Forsaken Eternity

Prelude:
Tonight there is no needs for words, it is the endless night of nights. It is the eternal night that shall not end and tonight is the night to change it all:
"Consanguinitas atque aequus rosetum vinum.Cave Adsum, ille illiact dice. Justus et puis"The blood and ashes of your kin are like roses and wine.Beware I am here and the dice have been caste.The ever just and fiathful.You ask now who it is I am , but that is not the question,though I shall answer such. You come seeking my kin for shelter and for love and hence shall you find family do you not, but this yet is still now not the question. Who and what and where and when and how shall forever never be the question for such is answered in only time and time itself is that which has stood still, so we have nothing now but Time do we not?The Question is why, but to understand your answer is but your question in itself I shall begin this tale of such with who and in it's pages may you understand the depth of your own answers lest they be your question yet to be unlocked.I may be called many names including Little night crow (Usti svnoyi goga) by some, the DeLeMonico by others, Lady Ebon Nyctenflam or Rayvn. I am a Feral untamed wild talent, plain and simply stated It is the remembrance of the best things about the ones you have loved and lost and remembering why you loved them and dwelling in the good times, The roses are sweet times that give you strength and the wine is like the nectar of life, it becomes your life blood that life they lived and those fond memories, but you shall never forget how they fell or what happened to them or the masterpiece they have written in their book of life. you make them immortal in your remembrance and in writing my own fate I am chaotic and that will effect everyone who comes in contact with me. I am the justicar, my tarot is justice and judgment.It is the fact that I live to serve and protect and care for my own and they have become my lifeblood itself and to this I am just and faithful to it."Look beneath the surface if it is me you wish to find, I am something you have seen once half remembered from a childhood dream. I see the invisible river of tears that run down your face as razors down marble.Sit with me in the darkness while I wipe away your tears. Let my cold embrace wash away the pains of mortality for who knows these feelings more then I. I who art of their creator. I cry for those who cannot, I carry their burdens when they are weak. No they are not strangers unto me, for they are all my kin. Victims of mortality.""We had known what it was to have everything we wanted, Real love, Real security and to lose it all. Sometimes it is not the light in the person you fall in love with, but the dark. Sometimes it is not the optimist you need,but another pessimist to walk beside you and know, absolutely know, that the sound in the dark is a monster,and it really is as bad as you think. Did that sound hopeless. It didn't feel hopeless. It felt reassuring. It felt....real"
                "A pessimist is what an optimist calls a realist."
     I am a natural born libra with a taste for lovely things all around. Though I do prefer to be surrounded by those who are intellectual, highly intelligent or have innate natural abilities that sets them apart from the rest. Every word is a spell woven and every action is a ritual done.The most complex people are often the most simplistic creatures, unlike anyone others will come to meet. I am a shadow walker who is a child of all walks and a student of life. They tend to be mysterious hard to read and almost impossible to get a solid definition of. If it is wished that one such as thee seeks one as me out, be high of intelligence, highly intellectual and extremely open minded. I am indeed a natural switch with the right person under certain circumstances.I do not trust easily and with that requires time, persistence and patients. I am a student of life and a child of knowledge. I have spent many years delving into metaphysics, occult, theory, philosophy, the sciences of mankind, the beliefs practices and cultures of different societies. As well as religion, principles and the illusions of reality.My world is not simple, it is not tender or constant or caring. It is not patient or compassionate or soft. My world is not simple, it is not a gentle one. Look and you will see it is not kind nor is it forgiving,but I even in my infinite patients and unconditional love cannot help but question my compassion for such a feat as this.For the qualities it lacks I have obtained in its amusement.I write for the passion of it, nothing more nothing less. That passion for my poetry and research is also in my artwork and drawings. In thus it will shine through with the words themselves and the depiction of each individual piece as a masterpiece and in such I will accept no less from myself in my constant ever evolutionary state of being. I am a child of knowledge and a student of life. My dedication is understanding what lies in the blood of reality beneath the skin and to holding no illusions presented thereof. My path is taking information transmuting it into knowledge and through my sharing of it creating wisdom and living through the experience of it.This is a piece of what I am, mayhaps not who, but what. the who shall come later in the complexity of all things. If you make it to the end of my profile, in a way only then will you just begin to scratch the surface of who I am, for such comes later.Welcome indeed to my world and mayhaps if you are masochistic or sadist enough you will learn to enjoy and or love it as I do."Oh and if they want my damn blood they can wait till I'm done using it, until then it's mine. How could I leave the two stooges there to die, especially since I'm the goddamn third one"
               Come seeking and you shall find the answers.
      I have many interests that occupy my mind and time and enjoy involving others in my activities. I am currently working on my secound book called The Key to Immortality, my first being Forsaken Eternity. I enjoy music drawing, writing poetry, clubbing, raves, enjoying the company of those who have similar tastes and beliefs. I like travel, adventure, sparing with friends, swimming, mideavil reenactments, spending time with my pack and rough housing.I enjoy writing and drawing. Most of my research has had offers to be published in scientific journals and some of them I have indeed excepted. I love to sing ,to dance, to spar, to draw, to write, and to teach metaphysics, discussion is more then welcome, but be warned I have a tendency of picking a side opposite of the one presented and debating it weather or not it is what I actually believe, for the sake of seeing all sides.If charm, glamor, charisma and presence was all the world was based on there would be no need for the intellectually elite.Come now,Open minded individuals willing to challenge ideals and intellectualism able to hold conversation on many things including but not limited to theory, philosophy, practice, belief, music, the influences of political and social evolutions on the arts, sciences and literature of history up to date. I would be interested in people who have unique ideals and their own belief system. The shadow is not the absence of light but mearly the absorption thereof.All people from all walks of life are welcome, though those of you judgementalist be forewarned one such as I have no place in the holdings for closed doors that will not open.
"Evil can only ever truely destroy evil, Good can destroy evil for a time, but when powerful evil is destroyed, it leaves a void, which, in time, is filled by only a greater evil. however when evil destroys evil, that evil steps into the void, and all that evil controlled is now at the disposal of the new evil. now say, evil is destroyed by evil that is actually good then the good evil steps into the void and seals it. when one who can assume an evil form steps into the void and reverts to its true nature, then all that the old evil had, must now either align to good or be thrown into destructive chaos and be destroyed. In effect the void is filled, and converted to good"
It isn't the message or the chosen messenger, it's the motive. One must not kill the messenger, but it messenger is not killed if they never reached the gates to begin with."Those who accept the ability, become the channel for it and the ability themselves, those who deny the ability become tools of the ability for it's use, those who fall to the will of the ability are consumed by it wholly, those who master the ability direct it with their will alone. Beware the choice beware making it."If indeed you have read this far mayhaps you shall learn the most about one such as I, Mayhaps you shall continue searching for the answers to questions not yet asked. Come seeking and the questions for your answers shall become apparent as the answers you have sought become the questions themselves. Take nothing on faith unless self proven before the holding of thy own mind. Trust not before the understandings have been woven of their limits. Hold fast not to the illusions of reality for such sweet tethers shall leave you wanting.Statically those with my childhood will have snapped, committed suicide, overdosed, or like such things with an end result by the time they are 25. My mentor at the time meant well when he showed me this statistic sheet. Told me there are hundred of things in a lifetime to die for, but find one things to live for. Things will come and go , they will come and pass but find one thing to live for and always remember it. Only then would I have the chance to overcome even those odds. Even now I see the flames of my passion burn before my eyes and I spent a lifetime holding people at arms length and pushing them all away to protect them from my loss. I want to be remembered when i am gone, not for the monster I will be in the end, but for everythgin I did before I died. I want to be remembered by the sum of what I have accomplished in my lifetime, so i live day by day, night by night. I'll teach as many as I can and help as many as I can, my one thing to fight for in this life is love.
      Not the love between two people, but unconditional all encompassing love.That love between two soul mates or between to twins, that love between to great fighters. The one thing I live for is that fight. Not the physical battle because that alone is in itself not enough, that in itself , But the greater struggle that encompasses everything from the good dark to the evil dark to the good light and the evil light, the shadow and the neutral, the balanced and the chaos, the equilibrium of sorts.. Do not get me wrong I am as dangerous as that which came before me and that which will come and indeed I am not a creature of light. The fields will lay crimson in the end just the same, the wheel will keep turning, but the ripples I will have caused will echo for all eternity from the brief 3 seconds of my life as they do far all. The sacrifice in the dark where no brother will remember my name, for the sake of another like myself. To walk each time into the deep personal hells and bring those from bended knee and reteach them how to fly, to mend their wounds and to make their armor impenetrable. To wander the most treacherous paths without a light safely to lead home those whom have strayed too far and thought to be lost. I am that dark shadow fire that burns with out needing that light. Shadow isn't the absence or presence of light but the absorption there of, nor is the the absence or presence of dark..Yet it is indeed both simultaneously.Have you ever looked at the stars at night, tot he inky blankness, the pure potentiality, the endless everlasting nothing that it is? That is hope. Only in the darkest corners, the roughest and most treacherous times can you actually see it like that dark shadow fire. I stand here and I look out around me in this world of darkness and I remember that it is easier to give in , let that flame die and become an evil, then it is to feed that inner flame, that will. It takes one of great character , strength will what ever you wish to call it, to feed that fire to change it evolve it.As long as there are still those who fight there is hope enough for an entire race, and I am that hope, mayhaps we are that hope. WE are born with the ability to create, recreate, change ,evolve , adapt, overcome anything and everything. Our own perceptions create the experience we consider reality and from it our judgment and self is born. We create ourselves, program ourselves, change ourselves and chose what we become.
  We write our own fates on the blank slate that we carve not our destiny for we are the summery of everything we were to become what we are now.WE are made strong by the pains and tortures we have suffered and the things we have weathered. We are tempered by the hells we have endured and the fortified by the wounds we have covered. We walk and chose our own paths and we create them as we go by the duty and the purpose we give ourselves. I have come to learn some of the longest lessons in life the hardest ways and i have come to love it. Mayhaps that makes me wrong, but it doesn't matter it is what is right for me.In the end we will all be crimson lain and another will take our place and what will we have accomplished in a lifetime? What will our existance have meant in the time of 3 seconds? Everything one does, it shall be done to the best of their ability with everything they have and empowered with every passion they have.In the end everything we do is just everything we've done.We are given the choice to build it up or destroy it as we pass it by to allow another to build from the foundation, for to change the current course take an effort equal to that of the current path. We chose to be creators or destroyers and in the end we all play our part in the grand cascading scheme. WE will either learn to evolve to adapt to overcome or we will fade away and be consumed by those who can. We will create another shell of flesh to take the place of the old one or we will mesh with other energy and become forgotten in the fray. Will we Either gather the strength to forge our own way or we will fall and be swept into the tides and crushed beneath the turrenting waters.Reality is not soft or kind or gentle or hard it just is. It is pure potentiality, the nothing vs the one. the nothing, the endless sea of energy, the pure potentiality. The one is the nothing that has become aware of itself created a space that is not itself , filled that space with itself to study and understand itself.I shall present unto you the understanding oh thoery, philosophy, practices, beliefs, metaphysics. I shall write and scribe among these pages pieces of that which has constructed myself. I shall write my own story with in these pages and caste forth the realm of possibility for your holding. To speak on what was for the unstanding of that which is.I shall thus include my teaching's and thier holdings with in these pages, for the depths of thier meaning. 
   I spoke once to my students offering but a simple regard in what they may learn in stating I hope you dance like no ones watching, walk softly for the land feels your steps, find your art itself and perfect yourself in it to no end, eat your fill but always keep that hunger for knowledge and above all no matter where you go and what you do, when you stand before the eternal ebon vale of twilight I hope you still feel small. That every life is sacred for it's purpose in and of it's own accord. for each life taken a death is given in honor, for each death given in honor a life is taken in servitude, such is the code of rite. The past is a ghosted mirror in which to view the future. We can choose to build an empire from the tools we hath gathered of it's fragmented shards and create the palace of the eternal now. Or we can choose to cling to those shards and allow them to bleed us dry. For those who dwell in the house of yesterday are doomed for their mistakes and trials to repeat. Those to live in the palace of the eternal now each day build the house of tommarrow in which we shall dwell in the in between of all things to experience.In such places I have come to know as the self , I walk among many but am touched by few. I see the hearts of all the pass and want to smirk at their petty deliverances, seeking sanctuary in towers of self created illusions, tied down, strapped away to the razor wire wall of humanity. Shall I leave it to your quarry of such creatures, or all them to bare the fruit of another who bares the mark of the nothing. From visiting places where the silence echoes like a scream and there is no words to whisper the pain of the nothing that are of those creature who bare no form, but are aware.To sit to toy with words and phrases, pass off conversations in entirely mearly to focus on a reflection of a former self? Mayhaps such a snide confidence of ego could be set aside for a term and put forth a better interest for the time being. Or shall we stick with the equivalence of the weather wrapped in circle of polite conversation and endless social graces. Shall I cut to the chase and finish what has been begun before the ripeness of the fruit can come to bare it's acquaintance? Do you come forth casting illusions of predetermined fates, toying with the strings of the conscious surface only to realize the tethers. Do you speak of further conversations, further deliberations from the mold society has crafted to enslave an entire race in blind soul stripping poverty and leave a husk of vigilance behind a false virtue. I am the keeper of secrets and of the woken shards, the framer of realities, the walker of places unventured.Come forth to such a table of knowledge as this seeking to fill a parched thirst that gnaws as a hollowness. Like hunting for something just out of sight, with no solid idea of what it is, just knowing it is that , which the emptiness will fall to the grace of like the strength of the night unto the tears of the cascading starlit velvet?Or mayhaps a curiosity that toys at the remembrance of something on the back edges of consciousness, like a distant calling with no sound way answering?Like the cascade of crimson down black marble steps to pool and congeal before trickling to the next step as the sun traces over the lands with it's firey crescendo.So come now what questions call thy attention upon a creature as myself for whom the shadows weave and the nights radiate their pallid translucent colours across the fresh spill of crimson thru a transient mind of such. You know what I am do you not? Or in such am I not yet to be known.In such I shall assure thee, the accounts presented here are in the upmost truth as you will see it unfold like petals of rose and mayhaps you shall stand in awe as I have and mayhaps you shall weep as I hate, but in your heart shall you know the truth in it's words and may you remember them for Eternity.

Part1
"the sun shall never set the same as the leaves fall upon the still lake of time. Never shall the wing falls on the same breeze and drink of the same waters of life. Though the waters shall always be the same and the wind ever present and alive"
"Weep not for the passing of  it's carress, for time is sweet and the lady is gentle though she will not court. Fear not the madness for it will give you strength if you know how to tame it. Fear not the dark for t shall be your best tool if you know hwo to weild it and fear not the workings of the heart for it shall never lead you astray"
"For when the time has passed the memories burn and the pheonix rises from flame licked photographs clean and new. Her wings spread to embrace the fallen still faithful in restoration shall be her gift. Drink of her flames well for in the dark they hold no light and the light iself is but a shadow of a greater light"
"Remember well sweet child the oaths that have been sworn and the words that have been spoken, for once the choice is made there shall be none undone. Remember well the blood that has been taken and the life bonds that have been made, for though the shells may fall away into the ocean of time they shall once again find you anew. that shall be your gift " 
      When the words have faded and only the pictures remain. With fragments of images made clear. In the flame licked clean places of calm have I found them. The small pieces that once were.In the silence there are words for them no names,no descriptions.For a tome I let go of the words, let go of thier meaning, let go of the connection to thier world and there is nothing but that calm. There is no feeling save for the light and no place save for that which I have found. Time stands still here. Holds no bounds as it falls away. And I see again the face of mine which the masks cannot reveal in whole. I see once more the clear depths of bottom and the resolution is clear like a lense in perfect focus. I see what it is I hav been reaching for and the woven pattern shimmering in the light.  Here there is nothing more, though there is nothing less and they cannot touch it. Soon shall I open that door I have closed and soon they shall understand. No words to say, they have all been spoken. They know what it if I feel, but they shall know what I have seen and see it shall they too and then, only then shall I sleep and find rest in it. Yes somethign had to change and if it buys time like nothing else, this is what the ravnos does best, it's time I quit denying it. When my mind is lucid I am as the ravnos, when it is not I am as the malkavian. I spent to much time denying my  other nature with thoughts of it's wrongess, but in the end as truth be old it is the greatest gift of all for it can be used as light. I am as the dragonfly I weave the illusions into reality and mayhaps it is time I used the gift of the pheonix and quit denying it. I was lacking words this morning when we spoke, bridges between pictures and words. 
 I know you will understand what it is I am doing and what it is I must do. Time stands still now like water droplets falling backwards and it is that esence of the gift that makes me untouchable. Bind the bounds that bid the way.For the time is not the time and for it is time I finished accepting what I am and time I embraced the gifts in full I was given, but it is that gift to create the llusion and weave it into reality that makes me see all the illusions of reality for what they are. In such I am secure in the fact I shall not fall for my own illusion in giving that light to others. It is a gift not a curse if it is known how to be used. Once when I was young I knew not how to use it and so I had deemed it somethign it was not in my own ignorance and over time unknowingly using it I perfected it on instinct, now it is time in the etneral now to begin where it had ended full circle had I now come and in such I am ready now.. Now you may know the true meaning. "Tonight is the endless night of nights. Tonight is the night never ending and tonight is the night to change it all. Slowly the images over these weeks of my dream become clearer. They come into view each fragment of that dream once unintelligible rapid repeating as time ahas stopped slowly become clear like glass  unmisting from the inside and I see them clearly once more. For only when there are no more words to be spoken and the last drop of blood has fallen from the light in it's slow cascade, is  it self sustaining. The weaver of dreams into reality, of the illusion of what could be into reality almost tangible and the pieces are becoming clearer this time as they did not when I was young. Slowly they are forming the picture of something and I see my reflection of who I am in the water below. For that which the masks are only pieces of, who shall see every misted mirror of mask and put the pieces together until they become clear once more and see what they have yet to see.. The malkavian riddles of my mind put to type slowly work themselves out in the ravnos in me until they become clear and the images from the fragments slowly become whole again. I sit here in anticipation as the pieces unfold but I neither step towards them or away from them. In two years it is not that which is outside of me that I will slay and thus create the danger of not rising. It is not that which I have loved that will betray me deathly to the point of which that it will only ask for death and another else. It will return back to the end of the beginning. It will return back to the third death of myself in this life and the third soul wound. This week or so I shall spend with the dream that has woven itself into reality will lock the final piece in place and so the wheels have begun to stop. It is that love that I have denied for years no matter how many times it has called from it's grave. The ghosts have made thier parole as I have called them back on thier oaths, mayhaps of my own will mayhaps the will has worked itself. I walk between the threads of the woven tapestry of fate and I reweaved the tatted threads, Mending the tapestry again and in my dreams I have seen it standing before me like a great wall. I have found my own thread many lifetimes ago which had been cut short by a hand not of the fates and not of my own. But it is that hand I shall once more face in two years time but I have long forgiven him and the gift he has granted is beyond is knowledge for he remembers not his place nor that which he has done those lifetimes ago. It is like a key slowly turning and after the lock has opened time has stood still as the door vanishes and what is behind it was never there to begin with, never locked away and it was mearly the key that turned the lock. Only when the blue ribbon falls will I see his eyes and shall he remember his deeds. And then only then will his dreams of war fall short. For it was that blue ribbon then that sealed the fate of all present and the night the oaths were sworn in blood, by ritual never to be undone lest the tapestry itself becomes unwoven. It will not be the outside force in two years that it is that which I have dreamed the choice of, but the mirror and when I look into his eyes and see that reflection shall it be known. The story is not yet finished and the words are not yet spoken and so I shall leave you with this put before you. As each piece falls into place shall I write it's memory and it's place in this holding so that mayhaps those who have come shall remember the day before all days of immortal things. Where the lines of light and dark had meshed and there was no right or wrong, just the preservation of innocent lives by the thousands for the price of a few. And so it is here the story has begun and so it is here shall I start my tale. Think  back sweet warriors to the night of crimson mist, where the lands of jade were crimson cascades and the river's had run red. Remember if you will but dare the days of crystal self lit fountains that flowed thier streams towards the top instead of the bottom and places of jade skies and purple grounds. Where the winds had whispered and the ground had shifted. To a place in itself where waters whispered lullabys and the night itself was alive. Was it not that life that fed our souls and called our hearts to the moon itself to answer it's beaconing cry. 
      Was it not that very water that called to our blood with in our veins and brought forth something greater from it's holding.Where our words were oaths in and of themselves and it was an honor to bear the marking of another in thier keeping. In days when the moons and the days were but one and feared not for the passing of the next. Days and nights in the eternal now where we were aware of our immortality itself and cherished it. Now the dust has settled upon the pages of our books and many look back forgetting thier immortality in lustful wander looking the the key of that essence that have let slip thier fingers. That esence itself stilled in flow by the illusions of a reality self created, the dream woven dreamer into reality and have you but all forgotten that it is that dream you wove that tis the illusion. In so you have fallen for your illusions as realities and caste forth your ignorance upon yoru own immortality to live the span of lives half remembered and dreams half forgotten.  speak you now of it like mayhaps it was childhood folly that was out grown, but I pray of you to remember when it was real. To the time when we were nto of flesh and bone and that which can be carved in stone. where we were the winds and the rain and the earth and the waters and the fires, where we have washed in and through ourselves in that very carress of understanding. to see with out eyes and hear with out ears and feel with out skin and breath of our own accord with nothing more but the knowledge of eternal knowledge of all that was before us and after us, above us and below us. Here do I sit with the tongues of angels upon my brow , feverantly praying mayhaps you shall one day read your stories and remember you names. That one day mayhaps you shall remember the place of places from whence we came and in that shall it never be forgotten and it shall be rewoven into it's own existance. Pray now the simple word that slips your tongue amores' , that simple word half remmebered but half forgotten in your illusionment and mayhaps you shall have yet the hope to see yet again and hear yet again. Of what I speak some make call the place of forgotteness, but Implore you I, mark that horizon on its blank sheet and caste forth your darings to the venture ahead and in such shall you return from the feast greater then forth you have come. So come forth weary traveler, the door is always left ajar. Glance not back at the barren road that you have come from this many years. May for the first in a long time your weary heart find solace in it's keeping and your weary soul find rest in it's fortelling. From where we came shall we once return until the end of the begining. When one has lost thier way, is it not best to start back at the begining to regain that in new eyes what ancient runs the crimson tides.
     Those whom we are called to hold reasons of their own for calling, those whom we hail to hold reasons of their own to live. For to caste such bonds between those and call or hail of them brethren or family, kin or pack is to forge tethers made to hold the gods themselves. Yet to portray such in the light of personal belief , to make others see the grace and the elegance or the sheer beauty with in each of those one has come to cherish and to find the words to describe such things is often difficult.One must find that link and fill themselves with that particular thought and then it shall portray itself beautifully, like a butterfly from a cocoon. To emerge and spread it's wings for flight.For those who know not of what I speak eventually you shall and for those who know of what it is this writtled tongue does whisper in the silence may the moon light thy path, the wind aid thy steps and the shadows protect thee
Part2
For the dreamers weave the visions into reality as boats on the horison of the threshold
From what dreams are we woven and yet what dreams to we weaver and are we the weavers or the woven?
In what shoreless ocean of the tides do caste forth upon the thermals of these dreams. A net caste forth in the light of our existence to say I am here I am now.
Yet for these tides of thermals to rise and fall are we the guided or the the guide, for do we light the darkness or is the darkness the light in which we cannot yet see. And so in such are the tides the pure potentiality we weave to be woven into the dream state or are we figments of our own writing pen?
Is the horizon itself a limitation or a reference point that in itself is ever adapting and changing as the dreamers weave the visions of woven realities.Is it that which there is no limit and view point of ending in the ever broadening perception or is it that which is time itself made possible by the interweaving of the dreamers as a whole.
In such that we create and are created by our own perceptions of the reality we weave as dreamers asleep in the ever waking dream and for such the coconsciousness of all dreamers and the weaving of all woven patterns thus does in such create an existence of pure potentiality in the chaos theorum.So in a sense we exist and yet not exist we are a piece of everything and everything is a piece of ourselves and yet we are nothing entirely.
To be that of all energy in a field of energies patterns where Everything is just a sequenced pattern of energies that influenced and are influenced by each other in such a matter as to create possible outcomes of probability from thier encounters and to understand the nature of each piece individually one can track the patterns and predict thier ending before it occurs thus allowing them to weave different patterns for the outcome they are seeking?

"In the beginning there was the nothing it breathed with out breathe of it's own accord. In realizing it's existance it created a space that was not itself, filled that space with itself to study and understand itself" I think it is a two part process as I had spent three hours the other night working out equations for each step of the process to go from quantum theory to practice to mechanics and such in between to establish a pattern of energy evolution into the material. I incorporate the string theory in with evolution. The physical evolution from a one celled organism through it's environmental adaptations and evolutions of form to be best equipped with meeting the natural course of change in patterns I see as only one aspect.
An evolution thereafter of the mental, emotional, spiritual and such parameters are required to continue the process of evolution due to the mind over matter belief. "True faith in anything manifests results." If one has looked into the 9 in sites of the Celestine prophecy and the 10th insite of this same document provides a possibility for spiritual evolution. Mental evolution requires training as seen amongst many of the Buddhist, Sikhist Taoist and such beliefs to prepare and train the mind and body for such an evolution.If one goes back to the simple alchemy of and just before Neo-platanism or delves into internal, external and sexual alchemy or even the works of St Germain on this type of Evolution it gives a better idea of what I have refered to.
      Then again figuring in chaos theory and cause and effect of several energy fields influencing one another and being influenced to plot the course of personal evolution thru ones lessons learned thru the experiences of ones life. Tack on the Enochian concepts of the many layers of realities and how they are set up in correlation to the 30 Eathrys and the tree of Sepheroth or life from the Qabala the concept of evolution is a scientific process of energy evolution through each step or phase of life. then take into consideration the Numerology perspective of bio-mapping due to energy spheres one is born into of the planetary and astrological influences in respect to each number, one is able to learn their life paths and in depth personality facts, strengths weaknesses, lessons they learn in each 9 year cycle and thus to plot the course of their own evolution as a person from the information provided to know what to learn and where to go from there. Shamanca astrology allows for one to see what other influences of the season, moon phase, wind types and such born under will effect their personality and bio-rhythm. Then for one to delve further into the Mayan astrology aspect to understand how each cyclic yearly and monthly influence of energy patterns then thus influences and adds into the lessons or events presented.Taking into consideration the Regular astrology aspect one can thereafter create a very in detail pattern of events provided for such an evolution as a person to take place and what courses they may be prone to take in the process. It's more of a self evolutionary tool. So in such I do believe we are in a constant process of evolution and adaptation as we go through our lives each individually, adding back to the co consciousness of the nothing for self understanding.
      "Quantities have no contraries. In the case of definite quantities One quality may be the contrary of another; thus justice is the the same one action be good and bad: this law holds good with wings, but qua winged creature. If, then, the statement is made defect, which is an evil, has excess for its contrary, this also being rectangle, for to neither is the definition of the circle appropriate. characteristic terrestrial is predicated of the species man, the not to a master, but to a man, or a biped, or anything of that sort,   is said to be capable of admitting contrary qualities. that he is white, that he runs, and so on, are irrelevant to the grow his grow a new set. iv Statements opposed as affirmation and man, when in such circumstances he loses his temper somewhat, but them, not only if they originate in natural constitution, but also Similarly with regard to softness and hardness. Hardness is predicated the syllables join, but each is separate and distinct from the rest. contrary qualities. From among things other than substance, we subsists also between the species and the genus to which the primary by that name which expresses the correlative notion, but by one of necessary for one to be true and the other false. Health and disease there will be no interdependence if one of the two is denoted, not is present in body, therefore in individual bodies, for if there ii Pairs of opposites which are contraries are not in any way possibility, for neither wholes nor parts of primary substances are is not necessary either that it should see or that it should be blind, already mentioned, and these alone, are in their intrinsic nature he might change completely, or at any rate make very great progress; quantitative, but relative; things are not great or small dispute the possibility of variation here. They maintain that others that they are not present in a subject. For man is existence, and that which does not abide can hardly have position. which either substance or a differentia forms the predicate, these are should naturally be present. We do not call that toothless which has holds good also in the case of speech. None of its parts has an add this condition because, if that to which they are related is Correlatives are thought to come into existence simultaneously. This the parts of number may be said to possess a relative order, though it relative. In practically all such cases the genus is relative, the use the term man in describing the individual; and the definition of others that they are not present in a subject.
      Fear not for the lacking of money in yor future, the great mother provides for her children as the great father protects them and the fates teach them For those of you whom have seen me dance, with the grace and flow, with that magic that catches the air and steals your breath with grace and elegance. For that time stopping to stare as your heart beat slows and your focus narrows through the rows of people that fade from your view.  Know I cannot move like the buenita la rosa y casa de negro. God she was the queen of that place I had come to know as home In such do I now  tell you, when that girl moved ohh dear god that place was on fire.She was gorgeous.  Put me to shame until she did that dance move I myself learned from her summoning one of you to take your place at my side on the floor. The double beconing of come hither finger as she rolls her shoulders back and her hips back  the same time in an alternative rhthym. I can still remember the feel of that pull, the unwillingness to disobey that summoning, least my breath stop with dead. When I danced with the buenita la roa y casa de negro, nothign but her existed, and we moved as one with out touching as a perfect alternative mirror and the entire place was a magical heaven.She was the most beautiful thing I had ever seen in my life and mayhaps shall ever see again and any one else who attemtped to dance with her shed give that look only latino girls can manage and call me to her with that gesture.Nothing in all of life was more intimate with her nor I then the dance, She moved like silk and flowed like water over marble stairs, Her eyes had this blaze to them and she had this air about her that was enchanting and her scent was that of jasmine and vanilla.At that time I would have given anything for one more dance with her, one more look, one more smile."Her eyes were the colour of insanity" 	
       D would sit back and watch us dance with this look of utter proudness and admiration and that look only male alpha's get of yes that is mine and that look of pure lust.Such a look of admiration of what was his stealing the attention of the audience in awe and jealousy.Such times as this shall be remembered for an eternity and the names forever carved in memory.  He would lean back and watch with that look as she called me from his side with that knowing smile and that preditory gleam. God that was my piece of heaven there ashke.And everyone in that room watched with jeliousy and awe becuase her father owned the club. Buenita la rosa y casa de negro, the beauty of the rose and the house of the Blackroses. In such one could say she was my angel ashke. When I first was introduced  from the streets into the local group in the area  by armand becuase of those he kept company with  she was thier queen. Many a night I had attended smaller clubs in the area because of my lack of knowing the social duality presented herein this place of times. Mainly a small goth clubs and the likes,  had she attended to see me dance in these smaller clubs for several occasions before approaching me, dressing me and escorting me to her father's club. She took me under her wing as the crazy white cat and taught me how to lose myself in that passion of the dance and worship the music taught me how to take the rage from the day and the firey rebelliousness and that passion of the fight and bring it forth, channel it into something other people would die in a heartbeat for.In such I have told her tale and spoke her name  forever more with the soft purr of it on my lips and the gentle longing of ages past. She has been dead for several years now,Her boy at the time did that of which stupidity and egotism hold key, he brought the war of the streets home with him in one simple act,both of them were killed excution style to make a point. you cannot rip certian people off and get away with it. Such was the street life.
       Many a night do I hear her sweet alluring laughter still caress my skin and her fire burn with in my own eyes. Many a night Have I taken the floor with her grace and elegance, sweeping glance and enchanting presence of a goddess among men. for these things in a way shall she live on through me, though shall I forever be that ghosted mirror that reflects her echo through time and shall I judge myself lacking ever more. shall I thus forever more bare the name of the Blackrose upon my lips in sweet sighs of passion and shall those lights be forever more etched into my blood and that music with in my veins.Some nights I do still her her sweet melodic voice over the winds and in my dreams do I still dance the dance of life or passion with the goddess. Times in the midst of a dance in my new haven will I catch her scent of jasmine and vanilla and push the limits of the dance for her until the world itself has stopped again and for that moment in time frozen still where the world around me has stopped do I feel her.Do I see her Moca skin and wine lips,taste her passion and my feet hit the dance floor once more to worship her. 
      Take Heed sweet coming one of whom I beckon forth from the crowds and from the masses, for that dance of life, of magic and of love itself when it has ended I shall depart the same as I had come. I shall take my place upon the floor with that song in my veins and I shall worship it until the night departs and so in such I will depart with it. In time shall you remember mayhaps that magic that was felt, that time of the greatest passion unleashed and of the world standing still and fading away.Mayhaps shall you look back over years and remember that feeling and that place for all entirety, remember that though I am your goddess she was mine. that though I may burn your passions and your desires and your lights to the very end until exhaustion, shall you not once behold the touch of the flesh. Mayhaps well spoken was the bouncer of my recent haven in his stating of my dangerousness.For I dance as she once did, as intimately as any lover with out touch and yet touching parts of thee none other shall beneath the flesh. Yet in that simple breath could then spill such a crimson cascade and in your falling unnoticed as I moved to the next willing participant of the dance. Not missing a heartbeat, nor step, nor batting an eye at your failings. Such a creature as I would not miss thee, would not mourn thee nor love thee or hold thee close. I am her little ice queen forever more and she is my flame of the darkest rose. So came dare to tempt the competition of the ghost for whom's place you compete, but know you shall be left wanting Come dare to prick your heart on the thorns of my passions for that taste of ecstasy, that only heaven can offer and for a time know you have danced with the queen. And for a time all shall be forgotten. 
    As for my hobby I collect books, I have had the dream of owning my own library since I was young. I have always loved to read and to write. I am currently working on my second book and we shall see how that goes I am currently on chapter 4. My mother put me in kindergarten when I was 4 becuase I read the entire encyclopedia Britannica and was trying to explain it to her book by book. In 7th grade I was tested becuase I had no friends and I was anti-social. Iq of 156 and the mind of a 21 year old. intellect, understanding, reading, comprehension,all of it collage level.  my freshmen year of highschool I was studying quantum  thoery, philosphy, practice and application, alchemy ect everything I could get my hands on and it wasnt enough   philospohy, thoeries, beliefs practices, languages, cultures. Quantum is it's own science separate from physics. Dealing with  quarks, energy, time and space continum ect  started studying atronomy and the numbers that compose the construction of the balance of the universal particales, and how they formulate the very stars and planets of our existance. I had no pacients, nor time for the things that would hold me back, restrian me from the understanding and the pursuit of knowledge. So such an eternal hunger of the empty cup yet to be filled.  Further mentioned Not skipping me grades because I was emotionally stunted and didnt have the emotional capacity to be able to establish bonding or any sort of middle ground with kids my age thus resulting in anti social behavior. Since I had a photographic memory and the inability to have linear time perception he figured maybe I would learn to adapt from it. Since I think in pictures not in words or in concepts, there is a gap between my thoughts and my ability to verbally communicate them leading to a lack of interpersonal skills. So books have been my best friend from an early age because the words become pictures and the ability to write them our or type them to describe the pictures and such in my mind formed a bridge to communication. Books, art, music and learning everything I could get my hands on from belief to theory, practice, language, religion, philosophy and on and on. The cup is never full and the hunger is never quenched. When I read people as I often do, I see images, places, animals, colours, sometimes patterned lines or circles and each has a representation, a symbol as some call it an energy mark or signature. Some days I bridge that gap fluidly and communicate in poetic elegant language like crimson cascading down black marble stair cases to spill to the next step and pool before continuing on in it's crescendo. Seemingly from an endless source and unto no end presented.Other days it is like the still black flames that dance back and forth building in their meaning, in their holding with no translucent light and a cold heat. Such had no outside tap, nor spring to flow forth and such it builds to a great forge and such I become the weaver and the blacksmith. Once the bridge has been let down or built up, the words flow once more from the images to carress along keys and pen strokes on paper to fill endless pages and endles hours. Time times of the black flame I sit and draw, and my passion spring forth not from a common spring with dancing colour and images on canvases . White is the colour of no emotion, it is the colour of forgotten things that are slowly remembering and that first stroke on each page is like a horizon. At times it is the space for the blackness to bleed through, the doorway put forth to offer the page of remembrance that shall partake in it. It is the colour of frustration when where to begin is not the question itself but the answer and that once steady hand now quivering like candle light in an only estate makes that first mark. For the question and the answer are one of the same. All in the details so sift focus on the bigger, better now. Some say we all have virtues that need rending, with laws and systems ripped from the branches of life. The question is simple, do you know what your post entails, Do you serve a purpose or purposely serve? For what could be told better then thru lyrics of music. Mayhaps I am the malkavian or the Ravnos for lack of better idealogical terms. Mayhaps I am the very imbuement of insanity and the weaver of illusions into reality. Mayhaps In such I formulate and construct my own reality from a world of ideals one had yet to but tap into the passions springing forth to understand. Yet to comprehend the essence of this verbiage shall those fall short in the vicissitude of fate? Wind down you mind in the abolistic lore of a summer spent and a winter earned, and for the rest of us, is there really sunday? To wade naked into that bloody pool and place our hand on the big black book, to watch the knives zigzag between our aching fingers. Is thsi forth the world we indeed have created or the world we have learned to adapt to. Is the laws of man or nature the laws we are in the keeping of or are they illusions of guidlines, caste forth in a caress of hope that mayhaps we are all unique, different. Mayhaps yet we are both the more we are different, the more we are the same, the more we change the more we have stayed the same in the ever constant shifting thing called time. So where does this leave us? At the begining or the end, at that blank sheet of white canvas to make that first mark and create a horizon. To merge that ever shifting reference point in an ever shifting world of tides and undoes, thermals and forgotten thoughts. And yet who knows these things as well as I, so into the depth of the minds with debates and arguments and intellectual conversation put forth. Mayhaps to clutch that last shred of the bridge, that last stone of bonding and companionship on the endless sea of cascading tides. In the end of this mayhaps you have the answers and mayhaps you have the question. But it's all in the books and in the art and in the music isnt it? Each note, line picture phrase, a hundred ways to depict the same thing for the understanding of another and in such where does that leave myself? On the teetering edge of uncertainty or in the cascading embrace of knowing?"I've been crawling in the dark searching for answer. Tell me what is for" "If I am consumed by questions like a cancer. then I am buried in the silence of the answer"For I have spoken on the events that have form the basis of my holding in material concerns, let us now address that which goes beyodn the flesh for a term into the mind. The heart of the matter as one would say, in the very essence of the creation of the now. To understand the why of that which is thw what and where and when and how. then shall all be made clear and presented unto thee. 
	Part three:
That which we learn we in turn teach.My kioshen,(they whom have black belted and understood the meaning of multiple martial arts.)once said, "The master of my master is the art itself,enacted thru the motions of instinct until it is natural like the rain falling.We do not practice it to go thru the motions of getting it right. We few practice it inthe state of the empty cup to become the art for the time. So each of us in our own ways becomes the master. When we learn to become the art being the empty cup we are ready thru will alone so serve no masterand such the teacher becomes the pupil to a greater teacher and so is the cycle."I shall include my teachings from begining to end and in such may you find understanding as I have. 
Part 1:Self study and Learning for application.

Khalil Gibran:the prophet- read and give me an essay stating what each of his lessons mean to you.

The Coming of the Ship
`	Almustafa, the chosen and the beloved, who was a dawn onto his own day, had waited twelve years in the city of Orphalese for his ship that was to return and bear him back to the isle of his birth. And in the twelfth year, on the seventh day of Ielool, the month of reaping, he climbed the hill without the city walls and looked seaward; and he beheld the ship coming with the mist. Then the gates of his heart were flung open, and his joy flew far over the sea. And he closed his eyes and prayed in the silences of his soul. But he descended the hill, a sadness came upon him, and he thought in his heart: How shall I go in peace and without sorrow? Nay, not without a wound in the spirit shall I leave this city. Long were the days of pain I have spent within its walls, and long were the nights of aloneness; and who can depart from his pain and his aloneness without regret? Too many fragments of the spirit have I scatterd in these streets, and too many are the children of my longing that walk naked among these hills, and I cannot withdraw from them  without a burden and an ache. It is not a garment I cast off this day, but a skin that I tear with my own hands. Nor is it a thought I leave behind me, but a heart made sweet with hunger and with thirst. Yet I cannot tarry longer. The sea that calls all things unto her calls me, and I must embark. For to stay, though the hours burn in the night, is to freeze and crystallize and be bound in a mould. Fain would I take with me all that is here. But how shall I? A voice cannot carry the tongue and the lips that give it wings. Alone must it seek the ether. And alone and without his nest shall the eagle fly across the sun. Now when he reached the foot of the hill, he turned again towards the sea, and he saw his ship approaching the harbour, and upon her prow the mariners, the men of his own land.
And his soul cried out to them, and he said:
Sons of my ancient mother, you riders of the tides, How often have you sailed in my dreams. And now you come in my awakening, which is my deeper dream. Ready am I to go, and my eagerness with sails full set awaits the wind. Only another breath will I breathe in this still air, only another loving look cast backward, Then I shall stand among you, a seafarer among seafarers. And you, vast sea, sleepless mother, Who alone are peace and freedom to the river and the stream, Only another winding will this stream make, only another murmur in this glade, And then shall I come to you, a  boundless drop to a boundless ocean. And as he walked he saw from afar men and women leaving their fields and their vineyards and hastening towards the city gates. And he heard their voices calling his name, and shouting from the field to field telling one another of the coming of the ship.
	And he said to himself:
Shall the day of parting be the day of gathering? And shall it be said that my eve was in truth my dawn?And what shall I give unto him who has left his plough in midfurrow, or to him who has stopped the wheel of his winepress?Shall my heart become a tree heavy-laden with fruit that I may gather and give unto them? And shall my desires flow like a fountain that I may fill their cups?Am I a harp that the hand of the mighty may touch me, or a flute that his breath may pass through me? A seeker of silences am I, and what treasure have I found in silences that I may dispense with confidence? If this is my day of harvest, in what fields have I sowed the seed, and in what unrembered seasons? If this indeed be the our in which I lift up my lantern, it is not my flame that shall burn therein.Empty and dark shall I raise my lantern, And the guardian of the night shall fill it with oil and he shall light it also. These things he said in words. But much in his heart remained unsaid. For he himself could not speak his deeper secret.  And when he entered into the city all the people came to meet him, and they were crying out to him as with one voice.
 And the elders of the city stood forth and said: Go not yet away from us. A noontide have you been in our twilight, and your youth has given us dreams to dream. No stranger are you among us, nor a guest, but our son and our dearly beloved. Suffer not yet our eyes to hunger for your face. 
And the priests and the priestesses said unto him: Let not the waves of the sea separate us now, and the years you have spent in our midst become a memory. You have walked among us a spirit, and your shadow has been a light upon our facs.Much have we loved you. But speechless was our love, and with veils has it been veiled. Yet now it cries aloud unto you, and would stand revealed before you. And ever has it been that love knows not its own depth until the hour of separation.And others came also and entreated him.But he answered them not. He only bent his head; and those who stood near saw his tears falling upon his breast. And he and the people proceeded towards the great square before the temple. And there came out of the sanctuary a woman whose name was Almitra. And she was a seeress. And he looked upon her with exceeding tenderness, for it was she who had first sought and believed in him when he had been but a day in their city.  And she hailed him, saying: Prophet of God, in quest for the uttermost, long have you searched the distances for your ship.And now your ship has come, and you must needs go.Deep is your longing for the land of your memories and the dwelling place of your greater desires; and our love would not bind you nor our needs hold you.Yet this we ask ere you leave us, that you speak to us and give us of your truth. And we will give it unto our children, and they unto their children, and it shall not perish. In your aloneness you have watched with our days, and in your wakefulness you have listened to the weeping and the laughter of our sleep.  Now therefore disclose us to ourselves, and tell us all that has been shown you of that which is between birth and death.And he answered, People of Orphalese, of what can I speak save of that which is even now moving your souls?
                  On Love  Then said Almitra, "Speak to us of Love."
And he raised his head and looked upon the people, and there fell a stillness upon them. And with a great voice he said:
When love beckons to you follow him, Though his ways are hard and steep. And when his wings enfold you yield to him, Though the sword hidden among his pinions may wound you. And when he speaks to you believe in him, Though his voice may shatter your dreams as the north wind lays waste the garden. For even as love crowns you so shall he crucify you. Even as he is for your growth so is he for your pruning. Even as he ascends to your height and caresses your tenderest branches that quiver in the sun, So shall he descend to your roots and shake them in their clinging to the earth. Like sheaves of corn he gathers you unto himself. He threshes you to make you naked.
 He sifts you to free you from your husks. He grinds you to whiteness. He kneads you until you are pliant; And then he assigns you to his sacred fire, that you may become sacred bread for God's sacred feast. All these things shall love do unto you that you may know the secrets of your heart, and in that knowledge become a fragment of Life's heart.
 But if in your fear you would seek only love's peace and love's pleasure, Then it is better for you that you cover your nakedness and pass out of love's threshing-floor, Into the seasonless world where you shall laugh, but not all of your laughter, and weep, but not all of your tears. Love gives naught but itself and takes naught but from itself. Love possesses not nor would it be possessed; For love is sufficient unto love. When you love you should not say, "God is in my heart," but rather, I am in the heart of God."
                  And think not you can direct the course of love, if it finds you worthy, directs your course. Love has no other desire but to fulfil itself. But if you love and must needs have desires, let these be your desires: To melt and be like a running brook that sings its melody to the night. To know the pain of too much tenderness. To be wounded by your own understanding of love;  And to bleed willingly and joyfully. To wake at dawn with a winged heart and give thanks for another day of loving; To rest at the noon hour and meditate love's ecstasy; To return home at eventide with gratitude; And then to sleep with a prayer for the beloved in your heart and a song of praise upon your lips.
	On Marriage  Then Almitra spoke again and said, "And what of Marriage, master?"
 And he answered saying: You were born together, and together you shall be forevermore. You shall be together when white wings of death scatter your days. Aye, you shall be together even in the silent memory of God. But let there be spaces in your togetherness, And let the winds of the heavens dance between you. Love one another but make not a bond of love: Let it rather be a moving sea between the shores of your souls. Fill each other's cup but drink not from one cup. Give one another of your bread but eat not from the same loaf. Sing and dance together and be joyous, but let each one of you be alone, Even as the strings of a lute are alone though they quiver with the same music. Give your hearts, but not into each other's keeping. For only the hand of Life can contain your hearts. And stand together, yet not too near together: For the pillars of the temple stand apart, And the oak tree and the cypress grow not in each other's shadow. 
On Children And a woman who held a babe against her bosom said, "Speak to us of Children." 
And he said:Your children are not your children. They are the sons and daughters of Life's longing for itself.
They come through you but not from you, And though they are with you, yet they belong not to you. You may give them your love but not your thoughts. For they have their own thoughts. You may house their bodies but not their souls,  For their souls dwell in the house of tomorrow, which you cannot visit, not even in your dreams.You may strive to be like them, but seek not to make them like you. For life goes not backward nor tarries with yesterday. You are the bows from which your children as living arrows are sent forth. The archer sees the mark upon the path of the infinite, and He bends you with His might that His arrows may go swift and far. Let your bending in the archer's hand be for gladness; For even as he loves the arrow that flies, so He loves also the bow that is stable. 
On GivingThen said a rich man, "Speak to us of Giving."
And he answered:You give but little when you give of your possessions. It is when you give of yourself that you truly  give. For what are your possessions but things you keep and guard for fear you may need them tomorrow? And tomorrow, what shall tomorrow bring to the overprudent dog burying bones in the trackless sand as he follows the pilgrims to the holy city? And what is fear of need but need itself? Is not dread of thirst when your well is full, thirst that is unquenchable? There are those who give little of the much which they have - and they give it for recognition and their hidden desire makes their gifts unwholesome. And there are those who have little and give it all. These are the believers in life and the bounty of life, and their coffer is never empty. There are those who give with joy, and that joy is their reward. And there are those who give with pain, and that pain is their baptism. And there are those who give and know not pain in giving, nor do they seek joy, nor give with mindfulness of virtue They give as in yonder valley the myrtle breathes its fragrance into space. Though the hands of such as these God speaks, and from behind their eyes He smiles upon the earth. It is well to give when asked, but it is better to give unasked, through understanding; And to the open-handed the search for one who shall receive is joy greater than giving And is there aught you would withhold?
All you have shall some day be given; Therefore give now, that the season of giving may be yours and not your inheritors'. You often say, "I would give, but only to the deserving." The trees in your orchard say not so, nor the flocks in your pasture. They give that they may live, for to withhold is to perish. Surely he who is worthy to receive his days and his nights is worthy of all else from you.

