Grotesque, writhing, wrapped in wet sheets for
transport from faraway hospit als 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, beneath the
crippled appearance, there was the shining essence of love and beauty ,
perhaps so obscured from ordinary vision that they had become 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 spasm s and her eyes rolled back in her head. Her
hair was matted ; she had torn all her clothes and uttered guttural sounds. Her family was fairly wealthy; as a result, over the years she had been seen
by innum erable physicians and famous specialists from all over the 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 realizatio n that she just needed to be loved, that was
all. Her inner self shone through  her eyes, and the Self connected with that
loving essence. In that second, she was healed by her own recognition of
who she really was; what happened to her mind or body did not matter to
her any longer . This, in essence, occurred with countless patients. Some recove red in the
eyes of the world and some did not, but whether a clinical recovery ensued
did not matter any longer to the patients. Their inner agony was over. As
they felt loved and at peace within, their pain stopped. This phenomenon
can only be explained by saying that the Compassion of the Presence
recontextualized each patient’ s reality so that they experienced healing on a
level that transce nded the world and its appearances. The inner peace of the
Self encompassed us beyond time and identity .It was clear that all pain and suffering arises solely from the ego and not
from God. This truth was silently communicated to the minds of the
patients. This was the mental block in another mute catatonic who had not
spoken in many  years. The Self said to him, “You’re blaming God for what
your ego has done to you.” He jumped off the floor and began to speak,
much to the shock of the nurse who witnessed the incident. The work became increasingly taxing and eventually overw helming. Patients were backed up, waiting  for beds to open, although the hospital had
built an extra ward to house them. There was an enormous frustration in
that the human suffering could be countered in only one patient at a time. It
was like bailing out the sea. It seemed that there must be some other way to
address the causes of the comm on malaise, the endless stream of spiritual
distress and human suf fering. This led to the study of the physiological response (muscle testing) to
various stimuli, which revealed an amazing discovery . It was the
“wormhole” between two universes—the physical world and the world of
the mind and spirit—an interface between dimensions. In a world full of
sleepers lost from their source, here was a tool to recover , and demonstrate
for all to see, that lost connection with the higher reality . This led to the
testing of every substance, thought, and concept that could be brought to
mind. 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  disciplines who had advanced their levels
of awareness did not go weak as did ordinary people. Somethin g 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 affected
only by what their minds believed. Perhaps the very process of progress
toward enlightenment could be shown to increase man’ s ability to resist the
vicissitudes of existence, including illness. The Self had the capacity to change things in the world by merely
envisioning them; love changed  the world each time it replaced non-love. The entire scheme of civilization could be profoundly altered by focusing
this power of love at a very specific point. Whenever this happened, history
bifurcated down new roads. It now appeared that these crucial insights could not only be
communicated with the world, but also visibly and irrefutablydemonstrated. 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
inevitable conse quence of mankind’ s inability to distinguish the false from
the true. But here was an answ er to this fundamental dilemma, a way to
recontextualize the nature of consciousness itself and make explicable that
which otherwise could only be inferred. It was time to leave life in New  York, with its city apartment and home
on Long Island, for something more important. It was necessary to perfect
myself as an instrument. This necessitated leaving that world and
everything 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 lost track of what was happening in the world at large. In order to do research and writing, it was necessary to stop all spiritual
practice and focus on the world of form. Reading the newspaper and
watching television helped to catch up on the story of who was who, the
major events, and the nature of the current social dialogue. Exceptional subjective experiences of truth, which are the province of the
mystic who affects all mankind by sending forth spiritual energy into the
collective consciousness, are not understandable by the majority of
mankind and are therefore of limited meaning except to other spiritual
seekers. This led to an effort 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 pathwa y of everyday life. To live with care and
kindness is all that is necessar y. The rest reveals itself in due time. The
commonplace and God are not distinct. And so, after a long circular journey of the spirit, there was a return to the
most important work, which 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 conveys a state of peace that is the space in
which and by which all is and has its existence and experience. It is
infinitely gentle and yet like a rock. With it, all fear disappears. Spiritual joyoccurs on a quiet level of inexplicable ecstasy . Because the experience of
