Disidentify with the body/emotions/mind as ‘me’. Be truthful and
admit that they are yours but not you . While this may seem
artificial, strange, foreign, and unnatural in the beginning, the basic
reality is that it is a truth of higher order , which makes it a verypowerful and formidable tool. T he mind will try to deny this reality
as w ell a s truth (that is what it is ‘supposed to do’) because T ru th is
intuited as its nemesis. Millions of people over the ages and in current life have been willing to
actually die rather than acknowledge these two simple premises. People
are will ing to blow up themse lves and others rather than admit they
could be  mistak en. Realize that the ego will happily lead you to your
death and kill y ou rather than h umbly admit that it made a mistake or
could even be oh, that most horrible of all words: “W rong.” 
Better than death and a hellish life is it to grow up and admit that the
mind is mislead ing, cunning, ruthless, and not one’ s friend! The core of
the e go is narcissistic pride, and  secretly , it thinks that it is God. W ithout
undue s train, it can be caug ht in its secret, inflationary , dualistic
presumptions, w hich are undone by simple humility . This is the doorway
to freedom and the experience of happiness. One dis covers the true nature of the mind when one tries to escape its
clutches. When analyzed, the m ind is seen to be a complexity of the
presumption of ‘my’ thoughts plus a collection of observed factual data. Data is useful; in contrast, thoughts and views about that data are
unreliable and, of necessity , distorted by the supposition of their being
‘mine’, with all the attendant positionalities. Once thoughts or feelings are la beled as ‘mine’, they become m agically
imbued with presumptive omniscience and an assumed sovereign
validity . These constitute what has classically been describe d in all
spiritual literature as illusion, which frequently progresses to delusion. Unless stopped by integrous dou bt and questioning, the rampant mind is
on a n endless siege to defeat reliable, verifiable truth, which would
thereby challenge its presumptive sovereignty (i.e., the universal human
proclivity to defend being ‘right’ against all evidence to the contrary). The und oing of domination by the mind can be accomplished by one
single step—humility—which is reinforced by simply recognizing that
the mind is not sovereign, omniscient, or even capable of tell ing truth
from fa lsehood. It has a utilitarian value when it comes to physical
survival and the recognition of objects. Even when it comes torecognizing the physical world,  the mind is incapable of understanding
what the world means, just as it does not even recognize the ultrasimple
observation that Evolution is Creation. The mind is a useful tool within the protective confines and rules of logic
and reas on or intrinsic operatio nal constraints and discipline. Thus, the
mind is at its best when it opera tes as science, which does not allow for
emotionality or the violation of logic. A friend once said, “I jus t realized
that I don’ t have to have an op inion about everything—what a relief!”
This discovery led to the enjoym ent of greater freedom because opinions
are imp risoning and restrictive, as well as routinely contentious and
ar gumentative. If thoug hts or ideas are not really ‘mine’, then whence do they arise and
who is their author? Actually , th ey don’ t have a ‘who’ of origin at all but
instead m erely a rise from a ‘wh at’. The content of a calibratabl e field of
consciousness is like a thought bank regimented by a specific ener gy
field of a level  of the collect ive consciousness of mankind. Similar
thoughts, concepts, and ideas congregate at various levels and are
orchestrated under the influence of the attention of the central ‘attractor
field’ that, like gravity , attracts ideas of similar gravity or density . The
phenomenon is similar to the s tratification of fishes and life forms at
dif ferent depths  of the sea. In human life, there are bottom fe eders as
well as those who leap above the surface of the water . Certain types of thinking styles, belief systems, and memes (catchy
phrases) are endemic to certain societies and subcultures that have been
dominated by myths over the centuries. For example, there are major
countries where integrity , honesty , and fairness are not even co nsidered
to be important in daily transactions. Instead, all interactions are based
entirely on gain, and deception is a valued social technique and skill. In
such a culture, morality is not o nly absent but also viewed as irrational,
of no value, and  indicative of weakness, as many naïve tourists discover
when they return home with a supposedly priceless antiquity and
discover it is actually worth only a few cents. Clarification of the Ubiquitous. V ictim/Perpetrator Dualistic Fallacy . By spiritual endeavor , one discovers that it is oneself who has  been a
captive and a ‘v ictim’ ensnared  by the clever deceptions of the ego. All
of the ego’ s trick s can be observed in the evolution of the variou s species
of the animal kingdom over great periods of time where entrapment,
deception, rivalry , ego gain, self-servingness, camouflage, and force
subserve survival. The evolution of the hominid eventuated as Homo
sapiens, and concordantly , the p refrontal cortex emer ged in front of the
animal brain, which remained u nder the domination of animal instincts
up to  consciousness level 200. T he animal instincts are totally directed to
personal gain and continue to follow that path in conflict with th e ener gy
of spiritual power , truth, and especially love. The ego’ s deception is
clever in that it deludes its victim and prisoner into believing that the
perpetrators are  ‘out there’, whereas they are actually innate and ‘in
here’. What is the identity of the real perpetrator? Upon investigation, it will be
found that there is no ‘who’ but just the ener gy field of a specifi c level of
consciousness that arose throughout evolutionary time and still prevails,
and by which the majority of the world’ s population is dominated or still
imprisoned. One  can thereby see the wisdom and truth of the Buddha’ s
saying, “Rare it is to be born a human being; rarer still to hear the truth,
and even  rarer still, having hear d the truth, to pursue it.” The tru th of the
statement is verified by consciousness calibration, which identifies that
only 0.4 percent of the world’ s population is capable of reaching the state
of Unconditional Love. Unconditional L ove is a practical, reasonable, and reachable goal in a
human lifetime. From that level, spiritual commitment and dedication
evolve into states of exquisite joy—even ecstasy—and eventually reach
the level  of Peace at 600, which  is the beginning level of the my stic. The
way of the mystic, in the true classical meaning of the term, can be
defined as Devotional Nonduality . CHAPTER 21. T ranscending The Mind. Intr oduction. In transcending the levels of consciousness, choices and options
experientially tend to appear as seeming opposites or conflicting
dualities. These are experienced as aversions or attractions that can seem
dif ficult to dissolve unless they are disassembled. Attraction implies
either surreptitious or overt pleasure, and aversion e xpresses
expectations of displeasure or discomfort. Choices are also complicated
by a moralistic sense of duty in  the form of ‘should’ or ‘ought to’ and
therefore may become resisted  by inferences of subtle guilt  and the
temptation of avoidance. It is th erefore best to eschew all presumptions,
such as ‘should’. A primary qu ality of spiritual evolution is freedom. Opportunities fo r change can be  seen as invitations rather than as moral
obligations, and these options really of fer greater degrees of freedom and
inner happiness . However , one is free at all times to hold them in
abeyance, and then, at a dif ferent time in a dif ferent context, th e choice
or decision may come about more naturally . The seem ing obstacles along the path consist of two compone nts: (1) a
seemingly attrac tive pay-of f or pleasure, and (2) fear of its presumptive
alternative (i.e.,  lack of pleasure). Many of these conflicting pairs are
innate to  ‘human nature’ and were inherited along with human life itself
as it evolved. These are to be expected as routine thresholds to be
crossed by anyone seeking higher levels of consciousness. In actual
experience, they  are not as formidable as they may seem initially , and
success with even a few of them brings confidence and realistic
expectations of greater success as one progresses. The key elements are
to sp ot t he spec ific components  of the conflict and to take adva ntage of
the Spiritual W ill, which is surprisingly powerful (cal. 8 50) and
intervenes when one asks for God’ s help, followed by the willingness to
surrender the pay-of f and relinquish resisting the presumed aversion. The common conflicting dualities can be generally grouped by
similarities and can sometimes even be resolved as a class in one fell
swoop.The above dualities are familia r to everyone as they generally apply to
almost any endeavor to grow o r evolve spiritually . Although conflicts
may app ear to be impossible to resolve, their resolution can actually be
surprisingly simple through st rict adherence to the proven tools of
spiritual process ing, i.e., the willingness to surrender to God at great
depth and to let go of resistances by invoking the power of the  Spiritual
W ill (cal. 850) subsequent to asking for Divine assistance. One can
request help from the Holy Spirit, along with admission of the truth that
“I, myself,” (the ego) “am unable to accomplish this step alone.”
