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Grapevine, Inc. ABOUT THE AUTHOR. B 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 . Dr . Hawkins is an internationally known spiritual teacher , author , and
speaker on the subject of advanced spiritual states, consciousness
research, and the Realization of the Presence of God as Self. His pub lished works, as well as recorded lectures, have been widely
recognized as unique in that a v ery advanced state of spiritual awareness
occurred in an individual with a  scientific and clinical background who
was later able t o verbalize and explain the unusual phenome non in a
manner that is clear and comprehensible. The tran sition fr om the normal e go-state of mind to its eliminati on by the
Presence is described in the trilogy Power v s. For ce  (1995) which won
praise even from Mother T eresa , The Eye of the I (2001), and I: Reality
and Subjectivity (2003), which have been tran slated into the major
languages of the world. T ruth vs. Falsehood: How to T ell the Differ ence
(2005), T ranscending the Levels of Consciousness (2006) and Discovery
of th e Pr esence of God: Devo tional Nonduality (2007) continue the
exploration of the ego’ s express ions and inherent limitations and how to
transcend them. The trilogy was preceded by research on the Nature of Consciousness
and published as the doctoral dissertation, Qualitative and Quantitative
Analysis and Calibration of the Levels of Human Consciousness (1995),
which correlated the seemingly disparate domains of science and
spirituality . This was accomplished by the major discovery of a
technique that, for the first time in human history , demonstrated a means
to discern truth from falsehood. The importance  of the initial work was given recognition by  its very
favorable and extensive review  in Brain/Mind Bulletin and at later
presentations such as the International Conference on Science and
Consciousness. Many presentations were given to a variety of
or ganizations, s piritual confere nces, church groups, nuns, and monks,
both nationally and in foreign countries, including the Oxford Forum inEngland. In the Far East, Dr . H awkins is a recognized “T eacher of the
W ay to Enlightenment” (“T ae R young Sun Kak Dosa”). In r esponse to his observatio n that much spiritual truth h as been
misunderstood o ver the ages due  to lack of explanation, Dr . Hawkins has
presented monthly seminars that provide detailed explanations which are
too leng thy to describe in book f ormat. Recordings are available that end
with questions and answers, thus providing additional clarification. The ove rall desi gn of this lifetim e work is to recontextualize the human
experience in terms of the evolu tion of consciousness and to in tegrate a
comprehension of both mind and spirit as expressions of the innate
Divinity that is the substrate and ongoing source of life and E xistence. This dedication is signified by the statement “Gloria in Excelsis Deo!”
with which his published works begin and end. Biographic Summary . Dr . H awkins has practiced psych iatry since 1952 and is a life m ember of
the American Psychiatric Association and numerous other pro fessional
or ganizations. His national television appearance schedule has included
The McN eil/Leher News Hour , The Barbara W alters Show , The T oday
Show , science documentaries, and many others. He i s the author  of numerous scientific and spiritual publications, books,
CDs, DVDs, and lecture series . Nobelist Linus Pauling coauthored his
landmark book, Orthomolecular Psychiatry . Dr . Hawkins was a
consultant for many years to Episcopal and Catholic Dioceses, monastic
orders, and other religions orders. Dr . Hawkins has lectured widely , with appearances at W estminster
Abbey , the Universities of Ar gentina, Notre Dame, and Michigan;
Fordham Unive rsity and Harvard University; and the Oxford F orum in
England. He gave the annual Landsber g Lecture at the University of
California Medical School at San Francisco. He is also a consultant to
foreign governments on international diplomacy and was instrumental in
resolving long-standing conflicts that were major threats to world peace. In recog nition of his contributions to humanity , in 1995, Dr . Hawkins
became a knight of the Sovereig n Order of the Hospitaliers of St. John of
Jerusalem, which was founded in 1077. Autobiographic Note. While the truths reported in th is book were scientifically derived and
objectively or ganized, like all truths, they were first experienced
personally . A lifelong sequence of intense states of awareness beginning
at a young age first inspired an d then gave direction to the process of
subjective realization that has finally taken form in this series of books. At age three, there occurred a s udden full consciousness of existence, a
nonverbal but complete understanding of the meaning of “I Am,”
followed immediately by the frightening realization that “I” might not
have co me into existence at a ll.This was an instant awakening from
oblivion into a conscious awareness, and in that moment, the personal
self was born an d 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 concern. The per sonal self would sometimes begin slipping back into a greater
impersonal Self, and the initial fear of non-existence— the fundamental
