CONSCIOUS EVOLUTION

By Clayne Conings
1
Conscious Evolution - Copyright 2007 C.W. Conings.
All Rights Reserved. Reproduction or use of editorial content in any manner is
prohibited without express permission. No patent liability is assumed with
respect to the use of the information contained herein. While every precaution
has been taken in the preparation of this book, the publisher assumes no
responsibility for errors or omissions. Neither is any liability assumed for
damages resulting from the use of the information contained herein.
Any use or sale for profit is strictly prohibite.
!irst "rinting
"rinte in Canaa.
Contact#
Clayne Conings
e-$ail# guiing%intergate.ca
phone# &0'-(')-1(&&
2
!ore*ar
Consciousness coul be efine as that thing that esires e+pression an a*areness of the
$anifest reality of e+istence. ,t operates through hu$an $in- $ove by the i$pulse for
e+pansion or evolution. ,n other *ors it is co$pelle to .no* an unerstan its o*n
ile$$a as it $oves through ti$e an hu$an e+perience- as if to say- /Who a$ , that
create all things an all creatures0 , esire to .no*12
Consciousness evolves through language an thought. 3ou an , are the vehicles for its
e+pression. We are iniviuali4e parts of the cos$os atte$pting to respon to the
i$pulse for e+pansion or evolution. We are creatures of free *ill able to function as *e
please- guie only by our intuition- thoughts an egree or level of our consciousness.
5here is obviously a blue print- plan or reason for our iniviual e+istence. 5he
ifference bet*een each of us can be calculate by applying $athe$atics or nu$bers to
the letters of our na$e- an so separating the co$ponent parts of the spectru$ of
consciousness. 5his reveals *ho *e are in the sche$e of things an the lessons to be
learne if *e are to beco$e self-reali4e or fulfille.
We evolve only as *e unerstan an $ove through the ifferent levels of consciousness.
Each level represents a concept *ith its o*n feelings- e$otion or 6uality of thought. 5his
evolution has little to o *ith the 6uantity of our thoughts an everything to o *ith
6uality of thought.
!or instance- iniviuality- iplo$acy- non 7ug$ent- patience- co$passion an the
evelop$ent of intellect all efine 6ualities of people8s thoughts or character. 5hey are
parts of the spectru$ of consciousness. 5hey cannot be ac6uire si$ply by an intellectual
observation as vie*e in others. 5hey are first a*a.ene as a $ental response to your
9a$e. ,f your na$e is not right or balance it is very ifficult to learn an e+perience
these 6ualities of consciousness.
Everything you are or have beco$e is a prouct of your thin.ing. 3ou $ay possess a
happy or $iserable isposition- be healthy or sic.ly- rich or poor. Whatever proble$ you
$ight suffer- the source of it is in your $in: you have created the problem consciously
or otherwise, and you are responsible or solvin! it"
5he first sy$pto$ of *rong thin.ing or a proble$ in the $in is stress or $ental tension.
,f the proble$ or source of tension re$ains unresolve it eventually causes a ysfunction
*ithin the organs of the boy. 5he boy8s proble$s therefore e$erge or appear as
symptoms in response to the dysunction ori!inatin! with the mind" 5he $in
therefore is the original or root cause. 5here are ( 6ualities or levels of consciousness.
Each 6uality governs specific organs *ithin the boy. 5o eter$ine *hich organs are
infecte can be calculate by applying $athe$atics or nu$bers to a persons na$e an
birthay.
)
5o one person an e+perience registers as a proble$- to another having the sa$e
e+perience there is no proble$. ;ur inherent $ental state eter$ines our reaction to any
or all proble$s. ,f *e coul unerstan an ac6uire the characteristic of the person *ho
has no negative reaction to that proble$ *e *oul possess a great treasure- a *iso$ that
*oul change the entire *ay in *hich *e eal *ith proble$s- particularly our health.
,n the area of health- *e have accepte the fatalistic vie* that *e have no po*er over the
invasion of viruses an ealy bacteria fro$ so$e obscure source0 ,n so oing *e have
no $eans of curing any isease- *e can only treat their sy$pto$s- *ith a very ubious
egree of success. At the present ti$e a octor is as li.ely to succu$b to isease as easily
as his patient is. With this fatalistic vie*point <the treating of sy$pto$s= it is i$possible
to believe in yourself an your inherent po*er. ,t is not enough to $erely assu$e a
confience.
5he first re6uire$ent in transcening this contagious vie*point is a profoun self-
confience born of e+perience an .no*lege of a profoun universal principle ealing
*ith the unerstaning an creation of $in or consciousness itself. 5hat principle is
$athe$atics as it is applie to language an the giving of a na$e.
;nly then can *e a*a.en the confience to pursue our personal proble$s to their source
*ithin our o*n $in. 5his can only ta.e place through unerstaning the process-
evolution or e+pansion of our iniviual consciousness.
We begin this process by accepting- ho*ever blinly at first- that all problems ori!inate
within our own mind" ;ther*ise *e *ill al*ays be sub7ect to the forces of fatalis$ an
a victi$ to unscrupulous institutions an practices that beco$e *ealthy in treating an
supporting us in our $isery no $atter ho* sincere so$e of the$ $ight be.
#einin! Consciousness
,t is a $ista.e to li$it the $eaning of consciousness to a collection of thoughts pertaining
to a specific sub7ect. Consciousness has 6uality or feeling in respect to life as it registers
itself through hu$an $in an its e$otional counterpart.
A $an $ay present hi$self as intelligent an even *ise because of the 6uantity of his
thoughts an lac. co$pletely in convincing us of his *iso$. Even though he $ay be a
$an of acae$ic creentials- *orlly in his intellectual pursuits or sincerely religious-
*ithout 6uality- *iso$ or nobility of $in *hat has he gaine0
5he contents of this boo. eal pri$arily *ith the 6uality of thought or consciousness. A
$an or *o$an *ill al*ays feel inco$plete if their level of consciousness is not al*ays
e+paning. 5his e+pansion of thought $ust be both 6uantitative an 6ualitative. 5here is
no real e+pansion or gro*th of consciousness *ithout unerstaning the 6uality of our
consciousness.
'
An e+pane consciousness ta.es in that $uch $ore of life an all of its beauty. 3es- it is
si$ply a $atter of thought- but thought that has co$e through traversing the layers or
planes of consciousness that lie behin or at the very root of thought.
5hose fe* *ho are the *ise $en an *o$en of the earth stan out because they not only
spea. truth but e$onstrate that they can live that truth. 5ruth then is both 6uantity an
6uality. We .no* the $eaning of patience but until *e ac6uire it *e on8t really
unerstan or live its 6uality.
A politician $ay possess a large vocabulary or 6uantity of *ors an even convince us of
his integrity but fail co$pletely in e$onstrating nobility an $orality of character.
>uantity of thought *ill not necessarily allo* for the evolution or evelop$ent of the
6uality of thought. ;n the other han the evelop$ent of the 6uality of thought *ill
spontaneously bring a rush of thoughts that correspons to the 6uality of thought learne.
Even great $ins $ust *oner *hy they have been able to solve the pressing proble$s
of their aily lives *hile others cannot.
5his boo. is $y hu$ble effort to present a .no*lege *hich solves the $ystery efining
the see$ing unfairness bet*een the potential of people. ,n other *ors *hy is it that only
a fe* are able to evolve their consciousness to the level *here they are able to e+perience
an e$brace the *holeness of life0
Accept for the $o$ent the iea that the $ost i$portant ecision parents of a ne* born
chil coul ever $a.e is to give that chil the right na$e- an a na$e that *ill efine its
future.
Accept also- for the $o$ent- that the *rong na$e given to the chil can $a.e its life so
ifficult that it stops gro*ing an never e+periences the thrill of solving a personal
proble$.
What is being introuce here is the .no*lege unerlying the very structure an
creation of the hu$an $in. ?athe$atics an its relationship to language is truly the
@Aoly Brail8 sought after for so $any centuries. As you rea through the follo*ing pages
you *ill co$e to unerstan a *iso$ that *as .no*n throughout the ages uner
ifferent na$es- then lost or suppresse.
C
,95D;EFC5,;9
A BAGA9CEE ?,9E
;nly in the balance state can the $in see beyon its egotis$. ,t is through an infle+ible
$in that egotis$ evelops unconsciously- to *or. against itself. ,n egotis$ a lifeti$e of
*or. can rener the iniviual unfulfille- an $a.e their final $o$ents of life an
effort see$ pointless. ;n the other han if the $in can ra* fro$ a force separate fro$
its egotis$- it can be e$po*ere an vital- an finally e+perience a satisfaction in living
that is lasting an per$anent.
Why so fe* people are even brought to face this great i$pei$ent <egotis$= is the
substance of this boo.. 5he $in has to be prepare to face its egotis$ before it coul
ever succee in ealing effectively *ith the proble$s fro$ ay to ay. ;ur life8s agonies
arise through an attach$ent to *orthless goals an a$bitions. 5his occurs *hen the
$in8s incentive is ra*n fro$ its egotis$. ,f the $in can be a*a.ene by the force of
its o*n suffering- it is possible to see its o*n eceit.
;ur eepest fears are issolve through an e+pansion of $in an concept. Eefeat occurs
uner the pressure an influence of fear as it registers itself through the e$otions an
nervous syste$. ,f the $in is strong enough it can use its fears as a $ental sti$ulant for
positive thought an action. ,f the $in gives into the fear- the rationale is to escape fro$
the pain into safety an non-gro*th.
Egotis$ is the subtle ele$ent that can creep into our every effort an ulti$ately $a.e
that effort a pointless e+ercise. ,t has been sai that it is virtually i$possible @for a rich
$an to enter into the .ingo$ of heaven8. Why is that so0 Fsually because his presu$e
self-estee$- self *orth an his $aterial *ell-being are gaine through the unnatural force
of his egotis$- an $easure unfairly against those *ho have less than he oes. Ae also
feels goo because he has $ae the grae a$ongst his peers. ,f this $an is to co$e into
*iso$ he $ust face the fear of the possibility of loss an be *illing to sacrifice all if
necessary. ,f the $in cannot first establish itself *ith the highest intentions- the fear of
the loss of things gaine an *or.e for can be evastating. ,n this case- letting go of- or
having to sacrifice all- sets up the struggle bet*een his egotis$ an the noble aspects of
his nature. ,n this illustration lies a profoun lesson- a lesson ealing *ith @intention8 an
the virtual i$possibility of isentangling ourselves fro$ our creations *hen our ego8s
survival is so subtly entrenche *ithin the$. 5he rich $an in this illustration is $ost
li.ely to ta.e his achieve$ents- along *ith his $isery to the grave *ith hi$.
5he first of t*o rhetorical 6uestions , *oul put for*ar here is# Ao* oes egotis$
evelop in the $in0 !irst of all- it ta.es for$ as incorrect thin.ing ue to the *rong or
negative response to a ifficult situation. 5hrough ti$e the *rong thoughts re6uire $ore
support ue to the inflate ego- as the egotis$ istorts the truth. 5he bias- ue to the
$in8s escape fro$ a ifficulty eventually cripples the $in an it stops gro*ing in the
&
areas that it see.s to escape fro$. Every ti$e *e pit ourselves against people or situations
that arouse an irrational response- the egotis$ tens to gro* in strength in orer to
support its illogical position. ,n ti$e the $in or character loses its innocence an beauty.
Eventually this egotis$ ta.es on a life of its o*n- an absolutely fears its o*n
estruction. 5his negative part of the $in is the illusion that separates us fro$ our true
spiritual source.
,f *e assu$e that the spirit is the iniviuali4e spar. of universal intelligence can *e
also assu$e that this force has no fear0 5he function of $in is to ac6uire *iso$ so that
ulti$ately the $in an iniviuali4e spar. of life $erge to beco$e one. ,n this state
there *oul be co$plete self-confience- in the absence of fear.
5he secon 6uestion is# Ao* o *e overco$e this egotis$0 We overco$e its influence
*hen *e unerstan *hy our $in see.s to escape fro$ specific e+periences that register
too $uch pain or ifficulty. When *e can aress all situations *ith a egree of
e6uani$ity our $in *ill not veer off into e+tre$es through i$pulsive an reactionary
responses. ;ur na$es *hen unbalance prouce tenencies an e+tre$es that cause a
$ental response that favors- to the e+tre$e- so$e e+periences over others. ,n the highest
sense *e are *hole an co$plete an are here to e$brace all that life offers as it registers
itself through our senses. ,t is the i$proper na$e that represents the source of all
proble$s. 5he estruction of our egotis$ lies in an unerstaning of the co$ponent parts
of our $in- an ho* these separate parts can *or. against each other through an
unbalance na$e. 5he previous state$ent is not an ile thought $ae *ithout
.no*lege of a profoun principle. Be patient *ith an open $in or you $ay $iss a $ost
vital opportunity for learning.
5his phanto$ or egotis$ that has beco$e an integral part of our $in through i$balance
an irrational thought absolutely fears its o*n estruction. ,ts estruction re6uires a
$ental enurance an a concentration- co$bine *ith the ability to see *here *e have
erre in our thin.ing.
5he pri$e ob7ective is to achieve a state of $ental balance. ,f this can be one
consciously- at least to so$e egree- then the $in can co$e to .no* itself an its
$otives for progress. ,t can then bring itself to a point *here it is *illing to sacrifice
things for the sa.e of life- an then e+press itself through acts of service- an ulti$ately
through the spo.en *or.
,n its egotis$ the $in can e+perience great po*er but is ulti$ately self-estructive an
ens its life in isappoint$ent. ,n the selfless state the $in beco$es fearless an never
loses any sleep over trifles. 5he selfless $in is $aster of its o*n ti$e. 5he egotistic
$in is enslave by the spo.en an unspo.en rules of society. ,t strives to reach the top
*ith pro$ises of *ealth an happiness an fins only epravation an sic.ness.
De$e$ber that it is only our egotis$ that is prone to *orry- an the $ore *e *orry- the
harer *e *or.- until *e si$ply rop ea.
7
Egotis$ is the curse of all hu$anity. ,t issolves through creativity an only *hen that
creativity co$es before all other nees. 5he ego *ill have its *ay *hen the $in is
unevelope an lac.ing in creative ability. ,t *ill see. every e+cuse to be ra*n into its
uties- its inulgences an finally a*ay fro$ its creativity. !ear can be overpo*ering an
.eep us in our place so that *e o not violate the rules of our cultures. "o*er is given to
those *ho can overco$e the fear of the outco$e of personal events. 5his is
un6uestionably .no*n by the fe* *ho are $otivate by spirit an the *ill to live their
rea$s. 5he rest *ill have to *ait for a ti$e *hen they *ill have no choice but to tac.le
the proble$ of their egotis$.
,t see$s that the issolution of selfishness is too ifficult a tas. for $ost people. 5o
balance the out*ar or $aterial effort *ith the in*ar gro*th of $in an spirit is
essential. ,n $y o*n observation the efforts of *ell $eaning people is $ostly out*ar.
When they $a.e their $aterial gain they cannot let go an rela+ because it has been
achieve through enor$ous effort an sacrifice of the inner life. 5heir entire self-*orth
an self-estee$ are involve in that effort as *ell as a subtle egotis$. 5hey cannot
sustain it *ithout terrible bouts of fear. Even if they o ac6uire a fortune- it is very
unli.ely that they *oul be content.
5he contents of this boo. eal *ith the sub7ect of a @spiritual founation8 so that the t*o
natures *ithin are perfectly balance to each other. ,t is the inner or $ental builing of
character that for$s a spiritual founation an that ulti$ately sustains the out*ar
acco$plish$ent.
5he out*ar obsession for e+cessive $aterial gain can rive the $in to*ars ever
greater fear an confusion- no $atter ho* sincere the effort. Ao* character or strength of
$in is evelope is harly ever aresse. Wiso$- unfortunately has ta.en a bac. seat
to so calle spiritual activities that lea to fatalistic resignation- *here the $in gives in
an escapes into co$$on religion.
5he $an or *o$an *ho esires to be free an to choose their o*n path through life sets
the$selves an enor$ous tas.. 5his is the only path that allo*s for gro*th an the
possibility for conscious evolution. 5his re6uires the evelop$ent of a creative $in an
a profoun spiritual eucation in the lessons of hu$bleness.
,t is infinitely easier to be epenent upon the syste$ an to habitually epen upon its
benefits. E+pansion of $in first re6uires iniviuality- an the freeo$ to govern your
o*n ti$e. 5o stan free an supre$ely self-confient e$ans a co$plete separation of
$in fro$ its egotis$ an its fears.
H
CAA"5ED 1
To him that overcometh will give to eat of the
hidden man!na, and will give him a white stone,
and in the stone a new name written which no
man knoweth saving he that receiveth it.
Develations- Ch- 2- 17
AA"",9EII
Gife is not $eant to be *orriso$e. ,t is to be en7oye an e$brace for all of its beauty.
5o be happy in every $o$ent is our inheritance an our right of birth. 5he happy chil
e$onstrates that happiness is not a great attain$ent. ,t is a natural prouct of its easy
response to its in*ar an out*ar life. 5he chil8s senses an $in are capable of
registering an e+periencing as $uch beauty as any Aoly $an.
,t is only later that the chil8s $in can beco$e istorte an unhappy ue to the lac. of
conscious response to its ifficulties. ,f its reference point for analysis an reflection on
its proble$s is ra*n fro$ ignorant parents an teachers *ho have passe on their beliefs
an their poor e+a$ple of i$perfect living- *hat chance oes the chil have0 5his
proble$ in turn can be bla$e upon the collective ignorance *ithin our societies ue to
an absence of Wiso$.
5he earth is a $agnificent place. 5o the sensitive $in the earth *ith its natural beauty is
a place of refuge an conte$plation. ,n the highest sense the $in can receive
i$pressions of beauty that are a.in to receiving grace fro$ Bo- *ith its acco$panying
tears of gratitue. 5o the uninitiate this is beyon even their i$agination.
5he *ise contain *ithin the$selves the capability to co$$une *ith each other in *ays
that the orinary $an coul only rea$ of. 5he eep connection *hich is possible
bet*een any t*o people *hen properly unerstoo *ill revolutioni4e the *ay in *hich
*e loo. at health an happiness. 5he nurturing force that a*a.ens *hen t*o $ins are
truly an eeply connecte is une6uale as a transfor$ing an healing e+perience. We
only have to stop the babble.
Being happy an sustaining that happy state are not as ifficult as you $ight i$agine. ,f
the chil e$braces every $o$ent *ith enthusias$- *hy cannot the ault o the sa$e0
5he chil is co$pletely free fro$ concern an *orry. ,t lives in an at$osphere of
co$plete safety an unconcern. ,t goes to sleep at night to a*a.en to a ne* ay full of
aventure an pro$ise. What is it that escapes the ault $in as it a*a.ens into the ne*
ay full of concerns0
(
,s it possible to approach life as the chil oes- *ith co$plete openness an abanon$ent
to the beauty of it0 ;f course it is1 ,t is ulti$ately a $atter of *illing yourself to be happy
or to choose the thoughts that $a.e you happy. 5hat after all is *hat the chil oes to
sustain its openness to the ay8s possibilities. Fnhappiness is si$ply an unrealistic
concern that things are *orse than they really are. ;nce these concerns beco$e a fi+e
part of our consciousness- the ability to sustain happiness evaporates.
5he secret lies in believing that being happy is the pri$ary or basic pre$ise fro$ *hich
all goo things e$erge. $nythin! created under stress perpetuates that condition"
Every person8s life has $eaning or irection- an that $eaning is iscovere as it
e$erges through a happy $in. When unnatural force is applie to any effort- *hat is
prouce is unsustainable.