And he who has deserved to drink from the ocean of life deserves to fill his cup from your little stream. And what desert greater shall there be than that which lies in the courage and the confidence, nay the charity, of receiving?
And who are you that men should rend their bosom and unveil their pride, that you may see their worth naked and their pride unabashed? See first that you yourself deserve to be a giver, and an instrument of giving. For in truth it is life that gives unto life - while you, who deem yourself a giver, are but a witness. And you receivers - and you are all receivers - assume no weight of gratitude, lest you lay a yoke upon yourself and upon him who gives. Rather rise together with the giver on his gifts as on wings; For to be overmindful of your debt, is to doubt his generosity who has the free-hearted earth for mother, and God for father.
On Eating and Drinking Then an old man, a keeper of an inn, said, "Speak to us of Eating and Drinking."
And he said: Would that you could live on the fragerance of the earth, and like an air plant be sustained by the light.
But since you must kill to eat, and rob the young of its mother's milk to quench your thirst, let it then be an act of worship, And let your board stand an altar on which the pure and the innocent of forest and plain are sacrificed for that which is purer and still more innocent in many. When you kill a beast say to him in your heart, "By the same power that slays you, I to am slain; and I too shall be consumed. For the law that delivered you into my hand shall deliver me into a mightier hand. Your blood and my blood is naught but the sap that feeds the tree of heaven." And when you crush an apple with your teeth, say to it in your heart, "Your seeds shall live in my body, And the buds of your tomorrow shall blossom in my heart, And your fragrance shall be my breath, And together we shall rejoice through all the seasons." And in the autumn, when you gather the grapes of your vineyard for the winepress, say in you heart, "I to am a vinyard, and my fruit shall be gathered for the winepress, And like new wine I shall be kept in eternal vessels."
 And in winter, when you draw the wine, let there be in your heart a song for each cup;And let there be in the song a remembrance for the autumn days, and for the vineyard, and for the winepress.
	On Work Then a ploughman said, "Speak to us of Work."
And he answered, saying: You work that you may keep pace with the earth and the soul of the earth.For to be idle is to become a stranger unto the seasons, and to step out of life's procession, that marches in majesty and proud submission towards the infinite. When you work you are a flute through whose heart the whispering of the hours turns to music. 
Which of you would be a reed, dumb and silent, when all else sings together in unison? lways you have been told that work is a curse and labour a misfortune. But I say to you that when you work you fulfil a part of earth's furthest dream, assigned to you when that dream was bo rn, And in keeping yourself with labour you are in truth loving life, And to love life through labour is to be intimate with life's inmost secret. But if you in your pain call birth an affliction and the support of the flesh a curse written upon your brow, then I answer that naught but the sweat of your brow shall wash away that which is written. You have been told also life is darkness, and in your weariness you echo what was said by the weary. And I say that life is indeed darkness save when there is urge, And all urge is blind save when there is knowledge, And all knowledge is vain save when there is work, And all work is empty save when there is love;
 And when you work with love you bind yourself to yourself, and to one another, and to God. And what is it to work with love? It is to weave the cloth with threads drawn from your heart, even as if your beloved were to wear that cloth.
It is to build a house with affection, even as if your beloved were to dwell in that house. It is to sow seeds with tenderness and reap the harvest with joy, even as if your beloved were to eat the fruit. It is to charge all things you fashion with a breath of your own spirit, And to know that all the blessed dead are standing about you and watching.
Often have I heard you say, as if speaking in sleep, "he who works in marble, and finds the shape of his own soul in the stone, is a nobler than he who ploughs the soil.
	And he who seizes the rainbow to lay it on a cloth in the likeness of man, is more than he who makes the sandals for our feet." But I say, not in sleep but in the over-wakefulness of noontide, that the wind speaks not more sweetly to the giant oaks than to the least of all the blades of grass;And he alone is great who turns the voice of the wind into a song made sweeter by his own loving. Work is love made visible.And if you cannot work with love but only with distaste, it is better that you should leave your work and sit at the gate of the temple and take alms of those who work with joy. For if you bake bread with indifference, you bake a bitter bread that feeds but half man's hunger. 
And if you grudge the crushing of the grapes, your grudge distils a poison in the wine. And if you sing though as angels, and love not the singing, you muffle man's ears to the voices of the day and the voices of the night.
		On Joy & Sorrow	Then a woman said, "Speak to us of Joy and Sorrow."
And he answered: Your joy is your sorrow unmasked. And the selfsame well from which your laughter rises was oftentimes filled with your tears. And how else can it be? The deeper that sorrow carves into your being, the more joy you can contain. Is not the cup that hold your wine the very cup that was burned in the potter's oven? And is not the lute that soothes your spirit, the very wood that was hollowed with knives? When you are joyous, look deep into your heart and you shall find it is only that which has given you sorrow that is giving you joy. When you are sorrowful look again in your heart, and you shall see that in truth you are weeping for that which has been your delight. Some of you say, "Joy is greater than sorrow," and others say, "Nay, sorrow is the greater." But I say unto you, they are inseparable.
 Together they come, and when one sits alone with you at your board, remember that the other is asleep upon your bed. 
Verily you are suspended like scales between your sorrow and your joy. Only when you are empty are you at standstill and balanced. When the treasure-keeper lifts you to weigh his gold and his silver, needs must your joy or your sorrow rise or fall.

On Houses Then a mason came forth and said, "Speak to us of Houses."
And he answered and said: Build of your imaginings a bower in the wilderness ere you build a house within the city walls.  For even as you have home-comings in your twilight, so has the wanderer in you, the ever distant and alone.
Your house is your larger body. It grows in the sun and sleeps in the stillness of the night; and it is not dreamless. Does not your house dream? And dreaming, leave the city for grove or hilltop? Would that I could gather your houses into my hand, and like a sower scatter them in forest and meadow. Would the valleys were your streets, and the green paths your alleys, that you might seek one another through vineyards, and come with the fragrance of the earth in your garments. But these things are not yet to be. In their fear your forefathers gathered you too near together. And that fear shall endure a little longer. A little longer shall your city walls separate your hearths from your fields. 
And tell me, people of Orphalese, what have you in these houses? And what is it you guard with fastened doors?
Have you peace, the quiet urge that reveals your power? Have you remembrances, the glimmering arches that span the summits of the mind? Have you beauty, that leads the heart from things fashioned of wood and stone to the holy  mountain? Tell me, have you these in your houses? Or have you only comfort, and the lust for comfort, that stealthy thing that enters the house a guest, and becomes a host, and then a master? Ay, and it becomes a tamer, and with hook and scourge makes puppets of your larger desires. Though its hands are silken, its heart is of iron. It lulls you to sleep only to stand by your bed and jeer at the dignity of the flesh. It makes mock of your sound senses, and lays them in thistledown like fragile vessels.Verily the lust for comfort murders the passion of the soul, and then walks grinning in  the funeral.
 	But you, children of space, you restless in rest, you shall not be trapped nor tamed. Your house shall be not an anchor but a mast. It shall not be a glistening film that covers a wound, but an eyelid that guards the eye. You shall not fold your wings that you may pass through doors, nor bend your heads that they strike not against a ceiling, nor fear to breathe lest walls should crack and fall down. You shall not dwell in tombs made by the dead for the living. 
And though of magnificence and splendour, your house shall not hold your secret nor shelter your longing. 
For that which is boundless in you abides in the mansion of the sky, whose door is the morning mist, and whose windows are the songs and the silences of night.
		On ClothesAnd the weaver said, "Speak to us of Clothes."
And he answered:Your clothes conceal much of your beauty, yet they hide not the unbeautiful.And though you seek in garments the freedom of privacy you may find in them a harness and a chain. Would that you could meet the sun and  the wind with more of your skin and less of your raiment, For the breath of life is in the sunlight and the hand of life is in the wind. Some of you say, "It is the north wind who has woven the clothes to wear."But shame was his loom, and the softening of the sinews was his thread. And when his work was done he laughed in the forest.Forget not that modesty is for a shield against the eye of the unclean. And when the unclean shall be no more, what were modesty but a fetter and a fouling of the mind?And forget not that the earth delights to feel your bare feet and the winds long to play with your hair.
		On Buying & Selling And a merchant said, "Speak to us of Buying and Selling."
And he answered and said: To you the earth yields her fruit, and you shall not want if you but know how to fill your hands.It is in exchanging the gifts of the earth that you shall find abundance and be satisfied. Yet unless the exchange be in love and kindly justice, it will but lead some to greed and others to hunger. When in the market place you toilers of the sea and fields and vineyards meet the weavers and the potters and the gatherers of spices, - Invoke then the master spirit of the earth, to come into your midst and sanctify the scales and the reckoning that weighs value against value. And suffer not the barren-handed to take part in your transactions, who would sell their words for your labour.
To such men you should say, "Come with us to the field, or go with our brothers to the sea and cast your net; For the land and the sea shall be bountiful to you even as to us." And if there come the singers and the dancers and the flute players, - buy of their gifts also. For they too are gatherers of fruit and frankincense, and that which they bring, though fashioned of dreams, is raiment and food for your soul. And before you leave the marketplace, see that no one has gone his way with empty hands. For the master spirit of the earth shall not sleep peacefully upon the wind till the needs of the least of you are satisfied.
	On Crime & Punishment Then one of the judges of the city stood forth and said, "Speak to us of Crime and Punishment."
	And he answered saying:It is when your spirit goes wandering upon the wind, That you, alone and unguarded, commit a wrong unto others and therefore unto yourself. And for that wrong committed must you knock and wait a while unheeded at the gate of the blessed. Like the ocean is your god-self; It remains for ever undefiled.
And like the ether it lifts but the winged. Even like the sun is your god-self; It knows not the ways of the mole nor seeks it the holes of the serpent. But your god-self does not dwell alone in your being. Much in you is still man, and much in you is not yet man, But a shapeless pigmy that walks asleep in the mist searching for its own awakening.
 And of the man in you would I now speak. For it is he and not your god-self nor the pigmy in the mist, that knows crime and the punishment of crime. Oftentimes have I heard you speak of one who commits a wrong as though he were not one of you, but a stranger unto you and an intruder upon your world. But I say that even as the holy and the righteous cannot rise beyond the highest which is in each one of you, So the wicked and the weak cannot fall lower than the lowest which is in you also. And as a single leaf turns not yellow but with the silent knowledge of the whole tree, So the wrong-doer cannot do wrong without the hidden will of you all. Like a procession you walk together towards your god-self. You are the way and the wayfarers.  And when one of you falls down he falls for those behind him, a caution against the stumbling stone. Ay, and he falls for those ahead of him, who though faster and surer of foot, yet removed not the stumbling stone. And this also, though the word lie heavy upon your hearts: The murdered is not unaccountable for his own murder, And the robbed is not blameless in being robbed. The righteous is not innocent of the deeds of the wicked, And the white-handed is not clean in the doings of the felon. Yea, the guilty is oftentimes the victim of the injured, And still more often the condemned is the burden-bearer for the guiltless and unblamed. You cannot separate the just from the unjust and the good from the wicked; For they stand together before the face of the sun even as the black thread and the white are woven together. And when the black thread breaks, the weaver shall look into the whole cloth, and he shall examine the loom also. If any of you would bring judgment the unfaithful wife,
 Let him also weight the heart of her husband in scales, and measure his soul with measurements. And let him who would lash the offender look unto the spirit of the offended. And if any of you would punish in the name of righteousness and lay the ax unto the evil tree, let him see to its roots; And verily he will find the roots of the good and the bad, the fruitful and the fruitless, all entwined together in the silent heart of the earth. And you judges who would be just, What judgment pronounce you upon him who though honest in the flesh yet is a thief in spirit? What penalty lay you upon him who slays in the flesh yet is himself slain in the spirit? And how prosecute you him who in action is a deceiver and an oppressor,
	Yet who also is aggrieved and outraged?And how shall you punish those whose remorse is already greater than their misdeeds? Is not remorse the justice which is administered by that very law which you would fain serve?Yet you cannot lay remorse upon the innocent nor lift it from the heart of the guilty. Unbidden shall it call in the night, that men may wake and gaze upon themselves. And you who would understand justice, how shall you unless you look upon all deeds in the fullness of light? Only then shall you know that the erect and the fallen are but one man standing in twilight between the night of his pigmy-self and the day of his god-self, And that the corner-stone of the temple is not higher than the lowest stone in its foundation. 
On Laws Then a lawyer said, "But what of our Laws, master?" 
And he answered:	You delight in laying down laws,Yet you delight more in breaking them. Like children playing by the ocean who build sand-towers with constancy and then destroy them with laughter. But while you build your sand-towers the ocean brings more sand to the shore, And when you destroy them, the ocean laughs with you. Verily the ocean laughs always with the innocent. But what of those to whom life is not an ocean, and man-made laws are not sand-towers, But to whom life is a rock, and the law a chisel with which they would carve it in their own likeness?
What of the cripple who hates dancers? What of the ox who loves his yoke and deems the elk and deer of the forest stray and vagrant things? What of the old serpent who cannot shed his skin, and calls all others naked and shameless?
And of him who comes early to the wedding-feast, and when over-fed and tired goes his way saying that all feasts are violation and all feasters law-breakers? What shall I say of these save that they too stand in the sunlight, but with their backs to the sun?They see only their shadows, and their shadows are their laws. And what is the sun to them but a caster of shadows?And what is it to acknowledge the laws but to stoop down and trace their shadows upon the earth?
But you who walk facing the sun, what images drawn on the earth can hold you?You who travel with the wind, what weathervane shall direct your course? What man's law shall bind you if you break your yoke but upon no man's prison door? What laws shall you fear if you dance but stumble against no man's iron chains? And who is he that shall bring you to judgment if you tear off your garment yet leave it in no man's path? People of Orphalese, you can muffle the drum, and you can loosen the strings of the lyre, but who shall command the skylark not to sing?
		On Freedom And an orator said, "Speak to us of Freedom."
And he answered: At the city gate and by your fireside I have seen you prostrate yourself and worship your own freedom, Even as slaves humble themselves before a tyrant and praise him though he slays them. Ay, in the grove of the temple and in the shadow of the citadel I have seen the freest among you wear their freedom as a yoke and a handcuff. And my heart bled within me; for you can only be free when even the desire of seeking freedom becomes a harness to you, and when you cease to speak of freedom as a goal and a fulfillment. You shall be free indeed when your days are not without a care nor your nights without a want and a grief, But rather when these things girdle your life and yet you rise above them naked and unbound. And how shall you rise beyond your days and nights unless you break the chains which you at the dawn of your understanding have fastened around your noon hour? In truth that which you call freedom is the strongest of these chains, though its links glitter in the sun and dazzle the eyes. And what is it but fragments of your own self you would discard that you may become free? If it is an unjust law you would abolish, that law was written with your own hand upon your own forehead. You cannot erase it by burning your law books nor by washing the foreheads of your judges, though you pour the sea upon them. And if it is a despot you would dethrone, see first that his throne erected within you is destroyed. For how can a tyrant rule the free and the proud, but for a tyranny in their own freedom and a shame in their won pride? And if it is a care you would cast off, that care has been chosen by you rather than imposed upon you. And if it is a fear you would dispel, the seat of that fear is in your heart and not in the hand of the feared. Verily all things move within your being in constant half embrace, the desired and the dreaded, the repugnant and the cherished, the pursued and that which you would escape. These things move within you as lights and shadows in pairs that cling. And when the shadow fades and is no more, the light that lingers becomes a shadow to another light. And thus your freedom when it loses its fetters becomes itself the fetter of a greater freedom.

On Reason & Passion  And the priestess spoke again and said:   "Speak to us of Reason and Passion."
 And he answered saying: Your soul is oftentimes a battlefield, upon which your reason and your judgment wage war against passion and your appetite. Would that I could be the peacemaker in your soul, that I might turn the discord and the rivalry of your elements into oneness and melody. But how shall I, unless you yourselves be also the peacemakers, nay, the lovers of all your elements? Your reason and your passion are the rudder and the sails of your seafaring soul.
If either your sails or our rudder be broken, you can but toss and drift, or else be held at a standstill in mid-seas. For reason, ruling alone, is a force confining; and passion, unattended, is a flame that burns to its own destruction. Therefore let your soul exalt your reason to the height of passion; that it may sing; And let it direct your passion with reason, that your passion may live through its own daily resurrection, and like the phoenix rise above its own ashes.
I would have you consider your judgment and your appetite even as you would two loved guests in your house. Surely you would not honour one guest above the other; for he who is more mindful of one loses the love and the faith of both.
Among the hills, when you sit in the cool shade of the white poplars, sharing the peace and serenity of distant fields and meadows - then let your heart say in silence, "God rests in reason." And when the storm comes, and the mighty wind shakes the forest, and thunder and lightning proclaim the majesty of the sky, - then let your heart say in awe, "God moves in passion." And since you are a breath In God's sphere, and a leaf in God's forest, you too should rest in reason and move in passion.
		On PainAnd a woman spoke, saying, "Tell us of Pain."
And he said:Your pain is the breaking of the shell that encloses your understanding. Even as the stone of the fruit must break, that its heart may stand in the sun, so must you know pain. And could you keep your heart in wonder at the daily miracles of your life, your pain would not seem less wondrous than your joy; And you would accept the seasons of your heart, even as you have always accepted the seasons that pass over your fields. And you would watch with serenity through the winters of your grief. Much of your pain is self-chosen. It is the bitter potion by which the physician within you heals your sick self. Therefore trust the physician, and drink his remedy in silence and  tranquillity: For his hand, though heavy and hard, is guided by the tender hand of the Unseen,
And the cup he brings, though it burn your lips, has been fashioned of the clay which the Potter has moistened with His own sacred tears.
		On Self-KnowledgeAnd a man said, "Speak to us of Self-Knowledge."
And he answered, saying:Your hearts know in silence the secrets of the days and the nights.But your ears thirst for the sound of your heart's knowledge.You would know in words that which you have always know in thought.You would touch with your fingers the naked body of your dreams. And it is well you should. The hidden well-spring of your soul must needs rise and run murmuring to the sea; And the treasure of your infinite depths would be revealed to your eyes.
But let there be no scales to weigh your unknown treasure; And seek not the depths of your knowledge with staff or sounding line. For self is a sea boundless and measureless. Say not, "I have found the truth," but rather, "I have found a truth." Say not, "I have found the path of the soul." Say rather, "I have met the soul walking upon my path." For the soul walks upon all paths. The soul walks not upon a line, neither does it grow like a reed. The soul unfolds itself, like a lotus of countless petals. 
On Teaching Then said a teacher, "Speak to us of Teaching."
And he said: No man can reveal to you aught but that which already lies half asleep in the dawning of our knowledge.
The teacher who walks in the shadow of the temple, among his followers, gives not of his wisdom but rather of his faith and his lovingness. If he is indeed wise he does not bid you enter the house of wisdom, but rather leads you to the threshold of your own mind. The astronomer may speak to you of his understanding of space, but he cannot give you his understanding. The musician may sing to you of the rhythm which is in all space, but he cannot give you the ear which arrests the rhythm nor the voice that echoes it. And he who is versed in the science of numbers can tell of the regions of weight and measure, but he cannot conduct you thither. For the vision of one man lends not its wings to another man. And even as each one of you stands alone in God's knowledge, so must each one of you be alone in his knowledge of God and in his understanding of the earth.
		On Friendship And a youth said, "Speak to us of Friendship."
Your friend is your needs answered. He is your field which you sow with love and reap with thanksgiving.And he is your board and your fireside. For you come to him with your hunger, and you seek him for peace. When your friend speaks his mind you fear not the "nay" in your own mind, nor do you withhold the "ay." And when he is silent your heart ceases not to listen to his heart; For without words, in friendship, all thoughts, all desires, all expectations are born and shared, with joy that is unacclaimed. When you part from your friend, you grieve not; For that which you love most in him may be clearer in his absence, as the mountain to the climber is clearer from the plain. And let there be no purpose in friendship save the deepening of the spirit. For love that seeks aught but the disclosure of its own mystery is not love but a net cast forth: and only the unprofitable is caught. And let your best be for your friend.
 If he must know the ebb of your tide, let him know its flood also. For what is your friend that you should seek him with hours to kill? Seek him always with hours to live. For it is his to fill your need, but not your emptiness.
And in the sweetness of friendship let there be laughter, and sharing of pleasures. For in the dew of little things the heart finds its morning and is refreshed.
On Talking  And then a scholar said, "Speak of Talking."
And he answered, saying: You talk when you cease to be at peace with your thoughts; And when you can no longer dwell in the solitude of your heart you live in your lips, and sound is a diversion and a pastime. And in much of your talking, thinking is half murdered. For thought is a bird of space, that in a cage of words many indeed unfold its wings but cannot fly. There are those among you who seek the talkative through fear of being alone. The silence of aloneness reveals to their eyes their naked selves and they would escape. And there are those who talk, and without knowledge or forethought reveal a truth which they themselves do not understand. And there are those who have the truth within them, but they tell it not in words. In the bosom of such as these the spirit dwells in rhythmic silence. When you meet your friend on the roadside or in the market place, let the spirit in you move your lips and direct your tongue. Let the voice within your voice speak to the ear of his ear; For his soul will keep the truth of your heart as the taste of the wine  is remembered When the colour is forgotten and the vessel is no more.
		On Time	And an astronomer said, "Master, what of Time?"
And he answered: You would measure time the measureless and the immeasurable. You would adjust your conduct and even direct the course of your spirit according to hours and seasons. Of time you would make a stream upon whose bank you would sit and watch its flowing. Yet the timeless in you is aware of life's timelessness, And knows that yesterday is but today's memory and tomorrow is today's dream. And that that which sings and contemplates in you is still dwelling within the bounds of that first moment which scattered the stars into space. Who among you does not feel that his power to love is boundless? And yet who does not feel that very love, though boundless, encompassed within the centre of his being, and moving not form love thought to love thought, nor from love deeds to other love deeds?
And is not time even as love is, undivided and paceless? But if in you thought you must measure time into seasons, let each season encircle all the other seasons, And let today embrace the past with remembrance and the future with  longing.
	On Good & Evil	And one of the elders of the city said, "Speak to us of Good and Evil."
And he answered:Of the good in you I can speak, but not of the evil. For what is evil but good tortured by its own hunger and thirst? Verily when good is hungry it seeks food even in dark caves, and when it thirsts, it drinks even of dead waters. You are good when you are one with yourself. Yet when you are not one with yourself you are not evil.
 For a divided house is not a den of thieves; it is only a divided house. And a ship without rudder may wander aimlessly among perilous isles yet sink not to the bottom. You are good when you strive to give of yourself. Yet you are not evil when you seek gain for yourself. For when you strive for gain you are but a root that clings to the earth and sucks at her breast. Surely the fruit cannot say to the root, "Be like me, ripe and full and ever giving of your abundance." For to the fruit giving is a need, as receiving is a need to the root. You are good when you are fully awake in your speech, Yet you are not evil when you sleep while your tongue staggers without purpose. And even stumbling speech may strengthen a weak tongue. You are good when you walk to your goal firmly and with bold steps. Yet you are not evil when you go thither limping. Even those who limp go not backward. But you who are strong and swift, see that you do not limp before the lame, deeming it kindness. You are good in countless ways, and you are not evil when you are not good,
You are only loitering and sluggard. Pity that the stags cannot teach swiftness to the turtles. In your longing for your giant self lies your goodness: and that longing is in all of you. But in some of you that longing is a torrent rushing with might to the sea, carrying the secrets of the hillsides and the songs of the forest. And in others it is a flat stream that loses itself in angles and bends and lingers before it reaches the shore. But let not him who longs much say to him who longs little, "Wherefore are you slow and halting?" For the truly good ask not the naked, "Where is your garment?" nor the houseless, "What has befallen your house?"
		On Prayer Then a priestess said, "Speak to us of Prayer."
 And he answered, saying: You pray in your distress and in your need; would that you might pray also in the fullness of your joy and in your days of abundance. For what is prayer but the expansion of yourself into the living ether? And if it is for your comfort to pour your darkness into space, it is also for your delight to pour forth the dawning of your heart.
And if you cannot but weep when your soul summons you to prayer, she should spur you again and yet again, though weeping, until you shall come laughing. When you pray you rise to meet in the air those who are praying at that very hour, and whom save in prayer you may not meet. Therefore let your visit to that temple invisible be for naught but ecstasy and sweet communion. For if you should enter the temple for no other purpose than asking you shall not receive. And if you should enter into it to humble yourself you shall not be lifted: Or even if you should enter into it to beg for the good of others you shall not be heard. It is enough that you enter the temple invisible. I cannot teach you how to pray in words. God listens not to your words save when He Himself utters them through your lips. And I cannot teach you the prayer of the seas and the forests and the mountains. But you who are born of the mountains and the forests and the seas can find their prayer in your heart, And if you but listen in the stillness of the night you shall hear them saying in silence, "Our God, who art our winged self, it is thy will in us that willeth. It is thy desire in us that desireth. It is thy urge in us that would turn our nights, which are thine, into days which are thine also. We cannot ask thee for aught, for thou knowest our needs before they are born in us: Thou art our need; and in giving us more of thyself thou givest us all."
	On Pleasure Then a hermit, who visited the city once a year, came forth and said, "Speak to us of Pleasure."
And he answered, saying: Pleasure is a freedom song,  But it is not freedom. It is the blossoming of your desires,
But it is not their fruit. It is a depth calling unto a height, But it is not the deep nor the high. It is the caged taking wing,
 But it is not space encompassed. Ay, in very truth, pleasure is a freedom-song. And I fain would have you sing it with fullness of heart; yet I would not have you lose your hearts in the singing. Some of your youth seek pleasure as if it were all, and they are judged and rebuked. I would not judge nor rebuke them. I would have them seek. For they shall find pleasure, but not her alone: Seven are her sisters, and the least of them is more beautiful than pleasure. Have you not heard of the man who was digging in the earth for roots and found a treasure? And some of your elders remember pleasures with regret like wrongs committed in drunkenness. But regret is the beclouding of the mind and not its chastisement. They should remember their pleasures with gratitude, as they would the harvest of a summer.
Yet if it comforts them to regret, let them be comforted. And there are among you those who are neither young to seek nor old to remember; And in their fear of seeking and remembering they shun all pleasures, lest they neglect the spirit or offend against it. But even in their foregoing is their pleasure. And thus they too find a treasure though they dig for roots with quivering hands. But tell me, who is he that can offend the spirit? Shall the nightingale offend the stillness of the night, or the firefly the stars? And shall your flame or your smoke burden the wind? Think you the spirit is a still pool which you can trouble with a staff? Oftentimes in denying yourself pleasure you do but store the desire in the recesses of your being. Who knows but that which seems omitted today, waits for tomorrow? Even your body knows its heritage and its rightful need and will not be deceived. And your body is the harp of your soul, And it is yours to bring forth sweet music from it or confused sounds. And now you ask in your heart, "How shall we distinguish that which is good in pleasure from that which is not good?" Go to your fields and your gardens, and you shall learn that it is the pleasure of the bee to gather honey of the flower, But it is also the pleasure of the flower to yield its honey to the bee.For to the bee a flower is a fountain of life, And to the flower a bee is a messenger of love, And to both, bee and flower, the giving and the receiving of pleasure is a need and an ecstasy. People of Orphalese, be in your pleasures like the flowers and the bees.
On Beauty And a poet said, "Speak to us of Beauty."
Where shall you seek beauty, and how shall you find her unless she herself be your way and your guide?  And how shall you speak of her except she be the weaver of your speech? The aggrieved and the injured say, "Beauty is kind and gentle. Like a young mother half-shy of her own glory she walks among us." And the passionate say, "Nay, beauty is a thing of might and dread. Like the tempest she shakes the earth beneath us and the sky above us." The tired and the weary say, "beauty is of soft whisperings. She speaks in our spirit. Her voice yields to our silences like a faint light that  quivers in fear of the shadow." But the restless say, "We have heard her shouting among the mountains, And with her cries came the sound of hoofs, and the beating of wings and the roaring of lions." At night the watchmen of the city say, "Beauty shall rise with the dawn from the east." And at noontide the toilers and the wayfarers say, "we have seen her leaning over the earth from the windows of the sunset." In winter say the snow-bound, "She shall come with the spring leaping upon the hills." And in the summer heat the reapers say, "We have seen her dancing with the autumn leaves, and we saw a drift of snow in her hair." All these things have you said of beauty. Yet in truth you spoke not of her but of needs unsatisfied, And beauty is not a need but an ecstasy. It is not a mouth thirsting nor an empty hand stretched forth, But rather a heart enflamed and a soul enchanted. It is not the image you would see nor the song you would hear, But rather an image you see though you close your eyes and a song you hear though you shut your ears. 
It is not the sap within the furrowed bark, nor a wing attached to a claw, But rather a garden for ever in bloom and a flock of angels for ever in flight. People of Orphalese, beauty is life when life unveils her holy face. But you are life and you are the veil. Beauty is eternity gazing at itself in a mirror. But you are eternity and your are the mirror.
		On Religion  And an old priest said, "Speak to us of Religion."
And he said:Have I spoken this day of aught else? Is not religion all deeds and all reflection, And that which is neither deed nor reflection, but a wonder and a surprise ever springing in the soul, even while the hands hew the stone or tend the loom? Who can separate his faith from his actions, or his belief from his occupations? Who can spread his hours before him, saying, "This for God and this for myself; This for my soul, and this other for my body?" All your hours are wings that beat through space from self to self. He who wears his morality but as his best garment were better naked. The wind and the sun will tear no holes in his skin. And he who defines his conduct by ethics imprisons his song-bird in a cage. The freest song comes not through bars and wires. And he to whom worshipping is a window, to open but also to shut, has not yet visited the house of his soul whose windows are from dawn to dawn. Your daily life is your temple and your religion. Whenever you enter into it take with you your all. Take the plough and the forge and the mallet and the lute, The things you have fashioned in necessity or for delight. For in revery you cannot rise above your achievements nor fall lower than your failures. And take with you all men: For in adoration you cannot fly higher than their hopes nor humble yourself lower than their despair. And if you would know God be not therefore a solver of  riddles. Rather look about you and you shall see Him playing with your children. And look into space; you shall see Him walking in the cloud, outstretching His arms in the lightning and descending in rain. You shall see Him smiling in flowers, then rising and waving His hands in trees.
		On Death Than Almitra spoke, saying, "We would ask now of Death."
And he said: You would know the secret of death. But how shall you find it unless you seek it in the heart of life? The owl whose night-bound eyes are blind unto the day cannot unveil the mystery of light. If you would indeed behold the spirit of death, open your heart wide unto the body of life. For life and death are one, even as the river and the sea are one. In the depth of your hopes and desires lies your silent knowledge of the beyond; And like seeds dreaming beneath the snow your heart dreams of spring. Trust the dreams, for in them is hidden the gate to eternity. Your fear of death is but the trembling of the shepherd when he stands before the king whose hand is to be laid upon him in honour. Is the sheered not joyful beneath his trembling, that he shall wear the mark of the king? Yet is he not more mindful of his trembling? For what is it to die but to stand naked in the wind and to melt into the sun? And what is to cease breathing, but to free the breath from its restless tides, that it may rise and expand and seek God unencumbered? Only when you drink form the river of silence shall you indeed sing. And when you have reached the mountain top, then you shall begin to climb. And when the earth shall claim your limbs, then shall you truly dance.
		The Farewell
And now it was evening. And Almitra the seeress said, "Blessed be this day and this place and your spirit that has spoken." And he answered, Was it I who spoke? Was I not also a listener? Then he descended the steps of the Temple and all the people followed him. And he reached his ship and stood upon the deck. And facing the people again, he raised his voice and said: People of Orphalese, the wind bids me leave you. Less hasty am I than the wind, yet I must go. We wanderers, ever seeking the lonelier way, begin no day where we have ended another day; and no sunrise finds us where sunset left us. Even while the earth sleeps we travel. We are the seeds of the tenacious plant, and it is in our ripeness and our fullness of heart that we are given to the wind and are scattered. Brief were my days among you, and briefer still the words I have spoken. But should my voice fade in your ears, and my love vanish in your memory, then I will come again,  And with a richer heart and lips more yielding to the spirit will I speak. Yea, I shall return with the tide,And though death may hide me, and the greater silence enfold me, yet again will I seek your understanding.
	And not in vain will I seek. If aught I have said is truth, that truth shall reveal itself in a clearer voice, and in words more kin to your thoughts.I go with the wind, people of Orphalese, but not down into emptiness; And if this day is not a fulfillment of your needs and my love, then let it be a promise till another day. Know therefore, that from the greater silence I shall return. The mist that drifts away at dawn, leaving but dew in the fields, shall rise and gather into a cloud and then fall down in rain. And not unlike the mist have I been.
	In the stillness of the night I have walked in your streets, and my spirit has entered your houses, And your heart-beats were in my heart, and your breath was upon my face, and I knew you all. Ay, I knew your joy and your pain, and in your sleep your dreams were my dreams. And oftentimes I was among you a lake among the mountains.
I mirrored the summits in you and the bending slopes, and even the passing flocks of your thoughts and your desires. And to my silence came the laughter of your children in streams, and the longing of your youths in rivers. And when they reached my depth the streams and the rivers ceased not yet to sing. But sweeter still than laughter and greater than longing came to me. It was boundless in you; The vast man in whom you are all but cells and sinews; He in whose chant all your singing is but a soundless throbbing. It is in the vast man that you are vast, And in beholding him that I beheld you and loved you. For what distances can love reach that are not in that vast sphere? What visions, what expectations and what presumptions can outsoar that flight?
	Like a giant oak tree covered with apple blossoms is the vast man in you. His mind binds you to the earth, his fragrance lifts you into space, and in his durability you are deathless. You have been told that, even like a chain, you  are as weak as your weakest link. This is but half the truth. You are also as strong as your strongest link. To measure you by your smallest deed is to reckon the power of ocean by the frailty of its foam. To judge you by your failures is to cast blame upon the seasons for their inconsistency. 
Ay, you are like an ocean, And though heavy-grounded ships await the tide upon your shores, yet, even like an ocean, you cannot hasten your tides. And like the seasons you are also, And though in your winter you deny your spring, Yet spring, reposing within you, smiles in her drowsiness and is not offended. Think not I say these things in order that you may say the one to the other, "He praised us well. He saw but the good in us." I only speak to you in words of that which you yourselves know in thought. And what is word knowledge but a shadow of wordless knowledge? Your thoughts and my words are waves from a sealed memory that keeps records of our yesterdays,
And of the ancient days when the earth knew not us nor herself, And of nights when earth was up wrought with confusion, Wise men have come to you to give you of their wisdom.
 I came to take of your wisdom: And behold I have found that which is greater than wisdom. It is a flame spirit in you ever gathering more of itself, While you, heedless of its expansion, bewail the withering of your days. It is life in quest of life in bodies that fear the grave. There are no graves here. These mountains and plains are a cradle and a stepping-stone. Whenever you pass by the field where you have laid your ancestors look well thereupon, and you shall see yourselves and your children dancing hand in hand. Verily you often make merry without knowing.
Others have come to you to whom for golden promises made unto your faith you have given but riches and power and glory.Less than a promise have I given, and yet more generous have you been to me. You have given me deeper thirsting after life. Surely there is no greater gift to a man than that which turns all his aims into parching lips and all life into a fountain. And in this lies my honour and my reward, - That whenever I come to the fountain to drink I find the living water itself thirsty; And it drinks me while I drink it. Some of you have deemed me proud and over-shy to receive gifts. To proud indeed am I to receive wages, but not gifts. And though I have eaten berries among the hill when you would have had me sit at your board,
	And slept in the portico of the temple where you would gladly have sheltered me, Yet was it not your loving mindfulness of my days and my nights that made food sweet to my mouth and girdled my sleep with visions? For this I bless you most: You give much and know not that you give at all. Verily the kindness that gazes upon itself in a mirror turns to stone, And a good deed that calls itself by tender names becomes the parent to a curse. And some of you have called me aloof, and drunk with my own aloneness, And you have said, "He holds council with the trees of the forest, but not with men. He sits alone on hill-tops and looks down upon our city." True it is that I have climbed the hills and walked in remote places. How could I have seen you save from a great height or a great distance? How can one be indeed near unless he be far? And others among you called unto me, not in words, and they said, Stranger, stranger, lover of unreachable heights, why dwell you among the summits where eagles build their nests? Why seek you the unattainable? What storms would you trap in your net, And what vaporous birds do you hunt in the sky? Come and be one of us. Descend and appease your hunger with our bread and quench your thirst with our wine." In the solitude of their souls they said these things;  But were their solitude deeper they would have known that I sought but the secret of your joy and your pain, And I hunted only your larger selves that walk the sky. But the hunter was also the hunted: For many of my arrows left my bow only to seek my own breast. And the flier was also the creeper; For when my wings were spread in the sun their shadow upon the earth was a turtle. And I the believer was also the doubter; For often have I put my finger in my own wound that I might have the greater belief in you and the greater knowledge of you.
 	And it is with this belief and this knowledge that I say,You are not enclosed within your bodies, nor confined to houses or fields.That which is you dwells above the mountain and roves with the wind.It is not a thing that crawls into the sun for warmth or digs holes into darkness for safety, But a thing free, a spirit that envelops the earth and moves in the ether. If this be vague words, then seek not to clear them. Vague and nebulous is the beginning of all things, but not their end, And I fain would have you remember me as a beginning. Life, and all that lives, is conceived in the mist and not in the crystal.
	And who knows but a crystal is mist in decay? This would I have you remember in remembering me:
That which seems most feeble and bewildered in you is the strongest and most determined. Is it not your breath that has erected and hardened the structure of your bones? And is it not a dream which none of you remember having dreamt that building your city and fashioned all there is in  it? Could you but see the tides of that breath you would cease to see all else, And if you could hear the whispering of the dream you would hear no other sound. But you do not see, nor do you hear, and it is well. The veil that clouds your eyes shall be lifted by the hands that wove it, And the clay that fills your ears shall be pierced by those fingers that kneaded it. And you shall see And you shall hear. Yet you shall not deplore having known blindness, nor regret having been deaf. For in that day you shall know the hidden purposes in all things, And you shall bless darkness as you would bless light. After saying these things he looked about him, and he saw the pilot of his ship standing by the helm and gazing now at the full sails and now at the distance.
	And he said: Patient, over-patient, is the captain of my ship. The wind blows, and restless are the sails;
 Even the rudder begs direction; Yet quietly my captain awaits my silence. And these my mariners, who have heard the choir of the greater sea, they too have heard me patiently. Now they shall wait no longer. I am ready. The stream has reached the sea, and once more the great mother holds her son against her breast. Fare you well, people of Orphalese.
This day has ended. It is closing upon us even as the water-lily upon its own tomorrow. What was given us here we shall keep, And if it suffices not, then again must we come together and together stretch our hands unto the giver. 
Forget not that I shall come back to you. A little while, and my longing shall gather dust and foam for another body. A little while, a moment of rest upon the wind, and another woman shall bear me. Farewell to you and the youth I have spent with you. It was but yesterday we met in a dream. You have sung to me in my aloneness, and I of your longings have built a tower in the sky. But now our sleep has fled and our dream is over, and it is no longer dawn. The noontide is upon us and our half waking has turned to fuller day, and we must part. If in the twilight of memory we should meet once more, we shall speak again together and you shall sing to me a deeper song. And if our hands should meet in another dream, we shall build another tower in the sky. So saying he made a signal to the seamen, and straightaway they weighed anchor and cast the ship loose from its moorings, and they moved eastward. And a cry came from the people as from a single heart, and it rose the dusk and was carried out over the sea like a great trumpeting. Only Almitra was silent, gazing after the ship until it had vanished into the mist. And when all the people were dispersed she still stood alone upon the sea-wall, remembering in her heart his saying, A little while, a moment of rest upon the wind, and another woman shall bear me."

Psionic manual: Practice each technique starting with beginner until you have strengthened your energy enough to move on to the next. The proof is in the results. 
Intro:
Opening the Third Eye
	This exercise is done with a specific tone and chant. You need to do this exercise for 4 days in a row.
Regular meditation on the third eye should folllow to completely open it up and establish an energy uptake. This exercise only gets it going. Further work is needed and must be consistent to reap maximum results.
        The mantra to be used is "Th" - T-H-H-H-H-H-H-H-H as in the word "the." Use whichever one you can feel best vibrating in the center of your forehead. The chant is of the "Dagr" Rune and "tha" is also the Sanskrit word for "moon energy" and the ruler of the 6th chakra and third eye is the moon.
		Try to get it to the correct vibration where you can feel it in your forehead. This can take some experimenting. Just do the best you can. You may have to try as many as ten to fifteen times or more to get it right.
		1. Sit with your back straight.
	2. Place your hands in the position as shown in the photo. Your for people who are right handed, your right hand should make a fist around your left index finger; for people who are left-handed, your left hand should make a fist around your right index finger. The thumbnail should press on the side of the finger as shown, at the spot where the cuticle ends. When you feel a very faint electrical shock, you will know you have the correct spot. Don't get discouraged if you cannot find it. It should be apparent in those who have naturally stronger auras. What this does is redirect the flow of energy to the third eye.This mudra can be used at any time during regular meditation on the third eye. Keep this position throughout the meditation.
3. Breathe in through your nose and hold your breath as long as is comfortable- open your jaws so there is a small space between your top and bottom teeth, place the tip of your tongue between the space of your slightly parted teeth to make the English "TH" sound. 4. Once your tongue is in position, release your breath slowly through your mouth saying T-H-H-H-H-H-H-H-H in one long exhale (vibrate the sound one time per exhale, as with the Yogic "humming breath") Your tongue will be vibrating between your teeth. It may take a few seconds to adjust this to where you feel it in the middle of your forehead (3rd eye), don't worry, just keep on going.
4. Do the above 4 times in a row and then relax.
5. It is very important the above exercise be done for FOUR consecutive days, preferably 24 hours apart. Then it is a done deal and you will have performed the initial step of opening and activating your third eye.
6. After you are finished, it is important to meditate on your third eye to get the energy flowing. This way it will fully open.
Just close your eyes and "look" at the 3rd eye in the middle of your forehead. It is important to relax and not to strain your eye muscles, even though your eyes are closed. At first, there is usually just blackness depending on how active your 3rd eye is, then possibly swirling colors and shapes like a kaleidoscope. Like scrying into a mirror, the colors and shapes will give way to images when you do the meditation long enough and regularly. Remember to keep your gaze soft and relaxed. Feeling pressure here or a knot is normal after the above exercise is completed. This usually diminishes in time.
WHAT YOU CAN EXPECT:
1. One of the first experiences is a headache or pressure in the center of the forehead. This sensation may also feel like it is originating from within, usually an inch or more beneath the surface of the forehead as it afffects the sixth chakra. This is a positive indication the pineal gland is awakening and beginning to function in a healthy manner.
You may also find you can feel this ache or pressure whenever you focus your attention on your third eye or meditate on your third eye. This is perfectly normal and eases with time.
*Some people can experience a migrane lasting several hours. The severity of the side effects will depend on how atrophied your pineal gland is to begin with. 

Channelling is a skill that can be developed by anyone with the desire and determination to reach upwards and grow spiritually.
It does not take years of special training but does require the ability to quieten one's thoughts and the ability to trust and surrender. Channelling is for those people who wish to add to, and develop, the wisdom of their higher selves. It is not a 'quick fix' method of solving all of your daily and emotional problems overnight. Miracles do happen, but a guide will 'guide' you in finding your own solutions through helping you to see the variety of options you have in your decision making processes.
'Your guide is a friend that encourages and supports you'
Channelling is not to be confused with spiritualism. It is not the intention when channelling to contact 'the dead' or to seek their assistance and guidance. Those in the astral plane, generally have the same fears, opinions and characteristics of souls in body here on Earth. They often lack the higher and broader perspective that a high level guide will have.

Keynote: Reclaiming One's True Power
Cycle of Power: Dark of the Moon -
New Moon - Winter
CHANT
Leopard gliding, through shadows sliding,
Intent on its plans in the dark of night.
Like the leopard I go with the energy flow
On the pathway to Otherworld light.
I journey for growth, for creating true worth,
For the learning of wisdom and might.
With wisdom I'll burn, while I confidently turn
All darkness about me to conquering light.

