Everything belo ngs to God; con sequently , all that is considered to
be ‘mine ’ and ‘belonging to’ me  is a temporary condition, including
the human body itself. Domina tion is only control; it is dominion
that reigns. 4 . See all ownerships and relationships as stewardships only . The
obligation is to responsibility of alignment rather than attachment or
involvement. 5 . Cling to principles rather than people, objects, conditions, and
transitory situations. The calibrated levels of consciousness are
indicative of the principles tha t correlate with and determine that
level an d its overall attractor field of consciousness by which all is
aligned and influenced. 6 . Resolve to live with courage and dignity . This stance summ ons
forth th e unseen Power by wh ich all life survives. Accept that
mourning is a normal process rather than resisting it. 7 . Accept that all sentient beings  live by faith. Despite naive and
pretentious claims to the contrary , all people live solely by the
principle of faith—it is only a q uestion of faith in ‘what’. Faith  can
be p laced in th e illusory , the intellect, reason, science, progr ess,
political and worldly power , ego satisfactions, pleasure, wealth, or
hope (e.g., ‘tomorrow’). These fa iths are  all based on presumptions that can be eclipse d at any
moment because they are fragile beliefs. Even the hypothetical
‘nonbeliever ’ or  skeptic lives by faith in their own intellect, which, to
that person, represents ‘reality’ . In the actual Presence of the Infinite
Reality , all such pretensions eva porate, as do all positionalities of a ‘this’
(self) believing in a ‘that’ (pr oposition). Reality is self-af firming by
virtue o f being Identity , within which the dualistic nature of all beliefs
falls away . Disassembly of Grief (and also of Desir e).The value or wo rth of desires reflects what they represent sym bolically
or as a class. T o see through the particulars to their perceived essence
facilitates withdrawal of attachment and therefore dif fuses both intensity
of w antingness and importance of loss. Each ‘thing’, person, or item that
is considered to be important is only valued by virtu e of its
representation of a more abstract quality . The grief at loss is thu s not due
to th e pa rticular but to an attractor field of consciousness of which it is a
symbolic representation. Each ‘thing’ reflects abstract qualities that can
be classified at progressive levels of abstractionSurrender of attachment is facilitated by appreciating that ‘value’ is a
superimposition that depends on abstract significance and what a thing or
attribute symbolizes. Thus, it will be found that a specific loss or gain
can be compens ated for by sub stituting an equivalent in the s ame or a
higher class. Some fo rms of grief have to do  with real or imaginary loss of personal
attributes, such as youth, physical strength, health, or even lost
opportunities and regrets over unfruitful pursuits, past failures, or
unfortunate choices. Grief over past errors or misjudgments resolve via
recontextualization as part of the learning process called ‘being human’. Regret i s also a consequence of giving reality to the hypothetical, e.g., “I
should have,”“I could have,” or  “If only I had chosen dif ferently ,” etc. These a lso inclu de the illusion that the hypothetically ‘better ’ decision
would h ave brought benefit or greater happiness. These suppositions also
ignore that evolution is on a lear ning curve and that there are negative as
well as positive  unknown karmic influences on choices. There is an
inherent fallacy in the propositi on that “I could have” or “should have”
because, in reality , if one really “could have,” they obviously “would
have” if all conditions were favorable to a better choice. Compassion for  self as well as the nature of human life is conducive to
the h ealing process. Grief is con sequent to clinging to prior per ceptions. There is major b enefit from making the decision to rededicate o neself to
the pres ent and focus on it without making value judgment s or dire
presumptions about the future . If unimpeded, the human psyche is
creative and inventive. Each level of consciousness has its own innate
problems but also its concordant solutions. The desire to undo the past is
understandable but futile and blinds one to the opportunities of the
present. A limitation in one area of life is simultaneously the op ening of
opportunities and options in other areas. Loss often turns a person from
looking without for happiness to turning within for reevaluation of assets
and prev iously b ypassed choice s. Thus, loss can be turned to p rofit as a
spur to spiritual  growth and evolution. That a loss can be a ‘blessing in
disguise’ takes time to ripen into a discovery . The refusa l of the
opportunity leads to bitterness and a devolution of the intrinsic  value of
life. Ac ceptance of the vicissitudes of human life leads to greater
understanding and compassion. Love is the opportunity to surrender the personal will to God and to
reassess what is the overall purpose of the gift of human life. The Dualities of Grief. While so me deg rees of grief are  inevitable in the course of life, chronic
Grief req uires re linquishment of  dualistic positionalities upon which it is
based as a long-term attitude or prevailing state of consciousness.CHAPTER 5. Fear . (Calibration Level 100). Intr oduction. At t he l evel of 100, more life ener gy is available. Fear of danger runs
much of  the world, spurring on endless activity . Fear of enemies, old age
or death, and rejection, along w ith a multitude of social fears, is a basic
motivator in the lives of most people. From the viewpoint of this level, the world appears hazardous, filled
with tra ps and threats. Fear is the favored of ficial tool for co ntrol by
oppressive totali tarian agencies. The proliferation of fears is as limitless
as th e human im agination. Once one focuses on fear , the endles s fearful
events of the world feed it. Fear becomes obsessive and may take any
form, e.g., fear of the loss of a relationship leads to jealou sy and a
chronically high  stress level. Fearful thinking can balloon into paranoia
or g enerate neurotic defensive s tructures, and because it is cont agious, it
can become a dominant social trend. Fear lim its grow th of the person ality and leads to inhibition. Because it
takes ener gy to rise above Fear , the oppressed are unable to reach a
higher le vel without assistance. Thus, the fearful seek strong leaders who
appear to have conquered their fear to lead them out of its slavery . Fear is an emotion, but as a pervasive lifestyle, it is limiting. Realistic
fear (i.e. , caution) subserves survival in contrast to irrational fears, which
indicate psychol ogical intrapsychic problems. Socially serviceab le fear is
an a ccepted and normal concom itant to all human life. Its pervasiveness
is expre ssed in almost every area of life, from locked doors and fire
alarms to health and eating habits and the whole financial structure of
society . In addition, it is a recurrent focus of the media where it plays a
major role in human af fairs, especially survival. From an evolutionary viewpoint, fear arose as a requisite of animal
survival, which, in the human, p rogressed through capacity for cognition
into expressions that have meaning, including expression as
abstractions. The capacity to analyze and abstract the perception of time and its
concept of the f uture provides an endless variety of real or i maginary
conditions along  which fear can be projected. Thus, the multi plicity of
fears promulgates endlessly via the mechanism of imagination and
fantasy . Whereas guilt, shame, and regret represent the past, fear is an
anticipation that is focused on the future. Because the basic mechanism of fear is of animal origin and a
prerequisite to survival, it is bui lt into the very structure and physiology
of th e human brain (see Brain  Function chart, Chapter 9). F ear also
eventuates into the fear of the emotional and physiological symptoms of
fear itse lf. Thes e can result in adaptive skills, but when out of control,
they can escalate to dread, terror , and paralyzing panic. Although fear adds safeguards th at are woven into all aspects of ordinary
life, its operational fluctuation s are accepted as normal. F ear as a
prevailing mode of behavior is u ncomfortable and a hindrance that limits
reality testing, resulting in a decrease in the level of consciousness. As a  predominant level of con sciousness at calibration level 100, fear
becomes a limitation and a h abitual, prevailing, subjective state of
expectancy , whi ch can then be projected onto almost any aspect of life. This results in hyperarousal of the brain’ s survival mechanisms, which
results in a high er alert level of  the dif fuse ‘reticular activating system’
that triggers release of stress hormones expressed as the
adrenaline/cortisone balance, along with other neurotransmitters. Fears
that are related to protective countermeasures support survival. Unrealistic fears, however , can become incapacitating. From an  evolutionary viewpoin t, it can be seen that human life starts
with the infant’ s already experiencing fear (being dropped or the loss of a
maternal figure). Fear continues on throughout life and ends with the fear
of death  itself, along with fear of the unknown. In normal lif e, fear is
assuaged by myriad defense maneuvers and compensations that make
life toler able or even pleasant, yet, lurking in the shadows are f ears that
are inexplicable, including those of accidental or catastrophic events. Research literatu re indicates that religious/spiritual alignment w ith faith
is capab le of reducing overall levels of fear . The spiritual ener gy shifts
brain dominanc e to a more benign system processing by whi ch stress
hormones are replaced by endo rphins and levels of serotonin a nd other
neurotransmitters. Pathological/Clinical Fear . The clin ical deg rees of fearfulness are expressed as anxiety d isorders,
including phobi as, PTSD, inhibitions, or excesses of comp ensatory
mechanisms, such as withdrawal, dependency , or substance a ddiction. W idespread use of tranquilizer s and alcohol attests to the problem of
uncomfortable and excessive anxiety , which also includes genetic and
other fac tors of both individual and group inheritance. In response to the
need, a variety of treatment modalities has arisen, including
deconditioning, individual and group counseling, and the  various
psychotherapies, including psychoanalysis. Morbid fear also underlies
other ps ychological dif ficulties, such as obsessive-compulsive d isorders,
hypochondriasis, and hysteria. T ranscending Fear . The processing out of negative  feelings is similar to that of recovery
from oth er negative attitudes and states. In this process, fears are allowed
to arise without resistance, and their emotional ener gy is surrendered as
it arises. A simp le technique is called “And then what?”In this process,
one start s with a fearfulness and then surrenders to a consequence if such
a fear should actually happen. For example: 
“I’m afraid I’ll lose my job.” 