Itress- *orry an fear are proucts of an unnatural life an $a.e our *or. unsustainable.
Aappiness $ust be the first consieration. 5o 6uote the Christian scripture# /Iee. first
the .ingo$ of Aeaven *ithin an all these things are ae2. /5hese things2 of course
refer to the essentials of life- foo- clothing etc. When the out*ar things beco$e the
first concern *e put the cart before the horse.
;ut*ar success can beco$e an obsession. ,f *e spent even a fraction of ti$e focuse on
the principles leaing to happiness *e *oul be a$a4e at the results- even in our
out*ar acco$plish$ents. ,f our focus an efforts are fi+e on survival through
$aterialis$ *e are lost. ,t has been sai in vie* of the principles of balance that *e
shoul allot /C0 she.els to the sanctuary2- the sanctuary being the holy place *ithin us.
,t *oul see$ that a fe* souls reach a reali4ation that fulfill$ent in life lies beyon the
obsession *ith $aterialis$- an is essentially a trusting in the ivine essence that
e$erges *ithin the state of happiness. Ac6uiring happiness is probably $uch easier than
accu$ulating *ealth. ,n achieving happiness these ays the $in is co$pelle to $ove in
a contrary irection to the prevailing $ass or $ainstrea$ force. 5he spiritual path oes
not e+clue the thought of $aterial *ealth- only the stress or force that acco$panies the
$aterial effort.
,n other *ors in the state of happiness the $in refuses to ac.no*lege stress- *orry or
fear as acceptable incentives for action. ,t only ta.es action in the happy state- an in ti$e
fear is $astere. All thought for$s an $ental i$ages that prouce a negative e$otion
$ust be transcene. 5his can never be acco$plishe by enying the out*ar aspects of
our responsibilities. ;ur in*ar 7ourney $ust begin *ith noble an out*ar a$bitions.
5hese goals $ust relate to an unerstaning of our inherent talents an spiritual
possibilities.
C;9JEDIA5,;9
5he ulti$ate goal for all of us is ientical. We are all here to iscover ourselves through
our association *ith others. Gife8s greatest pleasure is e+perience through our love of
each other. ,t is the *ors spo.en bet*een our self an others that hols the potential to
release an e+perience the love force as life8s greatest gift. ;ur o*n self is reveale as *e
10
see. the $eaning of another8s life- or as *e iscover the lesson *ithin ourselves that
allo*s a co$plete connection *ith the$.
,t is the nature of the $ental or psychic force that e+ists bet*een our self an another that
allo*s an easy connection or a ifficult one. ,f the 6ualities of character bet*een any t*o
people are co$patible- conversation flo*s easily. ,f not- the feeling bet*een the$ is
a*.*ar an speech is force. ,f t*o $ins are open to each other there is the possibility
of a*a.ening the very spirit of life. 5his happens *hen there is a $utual interest sho*n
to*ar each other. ,f there is *iso$ inherent in their $ins the connection is
sustainable. ,f not- the pleasurable e+perience is short-live. ,ntolerance or
$isunerstaning closes the oor i$$eiately.