Operationally , th is is actually a request to comprehend and cont extualize
the situation dif ferently and thus dissolve apparent paradoxes. The pers onal wi ll operates only at the level of a person’ s calibra ted level
of c onsciousnes s at a given time in its evolution and is therefore
frequently too weak to ef fect a desired change. Past ef forts to change via
the e go’ s mechanisms may result in doubt, a lack of self-confidence, and
a ref usal to face  the issues out of defeatism. This is commonly e xpressed
by the statemen t, “I tried,” whi ch is actually a fact—it is the s mall self
that tried, which more often is a wish than a decisive action. Good in tentions flounder on the rocks of personal ‘will power ’, which is
frequently used as a moral club that evokes further guilt and se lf-blame. T rue, d eep sur render to God cannot actually take place without
surrendering the  illusion of pers onal ‘will power ’ and replacing it with a
declarative decision . In everyday life, success is the consequence of
dedication, persistence, and pers everance. This may seem to represent a
personal sacrific e of short-term pleasures for long-term goals. In inner
spiritual work, these same attrib utes may appear , not as a consequence of
personal volition but as gifts from the Self as the answer from the
Presence of God within. A great resistance of the ego is the wish to control and derive pleasure
from the ego’ s pay-of fs. There fore, the ego creates resistances in the
form of fears, in cluding expectations of discomfort, loss from change, or
fear of failure. These, however , represent spiritual pride, which also
needs to  be surrendered. It is an  egoistic vanity to presume that  Divinity
is ei ther pleased, not pleased, o r disappointed with human frailties and
proclivities. Dee p surrender therefore precludes programming G od with
presumptions an d, by acceptance, surrendering to ‘what will be will be’,which is a more humble position. Resolution of conflicts is also a result
of intent ion, deg ree of alignment, surrender of conditionalities , and the
influence of karmic propensities. Egoistic values find widespread social acceptance and rewards. In
addition, these pay-of fs are und erstood to be the consequences of cause
and ef fe ct and a byproduct of do ingness. W ith surrender of the perceived
gain or loss, kar mic possibilities  actualize by assent and are an a utomatic
consequence of what a person has become and not what they have or do. As o ne evolves, what the world values can be seen as an encumbrance,
and wha t the world sees as a loss can be viewed as spiritual gain or
freedom. Inner peace results from surrender of either attractions or
aversions. Perce ived values are primarily projections of ‘wants’ and ‘not
wants’. The fewer the ‘wants’, the greater are the ease and satisfaction of
life. Responsible stewardship of one’ s assets and gifts is integrous. Therefore, to avoid wealth or ostensibly to denigrate it are equally as
fallacious as craving it. Pretentious poverty can also be a form of
ostentation and spiritual pride. T rue asceticism is simply a matter of
economy of ef fort. It is not possessions themselves but the presumed
importance or value projected o n them that is significant. Therefore, it is
recommended th at one ‘wear th e world like a loose garment’. W ealth, in
and of itself, is of no real impor tance, as the capacity for inner happiness
is no t dependent on external fact ors once basic physical animal needs are
met. Egoistic attractions are reinforced by social values, cultural
programming, and reward syste ms inflated by the media. These values
are a lso the content of daydream s, wishful fantasies, and romanticizing. They also exhibit great variation within subcultures. T o find meaning, it is necessary to look beyond perception and
appearance to discern essence. As Socrates said, everyone chooses what
they perceive to be the ‘good’ . The problem is to discern ap pearance
from ess ence in order to be able to dif ferentiate the ‘real’ good  from its
illusory substitutes. Other than the basic requirements for physical
survival and comfort, desirability is a projected value. W ith dis cernment of essence, all that exists has an innate beauty , and its
‘value’ is that it is an expression of the evolution of Creation as it
expresses the unmanifest’ s becoming Manifest. W orth is therefore innateto A ll that Exis ts by virtue of  the Divine Source of Existen ce itself,
which r esides within the nonlinear and is therefore invisible to the
limitations inherent to the mechanisms of perception. Summary . Spiritual evolution is the automatic consequence of watching the mind
and its procliviti es as an ‘it’ from the general viewpoint of the p aradigm
of context rather than content. Instead of trying to force change, it is
merely necessar y to allow Divi nity to do so by deeply surrendering all
control, resistan ce, and illusions of gain or loss. It is not necessary to
destroy or attack illusions but m erely to allow them to fall away . It is not
necessary or fruitful to use forc e by such mechanisms as guilt, nor is it
necessary to try to pursue or propel spiritual evolution because it
automatically e volves of its own accord when the obstacles and
resistance of illusions are surre ndered. The power of T ruth i tself is a
quality o f Divine Love that, in its infinite mercy , dissolves posit ionalities
back into the Re ality of the Self. It is also necessary to accept that timing
is up to the Sel f, and not the self, because only the Self is capable of
incorporating unknown karmic qualities. The infi nite, no nlinear field of consciousness is not only om nipresent
and omniscient, but also omnipo tent. W ithin the overall field, th at which
one has become automatically gravitates to its concordant lev el within
the overall field, much like a co rk rises in water as a consequence of the
interaction of the cork, gravity , a nd the density of the water . The spirit is
uplifted as the consequence of the quality of that which it has become by
the consent of it s own free will. Compassion for the self is an at tribute of
the S elf. Thus, t he last great resi stance to be surrendered is the resistance
to the ever -present Love of God. CHAPTER 22. Becoming the Prayer . Intr oduction. Students often ask for practical advice on the ‘how to’ of pragmatically
implementing spiritual truth subjectively and instituting spirituality as a
way of being in the world that su bserves spiritual progress and evolution. The ed ucated student has usually already acquired a wealth of
information abo ut a multitude of spiritual practices and conce pts. The
transformation desired is to move from ‘heard about’ to ‘know’ to ‘do’ to
‘be’. Th is progression is actually from the presumably known to the
unknown, and from the familiar  to the new . Thus, the actual ap plication
of spiritual information may still seem uncertain. The mind itself becomes interes ted in evolution when it learns that there
is a  higher dim ension of truth beyond customary mentation  and the