time stops, there  is no apprehen sion or regret, no pain or anticipation; the
source of joy is unending and ever-present. With no beginning or ending,
there is no loss or grief or desir e. Nothing needs to be done; everything is
already perfect and complete. When time stops, all problems disappear; they are merely artifacts of a
point of perception. As the Presence prevails, there is no further
identification with the body or the mind. When the mind grows silent, the
thought “I Am” also disappears, and Pure Awareness shines forth to
illuminate what one is, was, and always will be, beyond all worlds and all
universes, beyond time, and therefore without beginning or end. People wonder , How does one reach this state of awar eness? but few
follow the steps  because they are so simple. First, the desire to reach that
state was intense. Then began the discipline to act with constant and
universal forgiveness and gentleness, without exception. One has to be
compassionate toward everything, including one’ s own self and thoughts. Next came a willingness to hold desires in abeyance and surrender
personal will at every moment . As each thought, feeling, desire, or deed
was surrendered to God, the mind became progressively silent. At first, it
released whole stories and paragraphs, then ideas and concepts. As one lets
go of wanting 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 difficult, but as time went on, it became
habitual, autom atic, requiring less and less effort, and finally , it was
effortless. The process is like a rocket leaving the earth. At first, it requires
enormous power , then less and less as it leaves the earth’ s gravitational
field, and finally , it moves through space under its own momentum. Suddenly , without warning, a shift in awareness occurred and the
Presence was there, unmistakable and all-encompassing. There were a few
moments of apprehension as the self died; then the absoluteness of the
Presence inspired a flash of awe. This breakthrough was spectacular , more
intense than anything before. It has no counterpart in ordinary experience. The profound shock was cushioned by the love that is with the Presence. Without the support and protection of that love, one would be annihilated.There followed a moment of terror as the ego clung to its existence,
fearing it 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. With nonlocality came
the awareness that one is all that ever was or can be. One is total and
complete, beyon d all identities, beyond all gender , beyond even humanness
itself. One need  never again fear suffering and death. What happens to the
body from this point is immaterial. At certain levels of spiritual awareness, ailments of the body heal or
spontaneously disappear . But in the absolute state, such considerations are
irrelevant. The body will run its predicted course and then return from
whence it came. It is a matter of no importance; one is unaffected. The body
appears as an “it” rather than as a “me,” as another object, like the furniture
in a room. It may seem comical that people still address the body as though
it were the individual “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 adjustments. However , as one reaches bliss, it is very difficult 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. One may become a magnet and a source of joy to them. Commonly , there is a desire at this point to share this state with others and
to use it for the benefit of all. The ecstasy that accompanies this condition is not initially absolutely
stable; there are also moments of great agony . The most intense occur when
the state fluctuat es and suddenly ceases for no apparent reason. These times
bring on periods of despair and a fear that one has been forsaken by the
Presence. These falls make the path arduous, and to surmount these
reversals requires great will. It finally becomes obvious that one must transcend this level or
constantly suffer excruciating “descents from grace.” The glory  of ecstasy ,
then, has to be relinquished as one enters upon the arduous task of
transcending duality until one is beyond all opposites and their conflicting
pulls. But while it is one thing to happily give up the iron chains of the ego,
it is quite another to abandon the golden chains of ecstatic joy. It feels asthough one is giving up God, and a new level of fear arises, never before
anticipated. This is the final terror of absolute aloneness. To the ego, the fear of nonexis tence was formidable, and it drew back
from it repeated ly as it seemed to approach. The purpose of the agonies and
the dark nights of the soul then became apparent. They are so intolerable
that their exquisite pain spurs one on to the extreme effort required to
surmount them. When vacillation between heaven and hell becomes
unendurable, the desire for exist ence itself has to be surrendered . Only once
this is done may one finally move beyond the duality of Allness versus
nothingness, beyond existence versus nonexistence. This culminatio n of the inner work is the most difficult phase, the
ultimate watershed, where one is starkly aware that the illusion of existence
one transcends is irrevocable. There is no returning from this step, and this
specter of irreversibility make s this last barrier appear to be the most
formidable choice of all. But, in fact, in this final apocalypse of the self, the dissolution of the sole
remaining duality of existence versus nonexistence—identity itself—
dissolves in Universal Divinity , and no individual consciousness is left to
choose. The last step, then, is taken by God. — David R. Hawkins, M.D., Ph.D.