;ur speech reveals all of our 7oys as *ell as our i$perfections. At ti$es *e can feel our
inco$pleteness as *e e+press ourselves in the co$pany of others. ;ur nervous syste$
registers thought i$pressions as they are spo.en an recore in $in. ,t is the *ise $in
that is able to interpret the unerlying reasons for its isco$fort or 7oy as it co$$unes
*ith others. 5he Eivine e+presses as consciousness through soun an the spo.en *or.
5he *ritten *or is seconary but still serves the conscious force as a goo $eiu$. We
co$e to .no* ourselves as *e relate every $ental i$pression- goo or ba- to a source
*ithin our $ental character. Every proble$ *e ever e+perience is an inco$plete
unerstaning of the ( ifferent aspects of our consciousness or personality. When there
is no longer conflict bet*een the ) basic 6ualities of our personality- the $in is able to
sustain a connection *ith the life current as it $oves through soun an our conversation
*ith others.
;ur personality is reveale to others as it e+presses through our thoughts in speech.
Everything *e are or are not is e+pose to the *ise *hen *e open our $ouths an spea..
5he $ore *e learn an inclue of the ( 6ualities of consciousness the $ore our speech
reflects it.
I",D,5FAG,53
Ipirituality is a conition of the $in having reache a position *here it is no longer
epenent upon outsie influences. ,t has beco$e a $aster of its o*n thoughts an can
choose ho* it feels fro$ $o$ent to $o$ent. ,t is no longer sub7ect to $oos-
epressions- oubts or fears.
At this point the $in unerstans the $achinations of the *orl $in an its intentions.
,t has $astere the proble$s of the *orl an sees clearly the folly of the struggle to
survive in a *orl of abunance. ,t has transcene the agonies of the *or. place an
earne its position as a servant of life. ,t has earne the right to receive through its labors
in conse6uence of its self-reali4ation. ,n other *ors it sees an unerstans its practical
an spiritual function an pursues it *ith confience an re*ar.
,t has reverse the $ental focus fro$ the obsession of self-concern to consierations of a
higher orer. ,t sees the futility of being ra*n into argu$ent- guilt an reconciliation in
11
enless repetitions. ,t has bro.en through the entangle$ent of personality an foun love
an an inti$acy e+e$pt fro$ fa$iliarity.
Ipirituality suggests an uni$pee flo* of energy- an energy that can only flo* as it
e+presses through a $in8s capacity to give to others. ,n the spiritual state the $in
.no*s the *ay to happiness an has finally so$ething to give to others. ,t has foun its
voice an e+presses *ith certainty an po*er.
,n other *ors there is no such thing as a spiritual path until the $in has risen above the
proble$atic plane. 5o acco$plish this- the iniviual $ust stuy an unerstan the
structure of their $in- an ho* the i$balance *ithin that structure can $a.e fining
solutions to proble$s virtually i$possible. 9egative thoughts co$e fro$ a negative
source. A proble$ oes not register as a *orry or fear arising fro$ a single thought: it
arises fro$ a rent in the fabric of the $in. 5he proble$ is a prouct of an inco$plete
unerstaning of the co$ponent parts of the $in. 5hese co$ponent parts represent
lessons an concepts that $ust be unerstoo.
IFDJ,JAG
Iurvival provies the $eans through *hich *e either give our life a*ay to the controlling
forces or through *hich *e a*a.en a passion for the things *e o. 5his passion then
beco$es the riving force. ,n the first instance *e sell our soul to the proverbial evil. ,n
the secon instance *e are force to overco$e the fear that *oul rive us to a
$eaningless e+pense of ti$e an labor- or into *or. that only pays the bills.
We are all here to *or. at so$ething for the sa.e of life. We can only truly e+press
ourselves through the love of our *or. an through the $any things that eeply interest
us. ,t is interesting to note that the great $ins of the *orl are $ostly free to o *hat
they *ant. 5hey have earne that freeo$ by virtue of their talents an their *iso$.
A $oney incentive behin *or. $ay be the riving force for the $aterialist but it
signifies eath to the spiritual aspirant. ,t is interesting that $oney shoul pro$ise so
$uch an eliver so little. Because it serves as the $eiu$ of e+change for the basic
necessities of life *e beco$e epenent upon it. 5he shortage or loss of $oney *ill rive
$ost people into acts of esperation. A $oney incentive behin any effort can set forth a
chain reaction leaing to ishonesty an loss of happiness. ?oney shoul be earne as a
seconary $otive. An act of service shoul be the pri$ary $otive for all business
transactions. ,t is in genuine acts of giving that *e are able to sustain a sense of *ell-
being. Any .in of 7ob that is one e+clusively to earn an hoar $oney is counter-
prouctive to spiritual gro*th.
5he great $ista.e is to assu$e financial responsibilities ever before *e are reay to o
so. ,n this *ay *e beco$e tie to a chain of events that ulti$ately $a.es spiritual gro*th
al$ost i$possible because the life beco$es too proble$atic. ;ur very e+istence epens
upon $oney. !or $ost- the nee for $oney causes an aggravation an fear that .eeps
the$ on the trea$ill. !e* ever evelop the confience an the perception that
guarantees inco$e an survival- in the absence of fear.
12
5o survive in life re6uires a perception that goes beyon a fear $otive. All that is create
an un*ittingly enslaves the $in *ill in ue course self-estruct. ,n other *ors all that
serves the selfish part of the $in <ego= cannot *ithstan the $ove$ent of ti$e. What
prevents the $in fro$ going for*ar into happiness is esperation. ,t is an insiious
$ental state arising in the $in ue to lac. of *iso$ an $ental balance.
;nly in the state of happiness *ill all actions be perceive as being ti$ely or unti$ely.
5o the unhappy $in an action arising out of stress *ill perpetuate that conition. 5hose
*ho have establishe happiness as a *ay of life *ill al*ays sense the ti$eliness of their
actions. 5o transcen the fear of survival the $in $ust ra* fro$ a place *here egotis$
cannot e+ist. 5his is a place *here the $in beco$es insightful.
EB;5,I?
Egotis$ coul be efine as the aspect of the character or $in that is in error. As , have
$entione earlier- fear- anger an all other thought i$pressions registering upon the
nervous syste$ as agitations- are part of the $in8s egotis$. 5his egotis$ interferes *ith
hu$an evolution. ,t gro*s in response to the $in8s inability to see correctly into the
causes of its reactions to ifficulties. 5his egotis$ can establish itself as a o$inant force
in the $in through a efensive reaction regaring its personal interests. ,n ti$e the $in
can beco$e totally self-serving an never see or unerstan that its egocentric attitue is
estroying its happiness.
As *ell- egotis$ resies in $any of our acco$plish$ents through self-prie- self-
i$portance or a self-estee$ that is false. 5his egotis$ gives us a false perception of our
true position in relation to others.
5he Ainu e6uivalent of ego is *ell e+plaine in the concept of the Ians.aras. 5he
Ians.aras being the su$ total of the $in8s false i$pressions or illusions of its true
nature. 5hese Ians.aras beco$e i$pei$ents to spiritual progress an $ust be issolve
through raising the $in8s perception high enough so that the Ians.aras or egotis$
si$ply issolves. 5his they say is acco$plishe by reversing the focus fro$ a life of self-
interest to a co$plete co$$it$ent to life- service an Bo. 5heir theory is that these
Ians.aras are accu$ulative. ,n other *ors they can gro* an evolve in the $in- an
even be passe on fro$ one life to another through the process of birth an rebirth.
f we accept the theory of Reincarnation, it would seem that the present ndian interpretation is not
completely accurate in assuming that these "anskaras are carried over from one life to another. n
understanding mind in its creation through language and name we can see that each life or mind is #new
born$ and a clean slate. This new mind is here to reflect and express that which it is in spirit. t is the spark
of spirit or reason that is attempting to express that which it is through its successive incarnations. At
death, if the mind or personality has not merged with its source, it simply dissolves as the body does, back
through time into the elements from which it came. %nly truth evolves, all the rest dissolves. gnorance may
be passed on from person to person and from generation to generation but it is not sub&ect to the laws of
incarnation. The soul may carry an imprint of each life but the personality with all its imperfections is dead
and gone or wearing itself out in the mental realm, as the body is in its grave.
1)
?ost people pass through perios of ti$e *hen they feel 6uite happy *ithout ever
.no*ing the reason *hy. 5hen suenly the ne+t ay that feeling is gone an is replace
*ith a range of unientifiable sensations *ith their acco$panying negative thoughts. 5his
represents the uality or the accu$ulation of goo an ba thoughts that co$e an go
*ith the attenant goo or ba feelings. ,n the life of a escent chil ba thoughts have
not ha enough ti$e to accu$ulate an so the chil is happy every ay. Without *iso$
the accu$ulation of ba an goo thoughts replace each other alternately as happy or
unhappy ays.
Ao* to ientify egotis$ or unhappiness is not so easy. ?orality is not so $uch the issue
here. Boo an ba thoughts are a co$ple+ issue re6uiring .no*lege of the principle of
nu$bers- or being able to ientify a violation of the co$ponent forces *ithin one8s
character. 9egative Kar$a shoul , say- accu$ulates through an i$perfect response to an
e+perience. Ao* close *e are to responing positively to any e+perience epens upon
the breath an epth of the character create through the na$e. 5his *ill be e+plaine in
ue course.
5he penalty of our egotis$ or the accu$ulation of Ians.aras- is the loss of our happiness.
,n that $ental state of unhappiness there is a tenency of the $in to 7ustify its
unbalance position until the accu$ulation of egotis$ $a.es life a trial $ost of the ti$e.
Io this is the nature an cause of our suffering. 5his state of $ental suffering is perverse
an often ine+plicable- an transcene only as the accu$ulate egotis$ is issolve. ,t
is *ell to re$e$ber that egotis$ can only e+ist *here there is ignorance. ,gnorance- then-
can only be issolve through a thorough stuy of life- an life is a perception of the
$in. ,n fact life is li$ite in its e+pression through $in accoring to the principle of
$athe$atics as it relates to language an our na$es.
Sel%pity is the curse of the $in. ,n that state the $in stri.es out in bla$e or sub$its to
forces outsie of itself for help. ,n so oing it enies the e+istence of its o*n
inner-consciousness. Ielf-confience gro*s as the $in refuses to give in to self-
pity. ;nly the $in that is strong enough to face this e$on of self-pity is able to
iscover the unli$ite source of ans*ers to their 6uestions. 5he con6uering of
self-pity eventually leas to hu$ility an then to love.
Iooner or later the evolving $in $ust face this e$on of self-pity. ;r other*ise the
$in cries out in the *ilerness an searches in vain for the $eaning of its life. ,n
self-pity there is only co$plaint an little or no true self-in6uiry.
AF?,G,53
Au$ility is e+perience by egrees as egotistic intentions are re$ove fro$ every aspect
of our living. As *e atte$pt to sub$it to the higher part of ourselves- an sha.e off the
ele$ents that have been create by our egotis$- it is inevitable that *e *ill encounter the
fear of losing things. ,n the e+perience of loss lies the potential for hu$ility. ,n our
egotis$ *e separate fro$ $uch of the beauty of life an relationships. When hu$ility
co$es the $in e+pans to inclue all things an all people.
1'
When *e accept the inevitability of loss- an hu$ble ourselves to it- the $in opens up to
ne* perceptions. 5he e+perience of loss is usually associate *ith our egotis$ an *hen
properly unerstoo $a.es *ay for change an progress.
;f course the *ea. $in is saene by loss an is prone to self-pity. 5his state
interferes *ith the possibility of ne* insights an is li.ely to cause a egeneration of the
$in. ,f the $in cannot solve its proble$s it eventually beco$es rigi an 7ustifies its
position *ith a for$ of self-perceive logic that 6uic.ly ages the $in an boy through
stress.
5hrough a sincere esire for self-unerstaning the $in can un*ittingly prepare itself to
she its eceit- an bring upon itself the e+perience of loss. 5he agony of loss is si$ply
the ego8s suffering. We $ay lose a ho$e- a 7ob- a position in an organi4ation- a frien or
fa$ily- a title or $oney. 5he loss of these things $ust be enure if *e are to see the
na.e truth of our intentions for ac6uiring the$ in the first place. 5o have been hu$ble
is the ulti$ate e+perience because it brings us closer to our true reality. Au$ility
transfor$s us into a very orinary person- *ith an e+traorinary sense of the love of life.
Au$ility allo*s us to see that to *or. for self leas to isappoint$ent.
IFCCEII A9E BAGA9CE
A person8s success can only lie *ithin the capacity of their thin.ing $in. 5he $in8s
po*er to $ateriali4e its rea$s an esires is li$ite only by the li$itations *ithin its
structure- gro*th or e+pansiveness.
,f *e have success in one area an not in another *e *ill not e+perience happiness. ,t is
easy to observe the successful business$an by his $aterial *ealth- but if other aspects of
his life are $issing he si$ply *ill not be happy even though he e+periences $o$ents of
satisfaction *hen things are running s$oothly- *hich on the $aterial plane is rarely.
Eventually his i$balance *ill $a.e hi$ $iserable. We cannot violate or suppress any
part of ourselves *ithout suffering the conse6uences.
We are all e6ual in the fullness of our spiritual potential but obviously une6ual in our
capacities to e+press it. 5he point of life is to unerstan the *ay to e+press all that *e
are. ,nherent *ithin us all are co$$on an natural esires an nees that if not satisfie
*ill rener us unfulfille. 5hese esires relate to the ( ifferent aspects of every person8s
basic $ental an spiritual being.
,f the $in as create through the na$e lac.s a co$ponent or nu$ber 6uality- it si$ply
cannot feel the essence of that $issing part. We can only feel- esire an *or. to
$anifest that *hich is *ithin the range of our $ental 6ualities. A person $ay a$ire the
talent of an artist an *ish they coul e$ulate that talent- but if the 6ualities of the artist
are not present in the observer- all the *ishing an even the effort *ill be in vain. Why
the vast $a7ority of people *or. so har- an e+perience so little happiness- relates to the
6uestion of balance. Balance is the $ain co$ponent in the 6uest for enlighten$ent.
1C
!or the $in to e+pan or ta.e in 6uality of life it $ust begin *ith a balance na$e. ,f it
favors specific 6ualities *ithin itself ue to an i$balance it *ill eventually pay the price
for its e+tre$es in living.
-------------------------------
5o those *ho re6uire a $ore personal illustration of the i$portance of a balance na$e ,
thought it $ight be appropriate to share *ith you so$ething of $y o*n life.
5he point being that *hen any nu$erical 6uality in the $a.eup of our personality- fro$ 1
through to ( is live too $uch in the e+tre$e it upsets the *hole- an eventually ta.es
a*ay our happiness an then our health.
Each an every part of our character an its e+pression is sub7ect to the infallible la* of
e6uilibriu$. ,n other *ors- no single part of our character can be isolate fro$ the
others *ithout courting isaster. Each number or lie lesson can only be learned and
e&pressed throu!h the support o all other numbers or lessons" $ll problems dissolve
when we are complete or whole" This is the wisdom o numbers"
1&
This is my story'
At 27 years of age so$ething strange an unco$$on occurre that at the ti$e *as
co$pletely evastating. , felt co$pletely helpless. Io$eho* , .ne* *ell enough not to
share $y trau$a *ith any $ainstrea$ professionals. 5he effects of the proble$ *ere
physically an $entally ebilitating- an at the ti$e- co$pletely inco$prehensible.
Was , going to continue to agoni4e an *allo* in $y $isery or coul , su$$on up
enough courage an *illpo*er to overco$e $y preica$ent. What , iscovere- as $any
others have- is that all proble$s originate in the $in. 5hat is- every .in of proble$
*hether physical <through isease=- social or $ental in its $yria or enless for$s- no
$atter ho* co$plicate they see$ to be- in so$e *ay relate to our thin.ing. , ha been
tol this- but not until , *as face *ith the sy$pto$s of $y unbalance $in i ,
unerstan the full i$plication of the state$ent that @all proble$s originate in $in
through i$balance8. Keep in $in that all proble$s are perpetuate through self-pity.
Aere is *hat happene# "erioically throughout the ay $y right nostril *oul cla$p
shut- as fast an tightly as a cla$. 9o*- you shoul .no* that our nostrils receive the life
force *ithin the breath- an irect it to vitali4e both the boy an the $in. 5he right
nostril e+tracts the life force- an the $in is vitali4e- *hile through the left- the
physical boy is vitali4e. As the $in evolves- the inta.e of vital force through the nose
inirectly activates specific glans that secrete substances that bring health to the boy-
an through *hich the $in opens to higher states of a*areness.
,n $y case the closing off of the right nostril left $e $entally an e$otionally ea. ,
si$ply coul not function nor$ally. ,f the right nostril close *hile *atching a $ovie ,
ha to 6uic.ly leave because *hat *as being pro7ecte on the screen *ere $erely ea
i$ages: , coul feel nothing e+cept a eep an isturbing restlessness. When , *as *ith
people an it close- there *as si$ply no connection *ith the$. , coul hear an spea.
but *ithout any feeling *hatsoever. ;thers coul sense the lac. of connection *ith $e
but *oul never .no* *hy , suenly tune out. , coul *al. through the tran6uil *oos
or la.esie- an be totally evoi of any sensation.
E$otion prouces sensation an acceptance of life. , *as e$otionally ea *hen $y
right nostril close. ,f you place your finger over your right nostril for- say C $inutes- you
*ill have so$e iea of *hat , $ean. 3ou can only i$agine that *ithout feeling there is
no life: nothing has $eaning. E$otion registers all that life is epening upon your state
of $in. Without feeling an e$otion- life is *ithout purpose. 5his effect then began to
prouce both a $ental epression an a physical egeneration. 5his ysfunction left $e
confuse- isturbe- e7ecte an feeling very sorry for $yself. 5he only sensation that ,
coul e+perience *as $ental agony *ith its acco$panying self-pity. , coul not laugh-
cry or feel any sensation. ,t *as truly horrible.
;f course perioically throughout the ay the right nostril *oul open an all e$otional
sensation returne. Ao* long it staye open *oul epen upon $y surrounings an
level of acceptance an aaptation to those surrounings. Even *hen , *as by $yself ,
*as sub7ect to this proble$. At least half of every ay the right nostril *as close. At
17
ti$es $y central balance *as affecte so that as , *al.e , *oul veer off to the right an
al$ost fall. ?y vision *as also being affecte.
When this first occurre the effect upon $y psyche *as $ore than , coul unerstan or
bear. , thought that if it laste $ore than a ay , *oul not be able to enure it. An *hen
it *ent on for a $onth , coul only cry an feel $iserable. , enure it for 1' years. 5he
first 7 years cause a progressively egenerate $ental an physical conition. Why *as
this all happening to $e0
,n the seventh year , .ne* *ithout a oubt that the proble$ *as not a physiological one.
, $et so$eone at that ti$e an are to share $y ile$$a. ,t so happene that they too
ha suffere the sa$e proble$ but not so severe. Kno*ing their $ental $a.eup through
their na$e , reali4e for sure that $y proble$ ha to o *ith the conflict of specific
nu$ber co$binations *ithin $y na$e. We both share the sa$e 6ualities in their
unbalance state.
5his a*areness convince $e that this proble$ coul be overco$e. , ha no* a*a.ene
the resolve to stan up an fight. , .ne* that , $ust begin by countering the effects of $y
self-pity. , suspecte all along that it *as $y over-sensitivity that *as the root of the
proble$- ue to an e+cessive a$ount of 7 in $y na$e. 5he 7 bloc.e the natural
e+troverte tenencies of $y true nature an cause $e to respon to life in a *ay that
eventually $ae $e into an overly sensitive introvert. 5his introversion evelope
slo*ly- through $y reaction to life over a perio of $any years. , ha change $y na$e
*hen , *as 2) but it *asn8t soon enough to prevent the proble$ fro$ occurring. 5he
na$e change *as $y saving grace. ,t graually provie the basis for actually changing
$y attitue an $y *hole $ental state.
?y recovery began *ith facing $y self-pity. , refuse to accept $y suffering. 5here *as
no other *ay to begin. Braually , sa* clearly ho* $y reactions to people *ere causing
$e to *ithra*- an to 7ustify $y escape fro$ the$. At this point , began the process of
balancing an bringing $yself out of $y introversion- an $uch $ore. ;ne valuable
thing , learne *as that self-pity .eeps proble$s alive. 5he last 7 years of $y 1' year
curse- or so it see$e- ha finally brought $e to a reasonable state of balance.
,t is i$portant to say that ha $y right nostril staye open *hen this proble$ began ,
*oul surely have ie. , ha reache a point in $y i$balance *here the right nostril
close naturally- an the left nostril opene to allo* for the buil up of vital force *ithin
$y boy. Aa the right one re$aine open $y $in *oul never have been able to
sustain the real$s that it entere. 5hese real$s prouce great insights an eep feelings
but cause eep psychic reactions *ithin $y nervous syste$. ?y lesson *as to balance
that eep sensitivity <that , still possess=- *ith the practicality of ealing *ith everyay
life an also not to 7uge others an society too harshly. 5he negative aspect of the 7 is
7uging others unfairly fro$ a place of sensing their i$perfection an so$eti$es fro$ a
eep .no*ing.
1H
Each an every one of us has our o*n story regaring our proble$s. Lust ho* our eep-
seate proble$s evelop- is clearly unerstoo through the nu$bers. <5his iea or
concept *ill be e+plaine in etail later on.=
, *ill continue *ith $y story in orer to e+plain ho* $ost of us go off trac. through
co$pulsions set in $otion through our na$es an at an early age.
, gre* up along the ban.s of the !raser Diver in a Jancouver suburb. ?y sensitivity re*
$e a*ay fro$ people into the natural beauty surrouning $y ho$e an neighborhoo.
5he *oos an cree.s *ere $y refuge. All proble$s *ere issolve an forgotten in $y
escape into the *oners of nature. ?y i$agination soare as , co$$une *ith this life
force as it *or.e its $agic through $e. Gife an play *ere e+6uisite an $y energy *as
ine+haustible1
?y school years- after about grae three- *ere an e+ercise in pure boreo$. , longe to
be outsie playing ball or 7ust playing. !ishing in the river or in the cree.s or 7ust roa$ing
through the *oos *as pure enchant$ent. ?y $other an father i$$igrate to Canaa
*ith little or no eucation- an it *as easy for $y brother an , to convince the$ that
ho$e*or. *as not a large part of our schooling. Conse6uently , never i any- or very
little that , can re$e$ber. When the school ay ene- the relief *as enor$ous an life
*as goo. Wa.ing up to another ay *ith the thought of going to school- an in $y later
years- going to *or.- eventually $ae life a bitter e+perience- an graually the beauty
an innocence of $y chilhoo fae a*ay or coul no longer be sustaine fro$ ay to
ay. ,t follo*e that $y acae$ic creentials i not serve $e at all. Even ha , ac6uire
so$e acae$ic titles- , coul not have aapte to a professional life. , *as born to
e+perience the vast beauty of living as it can only be live in a co$pletely happy- rela+e
an tran6uil state. 9ature has al*ays been a source of re7uvenation an $y lin. *ith $y
natural self.
At seventeen , 7oine the Canaian navy believing that once again , coul recapture the
spirit of aventure an that sense of freeo$ an inepenence. 3ou can 7ust i$agine $y
surprise an $y naivety. ?y natural an inherent sensitivity ca$e uner severe assault-
leaing $e to a near $ental collapse. , si$ply coul not aapt to a $ilitary environ$ent.
<,t *as later in $y 2)
r
year that , iscovere that it *as $y na$e that $ae $e so
sensitive an that $ae it virtually i$possible for $e to fin any part of $yself in the
co$pany of $ost people or particularly groups of people. , reali4e then that , *as
structure ifferently.=
,n 1(&0 , saile into "earl Aarbor on a estroyer escort in a angerous state of
*ithra*al. , coul not co$$unicate *ith anyone. , *as totally epresse. 5his *as also
$y first of $any e+cursions into the $agic an $ysticis$ of Aa*aii. 5he contrast
bet*een life on the ship an life on shore 7ust about rove $e insane. We saile to the big
islan of Aa*aii *here , hi.e by $yself into the tropical forest an e+perience a
beauty that brought tears of relief an gratitue that reache to $y soul. Bac. aboar the
ship , nearly ie fro$ loneliness an $y gro*ing introversion. ;n the *ay to Ian Eiego
fortune brought $e in contact *ith a naval "are <a Christian $inister= *ho at the ti$e
1(
see$e as esperate as , *as to get out of the 9avy. Ae obviously recogni4e $y $ental
state an obtaine $y release on our return to Canaa. 5his *as fortunate: other*ise ,
*oul certainly have gone a.*.o.l <absent *ithout leave= as , ha one before. ,t *oul
have been essential for $y very survival.
Why- , as.e $yself $any ti$es- coul , not aapt an respon to people an situations
li.e everyone else0 , *ante to. , longe to in fact. Or perhaps I needed to understand
how to adapt to this deeper side o mysel( ,n any case , *as being torn apart insie.
9o longer confine by $y naval contract an the rules an conitions of 9avy life ,
*anere through life see.ing the ans*ers to these 6uestions. , *ithre* into $yself an
into nature to such a egree- that to this ay , can co$$une *ith all creatures of the
forest *ithout fear or har$ to $e. 5he 7 6uality opene $e up to a epth of sensitivity
that allo*e $e to see things that others coul not see or e+perience. Fnfortunately , pai
the price for $y i$balance. ,n this horrible confusion an the fight bet*een these
contraictory forces- the oor eventually close to this higher plain an beca$e
inaccessible until , learne to create a balance *ith all parts of $y being. 5his higher
state *as close off to $e for $y o*n protection because , ha inavertently violate the
*hole. Ao* *as , to co$bine $y responsibility to $y inner life- <an its response to the
glorious feeling of nature=- *ith $y responsibilities in the outer *orl0 Ao* coul ,
survive *ithout sacrificing any true an inherent part of $e0
5o carry on *ith $y story- , too. on 7obs that *ere so ill suite to $e that , cringe to
thin. of ho* $uch of a liability , *as an of the proble$s , create. , $ust also confess
that at the $o$ent , also feel a elightful sense of hu$or surging up in $e. , *as fire
fro$ 7obs $ore than once. Was the proble$ only $ine0 Was the proble$ lac. of
eucation or parental iscipline0 5his *as $y life in all of its i$perfection an
i$balance.
At 2) in 1(&) as , have $entione- , ha change $y na$e- an at 27 $y life cave in. ,
ha reache the e+tre$e en of $y i$balance an $y right nostril si$ply close an life
shut o*n for $e. , shoul also $ention that , *as introuce to a vegetarian iet along
*ith breathing e+ercises- *hich have been a part of $y aily practice to this ay <200&=.
Fnfortunately the iet an e+tra breathing intensifie $y sensitivity- *hich contribute to
the inevitable an ulti$ate brea.o*n.
, coul not *or. for about t*o years as , agoni4e over $y conition. Eventually , ene
up in sales- *hich *as about the only thing left to $e consiering $y abys$al *or.
recor an $y conition. Being confine to a builing of any .in *as i$possible an
suffocating- so sales offere a egree of freeo$. Being in co$$ission sales , *as pai
only if , sol $y *ares. ,nitially $y over-sensitivity $ae it al$ost i$possible to
approach $y custo$ers *ithout $y right nostril cla$ping shut- but so$eho* , struggle
through.
?y ne* na$e *as beginning to see $e through so$e of $y *ea.nesses an sensitivities.
20
, *as introuce to a $an *ho ha starte a ne* business an he as.e $e to be his
sales$an. , re$e$ber telling hi$ that , *oul be happy to be his sales$an uner the
conition that he *oul allo* $e to operate uner $y o*n rules- or so$ething to that
affect. Ae agree- .no*ing very little of $e- an $y habits. 5here *ere ti$es that , thin.
, 7ust about rove hi$ cra4y. 5his relationship *as estiny. We beca$e friens an
partners of a sort. , travele throughout the "rovinces of British Colu$bia an Alberta-
an for a *hile business boo$e. ,n bet*een golf- fishing- s*i$$ing an hi.ing , sol
$y proucts. 5he only *ay , coul .eep $y right nostril open *as *hen , *as en7oying
nature. ,n bet*een $y nature e+cursions , *oul ash in to see $y custo$ers- an out
again before $y right nostril close. , also iscovere that as long as , coul lea $y
custo$ers into a philosophical ialogue $y right nostril *oul re$ain open for a ti$e.
,n these $o$ents , *as e+hilarate an beca$e over-sti$ulate. 5his level of e+cite$ent
in turn create a short circuit an cause a epletion of the vital force of the boy- an at
a certain point the right nostril *oul 6uic.ly close.
, *oul never have believe that $y epth of sensitivity an love of nature an all things
beautiful coul have cause $y horrible proble$. Ao* *as it that $y reaction to cro*s
of people an their pretense an noise $ove $e to see. $y peace an tran6uility in
nature0 , foun out *hen , *as introuce to the principles of nu$bers. 5hen , began the
stuy that truly leas to self-reali4ation or self-.no*lege.
5he proble$ of course evelope through e+tre$es. 5oo $uch of any 6uality $oves the
$in a*ay fro$ the possibility of learning the other lessons as enu$erate through the
nu$bers fro$ 1 through (. , $ove al$ost e+clusively into the real$ of the 7 an
refuse to ac.no*lege the other aspects of life an living. ,n this negative reaction to
inaccessible parts of $y self , 7ustifie $y escape into a single part of life until the forces
of i$balance $ove in an shut $e o*n.
Aa , not change $y na$e it is possible that the e+perience that , ha *ith $y right
nostril $ay never have happene. ,n that case , *oul either be ea or living as a
recluse: $ost li.ely ea. ,t is for sure that , *oul not be sitting here *riting this boo.:
that , see clearly an say *ith insight.
, shoul say that , have .no*n thousans of people *ho have change their na$es *ith
no such sie affects li.e those , e+perience. ?y case *as unusual *ith a $eaning
specific to $e alone. , see no* that , coul not have $astere $y ifficulty *ithout
reainess an spiritual resolve. 9o one *ill be ealt a ifficulty that is beyon the$: that
is to say- all proble$s such as cancer or any other proble$- large or s$all- contain *ithin
the$selves a solution. 5hat solution resies in the $in as *e stuy the $athe$atical
isposition as create through the na$e.
Io the $oral of the story is that all 6ualities fro$ 1 to ( give us access to ifferent parts
of our self an of life. Fnfortunately *hen any single 6uality or nu$ber beco$es too
o$inant an pushes us too far into one aspect of life- it unconsciously creates proble$s
in the $in that can beco$e al$ost i$possible to resolve on the eepest level.
21
,s it true that our na$e shoul be hel responsible for all proble$s in our life0 5he
influence of the na$e has far reaching i$plications. 5he theory behin nu$bers an their
relationship to language an your na$e is not so easy to co$prehen. What is
co$prehenible is seeing an observing the avantage that has been given a chil that
starts out life *ith a balance na$e. Anyone *ho has change their na$e through this
principle *ill testify to the changes that have ta.en place over ti$e- *hich they .no*
coul not have been achieve *ithout a na$e change.
5o en the story of $y o*n life- it is i$portant to say that on one level , have not
change- but , have e+pane. , learne that *ith $y eep sensitivity , *as never $eant
to aapt to a life in the $ilitary or to the regi$entation of the school syste$ or to a
$aterial *orl an all of its e$ans an stresses. But , i have to learn to honour that
eep beautiful sie to $y character an unerstan the forces *ithin society that *oul
have $e confor$ to a life that *oul estroy $e. , .ne* intrinsically that , $ust beco$e
strong an creative in $y o*n right- an so$eho* function in the *orl as an
iniviualistic force- free fro$ the confusion of a syste$ create *ithout *iso$. , ha
been given the .no*lege of the nu$bers but ha not yet iscovere ho* to access their
*iso$.
,n conclusion , have this to say# Without balance the higher lessons or the 6ualities of the
7- H an ( cannot be accesse. 5hese nu$bers allo* the $in to co$e to hu$ility an to
prepare itself to rela+ or surrener into a $ore tran6uil state *here thin.ing is no longer
proble$atic. ,n $y e+perience , *ill touch upon three incients to illustrate the point#
5he first relates to the nu$ber 7. , *as teaching a class the .no*lege of the nu$bers as
, ha been oing for $any years. 5his particular evening there *as a pause in $y
presentation an as , loo.e out to $y auience , strangely ha nothing to say nor coul ,
spea. ha , *ante to. ?y teaching ays ca$e to an abrupt en for several years. ;ff the
spea.ing platfor$ $y verbal spontaneity returne to nor$al. ,n front of a class $y $outh
*as forcibly close. ,t *as not stage fright or anything , coul unerstan at the ti$e. At
the ti$e , *as evastate an thought $y life- *ithout the chance to teach- *as
$eaningless.
, learne that any $an or *o$an *ho *oul be a spiritual teacher $ust lose their voice
ever before they coul fin it- that is- in the spiritual sense. 5he seven represents the
@open oor8 to the spiritual o$ain- *hich is not accessible to the egotistic $in. A
spiritual $in cannot spea. of things *hich o not originate fro$ a place of pure
consciousness or originality- nor can it spea. inappropriately: it is si$ply not possible.
5he spiritual teacher spea.s only *hen the stuent is reay an hu$ble- an only on the
level that the stuent can unerstan.
5he secon incient occurre *ith a close inti$ate *ho$ , *as having an ongoing
struggle *ith. , eteste $yself for $y intolerance an $y te$per- an eter$ine to
eal *ith the proble$ once an for all. When , ha co$$itte $yself to help rather than
to hurt this person , never reali4e the ifficulty that , *as to face. As , rose above $y
lo*er i$pulses , iscovere a ne* *orl- above personality an fa$iliarity. 5he
ifficulty in this process *as the alienation of all $y friens an inti$ates. ,nitially , felt
22
a gro*ing separation bet*een the$. 5hey felt $e $oving a*ay fro$ the$. What *as
actually ta.ing place relates to the nu$ber H. ,t *as a natural etach$ent fro$
personality or involve$ent *ith e$otionalis$. ,n the e$otional state it is al$ost
i$possible to brea. a*ay fro$ fighting an arguing *ithout feeling guilty an being
ra*n bac. in to apologi4ing an to fight yet another ay. 5he *hole Western
psychology unconsciously supports the struggle an perpetuates the fight. 5he H being a
spiritual force- transcens the fight through hu$ility an respons- by helping their
aversary- rather than hurting the$.
,n the nu$ber H there is clarity an unerstaning. , graually sa* the futility of the
fighting that goes on in the *orl bet*een fa$ily $e$bers an bet*een nations: a
fighting that is self-perpetuating an never-ening. ;nly in the etache state can there
be true love an the e+perience of po*er in service an in the @brotherhoo of $an8. ,n
the H the $in sees clearly into the $ins of others an into its o*n foolishness.
5he thir incient *as $y o*n e+perience of loss: the loss of personal security an the
slo* an graual issolution of all things that tie $e to $y aily life an $y perception
of success or reality at that ti$e. , ha ra*n to $yself the greatest fear , ha ever
e+perience. Ao* *as , to survive financially0 5he fear *oul grip $e in the *ee- ar.
hours of the $orning. ,t *as absolute terror. 5his brought $e to the reali4ation that there
*as si$ply no going bac. to a life of epenence on anything or person- neither coul
esperation force $e into action. Everything , trie to succee at- by the *orl8s
stanars- no longer *or.e for $e. , *as force to fin or create a ne* reality. , ha to
iscover an entirely ne* $otive force for living: a force beyon fear.
5his ne* reality ca$e it see$s- not by $y o*n choice but through reainess. 5he tas.
*as to iscover *hat lies on the other sie of fear. 5he s$allest a$ount of *orry or
concern about $y survival an future *as si$ply not acceptable: to feel even the slightest
t*inge of self-pity *as not an option. 5o inulge in these horrible sensations , .ne*- *as
estroying $e.
5rue self-reali4ation co$es only to those *ho set the$selves the tas. of con6uering their
fears. ;nly then can the $in open to life an all of its beauty- an iscover its o*n true
nature. 5hen *e can co$$une *ith each other on the eepest levels an feel our o*n
po*er or essence an oneness *ith each other- an *ith all creatures of the earth.
,t is in the nu$ber ( that our greatest fears an highest e+periences in love are containe.
Io- this has been a short story of so$e of $y e+periences. Where a$ , in $y
evolutionary 7ourney0 By co$parison , begin to see the struggles of hu$anity an the
ire nee of a principle that can bring clarity along the path. 5he concepts behin
9u$bers bring that clarity in such a beautiful an i$personal *ay.
------------------------------------
2)
5W; "A5AI
5he out*ar path initially a*a.ens the $in to itself an its inherent interests. An
interest in $usic- science- religion- business- politics an the li.e- a*a.en the $otive
force an a pro$ise for happiness. 5hey are pursuits that *e follo*- not only to satisfy
our personal a$bitions an esires but also to $ove ourselves to create a *or.able
society. 5hese things represent a stage in the evolutionary $in. ,n the$selves these
things pro$ise great satisfaction but o not usually bring the $in to the greater
fulfill$ent an to rest. 5his out*ar path is necessary- inispensable an an integral part
of the $in8s evolution. ;ur spiritual iealis$ is roote an evolves through our social-
scientific- artistic an $aterial a$bitions. ;ur very creativity epens upon the
e+pression of our rea$s. ,t is through our talents- practical an social that *e set the
stage for entering into a spiritual 7ourney or the in*ar path.
,n this out*ar 7ourney the $in $ust iscover or a*a.en to a eeper cause or reason if
it is to fin a lasting peace. ,f it is to be satisfie in its effort- the $in $ust a*a.en to a
profoun hu$anity. ,t is this search for hu$anity that brings the rare fe* to a place of
*oner an gratitue for life an living.
,t is this in*ar path- so calle- that hu$anity has never been eucate to. ,t is this path
that a*a.ens confience in the face of fear- health as a prouct of happiness- an success
through natural attraction rather than through stress or force.
At this stage the $in $ust choose its $otive for living: that is bet*een e$otional-
intellectual or spiritual incentives. ,t $ight be e+plaine in the follo*ing#
1. E$otional incentives relate to that boy of people *ho live pri$arily to satisfy
the lesser e$otional pleasures an *ho thereby- beco$e sense epenent. !or this
group their po*er or life force is harly a*a.ene an *ithra*s 6uite early in
life. 5his group respons to- acts an plays out their life blinly in accorance
*ith the rules an forces *ithin society. 5hey o it $ostly *ithout 6uestion.
2. 5he ne+t or intellectual group coul be consiere the achievers *ho have create
our society an have a*a.ene the rive for iscovery but *ho are still boun to
the e$otional planes through their esire nature an the resiue of their egotis$.
5heir energy is usually $ore intense an yna$ic but is e+hauste at a certain
point *hen it fins no higher place to go. 5hese first t*o categories efine those
*ho ie *ithout e+periencing fulfill$ent.
). An finally there are those *ho are estine to overco$e their greater fears
concerning possible losses- an fears surrouning their $ortality- an enter into a
$ore po*erful or coul , say spiritual o$ain. At this stage $ore energy is
release an conserve. 5heir happiness is sustainable- an their epletion of vital
force can be easily replenishe *ith a goo night8s sleep. 5he actions of these fe*
are erive fro$ incentives that transcen egotis$.
5his in*ar path is set upon by virtue of a person8s reainess. ,t is not so$ething that is
consciously or eliberately chosen. ,t creeps up on a person *hen they have no other
place to go. 5his is a contrary path to the $ass $ove$ent of hu$anity. At first this ne*
2'
path see$s to operate uner a ifferent la*- an that is *hat $a.es it so ifficult. Any
effort that is put forth in the usual sense *ill not succee *hen the corner is turne an
the first step on the inner path is ta.en.
'oing #inward$ is merely a figure of speech. All effort whether it is material or spiritual
is dealing with outward possibilities. We don$t really go inward but we can access or
gain insights that might be perceived as coming from some inward source. mention this
because there are philosophies and religions that have formulated exercises that are
designed to take the mind #inward$ with the promise of accessing wisdom without having
earned the right.
;ur finite life is the e$boi$ent of all of our $anifest thoughts. ,t is also a container of a
vast e+panse of un$anifest thought- spirit or reason. 5he function of our $in is to
evolve or intuit this u$$anifest part of ourselves. 5his evolutionary urge for e+pansion
see$s to be pushing us to*ar recognition of the truth of our o*n thoughts as they apply
to the universal truth of the inner part of ourselves. 5his out*ar part is li$ite in
thoughts accoring to its e+periences an evolution. 5his inner an invisible part see$s
to contain all that life is an coul beco$e- an is *aiting for e+pression through our
finite $ins. 5hese t*o parts represent the uality of our e+istence: the visible an the
invisible aspects of our $ins. ,t is only through the effort of thought that the $in
ulti$ately intuits- evolves an fins the solutions to its proble$s- *hether those proble$s
pertain to $ateriality- science- $arriage- religion- $orality or spirituality. ,t is this
un.no*n or $ysterious part of ourselves that pro$ises an ans*er to all of our 6uestions
an $iseries. 5he un$anifest reveals itself as *e pursue the 6uestions pertaining to the
$anifest real$.
5he $ain point here is to reali4e that *e intuit the infinite or $ysterious part of ourselves
only by striving to i$prove our relationship to the earth- the people an other creatures
that inhabit it.
C;9!,EE9CE ,9 5AE F9K9;W9
Confience represents an aspect of $in that brings certainty- conviction an
fearlessness. We beco$e confient in any specific proble$ as *e gain .no*lege or
infor$ation of it. Confience gro*s on $any levels an through iverse e+periences.
As the $in $oves into areas of acco$plish$ent that re6uire separation fro$ ele$ents
of epenence an outsie support- the challenge of re$aining confient increases.
Establishe or $ainstrea$ professions an occupations $ay see$ secure an safe but at
the sa$e ti$e usually turn the $in a*ay fro$ the inner path an the potential for greater
creativity- self-iscovery an an unusual self-confience. Breat $ins are inventive an
go *here others *oul not are because the fear is too great. 5he greatest fears arise an
are associate *ith survival. "ursuing freeo$ through follo*ing our $ost noble rea$s
*ill naturally force the $in to see its egotis$.
?eiocrity is a $ental conition in conse6uence of the $in8s inability to enure an
*or. through fear as it registers itself through the nervous syste$. 5he $ore evolve the
2C
$in the $ore $entally astute it $ust be in orer to iscover the source of its fear. ,n the
latter case there $ust be less egotis$ an $ore hu$ility.
As the evolving $in further separates itself fro$ the forces that *oul control its ti$e
an restrict its freeo$ an happiness- it e+periences a face to face confrontation *ith the
ulti$ate fear: that is- fear itself- in the for$ of its o*n egotis$.
,f this fear can be enure an the *iso$ reveale that is associate *ith it- then po*er
is release into the $in an boy. ,t see$s that fe* people are even ra*n to consier
this great step. ,t co$es *hen there is little choice. 5he $in $ust be reay by virtue of
its evolutionary position. 5hen it is possible to $a.e the great brea.through an con6uer
its fears an enless suffering.
When the e+perience of brea.ing through occurs- the infusion of life engeners a
confience that is unsha.able. Even in this state the future is an un.no*n 6uantity.
,n this state the future is of little conse6uence. ,t *ill play itself out *ith little co$plaint
or e+cite$ent. 9o* the *or. goes on in confience- $oving naturally fro$ one
e+perience to the other in a $ore ti$ely fashion- ti$ely because the patience is there to
.no* *hen to act an *hen to $ar. ti$e in anticipation of the inevitable fruition of its
efforts.
!EAD
5here is a earth of literature co$ing fro$ the Eastern an ?ile Eastern religious
traitions e+ploring the concepts of a higher $ental state or state of enlighten$ent. 5his
gives hope an even pro$ise that such a thing is inee *ithin the real$ of possibility.
Fnfortunately- there is al$ost nothing e+plaining the process leaing the $in to this
higher $ental state.
5o vie* this process through nu$bers is very interesting. 5his ulti$ate step is reveale
through the lesson of the nu$ber (. 5his lesson eals *ith e$otional aspects or
e+periences relating to loss- or of losing possessions- $aterial an hu$an.
Aaving possessions an e+periencing the 7oys of love are not *rong but until the $in
can bring the$ to itself through the proper concepts- these things *ill be sub7ect to
personal sacrifice or at least to the fear of loss. <$ost li.ely loss itself=
When the life is consu$e *ith the effort to sustain its love connections *ith its
inti$ates an to its obsession *ith $oney- an is then sub7ecte to the loss of those
things- the ego can suffer so severely that it never fully recovers.
3ou can only truly $a.e gains *hen the e+perience of losing things is accepte *ithout
co$plaint. Gife al*ays e$ans an accounting or balancing for all actions. All thought
an our actions register in the eep psyche an prouce the appropriate result. Gife gives
to us an ta.es a*ay. We evolve through that process. Evolution is base on right action
or in the balance of things.
2&
5he evolutionary process of $oving the $in beyon fear has al*ays been shroue in
$ystery an enig$a. !ear is the greatest i$pei$ent to spiritual progress. ,t is also the
oor*ay *e $ust *al. through to e+perience peace of $in an our o*n true po*er.
When $in inclues enough of life it beco$es strong enough to push fear asie as an
intruing i$pei$ent. When the concepts of life are large an true the $in is able to
su$$on the po*er of *ill to transcen the influence of fear. ,t sees that fear is an illusion
or creation of the ego.
5he goal is to ra* our $otivation or incentive for living fro$ a force beyon fear. We
$ay call this the spiritual aspect of $in. 5his inherent spiritual force is not separate
fro$ $in. ?in is all-inclusive. ,t inclues all things. ,t coul be sai that ignorance
creates an i$aginary separation through its egotis$. Ielf-reali4ation is a perception
*here $in finally sees itself in a singular *ay. Ipirit- soul an $in are inivisible parts
of each other- only separate as ho$ogeneous layers separate fro$ each other through
ignorance. 3ou shoul not be $isle in believing you can $ove beyon $in or thought.
5he ob7ect is to $ove the $in past its o*n ignorance so that the $in e+periences a
place beyon its ignorance. ,n this place the $in is still capable of receiving thought
i$pressions but no* they are positive an insightful. ;f course there are ti$es *hen the
$in is restful- inactive an open to sensations of pure 7oy.
?in an its thoughts are create through language an *ors- for the purpose of
beco$ing self-conscious- or to actually .no* the reason of its being. ,t is here as a
creative force to create a heaven on earth as an e+pression of itself an to reali4e itself.
!ear is the i$pei$ent separating the $in8s hu$an self fro$ its ivine origin. !ear
$anifests an gro*s *hen the $in beco$es too self-serving an fails to ac.no*lege
its ivine self.
5he fe* that are reay to eal *ith this fear are brought to this challenge through a
natural process. 5hat process eals *ith the $astery of the nu$bers or lessons fro$ 1
through to & an then to the higher lessons of the 7- H an finally the (.
5his process brings the $in to the point of accepting or at least ealing *ith the loss of
things as a $ore natural an inevitable e+perience. As the $in is force to turn in*ar
for its security an confience- it sees that it has brought this conition of loss on to itself-
albeit- at first- unconsciously. ,t reali4es after*ars that there *as a turning point in the
life- *here the effort coul no longer prouce success as it ha one before or as others
succeee. ,n other *ors if the effort is self-serving the $otivation or egotis$ an all
that it is attache to eventually begins to ie a natural eath. ,f the $in is *ise enough to
easily accept the inevitable loss of things- then hu$ility e$erges *ithin the loss
e+perience- an the $otive force changes. 5his ne* $otivation *ill only e$erge in a
state of hu$bleness- or *hen the $in8s focus is not so self-centere.
5his ne* $otivation- incentive or intention is ra*n fro$ a higher level or plain of
consciousness. ,n this higher state the $in unerstans that all things create or ra*n
to oneself *ith a lo*er intention *ill sooner or later beco$e proble$atic an be sub7ect
27
to isappoint$ent an eventual collapse. 5his transition fro$ lo*er to higher intention is
the evolutionary process e$erging out of sacrifice- hu$ility an then reali4ation. ,f the
transition is to be successful the $in $ust $a.e conscious ecisions to suppress its
urges *hen they co$e fro$ the lo*er plains. When living in the lo*er plains the esire
nature is fe by the ego- an suppression is not a consieration. ,n the higher plains the
esire nature is balance carefully bet*een consieration for others an the satisfying of
one8s o*n personal nees.
,n the lo*er $ental planes the $in is incapable of solving proble$s: it can only create
the$. ,n the lo*er states the $in is co$pelle to 7ustify its case against itself. ,t fees
upon its self-pity. 5he ego in this state *ill o anything to preserve an 7ustify its status
as a co$plainer.
5W; CA;,CEI
5hrough fear the $asses $ove accoring to the ictates of the ruling force. At its roots
this force is ise$boie an operates through the $ental real$. 5his force is co$pose
of both goo an ba influences. 5he $asses are tie together through personality an
ignorance an are epenent upon this $ainstrea$ force for its survival. 5he iniviual8s
survival epens upon playing the ga$e. 5hey .no* no other *ay. ,n this state a $an8s
confience co$es- not fro$ *ithin hi$self- but fro$ his trust an aaptability to the
professional an non-professional institutions esigne to support hi$. ,t is li.e an
orinary $an *ho has been given a unifor$ an a position of po*er. Ais confience goes
*ith the 7ob an the unifor$. 5a.e the unifor$ a*ay fro$ hi$ an he beco$es orinary
an po*erless once again.
;ver the $illenniu$ *e have been $ole by successive generations of people *ho a
to this $ass $o$entu$ an force. ,t is co$prise of both the ea an the living.
5here co$es a ti$e *hen a person8s gro*th reaches a certain level *here the pain of
belonging to this $ass $ove$ent can no longer be tolerate. 5hen the $in naturally
turns in*ar. ,niviuali4ation is a $ental process that ulti$ately releases itself fro$ this
$ass influence to gain its freeo$. 5his alternate path or choice is not ta.en as an escape
fro$ ifficult situations or responsibilities. ,t occurs as the $in8s strength an po*ers of
perception increase.
5AE !,9AG I;GF5,;9
A co$plete surrener or co$$it$ent to life is re6uire if the $in is to transcen the
proble$atic planes of thin.ing. Keep in $in that $illions of people 7oin ?onasteries or
beco$e ascetics- recluses an teachers- an ta.e on titles or put on Aoly airs of a ?aster
*ithout ever achieving their spiritual goals.
,f the act of surrenering to a conte$plative or religious life is pre$ature- all the effort
*ill be in vain an in so$e cases prevent $ental gro*th entirely. 5here is no escaping all
the re6uire$ents that lea to a full life. 5he initial stages of a spiritual life are not $ae
by personal choice. 3our spiritual estiny creeps up on you by egrees an stages until
2H
you reali4e you have no choice an never i. At that point you give up the foolishness of
pursuing your personal a$bitions an replace the$ in service to the greater goo.
5his re6uires talent an ability- strength an tolerance an finally hu$ility- an above all
it necessitates a balance $in. ,f any single part of one8s basic character or $ental
$a.eup re$ains une+presse it *ill al*ays register as an inco$pleteness or suppression
*ithin the e$otional boy. ,n other *ors there *ill be no sense of eep fulfill$ent as
the life co$es to a close.
As the $in learns its lessons it $oves graually into a state of balance. ,t is not
necessary to solve every single insignificant proble$. ,f the pri$ary lessons of life are
learne the $in naturally gravitates to higher levels of consciousness that bring *ith
the$ ne* insights an by egrees a confience that is true an unsha.able.
5he solution lies in sha.ing off this egotis$ that has interfere *ith clear perception.
?y point up to here has been to lea you to the iea that it is your na$e that hols the
.ey to self-reali4ation. 5his .no*lege is both profoun- yet si$ple an re$ains an
ob7ect of riicule- s.epticis$ an erision a$ist the intellectual elite of our $ainstrea$
society.
Ao* balance through the na$e influences our every ecision- is the ob7ect of the
follo*ing chapter.
2(
CAA"5ED 2