domains of reason and logic. The interest is then directed  toward
discovery and spiritual awakening. Other students might become highly motivated by either inspiration or
by fortu itous experiences that are transformative and initiate the process
of co nsciously chosen spiritual p rogress and evolution. These may occur
as sudden ‘peak experiences’ ( Maslow , 1970) or even critical ‘tipping
point’ sh ifts of context and perception (Gladwell, 2000). The inspired
student then becomes attracted by potential, and focus of interest is on
the practical application of spiritual processes in daily life. The transition is characteristically to incorporate premises from the
intellect to the e xperiential reality of subjectivity . Thus, the emphasis is
on impl ementation and the actual ‘doing’ of spiritual practices and
premises. By incorporation and practice, the new becomes habitual and
the way one ‘is’, indicating that is what one has ‘become’. There is  the emer gence of ac tuality out of potentiality by virtue of
propitious circumstances of which intention and volition are the fulcrumand activating ener gy . Fulfillme nt of potential has a positive feedback by
which in tention is reinforced, and the spiritual process gains m omentum
from the Self rather than the self. Q: It has been described that even only a single, very simple spiritual
principle to live by is sufficient to making major pr ogr ess, e.g., ‘to be
kind to all of life’, or ‘to forgive, no matter what’, or ‘to be of good
will to all that exists’, or to ta ke a sentence or two fr om a favorite
Psalm and r eflect on it for days, weeks, or even months . A: T hat is the most ef fective  way to begin. A single tool applied
consistently and rigorously is more ef fective than reading all the books
or having sporadic episodes of enthusiasm. Persistence is characteristic
of ‘o ne-pointedness of mind’. By analogy , by pulling on a single strand
of y arn, a who le sweater unravels and becomes undone. Each step
forward summo ns forth the ap propriate, already-acquired information
that amplifies and clarifies experiences. Thus, basic dictums become
experiential and confirmative. The learning phenomenon is not one of cause and ef fect, nor should
rewarding expe riences be considered as gains. By the practice of
kindness, one becomes kind, fo r kindness itself is transformative. Thus,
expectation needs to be put aside. By assent of the will, transf ormation
occurs autonomously as a consequence of context, not just content. T o b e friendly will not ‘cause’ others to reciprocate but it o pens the
nonlinear door to greater like lihood. Some people even recoil from
kindness, generosity , or a friendly , benign approach that in people below
200 may trigger suspicion, embarrassment, or even guardedness or
paranoia. It is useful as an experiment to just try smiling at the driver of
another car next to your own that is stopped for a red light. Some drivers
will return the friendliness; so me will become stony faced a nd stare
straight ahead; others will panic; and some will even pull away at great
speed as soon as  the light turns green. Thus, even a friendly sm ile has to
be discrete. Q: But how does a spiritual pr actice actually r esult in change? What
ar e the psychological mechan isms? How can one change fr om a
‘this’ to a ‘that’? A: It is not a process of ‘change’, but of evolutionary emer gence. The
larva does not ch ange into a butterfly but instead becomes the fu lfillment
of it s potential as a product o f the evolution of Creation. T o repeat,
Creation is evolution by virtue of the emer gence of potentiality into
actuality . Intenti on of the spiritual will is suf ficient. The seeming ly ‘new’
represents the unmanifest’ s becoming Manifest, just as unclenching the
fist reveals the open hand. Actualization is an option and a choice as an aspect of the will. Each
positive choice increases the likelihood and probability of additional
positive choices (which is also in accordance with quantum theory). Each positive choice moves one closer to a higher attractor field of
consciousness. In the secular world where ‘the rich get richer  and the
poor get poorer ’, it is equally true that by integrity and e f fort, the
formerly poor can become rich, and the formerly rich, through error , can
become bankrupt. Human life of fers a great value as being the optimum
opportunity for spiritual evolution. By choice, the ‘iron filing’ of the
spirit is  drawn to the vario us regions of the great omnipotent,
omnipresent field of consciousn ess itself. This is analogous to the ef fect
of a giant electromagnetic field of infinite power . Q: But does n ot this definition of contextualization intr od uce the
arguable concept of ‘fr ee will’ ? A: The ar guments about free will are usually spurious by virtue of
inadequate contextualization and reliance on the hypothetical. They then
end up as discursive, circuitous intellectualizations in which the
unconscious hop e is that free will will be negated as a possibl e reality ,
thus avoiding spiritual responsibility or accountability . Options have parameters out of which arise responsibility as well as
culpability . The  range of options is the consequence of a great
multiplicity of factors, both kno wn and unknown, including what could
be b est termed karmic procliv ities or momentum. These are further
influenced by probability , inclu ding past rewards and failures, and also
by inte nsity of ef fort, dedication, degree of integrity , etc. The
hypothetical is not a reality , an d the range of choices is a resu lt of the
distillation of complex factors,  both linear and nonlinear . Thus, under
dif ferent circumstances or prev ailing conditions, quite dif feren t options
may be available as well a s chosen. Because of the n ature ofevolution/Creation, content and conscious context are transitory and
descriptively , as well as experientially , ephemeral. T o s urrender to God’ s W ill and ask for Divine Guidance is so powerful
that it alters the available options as well as their perceived values. From
nonlinear dynamics also emer ge s the principle of ‘iteration’ by which a
repeated choice or option progressively becomes a likelihood (‘sensitive
dependence on initial conditions’). Q: W hat about major r evelations or spiritual experiences that r esult
in sudden major changes? A: It is by vibrational repetition  that avalanches and other majo r natural
phenomena occur . Egoistic positions become weakened by virtue of
seemingly minor and insignificant steps. For example, even just saying
“thank you” wherever possible can result in becoming a more grateful
and generous person who, by attraction, now ef fortlessly sends forth
benefits previously nonachievable by ef fort. Major changes also occur as a  consequence of release from negative
karmic obligations. It is as though the unconscious mind is finally
satisfied that a lesson has been learned or a debt has been settled by
compensatory behaviors. In many ways, spiritual learning is also similar