 “And then what?” 
 “Then I won’ t have any money .” 
 “And then what?” 
 “And then we’ll be thrown out of the house.” 
 “And then what?” 
 “And then we’ll become homeless.” 
 “And then what?” 
 “And th en we won’ t have any money for food and we could starve to
death.” “And then what?” 
 “And then we’ll get sick and die,” and so on. As each  fear consequence is surrendered (it can be, for multitudes do
that very  thing),  the train of fears always terminates and ends up with the
fear of physical  death itself. In terestingly , the ‘near death’ experience
subsequently eliminates all fear of death (also experientially true in the
author ’ s own life). Almost all s ocial, psychological, and physical fears
are unco nsciously just elaboratio ns of the fear of death, from which they
all arise. It may take only a sho rt time, or it could take hours, days, or
even lon ger to go through the w hole list of horrors. Finally , wh en death
is accep ted and  surrendered to God, the core of the fears dro ps away . This final curative surrender obviously brings up one’ s contextualization
of D ivinity , and surrendering ph ysical life to God then brings up the last
stack of fears, which relate to  Destiny—fears of a punitive God and
anthropomorphic depictions and legends of Divinity . It is helpful to
remember that if God were no t All Merciful, we probably would not
even be alive today . Even pr imitive belief systems of punitive, jealous, vengeful, and angry
gods also provide resolutions by  which redemption and salvation can be
granted. W ithin rational and confrontable realms, these include
absolution by confession, penance, acceptance of a Savior , institution of
a ma jor change of behavior , prayer , entreaty , and basically surr endering
one’ s will to God. It is useful to re alize that all life, from moment to moment, is based on
faith by whatever name it may be called. Even the atheist clings to the
belief s ystem out of faith tha t the beliefs are authentic and valid. Research on the calibrated levels of consciousness verified the validity of
the world’ s major religions and spiritual belief systems ( T ruth vs.
Falsehood , 2005). Peace ca n be the consequence of surrender to the inevitabilitie s of life. The relig ious/spiritual skeptic ca n look within and observe that the inner
fundamental irreducible quality of life is the capacity of aw areness,
consciousness, a nd the substrate of subjectivity . W ithout consc iousness,
the i ndividual would not ‘know ’ or even ‘know’ if they ‘know’, so that
consciousness is a priori awareness of existence, irrespective of the
content of that e xistence. Thus, consciousness itself can be accepted asan obvi ous reality , without the elaboration of being Divine (as
recommended b y the Buddha). T o ‘be’ is one thing; to know that one ‘is’
obviously requires a more transcendent quality . All fear is a product of the ego as an evolutionary stage, conco mitant to
physicality . Nonsentient life continues on by means of design and
actualizing mechanisms that operate out of the predominant attractor
field, e.g., colonies of coral. But with the evolutionary awareness of
one’ s ex istence a rises a ‘me’ as separate from an animal class. Thus, fear
arises concomita nt with choice and the awareness of consequences. Fear
propagates in the individual by  resistance and recedes with ac ceptance
that can be facilitated by restructuring the fear so it is seen as an asset. Upon ex amination, aside from the content of fear , fear itself is feared
because it is an unpleasant physiological, emotional, experiential
reaction. This is the basis for President Roosevelt’ s famous quote, “W e
have not hing to fear but fear itse lf.” Therefore, in processing out fear , the
physical concomitance has to be accepted through nonresistance. By this
means, the sensations themselve s expire (queasy feeling in the stomach,
shaking muscles, perspiring, rapid pulse, etc.). Thus, fear can be reduced
to physicality itself. Clinically , fears can be transcended fairly easily in the hypnotic state. One the rapeutic modality is to t each the suf ferer self-hypnosis, which is
a r elatively simple technique th at can be readily learned in one session. Self-hypnosis is also a tool for past-life regression and recall. Sk epticism
remains until the actual past-life experience begins to rerun itself,
enabling the core issues to beco me apparent, thus bringing great relief. Fears can be con verted to rational predictions and calculations that result
in th e pr eservation of life without resort to the emotionality of f ear itself. Finally , there can be an addiction to the excitement of fear and the
concomitant imaginary melodrama. Consciousness r esearch reveals that the precise timing of physical death
is set at the very moment of birth—not the ‘how’, but the ‘when’. (Calibrates as ‘true’.) It is helpful to realize that the individual is linear
and thus limited, whereas the Self is nonlinear and unlimited. It is also
helpful to realize that actual, real death is not a possibility as life can
only shift from one dimension to another but cannot be extinguished. That wh ich is linear (form) is the receptacle of life but not its source, forlife and the Source of life are no nlinear and therefore not subject to time
or dimension. The elimination  of fear requir es subjugation of the imagination that
originated in childhood when dif ferentiation between reality and fantasy
was not yet developed. Emotionalized, fearful images are thus in the
imagination and not subject to restraint. They can become e laborated
into supe rstitions and fearful images that are reinforced by fairy tales and
the programming influence of the media. Children’ s cartoons
customarily con tain endless frightening images and graphic ela borations
and are therefore a frequent source of children’ s fears. Importantly , brain
research indicat es that a child’ s brain cannot distinguish real from
televised violence (Lohmann, 2004). Adults enjoy horror films because
they get  to process fears from the safe distance of the specta tor . This
imaginative cap acity of the human mind, however , can be used
therapeutically in desensitization programs via ‘virtual’ techniques. Fearfulness tends to be self-reinforcing and is a limitation to the
development of adaptive skills. Fear of failure results in inhibitions and
stultifies development of social confidence. Fear of social disapproval
leads to withdrawal and guardedness or emotional neediness. Denial of
fear can  result in its seeming opposite by overcompensation as  bravado
and unnecessary risk-taking behaviors. Fear and Spiritual Evolution. Jesus Christ said that fear is the last hindrance to be overcome. From the
viewpoint of consciousness re search and its evolution, all fear is a
product of the persistence of the ego and its failure to relin quish its
sovereignty to the will of God. Active surrender to God’ s will is by
choice a nd is a decision of the  will, which is therefore quite dif ferent
from passivity , apathy , or resignation. T o consciously choose alignment
with Divinity and T ruth is re-empowering and shifts identity from the
self to the Self, resulting in a n increase in confidence, courage, and
personal dignity rather than self-abasement or self-denigration. T otal
surrender brings peace; partial or conditional surrender brings lingering
doubt. When the ego/self is progressiv ely surrendered, it is dissolved into and
replaced by the Self, which is timeless and self-ef fulgent, oblite rating alldoubt fo rever . The same realization occurs in people who have had a
near -death experience or those with advanced consciousness who have
gone through transformative realizations. Consciousness research
confirms that death is not a po ssibility . Life itself is supported by its
eternal Source from which it cannot be separated. That which is linear ,
circumscribed, a nd limited in time comes into existence because of that
which is eternal and nonlinear (calibrates at 1,000). Fear and Religion. Fears arise with the awarene ss of consequences in the fu ture for
transgressions, e rrors, and moral lapses that may have been tem porary or
perhaps even long term. There is fear of Divine Judgment as well as