fear of nothingness—would recur . In 1 939, as a paperboy with a seventeen-mile bicycle route  in rural
W isconsin, on a dark winter ’ s night I was caught miles from h ome in a
twenty-below-zero blizzard. The bicycle fell over on the ice and the
fierce wind ripped the newspap ers out of the handlebar basket,  blowing
them acr oss the ice-covered, snowy field. There were tears of frustration
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 snow bank, dug out a space, and
crawled into it. Soon the shive ring stopped and there was a delicious
warmth, 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 beginning and no end and was undif ferentiated from my own
essence. The physical body and surroundings faded as my awareness was
fused with this all-present, illum inated state. The mind grew s ilent; all
thought stopped . An infinite Presence was all that was or could be,
beyond all time or description. After th at timel essness, there was suddenly an awareness of someone
shaking my knee; then my father ’ s anxious face appeared. There was
great reluctance  to return to the body and all that that enta iled, but
because of my father ’ s love and anguish, the Spirit nurtured and
reactivated the body . There w as compassion for his fear o f 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 which 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, paradoxica lly , I became an agnostic. Compared to the light of
Divinity that had illuminated all  existence, the god of traditiona l religion
shone dully indeed; thus spirituality replaced religion. During W orld W ar II, hazardou s duty on a minesweeper often  brought
close brushes with death, but there was no fear of it. It was as though
death h ad lost its authenticity . After the war , fascinated by the
complexities of the mind and w anting to study psychiatry , I wo rked my
way through medical school. M y training psychoanalyst, a professor at
Columbia Unive rsity , was also a n agnostic; we both took a dim view of
religion. The analysis went well, as did my career , and success followed. I did  no t, however , settle quietly into professional life. I fell i ll with a
progressive, fata l illness that did not respond to any treatments available. By age thirty-ei ght, I was in extr emis and knew I was  about to die. I
didn’ t care about the body , but my spirit was in a state of  extreme
anguish and despair . As the final moment approached, the thought
flashed through my mind, “Wh at if there is a God?” So 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 into oblivion. When I awoke, a
transformation of such enormity had taken place that I was struck dumb
with awe. The pers on I had been no longer existed. There was no person al self or
ego, only an Infi nite Presence of such unlimited power that it was all that
was. Th is Presen ce had replaced what had been ‘me’, and the b ody and
its actio ns were controlled solely by the Infinite W ill of the P resence. The wo rld was illuminated by the clarity of an Infinite Oneness thatexpressed 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 st ate, there
was no need to think about any thing. 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 poss ible to function ef fectively in the world. All ordinary
motivations had disappeared, al ong with all fear and anxiety . There was
nothing to seek, as all was perfect. Fame, success, and mon ey 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: the origin of emotional sickness lay in people’ s belief that
they wer e their personaliti es. And so, as though of its own, a clinical
practice resumed and eventually became huge. People came from all over the United States. The practice had two
thousand outpatients, which req uired more than fifty therapists and other
employees, a suite of twenty-five of fices, and research and
electroencephalic laboratories. There were a thousand new patients a
year . In addition , there were app earances on radio and network television
shows, as previously mentioned. In 1973, the clinical research was
documented in a traditional format in the book, Orthomolecular
Psychiatry . This work w as ten years ahead of its time and created
something of a stir . The ove rall condition of the ne rvous system improved slowly , and then
another phenom enon commence d. There was a sweet, delicious  band of
ener gy c ontinuously flowing up  the spine and into the brain where it
created an intense sensation of continuous pleasure. Everything in life
happened by synchronicity , evolving in perfect harmony; the miraculous
was com monplace. The origin of what the world would call miracles was
the P resence, not the personal s elf. What remained of the perso nal ‘me’
was only  a witness to these phe nomena. The greater ‘I’, deeper than my
former self or thoughts, determined all that happened. The states that were present had been reported by others throughout
history and led to the investigation of spiritual teachings, including those
of th e Buddha, enlightened sag es, Huang Po, and more recent  teachers
such as Ramana Maharshi an d Nisar gadatta Maharaj. It was thus
confirmed that these experiences were not unique. The Bhagavad-Gita
now made complete sense. At t imes, the same spiritual ecstasy reported