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by Juliana Park
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Empowerment, Lasting Fulfillment, and Peace of Mind,  by davidji
I CAN SEE CLEARL Y NOW , by Dr . Wayne W. Dyer
MONEY : A Love Story: Untangle Y our Financial W oes and Cr eate
the Life Y ou Really W ant, by Kate Northrup
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_OceanofPDF.com_Success_Is_for_You_-_David_R_Hawkins.txt
Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Grotesque, writhing, wrapped in wet sheets for
transport from faraway hospit als 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, beneath the
crippled appearance, there was the shining essence of love and beauty,
perhaps so obscured from ordinary vision that they had become 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 spasm s and her eyes rolled back in her head. Her
hair was matted ; she had torn all her clothes and uttered guttural sounds. Her family was fairly wealthy; as a result, over the years she had been seen
by innum erable physicians and famous specialists from all over the 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 realizatio n that she just needed to be loved, that was
all. Her inner self shone through  her eyes, and the Self connected with that
loving essence. In that second, she was healed by her own recognition of
who she really was; what happened to her mind or body did not matter to
her any longer. This, in essence, occurred with countless patients. Some recove red in the
eyes of the world and some did not, but whether a clinical recovery ensued
did not matter any longer to the patients. Their inner agony was over. As
they felt loved and at peace within, their pain stopped. This phenomenon
can only be explained by saying that the Compassion of the Presence
recontextualized each patient’ s reality so that they experienced healing on a
level that transce nded the world and its appearances. The inner peace of the
Self encompassed us beyond time and identity. It was clear that all pain and suffering arises solely from the ego and not
from God. This truth was silently communicated to the minds of the
patients. This was the mental block in another mute catatonic who had not
spoken in many  years. The Self said to him, “You’re blaming God for what
your ego has done to you. ” He jumped off the floor and began to speak,
much to the shock of the nurse who witnessed the incident. The work became increasingly taxing and eventually overw helming. Patients were backed up, waiting  for beds to open, although the hospital had
built an extra ward to house them. There was an enormous frustration in
that the human suffering could be countered in only one patient at a time. It
was like bailing out the sea. It seemed that there must be some other way to
address the causes of the comm on malaise, the endless stream of spiritual
distress and human suf fering. This led to the study of the physiological response (muscle testing) to
various stimuli, which revealed an amazing discovery. It was the
“wormhole” between two universes—the physical world and the world of
the mind and spirit—an interface between dimensions. In a world full of
sleepers lost from their source, here was a tool to recover, and demonstrate
for all to see, that lost connection with the higher reality. This led to the
testing of every substance, thought, and concept that could be brought to
mind. 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  disciplines who had advanced their levels
of awareness did not go weak as did ordinary people. Somethin g 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 affected
only by what their minds believed. Perhaps the very process of progress
toward enlightenment could be shown to increase man’ s ability to resist the
vicissitudes of existence, including illness. The Self had the capacity to change things in the world by merely
envisioning them; love changed  the world each time it replaced non-love. The entire scheme of civilization could be profoundly altered by focusing
this power of love at a very specific point. Whenever this happened, history
bifurcated down new roads. It now appeared that these crucial insights could not only be
communicated with the world, but also visibly and irrefutablydemonstrated. 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
inevitable conse quence of mankind’ s inability to distinguish the false from
the true. But here was an answ er to this fundamental dilemma, a way to
recontextualize the nature of consciousness itself and make explicable that
which otherwise could only be inferred. It was time to leave life in New  York, with its city apartment and home
on Long Island, for something more important. It was necessary to perfect
myself as an instrument. This necessitated leaving that world and
everything 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 lost track of what was happening in the world at large. In order to do research and writing, it was necessary to stop all spiritual
practice and focus on the world of form. Reading the newspaper and
watching television helped to catch up on the story of who was who, the
major events, and the nature of the current social dialogue. Exceptional subjective experiences of truth, which are the province of the
mystic who affects all mankind by sending forth spiritual energy into the
collective consciousness, are not understandable by the majority of
mankind and are therefore of limited meaning except to other spiritual
seekers. This led to an effort 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 pathwa y of everyday life. To live with care and
kindness is all that is necessar y. The rest reveals itself in due time. The
commonplace and God are not distinct. And so, after a long circular journey of the spirit, there was a return to the
most important work, which 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 conveys a state of peace that is the space in
which and by which all is and has its existence and experience. It is
infinitely gentle and yet like a rock. With it, all fear disappears. Spiritual joyoccurs on a quiet level of inexplicable ecstasy. Because the experience of
time stops, there  is no apprehen sion or regret, no pain or anticipation; the
source of joy is unending and ever-present. With no beginning or ending,
there is no loss or grief or desir e. Nothing needs to be done; everything is