fears of anthropomorphic depictions of an angry or even a venge ful God. The mor e primit ive the view of Divinity , the more fearful are the images. The fea rs are associated and c ombined with guilt and expectation of
punishment or even Hell itself . These are increased by myt hological
belief systems that become enculturated. The hig her the level of consc iousness, the lower the fear of God. T raditionally , man is depicted ambiguously as innocent because of
ignorance (“they know not what they do”), as well as guilty by  virtue of
the ego’ s animalistic instincts. The ignorance is intrinsic to the structure
and limitations of the dualistic  ego/mind, which is unable by  limited
evolutionary development to discern appearance from essence. Thus,
without a Savior , A vatar , or Great T eacher , the human in the world is at a
serious disadvantage. Even th e religions themselves tend to be in
conflict, with the exception of the principle of monotheism. Thus, the
human is in conflict, operationally at risk, and beset by temptations from
both within and without. The Judaic-Christian and Isla mic religions provide resolu tions of
salvation and redemption, while Buddhism and Hinduism stress spiritual
evolution from the limitations of  the linear ego to higher nonlinear levels
of spiritual identification. However contextualized, the consequ ences of
sin/error/limitation/ ignorance are counterbalanced by Divine Mercy ,
Love, and Compassion. From co nsciousness research, it  becomes confirmably clear that the fate
of one’ s  soul is the consequence of one’ s own choices and decisionsrather than by retribution of an angry deity . Thus, like a cork i n the sea
that rises to its own innate degree of buoyancy , or an iron filing that
moves automatically within a universal electromagnetic field, each spirit
determines its own evolutionary position within the nonlinear context of
the overall infinite field of consciousness. Divine Justice is innate and au tonomous as a consequence of Creation
itself. In  addition, the overall omnipresence of Allness includes ever -
present o ptions for salvation. The Justice of God is thus perfect in that it
also af fords perfect freedom as well as the opportunity for the e volution
of consc iousness and spiritual awareness. (The above calibrate s at 945;
in contrast, anthropomorphic depictions of God calibrate at 75.) The Dualities of Fear . Fear is a basic s urvival mechan ism and intrinsic to the evoluti on of the
ego from  the earliest primitive animal life forms. There is short-term
realistic fear that is in contrast t o fear as a prevailing, dominant level of
consciousness. Fears have an  early onset in the young child and
proliferate throughout life unle ss countered by an overall feeling of
security . T o feel adequate in re sponse to life requires surmounting the
irrational fears that emer ge as a result of the ego’ s n umerous
positionalities.CHAPTER 6. Desir e.
(Calibration Level 125). Intr oduction. There is yet more ener gy available at the level of Desire. Desire
motivates vast areas of human activity , including the economy . Advertisers play on desires to program us with needs linked to
instinctual drive s. Desire moves us to expend great ef fort to  achieve
goals or obtain rewards. The desire for money , prestige, or power runs
the live s of many of those who have risen above Fear as their
predominant life motive. Desire is also the level of addictions, wherein desire becomes a  craving
more im portant than life itself. The victims of Desire may actually be
unaware of the basis of their motives. Some people become ad dicted to
the d esire for attention and drive  others away by their constant demands. The des ire for sexual approval has produced the huge cosmetics and
fashion industries that extol glamour and allure. Desire has to do with acquisition and accumulation, which is often
insatiable because it is an ongoing ener gy field. Satisfaction of one desire
is merely replaced by the unsatisfied desire for something more, e.g.,
multimillionaires often remain obsessed with acquiring more and more
money . Desire is obviously a much high er state than apathy or grief. In order to
‘get’, on e first has to have the ener gy to ‘want’. T elevision has had a
major influence on many oppressed people, inculcating wants and
increasing their desires to the degree that they move out of Apathy and
begin to seek a better life. ‘W ant’ can start us on the road to
achievement. Desire can therefore become a springboard to yet higher
levels of awareness. Clinical. Constructive desire results in the pleasing fulfillment of chosen options
based on their c ompletion in view of the resources of reason, followed
by an act of the will, and th ese in turn af fect the overall level of
consciousness. Thus, wantingness and desire can be replaced by choice
and decision. The downside of desire is expr essed by its compulsory quality , which
can lea d to constant craving  and drivenness. When expanded by
emotionality , it can become experienced as ‘needs’. The consequence of
a life of endle ss pursuit and anxiety about the acquisition of the
externalized, artificial sources of satisfaction is increased exposure to
fear of loss. The evolutionar y origin of the pattern and drive of wantingness  extends
back to the earliest animal life f orm, which lacked an internal source of
ener gy that therefore had to be sought externally by trial and error . Thus,
needs and wants became linked  with survival and fear . In the human,
desires and wants become elabo rated with social and abstract expression
and result in compulsory pu rsuit or even the resort to high-risk
behaviors. Cravings can be continuous due to a failure of the internal satisfaction
mechanism by which there nev er seems to be enough, and acquisition
becomes a lifestyle of endless pursuit. W antingness is an of fsho ot of the
original drive of hunger/thirst, which can be a self-propelling behavior
pattern of chronic frustration. In classic esoteric terminology , the
wantingness and desire are ener getically located in the chakra of the
solar plexus, which results in the parlance that a person ‘is driven by
their solar plexus’. Pathologica l forms of chronic wantingness are well
known i n society as an endless drive for relationships, sex, mat erialism,
hoarding, addictions, and more. Constant desire for approval  leads to
‘people pleasing ’ behaviors, subservience, and obsequiousness. Social
craving is often compensatory to self-doubt, low self-esteem,  and the
need to constantly provide external sources of pleasure. Social expressions of needing and wanting may attach to external
concepts, political positions, and the need to control others for the
sought-for feelings of importance and public attention. Thus, wanting
and nee diness are inordinately narcissistic, albeit seemingly altruisticsocial expressio ns and positionalities. Social neediness also e xpresses
personality traits of manipulation, competition, and status seeking. Desir e and the Ego. Due to its evolu tionary origin, the ego develops the acquisitive function
of ‘getti ng’, which is biologically necessary for survival. The source of
satisfaction is therefore located as being ‘out there’, whereas the actual
source o f pleasure itself is an internal brain mechanism that is merely
triggered by the acquisition of a  ‘want’. In its more benign exp ressions,
its want ingness and neediness are for social and emotional nu rturance,
such as that provided by the family , tribe, or pack. Socialization results in motivations to achieve dominance, control, and
capacity for attraction. In the human, elaborations become socially
expressed in pursuit of rank, status, possessions, and a competitive
lifestyle that leads to jealousy and envy . The basi c proble m with this leve l of consciousness is the inner feeling of
lack tha t results  in chronic dissa tisfaction, feelings of incomple tion, and
constant seeking  behaviors. The vulnerability of the ego’ s wanti ngness is
its presumption that fulfillment depends on acquisition from external
sources. The exaggerated need results in an overestimation of externals
and their unrealistic inflation as to importance. Thus, wantingness leads
to insatiability , frustration, and anxiety , as well as greed, avarice, and