Everyone has guides, whether they know it or not, and those who consciously communicate with their guides have an enormous wealth of resources to tap into.
Those of us that DO - see/sense Spirit Guides differently. I believe that we all come from one Whole, a life-force that encompasses everything in existence. How it came to exist or what it's complete purpose is I don't pretend to fully understand. What I do know is that IT IS THERE/HERE and it does work in, with and around us to create our realities and to protect and learn about ourselves.
I also believe that within this life-force exists different dimensions of reality, different vibrational dimensions which we can reach through raising our vibrations through meditation, hypnosis, ritual, and other energy raising actions such as drumming, chanting, dancing... etc.

It is my belief there is no limit to how many dimensions there are, and that the more enlightened we become the easier it is to access and move through these dimensions.
Spirit guides, among many other beings, reside in such dimensions and come to us from this world of spirit to help us in our evolution. Spirit guides generally don't have a physical form; therefore they tend to reside on higher vibrational planes (dimensions) because they are not hindered by the physical lower-vibration body. They work from these planes (the world of spirit) and move into our reality (3rd dimension) occasionally to offer guidance, assistance and insight. We can reach them through the above mentioned methods such as meditation, hypnosis and by "tapping in" to our life-force and raising our vibrations that way.
Spirit Guides will stay with us even if we choose to ignore them, and they will continue to love and honour us throughout our life. These guides are here to help us with our Lesson or Lessons, and it is often true that their own Lessons may run in tandem with ours.
They can be teachers or protectors as well as helping to direct our paths and to release old past life karma.
One of the most popular misconceptions is that the spirits serve us, personally, rather than theWhole. This is not quite so. The spirits do serve us, and we serve them as well, in partnership. The partnership is mutual; there is no seniority (or ascendancy), nor is there an aspect of subjugation or obligation. While it is true that there are many people who understand that Earth society is based on Free Will, it is also true that very few people have applied this concept to the spirit world. Spirits operate within the parameters of Free Will, and they, too, have the right to claim fair treatment, love, and respect; rights that humans in our society have come to expect or learned to take for granted.
Spirit guides can be many things and have usually lived in a physical body, on a physical plane like Earth, and have usually had some connection to us from a past life of ours. They can be souls of people who we knew in past lives and to whom we have a karmic link. They could also be ancestors of our present life or perhaps souls who have decided to stay in the spiritual realms for a while and not reincarnate to the physical plane and therefore volunteered with our approval to be a guide for us. We chose each other because we knew they would help us "get the job done", and because we knew we could trust them as fully and completely as they willingly trust in us.
They are essentially, like us, energy-vibration which manifests in whatever form they choose...or which is acceptable to us. However, they do retain an identity because they are also souls, and have usually led lives in the physical plane also, just like we are doing now. They have their own personalities, their own goals, their own perspective and their own styles of communication.
Spirit guides will usually approach us in a form that is most comfortable and acceptable to us. For most people this is probably in the human form, though some of us might choose to see an animal, a crystal, colours, shapes or stars etc.
I believe we have as many as are assigned to us. I believe we have one guide (Master Guide) who joins with us at birth, and stays by our side right through our lives until we pass on. This isn't to say that this guide is our only guide.
I also accept that at different times in our lives, depending on the situation and lesson(s) we have to learn, we have new guides join us to provide guidance and insight into the situation. We can either choose to ignore this or use it.
If there is a change in life direction or emphasis, the master guide will step back and these other guides will come forward. These guides can come in unexpected forms, such as a stranger coming out of nowhere and giving us a helping hand. These guides can stay with us for a long period of time, or a very brief period... depending on what the lesson(s) is, and whether or not we're learning it.
There is always a guide of ours nearby... whether it's our spirit guide, animal guide or angel, someone will always hear what we say/think. So in effect we can talk to them any time we choose. Just don't always expect an answer straight away.
There are many ways of meeting your guides. Most children know their guides from birth, and can easily open up the channels to talking to them (remember those imaginary play friends? Were they really imaginary?), but as we grow older we get negative messages from our parents and other adults around us, "time to stop playing with imaginary friends Darling" "Don`t be silly" "No they don't really exist." "That's nice dear, but shouldn't you be playing with some REAL friends?" and messages like this, so children learn to break their connection to their guides and forget about these wonderful beings.
I believe that these unseen, imaginary friends are the child`s guides ñ frequently the master guide amongst them assuming an identity with which the child can communicate as he or she develops.

For those people that work to connect with their guides or naturally do so - often hear their guides speak, others get distant visual images, and yet others just get a sense of what their guide is trying to communicate, the important thing is to begin to develop trust that will allow us to be aware of the communications that we are being given. Each person`s experience will be different.
Saying that, some people do have difficulty connecting with their Spirit Guides and have trouble visualising them possibly because they are a sentient person and have trouble "seeing" things that are not in the 3rd dimension. However, they can usually ìsenseî.
They may get flashing images, but `sense` more. So, don't be disappointed if you can't see, or sense, or hear perfectly in meditation or through some of the above methods. Not everyone is that gifted.
We must trust that whatever messages we get, however we get them, are right... and what we need to know just at that point in time and learn to trust ourselves. My personal advice is to go with the technique that is the simplest and most comfortable, easy and relaxing for you.
Guides may also approach us in dreams or daydreams, imparting messages and giving guidance from there, where we are in a more open state and less critical in receiving these messages. A guide can arrive as a feeling, a smell, a light, a sound, or even just a `knowing` that it is present.

Spirit Guides are not the same as Angels. They are of the same "energy", being that of a higher vibrational force, but I don't agree they function in the same manner. Yes, we do have an angel who also stays with us throughout our lives too, but this is not our spirit guide. Angels rarely incarnate on the physical plane, preferring to do their work from the angelic realms (higher energy realms).
Spirit guides, though they can take on any form they choose, usually take a "gender". i.e. they appear as male or female; this is based mainly on the person/being they are presenting to us. Angels on the other hand are without gender. They may appear to us as more masculine or feminine if they appear to us, but they are in essence genderless, androgynous... it's their energy, which supplies them their more masculine or feminine attributes.
Angels function on a higher vibration than spirit guides, and in a higher dimension than spirit guides.
An encounter with an angel in it's full glory could very well scare someone more than assist or sustain them.
Angels are such beautiful beings with such love that their energy itself can bring too much truth to the person and as humans we are capricious creatures. They are the essence of purity. Too much truth can be scary or even terrifying, that is why angels will usually take on a form of lower stature when we encounter them, someone on our level so we can interact with them without the head-on, possibly overwhelming experience of an angel.
They are excellent conveyors of universal love, they are not always equipped to deal with earthy problems.
Spirit guides on the other hand have a lower energy and aren't nearly as intimidating in their full form.
To put it simply - Angels are of the stars and guides are of the earth.

Animal totems, animal guides or Power Animals can be a little of both. Spirit guides can and do take the form of animals and may always appear to us as an animal but I also believe that animal totems in the strict sense are different. They are the essence of the animal with it's message which appears in our life through various means such as divination, dreams, physical appearance of the animal etc when we need to receive this message, similar to spirit guides who come in and out of our life. By `sharing` with one particular totem we gain access to its qualities.
In the past animal totems functioned as spirit guides for those in native cultures, and they often appear in meditations and past life regressions as guides for those who have had past lives in native cultures. However, anyone from any culture can benefit from accessing his or her totem animal.
According to some Native American beliefs, we have two animal spirits who walk with us, one on our left and one on our right. These animals appear to us in dreams and visions to guide and protect us along the path of life.
We also have a guide within us, which envelops and surrounds our very being. It is through these guides we derive our personal strengths, and it is with this animal's Medicine that we can shape our path in life.
I personally believe that we have several animal totems we learn about as we progress through life... these animals and their essence protect different aspects of ourselves and guide us in that area. In contrast, the spirit guides tend to look after our whole wellbeing.

"If you talk to the animals
They will talk with you
and you will know each other
If you do not talk to them,
you will not know them,
And what you do not know
you will fear
What one fears one destroys."
-- Chief Dan George

It is true that some people view guides not as spiritual entities with consciousness outside of ourselves, but as part of ourselves. These people view and feel that guides are our `higher self` personified that hasn`t yet been `owned` or integrated into our personalities. In the world of `Spirit`, this could well be part of the picture, part of our Divinity or WHOLE but the picture is `huge` and it hasn`t been completed yet.

In conclusion, it is largely due to ego that people have not really been able or willing to perceive or interact with their Spirit Guides, as the ego is a barrier against recognising the Whole, and to understanding one's own place within the Whole. Ego, in this context, is the belief-system which says that Humanity is the most important aspect of Life, and that I, as the individual, am greater than the Whole. Many people are sadly not even consciously aware of their own egoistic outlook; yet they reflect this philosophy in their isolation, sadness, scepticism and general imbalance through life.

We have several different types of guides depending on the culture you come from. Metaphysically speaking there are 4 basic categories or types of guides:

The Relative Guide.
This is usually a person who knew you in this lifetime. They are the relative who
helps you through day to day situations. They are the soul who greets you at the door when
your time comes from `transition` from life to death.
The Spirit Guide.
This is usually a person you knew in a past life. Or it might be a Power Animal. Someone who is on the same spiritual level as yourself. This soul helps you with your higher purpose or mission in this embodiment. The karmic issues, the spiritual lessons, the gifts and talents you brought from the past into this life and so on. Their main purpose is to help youevolve your soul during this incarnation and to learn and grow.
The Angels.
Everyone has a Guardian Angel watching over them, protecting them and providing a connection to the higher Divine Force. Angels are rarely incarnated beings.
They are `of the stars`and are the messengers of the Divine.
The Master Teacher.
Our Master Guide joins with us at birth, and stays by our side right through our lives until we pass on. This Guide gives us direction or emphasis. At different times in our lives, depending on the situation and lesson(s) we have to learn, we have new guides join us to provide guidance and insight into the situation. If there is a change in life direction or emphasis,the Master Guide will step back and these other guides will come forward.
These guides can come in unexpected forms. You will also have with you, at the appropriate time, a Master Teacher.This soul is someone who is on a higher spiritual plane than yourself. They help you with theresponsibility of ëdevelopmentí, the dissemination, the higher more advanced spiritualevolutionary issues that a person will need to be aware of.

It is refreshing to know that many people are learning now to take responsibility for themselves, and in their process of self-learning and self-healing, they will come to understand their partnership with their Spirit Guides or Higher Self . Through this connection and as they come to this understanding, the love energies and Light around these people will multiply with absolute perfection, as is the way of Spirit.
Many people are searching at this time, for what they call the truth. They are seeking guidance in this arena from "higher" beings on other dimensions. Well, surprise, you are one of these beings. Everyone has a Higher Self, that exists simultaneously on this dimension, as well as all others. The possibilities for life are limitless, and the great Spirit that you are wants to experience all the possibilities. You always have contact with your Higher Self, but it comes through more clearly when you focus your intent upon bringing Spirit into your life.

So the phenomenon of channeling is really a simple concept: it is bringing in Spirit (not necessarily your own) and letting it communicate either to you or through you. Since your Higher Self is not limited by time or space, you can access the whole of your entire being, that is, your past, present, and future selves, as well as all aspects of it. Your Spirit is really greater and much more vast than you can imagine, because you are here on the physical plane, learning all about limitation, and don't have the "bird's eye view" that your multidimensional Self does.

Here is a simple technique you can use to channel your Higher Self, or Spirit. It is a very flexible method and you can always modify any of it to suit your own needs. Really anyone can do this. Go somewhere that is quiet where you won't be disturbed, and where you can sit comfortably with your feet flat on the floor or ground, and your eyes closed. It may be helpful to keep a pen and paper handy to write your experiences as they go along. If you like, you can have a helper with you who can guide you through the initial meditation and ask questions of your Higher Self, and write your answers for you.

Grounding:

Take three deep breaths, letting yourself relax. Imagine your consciousness drifting down into the Earth, as you keep breathing slowly and deeply, and then your consciousness comes to rest somewhere inside the Earth, where you find a place with a certain mineral in it that you feel attracted to. See this mineral start to glow, becoming brighter with colored light, whatever color you like. Now see the light become a beam, and it is moving up now, all the way up until it enters the bottom of your right foot. Then become aware of your right foot, how it feels, and see the light begin to move up your right leg, and become aware of your right leg. Then, see the light continue to go up your right side, as you become aware of that area, then it enters your right hand, and continues up your right arm to the shoulder. Become fully aware of your whole right side, and see the light illuminating the whole right side of your body. Now move the light cord over to your left shoulder, and become aware of that area. Now the light begins moving down your left arm, hand, fingers, and you feel it moving down your left side, as you focus your awareness to your left side. Then the light cord moves down your left leg, into your left foot. Become fully aware of all sensations in the whole left side of your body. The light finally continues back down into the Earth, where it connects back to its source, completing the circuit. The light is continually in motion, moving up form the Earth up your right side as you breathe in, and circulating back down your left side and back to its source as you breathe out. Feel this energy revitalizing you as you breathe and relax.

Clearing:

Now see a third energy cord come up out of the Earth, perhaps of another color, and it enters your body at the base of your spine, the first chakra. See that chakra as a wheel of light, which fills up with this new energy and begins to glow brightly, and starts to spin. As it does this, any negative energies, fears, or blockages begin to clear out, and you see it spinning in perfect alignment with the your spine as an axle. See the top of the first chakra open up, and see the energy beam move up into the second chakra. Continue moving the beam up into each successive chakra, seeing each one clear out and start to spin, all the way up to the seventh chakra at the crown of your head. Then see the energy beam shoot up out of the top of your head, showering your whole body with light, which surrounds and protects you from any unwanted energies.

Enter your Sanctuary:

See your consciousness rise up along with the beam out through your crown chakra, and find a place for your consciousness to come to rest, anyplace that you like. First you see a doorway, and only you have the key to enter this place, your Sanctuary. Your sanctuary will only have the things in it that you allow. It can be in nature, a special room, another world, wherever you feel comfortable and safe. Now look around you. Off to the left, there is a fountain with a pool of crystal clear water. You go over to the fountain and peer into the pool. At first your reflection in the surface of the water is clear, but then you see the water begin to get wavy and from the center of the pool you see a magnificent being rise up out of the water, glowing in white light. It's your Higher Self, greeting you with unconditional love and acceptance. You greet your Higher Self, and together you go to another part of your Sanctuary, where there is a place for you to put your mind into a soundproof container, where it will stay for the duration of the experience. Notice how you feel about your mind. Know that you are safe and protected, and with you mind put away, you will be able to more fully experience your Higher Self without any judgment. Feel yourself merge into your Higher Self. The energy there is wonderful.

Return to your body with your Higher Self:

You and your Higher Self now leave your Sanctuary and find the bright beam of light that brought you here, and follow the beam back to your physical plane body, where you enter with your Higher Self through the crown chakra. Take a few deep breaths. Notice how you feel. When you feel ready, open your eyes. If you have a helper with you, now is the time to begin asking the questions you prepared for your Higher Self. If you have just written the questions down and have no one to help you, ask yourself the questions and just let yourself receive whatever thoughts, feelings, images, or other sensations come to you. Write down whatever it is that you get. Do not try to analyze now, there will be time for that later. Just let yourself flow with the experience. After each answer (whatever form that comes to you in) feels complete, go on to the next question. Here are a few example questions that may be helpful for your first time:

What is my higher purpose for this year?
What blocks or fears do I have that would prevent me from attaining this?
What skills or attributes do I have to help me attain my goals?
What message of love and compassion do you have that [your name] needs to hear at this time?
After the questions feel complete, close your eyes once again, and take your Higher Self with you back to your Sanctuary. Let your Higher Self return to the magical fountain pool, knowing that it is there for you whenever you need it. Now go retrieve your mind, accepting it as a part of yourself. You may stay in your Sanctuary as long as you like, or return to it whenever you want, for it is your space, a place where you are truly free. When you are ready, return to your body through the crown chakra. Your awareness returns to the room you are in and you feel refreshed and balanced. This technique I described above was my first experience channeling my Higher Self. I also use the same technique for channeling other beings of the Light. It is very important when you channel that you state your intent and who you are willing to let into your space, because you will be sharing your energy with them and you don't want to do that with anyone who does not have your highest interests at heart.

This technique facilitates conscious channeling, that is, your consciousness does not leave your body while you channel, and you always have the choice when to stop. There is an element of surrender to Spirit involved, and people who have difficulty with control issues may find it more difficult to learn to channel until they have begun to deal with those fears of not being in control. If your desire for channeling is for your personal growth and healing, and you can learn to trust your Spirit to guide you, this technique can be learned very quickly and you will see results manifest in new ways you probably never imagined.

 Part 1: Beginner Psi Techniques 
    			Psi Balls
Cup your hands and visualize your mind's energy flowing into the ball.  The longer you do this the stronger the psi ball will be. 
 			Compressing Psi P1
To compress psi and make it stronger you need to make a psi ball.  When done with the psi ball spread your hands and visualize the psi ball growing in size.  Now push your hands closer to eachother and visualize the ball shrinking in size and becoming denser.  Do this for a minute or so.
		Compressing Psi P2
Make a psi ball.  Now visualize it getting denser and denser.  Do this for about a minute or so.
			Programming
Programming is a cool skill used to control your psi.  First, make a good solid psi ball and make your intent clear.  Now visualize the event of the psi ball doing what you want it to do over and over again.
			Programming Technique 2
Make an good, solid psi ball like you would, and visualize text saying what you want it to do going into the psi ball.  Then let it go.
			Programming Technique 3
Make a good psi ball, solid and good, and visualize the center point on the psi ball.  Now visualize the event going into the psi ball and going what you want it to do.
			Programming Technique 4
 Make a psi ball (you should know to do this by now) and visualize a drop down list appearing from the psi ball with options, now visualize your selected option appearing on the list.  Visualize the option you want being selected, now let go of your psi ball.
Intermediate Psi Techniques
			Spoon/Fork Bending
 Find the utensil of choice, fork or spoon.  Now hold the utensil in your hands and sit in a quiet space while breathing deeply and relaxing.  Escape mentally from all sounds and thoughts.  Now with your eyes shut, rub your fingers lightly over the surface of the utensil's handle.  Feel the surface without necessarily thinking about it.  Become a "part" of it.  Visualize the atoms of the metal mixing with the atoms of your fingers and the air so that they flow together.  Visualize it melting into liquid.  This will take a few attempts. You will actually begin to feel the energy and warmth on the metal.  At the moment you feel the momentum of the energy, Bend it with your mind!
 			Psi Wheel
Take a metal thumbtack (the kind with a flat, circular base) and set it so that the sharp end is pointing upward. Now take a small square of white paper, about 1/4 inch by 1/4 inch (maybe even smaller), and carefully balance it on top of the tack. You can replace the bit of paper with a piece of carefully cut aluminum foil if you feel more comfortable with metallic energies.  Now sit in front of the "psi-wheel" you have just created. Stare on one corner of the square of paper. Focus all your energy on that one corner, willing the paper to start turning on top of the point. Imagine the wheel (the paper) begins to spin on the axis (the tack). Hold your concentration for as long as it takes for you to get it spinning.  Once you get the hang of this try makin the psi wheel fall off the tack.
			Psi Wheel (tech 2)
Get the psi wheel ready.  Now calm yourself anyway you like or works best for you.  When done put your hands around or by the psi wheel and visualize a psi ball forming in your hands and around the psi wheel spinning really fast.  Concentrate and focus on the psi ball spinning really fast and moving the psi wheel with it.
			Psi Wheel (tech 3)
OK, first make a psi ball in your hands, then when you are getting ready to put the psi ball on the psi wheel, say in your mind: "Please help me with this psi wheel, make it move." then slowly put the psi ball on the psi wheel, it should move.
			Swinging on a String
Cut a piece of thread about 10 inches long. Tie a wide object to it, like a needle, a toothpick, or a short piece of a wooden rod. Hang the string so that you can sit comfortably in front of the hanging object.  Sit far enough away from the string so that you know you aren't making the object spin with your breathing. Let the object come to a complete stop, not turning at all in midair.  Take a deep breath.  Focus all your attention on one side of the object, right or left, it doesn't matter which. Imagine the object slowly turning as if your mind was really pushing against that side of it. You can use your fingers to "point" your energy, but do not touch the object.  Once it starts to turn, and who knows how long it will take you to get this far, imagine that your energy pushes it faster so it speeds up. It should turn with greater momentum.  Practice this. Once you get the hang of it, keep using this method to get the object to swing instead of just spin.  Good luck practicing.
			What can I practice psi on?
You may want to practice throwing psi balls first, then when you get the hang of it, you can try throwing one across a room and moving something small, such as a needle standing up.  Just practice making a psi ball and making something small move.  Then work up to bigger objects.  The more psi you add to the psi ball the better of a chance you will have of moving something with it.  So make sure you have a good, solid psi ball before trying to move something.  And remember, practice,practice,practice.  Practice makes perfect.
Advanced Psi
			Psi Ball
First, cup your hands and visualize energy from your mind flowing into the ball.  When done for a while, you should start to feel a throb, pulse, or heat in your hands.  Congratulations! you have made a psi ball
			Psi Shapes
Psi shapes can be done the same way as psi balls, VISUALIZATION.  Or you can mold them into the shapes you choose with your mind and hands.
			Psi Shield
To make a shield you need to direct your energy to form around you in the shape of something that makes you feel safe.While you are doing this focus on the thought that it will protect you from what you want it to protect you from...most likely other energy...it can be used to protect from physical attacks but it requires an enormous amount of energy.  After you have a good amount of energy, focus it to become solid then let go.  Ther are many more ways to make psi shields, experiment and see which works best for you.
			Psi Sword
 Hold out your hand and close your hand enough so it looks like you're holding something small such as one of those bats for little kids.  Now pull psi from your third eye by visualization and make it flow down your arm and into your hand forming a sword.  The more energy you add to it the stronger the sword will be.  Try stabbing something with the sword and program it to stay in the object and not to fade away or dissipate, then try pulling the sword out.
			Moving a small object
Choose a small, lightweight object, preferably made of a light metal, such as a cheap ring.  Clear your mind completely. You should have NO distractions whatsoever, and try not to let erroneous thoughts into your mind, or you will lose your focus. Concentration is vital.  Build a "tunnel" between you and the object. Visualize this tunnel between yourself and the object. You only see the object. Everything else is outside of the tunnel, and thus, outside of your view.  Now, imagine your mind's hands coming out and pulling the object in. Once you feel the pull, you might want to make sounds in your head that suggest a strong magnetic field (nnnn.... nnn.... nnnn.... ) It may sound silly, but it works! Don't expect this to work the first time you try it. It might, but there is also a chance it will not. Try, try again! If you cannot devote your time and patience to this, don't bother trying it at all.
Part 2:Intermediate psionics	
		Psychic Message
Look at the person whom you are wanting to speak to and see their mind as a Black hole thats sucking in anything . Now visualize your mind as a White shinning star and reach out with your Psi, make a Connection with that person but seeing a bridge between your mind and theirs . Make it like an electrical current, like a volt of lighting thats transfering thoughts constantly, or see a blue tube made of chi connecting you two through the minds . Send your message word by word into their mind and when it hits the black hole visualize it going down into them . Make the words Thicker to make them heard louder, such as
" Be at peace " as normal but for shouting more of " SILENCE ! " .
( Ive learned that many people are natural * recievers * and some are natural
  * Speakers *, meaning some people wont hear you as well because they are used to either speaking instead of listening )
Psi balls and shapes
					Psi Sword
 Hold out your hand and close your hand enough so it looks like you're holding something small such as one of those bats for little kids.  Now pull psi from your third eye by visualization and make it flow down your arm and into your hand forming a sword.  The more energy you add to it the stronger the sword will be.  Try stabbing something with the sword and program it to stay in the object and not to fade away or dissipate, then try pulling the sword out.

Pyrokinesis
			Dancing Flame
 The Dancing Flame technique will allow a human to put out and/or relight a fire with nothing more than the wave of his hand.First,light a match.Realize the kinesis concept--that all is one.See the Psychokinesis area for more detail on that.Okay,now make a tunnel between your mind and the flame.Remember,you are the fire.Now will the fire to go down.Concentrate hard.Eventually,with enough will power and concentration,the fire will burn out.Now you have done the easy part.The hard part is getting the ember to relight.Now will the barely visible flame (that's out)to grow.Make the flame rise,and get hotter and hotter.After a while,with enough will power and concentration,the dead match will glow red.You have mastered only a match size flame,though.Your new goal should be to master larger flames.Good Luck!
 			Penny Heat
 Get a penny and place it in your palm.  Concentrate on a flame starting on the penny, try and hold your concentration for as long as you can.  The longer you hold it the stronger the effect will be.  Good luck making it heat up.
			Psi Manipulation
Psi manipulation requires practice.  Psi energy is your mind's energy, it originates in your nervous system.  Some people are good at psionics, others need alot of practice with it.  Meditation is a requirement for psi practice, it's a mind exercise.  Meditate alot while practicing psi manipulation, it will do wonders.  Because Psi is your mind's energy and your doing a mental exercise.
Psi manipulation is something everyone can do, it's a gift everyone holds, it just takes practice to harness your special energy.  Believe you can do it, it CAN be done, people do it all the time.
			Kinesis
The kinesis are another psi skill that requires practice, some kinesis are: telekinesis,pyrokinesis,cryokinesis,electrokinesis,aerokinesis and geokinesis.  All these kinesises require daily practice for progress, don't expect to make progress after a day or a week or so.  Or if you are gifted, you will be able to do it with your first or second try.
Electrokinesis
			Learning Electrokinesis
 Alright, first off, this takes a couple of weeks to get down, so don't get frustrated if you can't do it in the first couple of days. Alright now, to learn to control electrokinesis, start out but just closing your eyes, and visualizing electricity flowing inside and out of your body, like sparks of energy. See them shocking, actually hear them crackling and popping. Do this for like 10-15 minutes a day, and with enough practice, you will actually start to hear little popping noises of the electricity. And if you can project it out of your hands, you can try to shoot it at your TV or radio, and see if it makes the reception a little messed up, or you could try to shock someone. Do this for a while, then if you want, try to make an Electro-ball
 			Electrokinesis Tech 2
 The easiest time to do it is when you're laying in bed before you go to sleep. Close your eyes and visualize the electricity running through the body part of choice. Try to do all these things one after another or mix them.  Visualize it running up say, your hand, in waves of electricity like the kind of waves old TV's get sometimes that go up the screen. Then after that, visualize it sparking and even arcing out of your finger tips and hands. Try to feel the sparks the best you can, sometimes your fingers will just go sort of numb and they will feel wierd if you try to move them. Then open your eyes and do the same thing for a while...eventually you should start seeing very faint pencil thin lines of electricity or round dot size sparks or both.
 			Electro Ball
This is basically a ki ball with electricity from electrokinesis added into it. To start, visualize the electricity flowing through your body. Then, make a normal ki ball, then picture the electricity bolts coming out of your hands and your fingertips, and merging with the ki ball, making little sparks and shocks around and inside the ki ball. Do this for about 5 minutes a day, along with just picturing the electricity flowing inside of you. Just keep practicing and with enough work, you'll start to actually hear little popping noises from the electricity, and when you get the electro-ball, you will be able to shock people with it. I think that's really the only fool-proof way to test this one. But be warned, don't use a lot of power with this technique on someone if you know that their power is less than yours and they won't be able to handle it, this technique can really injure someone when used with enough power.
 			Electro Blast
This technique was made up by my friend Joe. Okay, you need to know Electrokinesis first, and also how to perform a Bikku Bang blast. Now here's the First Part: First, make a Ball of Electricity. Then add some Ki into it. Just practice that for a few days or at least a week until you get good at it. Then after you get good at that, start to compact Electricity and Ki into your arm. After you feel that your arm is compacted with enough Electricity and Ki, blast it out of your hand. Now the object is to try and control the blast if you can. Remember to only use a little bit of Ki and Electricity if your opponent is too week to handle your level of power
 				Lightning Ball
 To start out, just make a normal ki or mana ball and charge it up. Next, start visualizing lightning striking down all around you. Actually hear the crack and sizzle of the lightning bolts. Then, visualize all little lightning bolts striking around your hands and striking into your ki ball and causing electric shocks inside and outside it. It would make it even better if you know how to perform some electrokinesis. You will know by the feeling you get in your hands if you have made this correctly. When it's made, blast away.
Telekinesis
				Telekinesis Tech 1
 Sit down and stare at the object that you wish to move. Now, with any type of energy, start making a wall of energy in front of you. When the wall is finished, visualize it as a wall of glass. Put your hand(s) out in front of you and shoot out a little ki to push the wall. Send the wall crashing into the object. With any luck, the item will budge a little. Start with something small, like a cheap plastic ring.
				Telekinesis Tech 2
 Once again, get in a relaxed state in front of the item. Close your eyes and become familiar with the energy in that room. With your eyes still closed, visualize the object SLOWLY start to move. Re-run the event over and over again in your mind. Open your eyes and see if there was an effect. If there wasn't, then you either didn't put enough time into it, or you don't meditate enough to have a clear mind.
 				Telekinesis Tech 3
 Close your eyes and relax in front of the object. Focus on your aura. Visualize a hand coming from your brain. As it comes out, so is your aura. Slowly lead the hand towards the object. Lead the hand as you would any other. Let it grasp the object. Make it have a tight grip. Now SLOWLY push/pull the object. If your concentration is good enough, you can even try picking it up to make the item float. Open your eyes and look at what is happening.
				Cryokinesis
What is cryokinesis? Part ice element, and part psychic. An example of powerful cryokinesis is sub-zero, from mortal combat. It literally is the manipulation of, and control over, ice. Here are some abilities that will come from practicing cryokinesis:
1. Drop temperatures in a room.
2. make someone cold, but nobody else.
3. create frost.
4. turn water to ice.
5. create ice. 
6. project ice at an opponent.
7. cause an opponent to suffer from hypothermia.
8. metabollic freezing if someone/thing(turn to ice) 
Those are a few of the main things people aim for. Here are a few techniques developed.
				    Propper preperation
Your body needs to be in the right condition in order to be able to safely perform cryokinesis, for if one is propperly conditioned, he/she is immuned to the effects of ice.  Start out by Taking a peice of ice and holding it in both your hands. Keep your fist clenched around the ice, and don't let go, no matter how much it hurts. Time yourself for one minute. After a minute, you may release the ice cube. Do this five times a day. After a week, extend the time to two minutes. After another week, extend it to three minutes. Then after a month, keep the ice cube in your hand untill it melts. Make sure you condition both hands equally. Durring this two month period, also begin taking cold baths. Lower the temperature of the water, every week that you extend the time you hold on to the ice cube.  After this training period of about two months, you body should be conditioned to withstand hostile temperatures. You can only manipulate ice as much as you body can handle.

  					 Standard Ice Ball
Stand in a grounded position. Place your hands out in front of your navel(belly-button). Shape them just as you would if you were creating a ki or psi ball. Now visualize the water element all around you, flowing in between your hands. Then visualize a cold gust of wind sweeping across and forming the water into ice. Force the ice into a ball between your hands, and let the ice keep materializing in between your hands, untill you've made a complete ball. There should a cold point in the center of your palms. This is where the ice element power is actually produced.   
					Dropping the temperature in a room
Stand in a comfortable position, and feel out the energy around you. Then begin to focus on the temperature of the room you are in. This works best if the temperature is already a little cold. Now visualize the air getting colder, and the energy freezing into ice. It helps to picture a thermometer dropping. Then begin to visualize waves of ice emmiting from your body, and going through the entire room. If successfull, the room should get a little cooler.
Aerokinesis
					Aerokinesis Tech 1
 Aerokinesis is the control of air. By using aerokinesis, you can create a small breeze, or a whole lot of wind.  So, you go outside (preferably in a quiet place like your yard, or the roof of a school where you won't be disturbed) and concentrate for a couple seconds. Try to get a feel for the air. Feel how cold or warm it is, how strong or weak the wind is, stuff like that. So don't go out there and meditate for an hour (unless you think it's necessary), this only takes a small amount of concentration. Now, think how that wind would feel hitting you from a direction of your choice.  Then, once you feel the wind start to kick up, try to make it as strong as you can.
					Aerokinesis Tech 2
Focus your mind, but don't go into a full meditation. You should be standing in the general area you want the wind to come to. Raise your hands a comfortable height in the air. Imagine cords connecting to a huge "sheet" of wind. Pinch those imaginary cords between your thumb and forefinger. Now snap your wrists back(you should be standing with raised palms towards the wind). Imagine, as you jerk the cords, the "sheet" rippling, and coming toward you, picking up speed. If you're outside, picture the tops of the trees swaying and rustling their leaves as the wind pushes past them. Keep doing these two things until the trees actually start to move. Once this happens, snap your wrist and arms down and back, and visualise the "sheet" becoming almost a wave, crashing down towards where you're standing and blowing past you. As long as you keep concentrating the wind should keep coming, sometimes in gusts, and sometimes in a long steady wind. If you practice enough, you can become very good at this and the winds will be stronger. **WARNING** High winds can be extremely dangerous. Always practice aerokinesis with caution.

Part 3: Advanced psionics.
 
CENTERING AND GROUNDING
Centering and grounding are the first things anyone trying to develop should learn. This technique will help you become aware of who and what you are, eliminate the ÏtrashÓ that youÌve inadvertently picked up from others, and strengthen your aura while leaving you re-energized and refreshed. Sounds wonderful eh? Well, it is!!! The best part is that it is simple enough to be practiced and learned very quickly, will always be efficient and rapidly becomes as normal as breathing.
First, find a comfortable position either sitting in a chair or on the floor. Close your eyes and begin to breathe deeply. Imagine the air coming out of your mouth is dark. You are releasing negativity. Breathe in pure white air÷.clear and clean. As you relax into this, see and feel a beam of purest white energy/light like a telephone pole. This beam is universal light in its purest form. It is the energy that goes on for all time. It is the energy that we are all made from, the energy we will return to. It is all that is, was and will be. It is the energy of God, of the Universe, of our very of being. This beam is directly centered over your head. As you continue to breathe, it enters your body through the crown chakra. You can feel it intensity of the energy, the warmth of it. It is familiar to you. 
As it pushes through your body you feel the warmth cleansing every cell as it works down through your body. As it pushes through, the negativity within your body goes out your feet and into the ground. When the light reaches your chest, feel it expand and go into your arms, clear down to your fingertips. It continues until your entire body is filled with nothing but this beautiful light. Once you feel it has completed the inside of your body and the negatives are all out your feet and deep into the ground, allow it to expand into your aura. As it seeps out the pores of your skin it enters your aura, continuing to cleanse as it goes. The light shows you ÏspotsÓ of dirty areas and clear areas that are weaknesses in your aura. Allow the light to push away any dark or dirty areas and to stick to the clearer/weaker spots. This will cleanse and strengthen the aura.

Once the aura is clean and strong allow yourself to relax and enjoy being part of all that is÷.let your mind absorb what you are part of. Begin to remember that you were there before. Ask any questions you like, other spirits are attached to this light and can only help you. They will choose either to ÏspeakÓ to you in an etheric way or sometimes to introduce themselves to you and be available to you as guides if you BOTH so choose.When you feel this process is completed you simply note that your breath both coming in and out is now totally clear and almost glowing. By this, you will know you have been a total success in this exercise. You can stop at any given time and return to your daily tasks now with a clear and energized mind and peaceful spirit. This exercise can be done anywhere and at any time. The speed you choose to do it is totally up to you. It can be done very rapidly (which comes in handy when youÌve been in a particularly negative situation) or at a slow pace. The choice is always yours and YOU are in total and complete control.This is the primary exercise you can do to help yourself become aware of the gifts you have, maintain the spirit housed in this body you now occupy, and strengthen your aura. Please feel free to enjoy this as often as you like. The benefits will be all yours!!!

Energy levels 

The ability to read energy levels 
Note: You must be able to see and feel the energy around you before reading this section. A persons energy level is the amount and strength of energy within a person. It is measured using numbers. There is a normal and a max energylevel(Powerlevel). Your normal energy level is your energy level when you are relaxed. Your max powerlevel is your powerlevel when you are fully powered up and maxed out. For example, if you could nock somebody down with Ki on normal, then your energy level would be about 30,000 most likely. Most people that don't ptactice Ki have a normal energyt level of 400-500. If you practice Ki, this is how you will be able to measure your power. There are a few ways to tell what a persons powerlevel is. I will list and explain those ways. 
`

 SEEING ENERGY LEVELS: 
This is the one of the most common ways to read an energy level. First, you must be able to see energy with your third-eye to see a persons energy level. To begin, look and concentrate on the person. Look slightly above him so that you can see his energy radiating off his body. This radiating energy is how you will tell his energy level. The energy will go to a certain length off his body. Where it ends is how you what is energy level is. You will know it is his energy because it will be compact, and stay within a certain length of the person, depending on his strength. The further the energ radiates off his body, the stronger his energy level is. When you have focused so that you can see his energy radiating off of him, blink once or twice. When you blink, you will notice that there will be an exeact line between the air and his energy. This way you tell exactly what his energy level is. Here is a scale to measure energy levels with: 
1 inch-200 energy level 
1 foot-2 0r 3,000 
5 feet-
about 15,000 
10 feet-about 30,000 
Every foot is about 3,000 energy level. 

FEELING ENERGY LEVELS: 
This is the most common way to tell energy levels. A ki scan is pretty much all you have to do to feel an energy level. You do this by feeling ther energy around you. You should be able to sense any energy level of anybody you want. Just make your ki touch their Ki, and you will get a feeling. The stronger the feeling, the higher the energy level is. I can't give you a scale for this technique, you will just have to take n estimate of the energy level compared to the intinsity of the feeling you got. Eventually, you will just be able to look at someone, and be able to feel their energy level if you want to.

Different Energies 

What Kinds of Energy are There? 

Ki: Ki is the universal energy that runs through all livings things. Color is green, and can be harnessed for attacks and healing. Chinese pronunctiation is chi. 

Mana: Free energy. It is the energy you use in witch craft for calling apon the elements. It can also be used to boost ki attacks. But mana is very unstable and unsafe. 

Jing: A subgroup of ki. Because ki is a spiritual energy, it cannot do physical harm. That is why we have jing, to give a visible, physical effect. When enough ki is added together, it compacts into jing. When you strain your muscles you are squezzing out jing. 

Light Matter: This is not used on my website, but I shall tell you what it is. It is energy that consists of pure good. Because of that nature, it is very devistating to the forces of evil. Dark matter is the absolute opposite. 

Yi: The intension you have to get the mission done. Yi trasilates into intention and is VERY important in ANY energy training. The stronger yi you have, the more likely the energy will do what you want it to. 

Kundalini: Transilates into coiling like a snake. It is a more powerful energy that can only be accessed when all chakras are open. 

Shen: A very mysterious energy. It can so far only be accessed when one is in a state of extreme anger. It is this energy that attributes to the limit break. Limit breaking allows you to surpass your normal amount of energy. When one achieves shen, one is truly mysterious.

How to use Ki 

Ki is an eternal energy. It is also called Chi. Before you do anything 
 you must know how to use Ki. Ki is the color green. It is inside everything, and can be used at a human's will. To use Ki, you must be able to visualize something very well. The key to using Ki is a place called the Hera. The Hera is located inside your body, 3-inches below your Navel. Visualize it as a swirling ball of green energy. This is where you are going to draw your energy from. To use Ki, You must visualize drawing energy from your Hera, and projecting it out of your body the way you want it to. The best Ki technique to use for practice is the Ki ball. Visualize the energy in your Hera slowly flowing up your body. Now cup your hands into a ball as if you were holding a baseball. Now visualize your energy going into your arms, and comming out of your palms. Make the energy come out of each hand as a beam. Make the beams swirl around each other into a ball. After a while, you should feel a push in between your hands, a wave, maybe a few sparks, and if you are advanced enough, you can make it visible. This is how you use Ki.
section for begginers in ki training. 

Grounding: 
Stand in a fighting position. Feel the ki in your body. Now visualize roots shooting out of your feet and into the ground. Picture the roots planting into the ground and obsorbing ki. Then begin to visualize your energy merging with the Earth's energy. This is a technique that gives a little boost to the ki attack, and helps prevent burnout. 

Ki Ball: 
Cup your hands like you were holding a large baseball. Focus on your hara and the energy inside of it. Bring that ki up into your chest, then down your arms into your hands. When a descent amount of ki is in your hands, have it emerge out and meet in between to form a ball. You should be able to feel it's energy. Don't worry if you can't see it, you'll be able to when you become more advanced. 

Drawing ki: 
Sit in a cross-legged position. Back straight, chin up. Put your hands so that your left hand is holding your right calf muscle, and vice-versa. Close your eyes and begin to breath slowly. 4 seconds breathing in, hold for 2, breath out for 4, hold for 2. This is called the four-fold breath. It relaxes your mind and body. After about 10 times of doing that, start doing the following: Breath in like you normaly would, but this time picture breathing in the ki around you. Have it go up you nostrols and stop there when you hold your breath. As you breath out, Focus on the ki traveling down your body and splitting in to two parts so that it can go down both your arms. Let the ki flow down both arms and into the calfs. Keep the ki flowing up your legs untill it winds up at yo ur hera. Repeat this untill you feel you have drawn enough energy. After a while you'll be able to draw in ki while you're doing something. 

Ki sensing: 
Close your eyes and think of someone standing around you. Visualize the ki inside of their body. Now reach out with your ki and touch their's. The stronger their ki power is, the larger the knot in your stomache. 

Ki Sheild: 
Feel out th ki in your body. Feel it flow through your merideans(energy channels). Now start having ki come out of your hera, and more ki out of your body. The ki that comes out of your body have form around you in a crystall shape. After a minute or so you should have an entire outer shell around you. Now start filling the space between your body and the outer shell with ki. Once this is accomplished, visualize the outer shell of the full sheild turning in to hard, invincible metal or steel. The harder the concentration, the stronger the sheild. 

Attacking with ki: 
To attack with ki, do this. When you shoot your ki at something/one, you need to shoot it THROUGH the opponent. The reason for this is that the ki will act as a sonic boom and create a shockwave. This rupters their ki and will sometimes send them crumbling to the ground gassping for air. But there is something to remember. Closing the distance increases the results of the attack. When ki travels too far, it begins to fall apart. Also, a physical attack that's charged with ki is much more devistating. Because there is no space between the ki and the opponent. 

Basic Ki blast: 
Put your hands to your side and make a ki ball. You should be standing in a wide stance. Focus on the opponent, but keep concentration on the ki ball. Keep adding energy to it untill you think it has enough. Focus on the ki inside of you radiating out about to explode with it's true force. Lean foward and thrust your hands out in a double-palm strike. Tighten you hands and explode the ki inside of you to let it out in a short, devistating, blast. Push the ki ball away from your body and through the opponent. This will likely only cause the opponent to loose stanima and concentration. NOTE!: Do not perform this technique and make physical contact. Only do that as a last resort. If the blast is powerful enough and physical contact is made, organs can dissentigrate, and the person could die or blow up. 

Ki Punch: 
Begin to feel out the ki in your body. Now let it flow in to the hand that is going to attack. Keep the ki inside of the hand. Once you have collected a sufficient amount of ki, start focusing behing your opponent. Focus on the space behing him. Then tell yourself you're going to punch that space. Attack and let out a shockwave of ki going through the opponent the instance you make contact. 

Ki kick: 
Fill your leg with ki and repeat the instructions for ki punch, replacing hand with foot. 
Ki flame: 
A version of the power up. Start drawing in energy ands letting it flow through out you entire body. Keep drawing in more and more. Fill your inner and outer body with ki. Next, make all of it explode and come outwards so that it is outside of your body surrounding you like a flame. For visualization: If you watch dragon ball z, this is the power up they use. 

Ki to Increase Speed: 
This is farely simple. Wave your hand in the air in front of you. As your doing this, visualize an image of the hand moving at a faster rate. Bring your hand back and perform a front punch. As your arm extends, picture the mental fist drawing back. As your real fist draws back, picture the mental one striking. Practice this with both hands. After continuos practice, you will begin to see results. It's a mental trick, I honestly don't know why it works. 

Basic Ki Healing: Place your hands on the wounded or painful area. Let your ki flow into the injured area. Picture your ki as the color yellow, and the pain as the color red. As your ki enters the other person's body, have the yellow energy overpower the red energy. In your mind it should look like the yellow is eating away at the pain. After about a minute, their should be no more red, meaning no more pain. 

Ki Healing version 2: Place your hands about an inch above the person who is injured. Wave your hands accross their body and pay attention to any of their energy that feels different than the rest. That it the source or their pain. Touch the injured area and picture grabbing the pain and releasing it into the air to be cleansed. Replace the energyless area with some of your own ki. Healing takes about 5 minutes to go into effect. 

Mana 

Mana ball: 
Put your hand palm up with your arm bent. Your hand can be either head or chest level. Use ki sensing to feel the energy all around you. Breath in and draw this energy(mana) into a ball about three inches off your palm. Breath out and stop drawing mana. Repeat. Draw in mana from the Earth, wind, water, and fire(helps if you ask spirits for fire). After about a minute, you should have a farely charged mana ball. 

Mana sheild: 
Feel out the mana around you and focus on the elements. Start pulling energy from them. You should be standing in a fighting position. Visualize the mana enclosing you in a ball. Keep adding mana to this ball around you so that you create multiple layers of the sheild. 

Intermediate techniques A page for the more skilled. 
Ki 
The techniques I have so far on this page listed in order are the advanced ki blast, jing blast, multiple ki balls, ki matoshi, genki dahma, spirit up, burning knuckle, big bang blast, sudden impact, and spirit mine. 

Part 4: Apprenticed Psionics
 Ki Blast:Stand in a wide-stance position with your hands cupped by your hip about 5 feet from your opponent. Power up using the ki flame method. Push the energy in the flame around to your hands. All of the energy from your ki flame should try to be pushed into your hands. The purposes of having it IN your hands instead of between your hands like a ki ball, is so that you can control the blast. Create a mana ball in between your hands. Then create a ki ball so that you have a mana ball inside of a ki ball. Use the energy from the ki flame in your hands to merge the energy of the ball with your hands. Once again, focus on your ki radiating inside of you, ready to explode with it's true force. Thrust your hands foward in a double open-handed strike and shoot the blast. Note: This is how I perform an advanced ki blast. Play around a little and try to create your own.