f names are not correct, language is
not in accordance with the truth of things.
f language is not in accordance with the
truth of things, affairs cannot be carried
on to success.
Confucius <CC1 M '7( BC=
!irst of all a 6uestion# What is it that *e are trying to really achieve in life0 Aren8t *e
si$ply trying to en7oy the beauty of life an living fro$ ay to ay0 ,sn8t it the si$ple
pleasures that affor so $uch satisfaction: goo frienships through eep an pleasurable
conversation: ti$e to rea goo boo.s an listen to goo $usic: to go off to *or. every
ay- governing our o*n ti$e an earning a ecent inco$e in the pursuit of those things
*e love to o. 5o esire an ac6uire $aterial possessions an the goo things that $oney
can buy see$s to be inherent in all of us. 5hese finite an $aterial things can an o
bring so$e lasting pleasure or at least a feeling of stability.
,n the East it is taught that esire leas to esire enlessly an fulfill$ent then beco$es
i$possible. 5here is also the iea that attach$ent to anything is the root proble$ of the
$in. 5hese ieas if not unerstoo properly can lea to angerous e+tre$es. !or the
sa.e of argu$ent an clarity *e can ta.e a contrary vie*point an state that esire is
intrinsically essential as a riving force for the $in. We can even state that attach$ent
or closeness to people an to things is essential for eventually e+periencing oneness or
unity *ith life. When ego is transcene to so$e egree- the $in sees that esire an
attach$ent are only *rong *hen they beco$e obsessive an possessive. 5he evolve
$in can esire an ac6uire things an easily let the$ go *hen it is ti$e to.
Io as Confucius infers <above=- the influence of na$e is essential in bringing about the
ulti$ate success an e+perience of fulfill$ent. ,n $y boo. Numbers%The )aster *ey ,
have outline the progressive steps to*ar e+paning an then strengthening the $in.
9o* , *ant to illustrate the basic principle of a balanced mind *ithout *hich *e cannot
$a.e substantial gro*th. We $ust unerstan the futility of an enless pursuit of
infor$ation as separate fro$ actual *iso$. 5here are brilliant $ins that en up in
$ental institutions- successful business people *ho en life being $iserable- reno*ne
scientists- spectacular artists- *riters an $usicians *ho are consiere genius8 *ho are
often co$pletely ysfunctional. ,t is a proble$ of i$balance or one-sieness *here the
$in can achieve in only one irection an unconsciously neglect other parts of itself.
Before the $in can solve its ysfunction it $ust unerstan the very structure of itself.