chronic acquisitiveness. The problem of Desire is lin ked to the ego’ s proclivity to  project
specialness onto perceived objects, persons, or qualities. Thus, the
desired person, attribute, or possession is inflated, romanticized, and
glamorized with exaggerated magical attributes (as described in the
classic book, Glamour: A W orld Pr oblem [Bailey , 1950]). Thus, the ego
becomes infatuated with its own projections, facilitated by the specific
ener gy of glamour itself. This gi ves the desired object, person, o r quality
a m agical allure and seductive attraction that most people ruefully
discover is an illusion (e.g., adolescent romantic crushes). The amplified hypertrophic d esire then becomes a craving and a
drivenness that defies rationality . When the illusory magical promise
dissolves into reality , there is a feeling of bitterness or loss andmourning. The media specialize  in glamorization of products a s well as
personalities in which ‘presen tation’ is far more important than the
underlying reali ty . Thus, media hype is a major and influential industry . (“Any publicity  is better than none at all.”) The result is an  endless
craving and desire to stay in the  limelight, as ‘getting attention’ is one of
the ego’ s allures. The ego is the  main hero/heroine in the inner movie of
one’ s life. The ego’ s inner anxiety about f ulfillment of its projected needs leads to
an in satiable greed for power and control over others that emer ges in its
most ex panded form as dictatorships, narcissistic megalomania, and
grandiosity , all seeking to dom inate the entire world. Frustration of
egoistic desires has led to rage, revenge, and the killing of m illions of
innocent people throughout history . This is a consequence of the
insatiability of egocentricity that results in barbarism and totalitarian
militant extremism. The cond ition is called ‘malignant messianic
narcissism’ beca use the core of the nonevolved ego secretly en vies and
hates Go d and sees Divinity as a rival. The clever ego expresses  its inner
grandiosity by seeking to replac e Divinity by declaring itself to be God
(Nero, Caesar , etc. ),or claiming special Divine authority by declaration
as being Divinely ordained and therefore authorized. The usu rping of  Divinity is seen  in the despotic public figure displays of
the ‘grea t leader ’, etc., who fran kly expect to be worshipped. Potentates
required bowing and kneeling in their presence and assumed th e title of
‘lord’. Kings ruled by ‘Divine right’ and from a throne that was always
higher than the seats of everyone else. The throne itself symbolized the
claim to sovereignty , unlimited power , and the ‘Divine Right of Kings’. The para dox of the messianic claims of world leaders over time is that
few of them maintain a calibra ted level high enough to indica te actual
intrinsic power . Instead, they rely on force (munitions, secret police,
army , and terrorism). The Downside of Desir e: Frustration, Envy , and Jealousy . The feel ing of inner lack and the drive to compensate for it by externals
in its social expression leads to compulsion and the desire for symbols of
importance, prestige, rank, ‘being noticed’, popularity , and others. These
drives lead to rivalry , status seeking, social climbing, and endless desires
for possessions by which money becomes an end in itself. The desire to‘be somebody’ is contextualized as specialness and implied superiority
that lends attraction to anything  so symbolized. Other avenues may be
sought t hrough e xtreme behavio rs to gain headlines and media attention. An o bvious source of desire for status originates from sibling ri valry and
the scho ol years  in which com petition and achievement are rewarded. The motivation to ‘be somebody’ at any cost is the basic, admitted
motivation of celebrity murders (e.g., John Lennon’ s killer). The disorder of unfulfilled wantingness can reach extreme and
pathological proportions, such a s seen in the chronic criminal or militant
political extremists who cannot wait to ‘claim credit’ for acts of violent
extremism and horrific, grotesque acts of conduct for which they want
public acknowledgement and seek attention via the media. Another
expression is the serial killer who leaves a signature and taunts the
authorities by achieving fame and simultaneously frustrating
apprehension. T he obsessive need for approval extends to bo th public
and self-images  and may express itself as perfectionism or excessive
ambition. Desir e as Bondage. Happiness and satisfaction ensue from fulfillment of choices, whereas
wantingness brings anxiety and tension. The attachment is to the pursuit
of inner sensatio n of the reward system by the brain itself, which early in
evolution was linked to the senses. Addiction and compulsory
wantingness are the human elaborations of the means (activities,
thoughts, etc.) of triggering the hoped-for brain response. Thus, the
Buddha said that the basic primary bondage is to the senses. Gluttony was included in the list of the Seven Deadly Sins because of its
bondage to the body and its pleasures by which food or sex became the
most common addictions. Later on in civilization, these included alcohol
and drugs to artificially trigger the brain’ s reward system. Desir e as Addiction. Repetitive satisfaction of the desire-satiation cycle leads to habituation,
which may escalate in vulnerable individuals to craving and addiction. The escalation is to the same level as instinctual drives and may evenbecome prioritized above normal survival instincts. When satisfaction of
cravings becomes dominant, inhibition by reason becomes futile and
inoperative, as is seen in the pur suit of dangerous high-risk ventures that
have a history of high fatality ra tes (e.g., climbing Mt. Everest; riding in
a ba rrel over Niagara Falls; go ing for a deep-sea diving reco rd, etc.). Even th e likelihood of death from volcanic lava or suf focati on in an
avalanche is insuf ficient to control the drivenness of insatiable craving
and the thrill of flirting with death as is also seen in the desperate
extremes of criminality (Bonnie and Clyde). Addictions supersede rationality and self-preservation despite even
severe conseque nces. Compulsi ons quickly return when the opportunity
for satisfaction returns as is se en in compulsive gambling, pedophilia,
drug an d alcohol addiction, criminality , kleptomania, sexuality , arson,
psychopathic behaviors, eating disorders, compulsive shopping, and
bullying, as well as in irrational extravagance, hoarding, and more. Research in brain neurochemistry has revealed genetic neurotransmitter
mechanisms in addictions that r espond to pharmaceutical inter ventions. In g eneral, the addictions are all  operationally similar in that the y trigger
the brain’ s release of the neurotransmitters associated with pleasure. Essentially , all addictions are the consequence of addiction to the
pleasure response itself by whatever means. (A recent clinical d iscovery
was that even anti-Parkinson’ s disease drugs might trigger compulsive
behaviors, such as gambling, sex, or shopping. [T anner , 2005].) These behaviors may range from predatory multi-billionaire financial
schemes to serial child rape and  murder , but the underlying mechanism
is the same. The particular type of behavior selected is in acc ord with
karmically influ enced genetic and cultural factors that result in the
individual’ s level of consciousness. Addictions are not extinguished by
negative consequences, no ma tter how dire. Therefore, they are not
comprehensible to the average normal person who expects that a prison
term will deter criminality . Mos t recidivist criminals relapse into crime
within o nly a few days after release from prison due to the drivenness of
the compulsion, as is characteristically seen in child predators. The Ego as an Addiction.By u nderstandin g addiction, the way is open to comprehend the  tenacity
of the ego. The self seeks pleasure and becomes addicted to the pleasure
it receives from positionalities. This response cycle then becomes
habitually reinforced, resulting in a dominant brain pattern that persists
despite n egative consequences t o self or others. Even the satisfactions of
negativity are primarily due to the addiction . This explains the chronic