Jing Blast:Go set up for a regular ki blast. Place your hands to your side and create a ki ball between them as you normaly would. After the ki ball is created, begin to visualize the ki hardening into a solid object. I visualize it hardening into a rock. When in your mind it looks like a rock in between your hands, Thrust out like you normaly would. When the "rock" is released, visualize the stream of ki pushing it as a Pole or peice of two by four. I visualize a huge telephone pole emerging and shooting at the opponent. Ram the pole straight through the opponent. This will give a visible effect of the damage. It may cause a red mark or something the first few times you try it. Practice it on a friend first. But make sure he has propper gear on. I did this to a friend of mine before when he wasn't wearing any gear. He bent down and acted like he had just been punched real hard in the gut. When he recovered he commented that it felt like a telephone pole was rammed through him.

Multiple Ki Balls:Draw both hands back so that your right hand is next to your right ribcage(loading), and vice-versa. Create a ki ball in each hand. Thrust one hand foward and launch the ki ball at the opponent. As you draw it back, do the same thing with the other hand. While one hand is loading, quickly charge it back up with ki and create another ki ball. The object is to be able to quickly create ki balls in case of emergency. But you have to remember that the more ki balls you blast, the more energy you use, so the weaker the balls become. 

Ki Matoshi(disk):Put one hand up and create a mana ball. Have it hover about 4 inches above your hand. Now, there is a red orb of energy located in the center of your palm called the palm chakra. Open it by visualizing it filling with light and beggining to spin fast. Once opened, it will spin at about 600 times per second. Create a link from your hand to you mana ball. The spinning of the chakra will naturaly make the mana ball spin. Use your will power to flatten out the ball into a disk. You should now have an energy disk spinning at about 500 times per second. Throw it at something about feet away and watch what happens. If it was strong enough, a slash should have been created. Practice this technique untill you can cut through trees and fence with it. 

Genki Dahma:More advanced version of a mana ball. Raise both hands into the air. Now go into a standing mediation. Bring mana in from all around you. Have it collect over your hands. Keep drawing untill you have a mass of mana over your hands. Now use your will power to compact it and form it into a ball. Let the energy ball rest about 1 foot above your hands. Keep drawing mana to it untill it has sufficient energy needed to perform it's task. Power up(any type) so that you can keep control of it. Focus on your opponent and throw your hands foward. Launch the Genki Dahma through the opponent and have it explode about a foot behind the opponent. 
Spirit up: 
Get in a ready stance. Start drawing in energy. Let the ki fill you up. In your mind visualize your body as empty and the ki coming and filling it up. After about a minute you should feel warm inside. This means that you were succesfull. This allows the ki to flow easier and make energy easier to control. 

Burning Knuckle: 
Stand in your fighting position. Draw the hand that you are going to attack with back. Now perform a ki flame power up. Force ALL the energy in the flame into your hands. Let the flame expand a little and engulf your entire hand. In your mind it should look like your hand is on fire. Focus behind your opponent and attack. Once contact is made, let the flame go as a blast. Turn your knuckle a little. Even after you've made contact, still try to reach the air behind the opponent. WARNING!: THIS ATTACK WILL CAUSE VOMMIT OF BLOOD AND CAN EVEN PARYLLIZE! USE AS A LAST RESORT! 

Big Bang(for lack of any real name): 
Note that this is a finishing attack and is meant for when your opponent is wounded. It won't destroy them in most cases, but it will end the battle. Stand in a straight-back stance with the opponent about 2 feet away from you. Have the opponent to the side of you. Look in the direction of the opponent and extend the arm on that side. Have the palm facing towards him/her. Create a block in your wrist that will not allow ki into your hand. create another at the shoulder that lets ki in, but not out. Start letting ki flow into your arm and try to reach your hand. Make it keep pushing the block. The more ki, the stronger the push. Fill your arm with ki as much as you can. This builds up the pressure pushing against the block. When you just can't hold in any more, quickly remove the block. This will have the effect of a pressure hose. The ki will come racing out at an enormous rate. It will be too much for you to control, so don't even try, just let it come out. This will bewind the opponent and he will no longer have the strength or stanima to continue fighting you. 

Sudden Impact: 
This is a technique I devised from the one below. Create a genki dahma and throw it at the opponent. Instead of having the dahma go through the opponent, have it stay inside of him/her. Once the "mine" is placed in the opponent's body, charge your fist with a burning knuckle. Perform a ki punch and make contact directly on the area where the mine is placed. Send the ki in your fist out as a shockwave immediatly. About a decisecond after impact, the shockwave will detonate the mine, causing the effect that your punch was like a nuce to the person. Inside and out. THIS TECHNIQUE CAN KILL, AS CAN ANY TECHNIQUE IF DONE PROPPERLY! 

Spirit mine: 
THIS TECHNIQUE CAN SERIOUSLY INJURE SOMEONE! 
Bring one hand up and create a strong mana ball filled with the energy of living organisms all around you(Genki Dahma). Once you've created this ball, "lock on" to your opponent. Throw the ball but do not let the ball go through him/her. Instead, keep the genki dahma inside of the opponent. With the hand that created the dahma extended in front of you, tell yourself(in your head) that when you close your hand into a fist, your hand will act as a remote for the "mine" inside the opponent. Then that when you open it, the remote will be triggered, and the mine will explode. Practice this technique on a tree, or someone equaly as powerful as you. 

Upward Spiral: 
Focus on the enemy and get in ready stance. Feel out ALL of the energy around you. Let you own ki out into the air, wrapping around the mana around you. Make 4-6 balls of mana-filled ki balls. Concentrate them down into the Earth, also taking earth element energy. Bring the balls up circling around the opponent. Make the mana inside of the ki balls shoot out like spikes at the opponent as they are going up. This will barrade the enemy with about 60 spikes of energy, which hurts like heck. As you get better, make more balls and make them hold more mana. Also extend the distance between you and the opponent. 

Mana 

Advanced vortex: 
Create an energy vortex. Once around you, project it a little off your body so that it's about 2 feet away from you. Power up with the ki flame technique. Now project you flame to the left of you to create a magnet for mana. Create a second vortex by using more mana, and a little from the first vortex to give it a boost. Do this untill you have four vortexes. Link the vortexes to eachother. Start making all four rotate around you. Rotate them so fast that their energy begins to combine. When this happens you will be standing in the center of one large vortex. 

Elemental Energy: 
To use elemental energy, do the following. Focus on your spirit. Visualize it melting away. Now make your spirit change into the appropiate color for the element you wish to use: 

Air: Yellow
 Fire: red
 Water: Blue 
Earth: Green and/or brown 

Bring your spirit back up as the color of the element you are to use. Now put your hands up to your chest so that index finger is touching index finger, thumb and thumb, etc. Visualize rays of light coming from your spirit and in between your hands. Create a ball of light colored the element's energy. From here you can do as you wish. Here are a few ideas:Create a fireball(Fire), iceball(Ice), wind blast(wind), or give yourself more strength(Earth). 

Mana Quake: Start drawing mana towards you. Create a wirlpool of energy around you. Be sure not to touch the mana, there should be a gap in the center of the wirlpool for your body. As more mana is being added, make it spin faster. Once there is suffecient energy in it, make it stop spinning. Make your ki touch the mana. This will set off a chain reaction of explosions that will travel down to the end of the wirlpool. This technique is only effective if the mana from the wirlpool is touching the opponent.
Advanced techniques For the trainers which wish to reach a new level 
Before performing any of these techniques, you must have read and mastered to a powerful extent the techniques in the begginers and intermediates section. Further more, I am asuming that you can control at least 1/3 of your total energy capacity(TEC) without harming yourself or others unintentionaly. Good luck. 

Mega Ball: 
Raise your dominant hand up as if you were going to create a mana ball. Power up using the ki flame technique. Push all the energy into that hand and form it into a ball. Power up again and repeat. This takes about 4 power ups. Once that process is complete, draw in some energy. Create a block as you would for the big bang. Once suffecient pressure has been created, throw your hand foward and let it fly, use the access energy from the block to push it off. It will move slowly because of the amount of ki in it.
 
Ki Drill: 
Stand in a wide stance with your body facing the opponent. Bring up your dominant hand and extend the index and middle fingers on that hand. Place the hand about 6 inches off your chest. Close your eyes and begin focusing all your ki into those two fingers. Once you've generated as much ki as you can, let some of it come out and rotate around your fingers like blades. Load that hand and thrust it staight foward. Project the ki with a spear point at the tip of the beam. Create rotating blades around the beam. Focus it drilling through the opponent. WARNING: IF USED IN EXTEME ANGER, THIS TECHNIQUE CAN DRILL A HOLE IN AN ENEMY! 

Multi Convergence: 
Also known as the tri form technique, it allows the user to create spiritual, sometimes physical replicas of him/herself. Stand in a straight position and power up. This time keep ALL the energy from the power up inside of your body. Feel the ki moving inside of you. Use your will power to make it move faster. Make the ki inside of you move through your body at an incredible rate. Draw in ki to fill gaps of energy. In your mind you want the ki to move so fast it doesn't look like it's moving. When you feel that this has been accomplished. Extend your dominant leg and side step. As you step visualize the ki being left where you were. Also picture giving a little of your own spirit to it. When you have fully stepped out, visualize the ki hardening into a human form and taking on the image of you. Once accomplished, you have full control over the clone. If focus is lost, or the clone is hit with a ki technique that overpowers it, it will melt away and return to you. If you give a peice of your mind to it, it can think on it's own and you don't have to focus on it. 

Choko blast(edited version): 
This is a technique I devised with one purpose, to completly over power the opponent and win the battle with ONE attack. Stand about 4 feet away from the opponent and go into regular ki blast position. Place your hands down by your hips and power up with ki flame and spirit up. Push the ki flame in between your hands to create a ki ball. Let it expand around your wrists. Double fill the inside of the ball with the eternal energy from the spirit up. Now create a block in both wrists and another at both shoulders with the same programming as the big bang attack. When there is sufficient pressure created, let SOME of it expand about 1 inch off your arms. Create a wirlpool of mana around your hands to add to the energy in the ball. Merge the ball with the hands so that in you mind it looks like your hands ARE the ki ball. Thrust your hands foward. As your hands go foward, so does the wirlpool. Shoot the blast and use the momentum of the wirlpool to create a sling-shot effect by swallowing the blast and slinging it towards the opponent at a speed of about 150mph. This blast, if done properly, will devistate the opponent and make him gasp for breath. It should take about 10 minutes before he can breath normally again. 

Minor invisibilty shade: 
Relax your mind and focus on your surroundings. Feel the heat of the light from the sun hitting you. In your mind, visualize the rays of light going straight through your body. You must remember that we only are seen because the light reflects off of us for other's pupil's to gather which allows you to see. That's why we can't see in the dark, because there is no light for the pupil to pick up. If the light goes through you, there is no reflection of light for other pupils to pick up. This normaly only works in crouds or forests where the is plenty of surroundings to throw someone's concentration off. 

Fire ball: 
The fire ball is a hard move to learn to controll, but it is also extremely effective. To start out with, put your hands in the basic ki ball position. Start adding Ki energy into your hands, except this time focus as hard as you can into making the energy warm. Try to make it as hot as you can. Don't worry, the heat will not harm you because it is your energy. Now once you have added a fairly large amount of energy to the ball, remove one of your hands away from the ball. Now you should have only one hand holding the ball. Raise the hand that is holding the ball in the air. Make sure that the ball is in your dominent hand. Grab your wrist with your other hand that is free. Now push your ki out of both hands so that some of it is comming out of your dominent hand that is holding the ball, and some is comming out of the hand that is holding your wrist. Push the energy that is holding your wrist into your wrist and into the ball. You know have the energy comming out of both hands. Now is the hard part. Start powering up and tightening your arm muscles. Focus as hard as you can on the ball turning into a huge flaming ball of energy. This is actually easier than it sounds because it is your energy. If you focus hard enough, then a friend about 4 feet away will probally say something like "Wow! I just saw a flame.", or, "Dang, that thing is hot", or something else like that. If you are a beginner, then for your first year of making it, the best you will probally make is a very faint ball of fire most likely. I would recommend that you have some experience in Pyrokinesis before you start really practicing the move because it is easier to perform. 

Cyclone: 
This technique uses a spiral force to hit the enemy from multiple directions, then downward spiraling into their organs causing a drill effect(OUCH!). Stand in a regular wide legged stance(horse stance) and plave your hands palm out with your palms facing the opponent. What you want to do is create a ki 'magnet' that will collect the ki and mana within a certain range. Let your ki outside of you to be drawn around your body into the magnet. Now make the magnet spin, so that the ki it has collected, and will collect, begins to circle as well. 
At this point, begin to draw mana into the magnet. The mana should be spiraling towards the hands because of the magnet. Now merge the ki with the mana so that the ki uses the mana to climb out in to the air and cirlce around your palms as one with the mana. Start to charge your arms with any ki you have left. Use the ki in your arms to project the magnet out of your hands and through the opponent. This will cause the spiral of ki/mana around your hands to go inside-out and follow the magnet at a high speed. This will cause the mana and ki to go drilling through your opponent. 

Ki Essence: 
This is the ability to force TONS of ki into a bottle, capsule, water drop, or small peice of food, for recoverative purposes. This is a VERY strong healing technique that I devised myself. In this I will use a small bottle as an example. Sit down and summon as much energy as you can. Bring all of it inside of you. Then become 'one' with the ki, and place your hands about 4 inches above the bottle. Visualize your palm chakra extending out and reaching the bottle. Fill that chakra with ALL the ki in your body at that time(keep enough to stay ALIVE!). Imagine a hole in the palm chakras forming and pouring all that ki into the bottle. Bring back your hands and use mind power to create a mana sheild in the shape of the bottle so that no ki leaks out of it. If the needed amount of ki was added, it should look a little foggy inside of the bottle. I've seen someone light up a bottle like a light bulb before(gave me the idea). Program the sheild to keep energy in, but not out. That makes it safe to put 1-3 drops of water(particularly enchanted) into the bottle. Thus making it an elixer with the 'essence' of ki inside of it. ANYBODY who has 1 drop of it, will be fully recovered. I HAVE TESTED THIS! IT DOES WORK, AND IS SAFE! The only thing that matters is how well you do it. And after the technique, or 'ritual', DRAW SOME ENERGY. 

Sonic Boom: 
This a technique named after guile's attack from street fighter, due to simularity.  It has been changed a little from it's original format. 
Place your hands down by your waist. Left hand on left side, and vice-versa, with your palms open. Begin to collect energy into the hands. Focus as much energy as you can into it(ki, mana, and psi). Push all the energies within your power into your palm. Now shape the energy so that your hands are surrounded by balls of energy. Now clinch a fist, and raise your hands to chest level, while focusing on the damage you will cause. Quickly lock your arms into a position like this: Right fist inside of left elbow, and left fist ON your right elbow. 
This position will send the two "mega" balls created swirling in your arms. They should swirl like a circle, with the ball created in your right hand shooting into your left arm, then into your chest, immediatly followed by circling back into your right again, and vice-versa. This will create a continuing circle for the energy, and as it travels over and over in that circle, it will gain more momentum and power. The instant that you break the circle by extending your arms back out, with your palms facing your opponent, the balls will collide and come out through your hands as a devistating shock wave of dissrupted energy. Note that this attack is mentally, spiritually, and physically devistating to your opponent if fully developed. This should only be used on a living organism as a last resort.
Experimental Techniques Techniques that are still experimental. 
This is a section for techniques that are either: not full-proof, not totaly safe, or onlyb being tested. 

Cold Fusion(cryokinesis): 
Place you hands together as if to create an ice ball. Visualize the energy in your air turning to complete ice, and freezing everything it is flowing through. Then focus on an opponent, and direct all the energy/ice in the air at him. Have it flow through his/her body, filling every pore on the opponent's skin, then seeping through to the soul, and freezing it as well. There are verious results for this technique. In some cases, they may simply feel a little cool, in others, there may be no effect at all. I have even had cases where the opponent has begun to see his/her own breath. Try it a little. Note that this will have NO effect once however on a true cryokinetic, whose "soul is made of ice." 
here you may have your own techniques(experimental) posted. 

The Four Forces Learn to control the four forces within one's body. 

Classification: 
Spinal Force: 
The hidden force within the spine. Moves up and down and represents the control of gravity and ability(Main force) 
Pectoral Force: 
Hidden force located in the pectorial and chest region. Moves left from right and represents power and passion(heart). 
Lutorial Force: 
Third of the hidden four forces. Located in the upper legs and shifts down to the calves when needed. Represents cunningness and speed. 
Mental Force: 
Located in the mental, or "third" eye region of the head aproximately one inch above and between your eyes. Represents mystical or unknown powers. Moves in a rotating motion through the area just below the average hair line.

Limit Break
 
What are limit breaks? 
What are limit breaks and how do they effect us? A limit break is when a person is put in a position of extreme emotion, where he only has one way out. The emotion, whether it be anger, pressure, or sadness, pushes a person past his regular abilities to where he no longer thinks about doing something, he does it. 
The most common effect of a limit break is where a person is faced with a position of life-or-death, and he shows an incredible feat of strength to escape. For example, the other day(1/1/01), a BOY lifted a car off of his father. In this case, that was the only option he had. He was so scared that his father was going to die, he decided he was going to do something about it. And, without thinking, he lifted up the car. 
That was a feat of strength. But there are also events in fighting that occur. Something that I've seen happen is one of my friends was getting the crap beat out of him. It was 5 to 1. Then suddenly he got a crazy look in his eyes. He turned around and got smacked in the jaw but didn't even flinch. He knocked all 5 down and broke one of their arms. He fell to the ground after the damage was done and started to feel beat up again. The 5 boys were left in awe and ran off. 
The Full purpose of study in limit breaking is to one day figure out how to consiously control. So far, no one has. But I have gotten the closest(I think) from what I can tell. I got so close to figuring it out that I was able to create a less dangerous, but still leathal, version of it which is taught to advanced students going in to teachers. 

My definition of the limit break: 
A sudden surge of power caused by extreme emotion, in which a person is blinded with intention to get something done and does it without thinking. Often shown in short feats of strength, the limit break happens subconciously, and so far is uncontrollable.
Negative Force 
"To become a true master, you must master all energies, good and evil." 

WARNING!!! THIS IS VERY DANGEROUS! THIS IS USING KI AND TRANSMITTING IT TO AN EVIL OR NEGATIVE CHARGE. I HAVE EDITED SOME OF THESE TECHS SO THAT THERE IS NO SERIOUS HARM! AND MOST OF THESE ARE ONLY FOR INTEMIDATION! BELOWE ARE POSSIBLE EFFECTS OF UNCONTROLLED NEGATIVE FORCE!: 
Demonic Possesion, unwanted harm to friends and family, actualy turning evil, hullusination, nightmares, and more! 
In this section, you will learn how to transmitt regular energy into negative energy. These techniques are mainly for intemidation and making people NOT want to fight you. you already know the possible consequences of this practice. 

Negative transmition: 
To use negative energy, you need to learn how to summon it first. Feel out the ki in your body. Now begin to think of feelings that strongly anger you. Also think of things of evil(demons, vampires, etc...). Now picture all those thoughts spreading out of your mind and creating a coat around your body. Now use the ki flame power up so that your ki has to pass through the coating. As it does, picture the coating changing the color of your ki to a dark purple or blue, and taking control of it. When you have forced all your ki through the coating, bring it back in. BUT DO NOT PUT IT BACK IN YOUR TAN-TIEN! Let it flow around freely in your body. At this point, anytime you try to use ki or psi, it will come out as negative energy. Note: you will feel like ripping something apart. First attempt this in a controlled meditation. Then try it doing activities. 

Evil Eye: 
Every one's heard of the original "Italian Evil Eye." Well, one night I was bored as heck and my friend(David) and I started talking about myths and crap, when I came up with this. The Evil Eye, ment to scare the living hell out of a would-be opponent. You need to be able to transmitt negative energy in a matter of seconds. Transmitt, then focus on your eyes. Bring the negative force into your eyes and have it circle around in you iris. Every once and a while creating a 'flash' in your eyes. Turn and look at an opponent so that a shadow covers your eyes. This will make the charge in your eyes more noticable than before. Use empathy to project feelings of fright. To do that, simply create a ball of negative energy, and feel it with negative thoughts. Then project the ball into the person's mind. 
They'll notice you're eyes, and suddenly get a surge of fright and an unneasy feeling about looking at you any longer. This technique has it's greatist effect when the performer can control his feelings and emotions. 

Illusion Spawn: 
This is the ability that ancient ninja had. It's purpose is to create the illusion that there is more than one of you, or make the opponent see things using mental powers. Transmitt to begin, then fill your body head to toe with the energy(be careful). Create a link from your mind to his, and force all the evil through the link into his mind. Visualize it filling his body. Because it is YOUR negative energy, YOU still have control over it. At this point, you are given the option of making the force explode and cause internal damage, or give him something to remember. If you close your eyes and picture you astral self being drawn into the energy, you will be given the ability to see through the opponents eyes. But because of the negative force, you have a direct link to his mind. So if you picture a goblin in front of you(him), that's what he'll see. It's easier to imagine weird sounds. Simply reverse the process when you're finished.

Demon Call: 
This is more under the category of wicca, but because it uses negative forces, I will put it up. Light a candle and turn off ALL lights in your room. Transmitt your ki into negative energy and sit down in front of the flame. Chant the following: "All evil I can't see, hear my plea, perform this task for me." Focus on the person you wish the demons to have an effect on, and release the negative energy that has now gathered in the flame(the demons) out into the world to do it's task. They can not be asked to do a devistating task. Keep it simple, don't piss them off, and this is 100% safe. This is probably the last technique I will feature on this page. The others are either not legal, offend other religions, or I just don't think anyone should be able to do them
Part 5:Adept psioncs

Magick Chants
 These are a few wiccan chants for spells that actually work(that's why there are so few). 

Rain Spell Causes: Duh, rain. 
Ancient gods and goddesses, hear my plea, 
waters from the sky, let it be! I invoke thee now, to thee all 
listen to my desire, rainfall! 
Stop bleeding 
causes: an open wound to heal Rivers shall flow, 
be pure and crystalline. But red rivers must not, 
they must be trapped within my being. 
This river, so red, must be stopped with a golden net. 
Stop it now, stop this bleed! 
Slow time 
Preperation: Draw a pentacle on your left hand in blue ink. 
Core go 'round, power be bound, Interupt nature's course, 
time slow down. 

Levitation 

Preperation: Place your hands under the object. 
Stiff as a board, light as a feather.(repeat untill result) 
White Magick White magick powers 
This is a section dedicated to white magick, which I think is the right path to take. 

First, there needs to be an understanding of the contreverse between white and black magick. First of all, white and black is not racist. We also use names such as light and dark, good and evil, yin and yang, etc. Black magick is used to harm or control something/someone without permission. Examples of black magick are killing, causing illness, summoning demons to cause harm, and using your power to control others. 

Heal an Animal(1): 
"Goddess with your healing touch 
Bless this animal we love so much. 
God/Gods?Goddess, with beasts as your domain, 
Remove the sickness, Heal the pain! (So mote it be) 
Heal an animal(2): 
"Spirits of the forest, An animal is dying. 
From negative forces that wish to kill it, 
Thine does no deserve it. Heal it!" 
Breaking a Sourcerer's Curse: 
"With rabbits foot and magick verse, 
I turn around this wicked curse. 
As these words of mine are spoken, 
Let this evil spell be broken." 
(start out using a candle when you do this) 
To Reverse a Curse: 
"This spell on me I return to thee, 
To the who hast so ill-wished me. So mote it be!" 
(Repeat twice) 

Mother Nature's Spell: 
"Spirits of nature, I know you are pain. 
Use me as tool, So that strength you may regain. 
Holders of the forest, Heal this all by me. 
Plant, animal, Earth, Dying as can see, 
Let it all be healed! So mote it be!" 
(This spell is hard and rarely works to the desired effect. I use it to turn grass green, heal animals, and help plants grow and survive.) 
Forcecraft Using elemental energy 
In this section you will learn some uses for elemental energies. You've probably seen how warlocks, sorcerers, and mages can make fireballs, and make the earth shake and cool stuff like that in movies. Well, all of that can be done in real life. Here are a few of the things I have ran accross and used. Yes, the all work. There is the name of the technique, and then the chant. I also include if there needs to be a candle or glass of water, stuff like that.

Fire- Fireball: Omni maximus pyro luminoct 
(Need to visualize fire, works best if close to lit candle) 
Empower: Omni betidoct pyro luminoct 
(fills an object with the power of fire) 
Heal open wounds: omni bentidoct pyro emperoct 

Earth- 
Earth ball: Omni maximus taura luminoct 
Empowerment: Omni bentidoct taura luminoct 
(fills object with earth element) 
Strengthen: Omni Bentidoct taura doriso 
(increases the magician's strength) 
Recovery: Omni bentidoct taura emperoct 
(recovers stamina and heals weakness) 
Earthquake(minor) Omni maximus taura bentidoct 
(causes minor vibrating to small shakes in the earth) 
Sacred soil: Omni taura luminoct canoptis 
(Purifies soil to make plants grow faster) 

Air- 
Lightning ball: Omni maximus thundora luminoct 
(creates a small ball of electricity) 
psychic empowerment: Omni bentidoct thundora luminoct pises 
(opens third eye and increases psychic abilities ten-fold) 
Create wind: Omni thundora luminoct 
(starts slight breazes, repeat thundora to increase winds) 
Cleanse: Omni bentidoct thundora emperoct 
(Purifies the spirit) 

Water- 
ripple: omni maximus hydro luminoct 
(creates small waves) 
storm: Omni maximus hydro thundoris 
Diviniate: Omni bentidoct hydro luminoct 
(makes an item sacred) 

Elemental Energy, What is it? 
Elemental and sourceric energy 
What are elemental energies. Well, the energy comes from a type of warlocking and maging called elemental magick. This is my personal favorite of all the magick practices. Why? Because elemental energy is very loosely based, no actual laws like wicca has, and religion doesn't matter. I have also found that in my vast search for energy other than ki, elemental energy seems to be very reliable, and easier to see. It also often gives more visual effects. On my page call 'forcecraft', I taught how to use elemental energies for attacks by the use of words and chants. In this section, I hope to enlighten this newer form of energy, and give people a better understanding of what it is. I will also try to teach how to control them mentally. 

A definition- 
Elemental energy is the energy of which is taken or borrowed from the surrounding elements of nature. This energy can be drawn into, and kept inside, the human body to disperse and use as one would with psi or ki. This energy can be used for various purposes. Some that I have found useful are these: Can be used in warlocking for battles, gives an extra "umf" to spells, awesome for diviniation and purification, if mastered can bring ultimate control over all four elements and unlocks the fith element...spirit. 

The basics- 
Elemental energy has the same basics as that of any other energy. The rules of physics can be applied to find out how to make better impact, Energy equals forced speed plus impact(E=Fs+I). By using it more, it becomes more powerful. Nothing is immpossible with it, you just need to believe. Don't be to hard on yourself, but remember that only one who has gone too far, truly knows how far one can go. You must also respect it's power, don't mis-use it. Anything that gets put out into the universe has to circle and come back(bad charma, and it CAN be avoided). Learn to control it before you start doing the major stuff, otherwise you could accidentaly injure a loved one(I've seen it happen).

Controlling it- 
Controlling it is very simular to controlling other energies. The only large fact you need to remember is that elemental energy effects the elements, thus the air you breath. Sit down in a meditation position. Having a nearby lit candle is advised. Clear your mind and focus on the flame(or other object). Picture the flame acting as an electric rod, gathering the lightning and sending it to you(Earth). Focus on the elements surrounding the flame. Imagine the flame acting as a magnet to the energy within the elements. Visualize the elements lending their energy to the flame, which is grounding the energy to you. If you were to open your eyes, chances are you would see the flame flickering violently. 
Bring the energy in to your body. But instead of gathering it into your Tan-Tien, or hera, let the elemental energy flow through out your body. Filling it from head to toe, inhabiting every muscle and bone. When oyu feel you have enough energy, open your eyes. Move your hands around. Your body should feel very warm and cuddly inside(Oh joy!). 
Go to make a ki ball, but instead, visualize all the elemental energy swarming and collecting in a ball between your hands. At this point, there should be a little bit of a different "vibe" coming from the ball. That's only because it's a different type of energy than what you're use to. Know in your mind, think of a task of which you want the ball of elemental energy to perform. Visualize the ball doing it(Programming). Know spread your hands apart and let the ball out in to the air. Let it float away, it will go and find the object of it's task, and perform it to the best of it's abilities. 
In a few days, you should start to see results. The amount of energy that you added to the ball will effect how well it performs the task. 
Summoning the energy using 

will power- 
Stand in a comfortable position and clear your mind. Raise one hand in the air as if you were to make a mana ball. Now picture the elements surrounding you as you did before with the candle. Start letting their energy pour in to you, adding to yours. Create a mental magnet in the palm of your hand to summon the energy to the palm. The energy should evade going in to you, but instead circle around you body and be collected at the magnet(focus point). Picture the focus point gathering the element's energy in to you palm, and circulating it to create a ball. This is another way to create an elemental ball, but more important, it is a way to summon elemental energies through thought. It is faster and more effective, but is advised for more advanced magicians.

Basic positions of the elements(Sorry I have no pics)- 
Earth 
Direction-North 
Colors-Green,brown,black 

Elemental-Gnome 
animals-deer, bears, mice, worms, any land dwelling creature 
Represented by-upside down green triangle with a line through the bottom. 
Air(wind) 
Direction-East 
Color-yellow 
Elemental-Sylph 
Animals- Birds, particularily the Falcon 
Represented by- yellow triangle pointing up with a line through the top 
Fire 
Direction-South 
colors-red, orange 
Elemental-Salamander(not the lizard) 
animals-Dragons, snakes, salamanders 
represented by- Red triangle pointing up 
Water 
Direction-west 
color-blue 
Elemental-Spryte 
Animals- Any sea dwelling animal only 
Represented by- Upside down Blue triangle 
Spirit(The alleged fith element) 
Direction-All 
Color-White 
Elemental-Gargoyle(I believe) 
Animals-None 
Represented by-David's Start
Element magick Using elemental powers 

In this section of the site, I will teach how to use elemental energies for combat and healing reasons. you must first realize that it is very dangerous to mess with the elements, the very things that give us life. You must also take into consideration, if you summon wind to you, there will be no wind somewhere else. If you summon a storm, it will be dry to the north. If you use fire, you mess with climate, if you use water, you mess with the essence of life, and so on. 

Using element energy: 
You obviously must first learn how to use this energy. Raise you dominant hand into the air and feel the energy pulsating around it. Recognize the fire, ice, earth, and air that surrounds you all day. Visualize the desired element pouring into you. Let it mix with your energy. At this point, your body is prepared to cast elemental energy. 

Constructing a Fire Ball: 
Raise you dominant hand and mix with the fire element. Visualize fire and lava swirling around you, inside and out. Let it climb up your body untill the lava/fire reaches the palm of your hand. Let the energy collect their untill you feel that the energy is hot enough. This technique sounds easy, like all others will on this page, but it takes LOTS of practice to acheive even the smallest effects. 

Fire-cast Healing: 
If you are wounded, and want to use the fire element to heal yourself, do this. Close your eyes and visualize your entire body made of lava. Where the pain is, visualize steel. Let the lava flow over and over the steel untill it too turns into lava. Once accomplished, you should be healed, and it might be a little warm in the once wounded area. 

Ice-Cast: 
This lowers the given temperature in a room. Visualize ice on the walls around you, and it's so cold you can see your breath. Keep this visualization strong. Now try and remember what it feels like when you're cold. Let this feeling flow through the room. In about a minute's time, the temp should drop just a little. 

Water Purification: 
No, this is NOT self-purification. It is the ability to take spoiled or polluted water, and transform it into pure water. You must be standing/sitting close to the petrified water. Reach out your hand and place it into the water, so that you palm is flat on the surface. Close your eyes and visualize a clean spring or water fall. Visualize the pure water from it coming and wiping the polluted water away.

Mind training 

Mind training is the best way to train without doing anything physical. It is done in your mind when you are relaxed. I use this technique alot when I get sick because it requires no physical work. Now I will describe how to do it. 
Start out by relaxing and closing your eyes. Once you are comfortable, visualize yourself in a huge dark void. This is the first step. If done correctly, it will fell like you are actually there. You must focus on yourself there. Now focus on an enemy appearing infront of you. This will be the opponent you train with. You are stronger and faster then him in anyway, and you are too fast for him to touch you. Fight with him for as long as you please. Perform techniques that you are practicing in real life, all though do them with great skill and mastery. To end the fight just finish him off, or open your eyes. When you become good at mind training, start fighting more people at once. Over a period of time, you will start to notice that you are getting faster, and better at techniques in real life. It is good to mind train at least twice a week. I would recomend doing it before you go to sleep. Once you get skilled enough at mind traing, use telepathy with a friend to fight and train with him. See the telepathy section to learn how to do this. 
Third Eye 
Some people are born with the ability to see energy and aura's. Some well....are not. For those who are not, you have to learn how to open thing called the third eye. The third eye is located on your forhead, in between your eyebrows. If you don't know if you can see energy or not, it looks like a bunch of different colors composed of mainly the colors green(Ki),Red(Negative energy) 
and blue(Negative energy being recycled into Ki). 
And the Aura is a bunch of different colors surrounding someone. 
To begin with, sit in a meditation position. Now close your eyes and place your index and middle fingers of your dominant hand on your forehead in between your eyebrows. Open your eyes and blink a few times. Now close your eyes again(fingers still on forhead), and visualize an eye opening where your fingers are. Open your eyes(still visualizing your third eye), and start blinking again, but this time visualize your Third eye blinking with you. Do this untill you can actually feel your third eye blinking on your finger tips. Move your fingers and get in a normal position. Still visualize the eye open. Now when you look somewhere, you should be able to see the colors that I talked about on the top of the page. 
When you get good at this technique, you should be able to see energy anytime you want to without having to go through all those steps. Just tell yourself that you want to see energy, and you should see it automaticly. 
You can also see energy levels(powerlevels) using the third eye. An energy level determines the strength of an idevidual in Ki. '

Pyrokinesis The Ability Over Fire 
Pyrokinesis is one of my favorite abilities. It is the ablity over fire. This is an advanced skill, and can be dangerouse to others around you if you don't have controll over it. The key to Pyrokinesis is focusing on what you want the flame or fire to do, and willing it to happen. Here I have listed a few ways to develope and increase you pyrokinesis skills. 
The best way to develope and train your Pyrokinesis skills is a technique called the dancing flame. Get in a relaxed position, and grab a match. Light the match on fire and focus on the flame. Create a "tunnel" between you and the flame. Now visualize the flame going out. You must be focusing on only the flame. With enough will power, and hard concentration, the flame will go out. Putting a flame or fire out is the easiest part of Pyrokinesis. Making the flame or fire relight is the hard part. Once you can make the flame burn out, Focus on the flame relighting. After a few weeks of doing this, you will notice that once the flame is out, you will be able to see the ember start to turn red again as though it wanted to relight. Once you practice enough, it will relight. This is the easiest way to develope and train Pyrokinesis. This techique DOES WORK!! I started out a year ago by practicing the dancing flame, and now I can make a decent sized fire dim down and go out just by a wave of the hand. Then I can relight small parts of it.
cryokinesis control over ice and sub-zero temperatures 

What is cryokinesis? Part ice element, and part psychic. An example of powerfull cryokinesis is subzero, from mortal combat. It litterally is the manipulation of, and control over, ice. Here are some abilities that will come from practicing cryokinesis: 
1. Drop temperatures in a room. 
2. make someone cold, but nobody else. 
3. create frost. 
4. turn water to ice. 
5. create ice. 
6. project ice at an opponent. 
7. cause an opponent to suffer from hypothermia. 
8. metabollic freazing if someone/thing(turn to ice) 

Underground Society 
Cryokinesis 

What is cryokinesis? Part ice element, and part psychic. An example of powerfull cryokinesis is subzero, from mortal combat. It litterally is the manipulation of, and control over, ice. Here are some abilities that will come from practicing cryokinesis: 
1. Drop temperatures in a room. 
2. make someone cold, but nobody else. 
3. create frost. 
4. turn water to ice. 
5. create ice. 
6. project ice at an opponent. 
7. cause an opponent to suffer from hypothermia. 
8. metabollic freazing if someone/thing(turn to ice) 
Those are a few of the main things people aim for. But I've only met one person who can turn ITEMS to ice. I have only reached the ability to cause hypothermia, along with being able to emmit mist from my body. 
Here are a few techniques I have developed, as I have only seen one other place on the web that provides info on cryokinesis. 
Propper preperation: 
Your body needs to be in the right condition in order to be able to safely perform cryokinesis, for if one is propperly conditioned, he/she is immuned to the effects of ice. 
Start out by Taking a peice of ice and holding it in both your hands. Keep your fist clenched around the ice, and don't let go, no matter how much it hurts. Time yourself for one minute. After a minute, you may release the ice cube. Do this five times a day. After a week, extend the time to two minutes. After another week, extend it to three minutes. Then after a month, keep the ice cube in your hand untill it melts. Make sure you condition both hands equally. Durring this two month period, also begin taking cold baths. Lower the temperature of the water, every week that you extend the time you hold on to the ice cube. 
After this training period of about two months, you body should be conditioned to withstand hostile temperatures. You can only manipulate ice as much as you body can handle. 
Standard Ice Ball: 
Stand in a grounded position. Place your hands out in front of your navel(belly-button). Shape them just as you would if you were creating a ki or psi ball. Now visualize the water element all around you, flowing in between your hands. Then visualize a cold gust of wind sweeping across and forming the water into ice. Force the ice into a ball between your hands, and let the ice keep materializing in between your hands, untill you've made a complete ball. There should a cold point in the center of your palms. This is where the ice element power is actually produced. 
Dropping the temperature in a room: 
Stand in a comfortable position, and feel out the energy around you. Then begin to focus on the temperature of the room you are in. This works best if the temperature is already a little cold. Now visualize the air getting colder, and the energy freezing into ice. It helps to picture a thermometer dropping. Then begin to visualize waves of ice emmiting from your body, and going through the entire room. If succsessfull, the room should get a little cooler. 
Telekinesis Mental Powers 
Method 1-Telekinesis Wall: 
Sit down and stare at the object that you wish to move. Now, with any type of energy, start making a wall of energy in front of you. When the wall is finished, visualize it as a wall of glass. Put your hand(s) out in front of you and shoot out a little ki to push the wall. Send the wall crashing into the object. With any luck, the item will budge a little. Start with something small, like a cheap plastic ring. 
Method 2-Will power: 
Once again, get in a relaxed state in front of the item. Close your eyes and become familiar with the energy in that room. With your eyes still closed, visualize the object SLOWLY start to move. Re-run the event over and over again in your mind. Open your eyes and see if there was an effect. If there wasn't, then you either didn't put enough time into it, or you don't meditate enough to have a clear mind. 
Method 3-Mental Hand: 
Close your eyes and relax in front of the object. Focus on your aura. Visualize a hand coming from your brain. As it comes out, so is your aura. Slowly lead the hand towards the object. Lead the hand as you would any other. Let it grasp the object. Make it have a tight grip. Now SLOWLY push/pull the object. If your concentration is good enough, you can even try picking it up to make the item float. Open your eyes and look at what is happening. 
Spoon Bending: 
Meditation required before performance:5-10 
Pick up a spoon and hold it in your dominant hand. Hold it so that your thumb is placed against the handle just before the spoon-head, and the other 4 placed against the back. Close your eyes and feel out the energy around you. Close your eyes. Start rubbing your thumb up and down on the spoon. After about a minute, the spoon will start to feel warm. In your mind, visualize the thumb and spoon merging together. At this point, your thumb should be the spoon, and the spoon part of your hand(in your mind). Now bend the spoon like you would bend your thumb. Open your eyes and see if you were succesful. 
Psi Wheel: 
Take a small object and tie it to a string. Hold the string by the tip so that the item dangles at the bottom. Now Visualize the object twirling in a circle. DO NOT MOVE YOUR HANDS! It should begin to rotate in a circular motion. This is an excellent technique for developing will power.
Telepathy 
Telepathy is one ability that si really usefull and fun to use. It involves communicating, recieving thoughts, and sharing thoughts using your mind. Twins are normally born with a strong ability for Telepathy with the other twin. But, it can also be developed by any person who really wants it. 
To use telepathy, you must know how to link your minds together. To do this, focus on the person you want to link with. There are two methods of linking together. each one is for a different purpose. 
Method one: 
This method is for communicating through your mind with somebody at a visual range. The person who you are going to talk to normally has to ready to recieve ytour messge, but once you get advanced enough, you can do it without them knowing your about to. To begin, Visualize a beame comming from your brain and going into his. This means he can recieve your message. Once you are fully concentrated oon the beam, Focus on the words you want him to recieve travling through the beam into you partner's head. If done correctly, he should recieve the message. 
Method two: 
This method is for long range communication, mind traing(see mind training section), and for communicating with multiple people at the same time. To this, grab or focus on the person who you want to communicate with. Now visualize your minds connecting together into one brain. Now you can talk freely within each other. For mind training, use the same procedure, but when you are in the dark void, you should see the other person in there too. For communicating with multiple people, just visualize all of your minds connecting at the same time. This method is mainly for more advanced practitioners. Method one is for beginners.

Hybrid Psi The Hybrid Psychism 
Levitation: 
First, you must realize that there is no gravity, just energy holding you down. This is because the negative and positive energies are coliding to heep you in place. Your body has the negative charges, while the energy coming down has the positive charges. Here's the effect. Raise one hand up above your head, and the other below your waist. Make the bottom one come up, and the top one come down. They'll colide mid-way and hold eachother still. But if you hold one hand out at chest level, and the other above your head, then when the top hand comes down, if the other goes with it instead of colides against it, the top hand looses all it's force. It's the same way with "gravity." 
Realizing that, make the negative charges in your body go with the positive charges(go with the flow). This will neutralize all effects that the energy had on gravity. At this point, your legs should feel waitless. Bring that feeling up through your entire body. At this point all you have to do is close your eyes and use your will power to lift you up. "feel" yourself going up in your mind. If you can make that feeling realistic, then when you open your eyes, you should be hovering about 3-4 inches off the ground. The stronger the will, the higher you go. All you have to do is keep the feeling inside of you to stay up. 
Mind Reading: 
Look at someone(a friend) that's standing about 6 feet away from you. Think of something you want to know about them. Think of this real hard for this is the goal you will try to reach. Look at them directly in the eyes. Visualize your sight peircing through there eyes and looking into their mind. At this point, a bunch of images should start flashing through your mind, all of them containing some sort of info about what they're thinking. Use your will power to look hard and stay very aware through this sudden flash of memories and images. If concentration is strong enough, the images will stop flashing through and stop at the image that will show you what you wanted to know. Look at and study the image. The answer to your question will suddenly pop into your head. 
Using a pendulum: 
The pendulum is a VERY good begginer's choice to learn how to feel the psychic waves in the air. It's what I started out with. To make a pendulum, take a string of thread and tie a farely-light object to the end. Hold it by the tip of the string in your dominant hand. Start off by asking yourself a "yes or no" question in your head. Observe the pendulum and pay close attention to which way it begins to move. Clockwise, counter-clockwise, left and right, and up and down. The pendulum will do one of those depending on the answer. If the answer is yes, then which ever way it swings will be the sign that the answer is yes. Figure out which way your's swings for every type of answer. 
Once you've observed and memorized what each direction means, you can start to practice with private audiences(one or two friends). Have them ask you a yes or no answer question. Watch which way the pendulum swings, and answer accordingly. If you did it right, you should answer the question correctly. The effect on the people watching will probably be something like "Holy sh*t! how the hell did he/she do that?" After continuos practice with the pendulum, you should begin to notice that you will know the answer to the question before the pendulum has time to react. That means that you are gaining the ability to 'feel' the vibes in the air as the pendulum does. Thus, the pendulum has served it's purpose.
Learning Kundalini 
Yes, this is still the Underground Society. Kundalini is a branch of it. I decided to make a new add-on to the underground unstead of just throwing everything together on ONE PAGE. Updates for this page WILL be featured on the home page of the underground just like any other updates. 
Kundalini is a very powerful energy that lays at rest untill awoken through propper training. On this site, I(Prophecy) will teach you how to unlock it. BE CAREFULL! Playing with this energy can result in meta-physical problems such as auric weakining, loss of focus, rare insaneness, and a weak spirit. The physical effects of inpropper use of kundalini are stanima loss, weak muscles, aches and cranks in the nech and spinal region, and vomiting.
Ïto be one with the universe is to obtian oneness with nature and everything in itÓ 
What is Kundalini? 
A brief explanation of kundalini. 
Kundalini is a latent power hidden within us all. Kundalini transilates into coiling like a snake, which will be usefull to remember later on. 
Kundalini uses a main system of seven chakras to direct it's energy. These seven chakras are very simular the eighty-one merideans in the human body used to direct ki. This energy slowly migrates up the spine as the chakras are opened. The effect created is that a snake is slithering slowly up the base of the spine towards the skull. When the 'snake' reaches the skull, it reverses it's rout quickly and peirces through all the seven chakras, letting their energy pour out into your body. The snake 'bounces' from the base of the spine, up and down untill the chakras are closed. 
History and knowledge: 
The term "kundalini" is an ancient chinese and arabic term used to describe a goddess. The goddess's name is kundala. At the time kundala is set free from the base chakra, she climbs her way towards the skull where the king snake, Kushai, lays latent. When kundala reaches Kushai, the two mate and merge to create an effect known through-out China as the "thousand Lotus Petal." The lotus petal flower emerges and releases the offspring of Kushai and Kundala, Kundalini. Kushai and Kundala go back to resting in the skull(Kushai), and in the base chakra(Kundala). 
How to use it: 
Focus on the thousand lotus petal and feel kushai and Kundala emerging into Kundalini. Focus on Kundalini slithering through every part of your body, leaving his bliss everywhere he goes. At this time, there would be a sense of extreme calmness and relaxation. Not to destroy your hopes, but you need to realize that it takes a few years to learn to actively control kundalini. And a lifetime of training to master it. In the state of the lotus, let the kundalini energy out into the world around you. Picture it swaying through your skin, and melting into it. The object is to acheive a state of physical duality with the universe, and mental bliss. If the state is acheived, one has "control" over the cosmos. In this site, I will teach how to manipulate the energy once unleashed. Kundalini can be transformed into a combat use, but it is more valuble to one's own self to use it for it's true purpose; Ultimate enlightment.
Enlightment: A state of oneness; duality with the universe. First accomplished by the ancient Gurus of Ancient China to see the world more clearly.