to new skills acquired by repetition and practice until they become
natural, like one’ s second na ture, and habitual. Learning is also
facilitated by inspiration and identification with admired figures who
display the desired attributes. W e tend to become like those whom we
admire. Q: What qualities ar e of m ajor help to a devotee oth er than
familiarity with advanced spiritual/ consciousness information? A: A dopt the attitudes associated with Higher Mind (Overview , Section
II) and select any of the virtue s. Refuse or reject negative att itudes or
positionalities. Act in a gracious manner in all circumstances towards
oneself and others. Reject the v iolation of spiritual principles for short-
term gain. Create an idealized image of oneself and practice it as if for a
movie role. Acting ‘as if ’ brings to awareness the potentiality to actually become that
which is  admire d. As a learning  device, it is often surprisingly ef fective
to ‘prete nd’ to be the quality t hat is desired, and then, much to one’ s
surprise, discover that it has b een a nonactivated and latent aspect of
one’ s own potentiality . Many people make self-improvement the number
one prio rity in their lives and identify with admired figures instead of
envying them. As a practical ex ercise, before leaving the house, review how one would
like oneself to be and decide to act that way . In so doing, note the
response of others to one’ s b eing friendly , considerate, gracious, or
loving. Decline seduction and temptation by that which is tawdry and
sensational. Surrender the dubio us pleasure of ‘getting even’ or ‘getting
the best of a deal’ in emotional interchanges. As a pleasant ex ercise, consciou sly and purposely allow other people to
‘win’ and thus discover one’ s own inner greatness and generosity . T o be
emotionally stingy creates emot ional poverty . Every ‘win’ that one gives
others paradoxi cally makes one richer , and by practice, one ends up
emotionally wealthy . Q: Is that not self-effacing or ‘people pleasing’? A: These are illusory attitudes consequent to spiritual poverty and low
self-esteem. T o act from spiritual Grace means being magnanimous
because the source of Grace is Love, which is unlimited and nascent
within. T o act sm all and mean from stinginess supports spiritual poverty
and clos es the door to the Source of Infinite Grace that is already present
as the Self. The small self acts from lim itation and sees itself as needy and
insuf ficient. It is therefore defe nsive and watchful for gain. T he small
self is miserly , guarded, and greedy . It is experientially unaware that
there is an altern ative Self that merely awaits activation by invit ation and
assent. T he sma ll self is fearful and unwilling to trust the Self; t herefore,
transcendence requires both faith and courage. Q: By example, you often use humor during lectur es and
interpersonal interaction. People ar e often surprised because theyhave an image of a spiritual teacher as being serious and pio us or as
an orator of exhilarative, inspirational exhortation. A: The paradox is that humor is actually a quite serious approach to
spiritual conflic ts and dilemmas and is often far more ef fec tive than
platitudinous homilies. Humor arises from abundance of good  will. It
of fsets and precludes emotional  pain and anxiety , and it transcends the
negative by exposing unspoken fallacies that would otherwise be
unapproachable. By own ing a fallacy as a hidd en aspect of one’ s own person ality , its
absurdity is revealed. That is th e mechanism of hyperbole that exposes
invalid b elief systems that are of fered by rationalized distortions of truth. Humor bridges the gap between  r es inter na (cog itans) and r es externa
(the wor ld the way it is). Theref ore, it forms a striking contrast  between
what the mind perceives or bel ieves and the essence of the un derlying
reality . Humor thus exposes the ego’ s self-serving deceptions. Humor reveals alternative viewpoints and options and is therefore
liberating and freeing. Clinical ly , it is also associated with improved
health and even longevity . Humorists characteristically calibrate in the
high 400 s, are long-lived and b eloved by everyone. Humor exposes the
suppressed aspe cts of the human psyche so they can be identified and
more easily acknowledged, owned, and thereby transcended by the
transparency of their fallacy . One need not be defensive about human
frailties and foibles if they are recognized, accepted, and owned. T rue
spiritual awareness arises from recognition of essence. Great humorists are beloved because their strength to own, face, and
laugh at  human weakness revea ls the listeners’ capacity to do the same. The ef fect of hu mor is therapeutic, and it also increases human bonding
and compassion via mutual recognition. Humor reduces inner pain,
shame, and guilt, thereby revealing more benign options. Psychological denial stems from guilt, and when guilt is assuaged, inner
honesty ensues. Humor is the antidote to
emotional/psychological/spiritual poverty and its proclivity to smallness,
meanness, and lack of stature. Q: I s humor th er efor e a palatable avenue by which to appr oach the
painful downside of one’ s ego? A: Y es. It serves as the example of therapeutic/spiritual techniques that
lead to inner freedom, honesty , and liberation. It is an antidote to shame,
fear , and  guilt. It subtly reveals the capacity of inner strength th at allows
the recognition  of one’ s inna te, nascent bigness. W ith humor , the
unapproachable becomes available for recognition, ownership, and
transcendence. Humor facilitates inner integrity . In contrast, the
unmodified ego is humorless and grim. Q: How does humor fit in with devotion? Ar e they not diverse? A: Devotion is the dedication to T ruth and Love by which humor
becomes a handmaiden to assis t in realizing the goal. It diminishes the
value of  fallacy by contrasting truth with falsehood by putting them into
juxtaposition. Th e underlying intention of humor is actually quite serious
and ded icated to liberation from illusion, fear , hatred, and guilt. It
unmasks the ego, thereby decreasing its dominance. It leads away from
the self to the Self. Q: How does that come about? A: T he ego’ s pr ograms are linear and are comprised and defined by the
restriction of content. The spir it, or Self, is nonlinear and represents
context. The restricted linear content of the ego is relinquished via
exposure of the nonreality of its  perceptions and positionalities. One can
see that the ego’ s perceptions are aligned with conquest and gain. When
the falla cies of its propositions are exposed to the daylight of awareness,
the dominance of illusion fades away . Realization of the Self is neither a gain nor an acquisition. It is the
Realization that unfolds of its ow n when the obstructions are surrendered
or re moved. Ef forting is merely  the consequence of resistance that, in
turn, is the product of illusion. As the clouds in the sky fade away , the