nature of social/spiritual/emoti onal pathology that dominate d whole
civilizations for centuries. Even today , that pathology dominates seventy-
eight pe rcent of the world’ s population, for to let go of negative
behaviors and emotions would represent a loss of pleasure and
satisfaction. The pay-of f of p ride is obvious; the pay-of fs of greed, acquisi tion, and
pomposity are equally clear . People cling to hate and endlessly seek
justification for  it for centuries. Injustice collectors abound, as do
martyrs, hate mongers, sadist s, masochists, and losers, as well as
demagogues and  tyrants of all sorts. The hate of violence is intoxicating,
and killers of the innocent are jubilant . Politic al, reli gious, and
philosophical conflicts are so addictive that entire cultures and
populations go to their deaths for the major pleasure of ‘being r ight’ and
getting even. While t he abo ve are examples of extremes, the same un derlying
mechanism of secret pay-of f pleasure is derived from stubbornness,
resentment, guil ty self-recrimination, and, as bizarre as it may seem at
first glance, suf fering itself. Other forms are chronic guilt, endless fears,
obsessions, compulsions, and the endless fears of ordinary life called
‘worries’. Even defeat and loss can be paradoxically gratifying as
punishment or as evidence of the cruelty of fate. Ego positions have the
characteristics of disowning responsibility and placing blame ‘out there’. In the end, the ego pay-of f is the ener gy by which the ego  persists
because it lacks the pleasure of the input of spiritual ener gy . T he ego’ s
pay-of f is its sub stitute for Divinity , and it thus maintains its sov ereignty
and is convincin g in its secret silent belief that it is the source of one’ s
life itself, i.e., that it is God. Recovery fr om Addiction to the Ego. In and of itself, the ego is incap able of transcending its own c oils. It is
the circu itous tra p of the house of mirrors of illusion. Of its own, the egowould n ever seek salvation. It is only by the awakening of spiritual
ener gy that the levels of co nsciousness can be transcended. The
mechanism for salvation is via the will, which invites the intervention of
Divinity . The ego became dominant as the result of its ancient atavistic origin as
being es sential t o primitive survival. T o the ego, a want’ is inter preted as
a ‘need’  and a ‘have to have’. T hus, its seeking can become fra ntic, and
all c aution can b e thrown to the  winds. Desires are thereby esc alated to
being desperate and demanding  any sacrifice, including even the deaths
of millions of other people. It must have what it wa nts at any cost and
will find  many excuses to justify itself. It gets rid of reason with clever
rhetoric bolstere d by blame and demonizes others, for the ego has to win
at all costs becau se throughout millions of years of evolution, it did die if
it di d not get its wants and ne eds fulfilled. The ego has a long, long
memory and millions of years of reinforcement. T ranscending Desir e.
Because the problem is internal rather than external, attempts to control
compulsive cravings with ‘will power ’ (the ego) rarely succeed, nor does
gratification of the endless desir es, which only gives temporary relief. As
is w ell known, t he more destructive forms of compulsive drives respond
best to faith-based treatment programs and groups whose basic
foundation follows the successful example established by the twelve-step
groups. All such or ganizations stress the same basic con cepts of
humility , inner honesty , responsibility , and surrender to a power greater
than oneself. Failure to respo nd to such programs is due to the
unwillingness to drop the resistance that emanates from the core of the
ego itsel f, to which surrender is anathema unless the pain of the  disorder
reaches unbearable proportions. Less severe but troublesome degrees of being driven can be transcended
by substituting preferences for demands and surrendering each impulse
to God as it arises. Another pr actice is the “And then what?”spiritual
process in which each dreaded and anticipated consequence is
surrendered to God. At first, th is process seems impossible, but upon
investigation, ‘impossible’ turns out to be merely unwillingness itself. Thus, surrendering depends on ‘wanting to’ rather than ‘can’ t’. Another example of the “And then what?”process is as follows: “If I give
up such- and-such, then I’ll be bored, unhappy , isolated, become nobody ,
destitute,” and so on goes the list of presumed intolerable conditions,
which, upon examination, revea ls that none of them are intolerable, and
the intolerabilit y is merely due to the resistance itself and  not the
condition (e.g., if it were reality based, nobody would be happy unless
they were rich and famous). Unwillingness and resistance frequently take the form of the “I can’ t”
excuse in order to avoid responsibility and the surrender of an ego
motive. This can be uncovered by asking, “If someone held a lo aded gun
to your head to shoot you if you didn’ t surrender , then would you do
so?” The answer , of course, is that you could , s o the problem  is ‘would’,
not ‘could’. Note that even a ‘bare bones’ ascetic lifestyle is acceptable if
elected and chosen. There are many spiritual communities of worldly
renunciates or followers of ‘less is more’ principles. Simplicity as a
choice is acceptable but resented if imposed. The mo re evolved the person’ s level of consciousness, the less the
pressure of needs. W ith major evolution, wants and needs d isappear
because the satisfaction arises not from what one has but from the
realization of the Source of one’ s own existence, which is therefore not
dependent on any externals or artificially altered brain physiol ogy . The
evolved person experiences the joy of the feeling of inner freedom. In fo llowing a s equence of “And then what,” eventually the bo ttom fear
that triggers the entire series turns out to be fear of death itself. It is this
fear of death that is repressed and unconscious behind the myriad fears to
which m an is prone. W ith surrender of life itself and its embod iment to
the will of God, the inner radiance of the Self shines forth, and one’ s
survival is surrendered to God w ith the emer gence of joy . A prerequisite
to the successful  elimination of the fear of death is a surrendering to God
at great depth and simultaneously praying for Divine Grace. The eme r gence from restrictive limitation goes through the classic steps
from ‘ha ving’ to ‘doing’ to ‘be ing’. Becoming the fulfillment of one’ s
spiritual potenti al eliminates all needs or wants, for the s ource of
happiness resides within where it always has been. The ego’ s sources of
happiness are provisional, temp orary , transitory , and illusory , which is a
Reality that can only be verified experientially . The Self wants nothingfor it is innate ly totally complete as it is the primordial S ource of
everything that exists. Thus, aside from basic physical needs for survival, ‘lack’ is a pe rception. The spiritual challenge is to discover the Source of happiness. Many very
rich and  success ful people frankly acknowledge that, other than physical
conveniences, th ey are basically no happier than they were as penniless
students; thus the perennial att raction and popularity of the o pera, La
Bohème (Puccini, 1896). Personal happiness is believed by the ego/self to be conditional, which
brings up fear . T o ‘want nothing’ is free of fear and therefore an immune,
fearless state. Eventually even th e desire to ‘have’ a body disappears and
it is seen  to be a n encumbrance  although useful for exploring t he linear
domain. Operationally , the body could be viewed as a temporary ‘space probe’ of
the linea r dimension that sub-serves spiritual evolution in the process. Attachment to it is based on the illusion of identification with it  as ‘self ’
and as the sourc e and locus of life. From the viewpoint of higher states
of c onsciousnes s, the body may seem like a nuisance and limitation, as
well as a distra ction. That also then has to be surrendered. E ventually
identification w ith the body disappears and it then goe s about
spontaneously as an ‘it’ rather than a ‘me’. Replacement of Desir e.
