , there is the witnessing to life’ s
emer gence in each moment as e verything arises spontaneously and not as aresult of causality . Spiritual purification is a process whereby obstructions
to the light of consciousness are removed and its unity with the Self is
revealed. The state of Enlightenment reveals that the Source of existence—
the L ight, which had been sought elsewhere or later—is shining  at this very
moment. Entrainment:  A phenomenon illustrated by the principle of “mode
locking.” When a number of p endulum clocks are placed close together ,
their pendulums will eventuall y synchronize. In human biology this is
manifested when  groups of women who work or live together progressively
synchronize their menstrual cy cles. It is similar to the phenomenon of a
tuning f ork. It is because of thi s process that troops tend to break cadence
(that is, “break stride,” not march in unison) when they cross a bridge. Familiarity  and pattern r ecognition:  T he human min d knows things by a
holistic pattern recognition. The easiest way to grasp an entirely new
concept is simply by familiarity . Learning occurs by circling around the
same concepts over and over until they are obvious. This is like surveying
new terr ain in an airplane: on the first pass, it all looks unf amiliar; the
second t ime aro und, we spot s ome points of reference; the th ird time, it
starts to  make sense, and we  finally gain familiarity through simple
exposure. The inborn pattern-rec ognition mechanism of the mind takes care
of the rest. Fields of dominance:  A field of dominance is exhibited by high-ener gy
patterns in their influence over  weaker ones. This may be likened to the
coexistence of a small magnetic field within the much lar ger , more
powerful field of a giant electro magnet. The phenomenological universe is
the expression of the interaction of endless attractor patterns of varying
strengths. The unending comp lexities of life are the reflections of the
endless reverber ations of the aug mentations and diminutions of these fields,
compounded by their harmonics and other interactions. Fractal:  Fractal patterns are characterized by irregularity and infinite
length, and strange attractors a re composed of fractal curves. A classic
example is the a ttempt to determine the length of the coastline of Britain. Ifone add s length s using smaller and smaller scales of measurement, it turns
out to be infinitely long. Fractal implies an infinite length in a finite area. Heisenberg’ s principle:  Quantum mechanics is the way out from the
restrictive linear domain of the Newtonian paradigm, via Heisenber g’ s
principle, which  holds that to observe something is already to change  it
because of the impact of con sciousness itself. The higher the level of
consciousness o f the observer , the more profound the ef fect on what is
being observed. Hologram:  A three -dimensional projection  into space of the image of an
object, created by projecting laser light so that half of the beam is directed
to the object and then onto a photographic plate, which receives the other
half of the beam directly . This c reates an interference pattern on the plate so
that a laser beam projected through the plate re-creates the image of the
object in three dimensions. It is of interest that every fragment of the
photographic pla te is capable of reproducing the entire image of the whole. In a holographic universe, everything is connected to everything else. Iteration:  R epeti tion. N onlinear iteration is present in innumerab le
systems. Because of this repetition, a very slight change in  the initial
condition will eventually produce a pattern dissimilar from the o riginal. In a
growth e quation, the output of t he prior iteration becomes the i nput for the
next seri es. For example, if a co mputer calculates to 16 decimal places, the
last digi t is the r ounding of f of t he 17th. This infinitesimal error , magnified
through many iterations, results in substantial distortion of the original data
and makes prediction impossib le. Thus, a slight change in a repetitious
thought pattern can bring about major ef fects. Law of sensitive dependence on initial conditions:  T his refers to th e fact
that a slight vari ation over a cou rse of time can have the ef fect of producing
a profound change, much as a ship whose bearing is one degree of f compass
will eventually find itself hundreds of miles of f course. Left-brain:  R eferri ng to thought sequenced in the linear style, which is
commonly desc ribed as “logic” or “reason.” Processing of  data in a
sequence A
 B
 C. Analogous to a digital computer .Linear:  Seq uential, following a logic al progression in the manner of
Newtonian physics and, there fore, solvable by traditional mathematics
through the use of dif ferential equations. M-fields:  Morphogenetic fields, analogous to attractor patterns. In the
hypothesis presented by the biologist Rupert Sheldrake, mo rphogenetic
fields ar e part of the theory of formative causation, that ener g y fields of
form evolve and reinforce ea ch other . When someone advances in a
particular area, this success increases the likelihood for the rest of the
species to do the same. Roger Bannister broke through the “M-field” of the
four -minute mil e, and soon afte r his success, many more runners made the
same accomplishment. Neural network:  T he interlocking patterns of interacting neurons within
the nervous system. Neur otransmitters:  Brain chemic als (hormones , etc.) that regulate
neuronal transmission throughout the nervous system. V ery slight chemical
changes can result in major sub jective and objective alterations  in emotion,
thought, or behavior . This is  the prime area of current research in
psychiatry . Nonduality:  Historically , all observers who have reached a consciousness
level ov er 600 have described the reality now suggested by advanced
scientific theory . When the limitation of a fixed locus of perception is
transcended, the re is no longer an illusion of separation, nor of space and
time as we know  them. All things exist simultaneously in the unmanifest,
enfolded, implicit universe, expressing itself as the manifest, unfolded,
explicit percept ion of form. These forms in reality have n o intrinsic,
independent exi stence but are the product of perception (that is, we merely
experience the content of our own minds). On the level of nond uality , there
is obser ving but no observer , as subject and object are one. Y ou-and-I
becomes the One Self experienc ing all as divine. At level 700, it  can be said
only that “All Is .” The state is one of Beingness; all is conscious ness, which
is infinite, which is God and which has no parts or a beginning or end. The physical body is a manifestation of the One Self, w hich, in
experiencing this dimension, had temporarily for gotten its reality , thuspermitting the illusion of a thre e-dimensional world. The body  is merely a
means o f comm unication; to identify oneself with the body as “I” is the fate
of th e unenlightened, who then e rroneously deduce that they are mortal and
subject t o death. Death itself is an illusion, based on the false id entification
with the body as  “I.” In nondual ity , consciousness experiences i tself as both
manifest and unmanifest, yet there is no experiencer . In this Reality , the
only thing that has a beginning and an end is the act of percepti on itself. In
the i llusory world, we are like t he fool who believes that thing s come into
existence when he opens his eyes and cease to exist when he closes them. Nonlinear:  U npredictably irregular in time , “noisy ,” nonperiodic, random,
and stochastic. Illustrated by mathematical series such as formulized
stochastic evolution equations of the form dx ( t ) dt = F ( xt ) + w ( t ), where w ( t )
is th e noise ter m of the stocha stic process. The term also d escribes the
mathematics of chaotic signals, including the statistical analy sis of time
series for deterministic nonlinear systems. Nonlinear  me ans dif fuse or
chaotic, not in accordance with probabilistic logical theory or m athematics,
not solvable by dif ferential equations. This is the subject of the science of
chaos theory , which has given rise to a whole new non-Newtonian
mathematics. Phase space:  A map that af fo rds the condensation of time-space data into a
pattern in multiple dimensions. A Poincaré map is the graphic depiction of a
slice through a multidimensional pattern that demonstrates the underlying
attractor . Positionality:  Positionalities are structures that set the entire thinking
mechanism in motion and activate its content. Positionalities are programs,
not the real Sel f. The world ho lds an endless array of positions that are
arbitrary presumptions and totally erroneous. Primordial positionalities are:
(1) ideas have significance and importance ; (2) ther e is a dividing line
between opposites ; (3) ther e is a value of authorship, su ch that thoughts ar e
valuable because they ar e “mine” ; (4) thinking is necessary for contr ol, and
survival depend s on contr ol . Al l positionalities are voluntary and can be
surrendered out of love. The Presence of God as Love is self- revealing as
the duality of perception ce ases as a consequence of surrendering
positionalities. Love is therefor e the doorway between the linear and thenonlinear domains. The spiritual will is enforced and activated by love and
devotion and its willingness to surrender . Love is without form  and is that
capacity through  which one bec omes willing, out of that love, to surrender
one’ s positionalities to God. The surrender of willfulness/positionality
brings peace in all circumstances. Right-brain:  Genera lly meaning “holistic”; enabling such functions as
evaluation, intuition, and comprehension of significance, meaning, and
inference. Nonlinear; operating from patterns and relationships rather than
through the logical sequences of Newtonian causality . The ri ght brain is
assumed to deal with wholes rather than parts. Like an analog computer , it
deals with processes and is g enerally capable of operating without the
necessity of time reference. Rig ht-brain perception detects essence within a
complex field of data that mig ht not otherwise lend itself to meaningful
cognitive analysis—such general phenomena as “falling in love” or
creativity . (The terms left-brain  and right-brain  originated in reference to
dif ferent styles of perception once thought to be localized to certain cerebral
areas, but as Ka rl Pribram has s hown, the brain acts holographically rather