"roble$s are solve an issolve only as the $in shifts fro$ its present position into
an entirely ne* position or plane of $in. ,f the $in cannot change or access ifferent
)0
parts of itself an favors only one part it *ill not be able to solve its proble$s. ,f it cannot
rise fro$ the plane upon *hich the proble$ appeare it si$ply cannot evolve. ,t then
pursues an enless ialogue *ith itself that goes no*here an eventually shuts o*n
co$pletely. Iociety is fille *ith institutions that fee off an beco$e *ealthy trying to
help people that are saly lost in this proble$atic state.
Ao* to $a.e this shift fro$ one plane to another begins *ith a balance na$e. 5he
unbalance na$e creates an e+tre$e that traps the $in in see.ing the solution to
proble$s fro$ its present $ental state or plane. 5he shift of consciousness necessary to
solve any proble$ is ifficult *ithout a reference point that can lea the $in out of itself
an its e$otional association *ith the proble$.
,n theory- a proble$ arises out of an i$proper reaction to a ifficult situation. 5he
ifficult situation arises out of an inco$pleteness or i$balance *ithin the $in itself.
)OO#S
,n an enlightene or balance state $oos o not occur an happiness is sustainable. A
$oo is a conition *hich is relate to loss of vital force *ithin the boy. When this vital
force is eplete- the $in loses its grip on things an is influence fro$ the lo*er planes
of *orry- i$patience- intolerance an a host of other fears. ,f the $in is not sufficiently
evolve it si$ply cannot retain its $ental ob7ectivity. 5he $oo or one8s egotis$ then
ta.es over an irects the sho*. ,n this lo*er plane of the $ental real$- the $in *hen
face *ith an issue can never allo* itself to see another person8s point of vie*. ,t only
thin.s of itself.
As long as the $oo prevails the $in is incapable of e+periencing happiness. 5he senses
are ulle an the 7oys of life beco$e inaccessible. When the $oo is ispelle or si$ply
faes a*ay- the senses can once again register the beauty of life an friens. ,f the $in
cannot evolve an gro*- $oos beco$e a per$anent part of the life an $in- an recur
in never ening cycles graually leaing to egeneration an helplessness.
?oos occur cyclically in response to the suppresse life force or spiritual energy. ,t is
the responsibility of the $in to a*a.en to thought an the *iso$ of life. ,f it cannot
gain a concept of *hat is happening as it enters into a $oo- it $oves into a process of
shutting o*n *here evolution eventually beco$es i$possible.
5he spirit or life force is here to evolve through thought an positive action. 5he $in
$ust unerstan this force as it $oves in its effort to e+press that *hich it is- through
ti$e an e+perience. 5he $in is here to efine- ientify an relate to this spiritual force.
5his force represents the $in8s true self. ?in is an instru$ent of thought an creation
an is intene to receive the i$pulses fro$ its eeper essence. When the $in an spirit
begin to $erge they i$press the$selves upon the senses- $ore an $ore eeply. ,n this
higher state life is $ore profounly en7oye fro$ ay to ay as nature reveals its
$ysteries an connections *ith friens go $ore eeply. Gife at this point brings feelings
of gratitue.
)1
Why the $in at ti$es loses its positive position an $oves into a $oo is little
unerstoo. ,n one sense it is very si$ple in that it cannot see an e+perience for *hat it is
an *hat it offers as a possibility for evolution. ,n every e+perience there is an inherent
lesson that if learne- releases the spiritual force on a specific level.
5he ifficulty is in ientifying the true source of a proble$. 5he proble$ is not as $ost
$ight i$agine: a conition of so$e e+ternal issue- but the reaction of the $in to that
issue. ,t is the actual structure of the $in that $ust be stuie. ,n other *ors- *hy oes
one person $ove through an e+perience *ith ease *hile another $oving through the
sa$e e+perience beco$es ysfunctional0
!irst of all the $in $ust have a reference point fro$ *hich to begin its search into the
true source of its proble$ or ysfunction. ,n this boo.- nu$bers are that source. 9u$bers
represent concepts or plains of $in an thought. ,n other *ors a proble$ is a
conse6uence of so$ething that is suppresse an *ants release or e+pression. What is
suppresse is the life or spirit force itself. 5he responsibility of the $in is to ientify that
suppresse force or to align the $in to it in the for$ of a ne* concept or reali4ation-
*hich in the en is nu$erical.
We are all $ae of ( basic $ental ele$ents. ;ur 7ourney through life is to e+press all that
*e are or to ientify these ( levels or concepts of life as they relate to the challenges of
our lives fro$ ay to ay. ,t all begins *ith a balance na$e.
EVOLUTION
+rowth, e&pansion or evolution o mind is not without an end" Consier the flo*er8s
beginning as the see an its co$pletion as the bloo$. Io $in an thought begin in the
little chil an shoul evolve to reach co$pletion as pure consciousness- evoi of
proble$s. ;ur life8s fruition is the transcenence of the proble$atic states. All that the
above $eans is that the $in is no longer preoccupie by its *orries an fears. ,t has no*
entere into a state *here it is only open or accepts those thoughts that allo* the senses
to receive the i$pressions of life8s $agnificence.
Evolution is not an enless struggle to reach so$e hypothetical state of self-reali4ation or
enlighten$ent through an enless collection of thoughts an concepts. 9either oes it
finali4e its process through trying to still itself through various types of isciplines an
$ental e+ercises esigne to bring peace.
5he evolution of $in or consciousness reaches co$pletion at the point *here it brings
the ( co$ponent parts of itself into a state of e,uilibrium. 5his occurs through an
e+pansion of perception or through learning the lessons of the nu$bers fro$ 1 through to
(.
,n this state the $in is open to the beauty of this earth an all that is on it. ,t is able to
sustain that state *ithout interference fro$ the lo*er planes. ,n this state it can choose to
contribute an to create freely on the levels of its natural talents. ,t ra*s or receives
)2
fro$ pure consciousness- evoi of troubling thoughts that earlier in its life *ere
proucts of its inco$pleteness or i$balance.
"ure consciousness is not in the process of evolution it 7ust is. ,t coul be classifie as the
universal reason of life ta.ing on hu$an $ental for$- an then evolving through $ental
e+pansion until it is fully e+presse on this finite plane of for$ an i$ension. Evolution
is the play of consciousness as it fulfills itself in an through creation.
We hu$ans see$ to be creations of consciousness esigne uner evolutionary principles
to evolve as vehicles of reception- creation an finally to e+perience the $ysticis$ of it
all.
With the use an application of the infallible .no*lege of $athe$atics an nu$bers the
$in can eventually bring itself into a state of e6uilibriu$ *here evolution an ti$e o
not e+ist.
$ -$L$NCE# )IN#
A balance $in through a balance na$e sets the stage for our 7ourney through our
life8s e+periences. 5he na$e is the $ental structure create through language an a
$athe$atical principle. A balance na$e ta.es into consieration the arrange$ent of
letters that are base upon the .no*lege of the har$ony of the nine nu$bers as they
relate to the principle of thirs.
Without this .no*lege parents generally give their chilren unbalance na$es *hich
inevitably create e+tre$es that ta.e a*ay fro$ a positive response to a variety of their
e+periences. ,n ti$e the accu$ulation of negative responses si$ply shuts the $in o*n
an gro*th or e+pansion of $in ceases.
5he si$plest an greatest *ay to e$onstrate this point of balance *oul be to provie
$y reaers *ith an analysis of their life an proble$s on the basis of their na$es an
birthate. Because that is not possible , *ill e$onstrate it by setting forth here the
$eans of *or.ing out your na$e an birthate nu$erically an then e+plaining *hat
occurs *hen any single part of your life an spiritual essence is being suppresse.
As an e+a$ple , *ill use the na$e of Albert Einstein- born on ?arch 1C 1H7(
-ELO. IS T/E 0E1 C/$2T USE# IN .O20IN+ OUT 1OU2 N$)E
1 2 3 4 5 6 7 8 9
A B C D E F G H I
J K L M N O P Q R
S T U ! " # $
Goo.ing at the above .ey chart you *ill note that each letter has a nu$erical e6uivalent-
in that A-L-I have the value of N18- B-K-5 have the value of 2 an so on.
))
9o* for e+a$ple- let us *or. out the na$e Albert#
1 5
A L B E R T
3 2 9 2
We begin by $a.ing a istinction bet*een the vo*els an consonants by placing the
nu$erical value of each vo*el above the letter- *hile *e place the nu$erical value of
each consonant belo* the letter- as sho*n above.
9o* *e si$ply a up the vo*els separately- 1OCP&- 5he & then beco$es the su$ total
of the vo*els in the na$e of Albert. We o the sa$e *ith the consonants.)O2O(O2P1&.
5hen reucing 1& to a single igit *e a 1O&P7. 5he @78 beco$es the su$ total of the
consonants- as sho*n belo*.
1 5 6
A L B E R T 7
3 2 9 2 4
3ou *ill note that *e have no* ae &O7P1) an 1O) P'. 5he nu$erical co$bination
for the na$e of Albert is a &-7-' co$bination.
9o* Get us o the sa$e for his surna$e of Einstein.
5 9 5 9 1
E I N S T E I N 4
5 1 2 5 5
Al*ays re$e$ber to reuce the totals to a single igit- as in the total of the vo*els an
consonants- CO(OCO(P2H an 2OHP10- then 1O0P1 so that the nu$erical co$bination of
Einstein is 1-'-C.
5he ne+t step is to co$bine the t*o na$es together#
1 5 6 5 9 5 9 1 7
A L B E R T 7 E I N S T E I N 4 2
3 2 9 2 4 5 1 2 5 5 9
We no* have three ifferent $athe$atical co$binations- &-7-' for Albert- 1-'-C for
Einstein an 7-2-( for the co$bine na$es of Albert Einstein.
Get us no* assign na$es to the nu$ber positions.

SOUL SOUL SOUL
6 1 7
A L B E R T 7 E I N S T E I N 4 2
4 5 9
E"PRESSION E"PRESSION DESTIN#
)'
5he top nu$ber of & then is the soul nu$ber of Albert- the 1 is the soul nu$ber of
Einstein- an the 7 is the soul nu$ber of Albert Einstein. 5he botto$ nu$ber of ' is the
e+pression nu$ber of Albert- the C is the e+pression nu$ber of Einstein- an the (
beco$es the estiny nu$ber of the full na$e of Albert Einstein.
9;5E# 5he $ile nu$bers of 7 in the &-7-' co$bination of Albert- the ' in Einstein-
an the 2 in Albert Einstein have no assigne na$e because it has no influence in the
analysis. ;nly the soul nu$bers- the e+pression nu$bers an the estiny nu$ber are
analy4e.
E&ception to the rule'
In the name o Lynn or e&ample, where there are no vowels, the 314 then becomes
the vowel" I the name is spelled Lynne then the 314 o course becomes a consonant"
Only when there are no other vowels in the name does the 514 become a vowel"
,n the analysis- the $ost o$inant influence is the first na$e or na$e $ostly ans*ere
to- then the secon na$e an finally the t*o na$es co$bine.
,t is a rule that the strongest influence is al*ays fro$ the na$e that is $ost use. ,n the
above e+a$ple of Albert Einstein- if the nic.na$e of Al *as ever is use then Al shoul
also be analy4e as *ell as Albert.
,f there is a $ile na$e but it is never use then it has no influence. ,f the $ile na$e
is use in place of the first na$e then the influence of the $ile na$e is stronger than
the first na$e- but the first na$e is still the blueprint an therefore has so$e influence
even though it is never use.
When a *o$an $arries an aopts the husban8s surna$e she naturally ta.es on a ne*
influence as *ell as a ne* estiny nu$ber- an she *ill graually change accoringly.
$ #ESC2I6TION O7 T/E SOUL, E862ESSION $N# T/E #ESTIN1
NU)-E2S
I;FG#
?ost i$portant are the soul nu$bers. 5hey are erive fro$ the vo*els an represent the
very soul of the language an the na$e. ,t is fro$ here that *e ra* our esires an $ost
basic urges. 5he breath an epth of our $ental perception is eter$ine by the soul
nu$ber. 5he soul nu$ber of the first na$e is the $ost o$inant- follo*e by the soul
nu$ber of the last na$e an thirly the soul nu$ber of the t*o na$es co$bine.
()*R(""%N+
5he e+pression nu$ber sho*s ho* the soul nu$ber e+presses. 5he e+pression nu$ber
efines another aspect of the basic character. ,f the e+pression nu$ber is not relative to or
balance *ith the soul nu$ber then life *ill beco$e $ore ifficult for the iniviual.
5he e+pression nu$ber of the first na$e is the $ost o$inant- follo*e by the
e+pression nu$ber of the last na$e.
DESTINY:
)C
5he estiny nu$ber sho*s the irection the person is co$pelle to $ove in. 5his usually
ta.es place unconsciously. ,n other *ors they $ove in the irection sho*n by the
estiny nu$ber *hether they *ant to or not. ,t also for$s another aspect of a person8s
personality or character but to a lesser egree than the other nu$bers.
9;5E# 5AE 9A?E C;?"EGI WA,GE 5AE ,9!GFE9CE ;! 5AE B,D5A EA5E ,I
5AE !;DCE 5AA5 ,9CG,9EI ;9G3. ,! 5AE 9A?E ,I 9;5 BAGA9CEE 5AE9
5AE 5DFE 9A5FDE W,GG 9;5 EQ"DEII.
Each nu$ber or 6uality has both a positive sie as *ell as a negative aspect to it. ,f the
na$e is not balance- then to so$e egree the 6ualities *ill be live on the negative sie.
A further e+planation of this *ill be e+plaine later.
NO. .O20 OUT T/E T2UE INNE2 N$TU2E O2 T/E -I2T/ 6$T/
5his is one through brea.ing o*n the ti$e of your birth. !or e+a$ple- ,n Einstein8s
case he *as born on ?arch 1' 1H7(. 3ou then brea. it o*n into the )
r
$onth- the 1'th
ay of 1H7(. Deucing these nu$bers to single igits *e put it o*n li.e this#
)arch 9: 9;<=
> ? < @ A
5he @A8 then beco$es the $a7or life lesson in the birth path an influences Einstein8s life
fro$ the first to the last breath or fro$ birth to eath.
5he @>8 is calle the first $inor life lesson an covers the perio of ti$e fro$ birth to the
age of t*enty-seven.
5he @?8 is calle the $ile $inor lesson an covers the perio fro$ t*enty-seven to
fifty-four years of age.
5he @<8 is the last $inor lesson an covers the perio fro$ age fifty-four to the en of
life. ,t is sho*n li.e this#
1st $inor 2n $inor )r $inor ?a7or life lesson
)arch 9: 9;<=
> ? < @ A
B to C<yrs" % C< to ?:yrs" % ?: to end % always
5he $a7or life lesson al*ays has the strongest influence. 5he $inor life lessons are e6ual
to each other in the strength of their influence- but less strong than the $a7or life lesson
nu$ber. ,n the above e+a$ple *e *oul say that Einstein- in his $ile years- *as a &
$a7or life lesson or birth path- uner a @C8 $ile $inor.

Ais true purpose in life then is signifie by the @&8 birth path *ith the $inor influences of
@)8- @C8- an @78. We al*ays loo. to the birth path an $inor lessons to see *hat the true
purpose is before going to the na$e. De$e$ber- the birth ate efines the true inner
nature. It is important at this point to realiDe that the manner o e&pression Epositive
or ne!ativeF o the birth path numbers is dependent on the de!ree o balance that is
contained in the name" 9o*- the first na$e of Albert <&-7-'= represents the strongest
)&
influence in his life. 5he surna$e of Einstein <1-'-C = tells the story of his bac.groun
an the type of influence that *as there fro$ his parents. Gater on as he is calle ?r.
Einstein- the surna$e ta.es on $ore influence- but never as $uch as the first na$e unless
the surna$e is $ostly use. 5he t*o na$es co$bine of Albert Einstein <7-2-(= sho* a
lesser influence but i$portant nonetheless. ,t is these co$bine na$es of 7-2-= that also
give Albert Einstein the EEI5,93 of @(8. 5he estiny efines the overall irection- the
success or lac. of success- his environ$ent an the types of people in his life.
At this point , suggest you *or. out your o*n na$es an birthate 6ualities as sho*n
above. As you rea the follo*ing e+planations of the ( 6ualities in their positive an
negative e+pressions you shoul begin to see an unerstan your o*n $in *ith its
positive an negative characteristics.
5A,9BI 5; KEE" ,9 ?,9E
9" ,f the $a7or or $inor life lesson nu$bers of the birthate are suppresse through
the inhar$onious nu$ber 6ualities of your na$e then all *ill e+press on the
negative sie to so$e egree.
C" ,f the soul nu$bers in any of the na$es are not in har$ony *ith the e+pression
nu$bers- estiny nu$ber or birhate nu$bers then all *ill e+press to so$e lesser
or greater egree on the negative sie.
>" ,f the estiny nu$ber of the co$bine na$es is not in har$ony or balance to the
soul nu$bers or the birthate nu$bers then all *ill e+press on the negative sie to
so$e e+tent.
Io$eti$es the proble$s of i$balance of nu$bers ste$ fro$ their suppression-
so$eti$es fro$ the absence of nu$bers altogether an at other ti$es fro$ too $uch of
specific nu$bers *ithin the na$e. 5he positioning of nu$bers *ithin the na$es is all
i$portant.
5he la* of har$onics applies to $athe$atics an language as $uch as it oes to soun or
any other aspect of life. With respect to letters *ithin a na$e they $ust be arrange *ith
an unerstaning of the har$onic principle *ithin $athe$atics- or letter position *hich
is $athe$atical in its si$plest an $ost pure for$. ,t is only *hen nu$bers are arrange
se6uentially an beco$e a @constant8 that they ta.e on $eaning an can then be use as
po*ers of calculation an iscovery. Aere *e are stuying nu$bers- not fro$ the
6uantitative aspect but fro$ the 6ualitative point of vie*. 5he illustration belo* sho*s
the ( nu$bers as they are arrange in ) ascening stages of gro*th.
)7
IEDJ,CE 5AD;FBA
IEG! IACD,!,CE
=
,95EGGEC5FAG H
"EDIF,5I <
A
"EDIF,5I ;! ?
IEG! ,95EDEI5 :
>
C
1

,t is not possible to e+plain in boo. for$ all that $a.es up the negative aspects of a
person8s na$e an life. 5his $ust be one in a classroo$ environ$ent. , can only say at
this point that there are three .ins of nu$bers that $ust be unerstoo in the creation of
a balance na$e. 5hey are the inepenent nu$bers 1- C an 7- the social nu$bers 2- '
an H an the e$otional nu$bers )- & an (. Where these ) nu$bers occur in relation to
their e6uivalent letters *ithin our na$e $a.es all the ifference in ho* *e respon to
our e+periences. ,t can $a.e our life easy or in e+tre$e cases a veritable hell.
5he intelligence of life as it ta.es for$ as consciousness- oes so through language an
the hu$an $in- through thought an perception. ,t see$s that this great universal
intelligent force has create the conscious $in as the $eiu$ for self a*areness an for
the perception of its o*n creation. 5he evolution of consciousness or e+pansion of
thought epens entirely on ac6uiring balance or in learning the lessons fro$ 1 to (.
, propose no* to e+plain *hat happens to each nu$ber fro$ 1 through ( *hen its relative
lesson is not learne or *hen the $in struggles to solve a proble$ *ithin the confines of
its li$ite $ental structure.
Inherent within every mind rom birth there is the ur!e or !rowth and e&pansion,
and i i!nored the mind will become problematic, and de!eneration will set in"
Consciousness must evolve" It is not a choice but a necessity"
9 GU$LIT1
POSITIVE QUALITIES
5he po*er of the 1 provies the confience to $ove past the $ass or her influence. ,t
see.s to iniviuali4e itself an to create its o*n life free fro$ the influence of others. ,n
its co$plete freeo$ it a*a.ens to an originality of thought. ,n its self-absorbe an
creative state it oes only *hat its natural interests ictate. ,t then beco$es a $aster of its
o*n ti$e. ,n this co$plete state of inepenence it $a.es its contribution. Within the
real$ of its natural interests it has the confience an the perseverance to achieve an
therefore reali4e its separateness an uni6ueness fro$ others.
NEGATIVE QUALITIES
)H
,f the 1 6uality is foun in the soul positions of the na$es- particularly in the first na$e-
then the 1 beco$es too o$inant an fails to incorporate the other 6ualities or their
lessons. ,n this case it never e+periences the eep connections *ith others because it
$easures everything an everyone8s thoughts fro$ a position of @self8. 5his is not
necessarily *rong but in the unbalance state it *ill cause alienation fro$ others- even
a$ongst its inti$ates. ,n this conition it can only see an accept the ieas of others if
they co$e *ithin the range of its o*n e+periences. 5he 1 by itself cannot put itself in the
shoes of so$eone else: that is left to the 2 6uality: the 1 an the 2 being opposites.
,f the 1 6uality is foun any*here in the birthate position- particularly in the $a7or life
lesson position- an the person8s soul nu$bers of the na$es are $ae up of the passive
nu$bers of 2s an (s for e+a$ple- then the 1 *ill be suppresse. ,n this case the physical
force of the 1 *ill e+press its frustration or suppresse feeling in an out*ar aggression
at ti$es- an then en up feeling terribly guilty after*ars because of the 2s an (s. 5he
1 is such a strong physical force that *hen suppresse its natural response is to escape or
fight. ,n this unbalance state it invariably- through ti$e- see.s to avoi contact *ith too
$any people because of the conflicting or opposite influences that it cannot unerstan.