The mind thinks that desire and wanting are necessary motivations for
achievement of  goals. This belief stems from the old, evolutionary
animal crave-reward system. Above consciousness level 200, goals are
reached not by wantingness but instead by decision, commitment, and
choosing as an act of the will. The goal then becomes inspirational,
which r esults in alignment of priorities that eventuate, as in spiritual
work, w ith dedication and letting go of resistances. Decision adds value
to the process o f ef fort necessary to realize a goal. It is not necessary to
‘crave’ it but merely to decide to follow the necessary processes to
actualization. This is facilitat ed by surrendering resistances that may arise if the
ego/mind pictures them as ‘sacrifices’. The Positionalities of Desir e.
Each level of consciousness is associated with presumptions that
reinforce the perceptions of that level and result in resistances. These
characteristically take the form  of dualistic pairs of attract ions and
aversions. These are the recognizable drives that are classically associated with the
solar plexus chakra. They find widespread social acceptance and
reinforcement. C ollectively , the y emer ge as attitudes and motivations
that have to be surrendered as attachments. The necessary processes are
willingness plu s contemplation, reflection, and meditation, but the
subsequent reward is great and opens the door to many un expected
benefits that recontextualize the subjective qualities of life. CHAPTER 7. Anger . (Calibration Level 150). Intr oduction. Anger can lead to either const ructive or destructive action. As people
move out of Apathy and Grief to overcome Fear as a way of life, they
begin to  want. Desire leads to frustration that in turn leads t o Anger . Thus, A nger can be a fulcrum by which the oppressed are e ventually
catapulted to freedom. Anger over social injustice, victimization, and
inequality has ener gized great movements that have led to major changes
in the structure of society . Note  that it was the movements and not the
anger itself that brought about constructive benefits. Anger , however , expresses its elf most often as resentment or as a
lifestyle that is exemplified by irritable, explosive people who are
oversensitive to slights and become ‘injustice collectors’, as  well as
quarrelsome, contentious, belligerent, or litigious. Anger th at stem s from frustrated want is based on the ener gy fie ld below
it (Desire). Frustration results from exaggerating the importance of
desires. The angry person may ,  like the frustrated infant, go into rage. Anger e asily lea ds to hatred, which has an erosive ef fect on all areas of a
person’ s life. Anger as an emotion is prevalent throughout society as a transient
reaction, but anger as a level of consciousness is indicative of do minance
by a  pervasive, negative ener gy field that is reflective of the ego’ s
distorted perceptions. A primary aspect of the distortio n is a
narcissistically-oriented worldview and expectations that the world
should cater and conform to on e’ s wishes and perceptions. Inasmuch as
the w orld is not  centered or con cerned with a specific individual per se,
the result is chronic frustration and resentment. The narcissistic ego is competitive and prone to feel slighted and insulted
with even minimal provocation, as the core of the ego sees itself as
sovereignty that expects priority  and agreement or compliance with its
expectations, as  well as satisfaction of its wants or proclivit ies. This
results in  chronic resentment and seething anger that lurk just below the
surface and express as surliness , sulking, or attitudes of ‘sour grapes’, a
‘chip on  the shoulder ’, or a ‘h air trigger ’. Anger may also ta ke more
disguised, sophisticated social positions that lead to the acting o ut of the
role of the chron ic protester and self-appointed critic who angrily attacks
perceived enemies. Periodically the repressed anger emer ges as overt
behavioral aggression or even physical assault, as well as expressions
such as bullying and public riots. As resentments pile up, periodic
temper tantrums  or rages may emer ge. They are commonly exp ressed in
relationships as spousal or child abuse. Chronic anger often res ults in an
overly aggressive personality that attempts to coerce others by
intimidation and dominance. T he ensuing lifestyle is characteristically
described as ‘stormy’. The Ego Mechanisms of Anger . The ego structure is dualistic  and splits the unity of Reality into
contrasting pairs and seeming opposites that are therefore the product
and content of perception, which consists of projections. This i s a basic
defect o f the mind, as noted by  Descartes, who clarified that the mind
confuses its own mentations (res interna, res cogitans) with the external
reality o f nature as it is (res extensa/externa). (This basic defect is
covered extensively in Section I of T ruth vs. Falsehood.) The personal
self is therefore operationally a victim of its own projected dualistic
perceptions. Below calibration l evel 200, this is a prevailing limitation in
which the mind is unable to dif ferentiate between its emot ionalized
perceptions (opinions) and the  external world as it actually is. This
impairment af fects seventy-eight percent of the world’ s population and
forty-nine percent of America’ s population. The angry person then sees that which does not serve the eg o as the
enemy . The angry person is ther efore always on the defensive and prone
to em otionalized  excitement that is propagated by the ener gizing of the
primarily anima l left-brain mechanisms (see Brain Function chart,
Chapter 9). The cycle of m isperception, followed by anger andresentment, then fuels the body’ s overall sympathetic nervous system
and triggers fight-or -flight responses (Cannon,1929),with increases in
adrenaline and cortisone. Thus, the angry person’ s overall nervous
system is set fo r the classic alarm reaction and stress respons e (Selye,
1978) o f increased heart rate, sodium retention, and increased blood
pressure. The ego is fed by the  pay-of f of negative emotions and thus
clings t o negativity for survival. While the spiritualized brain is
supported by spiritual ener gy , the animalistic, ego-oriented left brain
relies on the sources of animal ener gy throughout evolutionary time. The positionalized ego fears admitting a mistake and avoids
responsibility to forestall the anger ’ s turning inward. A major defense of
the ego is to project a punitive conscience (its ‘superego’) onto the outer
world an d then live in fear of it in the form of fears of vengeance. Thus,
the a ngry ego fe ars truth, honesty , and balance, which would r educe its
dominance, and therefore considers for giveness or seeing the innocence
of o thers as ana thema. The angry person’ s ego sees relationsh ips as a
battleground for dominance, control, and primitive attitudes and actions. The resistance to giving up pejorative attitudes is that, subjectively , the
ego extracts pleasure from negativity , which propagates and motivates
the personalities that calibrate below 200. In c ontrast, people above 200 d islike anger in themselves or others and
are m ade uncomfortable by it. Socially , anger is a detriment to family ,
workplace and other relationshi ps as well as personal health. T o people
who feel inwardly weak and vulnerable, anger seems like strength,
whereas to strong people, anger  is seen as a primitive, vulgar weakness
that is disliked and viewed  as immature, ‘low class’, and an
embarrassing childish social faux pas. In a nd of itself , anger is mere ly a subjective emotion that does not
actually of itself accomplish an ything in the world as would the use of