than by precise anatomic localization.) Scientific:  The method of inquiry into nature specifically designed to
derive predictable laws of physical properties. Modern scientific theory
began in the 16th century with René Descartes’ s Discourse on Method ,
followed by Francis Bacon’ s inductive inquiry and Isaac Newton’ s
Principia . J ohn Locke f irst used the te rm scientific  and proposed that
certainty about the interaction of physical events was based on data arrived
at by physical sensation. These concepts resulted in a m odel of a
mechanical, predictive universe, but this view was upset by a modern
quantum theory ,  which states tha t at the subatomic level, the laws of chance
replace deterministic laws. History has noted that science does not advance by an extension of
established theo ries, but instead takes leaps by a shift of par adigm. The
inference is that science is mere ly a reflection of a point of view , and there
is n o real sepa ration between observer and observed. Relativity theory
further states that matter equals ener gy , depending on one’ s point of
reference. David Bohm’ s holographic model predicates an explicit order
based on  an implicit order . For m becomes the consequence of inference,space and time are nonlocalize d, and there is no “here” or “there” (the
nonlocality of quantum wholeness). The universe thus described contains
an infinite number of dimensions and higher -dimension realities. Self  (capital S ): The Self is beyond, yet innate in, all form—timeless,
without beginning or end, changeless, permanent, and immortal. Out of it
arises awarenes s, consciousnes s, and an infinite condition of  “at home-
ness.” It is the ultimate subjec tivity from which everyone’ s sense of “I”
arises. Strange attractor:  A term coined by David Ruelle and Floris T akens in
1971, in a theor y that stated that three independent motions ar e all that is
necessary to produce the entir e complexity of nonlinear patter ns of the
universe. A strange attractor is a  pattern within a phase space. The pattern is
traced by  the dynamic points in time of a dynamic system. The c entral point
of an attractor field is analogous to the center of an orbit. Attractors are
fractal and therefore of infini te length. The graphics of at tractors are
depicted by taking a cross se ction of a so-called Poincaré map. The
topographical shaping of phase  space creates an attractor such  as a torus,
like a folded donut. Universe:  The re m ay be seen to be an infinite number of dimensions to ou r
universe. The familiar three-dimensional universe of conventional
consensus is only one, and is merely an illusion created by our senses. The
space be tween planetary bodies is not empty but filled with a se a of ener gy;
the potential ener gy in one square inch can be said to be as great as that of
the whole mass of the physica l universe. David Bohm has p roposed the
model of enfolded/unfolded sta tes of being, with an explicit order and an
implicit order of reality , comparable to the manifest/unmanifest states of
reality th at have been described for centuries by those who have achieved
Enlightenment and experienced nonduality . In the causality model . . .. . . the A
 B
 C is  the unfolded, explicit, man ifest, discernible universe
of form. The ABC is the enfolded, implicit, unmanifest potential beyond,
which is the for mless, infinite matrix of both form and nonform—which is
omnipotent, omniscient, and omnipresent.R E S O U R C E S  F O R  F U R T H E R
S T U D Y
Chapter 1
Power vs. For ce: The Hidden Determinants of Human Behavior , Author ’ s
Of ficial Authoritative Edition (Hay House, 2013)
Success Is for Y ou: Using Heart-Center ed Principles for Lasting Abundance
and Fulfillment  (Hay House, 2016)
Healing and Recovery  (Hay House, 2015)
Letting Go: The Pathway of Surr ender  (Hay House, 2014)
Chapter 2
Power vs. For ce
Letting Go
Chapter 3
T ranscending the Levels of Consciousness: The Stairway to Enlightenment
(Hay House, 2015)
Reality , Spirituality and Modern Man  (Hay House, 2015)
T ruth vs. Falsehood: How to T ell the Differ ence  (Hay House, 2013)
Book of  Slides: The Complete Collection Pr esented at the 2002–2011
Lectur es with Clarifications  (V eritas Publishing, 2018)Chapter 4
Healing and Recovery
T ranscending the Levels of Consciousness
Letting Go
Chapter 5
Success Is for Y ou
Chapter 6
Healing and Recovery
Power vs. For ce
Chapter 7
T ranscending the Levels of Consciousness
Book of Slides
Chapter 8
Discovery of the Pr esence of God: Devotional Nonduality  (Hay House,
2013)
The Eye of the I: Fr om Which Nothing Is Hidden  (Hay House, 2016)
T ranscending the Levels of Consciousness
Chapter 9
I: Reality and Subjectivity  (Hay House, 2014)
The Eye of the I
T ranscending the Levels of ConsciousnessDiscovery of the Pr esence of God
Book of Slides
Conclusion
T ranscending the Levels of ConsciousnessB I O G R A P H I C A L  A N D
A U T O B I O G R A P H I C A L  N O T E S
BIOGRAPHIC SUMMAR Y
After serving in the U.S. Navy during W orld W ar II, Dr . Hawkins
graduated from the Medical Col lege of W isconsin in 1953. For  the next 25
years, he lived in New Y ork, where his pioneering work as a psychiatrist
brought major clinical breakthroughs, especially in the treatment of
schizophrenia and alcoholism. His research findings were published widely
in medical, scientific, and psyc hoanalytic journals. As medical director of
the Nor th Nassau Mental Health Center (1956–1980) and director of
research at Brunswick Hospital  (1968–1979) on Long Island, he had the
lar gest p ractice in New Y ork. Dr . Hawkins also served as a psychiatric
advisor to Catholic, Protestant, and Buddhist monasteries. In 1973, he co-
authored Orthomolecular Psychiatry  w ith Nobel La ureate chemist Linus
Pauling, initiating a new field w ithin psychiatry and leading to appearances
on the T oday  show , television interviews with Barbara W alters, and The
MacNeil/Lehr er NewsHour . Dr . Hawkins spent the last three decades of his life in Arizona, working
to correl ate the seemingly disparate domains of science and spirituality . In
1983, he established the Inst itute for Spiritual Research, a nonprofit
or ganization dedicated to consciousness research. During the 1980s, his
lectures at such events as the Fi rst National Conference on Addictions and
Consciousness ( 1985) and Whole Life Expo (1986), both held in  California,
recontextualized addiction by illuminating the underlying spiritual drive for
inner pe ace and how to cultivate it apart from substances. During the 1990s,
he serve d as the chief of staf f at Mingus Mountain Estate ResidentialT reatment Center for adolesce nt girls in Prescott V alley and was the
consulting psychiatrist for several recovery houses in Arizona. In 1995, at the age of 68, he received a Ph.D. in Health an d Human
Services. That same year saw th e publication of his book, Power vs. For ce ,
translated into 25 languages, with over a million copies sold and evoking
praise fr om such notables as M other T eresa and Sam W alton. The book
presents his trademark Map of Consciousness, now used  by health
professionals, u niversity profe ssors, government of ficials, an d business
executives worldwide. Many other books followed. From 1998 to 20 11, Dr . Hawkins traveled widely as a lecturer th roughout
the U .S. and overseas, speaking to sold-out audiences about th e science of
consciousness and the reality of advanced spiritual states. He s poke at the
Oxford Forum and W estminste r Abbey , as well as Harvard University ,
University of Buenos Aires, University of Notre Dame, Fordham
University , and  the Institute of Noetic Sciences. He gave the annual
Landber g Lectu re at the University of California at San Francis co Medical
School. His final lecture, on “Love,” occurred in Septembe r of 2011,
attended by 1,700 people from around the world. Dr . Hawkins received numerous recognitions for his scientific and
humanitarian c ontributions, including the Huxley A ward for the
“Inestimable C ontribution to the Alleviation of Human Suf fering,”
Physicians Recognition A ward by the American Medical Association, 50-
Y ear Distinguished Life Fellow by the American Psychiatric Association,
the Orthomolecular Medicine Hall of Fame, Who’ s Who in the W orld, and a
nomination for the prestigious T empleton Prize that honors progress in
science and religion. In recognition of his contributions to humanity , Dr . Hawkins was knighted in 1996 by the Sovereign Order of the Hospitallers
of St. John of Jerusalem (founded in 1077) by authority of the priory of
King V a ldemar the Great. In 20 00, he was bestowed the title “T ae R young
Sun Kak  T osa” (T eacher of Enlightenment) in Seoul, Korea. He  was also a
consultant to foreign governments on international diplomacy and was
instrumental in resolving long-standing conflicts that were major threats to
world peace. Throughout his life, Dr . Hawkins participated in a wide range  of civic
and professional  endeavors, often in leadership roles. As a physician, he co-
founded or served as medical ad visor for many or ganizations, including the
Schizophrenia Foundations of N ew Y ork and Long Island, the AttitudinalHealing Center of Long Island, the New Y ork Association of Holistic
Health C enters, and the Academy of Orthomolecular Psychia try . He was
co-director of the Masters Galle ry of Fine Arts. Born with an exceptionally
high IQ, he beca me a member of Mensa International in 1963. As a young
doctor , h e was attracted to Budd hism and joined the first Zen Institute in the
U.S. At the tim e of his death , he had been a member of St. Andrews
Episcopal Church for many years. He was the first president of the Country
and W es tern Da nce Club of Sed ona and a member of the VFW , American
Legion, and the Sedona Elk s Lodge. He was an archer , carpenter ,
blacksmith, musician (bagpiper , violinist, and pianist), designer of prize-
winning 16th-century French Norman architecture, and lover of animals. Internationally , Dr . Hawkins was the founder of Devotional Nonduality
(2003), a spiritual pathway that applies the core truths of the world’ s great
traditions: kindness and compassion for all life (including oneself),
unconditional love, humility , inq uiry into the nature of existence, surrender ,
and Self-realiz ation. Since 2002, Hawkins Study Gr oups have
autonomously sprung up in many cities around the world, from Los
Angeles to Seoul, from Cape T own to Melbourne; the groups study and
practice the principles of his bo oks, such as “W e change the world not by
what we say or do but as a consequence of what we have become.”