by Sri Rama Krishna and the Christian saints occurred. Everything and everyone in th e world was luminous and ex quisitely
beautiful. All living beings beca me Radiant and expressed this Radiance
in s tillness and splendor . It wa s apparent that all mankind is actually
motivated by inner love but has  simply become unaware; most lives are
lived as though by sleepers una wakened to the awareness of w ho 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 was necessary to stop the habitual practice of meditating for a n hour in
the morn ing and then again before dinner because it would intensify the
bliss to such an extent that it wa s not possible to function. An experience
similar t o the one that had occ urred in the snow bank as a bo y would
recur , an d it became increasingly  dif ficult to leave that state and return to
the wor ld. The incredible beau ty of all things shone forth in all their
perfection, and where the world saw ugliness, 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 lo nger personal; a personal will no longer exis ted. The
personal ‘I’ had become an instrument of the Infinite Presence and went
about an d did as it was willed. People felt an extraordinary pea ce in the
aura of that Presence. Seekers sought answers but as there was no longer
any such  individual as David, th ey 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 maladies from which the body had suf fered for years
disappeared; eyesight spontaneously normalized, 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 some
calamity . Once, while driving o n a highway , this exquisite ener gy began
to beam out of the chest. As th e car rounded a bend,there was an auto
accident; the wheels of the overturned car were still spinning. The ener gy
passed with great intensity into the occupants of the car and then stopped
of it s own accord. Another time , while I was walking on the str eets of a
strange city , the ener gy started to flow down the block ahead and arrived
at the scene of an incipient ga ng fight. The combatants fell b ack and
began to laugh, and again, the ener gy stopped. Profound changes of perception came without warning in improbable
circumstances. W hile dining alone at Rothman’ s on Long Is land, the
Presence sudden ly intensified until every thing and every perso n, which
had appeared as separate in ord inary perception, melted into a timeless
universality and oneness. In the motionless Silence, it became obvious
that ther e are no ‘events’ or ‘things’ and that nothing actually ‘ happens’
because past, present, and future are merely artifacts of percept ion, 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 havin g returned home to a state of absolute
peace an d relief  from all suf feri ng. It is only the illusion of indi viduality
that is the orig in of all suf feri ng. When one realizes that one is the
universe, compl ete and at one with All That Is, forever 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 far -away hospita ls they came, hoping for treatment for
advanced psychoses and grave, incurable mental disorders. Some were
catatonic; many had been mute for years. But in each patient, be neath the
crippled appeara nce, there was the shining essence of love an d beauty ,
perhaps so obscured to ordinary  vision that he or she had becom e 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 an d uttered
guttural sounds. Her family was  fairly wealthy; as a result, over the yearsshe had been s een by innumerable physicians and famous s pecialists
from all over th e world. Every treatment had been tried on her and she
had been given up as hopeless by the medical profession. A short,  nonverbal question arose: “What do you want done with her ,
God?” Then came the realization that she just needed to be loved, that
was all. Her inner self shone th rough her eyes and the Self connected
with tha t loving  essence. In th at second, she was healed by her own
recognition of who she really was; what happened to her mind or body
didn’ t matter to her any longer . This, in essence,  occurred with c ountless patients. Some recovered in the
eyes of the wo rld and some d id not, but whether a clinical recovery
ensued didn’ t matter any longer to the patients. Their inner agony was
over . As  they felt loved and at  peace within, their pain stopp ed. This
phenomenon can  only be explained by saying that the Compassion of the
Presence recon textualized 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 suf fering arises solely from the ego  and not
from Go d. This truth was silently communicated to the mind s of the
patients. This was the mental b lock in another mute catatonic who had
not spok en in many years. The  Self said to him through mind,“Y ou’re
blaming God for what your ego has done to you.” He jumped of f the
floor and  began 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 e xtra ward to house them. There was an enormous
frustration in that the human suf fering could be countered in only one
patient a t a time. It was like bail ing out the sea. It seemed that there must
be some  other way to address the causes of the common ma laise, the
endless stream of spiritual distress and human suf fering. This led  to the study of the p hysiological response (muscle testing),