sun shin es forth  of its own. The Presence within is to be w elcomed,
loved, and not feared for it is ultimately benign and rev eals the
transformative power of Love. The concept of God as fearful is actually
the ultimate joke of the ego’ s theatre of the absurd. Q: How does devotion come to be a dominant quality? A: A ccept that o ne is attracted b y the destination rather than pro pelled by
the past . The evolution of consciousness is one’ s karmic in heritance
because it is a quality innate to human consciousness itself. Courage
arises from commitment and integrity of alignment and dedication. A
valuable charac teristic of dedication is felicity , which e ventually
becomes empowered as a quiet but persistent inner fervor . The  value of
watchful witness ing is that even  just awareness of an ego defect tends to
undo it. By sur render and prayerful invocation, Divine W ill f acilitates
transition from the lesser to the greater for the Self ef fortlessly supports
and ener gizes intention. The Se lf is like a magnetic attraction by which
the personal will is progressively surrendered and resistance is
weakened. Thus, the pathway itself is self-fulfilling, gratifying, and
reveals p rogressive rewards. Ea ch step, no matter how seeming ly small,
is equally valuable. Q: What about the effect of the Spiritual T eacher? A: T he consciousness level of the T eacher via silent transmission also
facilitates transf ormation of information from the mental to a subjective
experiential reality . The consciousness level and vibrational ener gy field
of the aura of the T eacher is a product of the evolution of consciousness
and is not pers onal. It activates nascent qualities in the student on a
nonverbal level. By analogy , it could be termed the spiritual equivalent
of the previousl y mentioned ‘Roger Bannister ef fect’. It transmits as a
high-frequency , high-ener gy field via the aura. Its quality deri ves from
certainty that is based on experi ential Reality . The same phenomenon is
accepted by recovery groups in  which the sponsor ’ s power is  derived
from successful experience and, therefore, mastery of the presenting
problem. Such spiritual groups  radiate a high ener gy field that then
benefits the newcomer by indivi dual and group alignment maintained by
self-honesty . Each level of consciousness represents an attractor field
that dominates a specific field of consciousness by virtue of i ts innate
intrinsic power . In lar ge groups of long standing, this is referred to
literally as ‘the H igher Power ’. Often the word ‘God’ is avoided because
it is pro ne to error of definition and multiple conflicting belief systems,
including fear and guilt about anthropomorphic depictions of God. T o assist spiritual progress, choose verifiable teachers and teachings and
avoid those that have something to gain by one’ s adherence to or
alignment with them. A void groups or teachers that are needy ,
acquisitive, or controlling. The Self is completely fulfilling an d has no
needs an d nothin g to gain. The T eacher is a Servant of T ruth and not its
originator . All serve God who strive for God. Throughout the spiritual scriptur es is the declaration, restated in dif ferent
cultures and languages, that Divinity is responsive to allegiance. It is
usually stated is some style su ch as “Those who acknowledge me are
Mine.” From these words, it is apparent that it is not how far one is along
the road that is important but the fact that one is on the road.G l o r i a
 I n
 E x c e l s i s
 D e o ! APPENDICIES. A: Map of the Scale of Consciousness. B: How to Calibrate the Levels of Consciousness. C: References.APPENDIX A. APPENDIX B. HOW T O CALIBRA TE THE LEVELS OF CONSCIOUSNESS. General Information. The ener gy field of consciousness is infinite in dimension. Specific
levels correlate with human consciousness and have been calibrated from
‘1’ to ‘1,000’. ( See Appendix B: Map of the Scale of Consci ousness.) These ener gy fields reflect and dominate human consciousness. Everything in the universe radia tes a specific frequency or minu te ener gy
field tha t remains in the field of consciousness permanently . Th us, every
person o r being that ever lived and anything about them, including any
event, thought, deed, feeling, or attitude, is recorded forever an d can be
retrieved at any time in the present or the future. T echnique. The muscle-testing response is a simple “yes” or “not yes” (no) response
to a  spe cific stimulus. It is usually done by the subject holdin g out an
extended arm and the tester pressing down on the wrist of the extended
arm, using two fingers and ligh t pressure. Usually the subject holds a
substance to be tested over their solar plexus with the other h and. The
tester sa ys to the test subject, “R esist,” and if the substance bei ng tested
is beneficial to the subject, the arm will be strong. If it is not beneficial
or it  has an adverse ef fect, the arm will go weak. The respons e is very
quick and brief. It is important to note that the intention, as well as both the tester and
the one  being tested, must c alibrate over 200 in order to obtain
accurate responses. Experience from  online discussion groups has shown that many students
obtain in accurate results. Furthe r research shows that at calibra tion 200,
there is still a thirty-percent chance of error . Additionally , less than
twelve percent of the students have consistent accuracy , main ly due to
unconsciously held positionalities (Jef fery and Colyer , 2007). The higherthe leve ls of consciousness of the test team, the more accurate are the
results. The best attitude is one of clinical detachment, posing a
statement with the prefix statement, “In the name of the highest good,
_____ calibrates  as true. Over 100. Over 200,”etc. The contextualization
“in the highest good” increase s accuracy because it transcends self-
serving personal interest and motives. For many years, the test was thought to be a local response of the body’ s
acupuncture or immune system. Later research, however , has revealed
that the response is not a local response to the body at all, but instead is a
general response of consciousness itself to the ener gy of a substance or a
statement. That which is true, beneficial, or pro-life gives a positive
response that stems from the im personal field of consciousness,  which is
present in everyone living. Th is positive response is indicated by the
body’ s musculat ure going strong. There is also an associated pupillary
response (the eyes dilate with falsity and constrict to truth) as well as
alterations in brain function as revealed by magnetic imaging. (For
convenience, the deltoid musc le is usually the one best used as an
indicator muscle; however , any of the muscles of the body can be used.) Before a question (in the form of a statement) is presented, it is necessary
to qualify ‘permission’; that is,  state, “I have permission to ask about
what I am holding in mind.” (Y es/No) Or , “This calibration s erves the
highest good.” 