reason a nd restra int. Anger is used by the ego as a substitute for courage,
which actually only requires being resolute, determined, or committed. The ego , like a primitive animal, puf fs up with anger and unco nsciously
seeks to  make itself appear str ong and formidable. The ego’ s position
propagates itself  because its secretly sought pay-of f is the emoti on itself. This self-propagating mechanism is further strengthened by clinging to
the past  to justify and nurture grudges and vitiate the guilt th at wouldotherwise result  from self-honesty about one’ s true motives. Th e fallacy
of milking the p ast is indicated by its low calibration level, which is due
to th e fa ct that in actuality , the past no longer exists. One can actually
only ‘know’ the present, and at best, that is only a fleeting perception
because truth is a consequence of not only linear content but also of
context. Clinical Expr essions. Chronic anger often results in d estructive social consequences, such as
marital discord or divorce. Outbursts that occur in the workplace result in
a spotty employment record, and counseling is frequently advised. Therapy is often court ordered as a requirement of probation for
infractions of the law , especially in the expression of anger as
criminality . Research shows tha t the pattern is usually evident in early
childhood and leads to problem s with siblings and classmates. Chronic
belligerence leads to social rejection that increases chronic resentments
and anger and justifies what may even erupt as homicide. A v ariety of th e lifestyle is seen in the clinical expression as the
‘explosive pers onality disorder ’, as well as ‘borderline pe rsonality
disorder ’, where  rages can be triggered by seeming trivialities. Another
expression of clinical anger is se en in the ‘passive aggressive pe rsonality
disorder ’ in which passivity is a disguised form of aggression as
resistance, with periodic eruption into overt anger . Aggressive resistance
derives from the childhood age  of two where it emer ges as th e classic
two-year -old’ s “No.” Overt hostile aggression is a characteristic of
psychopathic personalities in wh ich the absence of conscience allows for
overt ac ting out of primitive aggression and results in a low cap acity for
self-control and  intolerance of delay . There is also the inca pacity to
assess conseque nces for one’ s own actions or to take responsi bility for
them. Severe character disorders often become worse when expectations or
demands are not fulfilled quickly . Paradoxically , fulfillment of
expectations ten ds to inflate the ego so that the angry , impatient person
and the psychopathic personalit y do not suf fer from low self-esteem, as
commonly believed but, on the contrary , have inflated egos. The
progressive ful fillment of this inner grandiosity has dra matically
disastrous consequences to society , of which the narcissistic messianictyrant is the most glaring exam ple. Satisfaction of narcissistic, egoistic
expectations doe s not satisfy or quell the demands but only escalates the
aggression. Thus, placations do not stop aggression but instead feed into
it. The greed of the ego is insat iable, and its frustration can result in the
merciless, arbitrary death of literally millions of ordinary , innocent
citizens as well as whole armies and entire populations. Beneath the hostile, angry , ragin g ego is the blood-lust of the m erciless
‘berserker ’ of ancient times, as well as the savage ‘militant’ of the
current decade. The deep roots of this anger/hatred bloodlust are atavistic
(Freud’ s ‘Id’ and instinct of Thanatos ).The inflated ego is devoid of
reality testing as well as amelioration by reason, logic, or rationality . The charismatic  messianic leader is adept at feeding the blood lust with
propaganda. The psychological explanation for the release is the sanction
of au thority or s ociety in which Freud’ s classic superego (conscience) is
drowned by crowd agreement. This is historically demonstrated in the
Roman arena; via the guillotine; during the massacre of civilians in
Manchuria; in the bullring; or in  the massive malevolence demonstrated
by Pol Pot, Cha irman Mao, Adolf Hitler , and others. The position of
being a dictato r pulls up the nascent megalomania of the primitive,
unconscious aspects of the ego from the unconscious. The co re of the
ego is its delu sional belief that it is God (Nero, Caesar , t he Great
Leader). The paradox is that whereas the reality of Divinity is infinitely
merciful, its fraudulent usurpation results in massive cruelty , d eath, and
the o pposite of m ercy . Chronic anger requires justification, and  thus, the
common expres sion of the angry personality is seen in th e classic
injustice collector who nurses grievances and, by paranoid extension,
collects grievances to justify hostility . It is notable that  in faith-based recovery groups, such as the tw elve-step
programs, a basic dictum is that there is no such thing as a ‘justified
resentment’. The ego also likes to cite spurious misinterpretations of
history to justify its extremism 
It is a ba sic dict um that perception finds what it seeks (e.g., the  Internet
search engines). Thus, the deliberate promulgation and propagation of
historical justification continues on self-servingly over the centuries at
the cost of the lives and freedoms of the populace. This is characteristic
of religious hatreds that go on for millennia. As noted by MahatmaGandhi, an eye for an eye makes the whole world blind. Thus, the
political power of extremist leaders is based on the continuation and
propagation of hatred, anger , resentment, and injustice collecting. T o
such politicized movements, peace obviously would be the greatest
threat p ossible (witness the career of Y asser Arafat who started out
calibrating at 440 and ended up calibrating at 65). The d eliberate
propagation of dissent and ha tred is the downside exploitation and
subversion of the liberty of free speech (e.g., play the card of race, sex,
class, age, etc.). T ranscending Anger . T o the normal person, anger is seen as a detriment. It is a transitory
annoyance and viewed as disruptive. The obvious antidotes are those of
compassion, acceptance, love, and the willingness to for give. T ranscendence requires the willingness to surrender primary
positionalities:
 
1 . Harboring chronic resentments and milking ‘injustices’. 2 . Unrealistic expectations of the world and relationships, includ ing
expectations of convenience, agreement, approval, compliance, and
others. 3 . Surrendering se lf-centeredness as a lifestyle and focusing on
changing oneself instead of the world. 4 . W illingness to surrender the residual infantile expectations (of age
two) of self, others, and the perceived imperfect world, e.g. “God
grant me the ser enity to accept the things I cannot change; cou rage
to change the things I can; and wisdom to know the dif ference” (as
per the 12 step program). 5 . T aking responsibility for bringing inner infantile attitudes to the
surface and subordinating them to mature and essentially more
gratifying processes, such as reason, balance, and concern for
others. 6 . Realize that resentment or ange r is not about what others ‘are’, but
about w hat they ‘are not’ (i.e.,  ‘not’ generous, rather than stingy;
‘not’ unselfish, but selfish; ‘not’ careful, but thoughtless, etc.) 7 . Accepting huma n fallibility and limitation that, in a portion of  the
population, is due to an inborn incapacity to be self-honest. The proc essing out of anger requires inner honesty and the willingness to
surrender what is not integrous a nd essentially unworkable and replace it
with self-confidence. Another process is to utilize the “And then what?”