which revealed an amazing dis covery . It was the ‘wormhole’ between
two universes—the physical wo rld and the world of the mind a nd spirit
— a n in terface b etween dimensi ons. In a world full of sleepers lost fromtheir sou rce, her e was a tool to r ecover ,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 m ind. The
endeavor was aided by my students and research assistants. Then  a major
discovery was made: whereas all subjects went weak from negative
stimuli, such as fluorescent lights, pesticides, and artificial sweeteners,
students of spiritual discipline s who had advanced their levels of
awareness did not go weak as d id 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
only by what th eir minds believed. Perhaps the very process of progress
toward enlighten ment could be shown to increase man’ s ability to resist
the vicissitudes of existence, including illness. The Self had th e capacity to change things in the world by  merely
envisioning them; Love change d the world each time it replaced non-
love. Th e entire scheme of civ ilization could be profoundly altered by
focusing this power 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 with the world but also visibly and irrefutably
demonstrated. It seemed that the great tragedy of human life had always
been that the psyche is so easily deceived; discord and strife have been
the i nevitable consequence of mankind’ s inability to distinguish the false
from the true. But here was an answer to this fundamental dilemma, a
way to reconte xtualize the nature of consciousness itself and make
explicable that which otherwise could only be inferred. It was time to le ave life in New Y ork, with its city apartment and home
on L ong Island, for something  more important. It was nece ssary to
perfect ‘ myself ’ as an instrument. This necessitated leaving that world
and eve rything in it, replacing it with 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 lo st track of what was happenin g in the
world at lar ge. I n order to do research and writing, it was nec essary to
stop all spiritual practice and focus on the world of form. Reading thenewspaper and watching televi sion helped to catch up on the story of
who wa s who, the major events, and the nature of the curre nt social
dialogue. Exceptional subjective experiences of truth, which are the province of
the m ystic who af fects all mank ind by sending forth spiritual en er gy into
the c ollective consciousness, ar e 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 expression 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 due time. The
commonplace and God are not distinct. And so,  after a long circular jo urney of the spirit, there was a return to
the most important work, which was 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 conv eys a state of peace that is the  space in
which and by which all is and has its existence and experien ce. It is
infinitely gentle and yet like a ro ck. W ith it, all fear disappears. Spiritual
joy occurs on a quiet level of inexplicable ecstasy . Because the
experience of time stops, there is no apprehension 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 desire. Nothing needs to
be done; everything is already perfect and complete. When time stops, all problems disappear; they are merely artifacts of a
point of perception. As the Presence prevails, there is no further
identification with the body or mind. When the mind grows silent, the
thought “I Am” also disappear s, and Pure A wareness shines forth to
illuminate what one is, was, and always will be, beyond all wo rlds and
all universes, beyond time, and therefore without beginning or end. People w onder , “How does one reach this state of awareness,”  but few
follow th e steps because they are so simple. First, the desire to reach that
state was intense. Then began the discipline to act with cons tant and
universal for giveness and gentl eness, without exception. One has to be
compassionate towards everything, including one’ s own self and
thoughts. Next came a willingness to hold desires in abeyance andsurrender personal will at every moment. As each thought, feeling,
desire, or deed was surrendered to God, the mind became progressively
silent. A t first, it released whole stories and paragraphs, then ideas and
concepts. As one lets go of w anting to own these thoughts, they no
longer reach such elaboration and begin to fragment 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  very dif ficult, but as time went on, it
became habitual , automatic, requiring less and less ef fort, and finally , it
was ef fortless. The process is li ke a rocket leaving the earth. At first, it
requires enormous power , then less and less as it leaves the earth’ s
gravitational fie ld, and finally , it moves through space under its own
momentum. Suddenly , witho ut warning, a shift in awareness occurred and the
Presence was there, unmistakable and all encompassing. There were a
few mom ents of  apprehension as the self died, and then the absoluteness
of t he Presence inspired a f lash of awe. This breakthrough was
spectacular , mor e intense than anything before. It has no coun terpart in
ordinary experie nce. The profound shock was cushioned by the love that
is w ith t he Prese nce. W ithout the support and protection of that love, one