If a statement is  false or a substance is injurious, the muscles go weak
quickly in response to the c ommand, “Resist.” This indicates the
stimulus is negative, untrue, ant i-life,or the answer is “no.” The response
is fa st and brie f in duration. T he body will then rapidly rec over and
return to normal muscle tension. There are three ways of doing the testing. The one that is  used in
research and also most generally used requires two people: the tester and
the t est subject. A quiet setting is preferred, with no backgroun d music. The test  subject  closes their eye s. The tester must phrase the ‘que stion’
to be asked in the form of a statement . The statement can then be
answered as “yes” or “no” by the muscle response. For insta nce, the
incorr ect form would be to ask, “Is this a healthy horse?” The correct
form is to make the statement, “This horse is healthy ,” or its corollary ,
“This horse is sick.” After making the statement, the  tester says “Resist” to the test subject
who is holding the extended arm parallel to the ground. The tester
presses d own w ith two fingers o n the wrist of the extended arm sharply ,
with mil d force. The test subject’ s arm will either stay strong, i ndicating
a “yes,” or go weak, indicating a “not yes” (no). The response is short
and immediate. A se cond method is the ‘O-ring’ method, which can be done al one. The
thumb and middle finger of the same hand are held tightly in an ‘O’
configuration, an d the hooked f orefinger of the opposite hand i s used to
try to pull them apart. There is a noticeable dif ference of the strength
between a “yes” and a “no” response (Rose, 2001). The third method is the simpl est, yet, like the others, requi res some
practice. Simply lift a heavy object, such as a lar ge dictionary or merely
a co uple of bricks, from a table about waist high. Hold in mind an image
or true statement to be calibrated  and then lift. Then, for contrast, hold in
mind tha t which is known to be false. Note the ease of lifting when truth
is held in mind and the greater ef fort necessary to lift the load when the
issue is false (not true). The res ults can be verified using the other two
methods. Calibration of Specific Levels. The critical point between posit ive and negative, between true a nd false,
or between that which is constructive or destructive, is at the c alibrated
level of 200 (see Map in Appendix B). Anything above 200, or true,
makes the subject go strong; a nything below 200, or false, allows the
arm to go weak. Anything past or present, including images or statements, historical
events, or personages, can be tested. They need not be verbalized. Numerical Calibration. Example: “Ramana Maharshi teachings calibrate over 700.” (Y/N). Or ,
“Hitler calibrate d over 200.” (Y /N) “When he was in his 20s.” (Y/N)
“His 30s.” (Y/N) “His 40s.” (Y/N) “At the time of his death.” (Y/N) 
 Applications. The mus cle test cannot be used to foretell the future; otherwise, there are
no li mits as to what can be aske d. Consciousness has no limits i n time or
space; however , permission may be denied. All current or historical
events are available for questioning. The answers are impersonal and do
not depe nd on the belief system s of either the tester or the tes t subject. For exam ple, protoplasm recoils from noxious stimuli and flesh bleeds. Those are the qualities of the se test materials and are im personal. Consciousness a ctually knows only truth because only truth has actual
existence. It does not respond t o falsehood because falsehood does not
have existence in Reality . It will also not respond accurately to
nonintegrous or egoistic questions. Accurately speaking, the test response is either an ‘on’ response or
merely a ‘not on’ response. L ike the electrical switch, we say the
electricity is “on,” and when we  use the term “of f,” we just me an that it
is not there. In reality , there is no  such thing as ‘of f-ness’. This is a subtle
statement but crucial to the unde rstanding of the nature of consc iousness. Consciousness is capable of recognizing only T ruth. It merely fails to
respond to falsehood. Similarly , a mirror reflects an image only if there is
an object to reflect. If no object is present to the mirror , there is no
reflected image. T o Calibrate A Level. Calibrated levels  are relative to a specific reference scale. T o arrive at the
same figures as in the chart in Appendix B,reference must be made to
that tabl e or by a statement such  as,“On a scale of human consciousness
from 1 to 1,000, where 600  indicates Enlightenment, this _____
calibrates over _____ (a number).” Or ,“On a scale of consciousness
where 200 is t he level of T ru th and 500 is the level of Love, this
statement calibrates over _____.” (State a specific number .) General Information. People generally  want to determine truth from falsehood. Therefore, the
statement has to be made very specifically . A void using general termssuch as a ‘good’ job to apply for . ‘Good’ in what way? Pa y scale? W orking conditions? Promotional opportunities? Fairness of the boss? Expertise. Familiarity with the test brings progressive expertise. The ‘right’
questions to ask begin to spring forth and can become almost uncannily
accurate. If the same tester and test subject work together for a period of
time, one or both of them will develop what can become an amazing
accuracy and capability of pinp ointing just what specific questions to
ask, even though the subject is totally unknown by either one. For
instance,the teste r has lost an object and begins by saying, “I left it in my
of fice.”(Answer: No.) “I left it in the car .” (Answer: No.) All of a
sudden, the test subject almost ‘sees’ the object and says, “Ask, ‘On the
back of  the bathroom door .’ ”The test subject says,“The object is
hanging on the back of the bathroom door .”(Answer: Y es.) In this actual
case, the test su bject did not even know that the tester had sto pped for
gas and left a jacket in the restroom of a gasoline station. Any info rmation can be obtained about anything anywhere in current or
past tim e or space, depending on receiving prior permission. (So metimes
one gets  a “no,” perhaps for karmic or other unknown reas ons.) By
cross-checking, accuracy can be easily confirmed. For anyone who
learns the technique, more information is available instantaneously than
can be held in  all the comp uters and libraries of the wo rld. The
possibilities are  therefore obviously unlimited, and the prospects
breathtaking. Limitations. The test is accurate only if the test subjects themselves calibrate over 200
and the intentio n for the use of the test is integrous and also calibrates