Rules:Read the pack rules and write and essay and what each of them mean to you.

Rules for dominants

1) Respect. 
	Respect yourself, myself and the rank of command.
	Do not address a sub unless they are first introduced to you by their dominant. 
	Do not address a sub unless permission is granted from their dominant.

2) Honor.
	Maintain the code of honor in your actions, deeds and words at all times. 
	Your actions themselves reflect upon the pack entirety and upon myself.

3) Honesty.
	Maintain honest communication with myself and the sub you are paired with. 
	Self deception or deception of others is unacceptable. 
	If there is a situation that requires this then it will be told to 2 higher members or will be decided by The lord of chaos himself.

4) Loyalty.
	The pack is your brothers/sisters, your kin, your sword sworn. 
	They hold you back in combat and in everyday life. Remember this above all else. 
	They would lay down their life to protect you.

5) Responsibility. 
	You are responsible for your actions and their outcomes. 
	Your are responsible for your sub's well being and your own well being.

6) Spirituality.
	Promotion of freedom of belief is practiced. 
	The pack only requires True faith in something.

7) Learning.
	Everyday is a lesson. 
	The Pack will provide teachings to knowledge of the self and to push you to your full potential in your abilities, talents and gifts. 
	Self study is encouraged. 
	The pack will provide a list of reading material; it is your responsibility to write an essay on each book.

8) Combat.
	The study of at least 4 forms of martial arts and an essay will be provided at the end of each term of study. 
	At least 3 forms of weapons will be explored. Choose 1 form and 1 weapon or more to master in. 
	Hand to hand training as well as a form of martial arts is required. 
	Often the weave will place you in harm’s way, know how to adjust and adapt a street fighting nature. 
	Sparing is permitted.
	Every situation can be talked out of. For those that are not, if combat is required killing is unacceptable.
	Excessive force is unacceptable.

9) Compassion.
	Learn when it is necessary and learn when it is to be used. 
	Also learn what situations it does not apply to.

10) Survival of the fittest. 
	The animal kingdom is based on survival of the fittest. 
	We are ferals first and foremost in this world, embrace who you are and what you are. 
	The feral will save your life and your instinct will never steer you wrong. 
	Self evolution and a connection to nature are mandatory.

11) Patients and persistence.
	These two qualities will be learned and practiced in everything you do.

12) Maintain open communication with the pack at all times. If there is a situation, question, problem, or such contact me or someone of higher command in the pack.

13) If you are to take on a sub, the pair of you will meet with a higher member of the pack to discuss the situation.

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Rules for subs

1) Do not lie to me or give me a half truth.

2) Respect. 
	Life is sacred. 
	Respect yourself, myself and those around you at all times.

3) Know that your actions, words and deeds reflect myself and my teachings. You will act in a manner according to honorable actions.

4) Do not let fear rule your life.
	 If you are afraid of something, tell me and we'll talk about it.

5) If there is a problem of any sort, or a concern address me personally about it. If I can't solve it then I will let you ask another member of the pact.

6) If you have any questions about something I have said or something that I have done then ask me. 

7) Acting against my word will result in punishment.

8) Hygiene should be your top priority before bed and after you wake. A taken care of body improves your self esteem.

9) Discuss an eating and sleeping schedule with me that suit your needs and maintain it. A healthy body leads to a healthy mental state.

10) You will be trained and undergo training in various forms of combat, martial arts and hand to hand. If there are specific styles or forms you wish to learn tell me. If there are specific weapons you wish to learn also tell me.

11) If I have given the final say on something, my word is law.

12) I will provide lessons and training for your abilities, talents and gifts to help you reach your full potential. It is your responsibility to learn what I am offering.

13) You will approach me in a courtly manner, if I am in the middle of something wait till I address you before you speak.

14) I may be unconditional and all accepting, taking advantage of this will result in punishment and a chance in how I react to thee.

15) Time is an essence of life, life is to be lived and experienced. Apply my teachings into everyday life.

16) Keep open communication with me at all times.

17) Sexual contact will only be with an approved partner. 

18) The rules I have given your dominant are the rules I have given you, respect them as law.

19) If there is a conflict between the rules I have established and the rules that are given by your dominant then tell me or a higher member of the pact so that the three of us can sit down and discuss this. 

20) Safety of the submissive and the dominant is of the highest priority in the pack.

21) Do not manipulate, try to influence, or underhand myself or your dominant. 
	This will result in punishment.

22) Respect the order of rank and command. Do not address another sub unless permission is granted first from their dominant and permission is granted from your dominant.
	Sub holding rules:
When you are asked to take postion next to your dominant it will all ways be in the same position that they are in slightly behind him/her to thier right
First when in public you may refer to me however you wish, but should we be in meeting, privite, or around the pack you will refer to me by either title or by the term of kioshen.
(kioshen, kieve, Kiatan)
The second rule is that you will not lie to me and be honest with me

 The third rule is that whenever you feel that I myself have done something to either wrong you or hurt you in a way that was not meant, you have the opition to either take it up with your domniate or you may supercede them and directly tell me how this has happened.

Very well now there there are rules I have for the pack which are not listed. The first is that there will be no fighting between members without my knowledge.

The second rule is that No dominant will take on more then two submissives without approval

The third rule is that any time someone in the pack has been injured in any means that affect their life I am to be notified unless there are reasons agreed opon by two other dominants

The forth is that anything that needs to be documented involving the pack such as contracts or changes have to go through me first.

 Good, now then there are rules that I as the Alpha Male must follow. The First is to watch over and ensure the safety of the pack above all else.

 The second rule is that the Alpha Male will abide by all the rules of the domniant and the submissive

 The third rule is that the Alpha Male will know and understand all rules and contracts that happen within the pack.

The forth rule is that the Alpha Male will have the final right and say about anything that happenes in the pack, including the right of the dominant to take on a submissive or slave.

The fifth rule is that the Alpha Male of the pack may address the submissive of any dominant only if he has been introduced to them. If there has been no introduction then the Alpha Male shall inquire the dominant of the current standing of the submissive. In the case of  addressing a submissive of another pack then the standard rules for the dominant apply.

The sixth rule is that if the Alpha Male is challenged for rights to title then he must accept them unless it would bring the destruction of the pack because of the outcome.

The seventh rule is that should anything happen in the pack which could begin a fight with another pack, it is up to the Alpha Male to talk to the oppossing pack leader to see if it can be resolved.

The eighth rule states that the Alpha Male will over see all Training and ensure that all rules are being followed accordingly.

 The ninth rule states that the Alpha Male will test and ensure that any domniant who has a submissive will be tested on knowledge and also on their status in the pack.

		Part 2: Applied fundamental lessons provided.

Lesson1: The fundamentals of life.
1)courage, patients and persistance, love and strength

courage is not not being afraid, it is merely knowing that your afraid but doing so anyway courage is basically doing something because you want to...weither or not your afraid...: just because your not afraid doesnt mean your not a couragious person...

What does courage mean to you, How is this important and how is it applicable in your life?

no what happens you have to keep in a neutral mindset...never fly off the handle or lose your patience with someone..becuase the one who breaks your patience is the one who i need to be patient with...
 persistance is key to yourself because if you should fall and "fail" you must always remember to get up and try again...in the end both patience and persistance are bond together...you cant do one without the other

What does Patience mean to you, How is this important and how is it applicable in your life?

Love deeply...becuase the person who it seems is hardest to love is the one who needs it the most...meaning: when you love someone...love them with all your being...knowing the fact that love can both make you and break you...in essence love also takes being couragious...becuase love is a scary thing at times...theres always doubt....the person who seems like they are impossible to love is the one you need to try and love even more...which is also tied in with patience and persistance....

What does Unconditional love mean to you, How is this important and how is it applicable in your life?

strength isn't not feeling pain, its feeling the pain and working through it to do what needs to be done...meaning: strength isnt souly built around the pain and feeling it...its about you working through the pain and everything to do what needs to be done...which is also once again tied in with persistance and courage...you need not to be afraid, becuase in the end if your persistant and couragious you can get through anything....which is considered strength

What does strength mean to you, How is this important and how is it applicable in your life?

2)unjudgementalness, discernment, service , valor and compassion

 Do not judge anyone. They may be on a pth that is opposite of yours but they still have somethgin to teach  you. Remember morality is perception based. Eeryone lives they way need to , to survive in thier own world. TO judge another is to place judgement upon yourself and to find yourself lacking.A book is not always what you see upon the cover.And jumping to conclusion about someone based on what little you have seen or come to know of them  will take out that important lesson they may have to teach you about life. unjudgementalness doesnt mean you have to let them into your life It means you can keep them at a distance and still get to know them with out judgeing them it means you accept the bad with the good as just mearly apart of who they are.

What does unjudgementalness mean to you and how can you apply it in your life and why is it important?

discernment is the act or process of exhibiting keen insight and good judgment. this allows you to assess situations  and senarios and be able to see all sides of it to know the best options and all options in being able to deal with the situations presented in life discernment allows you to see which people are healthy to let into your life and which people will hurt you or your life. this also allows you to know where thier nature is contradictory to your own to not put them in those situations where you will get hurt. this helps you make good decisions based on the lesons we covered last night and based on healthy choice making. this tells you when it is time to walk away, the time to act to the time to watch ect. Everything has a purpose a place and a time for it. Descernment is knowing that purpose, place and time

What does discernment mean to you and how can you apply it in your lifeand why is it important?

The Precepts

The precepts are a condensed form of Buddhist ethical practice. They are often compared with the ten commandments of Christianity, however, the precepts are different in two respects: First, they are to be taken as recommendations, not commandments. This means the individual is encouraged to use his/her own intelligence to apply these rules in the best possible way. Second, it is the spirit of the precepts -not the text- that counts, hence, the guidelines for ethical conduct must be seen in the larger context of the Eightfold Path.The first five precepts are mandatory for every Buddhist, although the fifth precept is often not observed, because it bans the consumption of alcohol. Precepts no. six to ten are laid out for those in preparation for monastic life and for devoted lay people unattached to families. The eight precepts put together number eight and nine and omit the tenth. Lay people may observe the eight precepts on Buddhist festival days. Ordained Theravada monks undertake no less than 227 precepts, which are not listed here.

   The Five Mindfulness Trainings
(according to Thich Nath Hanh, www.plumvillage.org)

-First Training-
    1. Panatipata veramani sikkhapadam samadiyami
    I undertake the precept to refrain from destroying living creatures.
Aware of the suffering caused by the destruction of life, I am committed to cultivating compassion and learning ways to protect the lives of people, animals, plants, and minerals. I am determined not to kill and not to condone the act of killing in the world, in my thinking, and in my way of life.

How does being Aware of the suffering caused by the destruction of life, aid in discernment?
-Second Training-
2. Adinnadana veramani sikkhapadam samadiyami
    I undertake the precept to refrain from taking that which is not given.
Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, I am committed to cultivate loving kindness and learn ways to work for the well-being of people, animals, plants, and minerals. I am committed to practice generosity by sharing my time, energy, and material resources with those who are in real need. I am determined not to steal and not to possess anything that should belong to others. I will respect the property of others, but I will prevent others from profiting from human suffering or the suffering of other species on Earth.

how does being Aware of the suffering caused by exploitation, social injustice, stealing, and oppression aid discernment?

-Third Training-
3. Abrahmacariya veramani sikkhapadam samadiyami
    I undertake the precept to refrain from sexual activity.
Aware of the suffering caused by sexual misconduct, I am committed to cultivate responsibility and learn ways to protect the safety and integrity of individuals, couples, families, and society. I am determined not to engage in sexual relations without love or a long-term commitment. To preserve the happiness of myself and others, I am determined to respect my commitments and the commitments of others. I will do everything in my power to protect children from sexual abuse and to prevent couples and families from being broken by sexual misconduct.
 
How is being aware of the effect of engaging in sexual relations without love or a long-term commitment lead to discernment?

-Fourth Training-
 4. Musavada veramani sikkhapadam samadiyami
    I undertake the precept to refrain from incorrect speech.
Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivate loving speech and deep listening in order to bring joy and happiness to others and relieve others of their suffering. Knowing that words can create happiness or suffering, I am committed to learn to speak truthfully, with words that inspire self-confidence, joy, and hope. I am determined not to spread news that I do not know to be certain and not to criticise or condemn things of which I am not sure. I will refrain from uttering words that can cause division or discord, or that can cause the family or the community to break. I will make all efforts to reconcile and resolve all conflicts, however small.

How does being Aware of the suffering caused by unmindful speech and the inability to listen to others lead to discernment?

-Fifth Training-
5. Suramerayamajja pamadatthana veramani sikkhapadam samadiyami
    I undertake the precept to refrain from intoxicating drinks and drugs which lead to carelessness.

Aware of the suffering caused by unmindful consumption, I am committed to cultivate good health, both physical and mental, for myself, my family, and my society by practising mindful eating, drinking, and consuming. I am committed to ingest  items that preserve peace, well-being, and joy in my body, in my consciousness, and in the collective body and consciousness of my family and society. I am determined  to moderate alcohol or any other intoxicant or to ingest foods or other items that contain toxins, such as certain TV programs, magazines, books, films, and conversations. I am aware that to damage my body or my consciousness with these poisons is to betray my ancestors, my parents, my society, and future generations. I will work to transform violence, fear, anger, and confusion in myself and in society by practising a diet for myself and for society. I understand that a proper diet is crucial for self-transformation and for the transformation of society.

How does being Aware of the suffering caused by unmindful consumption (alcohol, drugs,natural poisons) lead to discernment?
What effects do drugs and alcohol have on the lives of peopele using them as a coping mechanism?
Why is this unnacceptable in your life?

Service is helping others when they need it with out the want or expectation of receiving anything in return. This is doing something because it needs to be done regardless of weather or not you receive something in return.Selfless service for the pleasure of knowing you helped another, secure enough in not needing anything in return in the knowledge that everything eventually balances itself out i the long run. In essence that kind word or kind deed could have saved that persons day or saved their life as a whole. 

What does service mean to you and how do you apply it in your life and why is it important?

Valor is doing what is right because it is the right thing to do. With out fear of the repercussions that will take place. It is doing what is right regardless of who is there and what is going on. It is standing up for those who need it when they need it. It is standing up for yourself when it is required. It is saying what is acceptable and unnacceptable and why.It is defending the defenceless regardless of what or who they may be. It is not listening to gossip and letting the person know who is being talked about. It is about unflinching loyalty no matter who or what comes. Valor is about charactar.

What does valor mean to you and how do you apply it in your life and why is it important?

Compassion is being able to relate to another in a negative situation with out pity or remorse. It is the ability to feel for another's pain with out involving yourself so completely in their lives that it hinders yours. This is the ability to offer help from your experience and lend a hand or an ear with out getting involved in their life.  Compassion is that characteristic allowing you to be aware of the suffering of others, what has caused it and why it came about as well as being able to not only relate but understand what they are going through and learn from their mistakes without making them all yourself.

What does compassion mean to you , how do you apply it in your life and why is it important?

3)Leadership, Time,the past now and future, Dreams
To lead by example and set that example with every word, every thought, every deed and every action. Everything you say and do sets an example for everyone around you, not only for behavior but also in how they see you and respect you and regard you. Children, subs and the such look at what you do and what you say for an example to follow. Always be aware of this at all times.

Time is a life that is 3 seconds long, it is those moments in between that are the now, the eternal that determine how we life our life and what meaning it has for us. Everything happens for a reason, there are no coincidences. There is a purpose and reason for everything and a lesson to learn and to teach by everything and everyone. How you live your life every day, day by day determines the effects it has on the next day , the impact you make on the people around you and the imprint you leave in your time here.What you do with your time and how you manage your time are the most important keys you will need.

The past has many lessons to learn from,the past is a ghosted mirror or shards to reflect the future. You can choose to build an empire from the lesson of those shards with the tools those lessons have provided or you can choose to cling to them and allow them to bleed you dry.those who choose to live in the house of yesterday are doomed to repeat their past mistakes, cycles, behaviors and situations with out having learned from them. Those who live in the eternal now, the night of eternal nights forever build the palace of tomorrow with every word, every thought every deed. Every word spoken is a spell woven and every deed done is a ritual to bring somethign into manifestation. when and only when metaphysics and every day live as so intertwined into one there is no separation and you have attainted awareness of your effect on others and your actions. Then only then can you learn to attain self mastery. Only in the eternal now can we enjoy the Palance of tomarrow

Dreams are the subconscious's means of communicating with the conscious brain. It is the Subconscious working out problems and inner emotions and conflicts that have been suppressed. Dreams are also the gateways into other places of energy realms and through proper training one can master them and use them like doorways. For more in depth instruction refer to "The art of Dreaming by Carlos Castenda"

9 insites
1 We are discovering again that we live in a deeply mysterious world, full of sudden coincidences and synchronistic encounters that seem destined.

What does the first insight mean to you,how does it apply to your life and how does it relate to the previous lessons?

2 As more of us awaken to this mystery, we will create a completely new worldview - redefining the universe as energetic and sacred.

What does the secound insight mean to you,how does it apply to your life and how does it relate to the previous lessons?

3 We will discover that everything around us, all matter, consists of and stems from a divine energy that we are beginning to see and understand.

What does the third insight mean to you,how does it apply to your life and how does it relate to the previous lessons?

4 From this perspective, we can see that humans have always felt insecure and disconnected from this sacred source, and have tried to take energy by dominating each other. This struggle is responsible for all human conflict.
 
What does the forth insight mean to you,how does it apply to your life and how does it relate to the previous lessons?

5 The only solution is to cultivate a personal reconnection with the divine, a mystical transformation that fills us with unlimited energy and love, extends our perception of beauty, and lifts us into a Higher-Self Awareness.

What does the fifth insight mean to you,how does it apply to your life and how does it relate to the previous lessons?

6 In this awareness, we can release our own pattern of controlling, and discover a specific truth, a mission, we are here to share that helps evolve humanity toward this new level of reality.

What does the sixth insight mean to you,how does it apply to your life and how does it relate to the previous lessons?

7 In pursuit of this mission, we can discover an inner intuition that shows us where to go and what to do, and if we make only positive interpretations, brings a flow of coincidences that opens the doors for our mission to unfold.

What does the seventh insight mean to you,how does it apply to your life and how does it relate to the previous lessons?

8 When enough of us enter this evolutionary flow, always giving energy to the higher-self of everyone we meet, we will build a new culture where our bodies evolve to ever higher levels of energy and perception.

What does the eighth insight mean to you,how does it apply to your life and how does it relate to the previous lessons?

9 In this way, we participate in the long journey of evolution from the Big Bang to life's ultimate goal: to energize our bodies, generation by generation, until we walk into the in between /energy realm we can finally see.

What does the ninth insight mean to you,how does it apply to your life and how does it relate to the previous lessons?

Lesson 2: The fundamental universal truths.

1 Law of world views- the world we percieve is a mixture of the universal potentiality and our selves, reality is perrception based

What does this Law mean and how can it be applied?

 2 law of attention world views have inertia,to rearrange our world view we must rearrange our attention or shift our perception

What does this Law mean, how does it relate tot he previous one and how can it be applied?

 3 Law of synchonity-  Events are connected by patterns of meaning other than time

What does this Law mean, how does it relate tot he previous one and how can it be applied?

 4 Law of relitive truth- Everything is true in once sence and and false in a sence and meaningless in a sence

What does this Law mean, how does it relate tot he previous one and how can it be applied?

 5 Law of pragmaticism -if it works it is true

What does this Law mean, how does it relate tot he previous one and how can it be applied?

 6 Law of paradox- Two laws may conflict i n ones perception based on context, shifting the perception or the context removes paradox

What does this Law mean, how does it relate tot he previous one and how can it be applied?

7 Law of unity Everythgin in reality is linked

What does this Law mean, how does it relate tot he previous one and how can it be applied?

 8 Law of reflection The microcosm is a reflection of the macrocosm

What does this Law mean, how does it relate tot he previous one and how can it be applied?

 9Law of association-If two things have somethign in common, both can be influenced by the same thing cause and effect resonate with one another and things once in contact continue to interact after seperation

What does this Law mean, how does it relate tot he previous one and how can it be applied?

10 Law of connection- Every eaction is an energy exchange

What does this Law mean, how does it relate tot he previous one and how can it be applied?

11 Law of synthesis- any 2 opposing forces/consepts may be unified in a force /concept in wich both contain the original concepts

What does this Law mean, how does it relate tot he previous one and how can it be applied?

12LAw of duality- any force/concept may be devided into two opposite concepts/forces which contian the essence of each other

What does this Law mean, how does it relate tot he previous one and how can it be applied?

 13Law of personification- any concept,force,or object is a phenominaand alive, has a personality and is an entity which manifests in the physical reality

What does this Law mean, how does it relate tot he previous one and how can it be applied?

 14Law of interfaces Power/energy exists in the interfaces of all things

What does this Law mean, how does it relate tot he previous one and how can it be applied?

 15Law of words or symbols-Every word spoken is a spell woven and every action done is a ritual to bring somethign into manifestation

What does this Law mean, how does it relate tot he previous one and how can it be applied?

16Law of magickal names- A name of the named thing is a symbol of it and holds it's essence

What does this Law mean, how does it relate tot he previous one and how can it be applied?
 17-Law f labeling- A name is a symbol of a thing, to symblise somethinh, you impose the deep structure of the symbol in the systemused in the way your percieve the thing

What does this Law mean, how does it relate tot he previous one and how can it be applied?

 18-Law of information packing-The mor einformation contained in a symbol, the more vague it becomes and the more it excludes

What does this Law mean, how does it relate tot he previous one and how can it be applied?

19-Law of patterns(knowledge)-Information can be viewd as a measure of the unpredictability. The more information contained the more unpredictable . Pattern in information, information in energy, energy inknowledge, nowledge is power.

What does this Law mean, how does it relate tot he previous one and how can it be applied?

 20- Law of intelligence- any pattern of sufficient complexity will act intelligent when treated as an entity. A pattern more complex than ourselves can be seen as that of more knoeldge than ourselves.

What does this Law mean, how does it relate tot he previous one and how can it be applied?

First Rite of sanctum
1st part is the perimeter set up. you know how to case circle barrier containment spheres?
 While your traceing the circle of salt/sand mix around the establishment, visualise a white flame starting to erupt from the mixture
 Say "I craft this rite in fire, weave it well , weave it higher, craft it now in shinning flame so none shall come to hurt nor maim. None shall pass this fiery wall,  no none shall pass, no none at all"
 Repeat this feeding your  proective energy into the mixture until when the circle is closed it explodes into an energy net of this white hot flame in a sphere around the house. both above and below ground.
 When this is sealed, say 3x "thrice around the circle bound, bind all evil to the ground" pouring the protetive energies into it. 
 That is the first part. it seals the place off from anything that could possibly harm you in any way size shape or form.
			 The secound part involves meditation.
    Sit and mediate, visualise yourself as a closed lotus flower, asleep and dormant. A bright beam of raw pure healing/life/light energy pours down into the top of the lotus. Visualise each individual petal filling with this light and glowing with it before it slowly opens. There is a rose inside this lotus flower,that the beam of light enters thru the center of as well.   Again visualise the energy filling each individual petal untill it glows radiating this light and it opens. There is a smaller beam of your personal energy inside of the rose when it is fully open. This is your energy system, your energy self, the beam of white light surrounds your energy self and this small globe of pure essence drifts up from the base of your energy, untill your energy and thepure energy begin to mesh around it.
	 Then realise you and that energy are the same energy so that you are no aware of everything with in that 100 miles of you, you can see it all, feel it all, smell it all. hear it all, taste it all becuase it is a small piece of you and you are a small piece of it.  Visualise putting that protective barrier around her place as well in this state. When you have finished. REturn to the globe of energy sink back into the rose. LEt the rose close still glowing, let the lotus close still glowing and come out of mediation.
         Now you have sanctum set on two levels, but not sealed.
 The third part is find a simple candle, mearly empower it with the energy to guide the wandering home, the spirits of the dead back to where they belong. Focus on that intent. Focus on the intent on calling all the old brethren who swore the oaths to protect thier and focus on leading them home with the candle light. Put the candle in a steady holder by Either a southern or an eastern window and burn it three nights in a row. Each time you exstinguish the flame imageit still burning brightly in the ethreal and say "Though I estiguish this light in the mundane realm, it still burns brightly for thee in the ethreal"  Each time you light the candle say "  I renew your guiding light,so that you may find you way home"
	
			Important of healing mandated to learn:
Lesson 1: GENERAL EMERGENCY INSTRUCTION
This lesson will focus on the basics of an emergency scene: evaluating the emergency scene, assessing the victim, and instructions on calling 911. Also discussed will be life-threatening health conditions and how to treat those conditions, and what to include in a well-stocked first aid kit.
 
INTRODUCTION TO LESSON 1
 
This lesson will focus on initial reaction and response to emergency situations. By the end of Lesson 1, you will be able to:

1) Accurately and efficiently evaluate the scene of an accident or incident, meeting all of the following objectives:

*Determination of what happened.
*Determination of safety at the scene.
*Determination of the number of victims at the scene.
*Determination of additional bystander help available.

2) Efficiently evaluate the victim(s) and meet the following objectives:

*Determination of the safety of the victim in his/her current location, and whether or not to move the victim.
*Accurately assess for life-threatening conditions.
*Provide first aid according to the priority and condition of the victim(s).

3) Call for emergency help, using your local emergency phone number, meeting the following objectives:

*Have all of the pertinent information relating to the incident at hand when on the phone with the emergency dispatcher.
*Know when to cease your connection with the emergency dispatcher.

4) Be able to identify life-threatening conditions, their symptoms, and appropriate first aid for life-threatening conditions.

5) Stock a first aid kit with the appropriate contents, according to the location of the kit, as well as understand for what situation each component of the first aid kit should be used.

One thing I would like you to understand right from the beginning is why I am not going to teach you how to do CPR in this course. After teaching CPR for many years, I am absolutely, without-a-doubt convinced that NOBODY can effectively teach or learn effective CPR online. Cardiopulmonary resuscitation requires hands-on practice to make sure you know the correct positions and procedures. This can't be done online. As much as I would like for the whole world to know CPR, I would rather have half of the world well-trained, rather than the whole world half-trained.

EVALUATING THE SCENE
 
Before you begin to care for the victim(s) of a medical emergency, there are a few basic steps you must follow to ensure the safety of the victim, bystanders, and yourself.

EVALUATING THE SCENE

This step is critical in ensuring the safety of all involved in the incident, even those people who may have come upon the scene after the initial incident. Before youíre able to provide care to any victims, you must determine what happened. Rushing into a burning car to rescue a victim looks very dramatic and exciting on TV, but in reality, you must make sure the scene is safe enough for you to get involved. If you rush into an emergency scene, you may be endangering your lifeóa potential rescuer turned victim because you didnít know what was happening. For our purposes in this lesson, weíll use three different scenarios: a car accident, a house fire, and an incident of undetermined origin. Weíll also use 911 as our emergency number in this lesson, but be sure you know your areaís emergency number if youíre not in the US, or in an area that does not utilize the 911 system.

Evaluating the scene of the incident consists of four questions you must ask yourself:

1. WHAT HAPPENED?

The car accident: Can you determine what caused it? Is there more than one vehicle involved? Is it a minor fender bender, or a very serious crash?

The fire: What caused the fire? Is the fire still burning, or does it appear to be out? Is there a lot of smoke?

The undetermined incident: Can you tell anything at all from the scene? Be very thorough when trying to determine what happened. Are there any witnesses that can help you figure out what happened? Can any of your other senses assist in your evaluation? Do you SMELL gas? Do you HEAR the rattle of a snake in nearby bushes? Do you FEEL electricity in the air? Use any means possible to try and figure out what happened.

2. IS THE SCENE SAFE?

The car accident: Did the accident occur in traffic lanes? Is oncoming traffic a hazard for the victims and rescuers?

The fire: Is the fire still burning? Are victims and rescuers in potential danger of coming into contact with fire and smoke?

The undetermined incident: You must be very careful here, since you donít know what happened. Obviously, if the victim has had a heart attack, you are in no danger when providing care. But what if the victim is unconscious at his kitchen table, due to carbon monoxide poisoning from a faulty furnace? In some ways, the threat of danger is greatest in a situation where you just donít know what happened.

3. HOW MANY VICTIMS ARE THERE?

The car accident: Are there multiple vehicles involved? How many occupants in each vehicle that was involved in the accident? Were any occupants thrown from the vehicle? These victims may be some distance away from the scene of the accident.

The fire: How many people are inside the house? This may be impossible to determine at the time. Did anyone escape the fire, only to collapse of smoke inhalation some distance from the house? Can neighbors tell you if the family was home, or away?

The undetermined incident: Is there one victim lying on the lawn, or is there more than one person affected with symptoms? For instance, a family of four all complaining of the same symptoms may be able to help you better understand what happened.

4. IS THERE ANYONE WHO CAN HELP? There are almost always bystanders and/or witnesses at the scene of any emergency. You need to quickly determine if any of them are willing and able to assist you.

The car accident: Most of the time, other motorists will stop to offer aid. Take advantage of this: the more help, the better. Enlist one person to call 911, and ask if anyone is trained in first aid.

The fire: Any neighbors who are home at the time of a house fire will almost certainly come out to see whatís going on. As above, get someone to call 911 while you glean any pertinent information from the neighbors.

The undetermined incident: If there are others at the scene, enlist their aid as above. If itís just you, yell for help, no matter where you are. You may or may not get a response, but itís always best to try.

EVALUATING THE VICTIM(S)
 
Once youíve determined what happened, or determined you donít know what happened, youíre ready to evaluate the victims.

The car accident: Is anyone trapped in a vehicle? Are the victims conscious, or unconscious? In situations such as this, where the extent of injuries may be severe, itís best to not move the victims, and provide as much care as you can with the victims in their original positions. The exception to this rule is when the victims are in immediate danger, such as lying in the lanes of oncoming traffic, or in a car thatís on fire. In that case, move the victim(s) to a relatively safe location, provided itís safe for you to get to the victims in their original locations. Trying to remove a victim from a car that is fully engulfed in flames is not safe for you, the rescuer.
The fire: Remove the victims to a safe area if it's required, and if you're able, and evaluate for injuries. Most often, in a fire situation, the injuries you'll be dealing with are burns (Lesson 2) and smoke inhalation.
The undetermined incident: Leave the victim in his original position unless there is a threat of danger, such as suspected carbon monoxide poisoning or a gas leak inside a house.

How to evaluate a victim: Look for obvious signs of injury: Does the victim have severe bleeding? Are all limbs intact? Are there signs of trauma such as a gunshot or stab wound, or broken bones protruding through the skin? Internal injuries can be tricky, and sometimes impossible to identify by anyone other than the physicians in the Emergency Room, but there are symptoms of internal injuries that may be present for you to identify. We'll discuss internal bleeding in the "Life-Threatening Conditions" section of this lesson. Is the victim conscious? If so, can he tell you where it hurts? Is he coherent? Is the victim having trouble breathing or speaking? If the victim is unconscious, is he breathing? Does he have a pulse? If there is more than one victim, all victims must be evaluated as quickly and thoroughly as possible, so you can determine who must be first to receive care. Victims with life-threatening conditions must be cared for before anyone else.

Next, we'll be discussing use of your local emergency phone system, and how to use the system correctly.
USING YOUR LOCAL EMERGENCY PHONE SYSTEM
 
All areas of the world have an emergency phone system. It may be an enhanced 911 system, which only handles emergency calls, or it may be the general phone number of your local police or sheriff's department. It's important to know your local emergency number, and keep it posted in a conspicuous area, especially if it's a seven (or more) digit number you may have trouble remembering.

Almost all emergency situations require emergency services. Even if it turns out medical attention isnít necessary, itís better to be safe, rather than sorry. In situations such as car accidents or fires, other emergency personnel (such as police officers and firefighters) will need to be on the scene. In the case of an undetermined incident, the police may be better able than we to determine the cause of the incident. In addition, an incident (either determined or undetermined) may be the result of criminal activity. The police make this determination. Most of the time, in ANY sort of incident (car accident, fire, undetermined incident, etc.), the police will be involved, if only to assess if law enforcement services are necessary.

When you call 911, make sure you have the following information at hand:

*Your name. The dispatcher will need to know to whom he or she is speaking.

*The location and phone number from which youíre calling. This is the most important information you can give, since this is what leads emergency personnel to your emergency. Emergency phone systems and your local police are very discreet, and respect your privacy. Giving your name, phone number, and location should not be a worry--unless you're a conscientious arsonist calling to report your latest blaze!

*What happened. This allows the dispatcher to send the appropriate emergency personnel and vehicles to your emergency.

*The number of victims and their conditions. This will give a heads-up to Emergency Medical Services on what to expect when they arrive at the scene. For instance, reporting a severe car accident involving multiple vehicles and victims would ensure the dispatch of more than one emergency vehicle to the scene, as opposed to a single victim requiring only one emergency vehicle.

*First aid, if any has been administered. This also helps the EMS understand what has been done for the victims so far.

Be sure to stay on the line with the dispatcher until he or she tells you itís ok to hang up. Usually, youíll be asked to stay on the line until medical or law enforcement personnel arrive.
LIFE-THREATENING CONDITIONS
 
When caring for accident victims, ALWAYS care first for life-threatening conditions. For instance, an unconscious victim would take precedence over a conscious victim who has a broken arm. In the case of multiple victims with life-threatening injuries, you will have to use your best judgement and prioritize according to injury. For example, a victim with a severed leg who is bleeding profusely would take precedence over a victim who is unconscious but still breathing and has a pulse. Unconsciousness is a life-threatening injury, but in this case, the blood loss from the severed leg presents a much more critical situation.

Given the right circumstances, almost any injury can become life-threatening, but for now weíre going to look at four conditions that constitute an immediate threat to life, their symptoms, and first aid for these conditions. The conditions weíre going to look at are: unconsciousness, shock (please read Anaphylaxis for information on Anaphylactic shock, a type of allergic reaction), and severe bleeding.

UNCONSCIOUSNESS: When a person loses consciousness, they cannot speak or move. Unconsciousness is considered a life-threatening condition because it is usually precipitated by an event that can become very serious in a short period of time, such as a blow to the head or an overdose of medication. First aid for unconsciousness is primarily aimed at monitoring the victim for changes in, or ceasing of, breathing and pulse. To keep the victim's airway open, tilt the head back (if there is no neck injusry present or suspected). Check for breathing and pulse often. If you do not know how to check for the presence or absence or breathing and pulse, go here to learn how to check for a pulse, and here to learn how to check for breathing.

SHOCK: Shock occurs when there is severe bleeding (either external or internal) present, and the victimís circulatory system is unable to provide adequate blood flow to all parts of the body. You must assume anyone with severe bleeding (or signs of internal bleeding) is in shock, or will be shortly. Other indicators of shock:
*Changes in consciousness.
*Cool, moist, pale skin.
*Rapid breathing and pulse.
*Restlessness and irritability.

First aid for shock:

*Make sure 911 has been called.
*Control any external bleeding.
*Have the victim lie in the most comfortable position possible. Pain may accelerate the shock process.
*Elevate the victimís legs about 12 inches. Do not elevate the legs if back, neck, or head injuries are present or suspected, or if bone fractures to the hips or legs are present or suspected.
*Cover the victim to prevent chilling.
*Donít give the victim anything to eat or drink.
*Monitor for changes in consciousness.

SEVERE BLEEDING: Severe bleeding is most certainly a life-threatening condition, as death can occur within minutes if the bleeding is severe enough.

Severe bleeding can occur if:
*There are multiple wounds present in the victim, causing a large amount of blood to be lost from more than one area.
*An artery is cut. Arteries carry oxygen-rich blood from the heart to the body, and the force with which this blood is pumped is very strong. If an artery is cut, blood is pumped out of the artery with each beat of the heart. Spurting blood isnít just TV dramaticsóa cut artery will literally jet blood.

Internal bleeding is as life-threatening as external bleeding, just not as noticeable. Symptoms of internal bleeding are:
*An area of the body (like the stomach area) is very tender or feels very hard, and is swollen and/or bruised.
*Skin over the entire body may appear very pale or bluish, and may feel cool and moist.
*The victim is coughing up or vomiting blood.
*The victim may be very thirsty.
*The victim may feel drowsy, confused, faint, or may even be unconscious.

First aid for EXTERNAL bleeding:
*Cover the bleeding area with a clean cloth or gauze and apply pressure.
*Elevate the bleeding area above the level of the heart.
*Use a strip of cloth to secure the cloth or gauze covering the wound. Do not remove the original covering. If blood is soaking through the covering, apply more layers of covering and secure in place.

First aid for INTERNAL bleeding:
*Keep the victim as calm and still as possible. There isn't a thing you can do except monitor the victim, and wait for EMS.
THE MORE-THAN -ADEQUATE FIRST AID KIT
 
Steps to create a great first aid kit:

1) The first thing you will need to know when planning your first aid kit is that a small white box will NOT meet your needs. To stack a thorough kit, you will need a medium to large (depending on your needs) container to hold all of your supplies. A clear plastic container with a snap-on lid works really well, and can be bought at a store such as Walmart for relatively little money. Plastic storage containers offer many benefits: different sizes available to meet your particular needs (for instance, your car kit may be smaller than your home kit), the container will not rust if exposed to water, and while the lid will not keep out prying little fingers (ALWAYS keep your first aid kit out of the reach of children), most of them do a fair job of keeping out water.

2) Plan to stock your kit according to the size and ages of your family. For instance, a family of two adults will probably not need a bottle of Syrup of Ipecac (to induce vomiting), but itís an essential item in a household with small children.

3) General Items:
*A list of your familyís medical information: any health conditions, allergies, medications, and even a copy of your living will/advance directive.
*Emergency phone numbers (TAPE THIS LIST TO THE LID OF YOUR KIT): the family doctor(s), local emergency numbers, and the number to your local poison control center.
*A basic guide to first aid (see the recommended reading list).
*Your thermometer. You will always know where it is!
*A list of all supplies included in the kit. Either tape this to the lid of the kit, or keep it inside, but be sure to update the list and replace supplies as you go along.
*A list of the expiration dates of all medications contained in your kit, so you can be sure to replace them as they expire.
*Several pairs of latex gloves.

4) Injury and wound care items:
*Assorted sizes and types of adhesive bandages.
*Gauze pads and rolls.
*Adhesive tape.
*Elastic wraps for sprains and strains.
*Large triangular cloths, used for wrapping and splinting.
*Scissors-rounded tip.
*Antiseptic wipes.
*Instant disposable cold packs.
*Tweezers.
*Hydrogen peroxide or an antiseptic wash for disinfecting wounds.

5) Medications:
*Aspirin and acetominophen (Tylenol) in age-appropriate formulas.
*Syrup of Ipecac, used to induce vomiting in cases of poisoning. Use only on the recommendation of your doctor or poison control center.
*Pepto-Bismol and antacids.
*Small plastic dose cups and oral syringes.
*A tube of antibiotic ointment.
*Calamine lotion for insect bites and plant reactions.
*A tube of hydrocortisone cream for rashes.
*Anything else you can think of that would be appropriate for your familyís health!
1 -  	 Which of the following actions would be a secondary step when evaluating the scene of an accident?

1 - Assessing the scene for safety.
2 - Determining if there is anyone to help.
3 - Establishing what happened.
4 - Calling 911.
5 - Verifying the number of victims.

2 - 	When evaluating a victim, what would be a reason to move the victim?

1 - The victim is unconscious.
2 - The victim is lying in oncoming traffic lanes.
3 - The victim is uncomfortable.
4 - The victim is bleeding profusely.
5 - The victim has a broken leg.

3 - 	When calling 911, which is an inappropriate action?

1 - Not being positive of what happened at the scene.
2 - Not knowing how many victims were involved in the incident.
3 - Explaining what first aid has been administered to the victims.
4 - Not giving your name to the dispatcher.
5 - Giving all pertinent information, then hanging up and getting back to the victim.

4 - 	Which of the following is a life-threatening condition?

1 - A broken leg.
2 - Shortness of breath.
3 - Chest pain.
4 - Unconsciousness.
5 - An animal bite.

5 - 	When creating your first aid kit, what type of container would be best to store your supplies?

1 - A metal box.
2 - A clear plastic storage container.
3 - A plastic bag.
4 - A large basket.
5 - A drawer in your bathroom.
Lesson 2: BURNS AND WOUNDS
In this lesson, we'll learn about burns and wounds. For burns: types (degrees) of burns will be explained, as well as symptoms and first aid for burns, and when to seek professional medical care for a burn. For wounds: we'll look at different types of wounds (for example, puncture vs. avulsion), their respective symptoms and first aid, and when to seek emergency medical care for a wound.
 
INTRODUCTION TO LESSON 2
 
In this lesson, weíll be looking at burns and wounds. Burns and wounds are common injuries year-round, but are especially prevalent in the summertime, when most of us are more active, and more prone to the occasional trip on a walking path, or cuts and scrapes acquired while roaming through berry brambles. The US holiday of Independence Day, on July 4th, poses an extraordinary risk for burns from fireworks and the like. Both burns and wounds can range in severity from mild to life-threatening. By the end of the lesson, you will be able to:

*Identify the four primary causes of burns.

*Identify different types of burns, meeting all of the following objectives:

    * Determine whether a burn is a first, second, or third degree burn, according to the symptoms of the burn.
    * Administer appropriate first aid to a burn according to severity.
    * Know when to seek professional medical attention for a burn.
    * Know how to prevent many burns. 

*Identify different types of wounds, meeting all of the following objectives:

    * Identification of specific types of wounds.
    * Identification of symptoms (probable or possible) according to the type of wound.
    * Administration of appropriate first aid, according to the type and severity of the wound.
    * Know when to seek emergency medical attention for a wound. 

You can find more information pertaining to this lesson in these valuable resources:

    * First Aid Manual: A Comprehensive Guide to Treating Emergency Victims of All Ages in Any Situation.
    * A link to an excellent, although somewhat unusual article on maggot therapy used in the treatment of severe wounds.
    * A link to an informative article on burn statistics. 

Please see the resources section of this course for more information on the recommended manual and links.

You can also find other links to important information referred to in this lesson in the "References" section of this lesson.
BURNS
 
CAUSES OF BURNS:

Burns occur from:

HeatóStoves, hot water, and even the sun can cause heat burns.

ChemicalsóCaustic chemicals such as Drano (used to clear material out of clogged drains) can cause chemical burns to the skin.

ElectricityóLightning, electrical outlets, and live electrical wires can cause electrical burns.

Radioactive materialóMost of us donít come into contact with radioactive material (such as nuclear waste) on a regular basis. Among other illness and injuries, radioactive material can cause burns.

TYPES OF BURNS:

There are three different types of burns.

FIRST DEGREE BURNS
A first degree burn involves only the outer layer of skin, and no lasting or permanent damage occurs. First degree burns usually heal within 2-3 days. Most sunburns are first degree burns. SYMPTOMS of a first degree burn are generally limited to mild stinging pain and redness at the site of the burn. FIRST AID for a first degree burn, if any is needed, is usually limited to immediately flushing the burned area with cool (NOT COLD) water. Aloe Vera gel, or a topical anesthetic spray (such as Solarcaine or Dermoplast) can be used to lessen the pain of the burn.

SECOND DEGREE BURNS
Second degree burns, also called partial-thickness burns, affect the top layers of the skin, and may occasionally affect part of the deeper layers of skin. With a second degree burn, the skin is able to heal itself, but scarring may occur. Second degree burns typically heal within 2-3 weeks. SYMPTOMS of second degree burns include the redness and pain associated with first degree burns, although the pain may be more intense, as well as the formation of blisters at the site of the burn. Blisters form when the outer layers of the skin separate from the inner layers, and fluid accumulated within the space between the layers. FIRST AID for second degree burns is the same as for first degree burns, with an added caution: if blisters form at the site of the burn, DO NOT pop them! They are there for a reason (to help heal the skin) and popping them before theyíre ready doesnít help, and may even hinder, healing. A popped blister is very painful, and you certainly donít want to add more pain to an already painful situation. Usually, the body will absorb the fluid inside a blister, and the blister will go away on its own.

THIRD DEGREE BURNS
Third degree burns are also called full-thickness burns, or critical burns. Third degree burns destroy all the layers of skin, and can even affect fat, muscle, and other tissue below the level of the skin. Third degree burns have even been known to destroy bones. Third degree burns can be life-threatening, and require immediate medical attention. SYMPTOMS of a third degree burn vary greatly between those of first and second degree burns. A third degree burn is usually painless, due to the destruction of all nerve endings in the burned area. The burned area can range from an ashy-white color to charred brown or black, possible with white patches underneath. FIRST AID for third degree burns involves managing the victimís situation until EMS arrives. DO NOT remove any clothing or material from the burned areaópeeling clothing off a serious burn may cause more damage. Cover the burn with a CLEAN cloth or sterile dressing. Do not apply pressure. Covering the burn helps prevent heat and fluid loss. The most serious threats to life from a third degree burn are the systemic (body-wide) effects the burn causes:

    * Loss of water and plasma.
    * Decreased blood circulation.
    * Decreased urine production leading to kidney failure.
    * A decrease in the bodyís immune response.
    * A high risk of bacterial infectionóthe burn area provides an entry point for bacteria into the body. 

CALL 911 for the following burn situations:

    * ANY suspected third degree burn.
    * Any burn victim having trouble breathing.
    * Second degree burns covering more than one body part, or affecting the genitals, head, neck, hands, or feet.
    * Any burn (other than very minor) to a very young or very old person.
    * Any electrical or chemical burn, or a burn from an explosion. Victims in these situations may have internal burns you arenít able to see. 

BURN PREVENTION

    * Keep pans on the stove on back burners whenever possible, and keep handles turned inward.
    * Keep electrical cords out of the reach of children and pets.
    * When you are working with an electrical device, make sure itís unplugged, or the power is turned off.
    * Keep all chemicals out of the reach of children and pets.
If you must use fireworks: follow directions, NEVER use around children or pets, and when youíre done, make sure all fireworks are properly extinguished.
WOUNDS
 
There are four main types of wounds:

SCRAPES--Scrapes are the mildest and most common type of wound. A scrape occurs when the outer layer of skin is scraped off. Scrapes can be very painful since nerve ending just below the skin can be exposed.
CUTS--A cut occurs when a sharp or blunt object splits the skin. Cuts range from mild (like a paper cut, although some paper cuts can hurt terribly!) to severe, such as a cut from a large knife. Deep cuts can damage all layers of the skin, fat, muscle, soft tissue, blood vessels, nerves, and even bones.
PUNCTURES--Puncture wounds occur when a sharp object pierces the skin. Again, punctures can be mild, such as a pinprick, to life-threatening, like a gunshot. A stab wound, depending on the use of the knife, can be considered a cut or a puncture. Severe puncture wounds can damage blood vessels and even vital organs, if the puncture is deep enough.
AVULSIONSAn avulsion is a cut serious enough to partially or completely remove a significant amount of skin or soft tissue from the body. Some avulsions can even cause accidental amputation of a body part, such as a finger or toe.