5he 1 being a non-aaptive 6uality it beco$es stubborn an close-$ine *hen it is
even slightly pressure to change its position or its vie*s. ,ts vie*s are generally blac. or
*hite an it refuses to ta.e in the possibility that so$eone else8s ieas $ay be *orthy of
consieration.
5he 1 is a nu$ber that $ust be balance carefully *ith the eeper nu$bers such as the &
an the 7. ,t is not goo in the soul positions of the na$es because it ta.es a*ay the
$in8s epth perception. ,n this case it cannot relate- intuit or $erge *ith the ieas of
eeper $ins an eventually see.s out its o*n character types e+clusively. With ti$e it
reacts to ifficult social situations by beco$ing $ore an $ore reclusive.
5he un*illingness to change its self-oriente position *ill cause the 1 to suffer in the
senses of the hea- through eye- ear- sinus- hair loss or allie proble$s. ,n an accient it is
their hea hans or feet that are usually in7ure.
Balance bet*een the positive an negative aspects of the 1 lie in the unerstaning of the
arrange$ent of the other nu$bers *ithin the na$e. ,t all begins *ith *hat *e call a
balance na$e.
C;??E95#
5he above escription of the negative attributes of the 1 is an illustration of ho* egotis$
evelops unconsciously through a violation of the principle of *holeness or balance of
6ualities. Eventually that i$balance li$its the $in8s ability to $ove for*ar. A refusal
to ac.no*lege the ieas of others is a enial of the *hole or oneness of life. We beco$e
separate fro$ each other through our i$pulsive intolerance ue to the absence of
specific 6ualities an their concepts. ,f *e share the 6ualities of another- it *oul be
easy to co$$unicate *ith the$. Egotis$ evelops through a narro* vie* of life.
9u$bers represent concepts an the larger the concept- the greater the aaptability. ,n its
)(
selfishness or one-sieness egotis$ beco$es very subtle. ,t hies *ithin the i$balance
of 6ualities an e+presses in innu$erable concepts that lac. a *holeness or acceptance of
life in its entirety.
,f the reference point for solving proble$s oes not ta.e in a large enough concept of life
evolution beco$e i$possible. ,n this case the $in- sooner or later- beco$es
proble$atic.
C GU$LIT1
POSITIVE QUALITIES
5he 2 ra*s its po*er an its sense of purpose in $erging *ith other $ins. ,t can
$o$entarily relin6uish its o*n position an interests in orer to support the thoughts of
another. ,n so oing it gains the respect of others by ra*ing the$ out. ,t has an intuitive
faculty that allo*s it to tune in to another8s thoughts an then to help clarify an buil on
to those thoughts or to correct the$ if nee be. As a counselor the 2 can nurture an lift a
person beyon their proble$ by sti$ulating their $in an thought. ,ts po*er is gaine
fro$ ta.ing on a passive role- unli.e the $ore active role of the 1. 5he 2 can genuinely
beco$e intereste in listening to the proble$s of others an see precisely *hat has to be
sai to be helpful. 5his passive ele$ent of the 2 is the essential ingreient that the *orl
re6uires to bring about peaceful solutions in trouble ti$es. 5he nurturing force of the 2
has a po*erful healing effect *hen it $erges *ith others.
NEGATIVE QUALITIES
5he 2 is inco$plete *ithin itself *ithout support fro$ the other nu$bers. When
unbalance its passivity serves to cause the 2 to escape fro$ ifficult situations for fear
of conflict. 5o avoi being hurt it can hie fro$ the truth an never reveal its true
feelings. ,t *ill suppress its o*n iniviuality an follo* others blinly all for the sa.e of
peace. ,n this state it see.s out those *ho *oul support it in its case against others. ,t
turns to gossip in orer to $a.e itself better than others.
When its passivity turns into a negative e+pression it loses its confience an beco$es
unreliable an procrastinating. At this point its char$ing *ays can hie its true
intentions. ,t can be la4y an prone to inulgence. ,n the e+tre$e it can suffer the loss of
its integrity. ,t can lie *ithout a conscience an easily fin 7ustification for its position.
Being a soft fe$inine influence the 2 in its i$balance can estroy a $an8s $asculinity
an rob both se+es of their self-$otivation an rive.
When the 2 is foun in the soul position- particularly in the first na$e- it beco$es al$ost
i$possible to achieve personal autono$y. ,f they succee it is only as a follo*er or as a
professional supporte by its institution. 5rue iniviuality beco$es very ifficult.
,f for e+a$ple the 2 is foun as the $a7or life influence *ithin the birthate an the 1 is
in the soul position then the 2 *ill be al$ost entirely suppresse. ,n this case both the 1
an the 2 *ill e+press in the negative an feel the frustration of their suppresse natural
urges.
'0
<5he 1 *ill feel in*arly frustrate because it *ill be eprive of its self-initiative or
rive an the 2 *ill feel frustrate because it cannot e+press itself *ith softness an
unerstaning.=
5he 1 an the 2 are co$plete opposites an *hen put together in a person create a
preoccupation *ith s$all things. 5he 1 cannot spea. its truth because the 2 interferes by
feeling the possibility of hurting so$eone. 5he 2 loses its verbal fluiity an char$ ue
to the 1s caniness an insensitivity. 5hey both counteract the positive 6ualities of each
other an the $in ens up playing it safe through s$all tal. an gossip. ,f the non-social
6ualities of 1- C an 7 are foun in the na$e- an the 2 is the $a7or life lesson *ithin the
birthate- the person *ill si$ply *ithra* fro$ social situations an never .no* *hy it
feels so $iserable an $isunerstoo.
5he 2 in itself cannot go very eep an re6uires the supportive influence of other
nu$bers or it beco$es lost in a preoccupation *ith itself. ,t is still part of the first thir or
1- 2 an ) *hich eals *ith @self8.
5he 2 governs the .ineys- blaer an flui functions. ,n the unbalance or tense state
the 2 $ust relieve the fluis in the blaer continually. Gater in life they can suffer
s*ollen feet an an.les as their circulatory syste$ fails to $ove the fluis fro$ the lo*er
boy. 5he lac. of iscipline over the inta.e of sugary foos can lea to a co$plete
brea.o*n of the .ineys an or the pancreas.

C;??E95#
?ost of us never .no* the true source of our anguish in life. ,n $y e+perience *ith $any
people *ho$ , have analy4e an pointe these things out- there is a rush of tears- both
in anguish an in relief. !inally they can see *here the source of their frustrations lies.
5he balancing of the na$e begins the process of self-iscovery. Creating balance out of
i$balance is a roa that $ust be travele. ,t is not an easy roa. 5hose fe* *ho ta.e on
the tas. are re*are.
> GU$LIT1
POSITIVE QUALITIES
5he ) is the first of three 6ualities - )- & an ( - that open the $in to the e$otional force.
E$otion gives feeling to life an subse6uently $ore epth- 7oy an $eaning. At the root
of this e$otional force is love co$bine *ith the urge to spea. or vocali4e *hat is felt.
5he ) a*a.ens the strong urge to ebate an e+periences the 7oy of self-e+pression. ,t
loves all people an oes not iscri$inate because of cultural or religious ifferences.
5his is a naturally happy 6uality that *ill o anything to $a.e others happy. ,ts purpose
is to inspire others through all for$s of artistic enevours- especially through the spo.en
*or. ,ts laughter is contagious an it *ill easily laugh at its o*n $ista.es. 5he three can
be chil-li.e- an play shoul al*ays be a part of its life.
NEGATIVE QUALITIES
'1
,n the unbalance state- the ) being an e$otional force tens to s*ing fro$ highs to lo*s.
When it is eplete through e$otional e+cesses the $in rops into $o$entary
epressions *hich are usually short live. ,n these lo* perios the ) beco$es a
co$plainer. At these ti$es it can lose sight of the ifference bet*een constructive ebate
an argu$ent. 5hen it is blin to its o*n egotis$ as it fights to be right an to al*ays
have the last *or. ,t can beco$e critical of others to a fault
5he fine line bet*een self-gratification of the e$otions an the transfor$ing of the
e$otional force into creative eneavor can be ifficult for the ) in the unbalance state.
5he ) can inulge in $usic an the nee to be entertaine an never a*a.en to its o*n
talents an potential for creativity. When this creativity is suppresse it can inulge itself
in eating to the point of obsession. ,n the e+tre$e case the se+ual urge can also beco$e
obsessive leaing the $in into all .ins of e$otional epravity.
5he greatest ifficulty here is the $anage$ent of this e$otional force. 5he ) is $otivate
by this e$otion an its inspiration but cannot al*ays follo* through *ith its rea$s. ,n
the unbalance state it selo$ finishes *hat it starts because of its lac. of patience an
perseverance. 5hen it beco$es la4y an untiy.
,n so$e cases the ) is a goo nu$ber in the soul position of the na$e- but not goo *hen
co$bine *ith so$e of the other nu$bers *ithin the na$es such as the C. ,n this case the
i$pulsiveness of both 6ualities $a.es it too har to hanle. 5he intensity can beco$e
self-estructive.
Where e$otion reigns the $in loses its capacity to thin. logically an *ith ob7ectivity.
,n ti$e the $in turns $ore an $ore into its inulgences an finally stops gro*ing.
5he ) governs the liver an the s.in. ,n their unhappy or tense conition the )s generally
eat too $uch an suffer fro$ a s*eet tooth *hich sho*s up in rashes an other s.in
conitions. Alcohol is ealy for people strong in the ) 6uality: it causes a egeneration
of the liver.
C;??E95I#
While all people can solve proble$s to so$e egree it is usually not enough to $ove past
the proble$atic state. ,n the unbalance state it beco$es very ifficult to ientify the
source of a proble$. When the $in is frustrate the tenency is to $ove into self-pity
an then into e$otional inulgence. 5his reaction to proble$s can beco$e habitual
*herein the $in lapses into non-gro*th.
5he stuy of the relationship of one nu$ber or 6uality to another serves the $in as a
reference point for unerstaning the source of any proble$.
: GU$LIT1
POSITIVE QUALITIES
'2
5he ' 6uality gives the $in the po*er of concentration. 5he $in can no* solve any
proble$ through the use of reason an analysis. Fnli.e the ) 6uality- *hose over
e$otional nature can bring confusion- the ' is steafast an focuse. ,t can research a
sub7ect or proble$ an patiently *ait for the $in to ra* to itself all the etails
necessary to bring about an ans*er or solution. 5he ' has the capacity to *or. an never
tire because of a fascination an total absorption in *hat it is oing. 5his is the nu$ber of
the scientist *hose fascination *ith the earth an the $aterial universe can lea to the
iscovery of ho* it all *or.s an *hy. 5his 6uality brings stability- perseverance- orer
an patience.
NEGATIVE QUALITIES
,n the soul position of the na$e the ' is li$iting. ,t beco$es too $aterialistic an
concerne *ith o$esticity an the etails of $a.ing a living.
,n the unbalance state the ' lac.s the vision an the $ore aesthetic 6ualities that are so
necessary for a full life. ,t only sees those things *hich it can taste- touch an s$ell. 5hey
cannot see the forest for the trees- as they say. Conse6uently they evelop a s.epticis$
an close-$ineness to*ars all things that go beyon their o*n e+perience. ,n the
unbalance state it beco$es stubborn an *ithra*s into a real$ create by its li$ite
interests.
5his 6uality by itself lac.s the confience to $ove for*ar an to ta.e on too $uch
responsibility. Eventually it loses itself in the $unane tas.s of their ho$e an their
hobbies. 5heir conversation at this point can beco$e 6uite boring. 5heir penchant for
etail an their slo* $ethoical approach to proble$s in ti$e can be ta.en to a fault
*here their very $in an speech beco$es slo* an halting. At this point they lose the
capacity to $entally .eep up *ith the conversation of others.
5he ' governs the sto$ach an intestines. ,n their unbalance or tense state they suffer
the proble$s relating to inigestion an constipation. ,n their tense $o$ents the
peristaltic action of the intestines sei4es up an they then suffer fro$ a bloc.age in the
bo*els. 5heir stool can $ove fro$ a *atery or to a too soli state.
? GU$LIT1
POSITIVE QUALITIES
5he C can prouce change in an al$ost $iraculous *ay si$ply through iscovering a
truth. ,ts function is to first register the untruth of any situation an then to search *ithin
itself for the unerlying truth. Evolution is epenant upon change an the brea.o*n of
ieas that sho* *ea.ness an i$perfection. 5he C perceives these *ea.nesses an is
co$pelle to challenge the$ as it is affecte by the$ in its activities fro$ ay to ay.
While others fear to ta.e issue *ith convention the C is fearless an is co$pelle by the
force *ithin itself to fight for the freeo$ fro$ restrictive philosophies an og$atis$.
,n this *ay life evolves an the C fins $eaning to its e+istence. ,t is through their solar
ple+us that they first receive the i$pression of a fault *ithin another8s thought or iea-
an the i$$eiate i$pulse is to challenge an then to search *ithin the$selves for
')
clarity an insight until the truth is reveale. When their fight is for a noble cause they
cannot lose. 5his is an intensely $ental 6uality that can ra* fro$ an insightfulness that
is al$ost ine+plicable.

NEGATIVE QUALITIES
,n the unbalance state this intensity of the C beco$es self-estructive. ,t is prone to the
loss of control over its i$pulses. ,n the $ist of its challenges it can ta.e things too
personally an then efen its position by stri.ing out at others.
Because of this intensity the C in the soul position of the na$e is in $ost cases 6uite
ifficult to hanle. ,t feels riven $uch of the ti$e an cannot easily rela+ in the $ist of
e+cite$ent or ifficulties. Ileep beco$es i$possible in those situations.
;n the *rong path it can beco$e estructive to others an to itself. When the C fights
against an in7ustice an loses its te$per- it can never *in the battle because it is then
ta.en over by its egotis$. ,n that case it cannot fin the inherent truth *ithin itself as
relate to the in7ustice.
5he C can beco$e obsessive in its co$pulsion to get even *ith so$eone *ho has
violate the$ in so$e *ay. 5heir rage in such cases can blin the$ to the conse6uences
of their actions.
5he C governs the solar ple+us an registers any intensity there- *hich can- because of its
close pro+i$ity- cause ulcers an sto$ach upsets. 5his intensity can also tighten their
nec. an shouler $uscles an cause the$ so$e pain. ,f the C is in the $a7or life lesson
the tightening of the nec. $uscles can affect the eye-ball $uscles an cause the eyes to
beco$e crosse.
C;??E95I#
5he C especially- $ust be co$bine *ith the right nu$ber 6ualities in the na$e if it is to
reali4e its potential as a true refor$er in society. ,n this stuy it is not ifficult to see ho*
i$balance in the na$e leas to e+tre$e ifficulties in life.
A GU$LIT1
POSITIVE QUALITIES
5he & a*a.ens a sense of responsibility for others. 5he & is the first step as it cli$bs the
evolutionary laer that sees beyon its o*n nees an begins to consier others before
itself. ,t has the urge to ta.e charge an to instruct others in $oving for*ar. ,t is the
$ost $ental 6uality of all. ,t 6uic.ly learns about the i$portant things of life an has an
inner .no*ing of *hat is right an *rong. ,t 6uic.ly rises to positions of responsibility
an leaership. ,t *ill not be suborinate. 5he & a*a.ens a strong $aternal or paternal
urge $a.ing it the best in $othering an fathering of chilren. ,t can e+perience a love of
''
chilren an of others that is *ithout any selfish $otive an *here it e+pects nothing in
return.
5he & is the first stage in the evolutionary 7ourney that allo*s the $in to have
confience in an un.no*n future or shoul , say in one8s o*n inner consciousness. ,t
provies a sensing that a goo effort put forth *ill an $ust prouce a goo result. ,t is
the beginning of the process of brea.ing o*n the ego or aspects of selfishness to
beco$e a*are of that *hich is beyon the personal self.
,t is here that the $in overco$es *orry an begins to unerstan that the outco$e of
events is not in its o*n hans even though it is responsible for the$ in so$e *ay. 9o*
the $in begins to accept the e+istence of an inner consciousness an begins to $erge
*ith it. ,t no* sees that the outco$e of events is neither goo nor ba but necessary in
bringing clarity regaring its true nature an true purpose. 9o* it sees clearly the futility
of *orry an is beco$ing an iniviuali4e $in.
5his is a very goo nu$ber to have in the soul position of the na$e because it is $ost
easily able to learn the lessons of the other nu$bers. ,t can aapt an $ove in any
irection in orer to solve a proble$. 5he & has an intelligence that ta.es in all things
fairly. ,t is the nu$ber of balance.
NEGATIVE QUALITIES
,f the & is suppresse because of the o$inance or interference of the other nu$bers then
they beco$e bossy. 5hen they can so$eti$es force their opinions on others an be
loo.e upon as interfering.
When they cannot achieve recognition as a positive force of authority they suffer
in*arly an *orry about things e+cessively. ,n this case they begin to avoi
responsibility. 5hey beco$e s.eptical of other people8s ieas an generally beco$e
isagreeable. ,n this case they can suffer fro$ an inflate ego or see the$selves as being
better than others.
,f the & is the true inherent path or $a7or life lesson- an the soul or e+pression nu$bers
of the na$es are- for e+a$ple in the 2s- then the suppresse & *ill sho* a resent$ent
to*ars anyone that oes not agree *ith the$.
Worry arises *ithin the $in of the & *hen its egotis$ can no longer irect the sho*. ,t
fears the isgrace of failure an the loss of face.
5he & is the 6uality of intellect- thought an analysis- an oes not relate to any physical
organ. When the & is out of balance it can beco$e a co$pulsive *orrier an in so$e
cases shut o*n $entally- particularly *o$en.
< GU$LIT1
'C
POSITIVE QUALITIES
5he 7 attunes the $in to a higher truth of things. ,t is the nu$ber of conte$plation an
is able to ra* eeply fro$ planes beyon the $unane. ,t represents the inner oor to
life8s $ysteries an can co$$une *ith the forces of nature: the ani$als- the birs as *ell
as the forest itself. 5he spiritual function of the 7 is to intuit the greater truths an to
co$$unicate the$ to the *orl. ,t is esigne to $ove a*ay fro$ the out*ar aspects of
life an to provie a greater reason for living- beyon a preoccupation *ith $aterial
pursuits. 5he 7 is capable of e+periencing eep tran6uility an a feeling of profoun
gratitue in living. ,t feels a $ystical ele$ent an a *oner about life as it loo.s out in
the night s.y. 5hose people *ith the 7 can create through art an *riting an leave an
i$pression in their *or. that can eeply $ove the observer. 5hey are the true
philosophers ra*ing fro$ planes of original thought that can e+plain the origin of
things.
5his nu$ber or stage eals *ith the plane of cause an can $ateriali4e anything it
re6uires to $a.e progress or evolve as a spiritual force- but only *hen it has transcene
its o*n egotis$.
5he 7 6uality is too sensitive to place in the soul position of the na$es. "erhaps if society
*ere $ore evolve- those *ith this .in of sensitivity coul $ore easily be unerstoo
an supporte in their creative an philosophical contribution.
NEGATIVE QUALITIES
,f the 7 is not balance properly *ith the other nu$bers it beco$es too sensitive an
si$ply shuts o*n an roa$s the *orl living in unreality. ,t can pursue the occult
real$s an i$agine things to be true- *hen they are actually pure fantasy.
,t is too easily influence by the i$perfection of others an the *orl generally. When
this happens the 7 beco$es critical an 7ug$ental an then see.s escape into unreality.
,n ti$e it beco$es so introverte it loses its capacity to e+press itself verbally. 5his
happens because noboy unerstans the$ nor o they unerstan the$selves.
5heir $oos $a.e it i$possible for the$ to see things ob7ectively. ,n this case they $ove
into self-pity an 7ustify their criticis$ of others. 5hey beco$e self-righteous an a
victi$ of their o*n their egotis$.
Because they ra* fro$ such a epth of feeling it beco$es 6uite ifficult for the$ to see
the error of their *ays. When this happens they escape into their i$agination an lose the
po*er of critical an ob7ective analysis. At this point they can stop thin.ing altogether.
When the 7 is unevelope or not sufficiently balance- try as it $ight it never gets *hat
it *ants $aterially or other*ise.