over 200. The requirement is one of detached objectivity and alignment
with truth rather than subjective opinion. Thus, to try to ‘prove a point’
negates accuracy . Sometimes married couples, for reasons as yet
undiscovered, ar e unable to use each other as test subjects and m ay have
to find a third person to be a test partner . A suitable test subject is a person whose arm goes strong whe n a love
object or person is held in m ind, and it goes weak if that which is
negative (fear , hate, guilt, etc.) is held in mind (e.g., W inston C hurchill
makes one go strong, and bin Laden makes one go weak). Occasionally , a suitable test subject gives paradoxical responses. This
can usua lly be cleared by doing the ‘thymic thump’. (W ith a cl osed fist,
thump three times over the upp er breastbone, smile, and say “h a-ha-ha”
with each thump and mentally picture someone or something that is
loved.) The temporary imbalance will then clear up. The imbalance may be the resu lt of recently having been with negative
people, listening to heavy-metal rock music, watching violent television
programs, playing violent video  games, etc. Negative music ener gy has a
deleterious ef fec t on the ener gy  system of the body for up to  one-half
hour after it is turned of f. T elevision commercials or background  are also
a common source of negative ener gy . As p reviously noted, this metho d of discerning truth from false hood and
the calibrated levels of truth h as strict requirements. Becaus e of the
limitations, calibrated levels are supplied for ready reference  in prior
books, and extensively in T ruth vs. Falsehood . Explanation. The muscle-stre ngth test is independent of personal opinion or beliefs
and is an impe rsonal response of the field of consciousness , just as
protoplasm is impersonal in its responses. This can be demonstrated by
the observation that the test responses are the same whether verbalized or
held silently in mind. Thus, the test subject is not influenced by the
question as they do not even kno w what it is. T o demonstrate this, do the
following exercise: 
The test er holds  in mind an image unknown to the test subject and states,
“The im age I am holding in mi nd is positive” (or “true,” or “calibrates
over 200,” etc.). Upon direction, the test subject then resists the
downward press ure on the wris t. If the tester holds a positive image in
mind (e .g., Abraham Lincoln, Jesus, Mother T eresa, etc. ), the test
subject’ s arm muscle will go strong. If the tester holds a false statement
or n egative image in mind (e.g. Bin Laden, Hitler , etc. ),the arm will goweak. In asmuch as the test subject does not know what the tester has in
mind, the results are not influenced by personal beliefs. Disqualification. Both skepticism  (cal. 160) and cynicism, as well as atheism, calibrate
below 200 because they reflect  negative prejudgment. In contrast, true
inquiry requires  an open mind and honesty devoid of intellectu al vanity . Negative studies of the testing methodology all calibrate below 200
(usually at 160), as do the investigators themselves. That even famous professors can and do calibrate below 200 may seem
surprising to the average person. Thus, negative studie s are a
consequence of negative bias. A s an example, Francis Crick’ s research
design that led to the discovery of the double helix pattern of DNA
calibrated at 440. His last research design, which was intended to prove
that consciousness was just a product of neuronal activity , calibrated at
only 135. (He was an atheist.) The failure of investigators who themselves, or by faulty research design,
calibrate below 200 (all calibrate at approximately 160), confirms the
truth of the very  methodology they claim to disprove. They ‘should’ get
negative results, and so they do, which paradoxically proves the accuracy
of t he test to detect the dif ference between unbiased integrity and
nonintegrity . Any new  discov ery may upset the apple cart and be viewed as a threat to
the s tatus quo of prevailing beli ef systems. That consciousness research
validates spiritual Reality is, of course, going to precipitate resistance, as
it is actually a direct confronta tion to the dominion of the narcissistic
core of the ego itself, which is innately presumptuous and opinionated. Below consciousness level 200, comprehension is limited by the
dominance of Lower Mind, whi ch is capable of recognizing facts but not
yet able to grasp what is meant by the term ‘truth’(it confuses r es interna
with r es externa ), and that truth has physiological accompaniments that
are d if ferent from falsehood. Additionally , truth is intuited as evidenced
by the use of voice analysis, the study of body language, pupillary
response, EEG changes in the b rain, fluctuations in breathing and blood
pressure, galvanic skin response, dowsing, and even the Huna t echniqueof m easuring the distance that the aura radiates from the body . Some
people h ave a very simple technique that utilizes the standing body like a
pendulum (fall forward with truth and backward with falsehood). From a more ad vanced contextualization, the principles that prevail are
that T ru th canno t be disproved by falsehood any more than light can be
disproved by darkness. The non linear is not subject to the limitations of
the linea r . T ruth  is of a dif ferent paradigm from logic and thus is not
‘provable’, as that which is provable calibrates only in the 400s. Consciousness r esearch method ology operates at level 600, wh ich is at
the interface of the linear and the nonlinear dimensions. Discr epancies. Dif fering calibrations may be  obtained over time or by dif ferent
investigators for a variety of reasons: 
 
1 . Situations, people, politics, policies, and attitudes change over
time. 2 . People tend to use dif ferent sensory modalities when they hold
something in mind, i.e., visual, sensory , auditory , or feeling. ‘Y our
mother ’ could therefore be how  she looked, felt, sounded, etc ., or
Henry Ford could be calibrated as a father , as an industrialist, for
his impact on America, his anti-Semitism, etc. 3 . Accuracy increases with the level of consciousness. (The 400s and
above ar e the most accurate.) One can specify context and stick to a
prevailing modality . The same team using the same technique will
get results that are internally consistent. Expertise develops with
practice. There are some people, however , who are incapable of a
scientific, detach ed attitude and are unable to be objective, and  for
whom the testing method will th erefore not be accurate. Dedication
and intention to the truth has to be given priority over pers onal
opinions and trying to prove them as being “right.” 