Symptoms of wounds will depend on the wound itself, but mainly involve some degree of bleeding and pain. Very deep wounds can cause internal bleeding and injury, so be sure to pay attention to any complaints the victim may have, even those that donít seem related to the wound itself.

FIRST AID FOR MILD TO MODERATE WOUNDS:

    * Wash the wound with soap and water, and dry thoroughly.
    * Apply a small amount of antibiotic ointment, if you have some.
    * Apply a bandage, if the wound is still bleeding. If not, leave exposed to the air. 

FIRST AID FOR MODERATE TO SEVERE WOUNDS:

    * Control bleeding. Cover the wound with a clean cloth or sterile dressing and apply pressure. If the wound is bleeding freely, do not wash.
    * Elevate the wound above heart level if broken bones are not present or suspected.
    * Wrap and secure a bandage around the covering to keep it in place. Add more layers of covering if blood is soaking through. Do not remove any layers of covering already in place.
    * Seek medical attention at once. 

1 -  	 Which is NOT a cause of a burn?

1 - Electricity.
2 - Radioactive material.
3 - Scrapes.
4 - Chemicals.
5 - Heat.

2 - 	How many types of burns are there?

1 - 3
2 - 7
3 - 2
4 - 5
5 - 4

3 - 	Which type of burn is also called a full-thickness burn?

1 - Second Degree.
2 - Third Degree.
3 - First Degree.

4 - 	A gunshot wound is what type of wound?

1 - A cut.
2 - An avulsion.
3 - A puncture.
4 - A scrape.
5 - 	An avulsion occurs when:

1 - A layer of skin is scraped off.
2 - Blisters form on the injury.
3 - The victim is stabbed.
4 - A body part is accidentally amputated.
5 - Hives develop on the victim's body.

Lesson 3: STRAINS, SPRAINS, & FRACTURES
This lesson will focus on injuries to bones and joints. You'll learn how to tell the difference between a strain and a sprain, as well as identification of the more common types of bone fractures. First aid for sprain, strains, and fractures will be discussed, as well as how to transport a victim with an injury that prevents or hinders mobility, and when to seek professional care.
 
INTRODUCTION TO LESSON 3
 
Summertime is a great time to get out and do things we canít normally do during the winter months. One of my favorite activities is to find a nice walking trail and take a relaxing hike. However, hiking outside can pose many hazards to the unsuspecting hiker. Branches, holes, and other dangers lurk on even the mildest paths. Even asphalt paths can contain bumps, holes, small rocks, and other hazards. A trip and fall on a walking path, or other area, can result in a minor injury, such as a sprained ankle, or a major injury, such as a broken leg. While broken bones in adults are not uncommon, children are more likely than adults to break a bone in an accident, due to the relative softness of their still-developing bones. Adults are more prone to strains and sprains in an incident that causes trauma to muscles and bones. In this lesson, weíll look at strains, sprains, and fractures. Weíll define each, and discuss symptoms, first aid, and transport of an injured victim. By the end of this lesson, you will be able to:

    * Understand the differences between strains, sprains, and fractures.
    * Recognize symptoms of each of the above injuries.
    * Provide first aid according to the type and severity of the injury.
Splint a fractured bone, and transport a victim out of the wilderness.
STRAINS AND SPRAINS
 
STRAINS

A strain occurs when activity results in a stretch or tear in muscle fibers or tendons (the fibrous tissues that connect muscles to bones). Strains can be mild (where just a few muscle fibers tear), or major (when whole muscles tear and there is swelling, bleeding and bruising present).
CAUSES of strains are typically attributed to one of three causes:

    * Muscle fatigue. Tired muscles are at an increased risk for injuryóthink about an overheated car: you can push it, but eventually something is bound to happen.
    * An imbalance in the strength of opposing muscles. If one set of muscles, such as your triceps, is stronger than the muscles on the other side of a joint, like your biceps, this can cause strain on the weaker muscles.
    * Poor conditioning. Trying to work muscles that are normally sedentary most of the time can cause strain. So PLEASE ignore the old saying, ìNo pain, no gainî. Pain is your bodyís way of telling you to slow down, or stop, your activity. 

SYMPTOMS of strains:

    * Pain and/or tenderness at the site of the injury.
    * Swelling and possible bruising at the site of the injury. 

FIRST AID for strains:

    * Immediately cease activity.
    * Apply a cold pack, or ice wrapped in a towel to the affected area. Apply the cold or ice to the injury for 20-30 minutes, then remove for 20-30 minutes. Continue this for two hours, and repeat often for the first 1-2 days of the injury.
    * On the third day of the injury, switch from cold to heat. Use a hot pack, or heating pad, or a hot bath.
    * Tylenol or ibuprofen can be used for pain.
    * If there is excessive swelling or bruising, or the pain from your injury prevents you from moving the affected part, call your doctor. 

SPRAINS

A muscle sprain is just a more serious form of a muscle strain. Typically, a sprain occurs when the affected joint is twisted severely enough to damage not only muscles and tendons, but tear ligaments as well. Causes of sprains are that same as for strains.

SYMPTOMS of sprains are the same as those of strains.

FIRST AID for sprains is basically the same as for a strain. Rest the affected joint in an elevated position. Call your doctor if symptoms worsen, or do not begin to improve in three days.

The most commonly strained muscles are the hamstrings (located on the back of the thigh), muscles in the groin, and muscles in the back.

The most commonly sprained joints are the knee, elbow, and ankle.

You may not be able to tell the difference between a strain and a sprain

FRACTURES
 
A fracture is any type of break in a bone. Most broken bones are simple or greenstick fractures, but letís define the common, as well as some uncommon types of fractures (be aware that more than one type of fracture may be present in one victim):

    * A complete fracture occurs when a bone is broken completely through. This results in a bone in two or more pieces.
    * A partial fracture is a break that does not go all the way through the bone.
    * A simple or closed fracture doesnít break through the skin.
    * A compound or open fracture is one where the broken bone breaks through the skin.
    * A greenstick fracture occurs only in children. The bone breaks on one side, but only bends on the other side. The reason the type of fracture occurs only in children in because the bones of children are much more flexible than the bones of adults.
    * A stress fracture is a very small crack, or series of cracks, in a bone occurring after repetitive activity that puts stress on a bone. Runners and basketball players are especially prone to stress fractures. About 25% of all stress fractures occur to the tibia (shinbone).
    * In an impacted fracture, the broken ends of the bone are driven together.
    * A spiral fracture occurs when a bone is twisted until it breaks. Imagine a wet rag being wrung out until it rips in two. Ouch! 

SIGNS AND SYMPTOMS OF A FRACTURED BONE

    * The victim heard or felt a snap at the time of the injury.
    * The victim feels like bones in the injured area are grating together.
    * The victim is unable to use the affected body part in a normal fashion.
    * The injured body part looks deformed.
    * The injured area may be swollen and bruised.
    * The injured area may feel cold and numb.
    * Of course, bones protruding through the skin is a pretty good indication of a fracture! 

Bones go through four stages of healing after a fracture. For more information, see the References section of this lesson.

FIRST AID FOR FRACTURES BONES

    * CALL 911.
    * It takes a great amount of force to break a healthy adult bone. The incident causing the fracture may have caused other injuries. Care for any life threatening conditions first.
    * Control any bleeding present.
    * Apply an ice pack, or ice cubes wrapped in a towel, to the injured area. This will help to reduce swelling and reduce pain.
    * Help the victim remain calm and as comfortable as possible. 

SPLINTING OF A FRACTURE AND TRANSPORT
If you must move the victim of a fracture, or other injury (such as a bad sprain) that inhibits walking, first you must splint the injury:

    * A RIGID splint can be created from anything that is made out of an inflexible material, such as boards, cardboard, or even thick magazines. Secure the splint with towels or rags tied around the injured part and the splint.
    * You can use pillows, blankets, towels, or any other material to create a SOFT splint.
    * An ANATOMIC is when you use another body part to splint the injured area. For instance, a broken leg may be splinted to the other (uninjured) leg, or a broken arm can be secured to the torso to prevent movement. 

When splinting an injury, remember these important tips:

    * Splint an injury only if you MUST move the victim.
    * Apply the splint to the injured area in the position you found it. Do not try to straighten out the injured area. This may cause further injury.
    * As well as the injured area, splint the joints directly above and below the injured area to make sure the affected area remains immobilized.
    * ALWAYS check the circulation around the injured area before and after splinting. If your splint is too tight, you may cut off circulation to the injured area, and possibly other areas, as well. 

When transporting an injured person, make sure the victim is well splinted and well supported on both sides. If the victim is absolutely unable to walk (for example, two broken legs or unconsciousness), fashion a sled out of anything you can findólogs or branches secured together, or even a large cloth, and pull the victim, making sure your path is clear. If possible, have someone walk ahead of you to clear any debris out of your path
Lesson 4: BITES AND STINGS
In this interesting lesson, you'll learn about various types of bites from animals, insects, sea creatures, reptiles and amphibians. We'll discuss symptoms, complications, first aid, and when to seek further care. Lyme disease will be briefly discussed.
 
INTRODUCTION TO LESSON 4
 
Is it possible to be outside in the summertime and NOT be bothered by one type of creature or another? Where I live, Iíve found that even being inside doesnít exempt me from exposure to one type of creature or another. Fleas catch rides inside on my dogs, spiders have babies in my bathrooms, and there is ALWAYS an ant or two making an appearance somewhere in the house. It could be worseóin some parts of Africa and other countries, snakes inside homes are not at all uncommon. I think Iíll keep the fleas and spiders and the occasional ant, given the alternative! In this fun lesson, weíre going to look at bites and stings: animal, insect, sea creature, reptile and amphibian. Many people are exposed to only a certain type of creature, depending on their location, and you will probably learn from this lesson something about a creature youíve never seen in your neighborhood! Weíll look at different types of bites delivered by various creatures, symptoms, complications, and first aid. Weíll also discuss Lyme disease, a serious threat in some parts of the United States. By the end of this lesson, you will be able to:

    * Identify animals who possess the ability to bite and/or transmit disease.
    * Recognize the signs and symptoms of an animal bite, and how to administer appropriate first aid, and/or seek further medical care.
    * Recognize the complications that may arise from an animal bite, and the diseases which may be transmitted by an animal bite.
    * Understand measures you can take to prevent bites.
    * Identify insects and sea creatures that may inflict disease or poisoning.
    * Recognize the signs and symptoms of an insect or sea creature bite or sting, and administration of appropriate first aid, and when to call for emergency care.
    * Recognize complications arising from insect or sea creature bites or stings, and diseases that may be transmitted.
    * Prevent many bites or stings.
    * Identify types of reptiles and amphibian that are capable of bites, and the types of bites of which these creatures are capable (i.e. venomous vs. non-venomous snakebites).
    * Recognize signs and symptoms of reptile and amphibian bites, including symptoms of venomous bites, and administer appropriate first aid.
    * Understand the complications that can arise from a reptile or amphibian bite.
Prevent many bites from reptiles or amphibians.
ANIMAL BITES
 
WHAT TYPES OF ANIMALS CAN BITE?

Virtually every animal is capable of biting a human, and every animal is capable of transmitting disease through a bite. Whether or not an animal will bite depends on several different factors:

    * The type of animal. Given a situation in which youíre faced by a tiger and a housecat, youíd be more likely to be bitten by the tiger.
    * The situation. Out in the woods, you would be more likely to be bitten by a female bear defending her cubs than by a bear foraging for berries, although ANY wild animal has a greater potential for biting than domesticated animals such as dogs and cats. But even domesticated pets will bite if put in a situation in which the pet feels threatened. Some animals will bite strictly out of fear, as well. Even bites delivered while playing can be serious.
    * Illness, such as Rabies (discussed below), may cause an animal to become overly aggressive and bite. 

WHAT ARE THE SYMPTOMS OF AN ANIMAL BITE?

    * A wound, large or small, accompanied by bleeding and pain. The wound may look like teeth marks or scratch marks.
    * Bites delivered by healthy animals still have the potential to transmit bacteria, and cause infection. Infection symptoms appear a few days after the initial bite. An infected wound my have red streaks radiating out from the center of the wound and may be oozing a white pus or greenish drainage. Fever may occur in the presence of infection.
    * A bite by an animal infected with Rabies may transmit the disease to humans. Rabies is a deadly viral disease that attacks the nervous system. Rabies is transmitted through the saliva of infected animals. This means that even scratches from an infected cat could transmit the virus, since cats lick their paws. In the US, skunks, raccoons, foxes, and bats are the primary carriers of Rabies. Once Rabies is within the body, there is no cure. However, there is a vaccine available that works even when administered after a bite. 

Symptoms of Rabies occur anywhere from five days to over a year, but the average incubation period is about two months. Rabies symptoms occur in two stages:

    * Stage One: Unspecific symptoms appear, seemingly attributable to any number of illnesses: fever, vomiting, fatigue, a decrease in appetite, and an overall feeling of illness. Stage One may last from two to ten days.
    * Stage Two: Difficulty swallowing. This is what causes a fear of water in rabid animals, and even affected humans. Victims in Stage Two Rabies can become agitated and disoriented. Other victims may suffer from paralysis. This paralysis can result in immediate death. Coma is common, and death results from other complications (such as the shutting down of vital organs). 

There are many other illnesses that can be transmitted by animal bites, so if you see any symptoms besides the normal symptoms of an uninfected wound, call your doctor.

FIRST AID for an animal bite wound is the same as for any other woundówash thoroughly, control any bleeding, and keep an eye out for signs of infection.

HOW TO PREVENT ANIMAL BITES

    * Donít leave children unsupervised around any pets, even those you donít think would bite.
    * Choose carefully when deciding on a family pet. For instance, a dog with a reputation for aggressiveness would not be a good pet for a family with small children.
    * Donít get near wild animals of any kind.
    * Keep the area around your home free of trash or any other material that may entice wild animals into the area.
    * Donít try to separate fighting animals.
    * Be careful around all domesticated animals, especially the ones you are unfamiliar with.
    * Avoid all animals that look sick.
    * Call animal control for any stray animals in your neighborhood. 
	
INSECT AND SEA CREATURE BITES AND STINGS
 
There are so many biting and stinging insects and sea creatures in the world it would take an entire course to identify them all! Weíre going to concentrate on common biters and stingers of the air and sea, keeping in mind that most of the first aid techniques used for the insects and sea creatures discussed here will work for others not listed, as well.

    * MOSQUITOSSo common, we just couldnít ignore the pesky mosquito. Not really dangerous, just quite annoying. Bites from mosquitoes cause a small localized allergic reaction in a great majority of the population. If you must administer first aid to a mosquito bite, use a small amount of anti-itch cream, and donít itch! Be aware that mosquitoes can carry diseases such as Malaria, so report any unusual symptoms to your doctor.
    * BEES & WASPS Bee and wasp stings range from mild to lethal. Some people go into ANAPHYLACTIC SHOCK after a bee sting. Mild to moderate symptoms of a bee sting occur within minutes of the sting, and generally include pain, redness, and itching at the site of the sting. If a bee stings you, removing the stinger may lessen the severity of the symptoms. Stinging wasps do not lose their stingers when they sting, which makes them more dangerous: they can sting over and over. After a sting, a bee loses its stinger, and dies shortly thereafter. First aid for mild to moderate stings: 

*Apply ice to the affected area.
*Topical creams such as Lanacort can help control itching.
*Topical anesthetic creams can help control pain.
*A paste of baking soda and water will help alleviate pain and itching.
*Tylenol or ibuprofen can help with any pain suffered from the sting.

HOW TO AVOID BEE AND WASP STINGS

    * Use a product specifically designed to rid your home environment of bees and wasps. Use the products according to directions. Early morning or evening is the best time to apply bee and wasp killersóat these times, the creatures are at their most sluggish. NEVER try to ìsmoke outî bees or wasps, and never use gasoline.
    * Keep an eye out for ground nests when mowing your lawn. A nest that has been mowed over can really agitate the residents!
    * If you encounter a bee or wasp, or a swarm, leave as quickly and quietly as possible. Gently brush off any bees on your body, but donít swat at them.

      SEA CREATURES

      There are many stinging and biting creatures in the sea. Weíll be looking at two types of creatures that are commonly encountered when swimming in the ocean:
          o JELLYFISH AND MAN Oí WAR are two types of gelatinous sea creatures capable of inflicting painful stings. These types of animals contain stingers throughout their bodies. The stinging portions of their bodies can still inflict stings long after the creature in dead, so avoid even dead creatures washed up on the beach. The venom contained in the stingers of these creatures vary depending on the species, but the symptoms are generally the same with all stings:
            *A stinging, often intense, pain at the site of the sting.
            *A rash or raised red welts may be present at the site.
            *Some people may experience an allergic reaction to stings by these creatures. Mild allergic symptoms include itching, hives, coughing, and wheezing.
            *More severe allergic reactions can occur in susceptible individuals, and the symptoms of a more intense allergic reaction include a rapid pulse, shortness of breath, nausea and vomiting, and diarrhea. Moderate allergic reactions can progress to a life-threatening condition in a short period of time, so if you experience anything other that a localized reaction, seek medical help.
            *Some people may even go into ANAPHYLACTIC SHOCK after a sting by a creature of this sort. 

      FIRST AID FOR SEA STINGS
          o Remove any tentacles or material left on the skin. The irritation will continue until all traces of the creature are removed from your skin.
          o A paste of baking soda and water applied to the site of the sting will help alleviate pain. Vinegar and rubbing alcohol will also work.
          o Monitor the sting for signs of infection. In some cases, systemic antibiotics will be needed for an infected sting from a sea creature.
          o If you have any systemic symptoms, such as joint pain, nausea and vomiting, shortness of breath, or a severe headache, call your doctor. These symptoms may not appear for up to two days after the sting. 

      STINGRAY STINGS
      A sting from a stingray is different from that of a jellyfish or Man Oí War. Stingrays have long thin tails with serrated spines that contain venom. These spines are able to inflict deep cuts and/or puncture wounds. Stingrays arenít normally aggressive, so most stings (and stingray stings are very common) occur when a person in the water accidentally steps on one. With their flat bodies, stingrays are almost invisible lying on the sandy bottom of the ocean.
      SYMPTOMS OF A STINGRAY STING
          o Immediate sharp, agonizing pain in the area of the sting. If a stingray stings you, youíll know it immediately!
          o Bleeding from the site of the wound that will last for 1-2 hours.
          o In time, the wound may become swollen and the color of the skin around the wound may look red, blue, or very pale.
          o In some cases, the lymph nodes of the victim may become swollen.
          o Systemic symptoms such as nausea and vomiting, fever, chills, fainting, muscle cramps and tremors, a rapid heartbeat, low blood pressure, and even seizures may develop. If any of these symptoms develop at any time, even days after the sting, seek emergency medical care immediately. In some cases, stingray stings can be fatal. 

      FIRST AID FOR STINGRAY STINGS
          o Wound management is the immediate priority for a stingray sting. Control any bleeding (this may take awhile), and clean the wound thoroughly.
          o Stingray stings may also become infected, so watch for signs of infection in the days following the sting.
          o Any systemic symptoms warrant a trip to your local emergency room.
          o A wound that isnít healing, or is getting worse, should be reported to your doctor as soon as possible.

REPTILE AND AMPHIBIAN BITES
 
Ahh, here we are, at my favorite section of the lesson. I think Iím so interested in snakes and their venom because Iím so in awe (and so afraid) of these creatures. Letís dive right in a see what we can learn about snakes, and a bit about poisonous amphibians. Letís start with one of only two poisonous lizards (in the world!), and it happens to live right here in the US:

THE GILA MONSTER
The Gila (pronounced Hee-la) Monster is an 18-24 inch lizard that lives in southeastern California, southern Nevada, western Arizona, extreme southwestern Utah, and southwestern New Mexico. The Gila Monster is actually very pretty, with a black face and pink and/or orange spots and bands across its body. A single bite from a Gila Monster is unlikely to envenomate you. Rather, the Gila Monster needs to chew on its prey to release its venom. The best way to avoid a Gila Monster mistaking you for a snack is to STAY AWAY from them! If you do lose all perspective and pick one up, I hope you have someone else there to pull Gila off you! Be prepared for a struggleóGila considers you food, and wonít let go without a fight. SYMPTOMS of a Gila Monster bite are, of course, a good-sized wound (refer to your new animal bites and wound care knowledge), and the symptoms of the venom:

    * Pain (of course).
    * Low blood pressure.
    * Nausea and vomiting.
    * Swelling of the bite site.
    * A rapid heart rate.
    * Shortness of breath. 

If a Gila Monster bites you seek medical attention immediately! Gila bites arenít normally fatal, but you do want to prevent any complications that could arise from the venom, or the wound.

POISONOUS AMPHIBIANS
Many frogs, toads, and salamanders secrete poison through their skin. This poison can be extremely poisonous to humans our pets. The most poisonous frog known is the Poison-Dart Frog, so named because South American Indians used the poison in the tips of arrows used to kill animals. However, now that Iíve got you scared to death of the innocent little toad sitting outside in your garden, let me say that very rarely is ìPoisonous Frogî listed on a death certificate. You can actually touch a poisonous frog or toad with no ill effects. Itís when the poison gets into your system, either by ingesting it, or by another entry point into the body (such as a cut on your hand that come into contact with the poison, or if you had some poison on your hands and then rubbed your eyes). Now, most toads in North America have some amount of poison in its skin, which is why your dog may become ill after eating a toad. If your dog ate an especially large toad, it may be best to see a veterinarian, since serious problems can arise. SYMPTOMS of amphibian poisoning vary by species, and actually most of the frogs and toads with which you may come into contact in the wild contain relatively weak poison that may cause only some mild skin irritation (this is assuming you wonít eat a toad you find in the woods). Some of the stronger toxins can produce a rapid heartbeat, hallucinations, and even affect the heart. The poison of the Poison-Dart Frog (remember, the most toxic of them all) can cause seizures, paralysis, and even death. If you experience any systemic effects after coming into contact with a toad or frog, call your doctor.

SNAKES!

There are two main types of poisonous snakes in the United States:

    * PIT VIPERS: The Pit Viper family consists of rattlesnakes (found throughout the U.S.), water moccasins/cottonmouths (found in the Southern United States), and copperheads (found in the Eastern U.S.). Pit Vipers are responsible for 98% of poisonous snakebites in the United States.
    * CORAL SNAKES: Found in the Appalachian Mountains, as well as the Southern and Southwestern United States, Coral snakes are often mistaken for two harmless, non-poisonous snakes found in the same areas: the Scarlet snake and the Scarlet Kingsnake. An old rhyme can help you remember the difference: ìIf red touches yellow, it can kill a fellowî. If you see a snake with bands of red bordering on bands of yellow, STAY AWAY.

      SYMPTOMS OF A POISONOUS SNAKE BITE
          o Two small puncture marks in the skin.
          o A burning sensation around the bite area.
          o Swelling of the affected and surrounding areas.
          o Dizziness and headache.
          o A tingling feeling throughout the entire body.
          o Sweating.
          o Rapid pulse.
          o Excessive thirst. 

      SYMPTOMS OF A CORAL SNAKE BITE (note: these symptoms may occur some time after the bite)
          o Disorientation
          o Drowsiness
          o Slurred speech.
          o Hallucinations.
          o Convulsions. 

      FIRST AID FOR POISONOUS SNAKE BITES
          o CALL 911. Venomous snakebites can be fatal if not treated promptly.
          o Position the victim comfortably and do not allow the victim to move around.
          o Apply a sterile dressing or clean cloth over the wound.
          o Immobilize the affected area (splint the joints above and below the wound) to limit blood flow from the site. But make sure you donít tie the splint too tightly, and cut off all circulation! 

      DO NOT:
          o Attempt to suck out the venom by any method.
          o Make any sort of incision on or around the bite.
          o Allow the victim to eat or drink anything.
          o Raise the affected area above heart level. 

      If you can, get a good look at the offending snake and give an accurate description as possible to emergency medical personnel, so they can get a good idea of what type of snake caused the bite. 

REFERENCES, AND A BIT ABOUT LYME DISEASE
 
LYME DISEASE

Lyme disease is a bacterial infection caused by the bacterium Borrelia burgdorferi, and is transmitted by the bite of infected deer ticks. Lyme disease was named in 1977 after a group of children around Lyme, Connecticut contracted arthritis and other symptoms indicative of an infectious disease. According to the Centers for Disease Control, more than 16,000 cases of Lyme disease were reported, with 92% of those cases occurring in Connecticut, Rhode Island, New Jersey, New York, Pennsylvania, Delaware, Maryland, Massachusetts, and Wisconsin. Symptoms of Lyme disease occur anywhere from days to weeks (typically 7-14 days) after a bite from an infected tick. 80% of those infected will have a red ìbullís eyeî rash expanding from the site of the bite. Along with the rash, victims will experience general symptoms such as tiredness, headache, fever, a stiff neck, joint pain, and muscle aches. If the disease is left untreated, victims may develop arthritis, as well as neurological problems, inflammation of the brain, facial tics, and rarely, conditions affecting the heart. Lyme disease is treated with antibiotics for 3-4 weeks, and treatment is typically effective in the early stages of the disease. Later-stage Lyme disease can be treated, but may require more intense treatment, such as intravenous antibiotic therapy, or repeated treatment if the disease fails to respond to one course of antibiotics. Lyme disease is most common from May to August. To remove a tick from your body, use a tweezers to firmly grasp the tickís body. Pull slowly and gently. The main objective here is to have the tick let go on its own. If you pull to hard, the tickís head could be left in your skin to cause all sorts of infection. When the tick has been removed, disinfect the bite site, and try not to worry about it. After removing the tick, you may want to save it and get someone to identify it as a potential carrier of Lyme disease. If it turns out the tick is a deer tick (the kind that carry Lyme disease), make sure you remember the day you were bitten and watch for symptoms a week to ten days later. Lyme disease isnít fatal, and if you are aware of the symptoms, you have a great chance of catching the disease in its early stages, when treatment is most effective.

Lesson 5: NEAR-DROWNING
Lesson five will concentrate on near-drowning: a definition and explanation of near-drowning, as well as first aid, complications, and prevention of this potentially fatal condition.
 
INTRODUCTION TO LESSON 5
 
In this lesson, we'll be studying near-drowning. Near-drowning is a serious summertime hazard, though it's one that can be prevented in most cases. Near-drowning can occur in pools, ponds, lakes, rivers, oceans, and even a bathtub or bucket of water.

By the end of this lesson, you will be able to:

    * Know what near-drowning is.
    * Know where and how near-drowning occurs.
    * Know what type of information to gather at the scene of a near-drowning.
    * Understand complications that commonly arise from near-drowning.
    * Provide first aid to a near-drowning victim.
    * Employ prevention techniques to minimize the risk of near-drowning. 

You can find more valuable resources on this lesson by visiting the Resources section of this course, or by visiting the References section of this lesson.
NEAR DROWNING: DEFINITION, CAUSES, & SURVIVAL FACTORS
 
Drowning occurs when a person dies by suffocation due to submersion in water (or occasionally, other fluids). The term near-drowning is used to describe victims who have been resuscitated and survive for at least twenty-four hours. If the victim dies within twenty-four hours of the original incident, drowning is listed as the primary cause of death. If the victim dies after the initial twenty-four hour period, death is attributed to the complications arising from the incident, with near-drowning listed as a secondary cause of death. Drowning is the second leading cause of injury-related death for children ages 1 to 14. For every child who drowns, another 4 are hospitalized and 16 receive emergency-department care for near-drowning.

Drowning and near-drowning occur due to a variety of causes:

    * Diving accidents, where a person may sustain a neck injury and be paralyzed to some extent, and be unable to move.
    * Other water accidents (such as boating accidents) where a person may be unconscious in the water.
    * Inexperienced (or experienced) swimmers who ignore their limits, and swim too far or too long.
    * Swimmers overcome by illness, or have an accident of some sort in the water.
    * Intentional causes: either a self-induced drowning or near-drowning, or a drowning or near-drowning caused by another person.
    * Unsupervised children around ANY source of water. A child may drown in just a few inches of water, such as a tub, bucket or even the toilet. Many children are found floating in pools, victims of poor supervision and/or poor safeguarding of the pool from children. 

There is no set time limit on how long a victim can be in the water and stay alive. There are many factors that influence the survival or death of a person submerged in water for an extended period of time. Some of the factors involved are:

    * The victimís age: children are more likely than adults to die sooner.
    * How long the victim has been submerged: death is more likely the longer the victim has been submerged.
    * The general health of the victim: healthy victims are more likely to survive.
    * The temperature of the water: cold water is more likely to cause the ìdiving reflexî, which causes a decrease in respiratory and heart rates. The diving reflex also slows down circulation, diverting blood to the vital organs. Victims are more likely to be resuscitated from a cold water near-drowning due to this reflex. In cold water drownings, victims are not considered dead until theyíre ìwarm and deadî, since in some cases, victims revive or are successfully resuscitated after core body temperature is brought back to near normal.
The type of fluid that is involved in the incident. If the fluid is some sort of caustic fluid, it can cause damage to the body and lungs, if itís ingested or inhaled.
	
Safety & First Aid

Lesson 5: NEAR-DROWNING
 
FIRST AID, COMPLICATIONS, AND PREVENTION OF NEAR-DROWNING
 
# If you must rescue the victim, make sure the scene is safe. Rescuing a victim who is caught in a current or other dangerous situation can be very dangerous to you. If the victim is conscious in the water, use a pole or other long object to extend to the victim, and pull the victim to safety.
# If you must enter the water to rescue the victim, cup one hand around the victimís chin to hold the head out of the water, and swim to safety.
# When everyone is in a safe area, CALL 911 and assess the victim. Near-drowning presents a unique first aid challenge as many different conditions may be present in the near-drowning victim.
# The most important consideration in near-drowning victims is the likely lack of consciousness and breathing. Make sure the victimís airway is open by tilting the head back (DO NOT do this if there is evidence or suspicion of a head or neck injury). If breathing is not present, perform the Heimlich maneuver on near-drowning victims, in the hopes that it will force out water that may have been inhaled. To view instructions on how to perform the Heimlich maneuver on a near-drowning victim, and how to assess breathing, see the resources listed in the last section of this lesson.
# After performing the Heimlich maneuver, perform rescue breathing if the victim is not breathing. A rescue breathing instruction link can be found in the resources section of this lesson.

OTHER FIRST AID CONSIDERATIONS IN A NEAR-DROWNING VICTIM

    * Head, neck, and/or back injuries, or other injuries to the body, if the victim was in some sort of diving or other accident.
    * Poisoning, depending on the fluid involved in the incident.
    * Hypothermia, depending on the temperature of the fluid the victim was submerged in.
    * The potential for cardiac arrest (cessation of heart function) if the victim is left unattended for a period of time. 

COMPLICATIONS OF NEAR-DROWNING

    * Irreversible brain damage is common in near-drowning victims who do not receive immediate first aid and advanced medical care.
    * Many near-drownings occur due to diving accidents, and temporary or permanent paralysis of all or part of the body may be present, or even occur after the fact due to improper movement of the victim. Moving a victim with a head, neck, or back injury may result in further injury.
    * Many respiratory complications can occur due to the damage the lungs incur during the incident. These complications may result in the need for mechanical ventilation of the victim for a few hours up to months, or longer. Respiratory complications can occur up to days after the near-drowning incident, which is why ALL victims of near-drowning should receive professional medical care as soon as possible after the incident. 

PREVENTION OF NEAR-DROWNING

    * Learn to swim, if you donít know how, and when your children are old enough, make sure they know how to swim as well. But remember: just because your child knows how to swim does not mean he or she is immune to drowning. ALWAYS supervise your kids around ANY source of water.
    * NEVER swim ANYWHERE alone.
    * Know your limits. Donít push yourself to keep up with swimmers who are more experienced than you.
    * Learn CPR. A link to help you find a class near you is included in the reference section of this lesson.
    * If you spend time around water such as lakes or oceans, make sure you understand boating safety rules, even if you donít have a boat.
    * NEVER leave children unsupervised around any source of water, even if itís just a few inches. Children can drown quickly and quietly in a very small amount of water.
    * NEVER dive into water where youíre not absolutely sure of the depth, and donít dive into water you know is shallow.
    * If you own a pool or hot tub, make sure itís absolutely kid-proof. A cover over the pool is NOT a secure safeguard against drowning. The best defense is a locked fence around the source of water, in addition to covers and other safety measures.
    * Make sure any pool your family visits is equipped with proper and effective safety measures.
    * When visiting a pool, lake or ocean that has lifeguards, position yourself on the beach and in the water within sight and sound of the lifeguard.

	Lesson 6: HEAT ILLNESS
There are several types of heat illness. We'll compare and contrast the various heat illnesses and their symptoms, time frames (when symptoms appear), and complications. First aid, advanced medical assistance, and risk factors will be covered, as well as a brief look at hypothermia in warm weather. Hypothermia in the summertime? Yes, it CAN happen.
 
INTRODUCTION TO LESSON 6
 
Heat illness is a very real concern in the summertime. Anyone who spends any amount of time outdoors in the summertime is at risk for heat illness. Very young children or elderly people are at an increased risk of complications from heat. In this lesson, weíll focus on the different types of heat illness, their symptoms and complications, as well as risk factors, first aid, and when to seek advanced medical care for heat illness, and how to prevent heat illness. In addition, weíll take a brief look at hypothermia. Hypothermia is typically a winter hazard, but it CAN happen in warm weather. If you understand what hypothermia is, and that it can happen in the summertime, youíll be much more able to handle summertime hypothermia, should the situation arise.

By the end of this lesson, you will be able to:

*Define heat illness, meeting all of the following objectives:

    * Recognize the situations in which heat illness is most likely to occur.
    * Differentiate between the different types of heat illness.
    * Identify symptoms and symptomatic time frames according to the type of heat illness.
    * Provide first aid to a victim of heat illness, according to the specific type of heat illness.
    * Know when to seek emergency medical attention for heat illness.
    * Define hypothermia and the summertime situations in which hypothermia may occur.
    * Recognize symptoms of hypothermia.
    * Provide first aid to a victim of hypothermia. 

You can find more information pertaining to this lesson in these valuable resources:

    * First Aid Manual: A Comprehensive Guide to Treating Emergency Victims of All Ages in Any Situation.
    * A link to an excellent article on hydration to prevent heat illness.
    * A link to an informative article on heat illness relating to sports medicine. 

Please see the resources section of this course for more information on the recommended manual and links.

You can also find other links to important information referred to in this lesson in the "References" section of this lesson.

HEAT ILLNESS DEFINED
 
There are basically three main types of heat illness: heat cramps, heat exhaustion, and heatstroke.

HEAT CRAMPS are painful muscle contractions associated with heavy exercise in a warm or hot environment. These strong, painful muscle contractions occur in wither the stomach muscles or the large muscles on the back of the thigh. The specific cause of heat cramps is debatable: most experts agree that heat cramps are likely to occur when exercising in hot weather. But while some experts attribute heat cramps to dehydration and poor physical condition in addition to the heat, other experts claim heat cramps are caused by a lack of water and salt. These two theories are so similar that, in regards to treatment and first aid, there is no difference.

HEAT EXHAUSTION is a mild to moderate heat illness, and can occur very suddenly, especially after vigorous exercise in hot weather. Heat exhaustion occurs when the body is in an excessively warm environment and there is an inadequate intake of fluids into the body. Heat exhaustion can evolve into heatstroke if ignored.

HEATSTROKE is the most serious form of heat illness, and can be fatal if emergency medical attention is not sought immediately. Heatstroke is an advanced form of heat exhaustion. In heatstroke, the bodyís mechanism of controlling body temperature fails, and the bodyís temperature rises uncontrollably.

Where are when does heat illness occur?

Heat illness can occur whenever and wherever the environment youíre in is excessively hot. There is no ìofficialî temperature at which heat illness is most likely. Rather, a combination of factors contribute to an individualís risk for heat illness. These factors are:

    * Your activity level when outdoors. For instance, a 30-year-old man who is in the middle of a 10-mile run is at a greater risk for heat illness than a 30-year-old man doing Yoga on his front lawn.
    * Your fluid intake. Using our example above, the odds of heat illness in our two men may be equal, or even reversed, depending on their fluid intake. Imagine our runner is taking frequent, regular breaks to cool down and drink some Gatorade. Heís is good shape, and by keeping his body well-hydrated, heís greatly reducing his risk of heat illness. On the other hand, our Yoga man, while in good shape, has been doing his exercises for some time now and hasnít stopped once to take a drink of anything. Heís expending energy, heating up, and losing fluid through sweat, and isnít replacing those fluids. In this scenario, our Yoga man would be at greater risk for heat illness.
    * Your age. Very young children (less than a year old) have trouble regulating their body temperature, and extreme care should be taken in exposing these kids to any sort of temperature extreme for a prolonged period of time. Increasing age is also a factor in heat illness. The bodies of older adults, like young children, have trouble regulating their body temperature. Letís compare two runners: our man from above at 30 years old, in good shape, staying well-hydrated, and taking frequent breaks. Now imagine the same man, in the same situation, at 60 years old. Who is more at risk for heat illness?
    * Obesity. Excess fat inhibits heat loss from the body.
    * Cardiovascular disease. People with disease that causes a decrease in circulation are less able to release heat from the body.
    * Alcohol use. In addition to impairing your judgement regarding how hot you are, and when itís time to head to a cooler environment, alcohol increases the effects of heat on your body, and causes dehydration. This is especially true with beer.
    * Certain medications. Many medications can increase the effects of heat and sun on your body. Check the labels on all of your medications for a warning regarding exposure to sun and heat. 

IGNS, SYMPTOMS, AND FIRST AID
 
Symptoms of heat illness vary, according to the degree of heat illness:

    * The symptoms of HEAT CRAMPS are painful, but localized and fairly mild. The muscles in the abdomen, legs, and sometimes the arms spasm, causing painful contractions. People who sweat profusely during exercise are at greater risk for heat cramps, due to the depletion of fluid (and salt) through sweat. Heat cramps may also be an indicator of heat exhaustion, so be aware of any other symptoms present. Heat cramps can occur during exercise, and last up to an hour after ceasing of activity.
    * Signs of HEAT EXHAUSTION tend to be systemic (affecting the entire body), although heat cramps may be present during heat exhaustion. Symptoms may have a sudden onset, and remember that heat exhaustion doesnít always occur with strenuous activity. Just spending a long day in the sun can cause heat exhaustion. Symptoms of heat exhaustion are:
      *Red or very pale skin.
      *Skin that is warm or hot to the touch.
      *Faintness and /or dizziness.
      *Nausea, with or without vomiting.
      *A low-grade fever may be present: above normal, but below 104 degrees F.
      *A rapid pulse.
    * In HEATSTROKE, youíll see the same signs as in heat exhaustion, since heat exhaustion is a precursor of heatstroke. The addition of a few much more ominous symptoms makes heatstroke a very dangerous condition:
      *A body temperature of greater than 104 degrees F is a direct indicator of heatstroke.
      *Changes in the victimís mental state may range from irritability, mild confusion, and disorientation to a comatose state.
      *Rapid breathing
      *Fainting
      *In some cases, the victim may experience seizures. 

FIRST AID for heat illness depends on the type and severity of the illness:

HEAT CRAMPS

    * Cease all activity, and find a shady, cool spot to sit and rest.
    * Get something to drink: NO ALCOHOL OR CAFFEINATED DRINKS. Drink clear juice (such as apple) or a sports drink, like Gatorade. Drink plain water if nothing else is available.
    * Forget any strenuous activity for the rest of the day. Not letting your body recover could lead to more heat cramps, or even heat exhaustion.
    * If your heat cramps donít go away within an hour, call your doctor for medical advice. 

HEAT EXHAUSTION

    * Move the victim to a cool areaópreferable in an air-conditioned environment, but at least, a shady spot out of the sun.
    * Loosen or remove any restrictive clothing.
    * Have the victim lie down in a comfortable position. Slightly elevate the victimís legs.
    * Give the victim something to drink: as above, NO alcohol or caffeine. Avoid carbonation. A sports drink or water is best. Try to find something cold for the victim to drink, but do not put ice in the drink.
    * Misting the victimís body with cool water gives the body a way to evaporate more heat, causing more rapid cooling of the body.
    * The victim may be placed in a cool (NOT COLD) tub of water. Monitor the victim at all times for changes in consciousness.
    * Monitor the victim for any worsening of symptoms, or the addition of additional symptoms. Heat exhaustion, if left untreated, can turn into heatstroke. 

HEATSTROKE

    * CALL 911. Heatstroke is a life-threatening condition.
    * Follow the above instructions for heat exhaustion.
    * Cover the victim with damp sheets or other damp materials.
    * DO NOT put a victim of heatstroke in the tubóchanges in mental status or consciousness may cause the victim to injure himself.
    * DO NOT give the victim anything to eat or drink if there are changes in the victimís mental state or consciousness. 

WHEN TO CALL FOR EMERGENCY MEDICAL ASSISTANCE:

    * If your heat cramps donít go away with one hour of their onset.
    * If symptoms of heat exhaustion donít go away, or worsen.
    * If you suspect heatstroke.
    * If the victim is very young, or very old.
If the victim has any type of heart disease or other serious medical condition.
HYPOTHERMIA AND PREVENTION OF HEAT ILLNESS
 
Hypothermia in the summertime? Canít be trueÖcan it? Yes, it can. And if you think about it, I bet you can figure out why. Before reading this section, go to the discussions and post your theory on why and how hypothermia could reasonably occur in the summertime.

Now that youíve all come up with your own theories on why and how hypothermia can occur in the summertime, letís talk about how hypothermia can actually occur during the summer:

CAUSES

    * The number one cause of hypothermia in the summertime is NEAR-DROWNING. How many of you guessed correctly? How many of you paid attention to lesson 5? Think about it: The temperature of most water (unless itís a heated pool or hot tub) is nowhere near body temperature. Near-drowning victims spend an extended period of time in water that is considerably colder than body temperature, leading to a substantial drop in body temperature. If the victim spends enough time in cold water, it doesnít matter if the air temperature is 9 degrees, or 90 degrees.
    * Another cause of hypothermia in the summertime is unpreparedness when exposed to cold temperatures occurring at night during the summertime. A good example of this is the camper who packs supplies only for hot weather. You may be in an area where the daytime temperatures are very hot, but what of the nighttime temperatures? Some areas experience a dramatic drop in temperature in the evenings and nights. If you spend the night in a tent with nothing but a thin blanket to keep you warm, what happens if the temperature drops down to 40 or 50 degrees? You run the risk of hypothermia. Many cases of mild hypothermia (especially in a situation such as this) go unnoticed, but you need to be aware of the risks of hypothermia, since mild hypothermia can become worse, if ignored. 

SYMPTOMS

    * Shivering occurs when the body is cold, and tries to generate heat.
    * Rigid muscles are also seen in hypothermia, and are another way the body generates heat.
    * Numbness occurs when the bodyís circulation slows down, in response to the drop in body temperature.
    * An erratic heartbeat can occur due to dehydration caused by hypothermia.
    * Confusion and changes in consciousness can occur due to the decrease in circulation. 

FIRST AID

    * Call 911 if symptoms are severe.
    * Move to a warm location.
    * Lie down to avoid exertion and further loss of body heat.
    * Remove any wet clothes. Do not attempt to rapidly rewarm by taking a hot bath, drinking hot liquids, or wrapping in hot towels. Rewarming is best done gradually.
    * If the victim has been in a near-drowning incident, call 911 IMMEDIATELY and follow first aid guidelines for near-drowning. 

PREVENTION OF HEAT ILLNESS

    * When youíre exercising in hot weather, be sure to know your limits. Donít push yourself if you feel youíre overheating.
    * Avoid dehydration. Drink plenty of fluids before, during, and after any activity in hot weather. Remember the rules: NO alcohol, NO caffeine, NO carbonation. Water, sports drinks, and clear juices are the best choices to keep you well hydrated.
In times of extreme heat (a Heat Index of 90 degrees or m

Lesson 7: DON'T DRINK THE WATER
In this lesson, we'll look at those beautiful rivers and streams: cool, crystal clear water that tastes great but could be hazardous to your health, or even fatal. We'll discuss bacteria that can be present in natural water, and the illnesses those bacteria can cause. We'll also look at illness symptoms, and when to seek medical attention. Finally, we'll look at techniques to make natural water safe to drink, and how to prevent having to drink water "in the wild".
 
INTRODUCTION TO LESSON 7
 
Imagine this scene: youíre canoeing down a beautiful river in Colorado. The water is clear and cold, and looks absolutely delicious. You stop your canoe and fill your water bottle with that sparkling water. You drink deeply, savoring the pure taste of that wonderful water. The question is this: what did you just drink? To your taste buds, you just drank the most delicious water youíve ever tasted. To your digestive tract, you just drank millions of bacteria that, in about 7-10 days, are going to make you best friends with your bathroom. To your naked eye, that water was clean and clear, and looked like it came out of a commercial for bottled wateróyou know, the ones with the flowing streams that make you think natural water is the safest thing on Earth. But put a minute sample of that same water under a microscope, and youíll be amazed at all the activity going on in that seemingly clean and clear water.

By the end of this lesson, you will be able to:

    * Identify potential sources of non-potable water.
    * Understand common bacteria present in natural water, and the illnesses they can cause.
    * Identify signs and symptoms of illness potentially caused by drinking contaminated water, and know when those symptoms normally occur.
    * Know what to do if you suspect water-borne illness.
    * Understand techniques that can be used to make natural water safe to drink.
    * Know how to prevent having to drink natural water. 

e), stay out of the sun altogether, and limit activity. 