5he 7 governs the heart- lungs an bronchial organs. 5hey can suffer heart $ur$urs-
heart attac.s- an irregular heart rhyth$s. ?ental stress can inuce an asth$atic
'&
conition. 5hey can inhale a breath of air into the lungs an .no* that it is not being
absorbe into the syste$. 5hey are prone to eep chest cols an pneu$onia. 5hey can
suffer stage fright to the e+tre$e *here they si$ply sei4e up an go into a feint.
; GU$LIT1
POSITIVE QUALITIES
5he po*er of the H is in its ob7ectivity an its etach$ent. ,ts self-control gives it the
po*er to thin. clearly an *ithout bias. ,t is profounly self-confient an $oves itself
into positions of leaership.
5he spiritual function of the H is to organi4e others for the collective goo of hu$anity.
!airness is its inherent response in all situations. At an early age it can sense its po*er
an influence an see.s an outlet through business an politics- or any other fiel of
enevour *here it can be a leaer or ta.e charge.
,n the highest sense- as it transcens its lo*er nature its po*er an confience gro*- as
oes its benevolence an responsibility to the $aterial *orl. ,t can beco$e a builer of
beautiful things. ,t has a natural appreciation of goo 6uality things.
,t is capable of a$inistering 7ustice in hu$an affairs as *ell as e$aning it fro$
others. ,t $isses nothing in its effort to be fair in $oney $atters an in personal isputes.
When it has earne the right to act as an authority- people listen. ;nly in the H
th
stage can
the $in transcen the ego sufficiently to $aintain its attitue of .inness to all. ,n its
hu$ility the H *or.s for the sa.e of hu$an progress an benefits all.
5his is the preparatory stage before the $in can fin its voice an be recogni4e as a
spiritual teacher in the (. 5hrough $astery of its e$otional i$pulses it e+periences the
po*er of its constructive influence a$ongst people.
Io$eti$es the H coul be use in the soul position of the first na$e but it is ifficult to
balance it *ith a last na$e.
NEGATIVE QUALITIES
When the H is suppresse an is not recogni4e as an authority it then forces its vie*s on
others an can beco$e 6uite bossy an o$ineering.
5he H being such a po*erful an influential force it can estroy others an *hole nations
*hen it beco$es unbalance. When it *ants so$ething it has no 6ual$s about estroying
anyone *ho $ight get in the *ay of its plans.
,n its position of po*er an overlor it loo.s o*n upon others as $ere pa*ns. ,ts voice
can boo$ *ith great ferocity. When it has ta.en a position of po*er by force it lac.s
proper authority an loses the respect of others.
'7
5he H can beco$e altogether too $aterialistic an greey. 5he $ore $oney it gains the
$ore it feels the negative aspect of its po*er an it loves that feeling. ,t has a big ego an
accu$ulates things e+clusively for itself. ,t has a istorte perception of itself an feels
that it $ust lea by force an ictate to others for their o*n goo.
5he H governs the generative organs of $en an *o$en. Chil birth can be ifficult for
*o$en. 5hey are not generally stay-at-ho$e people: they are business professionals.
= GU$LIT1
POSITIVE QUALITIES
5he ( can a*a.en to co$passion- attune to people sy$pathetically- an then ra* fro$
its o*n spiritual force to e+press an appropriate *iso$. ,t is the highest e+pression
$anifesting as soun an the spo.en *or.
,t is the epito$e of inspiration an co$es to inspire others through love an the
e+pression of *iso$. 5he ( is the teacher having foun its voice or the ifference
bet*een spea.ing to 7ust hear itself an spea.ing in response to the nees of others.
Aaving overco$e the suffering of loss an learne the lesson of hu$ility- the ( no*
co$es to give of itself in a co$plete absence of egotis$. 5hey actually see the nees of
others before their o*n an *oul give generously all that they have. 5hey e+perience
the great 7oy of giving an serving their fello* $anR*o$an. 5hey .no* that that is their
$ission an the $ission of all people. Aaving given to others on this level they have ha
the e+perience that life brings to the$ all that they nee an $uch $ore. 5hey *ant for
nothing an receive everything. 5hey .no* the po*er of love an ho* to surrener their
*hole being for the sa.e of their lover.
5he ( is a specialist an can co$$it itself to any tas. that it is intereste in an pursue it
*ith abanon. "assion $ust be the $otive force behin their interests. ,n this case they
*ill sacrifice everything for the pursuit of that passion an ta.e their chances that life *ill
provie the$ *ith all their basic nees.
NEGATIVE QUALITIES
5he ( is the $ost e$otional force of all nu$bers. When it is suppresse- the $in is
ta.en over by its proble$s. 5he intense e$otion it feels aroun a proble$ reners the
$in incapable of ob7ective thought. ,t can live out its life in a .in of e$otional li$bo.
,t $oves into religion for its spiritual appeal an lives in $ystical sensation but its reality
is anything but happy. 5he ( can live in e$otional e+tre$es e+periencing religious
ecstasy an the ne+t $o$ent rop into eep epression. Deligious fanaticis$ can lea
the$ into being self-righteous- *ith inflate vie*s of the$selves as spiritual refor$ers.
,n the unbalance state these people can a*a.en to love an be $ove to e+tre$e
generosity an happiness in their giving to their lover. ,n the ne+t $o$ent they can be
evastate through fear of the loss of that love. 5hey are 7ealous an possessive lovers
'H
*ho soon fall out of love ue to this possessiveness. ,n the loss of love they can grieve
for years an beco$e possesse through self-pity.
5heir co$plaints can be obsessive an ifficult for others to tolerate. 5hey can be over-
se+e ue to the suppression of this love force an to the lac. of creative outlets. 5his
over-e$otional 6uality can $a.e the$ co$pulsive tal.ers an prone to $ental isorers.
5he ( in the soul position of the na$e is a little too ifficult to hanle because of its
intense e$otion.
5he ( governs the nervous syste$ an *hen unbalance they can suffer fro$ $inor tic.s
an sha.ing *hen nervous- or to a co$plete loss of control of their nerves. 5hey are
prone to epilepsy- "ar.inson8s isease- stro.es an other nervous isorers. 5hey often
feel eeply unsettle an never .no* the reason *hy.
'(
CAA"5ED )

When the mind is at peace,
the world too is at peace.
,ou are neither holy nor wise, &ust an
ordinary fellow who has completed his work.
! -ayman *.ang /c. 012!3234
5he above 6uote , thought appropriate for this- $y final chapter. "ro$inence- greatness
status- popularity an recognition see$ to be the riving forces *ithin our civili4e
*orl. Being at the top of the heap see$s to offer great pro$ise an re*ar- an yet *e
.no* eep insie that that is not so.
What is offere in this boo. is a ne* *ay of thin.ing an a revolutionary approach
to solving proble$s. 5hat is by stuying the $in an its structure. ,n other *ors
unerstaning *hy one $in prouces a proble$ an another $oves through the
sa$e situation an encounters no proble$ at all.
5hese follo*ing 6uotes $a.e a fine point#
There is nothing either good or bad but thinking makes it so.
!"hakespear 5 6amlet
(go is the absence of true knowledge of who we really are.
! "ogyal Rinpoche
Resolve to be thyself7 and know that he who finds himself
loses his misery.
!8atthew Arnold
We live in a *orl governe by pressures an forces that are so strong that *e see$
po*erless at ti$es to escape the$- that is- *ithout the .no*lege of a spiritual
principle. Io there is in the far reaches of outer space po*erful gravitational forces
or @blac. holes8 that gobble up anything that co$es too close. We have create a
$onster in our $aterialistic civili4ation that absolutely e$ans attention an
obeience- leaving little roo$ for rela+ation an conte$plation of the earth8s beauty
an $agnificence. Who8s $in is strong an *ise enough to resist this po*erful an
invisible force: a force that ra*s us into itself an gives so little bac. for the effort
put forth- so little that *e *oner so$eti$es *hether *e *oul be better off living
in a $ore natural an even pri$itive state in orer to preserve our sanity0
T/E )IN#
5he $in is a collection or accu$ulation of thoughts- ieas an $e$ory. 5his $in
o*es its e+istence to a boy. Behin both there e+ists an ani$ating force that
survives through the breath. 5hese three ele$ents coe+ist as a trinity but are unite
as a single unit.
C0
5he function of the $in is to beco$e self-reali4e or conscious of a reason an
purpose to its e+istence. ,t is here to unerstan its relationship to its boy an to its
spiritual source. ,f it is to survive as a spar. of universal consciousness it $ust enter
into the process of evolution. ,f it *ill not evolve- the boy *ill begin to brea.o*n
an the spirit or spar. to *ithra*.
Within the $in there e+ists a rhyth$ that $ust be unerstoo. 5he $in $ust bring
the co$ponent parts of itself into a balance or a har$ony so that enthusias$- peace
of $in an happiness can al*ays be sustaine. ,n fact the vitality of $in an boy
is a prouct of $ental forces as they are brought into a state of balance or
e6uilibriu$.
The body
5he boy is an e+tension or vehicle of the $in- an its survival an health epen
on the $in8s evolutionary process.
5he boy lives through the breath- *ater an foo an its health is entirely in the hans of
the $in. ,f the boy brea.s o*n at so$e 7uncture it is the $in8s responsibility. It is
the mind that must be loo*ed to or the root cause o bodily dysunction"
Every organ an glan functions in response to $ental i$pulses. ,f the $in is not
evolving- sooner or later one organ or another *ill beco$e ysfunctional or si$ply
atrophies.
5he igestive function for instance- *hen responing to $ental stress can rener healthy
foo inigestible. All organs of the boy respon in health or in sic.ness to the conscious
or unconscious influence of the $in. 5he $ain glans- particularly the hypothala$us-
pituitary an pineal glans $anufacture the hor$ones an che$icals necessary for health
an vitality but only if the $in is evolving. ,f the hor$ones an che$icals of these
glans are not $anufacture an secrete into the bloo strea$ the boy egenerates as
oes the $in.
,f the $in loses confience in itself to solve the proble$ of its o*n boily functions it is
lost. ,f the $in loses its vitality an energy an bla$es it e+clusively on the absence of
nutritional substances- it $isses the point. ,t is little unerstoo *hy vita$ins for e+a$ple
are al$ost entirely inigestible to certain $ental ispositions of specific character types.
Biven a si$ple iet of healthy foos the balance or evolving $in an its boy *ill
$anufacture- fro$ those foos- all that it re6uires to sustain itself.
5o replace che$ical an nutritional substances artificially into a eplete boy has
isastrous $ental conse6uences as *ell as har$ful sie affects. !irst of all if you ta.e
a*ay suffering as the incentive to see. a solution to your proble$ as it e+ists *ithin the
$in- you beco$e aicte to unnatural re$eies believing you have solve the proble$.
,t is isastrous to the $in because it see.s out its health proble$s fro$ a physiological
point of vie* rather than fro$ a $ental one- an then never e+periences the po*er of its
o*n $in to heal its boy.
C1
,f e+peiency or te$porary $easures replace the true unerstaning of the cause of
sic.ness- *hat are *e oing0 ,f *e relieve the iniviual of the sy$pto$s of isease to
the point of epenence on the octor- *here oes that leave the $in in its atte$pt to
evolve0 Keeping people8s boies alive $ay see$ a noble act of e+peience but consier
also the patient8s $ental state.
5he $in *ill not e+perience its o*n po*ers *hen it see.s outsie of itself for solutions
to proble$s that it create in the first place. ;nce it iscovers- through e+perience- its
o*n po*ers in proucing health an vitality- it is on the *ay to reali4ing a great *iso$.
5he boy if rela+e in the absence of stress *ill absolutely heal itself as *as so
hu$orously e+presse by Ben7a$in !ran.lin in this 6uote-2S9atureT heals- an the octor
ta.es the fee2.
,t is unerstanable *hy science is lost in effect or the sy$pto$s of isease. 5he search
for the true cause of things $ay begin *ith the observable but $ust eventually $ove to
an unerstaning of this invisible influence calle the hu$an $in.
?eical science has stuie an unerstoo the boy8s re6uire$ents for health. 5hey
.no* the glans $ust secrete specific hor$ones an che$icals- an the boy
$anufacture vita$ins an proteins fro$ the foos that it ingests. What they on8t .no* is
*hy the igestive an glanular syste$s of so $any fail to perfor$ their natural function.
5hen in response to the boy8s failure they introuce these $issing ele$ents fro$ a
laboratory- *ith $i+e results to say the least.
,n a general sense it is i$portant to .no* that $eical octors are prone- an succu$b to
the sa$e iseases an sic.nesses as their patients. 5he sa$e applies- in the $ental sense-
to psychologists an psychiatrists. Both rely heavily on a$inistering prescribe rugs-
an so$e*hat blinly- in hope that they *or.- an that their patients recover.
5he phar$aceutical inustry *or.s to create antiotes that *ill attac. invasive $icrobes
*ithin the boy- an .ill the$ off. ;ur $eical professionals have beco$e hugely
epenent upon the fallibility of these rugs. 5his $etho of treating physical
ysfunction is not *or.ing. Iic.ness an isease are ra$pant an they .no* it- but are
blin to the futility of enlessly treating sy$pto$s. 5he cry for $ore $oney for research
goes on an on an onU.- an the phar$aceutical inustry ra.es in billions of ollars in
profits. !ear rives the co$$on $an or *o$an to try anything to stop the agony of
sic.ness- e+cept to ta.e personal responsibility.
,t is i$portant to .no* that the boy is the only thing that *ill heal itself. ,t contains
*ithin itself the re$eies to all physical ysfunction: this is a si$ple but profoun truth.
When a person first iscovers an e+periences this for the$selves the elation opens the
$in to untol possibilities. 5his is the beginning of true self-confience.
5he hu$an boy- li.e that of all living creatures *as not create i$perfectly. ,t oes not
evolve a better an healthier one through ti$e. ;nly consciousness evolves through the
C2
nature of our thin.ing. ,t is not the responsibility of $eical science to see.- in a
laboratory- a cure for the ailing boy. 5his $ay see$ a parao+- but only sic. people are
prone to isease- an sic.ness begins in the $in an then registers itself as a sy$pto$
*ithin the boy.
2oot cause
All sic.ness begins as it registers in the $in as a tension or stress. ,n ti$e if the tension
is not re$ove it sho*s up as a physical sy$pto$ in a specific part of the anato$y
accoring to nu$ber ie.- the liver- .ineys- heart- sto$ach etc.- all accoring to one8s
$athe$atical $a.eup or character. 5he basic cause of this proble$ is roote in the
i$balance *ithin the na$e.
5he $ental tension is a result of an unsolve proble$ *ithin the $in: an uniscovere
perception of an aspect of one8s o*n character an of one8s o*n $a.ing. 5he longer the
$ental proble$ re$ains unsolve the longer the boy has to sustain the negative affect or
tension. 5ension then beco$es a fi+e part of the $in- usually on an unconscious level.
5ension is a negative force that subtly epletes the vital force of the boy an the
iniviual eventually feels it as an energy loss. As the iniviual ages an $ore proble$s
are avoie through a $ental rationale or escape- the boy si$ply respons by getting
sic..
5he egeneration of $in an boy can occur early or later in life epening upon the
$in8s ability to evolve- release or e+press the life current or spirit. 5he $ore the life
current is suppresse the less energetic the iniviual beco$es.
After a*hile sleep no longer replenishes the boy8s e+pene aily energy reserves
because the stress is carrie into the sleep state. ,n this state the $in si$ply cannot rest
or sleep properly an the boy is forever eplete.
,f the $in is evolving into a $ore balance state- tension can be re$ove an *hen
boy an $in enter into a nor$al sleep state it can a*a.en happy- positive an reay to
approach the ne* ay.
,t all relates- on a funa$ental level- to an unerstaning of your o*n $in an *hy it
cannot solve proble$s in its 7ourney through life8s e+periences. 5he lesson here is to
reali4e that all problems ori!inate in the mind. What is being offere here is a practical
unerstaning of the hu$an $in: a principle so basic an easy to unerstan.
,f the *iso$ offere here- in the for$ of $athe$atics- language- na$e an hu$an $in
is stuie seriously you *ill have a $ap of the $in that *ill eventually give you the
confience to truly believe in yourself an your o*n inherent $ental po*ers. 3ou cannot
$erely assu$e a positive thought an e+pect results. 5o be positive you $ust arrive at the
truth through e+perience an the right concepts. A positive thought has no po*er in itself
if it is not supporte by an inherent $ental 6uality or natural talent. 3ou can *ish- rea$
or affir$ a positive thought for an eternity *ithout ra*ing to you the intene result. ,f
C)
the necessary 6uality of $in through the na$e is $issing- effort is *aste. ,t is easy to
gather or accu$ulate others8 ieas an thoughts but not so easy to assi$ilate their
essence.
?in is uni6ue an $ysterious. ,t nees to be truste an relie upon for ans*ers an
e+pansion. When it $oves fro$ ol concepts to ne* ones in search of a greater truth- it
$ust be prepare to e+peri$ent an e+perience an then *ait for results.
The relationship between mind and body'
5he boy is a creation of t*o $inRboies unite physically- then- through procreation-
conception an finally birth- the physical an $ental cycle is continue through an
evolutionary process *hich is primarily mental.
5he birth an life of the ne*-born baby physically and mentally ens if the chil fails to
ta.e its o*n breath after the u$bilical cor is severe. ,f the breath is ta.en- it lives an
breaths to potentially evolve as a conscious an $ental force.
Within the breath there is a causal or ani$ating life force that unites body and mind"
5his ani$ating or life force $ust no* beco$e conscious of its life. Consciousness has its
beginning in language. Aence @,n the beginning *as the .ord- the .ord *as *ith Bo
<Deason= an the .ord *as Bo <reason=.
5he invisible lin. bet*een the boy- $in an conscious force is the name. ?in co$es
into being through an accu$ulation of thoughts but only if the chil first respons to a
na$e. ,f there is no name the chil *ill not consciously recogni4e itself as it hears the
sy$bols of language spo.en to it. Gi.e the other ani$al for$s it *ill beco$e $ore
instinctual than conscious.
Only consciousness evolves. A bear for e+a$ple *ill o precisely the sa$e thing
$illennia after $illennia *ithout change an *ithout evolving consciously. ,ts brain cells
are not esigne to respon to the forces of consciousness. ,t oes not re6uire a na$e
because it perfor$s the reason of its being pri$arily fro$ the instinctual level. ,t is
interesting to note that ani$als generally $aintain goo health *ithout an effort because
their instinctual $in oes not create ysfunction *ithin their boies. 5hey are
progra$$e to aapt to changes in their environ$ent but their instinctual $in is not
sub7ect to evolution or e+pansion.
)ind then is create through language- thought- an the name.
5he body functions an respons to the influence of every $ental thought that registers
upon it as it is receive through the brain cells an is felt in the solar ple+us an nervous
syste$.
,f there is to be an evolution of $in an consciousness there nees to be an
unerstaning of the structure of that $in as it relates to lan!ua!e an the name. ,f the
mathematical arrange$ent of letters *ithin the na$e oes not confor$ to the har$onic
C'
principle then the $in an boy *ill eventually beco$e ysfunctional an evolution
ceases. ,n the sa$e *ay- the $usician $ust unerstan the prescribe har$onies *ithin
the notes of a $usical scale- *ithin an octave of soun- if they are to e+press all the
variations of beauty *ithin that soun. Io it is through the structure an creation of the
$in as it is reveale through the application of nu$bers to letters of a na$e.
?athe$atics is basic to all of life: to the visible an invisible- an is here use to stuy
the invisible forces that $a.e up thought or consciousness. All is $athe$atical in that all
things have their e+istence in an through nu$ber or orer. We arbitrarily give nu$bers
their orer or position in relation to each other an once that position beco$es a constant
*ithin the conscious $in- they ta.e on the po*er of calculation. ,n other *ors- they
can then be use to iscover the orer in all other things visible an invisible. 5he orer
of nu$bers is si$ply the se6uence of the$ fro$ 1 through (. 5he nu$erals the$selves
are arbitrary shapes or esignations but the fact that *e give the$ position an orer is
the $agical .ey that is use to iscover the $ystery of life an the universe. ?athe$atics
is the only thing that is infallible an unchangeable.
$ -asic 6rinciple
,t isn8t until *e accept the concept that all proble$s originate *ithin our $in that
conscious evolution can ta.e place. 5hen on the other han until *e unerstan that
concept- it is useless- until *e .no* e+actly ho* that $in prevents its o*n evolution.
;n the physical plane an in our health *e nee to have the e+perience of overco$ing
isease an ill health through bringing the $in into balance an by re$oving stress fro$
our lives.
;n the $ental planes *e $ust beco$e conscious an fully a*are of ho* *e are
transcening the proble$atic states of $in through changes in our concepts. We nee to
overco$e our epenence on establishe $eical vie*s an the fear that *e cannot solve
our o*n health proble$s.
,n $atters of religion *e $ust $ove our $ins beyon the beliefs that our $ins are
incapable of solving proble$s *ithout assistance fro$ forces beyon $in. We $ust
have the confience that the over-co$ing of self-pity *ill bring ans*ers to all 6uestions
an all proble$s that the $in has create in the first place. We $ust unerstan that
once the $in gives in to fatalistic ieas- an gives itself over to forces outsie of itself it
is lost to its o*n po*er. With this .no*lege *e can overco$e our fears an finally
e+perience personal freeo$ an true self-confience.
Kno* that the basic cause of all proble$s originates *ithin the iea of an unbalance
$in. Bringing balance into the $in *ill auto$atically bring *iso$ *ith it.
5he .no*lege of the principles outline in this boo. are provie for those fe* *ho
have no choice but to *al. the path of hu$an estiny an so iscover freeo$ an the
7oy of life an its great beauty.
CC
Lie compensates with reward
Why bother *ith all this effort0 What is the ascetic8s re*ar- but a reali4ation that it
oesn8t re6uire a great eal to survive0 Ao* $uch value is there in a life *ithout
personal a$bition- an the ac6uisition of the beauties of the earth an the contributions of
$en an *o$en of great creativity0
5here is a rule of la* that is learne as great $ins overco$e their fears- an *hen they
live only for their passions an for the sa.e of life an others. Gife respons an
co$pensates the giver *ith those things that can enhance an $a.e their 7ourney $ore
co$fortable.
"ersonal esire for things can *or. in t*o *ays. ,f the esire is $otivate by fear-
esperation or any other negative or unnatural force- the thing esire $oves a*ay or if
ac6uire- the *or. to .eep it beco$es unsustainable. 5his @unnatural force8 is negative
an counter-prouctive: it burns up energy an leas to sic.ness.
,f the fear- esperation or oubt associate *ith any esire is transcene the $in
beco$es a far greater force for attraction. 5he *or. $ust still be one but it is one in the
absence of self-interest- an pri$arily for the benefit of others. ,t is *ith this higher or
noble intention that egotis$ is put asie an the la* of attraction brings our esires an
our *or. into fruition.
5he first step in a person8s spiritual 7ourney is a contraiction to everything that has been
learne an ac6uire before that $o$ent. 5he first stages in this 7ourney are a
preparation an the builing of sufficient courage to face an overco$e fear as a *ay of
co$ing into hu$ility an then strength. Gife oes provie *hen there is a co$$it$ent to
ac6uire those noble co$ponents that *oul $a.e us *ise hu$an beings. ,s it so ifficult
to see then that our esire to serve our fello* $an *ill naturally ra* forth that Eivine
essence an enlighten our *ay0 ,t re6uires no prayer.
When *e are consciously ra*ing fro$ that Eivine essence life is less co$ple+. 5here is
no nee to continually agoni4e about a $illion ifferent concerns: concerns that are all
proucts of our o*n egotis$ *ith its *orries an fears. We see the sophistication an
intellectual e+cesses in a proble$atic society actually only aing to the confusion. Can
you see ho* the co$$on $an in his esperation *or.s against hi$self an fails in
fining content$ent- *hile the ?aster *ho esires only to serve- nees only to M , 6uote -
/as.- an it shall be given: see. an ye shall fin- .noc. an it shall be opene unto
you20
,t is i$possible after the first step has been ta.en- to confor$ to the ignorance an
pressures *e put upon ourselves- an *atch it seeping into our fa$ily life- our society
an *orl culture. We .no* that to accept this *ay of life *oul be our eath. 9o* the
aventure begins as a true self-iscovery. Itep by step- as *e separate or etach fro$
those things that are not part of our estiny. We gain a confience as *e open to ne*
opportunities an ne* *ays of seeing an oing things.
C&
5hose *ho begin to sense an feel their appointe estiny co$e to unerstan the
state$ent /;h ye of little faith2. 5his faith can never be ac6uire *ithout the *iso$ an
.no*lege of your o*n $in.
+O#
5he Aoly boo.s of all religions have atte$pte to point out that in our life there is a high
$oral issue- a $atter of ac6uiring 6ualities of character that *oul allo* the $in to alter
itself an its conuct *hile ealing *ith issues of hu$an relationships. 5here is no
$ystery in *hat *e $ust o to get along *ith people- but ho* to o it is another $atter.
Eeveloping the 6ualities of patience- tolerance- hu$ility- co$passion- ob7ectivity an
finally love in the highest sense see$s an i$possible tas. to $ost.
Iuch an iea as @Luge not- for as you 7uge so you are 7uge8 is not an ile thought- but
is arrive at through a profoun insight into the reaction an conse6uence of a single an
negative thought.
We evolve by egrees- as our conuct alters in the $ist of personal an social conflict.
5he $easure$ent of our personal gro*th is in our changing attitue to*ars those *e are
in conflict *ith. 5he gro*th co$es in the gro*ing perception of every reaction of our
o*n thoughts to an opponent8s. Egotis$ lies at the root of all conflict- an its sub7ugation
is the solution to all social proble$s. Egotis$ registers itself as a subtle isturbance on
the e$otions *ith every *rong or untrue thought. ;nly the evolve $in can etect that
isturbance an then $a.e a personal correction of thought. When the $in con6uers its
negative responses it gains the po*er to teach an influence others by virtue of its true
unerstaning of any particular situation.
5he goal is love in the highest *here the $in unerstans the opponent an has no
reason for 7ug$ent. ,n egotis$ there is al*ays reaction an 7ug$ent. ,n love the $in
is never trouble because it never ta.es things personally. ,t has transcene the planes of
e$otionalis$. All proble$s are create in the e$otional states an perpetuate therein.
5his negative energy that brings *ith it all the fears an *orries of life is not easily
issolve until a balance or *holeness of concept has been reache. When the $in
reaches this place of ob7ectivity it *ill e+perience a great freeo$.
Wiso$- $ental evolution or the e+pansion of consciousness is not so $uch a prouct of
the 6uantity of thought as $uch as it is the result of the 6uality of thought.
What , have put for*ar in this boo. is the suggestion that Ipiritual insight co$es not
through the $ere accu$ulation of thought but the $ental capacity to alter the 6uality or
plane of thought *ith every ne* an pressing e+perience. 5his is acco$plishe as *e
$ove fro$ the reaction of a bruise ego into the lessons of hu$ility. ;nly *hen the $in
is capable of yieling to consier an opponents position can there be a change of heart
an a shift in consciousness.
C7
Ao* $uch any single iniviual is capable of rising to the challenges presente by their
egotis$ epens upon ho* $uch egotis$ there is in their $in an boy. ,f they are too
burene by their proble$s it inicates an al$ost i$possible tas..
, have sai that egotis$ gro*s an e+pans as the $in respons incorrectly to its life
e+periences- an that this is a prouct of the inco$plete structure of the $in create
through an unbalance na$e. ?y purpose in *riting this boo. is to a*a.en an interest in
stuying the principles behin the concept of a balance na$e.
5he value of visuali4ation an holing to a positive thought is *orthless until the *iso$
surrouning a proble$ brings *ith it a feeling of certainty.
!irst of all there is iniviuality an then universality. ,niviuality is co$plete
confience in oneself or a self-reali4ation regaring purpose an irection in life. Fntil
that point is reache there *ill al*ays be conflict *ith others an of the un.no*n. 5he
absence of iniviuality ra*s li.e$ine people together to learn fro$ each other until
there is unerstaning or purification. When there is unerstaning there is universality
or a union of $ins. ,n this state there is the recognition of oneness or sa$eness. When
this happens- love rises an beco$es sustainable. 5he eep pleasure of another8s
co$pany is so co$pletely nurturing- that *ith it co$es the love of life itself- an ens the
conflict an the feeling of inco$pleteness.
What oes it $ean to love Bo an then be in conflict *ith your neighbour0 9o* there is
a contraiction. Ihoul *e even pursue the love of Bo *ithout first pursuing the love of
life an of each other- eeply an profounly0 5he religious $an or *o$an *ill fail
$iserably in their pursuit of Bo an inflict upon the$selves enless pain an agony if
they create a separation bet*een Bo an Bo8s creation.
,s it even possible to love Bo an then be love by Bo0 ,f it *ere possible to beco$e
Bo-reali4e- ho* *oul this ta.e place0 Deligious people stuy Bo through the
creation of an i$age in the li.eness of Bo in the for$ of a Aoly $an or *o$an- an
create a relationship *ith their i$ages an have $any *onerful an even illu$inating
e+periences. 5heir Bos are all-*ise an all-.no*ing. What or *ho is Bo0 , as. these
sincere 6uestions for the benefit of those *ho are to as. the$ in their 6uest for ans*ers
to the $ystery of life an their o*n $in.
,f you believe in spiritual evolution or the evolution an e+pansion of a hu$an $in
*here oes Bo co$e into the 6uestion0 ,f Bo is the intelligence an creator of life it
stans to reason that fro$ this source all things $ust co$e. 5herefore let us efine Bo
as the intelligence behin all things an the bringer of all things.
,n the religions of present ay hu$anity Bo beco$es $ore accessible *hen brought into
hu$an for$ as a reee$er- prophet or inter$eiary- as lai out in the Aoly boo.s of the
great religions of the *orl. We are as.e to consier faith as a prere6uisite to prayer an
the $eans of co$$union *ith Bo. Io$e believe in a Bo e+ternal to the$selves- others
as *elling *ithin the$selves. We $ay use $eitation as a *ay of preparing the $in to
CH
receive insights into *ho *e are an *here *e are going- an to access those things *e
re6uire for a co$plete an happy life. 5he e+periences an *ritings of the Aoly $en an
*o$en - not *ithstaning the acco$plish$ents of great $en an *o$en of all *al.s of
life M testify to the accessibility an e+istence of a profoun or ivine source for all
thought an all goo things co$ing out of thought.
5here are $any fine people in all religions an a fe* fanatics also. ,t is rarer to fin the
profounly *ise in these sa$e religions but they are there an they have ta.en the
*iso$ in their Aoly boo.s an applie it to transfor$ the$selves into beautiful hu$an
beings. ?ost of us fail in this aunting tas..
Get $e $a.e $y point here. Why oes one $an pray an receive the ans*er or thing of
his prayers- an another $an prays an receives nothing0 Why the inconsistency0 Why
oes the faith in Bo of one $an prouce a see$ing $iracle an in another nothing but a
huge isappoint$ent0 , as. again- *hy the inconsistency0 ,n these sa$e $en at another
ti$e the results $ay be reverse. Are *e to bla$e Bo for the poor results0 ,s Bo
eliberately ignoring us- or is it to the $in that *e $ust turn to solve the ile$$a. ,s it
the lac. of proper @faith in Bo8 or 7ust the lac. of proper unerstaning in the concept of
faith itself0 What is the relationship bet*een a $an8s prayers an his Bo0
Coul a $an receive the results of his esiring- as.ing or praying *ithout bringing a Bo
into the 6uestion at all0 Are all the blessings of life accessible to all of us regarless of
*hether *e believe in a go or not0 Again *e $ust turn to the $in for the ans*er.
We only have to observe the greatness- ingenuity an *iso$ of the fe*- regarless of
their religion or the absence of one- to *oner ho* they ca$e to achieve so $uch.
What is $in an thought0 What gives $in its po*er to thin.- create an receive0 ,s it
of Bo or separate fro$ Bo0 ,f it is of Bo then is there any point in Bo praying to
itself0 ?in cannot be separate fro$ Bo the Deason if all things are of Bo the Deason.
Au$an $in is uni6ue in that it is sub7ect to evolution- gro*th an truth. We feel the
urge or i$pulse to .no* ourselves an the source of our e+istence. "erhaps it is $ore
accurate to say that Bo the Deason- ta.ing on for$ or life- sub7ects itself to an
evolutionary process as it atte$pts to e+press all that it is through hu$an eneavor an an
ever e+paning hu$an consciousness.