process where one surrenders the seemingly impossible scenarios to
God. Compensatory attitudes that are far more powerful than anger are
dedication, reason, humility , gratitude, perseverance, and tolerance. It is
also helpful to see that the inner ego has become addicted to the  artificial
‘high’ of anger , with its puf f ed-up animal characteristics. I t is also
educational to select a success ful role model and pattern o neself in
accord with those traits, such a s determination, commitment, skill, and
integrity . One does not become a success by envying and vilifying it but
by imitating it. Thus, the angry person has to go back and make up for
what was missing in their own education and development. Blockages. As with  other levels, positionalities result in conflicting dualities that
require the surrender of the tr ansitory pleasure of indulgenc e of the
attractions and the resistance to the aversions. W illingness enables the
surrender of short-term self-indulgence for long-term spiritual growth.CHAPTER 8. Pride. (Calibration Level 175). Intr oduction. People feel more positive as they reach this level, and the rise in self-
esteem is a ba lm to all the pain experienced at lower levels of
consciousness. P ride is far enough removed from Shame, Guilt, or Fear
that to rise out o f despair is an enormous jump. Pride as such generally
has a good reput ation and is soc ially encouraged, yet, as we see from the
Map of the Scale of Consciousness, it is suf ficiently negative to remain
below the critical level of 200. Pride feels good only in contrast to the
lower levels. Because “Pride goeth before a fa ll,” it is defensive and vulnerable as it is
dependent upon external conditions, without which it can suddenly revert
to a lower level. The inflated ego is vulnerable to attack. Pride remains
weak because it can be knocked of f its pedestal into Shame, which is the
threat that fires the fear of loss of pride. Pride is divisive and gives ri se to factionalism, resulting in costly
consequences. Man has habitua lly died for Pride for which armies still
regularly slaughter each other . Religious wars, political terrorism and
zealotry , and the ghastly history  of the Middle East and Central Europe
are all the price of Pride and hatred for which all of society pays. The downside of Pride is arrogance and denial. These chara cteristics
block growth. In Pride, recovery from addictions is impossible because
emotional probl ems or character defects are denied. The whole  problem
of denial is tha t of Pride; thu s, Pride is a very sizable block to the
acquisition of real power , which displaces Pride with true stature and
prestige. Discussion.As t he level of consciousness rises, so does the presence of exp erienced
happiness. Appr oximately twelve percent of the people at the level of
Anger feel happy about their  lives, but at the level of P ride, the
percentage rises  to twenty-two percent. Y et, Pride, like Anger and Fear ,
is still a defens ive posture because of its intrinsic vulnerability that
requires its positions be guarded  and defended. Pride is gratifying yet a
block to moving on to the solid ground of Courage, which is bey ond fear
because of its invulnerability . The ego inflation of Pride is the c ore of its
vulnerability in  that the ego overestimates its importance and thus
miscalculates its  value as a guide to function, survival, and interaction
with others. The self-esteem of Pride rests on an inflated and exaggerated
opinion rather than on reality . T hus, the ego searches for confirmation,
which rests on the insecure premises of opinion. Pride is operationally serviceable as a transitory self-reward for
successful accomplishment and therefore a normal response that is
learned in childhood via par ental approval and rewards for good
behavior . Thus, as a reward system, it facilitates maturation and
acculturation. Th e error occurs when the ego assumes that it is  the ‘me’
that is being rewarded rather than the behavior itself. This leads to the
seeking of the reward of admiration by which actions become
subservient to the goal of winning approval. The motivating pattern
persists in most adults to varyin g degrees, but with progressive maturity ,
the patte rn becomes internalized  and self-reward occurs by virtue of the
authority of internalized parental figures and standards. W ith further
maturity , the opinions or approv al of others diminish in import ance and
are supp lanted by self-approva l, and life is then lived according to
internalized standards. At a more mature level, although the approval of
others is  nice, it is not determi nistic of behaviors, as expressed in the
common dictum, “I have to live with myself.”
 
Socialized Pride. Pride is  often dependent on social image and its expressions via
possessions, pub licity , titles, wealth, etc. Social status and its symbols
motivate subcultures, which have their own intrinsic earmarks of
success. These may include everything from style of language and dress
to ‘w hom you k now’, as well as  address, size of house, automo bile, and
the appurtenances of wealth. Although Amer ica and other d emocracies are hypothetically classless
societies, in practice, social clas s is a strong reality . Other than age and
sex, it is one of the first things that people notice about each other . Each
subculture has its own ranking system of ‘ins’ and ‘outs’ and
stratifications. These appear in nuances of roles and privileges, a s well as
responsibilities and expectations, with consequent rewards and
obligations as a result of complex system motivators.
_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:

        Everything belo ngs to God; con sequently, all that is considered to
be ‘mine ’ and ‘belonging to’ me  is a temporary condition, including
the human body itself. Domina tion is only control; it is dominion
that reigns. 4. See all ownerships and relationships as stewardships only. The
obligation is to responsibility of alignment rather than attachment or
involvement. 5. Cling to principles rather than people, objects, conditions, and
transitory situations. The calibrated levels of consciousness are
indicative of the principles tha t correlate with and determine that
level an d its overall attractor field of consciousness by which all is
aligned and influenced. 6. Resolve to live with courage and dignity. This stance summ ons
forth th e unseen Power by wh ich all life survives. Accept that
mourning is a normal process rather than resisting it. 7. Accept that all sentient beings  live by faith. Despite naive and
pretentious claims to the contrary, all people live solely by the
principle of faith—it is only a q uestion of faith in ‘what’. Faith  can
be p laced in th e illusory, the intellect, reason, science, progr ess,
political and worldly power, ego satisfactions, pleasure, wealth, or
hope (e. g. , ‘tomorrow’). These fa iths are  all based on presumptions that can be eclipse d at any
moment because they are fragile beliefs. Even the hypothetical
‘nonbeliever ’ or  skeptic lives by faith in their own intellect, which, to
that person, represents ‘reality’. In the actual Presence of the Infinite
Reality, all such pretensions eva porate, as do all positionalities of a ‘this’
(self) believing in a ‘that’ (pr oposition). Reality is self-af firming by
virtue o f being Identity, within which the dualistic nature of all beliefs
falls away. Disassembly of Grief (and also of Desir e). The value or wo rth of desires reflects what they represent sym bolically
or as a class. T o see through the particulars to their perceived essence
facilitates withdrawal of attachment and therefore dif fuses both intensity
of w antingness and importance of loss. Each ‘thing’, person, or item that
is considered to be important is only valued by virtu e of its
representation of a more abstract quality. The grief at loss is thu s not due
to th e pa rticular but to an attractor field of consciousness of which it is a
symbolic representation. Each ‘thing’ reflects abstract qualities that can
be classified at progressive levels of abstractionSurrender of attachment is facilitated by appreciating that ‘value’ is a
superimposition that depends on abstract significance and what a thing or
attribute symbolizes. Thus, it will be found that a specific loss or gain
can be compens ated for by sub stituting an equivalent in the s ame or a
higher class. Some fo rms of grief have to do  with real or imaginary loss of personal
attributes, such as youth, physical strength, health, or even lost
opportunities and regrets over unfruitful pursuits, past failures, or
unfortunate choices. Grief over past errors or misjudgments resolve via
recontextualization as part of the learning process called ‘being human’. Regret i s also a consequence of giving reality to the hypothetical, e.
The author believes that everything belongs to God and that all attachments and relationships are temporary and based on a false sense of security.
What is the author's view on the concept of ownership and attachment?