CONTAMINATION, BACTERIA AND ILLNESS
 
There are many different types of water-borne illness, and many ways in which water is contaminated. For our intents and purposes, weíll be looking at the types of illness and means of contamination that affect us, the common hiker or camper, the most. First, weíll look at the three means of contamination that are most likely to cause the kind of contamination that would make the common camper ill:

    * Decay of organic material. This material can be either plant or animal. Decaying plants in a body of water can cause contamination, and a dead fish or animal decomposing in the water is an excellent source of contamination. You wouldnít eat a dead raw fish, or even a cooked fish that has been lurking in your refrigerator for who knows how long, would you? Would you want to drink the water this fish (raw or cooked) has been steeping in for some time?
    * Biological organisms that live in the water or soil. Water and soil are excellent mediums for growing bacteria of all sorts.
    * Microorganisms from animal or human waste. Does a bear poop in the woods? Well, yes, but whatís to stop him from doing it in a stream? There are also those campers who do not dispose of their waste in a hygienic manner (more on that later). Some of these campers just dump the contents of their portable potties in the nearest body of water, thinking that since itís organic material, it poses no threat to the environment. But what of the ill-informed camper downstream dipping a cup into what he thinks is nice clean water and taking a big drink? Gross, I know, but in terms of causing illness, this is the most common form of water contamination, and the most likely illness-causing form of contamination. 

Now weíll look at some of the illness-causing bacteria that can be transmitted via water:

    * Typhoid Fever: Typhoid Fever is caused by the bacterium Salmonella typhi, and is spread by eating contaminated food or drinking contaminated water. To date, there are over 100 different strains of the bacteria, making it hard to treat.
    * Cholera: Cholera is caused by the bacterium Vibrio cholerae, and is primarily encountered outside the United States, in less-developed countries. A contaminated water supply can cause huge epidemics of the illness. These epidemics primarily affect children.
    * Hepatitis A: Hepatitis A (caused by the Hepatitis A virus) is transmitted through the feces of an infected person. If our irresponsible camper, who dumps his waste into the water, has Hepatitis A, anyone drinking the contaminated water can contract the virus.
    * Campylobacteriosis: Caused by the bacterium Campylobacter jejuni, Campylobacteriosis is also transmitted through the feces of an infected person.
    * And now, the most common of them all, every camperís nightmare, the illness known as ìBeaver Feverî: Giardiasis. Giardiasis is caused by the bacterium Giardia lamblia, and is spread by, thatís right, feces. The term ìBeaver Feverî comes from the fact that beavers are common carriers of the bacteria, and we all know where beavers live (in the water), so we donít have to be Sherlock Holmes to deduce where their bathrooms must be. Humans are also great transmitters of Giardia (especially since some people show absolutely no symptoms at all, but can still transmit the illness). 

Weíre going to look at two of the above illnesses in depth: Campylobacteriosis and Giardiasis, since theyíre two of the most common illness-causing water-borne bacteria. Youíll find links to fact sheets on the other illnesses mentioned above in the References section of this lesson.

CAMPYLOBACTERIOSIS

    * CAUSED BY: The bacterium Campylobacter jejuni.
    * TRANSMITTED BY: Eating raw or undercooked poultry, and drinking water contaminated with the feces of an infected animal, bird, or human.
    * INCUBATION: 2-5 days after exposure.
    * SYMPTOMS: Diarrhea (may be bloody), abdominal pain and cramping, nausea and vomiting, and fever. Some infected people donít show any symptoms at all.
    * TREATMENT: Almost all people infected with Campylobacter recover with no treatment other than plenty of fluids to prevent dehydration. In cases of severe infection, antibiotics may be prescribed to shorten the duration of the symptoms. However, antibiotics are only effective if given early in the infection process.
    * DURATION: Most people recover within 2-5 days of the onset of symptoms. However, recovery can take up to 10 days.
    * COMPLICATIONS? People with compromised immune systems (such as those with AIDS) who contract Campylobacteriosis can have the infection spread to the bloodstream, which is a life-threatening condition. Campylobacteriosis has also been implicated in cases of arthritis, and Guillain-Barre syndrome, which causes the body to attack its own nerves, resulting in paralysis that can last up to a few weeks at a time. Approximately one in every 1000 cases of Campylobacteriosis results in Guillain-Barre syndrome, and itís estimated that 40% of Guillain-Barre cases in the US may have initiated with a Campylobacter infection.
    * FATAL? Rarely. However, those victims whose infections spread to the bloodstream and arenít treated may die from the infection.
    * PREVENTION: *Cook all poultry thoroughly to destroy the bacteria. Cooked poultry should not be pink inside, and the internal temperature of the cooked poultry should be 180 degrees F. *Wash your hands and any cutting surfaces with hot soapy water after handling raw poultry. *Wash your hands thoroughly with hot soapy water after any contact with pet feces. *DONíT DRINK FROM RIVERS, STREAMS, LAKES, OR ANY OTHER NATURAL WATER SOURCE. 

GIARDIASIS

    * CAUSED BY: The bacterium Giardia lamblia.
    * TRANSMITTED BY: Infected feces of animal or humans present in natural water sources.
    * INCUBATION: 1-2 weeks after exposure.
    * SYMPTOMS: Diarrhea, abdominal pain and cramping, nausea and vomiting. Some infected people will not have any symptoms.
    * TREATMENT: Usually with metronidazole (an antibiotic) in adults, and furazolidone (an antibiotic) in children. If one person in a family contracts Giardiasis, usually the whole family is treated, since the infection is so easily spread. Again, drink plenty of fluids to help prevent dehydration.
    * DURATION: 2-6 weeks in otherwise healthy people. In those people whose health is already compromised, recovery could take longer.
    * COMPLICATIONS? Occasionally, chronic diarrhea and chronic malabsorption of fat and lactose can occur as a result of Giardiasis,, mostly in children.
    * FATAL? Rarely.
    * PREVENTION: *NEVER DRINK UNTREATED WATER FROM A NATURAL WATER SOURCE. *Wash your hands thoroughly with hot soapy water after coming into contact with feces of any type. *Never let a child with diarrhea into a swimming pool, and if you suspect a child in a pool has diarrhea, keep your kids out. 

HOW TO TAME WILD WATER
 
There are three methods with which you can disinfect natural water, and make it safe to drink. Weíll discuss these methods below, as well as the pros and cons of each method.

BOILING

Boiling is the easiest and most inexpensive method of disinfecting water. By the time water reaches its boiling point, itís safe to drink. All you need for this method is a heat source, a pan, and the water. Itís the most time-consuming method, but thatís really the only downfall of the boiling method. It should be noted, however, that boiling will not remove any chemicals in the water.

HALOGENATION, OR CHEMICAL DISINFECTION

The two primary chemicals used to disinfect water are chlorine and iodine. This method works faster than boiling, as you just add the chemicals and the water is ready. However, there is the cost of the chemicals to consider, and the fact that chemical disinfection isnít as foolproof as other methods. The other downside to chemical disinfection is that the water tastes terrible after disinfection. There are products you can buy to neutralize the taste of the chemicals, but there is another added cost. You can also add powdered drink mixes to the water to help mask the taste of the chemicals, but who wants to brush their teeth with Gatorade? If you choose to use a chemical disinfecting product, be sure to follow EXACTLY the directions on the label. You can use household bleach to disinfect water using the follow guidelines: make sure the water is as clear as possible. Filter cloudy water through a coffee filter, or even a clean T-shirt. If you canít get the water to clear, use double the recommended amount of bleach. If your bleach is 1% strength, use 10 drops per quart of water. Use two drops per quart of water if your bleach is 4-6% strength, and one drop if the bleach is 7-10% strength.

FILTRATION

There are several different filtration systems available to disinfect natural water. Some only filter out large particles (such as Giardia spores), and others filter out just about everything but the water itself. Viruses are too small to be filtered, but some filters contain an iodine residue on the filter that will kill viruses and the water passes through the filter. Filtration systems range from relatively inexpensive to VERY expensive, and come in different types and sizes. The best bet, if youíre going to invest in a filtration system of some sort, is to research the different systems available and decide which is best for you. Iíve included some links in the References section of this lesson to various filtration systems so you can get an idea of whatís available.
Lesson 8: POISONOUS PLANT OVERVIEW
This lesson will provide an overview of poisonous plants, and where to find information on poisonous plants and their effects.
 
INTRODUCTION TO LESSON 8
 
In this lesson, weíre going to look at an overview of poisonous plants. This lesson was initially intended to be a full-fledged lesson, delving into the mysterious world of poisonous plants. However, as I started to organize my material, I realized that I couldnít possibly be thorough enough to appease my conscience in the space given for each lesson. There are so many poisonous and toxic plants in the United Stated alone, and the number of toxic plants worldwide is staggering. The effects of all of these plants vary widely, from mild to fatal, localized and systemic. Symptoms, complications, and illness from poisonous plants also vary, and to thoroughly explain all aspects of poisonous plants, even just those found in a particular locale, would be a course in itself! So weíre going to take a general look at poisonous plants, where theyíre found, and their effects. There will be plenty of links for you to explore, as well as great resources on where to find more information on poisonous plants.

By the end of this lesson, you will:

    * Understand where poisonous plants are found.
    * Understand the two specific effects poisonous plants can have on humans (i.e. localized reactions vs. systemic), and how those effects are attained.
    * Know where to find general or specific information on poisonous plants.
    * Know how to provide first aid to a victim of a localized plant reaction.
    * Know how to recognize general systemic symptoms of plant poisoning.
POISONOUS PLANT OVERVIEW
 
One of the most enjoyable outdoor activities I can think of is enjoying natureís flora. There are so very many plants, trees, and flowers to admire. The Gardening Community at Suite101 is an excellent resource to find out everything you always wanted to know about gardens and plants. However, did you ever stop and think that the beautiful flower youíre looking at could be deadly to you or your pet if ingested? How about that three-leafed plant you couldnít help but touch? HmmÖthink that rash youíve suddenly got has something to do with that plant? While there are many harmless plants in the world, and even plants we eat on a regular basis, there are numerous others that range in effect from annoying (the rash) to fatal. How do we tell which are safe, and which are best left alone? The task is monumental, and unless youíve got a degree in Botany, or a lifetime of plant experience, itís really hard to tell the different between a beautiful and harmless plant and a beautiful but deadly one. If youíre going to spend time in the wilderness experiencing the flora, itís best to have a working knowledge of plants, and some common sense. First letís discuss where poisonous plants can be found: EVERYWHERE. Even in your own garden. That beautiful fragrant Lily of the Valley? Every part of the plant is poisonous. That tomato plant that produces delicious red fruit? The green fruit, leaves and stemsóall poisonous. But before you swear off eating tomatoes and planting Lily of the Valley in your garden, read on, and weíll discuss resources useful in determining if a plant (or certain parts of a plant) is poisonous, and where to go for help in identifying unknown plants.

Where to go to identify poisonous plants:

    * Cornell Universityís Poisonous Plants Page. This is a HUGE database of poisonous plants, complete with pictures, which always helps when youíre trying to identify a plant you saw on an afternoon hike. You can look up plants by common or scientific names, view toxic effects of different plants, and even learn what species are affected by certain plants.
    * The Canadian Poisonous Plants Information System. This database is set up much like the Cornell page. However, itís specific to Canada. Many of the same plants found in Canada can be found elsewhere, but for those of you in Canada, this is an invaluable resource. There arenít many pictures, but the information is very thorough.
    * Australian Native Poisonous Plants. This is a great informative site on poisonous plants of Australia. There is no searchable database, but the author of the article gives a lot of information on common poisonous plants in Australia.
    * My favorite page on poisonous plants, Poisonous Plants and Plant Parts is an easy-to-read table of poisonous plants, grouped by plant location. The table provides plant names, the toxic parts of the plant, and symptoms that may be experienced after ingestion or exposure to the plant.
    * An excellent site with links to an abundance of resources on poisonous plants, the Gardening Launchpad is a good reference page on poisonous plants.
    * On the Resources page on this course, you will find an excellent reference book, titled "Know Your Poisonous Plants: Poisonous Plants Found in Field and Garden". This book is filled with pictures and descriptions, and is a great home reference manual.
    * For a great general reference on plant identification, visit the Plants Database. 

Poisonous plants are poisonous in different ways. Some plants are toxic all the time, while others are poisonous year-round. Some plants may only contain poison in certain parts of the plant, while all parts of other plants are toxic. Some plants are toxic if you ingest them, while others can cause a reaction just by touching the plant. In the next section, weíll discuss the types of reactions poisonous plants can cause, and first aid for each reaction.

EFFECTS OF POISONOUS PLANTS
 
There are two ways you can be affected by a poisonous plant: locally and systemically. These are two very different situations, caused by different exposures to a poisonous plant. Weíll look at both situations, and first aid for each.

LOCALIZED REACTIONS

A localized reaction occurs when your skin comes into contact with a poisonous plant that contains poison on its parts. Localized reactions affect only the part of the body that came into contact with the plantís poison. Poison Ivy will be our example, since itís so common.he leaves and stems. You must come into direct contact with the oil to be affected. If the leaves and stems of the plant are intact, the oil is contained, and chances of a reaction are minimal. However, Poison Ivy is a very delicate plant, and even the slightest disturbance can release the oil from its leaves. Just rubbing the leaves a bit is enough to release the oil. The oil causes a localized reaction in the area of exposure. The effects of Poison Ivy arenít usually fatal, but theyíre not fun:

    * A red rash on any skin that was exposed to the oil.
    * Seemingly endless itching.
    * Possibly minor swelling at the site.
    * Blisters may form, especially if you keep scratching! 
Rare symptoms of Poison Ivy that require a trip to the emergency room ASAP:

    * Swelling of the throat, tongue, or lips.
    * Shortness of breath.
    * Difficulty swallowing.
    * Weakness or dizziness.
    * A blue tinge around the lips and mouth.
    * Unconsciousness. 

Remember, ANYONE can experience an anaphylactic reaction from ANYTHING. If you experience any of the above symptoms in ANY situation, seek emergency assistance immediately.

If you experience any of the following symptoms after exposure to Poison Ivy, call your doctor:

    * Severe redness and an intense burning feeling at the site of exposure.
    * Any signs of infection, such as a white or green drainage.
    * Poison Ivy rash in your mouth, eyes, or genital area.
    * A Poison Ivy rash on a large portion of your body or face. 

Poison Ivy, Poison Oak, and Poison Sumac all contain Urushiol oil, and all three will cause a reaction in sensitive people. Youíll see similar symptoms from other plants that cause localized reactions.

SYSTEMIC REACTIONS

Systemic reactions normally occur when a segment of a poisonous plant is ingested. Most of the poisonous plants that can cause systemic reactions do not cause localized reactions just by contact with the plant. These plants contain mild to powerful poisons within the plant structure, and the plant parts need to be consumed and digested for the poison to affect the victim. There are many different poisons contained within plants, each causing a different effect on the body. A few of these are listed below:

    * CARDIAC GLYCOSIDES: The Foxglove and our beautiful Lily of the Valley are two plant that contain a poison called a cardiac glycoside. Cardiac glycosides affect the heart, and symptoms include dizziness, vomiting, an irregular heart beat, delerium, and hallucinations. Interestingly, the cardiac glycoside form the Foxglove is manufactured into Digitalis, a powerful medication used for heart disorders. Unfortunately, if enough of the poison is ingested, and treatment is not immediate, poisoning from a plant containing a cardiac glycoside can be fatal.
    * LECTINS: The Castor Bean is one plant that contains a poison called a lectin. Most people can tolerate small amounts of lectins, but in higher amounts, lectins can cause inflammation in the digestive tract, causing gastrointestinal upset. Lectins in high quantities that are absorbed into the bloodstream can also cause cancer. Lectins are found in many bean plants, but fortunately are destroyed by high heat. Always cook your beans thoroughly! The lectin found in the Castor Bean plant is called ricin, which is particularly poisonous. Ricin poisoning can occur due to inhalation, ingestion, or injection of the poison. Symptoms of ricin poisoning include diarrhea, nausea, vomiting, abdominal cramps, a rapid heartbeat, internal bleeding, and eventual liver, kidney, and circulatory failure. In one famous incident, a man was supposedly assassinated by having a ricin pellet jammed into his body with the tip of an umbrella (apparently the tip of the umbrella was hollow and contained the ricin pellet). Aerosolized (airborne) ricin has also been implicated in bioterrorism attacks.
    * OXALATES: Rhubarb (the leaves), Philodendron, and Diffenbachia all contain a poisonous compound known as an oxalate. Oxalate poisoning immediately results in intense burning of the mouth and throat, as the oxalate present in the plant leaves are tiny crystals (very sharp). Even small quantities of oxalate will cause this burning. In larger quantities, oxalate poisoning can cause severe gastrointestinal upset and difficulty breathing. In the case of a very large quantity ingested, seizures, coma, and death can occur. It is possible to recover from severe oxalate poisoning, but permanent liver and kidney damage are likely. 

FIRST AID FOR PLANT REACTIONS

FOR LOCALIZED REACTIONS:

    * Wash the affected area as soon and as thoroughly as possible. You want to remove as much poison residue as possible. Use a VERY LARGE quantity of water.
    * Use calamine lotion or a thick paste of baking soda and water on the affected area. You can also soak in a tub with a good quantity of baking soda in the water. A hydrocortisone cream can also help to control the rash and itching.
    * A systemic antihistamine such as Benadryl will help to control the swelling and itching.
    * If blisters occur, DONíT pop them!
    * Try not to scratch! Scratching will only inflame the rash and make it last longer. 

FOR SYSTEMIC REACTIONS:

    * Seek medical attention! The degree of plant poisoning is relative to the amount ingested, but also to the size of the person. A child or pet may suffer serious poisoning from an amount of poison that would only cause a small reaction in an adult. Since you have no way of knowing how the poison will affect the victim, contact your local poison control center immediately or get to the closest emergency room.
    * If you donít know the name of the plant that was ingested, make sure you have a sample of the plant on hand to describe to the poison control center, or to show the staff in the emergency room, so it can be identified and the victim can be treated accordingly.
    * DO NOT induce vomiting in the victim. This can cause even more damage, such as with oxalate poisoning. The oxalate crystals can cause even more damage coming back up. Only induce vomiting on the advice of the poison control center, or your doctor. 

To prevent plant poisoning, know the plants in your garden and around your home. Keep all poisonous plants out of the reach of children and pets. When out in the wild, donít eat ANY plant, even a plant youíre 99% sure is safe.

Keep the phone number to your local poison control center in your first aid kit, AND near your phone. If you donít know the number, go HERE to find the number to your nearest poison control center.

A)10 Basic postulates for colour healing

1)All earthly objects animate an inanimate have thier own characteristic frequency and vibration

2)All living cells, tissues organs and human body parts have thier own frequency and vibration in health

3)Illness alters physiological functions that is the bodies natural response to stress. Altered functioning is a change in frequency with ups or downs in the bodies vibrations. the stressor can be chemical, mechanical or thermal.

4)Illnesses change a characteristic frequency of vibration

5)Applying a corrective frequency in the form of food, physical therapy, injection, nutrients,colour or eclectic methods of healing to alter function and return the homeostatic pattern.

6)Body cells selectively take in normal rays and vibrations from the environment. to much of one vibration absorbed causes an inbalance.

7)Cells that lack colour vibrations are the same as cells that lack nutrition and will depolarize and alter frequencies and patterns of growth. Too much colour over charges and damages cells.

8)Toxic food/wrong colour can change the electromagnetic force field or frequency of a cell setting up a chain reaction. the change of frequency interacts with the larger field, which in turn will react to the individual resulting in fatigue.

9)Colour as a pure vibration is the rational therapy  for maintaining helath and overcoming disease because it is presented in the right form time and place.

10)Colour therapy can be used by many physicians easily:
           
             Colour Personality traitscharacteristics and effects:
   Red- assertive, vigorous, variable moods,impulsiveness, empathicly swayed, sex drive, stimulates fantasies, sence of duty , optimism
            -Sences, passion, power, energy, vitality, excitement in life.When yang strength, joy, happiness,love, when yin fire aspect,nature, basic patterns.
              -increases blood pressure, increases pulse and breathing, , automatic nervous system  reaction, sensitize taste buds, increase appetite, increase sense of smell. males attracted to yellow-reds, females blue-reds.

Orange-good natured, people person, swayed by outside opinions, good worker,strong loyalties, good wills, solicitous heart
            -yang creativity,ambition, energy, activity, preservation. yin nervousness, restlessness.
	-Increases appitite, increases relaxation, decreases blood flow, placid and calmness, security (when used with blue)

Yellow-Imagination, nervous energy, organized thoughts, need to help the world, aloof, theory as opposed to action,shy, long to be respected, crave admiration, mental loner.
            yang- joyous,,wisdom, understanding, intuitional insight, spiritual perfection, peace, rest, sunshine, youth, gladness, merriment, compassion, creativity. Yin-over-stimulating psyche, mental irritation, prejudice, destructiveness and cowardice.
	- stimulates vision,mental process,precautionary reactions,  decreases stress and allergies	

GReen- sensitive to social customs and etiquette, frank, moral, reputable, honorable,natural teacher, normal sex drive, deep affection
             -yang soothing, healing, peaceful, cool,generosity, regeneration,joy, gladness.. yin-selfishness, jealousness, laziness, depressing,debilitating, 

Blue-Deliberate, introspective, conservative, retreat from stress to gentler surroundings, sensitive to others feelings, loyal, tight rein on passions, sober life.
        -yang consciousness, truth, harmony, calmness, hope, protectiveness, sedates nerves. Yin-depression
	-decrease pulse, deep breathing, decrease perspiration, decrease body temp decrease appetite

Purple-Good mind, witty, easily incensed, verbose, vain, creative, fine arts, recognize the magnificent 

Indigo- Hold the qualities of Blue and purple
          -Yang: reason, intuition,, creativity, destructive natures, metabolic process, change and growth Yin:stagnation, mental fatigue, striving

Violet- good motives, spiritual aspiration, consecration of the soul, royal and spiritual authority, prosperity, wealth, productivity, self mastery, creative, higher consciousness. Yin- snobbery, pretense, deceit.

Brown-conscious duties, money with shrewdness, obstinate of habits, parsimonious, dependable, steady, disdain, impulsive.
            -fertility, repulses opposite sex,, diminishes vitality, decoy.

Black- Average, worldy, conventional, proper, polite, resolve.
            -elimates toxins, absorption yin:fatigue, drained.

White-compromise, composed, peaceful, fits self in a self designed mold.
           -purity , perfection yin:deceit, malice, hate, jeliousy, envy, violence.

B)Responses to colour:
	Inherited:Endocrine system reacts to neurotransmitters inherited from both parents
	Learned-People and past events cause a response stimuli based on memories associated with specific colours.
	Geographic-Native colours to ones geographic area become a preferred colour of stimuli
	Regional- cultural attitudes attribute to specific colour preferences
	Light- the quality of light sources differ the response to colours
	Climate- Each season has it's own light characteristics resulting in a change of preferences thru out the year of colour responses.
	Income- Economic status indicates colour importance as they reflect our subtle class associations
	Sophistication- Life's experiences as a whole change our prefrences towards colours.
	Harmonious colours- those close to each other in warmth or coolness.A harmonious monochomatic colour scheme
	Related colours- Same colours but in a variety of shades near one another.
contrasting colours- complementary colours,

	Colour breathing:
1)breathe rhythmically 12-18 times per minute, vizualise the spectrum of colours, focus on the lacking colour.

2)Imaging yourself engulfed by a white light from the cosmos entering thru your head descending thru you down to your feet. see it flood your body and aura. focus on this for 2 minutes

3)Draw the light of colour specifically required from the spectrm, visualize Red,, yellow and orange drawn from the earth thru your feet to your organs.(kundalini)

4)Visualize blue,Violet, indigo from the atmosphere thru your 3rd eye into the body to various organs (prana)Then GReen in thru your navel and into your organs (mana)
 
5)When finished, bathe your body in white light again allowing it to engulf your entire self before ending the meditation.

        3 principles of colour
	1)order- colour harmony achieved by selecting and arranging colours in ascending order to a coordinated plan.
	2)Familiarity-Using sequences known by people's natures
	3)Common Aspect- colour harmony created by reducing the clash of two colours by creating a common ground between them.
	
	14 principles of use
	1)colour can be introduced into the body thru coloured foods, solarized liquids and solids, sunlight, artificial light, room decor, clothing, birthstones, crystals, stones, meditation, coloured lights and colour breathing,
	2)Supply colour, ill person is lacking/Reduce overabundance of colour by furnishing it with it's complementary shade.
	3)Two foundations of colour healing are red and blue all else are subsidiaries of red or blue.
	4)Apply coloured lights/stones/ect at stratigic times in suitable manners to the bodies systems, organs parts, tissues and cells.
	5)The purer the colour, the more penetrating the rays and the quicker the body responds to it
	6)When in doubt under treat rather then over stimulate.
	7)Don't overload one body system to aid another ie dont overload the cirucltory system when removing toxins.
	8)If wrong colour is used nuetralise with it's complemantary colour then treat coondition with correct colour.
	9)Take into consideration the biorythms, colour mediums, sensitivities, nature of disease,exstent of pathology, weather, climate, colour needed, time of day and season.
	10)Natural colour is more powerful then in glass, filters or dyes. the power to transmitt colour is as important as the visual effect.
	11)Misapplied colour can deteriorate certain body parts, colour absorbed thru skin effects glands blood cells, chemicals in the body. colours in clothing and hair dyes effect the body.
	12)Natural and artificial light heal thru stimulation, oxidization, metabolic  enhancement and immune regulation.
	13)Healing with colour aims to restablish the bodies balance and release tension cause by colour starvation
	14)Apply colour to organ by selecting ogans appropriate trigger points and then trigger points appropriate colour

Lesson 3: The journey of self. 
Exercises of Self Developement:
	A)REdiscovering the self
	1) Who am I? Write 5 important characteristics that define that define your identity.
	2)What Attracted and fascinated  me as a child? When senses were most important?
	3)a)Growing up  were you treated as a unique genius who was loved and respected?
	b)Were you told you could do anything you wanted and be anything you wanted to be and loved and admired no matter what it was?
	c)Were you given help and encouragement in finding out what you wanted to do an dhow to do it?
	d)Were you given help and encouragement to explore all your own talents and interests even if they changed day to day?
	e)Were you allowed to complain when the going got tough and given sympathy and encouragement instead of being told to quit?	
	f)Were you baled out of trouble when you needed it with out reproach?
    What would I be doing now, What would I have done, What kind of person would I be if these things had happend?
	4)What colour are you? Pick 6 colours one at a time and describe the feelings, characteristics mentally, physically and spiritually each colour has as if you were that colour. Speak for that colour because it cannot speak for itself."I am(colour),I am(descriptions)"
	5)Look at the things you own like a detective, make an inventory of the characteristics and interests you find and what they say about you (organized, scatterbrained, social,solitary etc)
	6)Create an imaginary family in your mind that will tell you  all your good qualities. Choose people in history you feel a kinship with and explain why you have a kinship with them and why they are apart of your family and what role they are. Imagine yourself as the person in the role looking at you as you enter and state the positive things about that person.
	7)In what imaginary environment would you best self emerge?In detail design your perfect environment.
	8)In detail what is your ideal day from the moment you wake to the moment you go to sleep.What do you do, where would you be, Where do you work.. etc.
	
	B)Goal Search
	(Rule 1: A goal is concrete, Facts. the only person you  have to satisfy is yourself. A touchstone is the emotional core of your goal the feeling or drive for it, why it is a goal. Role model:Who you'd like to be.)
	Write out a list of three goals or things you wish to accomplish or attain, Below each include the touchstone and role model.

	What To Do In Hard Times:
	1)Applause: Develop artistic appreciation. Every inventive compliant deserves laughter and cheers. Make a positive outlook from a bad situation.Make a positive statement about what went wrong and build form there.
	2)Participation:Hear everyones opinion positive and negative and take it into consideration, it makes you feel less alone to have things confirmed.
	3)Admiration: Need for positive admiration and appreciation for what had been done so far.
	4)Permission to feel as we do and say it. Keep a gripe journal. When you feel like giving up vent in a notebook. REveal your complaints, fears, qualities. Everyone needs a sympathetic ear and compassion, to be listened to. 
	5)Create an action and feeling journal to trace your forwards progress. Date: What I did: How I felt: Now that you have realized your goal, you whole life is headed towards  it. 
	6)Not that you have clearly defined your target and basic strategy now it's time to brainstorm. dont ask can it be done, ask how can it be done. Take your goals and brainstorm what you need for reaching them.
	Brainstorming Technique:
Create a list of all possible ways to get to your goals. Human ingenuity invented $ it can find a way around it.Write down every idea that comes to mind and mentally role play each of them out to find the problems, useful elements,How to solve the problems, further ideas and create a flow chart. 
	5 Ways to learn with out going back to school
	1)Nerve- Talk your way through the door with nothing but talent. If you know what you are good at there is nothing to lose  and all to gain by stepping into a place and proving it.
	2) Volunteering: volunteer work is one of the ways to get your feet wet and gain experience in a new field.
	3)The sorcerer's apprentice- The most natural way of gaining skills and abilities is hanging out with someone who has them.Watching, asking and helping. "I've followed your work a long time, and I'd really like to learn from you. I wont cause you any trouble. I will empty your waste baskets, I'll clean your workshop I'll carry all your gear. I just want to be near your mind."
	4)Starting from scratch-Draw up a plan for a mime class, seminar, tours. Doing what you love, you can do it where ever you want, your resources are with in you. Create your own program design.
	5)Generalist/Popularizer-The go between guy, if you can organize ideas, creating textbooks and such. Be the go between/networker to get your ideas to the people who can put them into play.

	Rule 2:Create a Clear Idea or picture of yourself there, focus on it often and give it positive affirmations.

	8 rules of positive affirmations:
1)Phrase it in present tense 2) Phrase it in the most positive way 3)Short and simple 4) Chose those that feel right 5)Creating something new and fresh 6)Meant to embrace feelings and emotions 7)Create a feeling of belief that the experiences are true 8)Let go and let it manifest as you work towards it,
	
	3 necessary elements to living
1)Being- Experience of being alive and conscious of the here and now
(desire for you goal)
2)Doing- Movement/activity stemming from creative energy or vitality.
(Belief in the possibility to attain it)
3)Having-State of being in a relationship with others and the ability to accept  things and people in your life.
(acceptance to have what you are seeking)

THE PROCESS OF MEDITATION
   In everyday life, as each of us lives in our ìnormalî state of consciousness, our awareness is usually focused upon the particular thoughts, emotions or perceptions we experience on the surface level of reality, whether they are the experiences and perceptions we move through in our life in the outer world, or the thoughts and feelings that we have in our inner world. As we move through life, we perceive, think, act and feel with the assistance of our ìthinking mindîóthe active portion of our mind that deals with this surface level of reality, through the use of thoughts, feelings, interpretations of perceptions, and actions. Our awareness is usually identified with, preoccupied with and attached to, whichever of these particular activities we engage in through the use of this ìthinking mind.î Although all these particular components of our life are important, when we remain identified with, and therefore limited to, these surface activitiesóthese surface appearances of our deeper beingówe are far less able to perceive and act from a more fundamental level of greater awareness. The tendency of our ìthinking mindî to remain preoccupied with the particulars of life inhibits our ability to move to the level of pure consciousness that is actually the source of all these particular states of mind.
   In the practice of meditation we seek to free ourselves from this mental ìchatterî in which our ìthinking mindî engages, and instead seek connection to a deeper level of our being. We free ourselves from the surface level of the mind, and by doing so, we make it easier for ourselves to come into connection with a deeper spiritual reality. Meditation is a process by which we seek to re-condition our conscious awareness, so that we release our attachment to the surface level of reality and instead allow the awareness to gravitate towards a state of pure awareness, pure consciousness. As we meditate in the proper manner, the experience of  pure awareness itself moves more to the forefront, instead of a primary identification with the highly active surface level of the mind.
   The proper practice of meditation therefore enables us to gain a better primary connection to the greater reality that is the real source of everything we experience. It is the primary connection to this greater reality that provides us the greater awareness, perceptual abilities and powers of consciousness that would ordinarily remain unavailable, should our awareness remain only in touch with the ìsurface levelî of reality. Our awareness, freed from identification with the particular activities of the ìthinking mind,î is able to expand into a greater awareness of reality. Our conscious awareness, free from the distractions and limitations that result from preoccupation with the surface level of reality, is also free to tap the powers in the field of pure consciousness that would otherwise remain unnoticed and undevelopedóto cultivate the conscious abilities that might ordinary remain undeveloped should an identification with the excessive activity of the surface level of the mind remain.
   To gain these potential benefits of meditation, by virtue of this reconditioning of the awareness, it is necessary to engage in regular practiceóusually on a daily basis. Meditation does not provide all its benefits all at once, but over time, as the practice itself re-conditions the awareness of the meditator more towards the state of pure consciousness. In each daily meditation session, the conscious awareness of the meditator is encouraged, through the use of a certain technique, to free itself from the surface level of the ìthinking mindî and instead come into greater contact with the field of pure consciousness. Achieving a state of pure awareness is therefore practiced, on a daily basis.
   When this is done, the ability to contact the state of pure awareness is present not only during each meditation session, but tends to ìcarry overî to our entire life experience. Our ability to move into a state of pure awareness during our meditation sessions does not become unavailable when we stop meditatingóour ability to contact this state of pure consciousness manifests in, and tends to benefit our overall life. We acquire the ability to contact and act from this deeper awareness at other times, too, instead of being constantly bound by, and identified with, the surface level of the mind. It may also be called upon during times when such awareness and abilities are neededóduring the practice of healing, for example. Because meditation brings us into closer connection with the spiritual source of life and health, the regular practice of meditation also tends to refine and enhance the functioning of the body, mind and spiritóto bring greater peace, effectiveness and harmony to all levels of the being.
   It is a release of identification with, and subsequent gradual quiescence of, this surface mental activityóthe developed ability to access the field of pure consciousness underneath the ìbusyî surface level of the mindó that provides all these benefits. There are many forms of meditation, but to quiet the surface level of the mind such that greater awareness and greater abilities may become manifest is the goal of meditation in all its forms. Although the many different kinds of meditation employ various techniques to work towards this desirable goal, the overall process remains the same.

   Meditation, in one form, is often practiced with the use of a symbol. In this type of meditation practice, the technique employed to cultivate this greater connection to pure consciousness makes use of the symbol in a particular way, so as to effect this end. In the practice of meditation using a symbol, the awareness of the meditator is focused upon the symbol, instead of remaining identified with the many thoughts and emotions that might otherwise retain importance as the focus of awareness. The symbol provides a prop, a single object which is sensed in an effortless way, instead of the usual jumble of disorganized thoughts and emotions. The sensing of the symbol alone, in this way, assists in the settling of superfluous thoughts and emotions, stabilizing the descent to a level of pure consciousness. This is because the mind no longer feeds off its own activity, from one thought to the next. Stabilizing the awareness upon just the meditation symbol allows the activity of the surface level of the mind, the ìthinking mind,î to ìwind down,î to decrease in activity, slowly but surely.
   The symbol stabilizes and assists in the descent to deeper levels of awareness. As the meditator meditates, the thoughts and emotions that may arise while meditating are recognized to be merely distractions, and are therefore allowed to drop away as the meditatorís awareness comes back effortlessly to the symbol alone. As the meditator continues to meditate on the symbol, the ìchatterî of the ìthinking mindî winds down more and more, and the meditator settles to deeper and deeper levels of awareness. Although thoughts and emotions continue to arise in the mind as it ìwinds down,î the meditator does not identify with them, and so, gradually they become fewer and fewer. No particular attention is paid to the thoughts and emotions, they are simply noticed as distractions, as being observed as outside the focus of the meditation (the symbol), and allowed to drop away as the awareness is encouraged to return to just the symbol.
   The awareness of the meditator may drift from the symbol many times while meditating, especially at first, but by simply and effortlessly coming back to the symbol the practice is slowly but surely refined. Eventually the meditator will become adept at keeping the symbol alone in the awareness, and achieve a quiet mind. The meditator may then begin to have experiences of pure awareness, perhaps for just an instant at first, wherein a sense of perfect unity with the symbol is achieved. It is at this time that the awareness of the meditator may be said to have completely released its identification with the surface level of the mind, and to have begun to contact the state of pure consciousness. At this level of pure consciousness, the meditator, the object of meditation (the symbol), and the process of meditation become one. The symbol is also experienced in its essence, and particular conscious abilities may become available to the meditatoróabilities which are contained in, and are part of, the field of pure consciousness, and which may also bear some relationship to the essence and inner power of the symbol. A deep sense of peace and knowing may also be felt.
CHIOS MEDITATION TECHNIQUE
   The meditation technique you will learn is Chios Meditation, which employs a certain symbol, as well as instruction in the correct way to meditate using this symbol. The symbol used is called the Round Orange-Red Ball, and the correct manner of meditating on this symbol is referred to as visualization.
The Round Orange-Red Ball:
   The symbol used in Chios Meditation is the Round Orange-Red Ball. The Round Orange-Red Ball is not to be thought of as any particular object (in the external world), but an idealized object; that is, a single object in the awareness that is of this particular shape and color. It is an object with the shape of roundness, as one would sense the round surface shape of a ball, and the color of orange-redness, which is halfway between orange and red on the visual spectrum, combined into one single whole object of this sensed shape and color. It is not entirely solid, and is without the solidity of a completely solid object, and yet it is not hollow nor is the surface transparent either. Its round ball shape, and its orange-red color, are the focus of awareness.
   The Round Orange-Red Ball is not a symbol that has been chosen at random. It is a powerful, effective and complete meditation symbol that will serve for a lifetime of practice. This particular symbol has, inherent within it, the ability to place the meditator in conscious touch with the field of pure awareness, and in such a way as to release powerful abilities. It is an inner discovery and learning, a journey inward. It is an unbiased symbol, as well, and bears no connection to any particular religious or spiritual tradition or belief system. It is a powerful and versatile symbol that has, in addition, some advanced uses that you may encounter later, after learning the basis meditation technique.
   You may wish to have some idea of the origin of this symbol. It comes from a deeper spiritual awareness of nature and the source of life. It is also very old. The Round Orange-Red Ball is a symbol that corresponds to our Sun, not merely the physical sun but the spiritual Sun. This spiritual Sun represents the life force, and all that is contained in it, in an active and intelligent formóthe force that has been instrumental in bringing life to the earth and that surrounds and supports all life on our world, including all of us. The Round Orange-Red Ball corresponds to this solar logos, this higher spiritual reality that makes life on our planet possible, and also has a holographic relationship to the spiritual source within each of us. It is the Sun that lies within each of us and in humanity as a whole. It speaks to a racial memory, a deep racial and historic understanding of this spiritual source of all life. It is part of humanityís evolution, and is a rich and powerful meditation symbol for many reasons. Do not let your knowledge of the origin of this symbol interfere with your practice of it, however. When meditating on the symbol, do not ascribe any meaning to it; simply let the symbol itself occupy your awareness. The symbol itself connects to all you need to practice meditation powerfully and correctly. You do not need any mental understanding of it or of the process of meditation.
Correct Practice of Visualization:
   The Round Orange-Red Ball, by itself, is not sufficient to engage in effective and pure meditation practice. It is also necessary to meditate upon this symbol in the proper manner. This form of correct practice of Chios Meditation, the proper manner in which the symbol of the Round Orange-Red Ball is held in the awareness, is termed visualization.
   In Chios Meditation, the Round Orange-Red Ball is visualized, that is, sensed in the awareness in a certain way, and whenever stray thoughts or emotions appear, they are allowed to drop away as the awareness returns just to the Round Orange-Red Ball. To visualize the symbol, in the proper manner necessary for successful practice of this form of meditation, consists of becoming one with the symbol, instead of merely ìthinking aboutî it in some way. This is necessary, so that the symbol may act to quiet the surface level of the ìthinking mind,î instead of merely provide an additional surface phenomenon to the operation of the mind. Proper practice of visualization consists of establishing a unity, an identity with the Round Orange-Red Ball, and sensing it with the whole being, not just the mind. It is important to understand that you are not just ìthinking aboutî the symbol, and that meditation is not a mental phenomenon.
   It is also very important to understand that proper practice of this method requires that the meditator not ìpretend to seeî the symbol, as would be sensed with ordinary (visual) sensory perception. Like merely ìthinking aboutî the meditation symbol, pretending to see the Round Orange-Red Ball will merely create a surface-level mental state, and not allow for stabilization and descent of the awareness to deeper levels. Both of these forms of incorrect practice have, intrinsic within them, a subject/object distinction, which is the modus operandi of the ìthinking mind,î as it thinks within or perceives the ordinary surface level of reality.
   Becoming one with the symbol, so that the subject/object distinction disappears, is the essence of proper practice of visualization. This is the form of practice which serves to allow the ìthinking mindî to wind down, and provide the resulting expansion of awareness that is desirable in meditation practice. It is important to understand that the term ìvisualization,î as used in this meditation method, is not the same as pretending to see a visual image, as with the physical eyes. It is necessary to let go of the idea of ìseeingî as something that is only done with the physical eyes. This is a great step forward. Visualization is done with the mindís eye. When you are ìvisualizing,î you are sensing with your entire consciousness, not merely with the mind or one physical sense. This is visualization, and distinctly so. It is a knowledge of the Round Orange-Red Ball which is not dependent on the visual sense. It is focusing the awareness upon the Round Orange-Red Ball using the entire consciousness. It is learning to ìvisualizeî in an altogether new manner. You will acquire a feeling for what this means after some practice.
   If you find yourself ìpretending to seeî the symbol, you must release the visual part of your experience. Meditation is usually practiced with eyes closed, yet you could have your eyes open, seeing the objects around you, and still be visualizing the Round Orange-Red Ball. Some also think of this as ìputting the symbol in the mindís eye, or third eye,î as visualization is practiced with the aid of the forehead (third eye) chakra. If you find yourself ìthinking aboutî the Round Orange-Red Ball, you must likewise release yourself from your ìthinking mindî as it attempts to grasp it merely through the thinking process. It is not necessary to ìthink aboutî the Orange-Red Ball to sense it with the consciousnessóall that is required is that you become the Orange-Red Ball, with your entire conscious awareness.
Potential Benefits of Chios Meditation:
Chios Meditation, when practiced correctly, may give the following benefits:
    * A deeper sense of the true self beyond the ego, and deeper intuitive knowings. This may include a deeper knowledge of the nature of the individual self, in the form of a fundamental connection to pure consciousness within the individual self of the meditator, beneath the emotions, perceptions, mental ideas and preconceptions of self that exist at the surface level of the mind. Other knowledge pertaining to self may also be gained, such as insight into the life experience. The practice of meditation places the practitioner in closer touch with his or her inner conscious resources, and the regular meditator frequently enjoys an overall acceleration and refinement of spiritual growth.
           * Enhanced sensitivity to all things, from which communication may resultósuch as the reception of impressions, guidance or thought communication (ìtelepathyî). All these various forms of communication are related, for all take place through the field of pure consciousness. The ìthinking mind,î in its activity, serves as an obstruction and a filtering process, preventing the conscious awareness from effectively receiving such communication. Acquiring the ability to quiet the ìthinking mindî and come into greater contact with the state of pure consciousness enhances the receptivity of the awareness to these various forms of communication.
           * The ability to visualize, to ìseeî psychically, which has also been called ìpsychic sight,î ìhigh sense perception,î ìsecond sight,î and other names. This may include intuitive forms of ìseeing,î in the mindís eye, as well as experiences involving physical sight. These abilities come from a development of the abilities of the sixth chakra, as a result of the proper practice of visualization, and visions, various forms of ìremote viewing,î precognition, and the ability to see the human aura are some examples of the receptive aspect of the visualization ability that results. Greater overall intuitive awareness, in whatever form it manifests, is commonly present.
           * Later, after some practice, the ability to use your visualization ability in the sense of sending or directing energy (rather than receiving it, as with psychic sight). Various kinds of energy, color, light or qualities may be sent. This active visualization ability is also the result of regular practice of meditation. It  is particularly useful in healing work, where the ability to visualize in this way is a necessary prerequisite to proper performance of the many advanced healing techniques which require that energy, color and light be directed to certain locations in certain particular ways.
           * Various other ìsupernormalî abilities, which will vary from person to person.
  These abilities are developed over a period of months and years, and will vary from student to student. They may manifest not only while meditating, but in daily life as well.  It is a great advantage to develop the habit of engaging in the regular practice of meditation, at a daily time and place of oneís choosing, and persevering in the practice. This is the way that the maximum benefits will be gained.
	 MEDITATION INSTRUCTIONS
   Morning is an ideal time to meditate, yet any convenient regular time will do. Meditation should be practiced daily, in a place that is completely private, free from undue noise, and free from interruptions of any kind. It should be practiced for a set number of minutes each day, as follows:
First month of practice: 18 minutes per daily session
Thereafter: 24 minutes per daily session
  Sit upright, with your spine relatively straightóon a bed, on the floor, on a cushion, or in a chair, whichever is most comfortable to you. If crossing your legs result in discomfort or stoppage of energy flow in the legs, try uncrossing and extending them, or otherwise altering your position.
   After becoming comfortable, close the eyes and relax, for a brief moment, seeking to calm your body and mind. Now allow the symbol of the Round Orange-Red Ball to come into your awareness. Do not try to re-create the Orange-Red Ball as if it were in front of you or near your foreheadódo not ìpretend to seeî the Round Orange-Red Ball. Visualization is not the same as pretending to see. FEEL that you are the symbol. Do not ìthink aboutî the Round Orange-Red Ball. Visualization is not the same as thinking. Sense and become the Round Orange-Red Ball with your entire awareness.
   To begin to get a sense of the symbol, ask yourself: How does it feel to be that shapeóto be the round surface of a ball? How does that color feeló how does it feel to be the color of orange-red? Sense the color and shape together. Become, with your consciousness, just this object. Be the Ballóvisualize it with your entire being. If you sense and become in this way, you will begin to achieve a perfect completeness with the Round Orange-Red Ball. It will be as if it were there with you and in you, whole.
   Do not force it, simply allow yourself to become aware of it, and seek to effortlessly maintain your awareness upon the Round Orange-Red Ball. Thoughts of other things will probably arise in your mind, and when you become aware that your awareness has perhaps strayed to some mundane matter, instead of remaining on the Round Orange-Red Ball, simply notice that a thought or emotion has appeared, without placing any bias or judgment upon it. Do not pay any further attention to the thought or emotion, just allow it to drop away, and allow your sense of the Round Orange-Red Ball to re-emerge. It is important that you do not struggle to keep the mind on the Round Orange-Red Ball, but simply notice when a stray thought has appeared, drop the thought, and then allow your mind to come back gently and effortlessly to the Round Orange-Red Ball. Let the memorable feeling of peace and deep knowing that you will begin to acquire from maintaining your awareness upon the Round Orange-Red Ball inspire you to allow it to re-emerge effortlessly in your mind.
   Always remember that the Round Orange-Red Ball is YOUóit is not something ìout there.î Have the entire sense of the Round Orange-Red Ball within your being. Be the Round Orange-Red Ball, and your practice will be perfect and effortless. Do not struggle in any way. You should feel tranquil and comfortable while meditating.
   Continue to meditate for the allotted time. You may slightly open your eyes to periodically check a clock or watch, to gauge the time while learning. After you have meditated for the allotted time, stop the practice and rest, lying down or sitting, for 3 or 4 minutes before opening the eyes and rising into activity. It is important to have this transition time, and not ìshockî the awareness by returning to daily activity suddenly, after meditating.
   As you begin your practice of daily meditation, you should know that it is normal to have a period of days or weeks in which you will ìget comfortableî with the practice, and perfect the technique of this method. At first, it is possible that this form of meditation will be unfamiliar to you, and you may also have a little difficulty in practicing it correctly. You will notice, however, that with a little practice it becomes easier and easier. After just a few weeks or a month, you will find it becoming ìsecond natureî to you, and that you will naturally sink into a deep meditative state shortly after beginning your daily practice. Should you have any questions, or wish to be certain that you are practicing the Chios Meditation method correctly, be sure to seek Support through this website.
   It is possible that disturbances may occur as you learn. Bodily sensations, particularly distracting or even disconcerting thoughts or emotions, leaving the body, visions of spirits, or similar experiences may manifest. While to be expected occasionally, these do not matter and are not to be desired nor undesired. The ultimate goal of the meditation is to go beyond the surface disturbances. Merely ìlet them go,î and continue the practice without concernójust let whatever thoughts, emotions or experiences ìcome upî exist without either attempting to repress them or attach the awareness to them. Maintain your focus upon an effortless visualization of the Round Orange-Red Ball.
   It is not uncommon, for example, for recurrent thoughts or emotions to ìcome upî which bear relation to the inner issues of the meditator. If the meditator remains in the expanded spiritual awareness proper visualization practice upon this symbol will provide, these other thoughts and emotions which arise need not be identified with nor repressed, but simply noticed as the awareness is encouraged to effortlessly return to the Round Orange-Red Ball. The awareness will therefore not become ìwrapped upî and identified in these thoughts, emotions and issues, and these distractions will eventually lose their influence upon the awareness. This is instrumental not merely for correct practice of the meditation but also to allow the meditation to properly contribute to the meditatorís healing and personal growth process. Leaving the body is also a common side-effect when meditation is begun, yet is similarly not to be encouraged nor given any concern. The meditator simply notices this has happened and then allows a grounded, in-the-body experience of the meditation to re-emerge. Whenever any such experiences arise, it is desirable to return to a grounded and in-the-body state. This form of meditation is intended to be a grounded practice. As you become more familiar with meditation, you will naturally remain in the body, and it is desirable to do so.
   As you advance in your practice and acquire the ability to quiet the mind and sink to deeper levels of awareness, your awareness of the symbol during meditation will become more subtle. There is not an overpowering awareness of, for example, the shape or color of the symbol. There is simply the very gentle, subtle awareness of the symbol, in its wholeness, from the finest level of awareness. As you work towards this finer level of meditation practice, you should just barely be able to tell that you are meditating on this particular symbol. As you practice, and begin to experience this finer awareness, you are penetrating nearer and nearer to the state of pure consciousness, and are progressing successfully towards the point where the highest benefits will accrue from your practice.
Suggestions For Successful Practice:
   To reap the full benefits of Chios Meditation, the following are highly recommended:
    * Make it a habit, a daily practice that you follow regularly. For anyone wishing to enjoy maximal benefits from the practice of meditationóand for the healer, especiallyóregular daily practice of meditation is very important. A regular time and place are helpful for many. Approach it fresh each time, however. Make it a part of your routine, yet do not practice it routinely.
       