AUT OBIOGRAPHIC NOTE
While the truths reported in th is book were scientifically derived and
objectively or ga nized, like all tru ths, they were first experienced personally . A lifelong sequence of intense states of awareness beginning at a young age
first insp ired and  then gave direc tion to the process of subjective realization
that has finally taken form in this series of books. At age three, th ere occurred a sudden full consciousness of existence, a
nonverbal but complete underst anding of the meaning of “I Am,” followed
immediately by the frightening realization that “I” might not have come
into exis tence a t all. This was an instant awakening from obl ivion into a
conscious awareness, and in that moment, the personal self was born and
the duality of “Is” and “Is Not” entered my subjective awareness. Throughout childhood and early adolescence, the paradox of existence
and the question  of the reality of the self remained a repeated c oncern. Thepersonal self would sometimes begin slipping back into  a greater
impersonal Self,  and the initial fear of nonexistence—the fundamental fear
of nothingness—would recur . In 1939, as a paperboy with a 17-mile bicycle route in rural W isconsin,
on a  dark winter ’ s night I was c aught miles from home in a –20º blizzard. The bicycle fell over on the ice  and the fierce wind ripped the newspapers
out of the hand lebar basket, blowing them across the ice-covered, snowy
field. There were tears of frustr ation and exhaustion, and my clothes were
frozen stif f. T o get out of the wind, I broke through the icy crust of a high
snowbank, dug out a space, and crawled into it. Soon the shivering stopped
and there was a delicious warm th, and then a state of peace beyond all
description. This  was accompanied by a suf fusion of light and a  presence of
infinite love that had no begin ning and no end and was und if ferentiated
from my own essence. The physical body and surroundings faded as my
awareness was fused with this all-present, illuminated state. The mind grew
silent; a ll thoug ht stopped. An infinite Presence was all that was or could
be, beyond all time or description. After that timelessness, there was suddenly an awareness of someone
shaking my knee; then my fathe r ’ s anxious face appeared. There was great
reluctance to return to the body and all that that entailed, but because of my
father ’ s love and anguish, the Spirit nurtured and reactivated the body . There w as comp assion for his fear of death, although, at the same time, the
concept of death seemed absurd. This subjective experience was  not discussed with anyone since there
was no context available from w hich to describe it. It was not common to
hear of spiritual experiences other than those reported in the lives of the
saints. B ut after  this experience, the accepted reality of the world began to
seem only provisional; traditional religious teachings lost significance, and,
paradoxically , I became an agnostic. Compared to the light of Divinity that
had illu minated all existence, the god of traditional religion shone dully
indeed; thus spirituality replaced religion. During W orld W ar II, hazardou s duty on a minesweeper often  brought
close bru shes wi th death, but the re was no fear of it. It was as th ough death
had lost its authenticity . After the war , fascinated by the complexities of the
mind and wanting to study psy chiatry , I worked my way through medical
school. My training psychoanaly st, a professor at Columbia University , wasalso an agnostic; we both took a dim view of religion. The an alysis went
well, as did my career , and success followed. I did not, howe ver , settle quietly into professional life. I fell ill with a
progressive, fatal illness that did not respond to any treatments available. By age 38, I w as in extr emis  and knew I was about to die. I didn’ t care
about th e body , but my spirit wa s in a state of extreme anguish and despair . As the final mo ment approach ed, the thought flashed through my mind,
What if ther e is a God? S o I called out in prayer , “If there is a God, I ask
Him to help me  now .” I surren dered to whatever God there might be and
went int o oblivion. When I awoke, a transformation of such enormity had
taken place that I was struck dumb with awe. The person I ha d been no longer existed. There was no personal self or
ego, onl y an Infinite Presence o f such unlimited power that it was all that
was. Th is Presence had replaced what had been “me,” and the b ody and its
actions were controlled solely by the Infinite W ill of the Presence. The
world was illuminated by the c larity of an Infinite Oneness that expressed
itself as all things revealed in their infinite beauty and perfection. As life went on, this stillness persisted. There was no personal will; the
physical body went about its business under the direction of the infinitely
powerful but exquisitely gentle W ill of the Presence. In that stat e, there was
no need  to think about anyt hing. All truth was self-evident and no
conceptualization was necessary or even possible. At the same time, the
physical nervous system felt extremely overtaxed, as though it were
carrying far more ener gy than its circuits had been designed for . It was not possible to function ef fectively in the world. All ordinary
motivations had  disappeared, along with all fear and anxiety . There was
nothing to seek, as all was perfect. Fame, success, and m oney were
meaningless. Friends ur ged the pragmatic return to clinical practice, but
there was no ordinary motivation to do so. There was now the ability to perceive the reality that underlay
personalities: th e origin of emotional sickness lay in people’ s belief that
they wer e  their personalities. And so, as though of its own, a clinical
practice resume d and eventually became huge. People came from all over
the U nited States. The practice had 2,000 outpatients, which required more
than 50 therapists and other employees, a suite of 25 of fices , and research
and elec troencephalic laboratories. There were a thousand new  patients a
year . In addition, there were appearances on radio and network televisionshows, as previously mention ed. In 1973, the clinical research was
documented in a traditional format in the book, Orthomolecular Psychiatry . This work was 10 years ahead of its time and created something of a stir . The overall condition of the ne rvous system improved slowly ,  and then
another phenomenon commenced. There was a sweet, delicio us band of
ener gy c ontinuously flowing up the spine and into the brain where it created
an in tense sensation of continuo us pleasure. Everything in life h appened by
synchronicity , evolving in perfect harmony; the mirac ulous was
commonplace. T he origin of w hat the world would call mirac les was the
Presence, not the personal self. What remained of the persona l “me” was
only a witness to these phenomena. The greater “I,” deeper than my former
self or thoughts, determined all that happened. The stat es that were present h ad been reported by others th roughout
history and led to the investigati on of spiritual teachings, including those of
the B uddha, enlightened sages, Huang Po, and more recent teac hers such as
Ramana Mahars hi and Nisar gadatta Maharaj. It was thus confirmed that
these experience s were not unique. The Bhagavad Gita now ma de complete
sense. At times, the same spiritu al ecstasy reported by Sri Rama krishna and
the Christian saints occurred. Everything and everyone in the world was luminous and exquisitely
beautiful. All living beings became Radiant and expressed this Radiance in
stillness and splendor . It was apparent that all mankind is actually motivated
by i nner love b ut has simply become unaware; most lives are lived as
though by sleepers unawakened to the awareness of who they really are. People around me looked as though they were asleep and were incredibly
beautiful. It was like being in love with everyone. It w as necessary to stop the hab itual practice of meditating for an hour in
the morning and then again be fore dinner because it would intensify the
bliss to such an extent that it was not possible to function. An  experience
similar to the one that had occurred in the snowbank as a boy would recur ,
and it became increasingly dif f icult to leave that state and return to the
world. T he incre dible beauty of all things shone forth in all thei r perfection,
and whe re the world saw uglin ess, there was only timeless beauty . This
spiritual love suf fused all perception, and all boundaries between here and
there, or then and now , or separation disappeared. During the years spent in inner silence, the strength of the Presence grew . Life was  no longer personal; a p ersonal will no longer existed. T he personal“I” had become an instrument of the Infinite Presence and went about and
did as it was willed. People felt an extraordinary peace in the aura of that
Presence. Seekers sought answers, but as there was no longer any such
individual as David, they were actually finessing answers from their own
Self, which was not dif ferent from mine. From each person the same Self
shone forth from their eyes. The mi raculous happened, be yond ordinary comprehension. Many
chronic maladie s from which the body had suf fered for years disappeared;
eyesight spontan eously normaliz ed, and there was no longer a need for the
lifetime bifocals. Occasionally , an exquisitely blissful ener gy , an Infinite Love, would
suddenly begin to radiate from the heart toward the scene of som e calamity . Once, while driving on a highway , this exquisite ener gy began to beam out
of th e chest. As the car rounded a bend, there was an auto accident; the
wheels of the o verturned car were still spinning. The ener gy passed with
great int ensity into the occupants of the car and then stopped of its own
accord. Another time, while I w as walking on the streets of a strange city ,
the ener gy started to flow down the block ahead and arrived at the scene of
an in cipient gang fight. The combatants fell back and began to laugh, and
again, the ener gy stopped. Profound changes of perception came without warning in improbable
circumstances. While dining alone at Rothmann’ s on Long Island, the
Presence sudden ly intensified until every thing and every person, which had
appeared as separate in ordi nary perception, melted into a timeless
universality and  oneness. In the motionless Silence, it became o bvious that
there ar e no “events” or “thin gs” and that nothing actually “happens,”
because past, present, and future  are merely artifacts of percepti on, as is the
illusion of a separate “I” being  subject to birth and death. As the limited,
false self dissolved into the universal Self of its true origin, there was an
inef fable sense of having return ed home to a state of absolute peace and
relief from all suf fering. It is only the illusion of individuality  that is the
origin of all suf fering. When one realizes that one is the universe, complete
and at one with All That Is, fore ver without end, then no further suf fering is
possible. Patients came from every country in the world, and some were the most
hopeless of the hopeless. Grotesque, writhing, wrapped in wet sheets for
transport from faraway hospitals they came, hoping for tre atment foradvanced psychoses and grave, incurable mental disorders. Some were
catatonic; many had been mute for years. But in each patient, beneath the
crippled appearance, there was  the shining essence of love and beauty ,