would be annihilated. There fo llowed a moment of t error as the ego clung to its e xistence,
fearing i t would become nothingness. Instead, as it died, it was replaced
by the Self as Everythingness, the All in which everything is known and
obvious in its perfect expression of its own essence. W ith nonlocality
came th e awaren ess that one is all that ever was or can be. One is total
and com plete, beyond all identities, beyond all gender , beyond even
humanness itself. One need never again fear suf fering and death. What happens to the body from this point is immaterial. At certain levels
of s piritual awareness, ailments of the body heal or spontaneously
disappear . But in the absolute state, such considerations are ir relevant. The bod y will run its predicted course and then return from w hence 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 thefurniture in a ro om. It may see m comical that people still ad dress the
body as though it were the in dividual ‘you’, but there is no way to
explain this state of awareness to the unaware. It is best to just go on
about one’ s business and allow Providence to handle the social
adjustment. How ever , as one re aches bliss, it is very dif ficult to conceal
that state of intense ecstasy . The world may be dazzled, and people may
come from far and wide to be in the accompanying aura. Spiritual
seekers and the spiritually curious may be attracted, as may be the very
ill who are seeking miracles. On e may become a magnet and a source of
joy t o them. Commonly , there i s a desire at this point to share this state
with others and to use it for the benefit of all. The ecstasy that accompanies this condition is not absolutel y stable;
there are also moments of great agony . The most intense occur when the
state fluctuates and suddenly ceases for no apparent reason. These times
bring on periods of intense desp air and a fear that one has been forsaken
by t he Presence. These falls m ake the path arduous, and to s urmount
these re versals requires great will. It finally becomes obvious that one
must transcend this level or cons tantly suf fer excruciating ‘descents from
grace’. T he glor y of ecstasy , th en, has to be relinquished as one enters
upon th e arduous task of trans cending duality until one is beyond all
oppositions and their conflicti ng pulls. But while it is one thing to
happily give up the iron chains of the ego, it is quite another to abandon
the g olden chains of ecstatic joy . It feels as though one is giving  up God,
and a new level of fear arises, n ever 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 n ights of the so ul then became apparent. They are so
intolerable that their exquisite pain spurs one on to the extreme ef fort
required to surmount them. Wh en vacillation between heaven and hell
becomes unend urable, the desire for existence itself has to be
surrendered. On ly once this is done may one finally move beyond the
duality of Allness versus Nothingness, beyond existence or nonexistence. This cu lmination of the inner work is the most dif ficult phase, the
ultimate waters hed, where one is starkly aware that the ill usion of
existence one here transcends is irrevocable. There is no returning from
this step , and this specter of irreversibility 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 dualit y of existence a nd nonexistence-identity itself-dissolves
in U niversal Divinity , and no in dividual consciousness is left to choose. The last step, then, is taken by God. —David R. Hawkins 
 
 
 
 For a list of available audio and video recordings 
 and other publications on consciousness
 and spirituality by Dr . Hawkins,
 please contact:
  
 
V eritas Publishing
 P . O. Box 3516
 W est Sedona,AZ  86340 U.S.A. Phone: 928-282-8722  Fax: 928-282-4789
 www .veritaspub.com
_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:

        “Con sciousness, Free Action, and The Brain. ” Journal of Conscious ness Studies
7:10, 3-22. Selye, H. 1978. Str ess of Life. New Y ork: McGraw-Hill. Shear, K. , et al. 2005. “A T reatment of Complicated Grief. ” Journal of the American Medical
Association  293: 2601-08. Sherwood, R.
Dr. David R. Hawkins
Who is the author of the text?
He was a mine sweeper.
What was Dr. Hawkins' experience in World War II?
To recontextualize the human experience in terms of the evolution of consciousness and to integrate a comprehension of both mind and spirit as expressions of the innate Divinity that is the substrate and ongoing source of life and existence.
What was the main theme of Dr. Hawkins' work?
He discovered a way to discern truth from falsehood, which led to a major breakthrough in his understanding of the nature of consciousness.
What was the outcome of Dr. Hawkins' research on the nature of consciousness?
He became aware that there is no individual consciousness left to make a choice, and it was taken by God.
What was the outcome of Dr. Hawkins' inner work, the dissolution of the last remaining duality of existence and non-existence?
He developed a technique to heal patients, which led to the recovery of thousands of patients, including those with severe mental illnesses.
What was the result of Dr. Hawkins' research on the nature of consciousness and its application to clinical practice?