 
Note.While it was discovered that the technique does not work for people who
calibrate at less than level 200, only quite recently was i t further
discovered that the technique d oes not work if the persons doing the
testing a re athei sts. This may be  simply the consequence of the  fact that
atheism calibrat es below level 200, and that negation of the  truth or
Divinity (omniscience) karmically disqualifies the negator just as hate
negates love. Also recently discovered was that the capacity for accuracy of
consciousness calibration testing increases the higher the level of
consciousness o f the testers. Pe ople in the range of the high 400s and
above get the most reliably accurate test results (Jef frey and Colyer ,
2007). APPENDIX C
 
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_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:

        Disidentify with the body/emotions/mind as ‘me’. Be truthful and
admit that they are yours but not you. While this may seem
artificial, strange, foreign, and unnatural in the beginning, the basic
reality is that it is a truth of higher order, which makes it a verypowerful and formidable tool. T he mind will try to deny this reality
as w ell a s truth (that is what it is ‘supposed to do’) because T ru th is
intuited as its nemesis. Millions of people over the ages and in current life have been willing to
actually die rather than acknowledge these two simple premises. People
are will ing to blow up themse lves and others rather than admit they
could be  mistak en. Realize that the ego will happily lead you to your
death and kill y ou rather than h umbly admit that it made a mistake or
could even be oh, that most horrible of all words: “W rong. ” 
Better than death and a hellish life is it to grow up and admit that the
mind is mislead ing, cunning, ruthless, and not one’ s friend. The core of
the e go is narcissistic pride, and  secretly, it thinks that it is God. W ithout
undue s train, it can be caug ht in its secret, inflationary, dualistic
presumptions, w hich are undone by simple humility. This is the doorway
to freedom and the experience of happiness. One dis covers the true nature of the mind when one tries to escape its
clutches. When analyzed, the m ind is seen to be a complexity of the
presumption of ‘my’ thoughts plus a collection of observed factual data. Data is useful; in contrast, thoughts and views about that data are
unreliable and, of necessity, distorted by the supposition of their being
‘mine’, with all the attendant positionalities. Once thoughts or feelings are la beled as ‘mine’, they become m agically
imbued with presumptive omniscience and an assumed sovereign
validity. These constitute what has classically been describe d in all
spiritual literature as illusion, which frequently progresses to delusion. Unless stopped by integrous dou bt and questioning, the rampant mind is
on a n endless siege to defeat reliable, verifiable truth, which would
thereby challenge its presumptive sovereignty (i. e. , the universal human
proclivity to defend being ‘right’ against all evidence to the contrary). The und oing of domination by the mind can be accomplished by one
single step—humility—which is reinforced by simply recognizing that
the mind is not sovereign, omniscient, or even capable of tell ing truth
from fa lsehood. It has a utilitarian value when it comes to physical
survival and the recognition of objects. Even when it comes torecognizing the physical world,  the mind is incapable of understanding
what the world means, just as it does not even recognize the ultrasimple
observation that Evolution is Creation. The mind is a useful tool within the protective confines and rules of logic
and reas on or intrinsic operatio nal constraints and discipline. Thus, the
mind is at its best when it opera tes as science, which does not allow for
emotionality or the violation of logic. A friend once said, “I jus t realized
that I don’ t have to have an op inion about everything—what a relief. ”
This discovery led to the enjoym ent of greater freedom because opinions
are imp risoning and restrictive, as well as routinely contentious and
ar gumentative. If thoug hts or ideas are not really ‘mine’, then whence do they arise and
who is their author. Actually, th ey don’ t have a ‘who’ of origin at all but
instead m erely a rise from a ‘wh at’. The content of a calibratabl e field of
consciousness is like a thought bank regimented by a specific ener gy
field of a level  of the collect ive consciousness of mankind. Similar
thoughts, concepts, and ideas congregate at various levels and are
orchestrated under the influence of the attention of the central ‘attractor
field’ that, like gravity, attracts ideas of similar gravity or density. The
phenomenon is similar to the s tratification of fishes and life forms at
dif ferent depths  of the sea. In human life, there are bottom fe eders as
well as those who leap above the surface of the water. Certain types of thinking styles, belief systems, and memes (catchy
phrases) are endemic to certain societies and subcultures that have been
dominated by myths over the centuries. For example, there are major
countries where integrity, honesty, and fairness are not even co nsidered
to be important in daily transactions. Instead, all interactions are based
entirely on gain, and deception is a valued social technique and skill. In
such a culture, morality is not o nly absent but also viewed as irrational,
of no value, and  indicative of weakness, as many naïve tourists discover
when they return home with a supposedly priceless antiquity and
discover it is actually worth only a few cents. Clarification of the Ubiquitous. V ictim/Perpetrator Dualistic Fallacy. By spiritual endeavor, one discovers that it is oneself who has  been a
captive and a ‘v ictim’ ensnared  by the clever deceptions of the ego. All
of the ego’ s trick s can be observed in the evolution of the variou s species
of the animal kingdom over great periods of time where entrapment,
deception, rivalry, ego gain, self-servingness, camouflage, and force
subserve survival. The evolution of the hominid eventuated as Homo
sapiens, and concordantly, the p refrontal cortex emer ged in front of the
animal brain, which remained u nder the domination of animal instincts
up to  consciousness level 200. T he animal instincts are totally directed to
personal gain and continue to follow that path in conflict with th e ener gy
of spiritual power, truth, and especially love. The ego’ s deception is
clever in that it deludes its victim and prisoner into believing that the
perpetrators are  ‘out there’, whereas they are actually innate and ‘in
here’. What is the identity of the real perpetrator. Upon investigation, it will be
found that there is no ‘who’ but just the ener gy field of a specifi c level of
consciousness that arose throughout evolutionary time and still prevails,
and by which the majority of the world’ s population is dominated or still
imprisoned. One  can thereby see the wisdom and truth of the Buddha’ s
saying, “Rare it is to be born a human being; rarer still to hear the truth,
and even  rarer still, having hear d the truth, to pursue it. ” The tru th of the
statement is verified by consciousness calibration, which identifies that
only 0. 4 percent of the world’ s population is capable of reaching the state
of Unconditional Love. Unconditional L ove is a practical, reasonable, and reachable goal in a
human lifetime. From that level, spiritual commitment and dedication
evolve into states of exquisite joy—even ecstasy—and eventually reach
the level  of Peace at 600, which  is the beginning level of the my stic. The
way of the mystic, in the true classical meaning of the term, can be
defined as Devotional Nonduality. CHAPTER 21. T ranscending The Mind. Intr oduction. In transcending the levels of consciousness, choices and options
experientially tend to appear as seeming opposites or conflicting
dualities. These are experienced as aversions or attractions that can seem
dif ficult to dissolve unless they are disassembled. Attraction implies
either surreptitious or overt pleasure, and aversion e xpresses
expectations of displeasure or discomfort. Choices are also complicated
by a moralistic sense of duty in  the form of ‘should’ or ‘ought to’ and
therefore may become resisted  by inferences of subtle guilt  and the
temptation of avoidance. It is th erefore best to eschew all presumptions,
such as ‘should’. A primary qu ality of spiritual evolution is freedom. Opportunities fo r change can be  seen as invitations rather than as moral
obligations, and these options really of fer greater degrees of freedom and
inner happiness. However, one is free at all times to hold them in
abeyance, and then, at a dif ferent time in a dif ferent context, th e choice
or decision may come about more naturally. The seem ing obstacles along the path consist of two compone nts: (1) a
seemingly attrac tive pay-of f or pleasure, and (2) fear of its presumptive
alternative (i.
It is recommended to start with a single, simple spiritual principle, such as "be kind to all of life" or "forgive, no matter what".
According to the text, what is the most effective way to begin spiritual growth?
The ego tries to deny the truth and prevent spiritual growth by creating illusions and resisting change.
How does the ego try to prevent spiritual growth?
The key is not to try to change, but to allow and surrender to the process, and let go of resistances and illusions.
What is the key to spiritual evolution?
Humor is a powerful tool that can be used to expose the ego's deceptions and lead to inner freedom.
What is the role of humor in spiritual growth?
The mind is a collection of observed factual data and thoughts, which are unreliable and distorted by the assumption of ownership.
What is the nature of the mind, according to the text?
The ego and the spiritual will are in opposition, and the ego will resist the spiritual will and the divine guidance.
What is the relationship between the ego and the spiritual will?