Gife is not static or staning still an neither is consciousness. ,t is al*ays in $otion. ,f it
cannot or *ill not evolve- the essence of it *ill *ithra* an leave its vehicle the boy to
ie.
Deligion toay is static an insists that *e cannot solve our o*n proble$ *ithout so$e
personal association *ith Bo. ,t is not a*are of ho* that iea subtly supports a person8s
unconscious nee to escape fro$ the effort re6uire to solve their o*n proble$s. Iolving
the philosophical ile$$a of a spiritually corrupt society has been left for the fe* *ise
souls of the earth. 3ou can absolutely pull forth fro$ the inner resources of your $in
C(
ans*ers to all proble$s. 3ou are not separate fro$ Bo an sub7ect to the *hi$sical
fantasies attribute to Bo by the $ins of those *ho lac. confience in the$selves.
5here is no such thing as angry Bos- 7ealous Bos- vengeful Bos or Bos *e shoul
fear. Bo is a Ga* unto itself an through hu$an achieve$ent it evolves its plan an
oes so accoring to its o*n i$$utable rule. ;ur 7ob is to unerstan an use that Dule
to create beauty in every aspect of our living. Bo the Deason *ill $a.e its presence
.no*n only uner circu$stances consistent *ith the pursuit of truth an the patient
observance of the la*s relating to ti$e an gro*th.
E,uilibrium
Aave you ever *onere *hy- in a perio of a $onth- you e+perience both goo ays an
ba ays0 5he se6uence of goo an ba ays play the$selves out in the lives of all of us
in varying egrees- epening on *here *e are along our spiritual 7ourney. 5hese ba
ays see$ to creep into the $in unbien an stay there for a prescribe perio of ti$e
an are then replace by the goo ti$es once again.
5hese positive an negative states are usually accepte an live out *ithout 6uestion as
to their cause. 5hey represent the forces of goo an ba or if you *ill have it- goo an
evil- an these t*o opposites cannot be separate as long as the $in is sub7ect to its
ysfunction or frag$entation in its evolutionary 7ourney. 5heir influences see$ to be
never ening. ,t inflicts the highly evolve as *ell as those *ho e+ist *ithout an
a*areness of this uality. 5his uality of goo an evil perpetuates itself in the for$ of
our egotis$ as long as *e re$ain inco$plete or in a state of i$balance.
5he less evolve a person is- the $ore estructive is the negative aspect of their uality.
5his is so because the negative aspect of this uality closes the $in off to its positive
sie- an al*ays see.s an opponent to carry out its negative intentions. ,t oes this
through 7ug$ent an bla$e an through the eceptive ga$e of right an *rong.
5he $ore evolve $in can observe the play bet*een these t*o opposites- but only if it
unerstans ho* this uality is create an evolves through an unbalance $in. ,f the
positive aspect is evelope enough it can see its o*n eceptive an negative sie- an
the play bet*een the t*o.
9o* *e $ust unerstan that this uality is an illusion create by the conscious $in in
conse6uence of its free-thin.ing capacity an its lac. of *iso$. 5he ani$als that e+ist
alongsie us hu$ans are not free-thin.ing. 5hey o not consciously $a.e choices
bet*een *hose ieas are right an *hose are *rong. 5hey o not go to *ar an slaughter
each other through selective reasoning an 7ug$ent. 5hey si$ply respon instinctually
an innately to their natural functions an carry out their purpose in accor *ith that
instinctual response. 5hey are not sub7ect to $oos- epressions an fluctuations in
te$pera$ent.
,n the life of a nor$al chil- every ay of every $onth it ra*s fro$ its innate tenency
to be happy an is e+e$pt fro$ epressions an $oos that can last for ays or *ee.s in
&0
the ault. 5his is because it has not live long enough to evelop this uality or illusion
of goo an evil. 5he chil is generally open to all people an has not yet create a
separation bet*een itself an others.
5his separation is a conition of every culture an every iniviual *ho has respone to
their e+periences in 7ug$ent of others an presu$es to be right *hile their opponent is
*rong. ,n this negative conition the $in is susceptible to *orry- fears- propagana-
i$aginary slights an a $illion untrue thoughts an i$pressions co$ing fro$ sources as
negative as itself.

;f course goo an evil see$- an are very real in the $ental real$- but in the ob7ective
an non-ual state the *ise $an or *o$an $a.es no 7ug$ent an is left free fro$
negative conse6uences of .ar$a or the illusion of uality- in other *ors there is no
buil-up of the negative $ental conition that creates alternately- goo an ba ays. ,n
this higher state there are no $oos- no epressions an no ine+plicable ba ays.
"roble$s in life are inevitable- but solvable if the $in is not too strongly affecte by this
ar. sie of itself.
5he issolution of this builup of negative force that co$es unbien in the for$ of
consecutive ba ays can only be acco$plishe by unerstaning the *hole of oneself. ,f
any single part of ones total nature is une+presse or suppresse it is i$possible to
overco$e this negative creation that for$s a part of the uality of one8s o*n $in.
, have previously e+plaine ho* the $in buils this negative part or ba sie of itself
through its *rong response to its e+periences ue to an i$balance in the very structure of
itself through the na$e. 5hrough the stuy of our character- using this .no*lege *e can
begin to see clearly *here the very root of all proble$s begin an ho* these proble$s
accu$ulate an establish the$selves as a collective negative force. When unchec.e this
negative force can ta.e over the $in al$ost co$pletely as it beco$es obsesse *ith its
o*n proble$s- an selo$ e+periences the absolute beauty of life as it registers itself
through the senses.
What *e are trying to achieve is an e6uilibriu$ *here there is but one nature- not t*o.
5his is one through unerstaning all the co$ponent parts of our conscious $in or of
consciousness itself.
Each 6uality of consciousness as seen through this $athe$atical principle can be stuie
an relate to our o*n life an $in. Each part as nu$bere fro$ 1 to ( is a concept *ith
feeling or 6uality of life an e+presses through $in either positively or negatively- an
is sub7ect to the la*s of har$ony an e6uilibriu$.
As the gro*ing $in co$es closer to the point of e6uilibriu$ it begins to e+perience the
oneness or .inship of each other an *ith all life an species. ,n this state the $in is
$ore sensitive- intuitive an creative. ,t is less proble$atic an is able to access ans*ers
to 6uestions $ore 6uic.ly.
&1
5his e6uilibriu$ represents an even istribution of parts *ithin the $in itself: each part
efining a 6uality of consciousness or lesson learne. Escaping fro$ the harships of life
is the sure *ay of closing o*n the $in through an irrational response that 7ustifies the
escape.
,n this state of e6uilibriu$ the $in is pure consciousness- unisturbe by e+ternal
conitions- an noise. ,t is not in the process of creating negative force that then has to be
issolve. ,t is *ise an a*are of the effects of both a negative or positive thought.
5his peace that prevails an is sustaine is not inuce through e+ercises but is earne
through the graual e+pansion of consciousness.
Gi.e the still pon- the $in no* reflects clearly all the beauty of its surrounings.
Because it possess the po*er of iscri$ination it sees the goo an ba- an in its
*iso$ reflects bac. to itself those thoughts that are a true representation of *hat is
occurring- *hich at this level is not the response of an egotis$.
,n other *ors: *hen the $in is *hole- it ta.es in the *hole of life: it is co$pletely
aaptable to all situations: it is no longer e$otionally reactive because it sees the truth of
any situation: it has risen above its egotis$- an can ra* fro$ the necessary 6ualities of
its o*n inner consciousness an respon to life in an appropriate $anner.
,t all begins *ith the right 9a$e.


-------------------------------------------------
, offer here an opportunity to stuy this valuable .no*lege through class instruction. ,f
there is an interest please Contact $yself#
Clayne Conings
(0) Bayvie* Erive
Eelta- B.C. Canaa
&2
J'? 2DC
5elephone &0'-(')-1(&&
E$ail M guiing%intergate.ca
!or an up to 2 hour analysis of your life please provie the follo*ing infor$ation#
!irst legal na$e as sho*n on your birth certificate.
9a$e <nic. na$e= $ostly use.
Gast na$e.
!or a $arrie *o$an inclue $arrie na$e an ho* long it has been use.
Birth ate# $onth- ay an year in that orer.
5i$e or hour of birth if .no*n.
Joice recore onto a CE.
,nclue pay$ent of V10C FI
?ail to the above aress
&)