already perfect and complete. When time stops, all problems disappear; they are merely artifacts of a
point of perception. As the Presence prevails, there is no further
identification with the body or the mind. When the mind grows silent, the
thought “I Am” also disappears, and Pure Awareness shines forth to
illuminate what one is, was, and always will be, beyond all worlds and all
universes, beyond time, and therefore without beginning or end. People wonder, How does one reach this state of awar eness. but few
follow the steps  because they are so simple. First, the desire to reach that
state was intense. Then began the discipline to act with constant and
universal forgiveness and gentleness, without exception. One has to be
compassionate toward everything, including one’ s own self and thoughts. Next came a willingness to hold desires in abeyance and surrender
personal will at every moment. As each thought, feeling, desire, or deed
was surrendered to God, the mind became progressively silent. At first, it
released whole stories and paragraphs, then ideas and concepts. As one lets
go of wanting 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 difficult, but as time went on, it became
habitual, autom atic, requiring less and less effort, and finally, it was
effortless. The process is like a rocket leaving the earth. At first, it requires
enormous power, then less and less as it leaves the earth’ s gravitational
field, and finally, it moves through space under its own momentum. Suddenly, without warning, a shift in awareness occurred and the
Presence was there, unmistakable and all-encompassing. There were a few
moments of apprehension as the self died; then the absoluteness of the
Presence inspired a flash of awe. This breakthrough was spectacular, more
intense than anything before. It has no counterpart in ordinary experience. The profound shock was cushioned by the love that is with the Presence. Without the support and protection of that love, one would be annihilated. There followed a moment of terror as the ego clung to its existence,
fearing it 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. With nonlocality came
the awareness that one is all that ever was or can be. One is total and
complete, beyon d all identities, beyond all gender, beyond even humanness
itself. One need  never again fear suffering and death. What happens to the
body from this point is immaterial. At certain levels of spiritual awareness, ailments of the body heal or
spontaneously disappear. But in the absolute state, such considerations are
irrelevant. The body will run its predicted course and then return from
whence it came. It is a matter of no importance; one is unaffected. The body
appears as an “it” rather than as a “me,” as another object, like the furniture
in a room. It may seem comical that people still address the body as though
it were the individual “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 adjustments. However, as one reaches bliss, it is very difficult 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. One may become a magnet and a source of joy to them. Commonly, there is a desire at this point to share this state with others and
to use it for the benefit of all. The ecstasy that accompanies this condition is not initially absolutely
stable; there are also moments of great agony. The most intense occur when
the state fluctuat es and suddenly ceases for no apparent reason. These times
bring on periods of despair and a fear that one has been forsaken by the
Presence. These falls make the path arduous, and to surmount these
reversals requires great will. It finally becomes obvious that one must transcend this level or
constantly suffer excruciating “descents from grace. ” The glory  of ecstasy,
then, has to be relinquished as one enters upon the arduous task of
transcending duality until one is beyond all opposites and their conflicting
pulls. But while it is one thing to happily give up the iron chains of the ego,
it is quite another to abandon the golden chains of ecstatic joy. It feels asthough one is giving up God, and a new level of fear arises, never before
anticipated. This is the final terror of absolute aloneness. To the ego, the fear of nonexis tence was formidable, and it drew back
from it repeated ly as it seemed to approach. The purpose of the agonies and
the dark nights of the soul then became apparent. They are so intolerable
that their exquisite pain spurs one on to the extreme effort required to
surmount them. When vacillation between heaven and hell becomes
unendurable, the desire for exist ence itself has to be surrendered. Only once
this is done may one finally move beyond the duality of Allness versus
nothingness, beyond existence versus nonexistence. This culminatio n of the inner work is the most difficult phase, the
ultimate watershed, where one is starkly aware that the illusion of existence
one transcends is irrevocable. There is no returning from this step, and this
specter of irreversibility make s this last barrier appear to be the most
formidable choice of all. But, in fact, in this final apocalypse of the self, the dissolution of the sole
remaining duality of existence versus nonexistence—identity itself—
dissolves in Universal Divinity, and no individual consciousness is left to
choose. The last step, then, is taken by God. — David R. Hawkins, M. D. , Ph.
They were often in a catatonic or mute state, with severe mental disorders, and had been given up on by the medical profession.
What was the condition of the patients the author worked with?
It was not about treating their physical or mental illnesses, but about recognizing and experiencing love and compassion from the author.
What was the key to healing for these patients?
The author realized that it was necessary to perfect themselves as an instrument to bring the Presence closer to others.
What was the author's goal after realizing the importance of love and compassion?
The author discovered that the ego is the source of pain and suffering, and that true awareness and inner peace come from transcending the ego and connecting with the Presence.
What was the author's discovery about the nature of consciousness?
The author concluded that the self is not an individual identity, but rather a part of the Universal Divinity, and that true freedom and empowerment come from surrendering the ego and embracing the Self.
What was the author's conclusion about the nature of the self and existence?