perhaps so obscured to ordinary  vision that he or she had bec ome totally
unloved in this world. One day a mute catatonic was brought into the hospital in a straitjacket. She had  a severe neurological disorder and was unable to stand. Squirming
on the floor , she went into spasms, and her eyes rolled back in her head. Her
hair was  matted ; she had torn all her clothes and uttered guttural sounds. Her fam ily was fairly wealthy; a s a result, over the years she ha d been seen
by innumerable physicians and famous specialists from all over the world. Every tr eatment had been tried on her , and she had been g iven up as
hopeless by the medical profession. A short,  nonverbal question arose: What do Y ou w ant done with her ,
God? The n ca me the realization that she just needed to be loved; that was
all. Her inner self shone through her eyes, and the Self connected with that
loving e ssence. In that second, she was healed by her own rec ognition of
who she really w as; what happened to her mind or body did not matter to
her any longer . This, in essence, occurred with c ountless patients. Some recove red in the
eyes of the worl d and some did not, but whether a clinical reco very ensued
did not matter any longer to the patients. Their inner agony w as over . As
they felt loved and at peace within, their pain stopped. This p henomenon
can only be ex plained by saying that the Compassion of th e Presence
recontextualized each patient’ s reality so that he or she experienced healing
on a level that transcended the world and its appearances. The inner peace
of the Self encompassed us beyond time and identity . It was clear that all pain and s uf fering arises solely from the ego, not
from God. This truth was silently communicated to the minds of the
patients. This was the mental block in another catatonic who had not spoken
in m any years. T he Self said to him through mind, Y ou’r e blaming God for
what you r ego has done to you . He jumped of f the floor and be gan to speak,
much to the shock of the nurse who witnessed the incident. The work became increasingly taxing and eventually overwhelming. Patients were backed up, waiting for beds to open, although the hospital had
built an extra ward to house them. There was an enormous frustration in
that the human suf fering could be countered in only one patient at a time. Itwas like bailing out the sea. It se emed that there must be some other way to
address the causes of the common malaise, the endless stream  of spiritual
distress and human suf fering. This led  to the study of the ph ysiological response (muscle-testing) to
various stimuli , which revealed an amazing discovery . It was the
“wormhole” bet ween two universes—the physical world and the world of
the mind and sp irit—an interface between dimensions. In a w orld full of
sleepers lost from their source, here was a tool to recover , and demonstrate
for all to see, that lost connection with the higher reality . This led to the
testing of every substance, thou ght, and concept that could be  brought to
mind. The endeavor was aided b y my students and research assistants. Then
a major discover y was made: wh ereas all subjects went weak from negative
stimuli—such a s fluorescent lights, pesticides, and artificial sw eeteners—
students of spiritual disciplines w ho had advanced their levels o f awareness
did not go weak as did ordinary  people. Something important and decisive
had shifted in their consciousness. It apparently occurred as they realized
they were not at the mercy of the world but rather af fected on ly by what
their m inds be lieved. Perhap s the very process of progr ess toward
Enlightenment could be shown to increase man’ s ability to resist the
vicissitudes of existence, including illness. The Self had t he capacity to change things in the world b y merely
envisioning them; Love change d the world each time it replaced nonlove. The enti re scheme of civilization could be profoundly altered by focusing
this pow er of love at a very specific point. Whenever this happened, history
bifurcated down new roads. It n ow appeared that these crucial insights could not only be
communicated w ith the world bu t also visibly and irrefutably de monstrated. It se emed that the great tragedy of human life had always be en that the
psyche is so easily deceived; d iscord and strife have been th e inevitable
consequence of mankind’ s inab ility to distinguish the false fro m the true. But here was an answer to  this fundamental dilemma, a way to
recontextualize the nature of consciousness itself and make explicable that
which otherwise could only be inferred. It w as time to leave life in New  Y ork, with its city apartment and home
on L ong Island, for something m ore important. It was necessary to perfect
myself as an instrument. Th is necessitated leaving that world andeverything in it, replacing it wit h a reclusive life in a small town , where the
next seven years were spent in meditation and study . Overpowering states of bliss returned unsought, and eventually , there was
the need  to learn how to be in the Divine Presence and still function in the
world. The mind had lost track o f what was happening in the world at lar ge. In order  to do research and writing, it was necessary to stop all spiritual
practice and focus on the world of form. Reading the new spaper and
watching televis ion helped to c atch up on the story of who was who, the
major events, and the nature of the current social dialogue. Exceptional sub jective experiences of truth, which are the province of the
mystic who af fects all mankind by sending forth spiritual ene r gy into the
collective consciousness, are not understandable by the majority of
mankind and are therefore of limited meaning except to other spiritual
seekers. This led to an ef fort to be ordinary , because just being  ordinary in
itself is an exp ression of Divinity; the truth of one’ s real self can be
discovered through the pathway of everyday life. T o live with care and
kindness is all that is necessary . The rest reveals itself in du e time. The
commonplace and God are not distinct. And so, after a long circular journey of the spirit, there was a return to the
most important work, which wa s to try to bring the Presence at least a little
closer to the grasp of as many fellow beings as possible. The Presence is silent and conveys a state of peace that is the space in
which and by which all is and has its existence and exper ience. It is
infinitely gentle and yet like a rock. W ith it, all fear disappears. Spiritual joy
occurs on a qui et level of inexp licable ecstasy . Because the experience of
time sto ps, there  is no apprehen sion or regret, no pain or anticipation; the
source of joy is unending and ever -present. W ith no beginning or ending,
there is no loss or grief or desir e. Nothing needs to be done; everything is
already perfect and complete. When time stops, all problems disappear; they are merely arti facts of a
point of perception. As the Presence prevails, there is no further
identification with the body or the mind. When the mind grows silent, the
thought “I Am” also disappears, and Pure A wareness shines forth to
illuminate what one is, was, and always will be, beyond all worlds and all
universes, beyond time, and therefore without beginning or end. People wonder , How does one r each this state  of awar eness? but few
follow t he steps , because they are so simple. First, the desire to reach thatstate wa s intense. Then began the discipline to act with constant and
universal for giveness and gentleness, without exception. One has to be
compassionate toward everything, including one’ s own self and thoughts. Next came a willingness to hold  desires in abeyance and surrend er personal
will at every moment. As ea ch thought, feeling, desire, or deed was
surrendered to God, the mind became progressively silent. At first, it
released whole stories and parag raphs, then ideas and concepts. As one lets
go of wanting to own these thoughts, they no longer reach such elaboration
and begin to fra gment while only half-formed. Finally , it was  possible to
turn over the ener gy behind thought itself before it even became thought. The task  of constant and unrelenting fixity of focus, allowing not even a
moment of distraction from meditation, continued while doing ordinary
activities. At first, this seemed v ery dif ficult, but as time went on, it became
habitual, autom atic, requiring less and less ef fort, and finally , it was
ef fortless. The process is like a rocket leaving the earth. At first, it requires
enormous powe r , then less and less as it leaves the earth’ s gravitational
field, and finally , it moves through space under its own momentum. Suddenly , witho ut warning, a shift in awareness occurred and the
Presence was there, unmistakab le and all-encompassing. There were a few
moments of apprehension as the  self died, and then the absoluteness of the
Presence inspired a flash of awe. This breakthrough was spectacular , more
intense t han anything before. It has no counterpart in ordinary experience. The pro found sh ock was cushioned by the love that is with th e Presence. W ithout the support and protection of that love, one would be annihilated. There followed a moment of terror as the ego clung to its existence,
fearing i t would  become nothingness. Instead, as it died, it was replaced by
the Self as Every-thingness, the All in which everything is known and
obvious in its pe rfect expression of its own essence. W ith nonlo cality came
the awareness that one is all that ever was or can be. One is total and
complete, beyon d all identities, beyond all gender , beyond even humanness
itself. O ne need  never again fea r suf fering and death. What hap pens to the
body from this point is immaterial. At certain levels of spiritual awareness,
ailments of the body heal or spontaneously disappear . But in t he absolute
state, su ch considerations are irrelevant. The body will run its predicted
course a nd then return from whe nce it came. It is a matter of no importance;
one is unaf fected. The body appears as an “it” rather than as a “me,” as
another object, like the furniture in a room. It may seem comical  that peoplestill add ress the body as though it were the individual “you,” but there is no
way to expla in this state of awarenes s to the unaware. It is best to just go on
about one’ s business and allow Providence to handle the social adjustments. However , as one reaches bliss, it is very dif ficult to conceal that state of
intense e cstasy . The world may be dazzled, and people may come from far
and wid e to be in the accompanying aura. Spiritual seeke rs and the
spiritually curious may be attracted, as may be the very ill who  are seeking
miracles. One may become a magnet and a source of joy to them. Commonly , there is a desire at this point to share this state with  others and
to use it for the benefit of all. The ecs tasy that accompanies this condition is not initially a bsolutely
stable; th ere are also moments of great agony . The most intense occur when
the state  fluctuat es and suddenly ceases for no apparent reason. These times
bring on periods of intense despair and a fear that one has been forsaken by
the Presence. These falls make  the path arduous, and to surmount these
reversals requires great will. It finally becomes obvious that one must
transcend this level or constantly suf fer excruciating “descents from grace.”
The glory of ec stasy , then, has to be relinquished as one enters upon the
arduous task of transcending duality until one is beyond all opposites and
their con flicting pulls. But while it is one thing to happily give  up the iron
chains of the ego, it is quite another to abandon the golden chains of ecstatic
joy . It feels as though one is giving up God, and a new level of fear arises,
never before anticipated. This is the final terror of absolute aloneness. T o the ego, the fear of nonexistence was formidable, and it drew back
from it repeated ly as it seemed to approach. The purpose of the agonies and
the dark nights of the soul then became apparent. They are so intolerable
that their exquisite pain spurs one on to the extreme ef fort required to
surmount them. When vacillation between heaven and hell becomes
unendurable, the  desire for exist ence itself has to be surrendered . Only once
this is done may one finally m ove beyond the duality of All ness versus
nothingness, beyond existence versus nonexistence. This culmination of the
inner wo rk is the most dif ficult phase, the ultimate watershed, where one is
starkly aware that the illusion of existence one transcends is irrevocable. There is  no returning from this s tep, and this specter of irreversib ility makes
this last barrier appear to be the most formidable choice of all. But, in fact, in th is final apocalypse of the self, the dissolution o f the sole
remaining dual ity of existence versus nonexistence—identity itself—dissolves in Universal Divinity ,  and no individual consciousness is left to
choose. The last step, then, is taken by God. — David R. Hawkins
Gloria in Excelsis Deo!E N D N O T E S
Intr oduction
1 . Excerpted from F . Grace, The Power of Love  (Redlands, CA: Inner
Pathway Publishing, 2019), 585. 2 . Personal communication, 2010. 3 . Lecture, Institute of Noetic Sciences (Petaluma, California), 2003. 4 . Power of Love,  522. 5 . D. Haw kins, I: Re ality and Su bjectivity  (Sedona, AZ: V eritas Publishing,
2003), 365. 6 . I: Reality and Subjectivity , 365–66. 7 . D. Hawkins, The Eye of the I  (Sedona, AZ: V eritas Publishing, 2001), 6. 8 . Eye of the I , 6. 9 . Eye of the I , 3–4. 10 . Eye of the I , 9. 11 . F . Grace, “Beyond Reason: The Certitude of the Mystic from Al-Hallaj
to David R. Hawkins,” International Journal of Human ities and Social
Science , vol. I, no. 13 (September 2011), 147–56. 12 . Interv iew wi th Y un Kyung Huh, in D. Hawkins, Dialogues on
Consciousness and Spirituality  (Sedona, AZ: V eritas Publishing, 1997),
33–34. 13 . D. Hawkins, Dialogues on Consciousness and Spirituality  (Sedona, AZ:
V eritas Publishing, 1997), 12, 37.14 . D . Hawkins, Power vs. For ce , Author ’ s Of ficial Authoritative Edition
(Sedona, AZ: V eritas Publishing, 2012), 388. 15 . Dialogues , 30. 16 . Lecture, 2003. 17 . Power vs. For ce , A.O.A. Ed., 380. 18 . D. Hawkins, letter to Linus Pauling, November 5, 1987. 19 . Lecture, 2003. 20 . For details, see chapter on Mother T eresa in Power of Love , 53–84. 21 . Eye of the I , 20. 22 . Eye of the I , 210. 23 . Power vs. For ce , VHS (Sedona, AZ: V eritas Publishing, 1996). 24 . I: Reality and Subjectivity ,  219. 25 . Power of Love , 586–87. 26 . Eye of the I , 257. 27 . Power of Love , 570. 28 . Personal communication, 2010. 29 . I: Reality and Subjectivity , 219. 30 . Power vs. For ce , A.O.A. Ed., xxv–xxvi. 31 . Dialogues , 21.I N D E X
A
ABC of success, 155 – 180
aesthetics and, 162 – 164
aligning compass for , 178 – 180
attraction and, 164 – 166
enjoyment and, 159 – 161
everyday principles for , 177 – 178
experiencing reality of true Self for , 155 – 157
graciousness and, 175 – 177
identifying with, 156
intention and, 157 – 159
nobility and, 167 – 170
Practical Application for , overview , 133 – 135
quality and, 170 – 172
reliability and, 166 – 167
serviceability and, 161 – 162
sharing and, 172 – 174
study-group questions about, 312
Acceptance
addiction and, 191
embracing who/what you are, xix
ener gy level of, 75 – 76
spiritual principle of, 295
transcending barriers to higher consciousness, 242
addiction recovery , 181 – 209
addiction and experiencing, 217 – 218
addiction and seeking higher state of consciousness, 181 – 184
consciousness in recovery for , 188 – 193
ener gy fields and, 184 – 186
healing power of loving group for , 199 – 202
motivation to give up addiction, 186 – 188
Practical Application for , overview , 133 – 135
Serenity prayer for , 202 – 203
study-group questions about, 312 – 313
T welve Steps for , 193 – 199  ( see also  Alcoholics Anonymous)Advaita  (nonduality), 60 – 61
Advancing Consciousness. see also  guid ance for spiritual seekers; spiritual  truth; transcending
barriers to higher consciousness
ego and resistance to change, 205 – 206
letting go for , 205 – 209
overview , 20 , 21 – 22
aesthetics, success and, 162 – 164
Agape, 261
Alcoholics Anonymous
ener gy field of, 191
founding of, 16
sponsors for , 279
T welve Steps of, 8 , 21 , 81 , 193 – 199 , 222
aller gies, 140 – 145
Anatomy of an Illness, The  (Cousins), 142
Anger
addiction and, 191
ener gy level of, 70
transcending barriers to higher consciousness, 239 – 240
animal kingdom, evolution of consciousness and, 107 – 108
Apathy
addiction and, 188
ener gy level of, 66 – 67
letting go of, 206 – 209
transcending barriers to higher consciousness, 236 – 237
attraction and attractor patterns
ABC patterns, 45 – 47 , 50
application of, 48 – 50
aversion vs.  attraction, 219 – 235
defined, 43
inherent attractor pattern, 46
of life, 50
overview , 23 , 25 , 31 – 33
scientific background of, 42 – 48
success and, 164 – 166
synchronicity and, 42
awareness, 220 – 221
B
Bailey , Alice, 226
Bannister , Roger , 280
barriers, transcending. see  transcending barriers to higher consciousness
beauty , 284behavioral kinesiology . see  kinesiologic method/kinesiology
Behavioral Kinesiology  (Diamond), 322
being, as evolution phase, 95 – 97 , 301 – 302
Bohm, David, 46
boy/girl theory , 225 – 226
brain. see also  ego
Brain Function and Physiology , 105 – 107 , 112
etheric (ener gy) brain, 104
left- and right-brain comprehension, 10 , 15 , 23 , 27 – 30 , 45
neuro-linguistic programming (NLP), 162
power of mind over body , 138 – 142
prefrontal cortex, 89 , 101 – 102 , 141
British Empire
Chamberlain and, 113
Churchill and, 110
Gandhi and, 48 , 50 , 54 – 55 , 110 , 179
Buddha and Buddhism
belief in God and, 59 – 60
Buddha-nature, 260 – 261
Eightfold Path, 7
ener gy field of Buddha, 37 , 296
Hawkins’ following of, 2 , 4
path to Enlightenment, 22 , 285
pathway to surrender and, 244
bum/old man, Levels of
Consciousness example, 85 – 89
butterfly ef fect, 44
C
calibration. see  consciousness calibration
causality
as barrier to advancement in consciousness, 88 , 124 – 125
deterministic linear sequence and, 45
evolution of consciousness and, 119 – 121
synchronicity and, 41 – 42
Chamberlain, Neville, 113
change, resistance to, 205 – 206
chaos theory , 43 , 61 – 62
Chidatmananda, Swami, 19
Christianity . see  Jesus
Churchill, W inston, 110
collective unconsciousness, 12 , 40comfort, 286 – 287
compass, aligning, 178 – 180
compassion
evolution of consciousness and, 116 – 117
observing, 289
self-compassion, 149 – 151
conflict, 235
consciousness. see also  consciousness calibration; evolution of consciousness; Map of Consciousness
for addiction recovery , 188 – 193
age of person and, 56
calibration lists for spiritual aspirants, 327 – 332
Correlation of Levels of Consciousness and Societal Problems, 85
curiosity of/familiarity with nature of, 290 – 291
database of, 40 – 42
levels of, 299 – 300
making leaps in, 297 – 298
process going on within consciousness itself, 53 – 54
seeking higher state of, 181 – 184
“unified field of everything,” 47
“Consciousness and Addiction” (Hawkins), 187
consciousness calibration
calibration, defined, 57 – 58
defined, 20
discrepancies in, 323 – 324
disqualification and, 325 – 326
evolution of consciousness and, 99 – 103 , 117 – 119
history and methodology , 316 – 317
intention and, 91 – 92
limitations of, 325
testing technique for , 317 – 321
understanding, 35 – 39
convenience, 166
Correlation of Levels of Consciousness and Societal Problems, 85
Courage
addiction and, 191
calibration of, 38
ener gy level of, 72 – 73
as Map of Consciousness benefit, xv
transcending barriers to higher consciousness, 241
Course in Miracles, A  (workbook), 278
courteousness, 178
Cousins, Norman, 142
Crick, Francis, 325D
database of consciousness, 12 – 13 , 40 – 42
Davidson, Richard, 141
Declaration of Independence, 50
depression, 147 – 148
Desire
ener gy level of, 69 – 70
Serenity vs.,  53
transcending barriers to higher consciousness, 238 – 239
deterministic linear sequence, 45
Devotional Nonduality , 9 , 297 , 343 , 347
Diamond, John, 11 , 322
dif ficulties, overcoming, xvii – xviii
Divine States, 261 – 266
Doctors W ithout Borders, 235
doing, as evolution phase, 95 – 97 , 301 – 302
dominance, field of, 45
dying, fear of, 272 – 273
E
Eccles, John, 141
Ecstasy (drug), 184
Ecstasy (emotion)
letting go for , 206 – 209
Satchitananda  and, 256
transcending barriers to higher consciousness, 243
ego
dualities of attraction and aversion, 219 – 235
egocentrism, 228
egotism, 103 , 112
evolution of consciousness and, 98 – 100 , 116 , 123
experiencer as leading edge of, 216 – 218
as “pet,” 282
resistance to change by , 205 – 206
self-centered ego as spiritual problem, xvi
spiritual progress, 281 – 282
transcending, 268
“Elephant Man” (Merrick, Joseph), 51 – 52
emotions. see also  Levels of Consciousness; individual emotions
as column on Map of Consciousness, 52 – 53
rapid change in, 89 – 91Encyclopædia Britannica , 230
“enemies,” avoiding creating, 291 – 292
ener gy fields. see also  consciousness calibration; individual emotions
addiction recovery and, 184 – 186
overview , 15 , 20 – 21 , 23 – 25
enjoyment, success and, 159 – 161
Enlightenment
Buddha and Buddhism on, 22 , 285
commitment to, 276
defined, 257
Divine States and, 265 – 266
ener gy level of, 82 – 83
gradations of, 19
of mystics, 255 – 257  ( see also  spiritual truth)
self-realization and, 255 – 257
traditions of, 15
entrainment, 277
etheric (ener gy) brain, 104
evolution of consciousness, 95 – 135
for animals, 107 – 108
below 200  vs.  above 200 , 99 – 101 , 104
Brain Function and Physiology , 105 – 107
compassion and, 116 – 117
evolution from survival to Love, 98
having, doing, and being, 95 – 97
human evolution and, 101 – 103
impact of Love and, 108 – 109
intention and, 119 – 121
logarithmic progression and counterbalance, 117 – 119
Q&A about, 123 – 131
realism and, 112 – 115
safeguards and countermeasures, 115
societal leadership and, 109 – 111
study-group questions about, 311
truth and infinite field, 122 – 123
Eye of the I, The  (Hawkins), 61 , 257
F
false gurus, avoiding, 295
Fear
addiction and, 181 – 182
of dying, 272 – 273
ener gy level of, 68 – 69
letting go of, 206 – 209overcoming, for health, 142 – 151
transcending barriers to higher consciousness, 237 – 238
field of dominance, 45
force
defined, 45 , 47
fulcrums of advancement on Map of Consciousness, 84 – 85
Map of Consciousness and historical levels of, 54 – 55
for giveness, 233 – 234 , 289
Foundations, overview , 20 , 31 – 33 . see also  evolution of consciousness; Levels of Consciousness;
Map of Consciousness
free speech, 231
Freud, Sigmund, 4 , 9 , 64 – 65 , 77 , 116
G
Gandhi, Mahatma, 48 , 50 , 54 – 55 , 152 , 179
givingness vs.  gettingness, 176 – 177
Glamour  (Bailey), 226
God. see  religion and spirituality; spiritual truth
Gorbachev , Mikhail, 110
Grace, Fran, 30
Grace, role of, 213 – 216
Grace of God, availability of, 287
graciousness, success and, 175 – 177
Grief
addiction and, 188
ener gy level of, 67 – 68
letting go of, 25
transcending barriers to higher consciousness, 237
guidance for spiritual seekers, 277 – 302 . see also  spiritual truth
aligning with powerful ener gy , 277 – 279
calibration lists for spiritual aspirants, 327 – 332
Q&A about, 281 – 285 , 296 – 302
qualities and attitudes for seekers, 285 – 288 , 298 – 299
spiritual direction, 279 – 280
spiritual facts, 287 – 288
spiritual principles, 288 – 295
spiritual work to help the world, 300
Guilt
ener gy level of, 65 – 66
giving up, 292 – 293
transcending barriers to higher consciousness, 236H
Hate, 236
having, as evolution phase, 95 – 97
Hawkins, David R., 1 – 30
on absence of personal “I,” 123 – 124 , 347 – 348 , 352 – 354
biographical information of, 2 – 8 , 344 – 347
breakthrough by , 11 – 15
calibration by , 20
“Consciousness and Addiction,” 187 , 345
death of, 19
The Eye of the I,  61 , 257
Healing and Recovery ,  187
I: Reality and Subjectivity ,  61 , 257
on Infinite Presence, 347 – 361
inner discoveries by , 9 – 10
on left- and right-brain comprehension, 10 , 15 , 23 , 27 – 30
legacy of, 1 – 2
Letting Go,  18 , 206 – 209 , 225
on Levels of Consciousness, 22 – 27
Map of Consciousness  book plans of, 19 – 22
The Map of Consciousness Explained  (lecture), 20
marriage of, 15 – 17
Orthomolecular Psychiatry , 344 , 346 , 351
Power vs. For ce , xiii , 5 , 9 , 17 , 18 , 36 , 345
published works of, 17 – 19  ( see also individual titles of books )
study-group questions about, 309
T ruth vs. Falsehood , 94 , 114
Hawkins, Susan J., xiii – xx , 15 – 17 , 19
Hawkins Study Groups, 347
Hay House, 17
Healing and Recovery  (Hawkins), 187
health and happiness, 137 – 154
ABC for , 137 – 138
inner freedom and, 151 – 154
overcoming negative programming for , 142 – 145
power of mind over body , 138 – 142
Practical Application for , overview , 133 – 135
self-compassion for , 149 – 151
self-healing process and, 145 – 149
study-group questions about, 311 – 312
Heisenber g’ s principle, 60 , 220 – 221
High Pass, 272 – 273
Hitler , Adolf, 37 , 113Homo spiritus,  emer gence of, 103
Hope, xvi – xvii
human nature, 167 – 168
humility , 288 – 289 , 293
humor , 282 – 283
I
I: Reality and Subjectivity  (Hawkins), 61 , 257
ignorance, 122 , 228
India, Gandhi and, 48 , 50 , 54 – 55 , 110 , 179
individuals. see also  Self
calibrating oneself, 58 – 59
consciousness level and change in, 61 – 62
consciousness level of, 56
infatuation vs.  Love, 232
Infinite Presence of Love
Buddha-nature, 260 – 261
Hawkins on, 347 – 361
snowbank example, 3 , 257 – 261 , 348 – 349
inherent attractor pattern, 46
inner freedom, 151 – 154
inner spiritual work, discipline of, 267 – 268
Institute for Spiritual Research, 344 – 345
Institute of Noetic Sciences, 1
integrity
calibration and, 37
Levels of Consciousness and, 38
of teachers, 245 – 252
intention, 157 – 159 , 280
J
James, W illiam, 6
Jesus
on avoiding negativity , 286
ener gy field of, 37
pathway to surrender and, 244
Joy
ener gy level of, 80 – 81
Satchitananda  and, 256
transcending barriers to higher consciousness, 243
Jung, C. G.on collective unconsciousness, 12 , 40
influence on Hawkins, 9 – 10
on shadow , 91
on synchronicity , 41
K
kinesiologic method/kinesiology . see also  consciousness calibration
calibration and, 15
Diamond on, 11 , 322
inception of study of, 42
muscle testing, 36 , 317 – 321 , 355 – 356
Komodo dragons, 89 , 93 , 99 , 113
Krishna, ener gy field of, 37
L
Landber g Lecture (University of California at San Francisco), 8
laughter , 142
law of sensitive dependence on initial conditions, 61 – 62
Lawrence, Brother , 306
Letting Go  (Hawkins), 18 , 206 – 209 , 225
Levels of Consciousness, 63 – 94
as column on Map of Consciousness, 50
Correlation of Levels of Consciousness and Societal Problems, 85
ener gy levels of dif ferent emotions, 64 – 83
Acceptance, 75 – 76
Anger , 70
Apathy , 66 – 67
Courage, 72 – 73
Desire, 69 – 70
Enlightenment, 82 – 83
Fear , 68 – 69
Grief, 67 – 68
Guilt, 65 – 66
Joy , 80 – 81
Love, 78 – 79
Neutrality , 73 – 74
Peace, 81 – 82
Pride, 71 – 72
Reason, 77 – 78
Shame, 64 – 65
W illingness, 74 – 75
examples, 85 – 89
fulcrums of advancement on Map of Consciousness, 84 – 85logarithmic progression of, xiv , 63 – 64 , 117 – 119
overview , 9 , 14 , 20 – 27
Q&A about, 89 – 94
study-group questions about, 310
life
attractor pattern of, 50
benign role and view of, 292
evolution of consciousness and survival, 98 – 101
as feedback loop, 175 – 176
life-view as column on Map of Consciousness, 51 – 52
as opportunity for learning, 288
spiritual devotion in daily life, 267
true value of worldly life, 130
Lorenz, Edward, 43 – 44
Lost Horizon  (film), 181 – 182
Love. see also  attraction and attractor patterns
calibration of, 56 – 57
consciousness level of, 232 – 233
ener gy level of, 78 – 79 , 102 – 103
evolution of consciousness and, 98 , 108 – 109
giving vs.  receiving, 291
healing power of loving group, 199 – 202
infatuation vs.,  232
Infinite Presence of Love and Buddha-nature, 260 – 261
Infinite Presence of Love and snowbank example, 3 , 348 – 349
power of, 49
Satchitananda  and, 256
self-healing and, 146 – 148
as silent power , 29
snowbank example, 257 – 261
transcending barriers to higher consciousness, 243
M
Maharaj, Nisar gadatta, 259 , 264
Maharshi, Ramana, 259 , 264 , 300
Mandela, Nelson, 110 , 170 , 178
Map of Consciousness, 35 – 62 .
_OceanofPDF.com_The_Map_of_Consciousness_Explained_-_David_R_Hawkins.txt
Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Cr eation:  A continuous process without beginning or end, through which
the man ifest uni verse of form an d matter is produced by reiteration, starting
from th ree points—all that is required to create by fractals an infinite
variety o f forms. (This is illustr ated by the now familiar comp lex plane of
the Mandelbrot set. ) In Sanskrit, the three aspects of origination of all that is
experienceable are called Rajas, T amas, and Sattvas. Th ese are sym bolized
by the Hindu de ities Brahma, Shiva, and V ishnu. In Christiani ty, these are
represented by the T rinity. Duality:  T he world of fo rm characterize d by seeming separation of objects
(reflected in conceptual dichotomies such as “this/that,” “ here/there,”
“then/now,” or “you/me”). This  perception of limitation is produced by the
senses b ecause of the restriction implicit in a fixed point of vi ew. Science
has finally gone beyond the art ificial dichotomy of observer and observed
characteristic of  17th-century Cartesian duality, and now assumes that they
are one and th e same. The u niverse has no center, but is continually
expanding equally and simultaneously from every point. Bell’ s theorem
helped t o demonstrate that this is a universe of simultaneity rather than
Newtonian caus e and ef fect over distance in an artificial time frame. Both
time and space themselves are m erely the measurable products  of a higher
implicit order. Ego  (or self  with a small s ): The ego is the imaginary doer behind thought
and action. It is believed to be necessary and essential for survival. It can be
thought of as a set of entrenched habits of thought that are the result of
entrainment by invisible ener gy fields that dominate human consciousness. They be come reinforced by repetition and by the consensus of society. Further reinforcement comes fro m language itself. T o think in language is a
form of self-programming. The use of the pronoun I  as the subject, and
therefore the implied cause of all actions, is the most serious error and
automatically creates a duality of subject and object. Emergence:  L ife does not occur out of line ar causal sequence; rather, life
emer ges spontaneously out of the field and is forever one with the field. The
Infinite Field, out of which all phenomenal existence arises, is  the field of
consciousness itself, which is inherently compassionate and jus t, for “Love
is th e Ul timate L aw of the Unive rse” (statement calibrates at 750). The field
and the phenomena are one dy namic whole, simultaneously creation and
evolution. There is no conflict between evolution and creation, because
creation expresses itself as evolution when potentiality becomes actuality. Energy field:  In this s tudy, a range set by parameters of the phase space of
an a ttractor field whose pattern  operates within the lar ger ener gy field of
consciousness and is observable by characteristic ef fects in human behavior. The power of ener gy fields is calibrated much like voltage in an electrical
system or the power of magnetic  or gravitational fields. Calibrated levels of
consciousness represent powerful attractor fields within the domain of
consciousness itself, which dominate human existence and therefore define
content, meanin g, and value, and serve as or ganizing ener gies for
widespread patterns of human behavior. This stratification of attractor
patterns, according to corresponding levels of consciousness, provides a
new paradigm for recontextualizing the human experience throughout all
time. Enlightenment:  A state of awareness that replaces ordinary consciousness
the instant the ego is surrende red. The self is replaced by the Self. The
condition is beyond time or space, is silent, and presents itself as a
revelation. In this state of nonduality, there is the witnessing to life’ s
emer gence in each moment as e verything arises spontaneously and not as aresult of causality. Spiritual purification is a process whereby obstructions
to the light of consciousness are removed and its unity with the Self is
revealed. The state of Enlightenment reveals that the Source of existence—
the L ight, which had been sought elsewhere or later—is shining  at this very
moment. Entrainment:  A phenomenon illustrated by the principle of “mode
locking. ” When a number of p endulum clocks are placed close together,
their pendulums will eventuall y synchronize. In human biology this is
manifested when  groups of women who work or live together progressively
synchronize their menstrual cy cles. It is similar to the phenomenon of a
tuning f ork. It is because of thi s process that troops tend to break cadence
(that is, “break stride,” not march in unison) when they cross a bridge. Familiarity  and pattern r ecognition:  T he human min d knows things by a
holistic pattern recognition. The easiest way to grasp an entirely new
concept is simply by familiarity. Learning occurs by circling around the
same concepts over and over until they are obvious. This is like surveying
new terr ain in an airplane: on the first pass, it all looks unf amiliar; the
second t ime aro und, we spot s ome points of reference; the th ird time, it
starts to  make sense, and we  finally gain familiarity through simple
exposure. The inborn pattern-rec ognition mechanism of the mind takes care
of the rest. Fields of dominance:  A field of dominance is exhibited by high-ener gy
patterns in their influence over  weaker ones. This may be likened to the
coexistence of a small magnetic field within the much lar ger, more
powerful field of a giant electro magnet. The phenomenological universe is
the expression of the interaction of endless attractor patterns of varying
strengths. The unending comp lexities of life are the reflections of the
endless reverber ations of the aug mentations and diminutions of these fields,
compounded by their harmonics and other interactions. Fractal:  Fractal patterns are characterized by irregularity and infinite
length, and strange attractors a re composed of fractal curves. A classic
example is the a ttempt to determine the length of the coastline of Britain. Ifone add s length s using smaller and smaller scales of measurement, it turns
out to be infinitely long. Fractal implies an infinite length in a finite area. Heisenberg’ s principle:  Quantum mechanics is the way out from the
restrictive linear domain of the Newtonian paradigm, via Heisenber g’ s
principle, which  holds that to observe something is already to change  it
because of the impact of con sciousness itself. The higher the level of
consciousness o f the observer, the more profound the ef fect on what is
being observed. Hologram:  A three -dimensional projection  into space of the image of an
object, created by projecting laser light so that half of the beam is directed
to the object and then onto a photographic plate, which receives the other
half of the beam directly. This c reates an interference pattern on the plate so
that a laser beam projected through the plate re-creates the image of the
object in three dimensions. It is of interest that every fragment of the
photographic pla te is capable of reproducing the entire image of the whole. In a holographic universe, everything is connected to everything else. Iteration:  R epeti tion. N onlinear iteration is present in innumerab le
systems. Because of this repetition, a very slight change in  the initial
condition will eventually produce a pattern dissimilar from the o riginal. In a
growth e quation, the output of t he prior iteration becomes the i nput for the
next seri es. For example, if a co mputer calculates to 16 decimal places, the
last digi t is the r ounding of f of t he 17th. This infinitesimal error, magnified
through many iterations, results in substantial distortion of the original data
and makes prediction impossib le. Thus, a slight change in a repetitious
thought pattern can bring about major ef fects. Law of sensitive dependence on initial conditions:  T his refers to th e fact
that a slight vari ation over a cou rse of time can have the ef fect of producing
a profound change, much as a ship whose bearing is one degree of f compass
will eventually find itself hundreds of miles of f course. Left-brain:  R eferri ng to thought sequenced in the linear style, which is
commonly desc ribed as “logic” or “reason. ” Processing of  data in a
sequence A
 B
 C. Analogous to a digital computer. Linear:  Seq uential, following a logic al progression in the manner of
Newtonian physics and, there fore, solvable by traditional mathematics
through the use of dif ferential equations. M-fields:  Morphogenetic fields, analogous to attractor patterns. In the
hypothesis presented by the biologist Rupert Sheldrake, mo rphogenetic
fields ar e part of the theory of formative causation, that ener g y fields of
form evolve and reinforce ea ch other. When someone advances in a
particular area, this success increases the likelihood for the rest of the
species to do the same. Roger Bannister broke through the “M-field” of the
four -minute mil e, and soon afte r his success, many more runners made the
same accomplishment. Neural network:  T he interlocking patterns of interacting neurons within
the nervous system. Neur otransmitters:  Brain chemic als (hormones, etc. ) that regulate
neuronal transmission throughout the nervous system. V ery slight chemical
changes can result in major sub jective and objective alterations  in emotion,
thought, or behavior. This is  the prime area of current research in
psychiatry. Nonduality:  Historically, all observers who have reached a consciousness
level ov er 600 have described the reality now suggested by advanced
scientific theory. When the limitation of a fixed locus of perception is
transcended, the re is no longer an illusion of separation, nor of space and
time as we know  them. All things exist simultaneously in the unmanifest,
enfolded, implicit universe, expressing itself as the manifest, unfolded,
explicit percept ion of form. These forms in reality have n o intrinsic,
independent exi stence but are the product of perception (that is, we merely
experience the content of our own minds). On the level of nond uality, there
is obser ving but no observer, as subject and object are one. Y ou-and-I
becomes the One Self experienc ing all as divine. At level 700, it  can be said
only that “All Is. ” The state is one of Beingness; all is conscious ness, which
is infinite, which is God and which has no parts or a beginning or end. The physical body is a manifestation of the One Self, w hich, in
experiencing this dimension, had temporarily for gotten its reality, thuspermitting the illusion of a thre e-dimensional world. The body  is merely a
means o f comm unication; to identify oneself with the body as “I” is the fate
of th e unenlightened, who then e rroneously deduce that they are mortal and
subject t o death. Death itself is an illusion, based on the false id entification
with the body as  “I. ” In nondual ity, consciousness experiences i tself as both
manifest and unmanifest, yet there is no experiencer. In this Reality, the
only thing that has a beginning and an end is the act of percepti on itself. In
the i llusory world, we are like t he fool who believes that thing s come into
existence when he opens his eyes and cease to exist when he closes them. Nonlinear:  U npredictably irregular in time, “noisy,” nonperiodic, random,
and stochastic. Illustrated by mathematical series such as formulized
stochastic evolution equations of the form dx ( t ) dt = F ( xt ) + w ( t ), where w ( t )
is th e noise ter m of the stocha stic process. The term also d escribes the
mathematics of chaotic signals, including the statistical analy sis of time
series for deterministic nonlinear systems. Nonlinear  me ans dif fuse or
chaotic, not in accordance with probabilistic logical theory or m athematics,
not solvable by dif ferential equations. This is the subject of the science of
chaos theory, which has given rise to a whole new non-Newtonian
mathematics. Phase space:  A map that af fo rds the condensation of time-space data into a
pattern in multiple dimensions. A Poincaré map is the graphic depiction of a
slice through a multidimensional pattern that demonstrates the underlying
attractor. Positionality:  Positionalities are structures that set the entire thinking
mechanism in motion and activate its content. Positionalities are programs,
not the real Sel f. The world ho lds an endless array of positions that are
arbitrary presumptions and totally erroneous. Primordial positionalities are:
(1) ideas have significance and importance ; (2) ther e is a dividing line
between opposites ; (3) ther e is a value of authorship, su ch that thoughts ar e
valuable because they ar e “mine” ; (4) thinking is necessary for contr ol, and
survival depend s on contr ol. Al l positionalities are voluntary and can be
surrendered out of love. The Presence of God as Love is self- revealing as
the duality of perception ce ases as a consequence of surrendering
positionalities. Love is therefor e the doorway between the linear and thenonlinear domains. The spiritual will is enforced and activated by love and
devotion and its willingness to surrender. Love is without form  and is that
capacity through  which one bec omes willing, out of that love, to surrender
one’ s positionalities to God. The surrender of willfulness/positionality
brings peace in all circumstances. Right-brain:  Genera lly meaning “holistic”; enabling such functions as
evaluation, intuition, and comprehension of significance, meaning, and
inference. Nonlinear; operating from patterns and relationships rather than
through the logical sequences of Newtonian causality. The ri ght brain is
assumed to deal with wholes rather than parts. Like an analog computer, it
deals with processes and is g enerally capable of operating without the
necessity of time reference. Rig ht-brain perception detects essence within a
complex field of data that mig ht not otherwise lend itself to meaningful
cognitive analysis—such general phenomena as “falling in love” or
creativity. (The terms left-brain  and right-brain  originated in reference to
dif ferent styles of perception once thought to be localized to certain cerebral
areas, but as Ka rl Pribram has s hown, the brain acts holographically rather
than by precise anatomic localization. ) Scientific:  The method of inquiry into nature specifically designed to
derive predictable laws of physical properties. Modern scientific theory
began in the 16th century with René Descartes’ s Discourse on Method,
followed by Francis Bacon’ s inductive inquiry and Isaac Newton’ s
Principia. J ohn Locke f irst used the te rm scientific  and proposed that
certainty about the interaction of physical events was based on data arrived
at by physical sensation. These concepts resulted in a m odel of a
mechanical, predictive universe, but this view was upset by a modern
quantum theory,  which states tha t at the subatomic level, the laws of chance
replace deterministic laws. History has noted that science does not advance by an extension of
established theo ries, but instead takes leaps by a shift of par adigm. The
inference is that science is mere ly a reflection of a point of view, and there
is n o real sepa ration between observer and observed. Relativity theory
further states that matter equals ener gy, depending on one’ s point of
reference. David Bohm’ s holographic model predicates an explicit order
based on  an implicit order. For m becomes the consequence of inference,space and time are nonlocalize d, and there is no “here” or “there” (the
nonlocality of quantum wholeness). The universe thus described contains
an infinite number of dimensions and higher -dimension realities. Self  (capital S ): The Self is beyond, yet innate in, all form—timeless,
without beginning or end, changeless, permanent, and immortal. Out of it
arises awarenes s, consciousnes s, and an infinite condition of  “at home-
ness. ” It is the ultimate subjec tivity from which everyone’ s sense of “I”
arises. Strange attractor:  A term coined by David Ruelle and Floris T akens in
1971, in a theor y that stated that three independent motions ar e all that is
necessary to produce the entir e complexity of nonlinear patter ns of the
universe. A strange attractor is a  pattern within a phase space. The pattern is
traced by  the dynamic points in time of a dynamic system. The c entral point
of an attractor field is analogous to the center of an orbit. Attractors are
fractal and therefore of infini te length. The graphics of at tractors are
depicted by taking a cross se ction of a so-called Poincaré map. The
topographical shaping of phase  space creates an attractor such  as a torus,
like a folded donut. Universe:  The re m ay be seen to be an infinite number of dimensions to ou r
universe. The familiar three-dimensional universe of conventional
consensus is only one, and is merely an illusion created by our senses. The
space be tween planetary bodies is not empty but filled with a se a of ener gy;
the potential ener gy in one square inch can be said to be as great as that of
the whole mass of the physica l universe. David Bohm has p roposed the
model of enfolded/unfolded sta tes of being, with an explicit order and an
implicit order of reality, comparable to the manifest/unmanifest states of
reality th at have been described for centuries by those who have achieved
Enlightenment and experienced nonduality. In the causality model. the A
 B
 C is  the unfolded, explicit, man ifest, discernible universe
of form. The ABC is the enfolded, implicit, unmanifest potential beyond,
which is the for mless, infinite matrix of both form and nonform—which is
omnipotent, omniscient, and omnipresent. R E S O U R C E S  F O R  F U R T H E R
S T U D Y
Chapter 1
Power vs. For ce: The Hidden Determinants of Human Behavior, Author ’ s
Of ficial Authoritative Edition (Hay House, 2013)
Success Is for Y ou: Using Heart-Center ed Principles for Lasting Abundance
and Fulfillment  (Hay House, 2016)
Healing and Recovery  (Hay House, 2015)
Letting Go: The Pathway of Surr ender  (Hay House, 2014)
Chapter 2
Power vs. For ce
Letting Go
Chapter 3
T ranscending the Levels of Consciousness: The Stairway to Enlightenment
(Hay House, 2015)
Reality, Spirituality and Modern Man  (Hay House, 2015)
T ruth vs. Falsehood: How to T ell the Differ ence  (Hay House, 2013)
Book of  Slides: The Complete Collection Pr esented at the 2002–2011
Lectur es with Clarifications  (V eritas Publishing, 2018)Chapter 4
Healing and Recovery
T ranscending the Levels of Consciousness
Letting Go
Chapter 5
Success Is for Y ou
Chapter 6
Healing and Recovery
Power vs. For ce
Chapter 7
T ranscending the Levels of Consciousness
Book of Slides
Chapter 8
Discovery of the Pr esence of God: Devotional Nonduality  (Hay House,
2013)
The Eye of the I: Fr om Which Nothing Is Hidden  (Hay House, 2016)
T ranscending the Levels of Consciousness
Chapter 9
I: Reality and Subjectivity  (Hay House, 2014)
The Eye of the I
T ranscending the Levels of ConsciousnessDiscovery of the Pr esence of God
Book of Slides
Conclusion
T ranscending the Levels of ConsciousnessB I O G R A P H I C A L  A N D
A U T O B I O G R A P H I C A L  N O T E S
BIOGRAPHIC SUMMAR Y
After serving in the U. S. Navy during W orld W ar II, Dr. Hawkins
graduated from the Medical Col lege of W isconsin in 1953. For  the next 25
years, he lived in New Y ork, where his pioneering work as a psychiatrist
brought major clinical breakthroughs, especially in the treatment of
schizophrenia and alcoholism. His research findings were published widely
in medical, scientific, and psyc hoanalytic journals. As medical director of
the Nor th Nassau Mental Health Center (1956–1980) and director of
research at Brunswick Hospital  (1968–1979) on Long Island, he had the
lar gest p ractice in New Y ork. Dr. Hawkins also served as a psychiatric
advisor to Catholic, Protestant, and Buddhist monasteries. In 1973, he co-
authored Orthomolecular Psychiatry  w ith Nobel La ureate chemist Linus
Pauling, initiating a new field w ithin psychiatry and leading to appearances
on the T oday  show, television interviews with Barbara W alters, and The
MacNeil/Lehr er NewsHour.
Nonduality refers to the state of awareness that transcends the illusion of separation and duality, where the observer and the observed are one, and the experience of time and space is an illusion.
What is the concept of "nonduality" in the context of the text?