    * Be careful to learn, and continue in, correct practice. Improper practice of meditation will not provide the benefits that might otherwise accrue, and may actually work against you. Seek Support if you have questions, at any time, regarding the method of correct practice.
           * Have faith that you will experience the benefits. Expect positive results. Do not let doubt prevent you from the benefits and personal growth that the practice of meditation can provide.
       Free yourself from preconceptions of what meditation is, or what you will experience. Just do it. Do not think about or expect experiences that you have perhaps heard others speak of, or that you have read about in books (or even in this manual).  Although the process of expansion of awareness and personal growth has broad outlines applicable to all, realize that what you experience, in whatever form, is also an expression of your unique individual awareness and part of your unique spiritual path. Do not let ideas of ìwhat should happen,î or ìwhat meditation is supposed to beî color your inner learning, your inner experiences or your unique path of spiritual unfoldment.  You are a unique individual, and when your own experiences manifest, do not deny them.
THE SELF-KNOWLEDGE OF THE HEALER
(Introduction)
   As a healer, you are in a unique positionóbetween the patient being healed and the realm of pure consciousness that provides the pure knowledge and power that makes healing take place. As you have probably begun to experience, a healer ideally becomes transparent while healingóbecomes a clear channel to the energy, color and light which flow though during healing practice as well as to whatever psychic information and guidance become available. The healer becomes a tool, a vehicle through which these manifestations of the essence are brought to the healing work, for the benefit of the patient.
   To properly and effectively fulfill this role as a channel for pure consciousness, the healer needs to learn to set aside the individual ego tendencies which exist in his or her personality, and instead come into a state of egolessness. This is important because the ego, should it remain as a focus of awareness during healing, will interfere with the healing work taking place. While channeling energy, color and light to the patient, the healerís ego will prevent a pure and clear channel from being createdóit will actually put a ìspinî on the energy, color and light flowing through the healer and render these healing energies impure. The patient will therefore not receive a pure healing from these energies, but instead receive energies which have been in some degree polluted by the ego-sense of the healer. The psychic information and guidance upon which the healer so vitally depends while healing will also become polluted; the healerís own ego structure, should it remain influential, will ìput a spinî on, color and bias whatever information is being received, and therefore render incorrect and possibly harmful whatever pure and clear information and guidance might otherwise be available.
   To heal well, the healer must become an unbiased toolóa vehicle for pure consciousness, including the true self of both healer and patientóand must therefore shed the worldly identity while healing and be a clear, transparent and pure channel. Although this requires ìsetting asideî the ego while working, and while it is true that the healer may feel that he or she loses personal identity while healing, it is actually the case that the true identity, essence or true self of the healer remains present throughout. It is of great benefit to begin to learn to discriminate between the ego (or worldly identity) and the true self (or true, conscious identity); this is the beginning of self-knowledge. The quality of the healing a healer will give will be in proportion to his or her ability to release the worldly self, or ego, and attain a state of egolessness. Self-knowledge is the means to this end.
   Fortunately, the very act of healing tends to gravitate the awareness somewhat towards this egoless state. This is not an entirely conscious act. When the healer opens his or herself to the energies during healing practice, he or she begins naturally to move away from the worldly self and towards the essence. Practice to refine the transparency that begins to develop, through seeking to conduct the visualization and transfer of energy, color and light in a pure and accurate way, and through seeking to refine the ability to receive psychic information and guidance with sensitivity and without the interference of the ìthinking mind,î are further steps towards this state. This process, however, is not enough. It is vital for the healer not only to practice healing itself, but also to seek self-knowledge. This is achieved through meditation and personal growth workóan experience and growing contact with the true self and a learning and resolution of the reticulated tendencies within the ego structure of the healer which tends to obstruct it. To heal well, the healer must grow and must work towards the eventual achievement of a knowledge and purity of self.

   The process of growth that the healer must follow is obtained by following the path of spiritual growth through which this knowledge becomes available. This path encompasses many things: the life experience of the healer, the growth opportunities that the healing work itself presents, and the opportunities for growth and awareness that the healer consciously seeks as additional means to personal growth. The healer must acknowledge and utilize all these opportunities, in order to assist in the process of resolving the tendencies of the ego and expanding his or her awareness and knowledge of self. The degree that the healer progresses towards becoming a master healer is measured not only by the healing techniques that have been perfected, but especially by the degree to which this goal of purity and knowledge of self has been reached. In the pure healer there is perfect transparencyóthe healer is guided by the essence in the purest senseóguided by the flow of the energies and by the knowledge and greater awareness that emerges. The master healer is guided by the dream-flow of the light.
  There are many ways to work towards this self-knowledge, and although the healer must pursue many growth opportunities and growth therapies outside what is contained in the Chios healing levels, there are techniques from the repertoire of the energy field healer that are useful. This section details a few such tools: 1) Intuitive Self-Readings for the purpose of learning personal growth issues; 2) Chakra Self-Healing, to charge and balance the healerís own chakra system, and learn more about personal issues related to the chakras, and 3) Body Energy Exercises, to ground the sense of energy (and spirit) in the body.
	 INTUITIVE SELF-READINGS
   The healerís ability to obtain psychic information and guidance may be used to explore the healerís own personality issues, especially as they relate to healing practice. In the exercise that follows, this is done through an intuitive reading, using the Orange-Red Ball:
  Perform an intuitive reading on yourself by sitting comfortably, closing your eyes and visualizing the round orange-red ball, as you do when you meditate, but at the same time formulate a question about yourself in your mind. The question might be, for example: What is my greatest strength as a healer? Localize your awareness on the ball and on the question simultaneously for a few seconds and then release into the receptive phase, let go of the ball and the question, allowing whatever pictures, sounds or feelings come up to effortlessly emerge on the screen of your mind, without your thinking or judgment interfering with them, using all your experience with intuitive reading as a guide. Repeat with other questions, such as: What is my greatest weakness as a healer? How can I best improve my healing work? 
   If you are involved in teaching healing to others, you might also ask: What is my greatest strength as a healing teacher?  What is my greatest weakness as a healing teacher? How can I best improve my teaching work?
   You may use other questions, as well: What is the main issue in my life right now?  What is my greatest strength related to this issue?  What is my greatest weakness related to this issue? What is my best course of action with regard to this issue?  How does this issue relate to what I am experiencing in my teaching and healing work?  What assumptions about reality and about myself are involved?  Explore yourself by formulating your own questions. The round orange-red ball assists in expanding your intuitive power. If you give this process a try, you may be amazed at the appropriateness and usefulness of the information you are provided.
CHAKRA SELF-HEALING
   The healerís ability to sense the nature and function of the chakras, and the ability to obtain psychic information and guidance regarding conditions in them and how these conditions correlate with personal issues and life experiences, may used for the healerís own growth: You may practice these techniques for the purpose of learning your own chakra system and the issues and experiences which compose your own personality. You can also charge and balance your own chakras:
  Lie down, close your eyes, and familiarize yourself with the nature and function of your chakrasóseek to sense and become each of your chakras, in succession, allowing a deep sense of the chakra itself to emerge in your awareness. Do you get a deep sense of this portion of your overall being? Sense the chakra as a pure realm of being and also sense whichever individual variations exist in your chakraócharacteristics, influences and biases particular to you. Do this, at first, without trying to place qualifications upon your understanding, but simply allow an awareness of your own chakra system develop at a deep level. This is like a form of meditation. Add to your knowledge of your chakras by performing an intuitive reading on your own chakra systemóvisualizing the body profile with the chakra colors in a rainbow above, as you do on your patients. Do you have chakras which are undercharged or impure?  Do you have a pattern of imbalance in your chakra system? 

   Working from a deep sense of each chakra, allow yourself to gain a pure sense of each chakraís place in your life and awareness, and also a sense of which core issues in you may relate to energetic defects you may have detected in it. Do not struggle to gain this information, but merely let it comeóin pictures, feelings, sounds or in whatever other way. Allow yourself to become aware of psychic information and guidance which will gently bring you to a higher state of awareness of your own psychology, life experience and physical, emotional, mental and spiritual state of being. In a state of quietness, open yourself to your chakras and the information you receive. This is also like a meditation.
   Perform, now, a distance healing on your chakras, without using your hands, to charge and balance them.  Charge whichever of your chakras require it, using a visualization of the appropriate symbol in color and also a cloud of that color around the chakra. Rebalance your chakra system by raising or lowering the activity of chakras which require it, using the symbol related to the chakra in the necessary color(s) and a cloud of that color around the chakra. Charging and balancing your own chakras will help you in your life and growth, and will also give you greater effectiveness in your healing work. Unblocking and radiatory treatment of your chakras is best done for you by another healeróthese techniques do not lend well to self-treatment.
BODY ENERGIES EXERCISE
   The self-knowledge of the healer is assisted in another wayóthrough the learning of the body energies. In the process of self-knowledge, it is beneficial to learn the nature of the energies of the body, for this learning will assist in learning the energies and nature of the spirit. There is an exercise you may do that may assist in this, and will also add to your energy-directing abilities, which will contribute to your healing ability and your ability to effectively perform the Chios Healing Attunements:
  Become attuned to your own body and the energy by the practice of drawing the energy through it. Stand by yourself and visualize the symbols to call in the energy, as you would do when beginning a healing treatment. Then, knowing that the energy follows your thought and intention, through your intention and will, direct the energy to specific areas of your own body. Draw the energy, for example, in a localized flow from the earth to one or both knees, maintaining the energy there, noting the difference between where the energy is and where it is not present. Draw the energy up further, as it flows from the earth, up one or both legs and into the shoulder area, maintaining it in that place and continuing to be aware of the difference in feeling between where the energy is and where it is not present.
   This exercise can be continued for between 3 and 15 minutes, using all different locations in your body as locations for the energy, using a localized flow to specific body points, and holding the energy there, being aware all the while of the difference between where the energy is and where it is not present. This exercise will bring a greater awareness of the nature of the energy, from its ground in the body to its spiritual essence, and will open you to know it and become transparent to it. It is also good preparation for learning to direct the energy in your patients, which is used in treatment of some diseases, and in practicing the attunement procedures.
SELF-REALIZATION EXERCISES
(Introduction)
   In your practice of meditation, energy field healing or other spiritual practices you may have come to experience higher consciousness and a sense of the higher reality. This higher reality has been called the Self. It is the expansion of awareness, beyond the limited emotions, thoughts and perceptions which our individual egos become preoccupied with, that is the foundation of spiritual growth. The unbounded, universal Self ultimately unites the individual pure self, all other selves and the entire creation.  It is a field of pure consciousness, and may be experienced as a state of pure awareness that transcends all the limited forms in the manifested universe with which we might otherwise identify our awareness.
   The advanced exercises in the remainder of this section are designed to assist you in moving toward this expanded awareness. These exercises are: 1) Empathic Perception; 2) Thought Communication (telepathy), and 3) Advanced Meditation. Each of the exercises, although different from the others, is linked with the others and shares the common goal of expanding your awareness into the universal Self from its own particular method. To work towards expanding awareness in more than one way enhances and balances the process. The advanced exercises work together to create a perspective of this universal awareness, and in this sense are actually one.
   Try to approach each advanced technique while letting go of all expectations and try not to "pre-think" or "pre-guess" what the outcome might be.   Approach the exercises with complete innocence.  If you find yourself "preparing" yourself, in any way, either one minute or one day prior to a time when an exercise will be performed, let go of your thought, set it aside, saying to yourself that the exercise will take care of itself when the time comes.  It is important to "let go" and allow the awareness these exercises fosteróan awareness different from the usual daily experienceóto form.
   When performing the exercises, trust your impressions.  During the exercises and meditations, impressions and experiences form at the deeper levels, at the roots of the mindóyou may be experiencing more than your conscious mind is fully aware of.  The conscious mind is but a small window in the scope of awareness, and true growth of awareness proceeds not only at the level of the conscious mind, but at each deeper level of awareness as well.  Each level of awareness expands.  Open yourself to the wider field of beingócast aside doubt and give yourself over to the universal.
   A degree of faith is very beneficial in this process. Try not to allow doubt, self-consciousness or the "thinking mind" interfere with your learning and practice of these advanced exercises.  You may have already begun to develop the ability to do this during your meditation, intuitive or healing practices. After an exercise has been performed, allow yourself to integrate whatever you have experienced with your entire being, and do not attach yourself to the necessity to analyze or judge your experiences. Use your sense of expanded awareness to feel the effects and perceptions of the exercises.  The effects may at first seem to be subtle, due to the fact that your conscious mind is not fully aware of the perceptions and the effects of the exercises you will perform.
EMPATHIC PERCEPTION
   All things present in the manifested universe, including all living beings, are particularized expressions of a single universal consciousness, the Self. It is possible to expand awareness beyond the sense of being an ìindividualî and begin to experience the Self in other life forms.  Becoming other life forms or objects, and experiencing the consciousness and the sensations of awareness that they experience, is empathic perception.
   Empathic perception is made possible through the power of visualizationóto sense and become other living things. It is, in a sense, to leave the body and experience the Self in other forms of existence, and also to feel other forms of existence in one's self. It is both of these.  It is the ultimate unity of all living things that makes empathic connection, possible.  Once learned and practiced, this ability will remain with you, and is not forgotten.
   The exercises below will aid you in developing this ability. You will try to sense and become other living thingsóa leaf, an insect, an animal, etc. As you do this try to set your ìhumanî perceptions and beliefs aside, and allow the alien nature of these different life forms emerge in your awareness. If you find yourself imposing your everyday human awareness on the experience, release the conditioned ìthinkingî portion of your mind, or the portion of your awareness that seeks to color the experience, and experience these other life forms as they are.  Have no expectation or preconception as to what you will experience, for it may be strange to you and outside what you have previously known.
   The process of refining the sense of empathy, or the ability to merge with other forms, may be begun with the leaf meditation:
  Find a quiet, undisturbed place. Take a small leaf, freshly plucked from a tree or shrub, and place it in the palm of your right hand.  Now, with your eyes open and gaze gently resting on the leaf, visualize, that is become, the leaf. Allow whatever thoughts or impressions arise in your mind to come, but keep your awareness on the leaf. Do this for a total of 1 to 3 minutes the first few times, and then 3 to 4 minutes thereafter.
   This exercise should be repeated once per day, for 4 to 6 days.  Allow yourself to "feel yourself as the leaf" when doing this exercise, and keep a simple diary of your experiences. It is a physical exercise as well as an intuitive one: keep the eyes open, gaining knowledge of the leaf and feeling yourself as it, and at the same time be open, transparent, to impression.
   It may be a little uncomfortable, at first, to do this exercise, but with practice it will become easier to "let go" of your normal human identity and allow yourself to experience other particularized aspects of existence.   The leaf is a fine starting point to begin honing the empathic abilityóit is a universal symbol, and possesses life while remaining still. The leaf meditation is also quite soothing.  Practice with the leaf until you feel that you have had a good sense of becoming and experiencing it.
   The next step, after the leaf exercise, is to progress to small creatures, beginning with insects:
  Choose an insect, a fly, spider, moth, butterfly, etc. that is relatively small and still enough to be easily observed for a few moments. You can contain it under a glass, while performing this exercise. Without touching or disturbing the insect, and with your eyes open and gazing gently upon the insect, merge with, visualize and become the insect. Allow whatever thoughts and impressions arise in your mind to come, but keep your attention on the insect, visualizing and becoming it as described. Do this for 3 to 4 minutes.
   This exercise, with the insects, may be done once each day, for 4 to 6 days. You may have to be on guard, especially at first, in order to avoid anthropomorphism (or coloring your experience of the insect consciousness with your human perspective), perhaps even more so than with the leaf.  After performing this exercise a few times, insects that are not still may be used, although it is best to use still ones at first.
   After insects, proceed onward to small animals:
  Choose a small animal, a cat, dog, frog, mouse, bird (if still enough), etc.   With your eyes open and gazing gently upon the animal, merge with, visualize and become the animal.  Allow whatever thoughts and impressions arise in your mind to come, but keep your attention on the animal, visualizing and becoming it as described.  Do this for up to 5 minutesóslightly shorter, if you feel it is appropriate, but not longer.
   This exercise, with small animals, may be done once each day for 4 to 6 days.  It is important to understand, when attempting empathic perception with animals, that animals have thoughts, contrary to what some human beings believe.  These thoughts will become apparent to youóprimitive thoughts, or, in higher animals, more sophisticated ones. After becoming able to be somewhat empathic and able to sense the thoughts of animals, proceed to the following exercises for developing thought communication. THOUGHT COMMUNICATION
   Thought communication, the transmission of impression from a sender to a receiver, is a property inherent in the very nature of universal consciousness. To think and share thoughts without the use of speech is a natural human ability. Present-day human beings ìfilter outî and reject awareness which is not part of the ìindividualî identity, however, and this is the reason thought communication is not more commonly experienced. Thought communication can be acquired through practiceóa re-training of the awareness that allows the impressions to transfer, as the individual learns to forget to not allow. It is not learning a new skill, but accustoming the mind to discover this ability by learning not to block out the impressions.
   The Self is composed of pure consciousness.  This pure consciousness may be likened to a sea, a sea where impressions are carried by a flowing in and flowing out, carried upon colorless, formless, moving waves. This conduction of impression occurs beyond space and timeóit is characterized by a release from time. The impressions are carried, not upon thought waves, but upon waves of release, waves without light, color or form, that wash clear for impression. The idea is to create an opening to impression through a release, a release from time, from the moment, from time and space, and from individuality.
   This is not easy, as the human mind seeks to impose order on the impressions being received, to establish known elements, patterns or shapes. The mind expends effort to "pigeonhole" the impressions, and hence the difficulty.  It is often the case that impressions are easily received, yet it is this filtering function of the mind that can make recognition difficult. At each moment the awareness of each of us receives countless impressions, and filters them into conscious awareness, eliminating many. Each person seeks to recognize the impressions he or she has decided to receive.
   When learning thought communication, it is beneficial to first open oneself to receive, rather than transmit.  The following exercises will assist in developing this ability:
  Ask for the assistance of another person.  Have your assistant sit with you and close their eyes.  Ask them now to think of a thingóit may be a thought, an object, an actóand have them hold it in their mind. Ask them to "be relaxed and comfortable, and concentrate or think on the one thing alone." 
   Now hold your hands out in front of you, cupped as if holding a ball, and with your own eyes closed visualize the Round Orange-Red Ball held in the cup in your mind's eye.  Do this for one minute, opening your mind to whatever impressions come. After doing this, thank your assistant and go about your daily business.
   Later during the day, between 6 and 12 hours later (but not overnight or 24 hours), sit with your assistant and ask them to think of the same thing again, as before.  Sit again, with your hands cupped and holding the Orange-Red Ball, opening yourself again to whatever will come. After this second time, ask your assistant to write down a list of 5 things, one of which will be the correct subject of their thoughts.  Read the list, and mark that item which you feel was the subject of their thoughts, but keep your choice private until performing this exercise 3 times, and then compare your choices with your assistant's correct answers.
   This exercise should be performed once a day, for 3 consecutive days before comparing answers. It is beneficial to keep a simple diary and record each impression you became aware of during the exercises.

   After you have gained some success with the exercise above, you may modify it as follows:
  Ask again or the assistance of another person. Have your assistant sit with you and close their eyes.  Ask them now to think of a thing, as beforeóit may be a thought, an object, an actóand have them hold it in their mind, focusing their awareness on that thing alone.
   Now hold your hands out in front of you, cupped as if holding a ball, and with your own eyes closed visualize the Round Orange-Red Ball held in the cup in your mind's eye.  Do this for one minute, opening your mind to whatever impressions come. After doing this, thank your assistant and go about your daily business.
   Later during the day, three additional separate times, sit in solitude with your hands cupped as before, opening yourself to whatever will come, allowing additional experiencing of what may have already been received from your assistant. At the end of the day, ask your assistant the contents of their thoughts, and ask yourself whether that content materialized, in some form, in your mind. See if their words matched something you experienced.
   Keep a diary, again, and record any impressions you received at each stage of the exercise.
	ADVANCED MEDITATION
   In your learning and practice of Chios Meditation you have probably developed some inner sense of self-awarenessóa pure awareness beyond habitual identifications with the thoughts, feelings and perceptions of the surface level of the mind. Meditation is, in the beginning, a journey inward, and provides an inward awareness of self. Your awareness, at the beginning of a meditation practice, often begins to draw inward, and progresses inward.  After practicing meditation for some weeks or months, however, you may have also noticed, during your meditations, other moments where your awareness was focused outward, moments where, although you were sitting with eyes closed meditating, you were aware of your existence in the outer universe, perhaps with a sense of the sky or heavens above, of being in the universe.
   You may not have noticed it with your conscious mind, as yet, but there is a point where the inward awareness reverses itself, instantly, and moves outward, a moment of broadening or expansion.  This point is often reached more than once in each day's meditation period.   It is an instantaneous reversal in the focus of awareness, and there is often a sense of elation or euphoria at this point where the inward awareness expands.  This point is not a point in time or space, but it is a state of being. It is subtle, yet discernible with practice. This precise point of change in awareness is called the point of pure being.
   This is like a funnel, as if the meditation were a double funnel. The awareness draws inward, funnels inward to a point (inward awareness), and then instantly reverses outward again by passing through a "hole," a pinpoint or very small hole in the universe, and then funnels instantly outward again (outward awareness) into the universe. There is the experience, at this point, of a differenceóit is a non-experience of either inward or outward awareness alone. It is an experience of the essence of realityóit is an experience of both inner and outer awareness and also of not either of these by themselves. It is an experience of an existence between two existences.
   This point is not an actual location, and the visual illustration given is only to assist in your understanding and awareness of this point, but at this point of pure being, where the focus of meditation is neither inward nor outward, the being of the meditator rests in a condition that transcends both the inner and the outer worlds, the duality of the inner and outward awareness. At this point there is a totality of being, it is a point where the being is pure. At the precise moment of achievement of this point, there is a unity with all creation, a coming to rest in pure consciousness itself.
   There is an important analogy to this point.  Because all particularized objects in manifestation are in some manner a recapitulation of the universal consciousness, we see patterns repeated in the physical and metaphysical worlds. A black hole, in space, is the direct analog of this meditative transition, and its singularity is a physical counterpart to the state of pure being. As in the singularity of a black hole in space, the usual rules of time and space do not apply at the point of pure being. This point, and whatever happens within it, is also beyond the concept of time. At this point, the human spirit, which is inherently unlimited in its nature, can potentially experience all possibilities, without limitation. There is great power at this point.
   Begin to gain an awareness of this point by incorporating the following exercise into your daily meditation:
  During your daily practice of Chios Meditation, begin to become aware of the point of pure being.  Begin to notice the focus of your meditation at various times.  Is it inward or outward? If it has been inward, and then you notice an outward focus later, search your being, for just a brief moment, for the awareness you may have had, at some level, of this point. Note this easily, and then go on with the meditation.

   Perform this exercise during your daily practice of the meditation, seeking to gain awareness of the point.  It is likely you already have some awareness of this point at a deeper level of awareness. After having reached some conscious awareness of the point, it is desirable to gain the ability to slow the transition of awareness through this point, to maintain the awareness at the point of singularity, in the state of pure being itself.
  Allow, during your meditation, your perception of this point to become more complete: allow yourself to become the point and possess a knowledge of it. Know yourself as the point and possess the point in your awareness allowing a persistence of it to prevail, during your meditation. Allow your deeper awareness of the point to imbue and carry over into daily life. See the point in everything that exists and become the awareness that you experienced within it.

INTRODUCTION

   Congratulations on your decision to begin a study of energy field healing. Chios Level I is an introduction to this fascinating and important healing art.
   You will begin by learning to work with the energy. Every living thing that exists is permeated by a universal energy that connects and nourishes all life. This energy has been called by many different names, such as prana and chi. An ìinvisibleî energy field composed of this life energy surrounds each human being. It is this energy field around each person which integrally supports the life process in all its aspectsóthe material operations of the physical body, the functions of the emotions and mind, and even the spiritual life.
   The energy in this field is not lifeless or inertóit is active and intelligent. It is conscious energy, a manifestation of the universal consciousness that is the source of each of us and the entire universe. The energy is one of the important expressions of the realm of pure consciousness, the spiritual source of life, in the manifested physical world. The energy field acts as a bridge, a connection, between the realm of pure spirit and the manifested world. It is both an indicator and a regulator of the manner in which the life force and higher potentials that exist within this higher realm are expressed in worldly life.
   If this energy field is clear, healthy and free from defects, the living person will likewise exhibit good health, in all its physical, emotional, mental and spiritual aspects. Innate health and harmony in body and mind, spiritual awareness and higher human potentials will all manifest in the person and in their life. Many times, however, dysfunctional energetic patterns are present in the energy field. When the flow of energy within this energy field becomes weak, impure, unbalanced or blocked, the energetic defects prevent the pure connection to the higher spiritual realityóthe realm of pure consciousness and the true self of the person. This prevents the full and healthy expression of the living potential of the whole person and removes the natural condition of energetic health that is a requirement for physical, emotional, mental and spiritual well-being.
   The ultimate cause is usually traumatic experiences in the past (often including past lives) which have fragmented the psyche, allowed invasion of impure energies, and established faulty energy patterns into the functioning of the energy field. These three effectsópersonality fragmentation, invasion by unhealthy psychic energies and fundamental energetic defects in the aura and chakra systemóusually occur together. These dysfunctional patterns in body, mind and spirit will vary from person to person, as each person is unique, but they eventually lead to problems in the worldly life. They will inhibit, in various ways particular to each person, the healthful and balanced functioning of body, mind and spirit which would otherwise be possible. Diseases or afflictions of a physical, emotional or mental nature often eventually become manifest.
   Energy field healing is the art of correcting energetic defects in the energy field. In energy field healing, the healer seeks to restore the flow of the energy to its strong, natural and healthy state and correct any defects that are present, thereby helping to restore and maintain health to the body, emotions, mind and spiritóto all levels of the being. The healer, in doing this, treats what may be the ultimate cause of disease. By treating ill conditions in the energy field, the healer may work to assist in the resolution of a disease condition which has already manifested in the physical body, or in the mental and emotional life of the patient. The activities of the healer may also serve to prevent future disease, by treating faulty energetic conditions in the patientís energy field which might otherwise result in illness in the future, should they remain untreated. Additionally, the activities of the healer are beneficial simply because they enhance the entire life process of the patient, even if disease is not present, enhancing functioning of body, mind and spirit and enabling the patient to live a healthier, more balanced and fulfilling life.
   As an energy field healing treatment is performed, the healer conducts an extra measure of the universal life energy into the patient. This serves to supplement and enhance the overall health of the energy field. The healer also expands his or her awareness for the purpose of gaining information regarding the condition of the energy field of the patientóto detect energetic anomalies of various kinds. The healer then treats these faulty conditions by using various special techniques, to work with the field in various ways to correct the undesirable conditions that may be present. A skilled healer is therefore capable of supplementing and enhancing the health of the vital energetic life processes of the patient, upon which physical, emotional and mental health depend. Instrumental in the healerís art is the acquisition of expanded awareness, for it is the healerís expanded awareness that makes it possible for the healer to become fully aware of the condition of the energy field, and to acquire and use the various abilities and techniques that are useful in healing. To do this, the healer heals not from any specific state of mind, but from a wider realm of awarenessófrom the whole being. As afflictions of body, mind and spirit begin in the wider realm of consciousnessóthe whole beingóso does the healer heal from that level. The healing provided is not merely a physical ìcuring,î but an emotional, mental and spiritual healing to the very core of the personís being
   The first step in becoming an energy field healer is learning to channel the energy in a simple way by using your hands. You will acquire the ability to conduct this energy into your patient for the purpose of supplementing and enhancing your patientís life processes, at all levels. You will benefit by receiving the first Chios energy attunement, a simple, safe procedure that will greatly assist you in opening the ability to channel this healing energy through your hands. You will then become able to draw a greater amount of this energy into your energy field, transfer it through your hands and into your patient during each healing treatment.
   To channel this universal energy in this way is a natural human ability that already resides within you, and yet the first-level attunement you receive will greatly accelerate and potentiate this energy-channeling ability, so that you may begin to practice this ability much more easily. You will also learn, in this first level, a simple technique that will enable you to begin to sense the energy field around your patient, through the use of your hands. The attunement given to you will also assist you in becoming more sensitive to the life energy, as it flows in and around the human body. You will acquire the ability to sense areas in your patientís energy field that harbor energy defects.
   As you begin your practice of channeling energy into your patient, the patientís energy field will use the energy you conduct in the way that is most needed. As you grow in your healing abilities, you will become increasingly more able to sense the energy, more aware of areas of disturbance or disease in your patientís energy field, and more able to use the energy in various ways to benefit your patient. As your awareness and abilities increase, you will become a progressively more conscious participant in the healing taking place, and you will, should you continue your study of Chios energy field healing, learn some extremely powerful and exciting tools to effectively sense and heal the human energy field.

Part2
INTRODUCTION
   Welcome to Chios Healing Level II. This level will assist you in greatly adding to your healing power and repertoire of healing techniques.
   As you begin your study of this level, you will benefit by receiving the second Chios energy attunement. This attunement is significantly more powerful than the attunement you received in the first level. It will assist you in channeling much larger amounts of healing energy, and will make your hands much more sensitive to energy flows in the human energy field as you practice the passing-of-hands. It will additionally enable you to effectively perform the many healing techniques that you will learn in this course. Because it is a strong attunement, it is important that you be as rested and pure as possible, in both body and mind, on the day the attunement is given, so that you may receive its full benefits.
	The Importance of Holistic Awareness and Action in Healing:
   In your study of Chios Level I, you began to work with the energyóyou began to channel energy and learn to sense the human energy field with your hands. As you know, the energy field is composed of the aura and the chakras, and it is energetic defects within them that result in afflictions and illness in body, mind and spirit. In this level, you will expand your ability to sense the condition of your patientís aura and chakras, by learning to receive psychic information and guidance. You will also begin to learn to see the aura and the chakra colors for yourself. You will learn to channel much greater amounts of healing energy which, in combination with the healing techniques you will learn, will increase your ability to heal energetic defects in the aura and chakra system. You will also begin to use color and light in your healing work, in addition to the energy.
   The human energy field is composed of the aura and the chakra system. The aura exists in seven layers or bodies, beginning with the etheric body. Each layer of aura relates to its corresponding chakraófrom 1st to 7th. The etheric body, or 1st layer of aura, is an energy body which closely follows the outlines of the physical body, and which consists of the energetic operations that support the biological and chemical processes that operate within the physical body. You have begun to sense the energy of this etheric body through your practice of the passing-of-hands, and have also probably begun to sense energetic defects within it.
   You will now begin to work towards acquiring the ability to sense and view this 1st layer, and eventually the higher layers of aura, as well. The emotional body, or 2nd layer of aura, and the mental body, or 3rd layer of aura, are intimately connected to the emotional life and mental life, respectively. During your practice of this level, it is very possible that you will begin to gain information on phenomena in these higher layers of aura, and perhaps even begin to see them. They will begin to become involved in your sensing and your healing techniques.
   These layers of aura, as well as the remaining higher ones, interpenetrate and form a seven-layered higher energy field around the physical body, an energy field that supports all the various facets of our worldly life and which is a direct indicator of our physical, emotional, mental and spiritual state of being. Each layer of this energy field works upon a successively higher level of ìvibration,î and although these successively more refined levels become increasingly difficult to sense, they bear a vital relationship to our innermost nature and life experience, at all levels. Energetic defects within the energy field of the patient can profoundly influence the physical, emotional and mental life, sometimes resulting in disease. In this course you will practice techniques that allow you to sense and then correct these defects, particularly on the lower layers of aura. In Chios Level III you will learn further techniques to sense and see the higher aura layers.
   There are seven major chakras in the chakra system, each of which corresponds to a different aspect of our being and which bears relationship to its corresponding layer of aura. The 1st chakra, for example, is a regulator of physical vitality and physical life, and bears a close relationship to the first layer of auraóthe etheric bodyówhich is the energetic pattern for the operation for the physical body. As one proceeds from the 1st chakra (located near the base of the spine) to the 7th chakra (located at the crown of the head), each chakra displays a successively more complex and more spiritual mode of functioning, although each relates to the others and functions as a part of the chakra system. These chakras also each have a characteristic color, from red (1st chakra) to violet (7th chakra). Energetic defects in the operation of the chakras are common in most human beings, and often also accompany many forms of illness. You will, in this level, begin sensing and treating simple energetic defects in the chakras. In Chios Level III, some very advanced methods of chakra healing are explored.
   It is important to know, however, as you practice all the techniques in this level (and those in Chios Level III), that it is the holistic awareness and action of the healer that makes effective perception and effective healing treatment possible. All of these parts of the human energy field interrelate in their operation, and so you must not limit your awareness, as you work, but must remain open to the entire condition of your patient, and to the entirety of whatever holistic healing is necessary and is taking place, instead of remaining too focused on any particular part of the energy field or any particular energetic phenomenon within it. The various parts of the energy fieldóthe chakras, and the layers of aura and the phenomena within themóare not to be thought of as separate entities, but as parts of a greater whole that work together. Each affects all the others, and all work, in a holistic way, to make up the health and state of being of the individual.
   For example, in addition to the important relationship between each chakra and its corresponding layer of aura, there are energetic relationships that exist between the chakras in the chakra system, and between each layer of aura and the others. The content and activities of the 3rd layer of aura, for example, are often tied to those of the 2nd layer, and faulty conditions reflected in both these layers of aura often ìfilter downî into the etheric body and eventually result in physical disease. Of course, conditions in one or more of the chakras are often intimately involved. Should you find yourself treating a condition in this first layer of aura, you must not limit your awareness to this ìisolatedî energetic condition you are treating, but must remain open, allowing impressions of conditions on the layers of the patientís aura, the state of the patientís chakras, and correlating conditions in the psychology and life experience of your patient to form in your mind, including impressions on the proper course of treatment. Life, and the energy field of living things, cannot be fully understood intellectually, nor purely on the basis of the operation of ìparts,î but on a holistic perception of the whole. The body, the emotions, the mind and the spirit of the patient interrelate, always, to create the state of holistic health of the individual.
   The way that a healer cultivates this expanded holistic awareness is through openness. Of all the qualities that the energy healer must cultivate in order to heal effectively, perhaps openness is the most important. The healer must remain open to the entirety of the patientís condition and to whatever information and guidance may assist in treatment, even while treating one particular area in the patientís energy field. If the awareness and action of the healer are limited to one part of the energy field, other important aspects of the patientís condition may remain unknown and untreated. An effective healing treatment is not a preprogrammed and predetermined process, but a process whereby a complete understanding and awareness of the patientís condition emerges in the whole being of the healer during treatment, and wherein the healer allows an organic and complete treatment of the patient to unfold as he or she works. This is true, even though the healer uses specific perceptual and healing techniques.
   In this level you will study many new techniques, but is important to understand that all of these healing techniques are not different from yourself. They are not separate tools that exist apart from your use of them, but must be used in a holistic way. As you have probably begun to experience in your healing work, there is, ideally, a holistic awareness of the unity between yourself, the energy field of your patient and the healing energy itself, as healing is performed. You must come to a similar state of unity with each of these perceptual and energetic healing techniques that you will learn in this course. With each healing tool, you must come to experience yourself, the energy field of your patient, and the healing technique as all one. Your primary goal, as healer, is not to become preoccupied with any particular technique, but with the overall expansion of awareness and becoming a pure channel to the healing power. This is what provides you the ability to provide genuine spiritual healing (holistic healing) to your patient. True healing work begins and ends in this awareness, and not in technique alone.
   Effective practice of the art of energy field healing requires this unity in the perceptions and actions of the healer. This is true because the healer is a channel through which the knowledge contained in the field of consciousness is brought to the healer to assist the healing effort, as well as through which the healing power implicit in the field of pure consciousness is channeled, in certain ways, so as to effect healing in the patient. Whatever perceptual abilities you acquire are based upon your connection to this larger realm of awareness, and whatever healing power you are able to exercise likewise comes from this higher realm of pure being, also. To get the full knowledge and guidance available from this realm, and to most fully access the healing power that is available to you, you must maintain this holistic awarenessóthis unity between yourself, your patient, and whatever healing activities in which you engage during treatment. It is the realm of pure being, a higher realm of awareness, that connects the healer, the person being healed, and the manner and methods of the healing work.
   As you master the specific techniques in this level, seek also to elevate your awareness further into this higher realm. As you heal, this higher awareness must begin to be your guide, and not any specific guidelines or techniques. All of the instruction in this level and in all other Chios levels is not intended merely to give you specific tools and techniques, but especially to assist you in contacting and working with a higher realm of awarenessóto assist you in discovering and developing the inner conscious abilities you already have. Always seek to maintain a holistic awareness of yourself, your patient and the realm of pure awareness from which the knowledge and power that effect the healing spring. The art of energy field healing is much more than the sum of the many techniques the healer uses; it is contained, and is a holistic expression, of this higher realm of consciousness

Part 3
INTRODUCTION
   Welcome to the Chios Healing Level III (Chios Master Teacher). This level contains some very powerful and advanced techniques in energy healing. 
   As you begin your study of this level, you will benefit by receiving the third Chios energy attunement. Because this is the strongest attunement of all, it is of great importance that you be as pure and well rested as possible, in both body and mind, on the day of this attunement, so that you will receive the full benefits and will not experience any unnecessary side effects.
   This third attunement elevates your energy channeling and energy sensing abilities to a very high level. It also accomplishes one other purpose: it gives you the inner ability to attune others. As a result of the attunement, and your study of the Chios attunement procedures (for in-person or distance attunements), you will be able to perform the attunement procedures used in the Chios systemóthe procedures you yourself have received and which open up the energy, color and light channeling ability of the healer. You will be able to attune and teach your own healing students. After this third attunement, however, there is a necessary 30-day settling period to allow your energy system to settle, after which you can begin to attune others.
   One highly recommended adjunct to this third level course is the practice of the Chios meditation technique. It assists you in learning to contact the state of pure consciousnessóthe source of all your healing abilityóand is also vital to your acquisition of the visualization, perceptual, intuitive and other abilities that are so beneficial for your successful practice of the powerful aura and chakra healingtechniques that you will learn in this level. It is impossible to overemphasize the benefits to you and your healing work that regular practice of this meditation will bring. That is why it is provided as part of the Chios system.
	The Master Healer as a Channel For Pure Consciousness:
   In the two previous levels you have learned to sense and conduct the energy, and have also perhaps begun to sense color and use light as you heal. You have learned to sense the aura in various ways, and have also begun to work with the chakras. In all your healing work you have striven for a unityófor a holistic perception and actionóas you work with the energy field using the various perceptual and healing tools you have studied thus far. As you know, every part of the human energy field, as well as energy, color, light and every healing tool you use them with, are part of a greater wholeóa whole that includes your entire being and the entire being of your patient. Healing takes place, and takes its cue, from this wider realm of pure consciousness.
   In this level you will work extensively with the chakra system and the higher layers of aura, using a new series of powerful techniques. The chakra system is of tremendous importance to the entire state of being of each individualóit is the connection between the individual and the realm of pure being, the place of translation between the spiritual realm and the manifested world, where the powers and essence of spirit become available and have relationship with the worldly life. The chakras act as a ìrainbow bridge,î as a series of receptors and transmutors of incoming energy/consciousness from the realm of pure being, each with its own color and its own domain of influence over the entire life process. They are not ìobjects,î or things that can be understood through the use of set ideas, but are each a way things work and a realm of being, and yet they all relate to each other, and are all one.
   The higher layers of aura relate to the chakrasóeach layer of aura corresponds to a chakra, and like each chakra is a realm of being, a realm of existence with its own nature and function within the overall being of the individual. The condition of the chakras correlates to phenomena in the layers of aura, and both togetheróthe energy field as a holistic entity in which each part actually affects and relates to all the othersóreflects the entire relationship of the individual to the greater reality. The operation of the chakras and the layers of aura also affects the life experience of each individualófrom the biochemical operations within the physical body to the spiritual perceptions that are possible, and everything in between. The field of pure consciousness is translated and brought into manifestation through this energy field, to support and govern the entire life process, at all levels.
   The new healing tools you will learn in this levelópowerful tools that can affect and enhance the operation of the chakra system and the higher layers of aura in extraordinary waysówill give you the ability to heal defects within this energy field of your patient. You will thereby not only treat the ultimate causes of whatever disease or affliction your patient may have, but also profoundly affect both your patientís perception and potential life experience, as a result of your patient acquiring a purer connection to the essence of him or herself and to the entire creation. Your treatment of your patient, using these powerful aura and chakra healing techniques, may thereby also enhance your patientís entire life process, on all levels, and assist in accelerating your patientís spiritual evolution.
   The reason that you will be able to effect such beneficial changes in the patient is that the chakra system, in conjunction with its relationship to the layers of aura, is a channel to the realm of pure consciousnessóthe realm of pure being in which not merely the ideal health, but also the infinite awareness and infinite higher potentials in each and every person reside. By healing defects in the energy field of your patient, you provide the opportunity for the patient to connect to this greater realityóto break free of the physical, emotional, mental and spiritual limitations which might otherwise remain.
   Your own awareness and connection to pure consciousness is the tool you will use to effect these changes. As you know, it is your own openness, conscious awareness and development in consciousness that makes it possible for you to draw upon the knowledge and power contained in this field of pure consciousness, for the purpose of healing your patient. The various ways that you seek to heal your patient, as you draw upon this knowledge and power, work as an effect upon the consciousness of the patientóthe healer heals and the patient receives healing, each with their entire being. Your work as a healer, therefore, is as a channel from the realm of pure consciousness and also to the realm of pure consciousness. The purpose of your healing work is to offer the opportunity for the patient to heal and advance his or her spiritual growth, and also for you experience the opportunity to come into greater contact with, and act as a channel for, this realm. Therefore, you also have the opportunity to likewise growóthe effect being an acceleration of personal evolution for all concerned.
   Chios Level III will assist you greatly in this process and will quickly accelerate you toward becoming a master healer. As you become a master healer, you will seek to work directly with this realm of pure consciousness, not only in your patient, but also in yourselfóthe realm from which you draw your healing knowledge, the healing power, and the guidance from which you take your cue (and your awareness) as you heal. In your healing work, you will be a vehicle for this higher consciousness, as it works through you to enhance your patientís connection to this universal reality. The master healer is a tool, a vehicle through which consciousness operates on itself, in certain ways, so as to effect healing and changes in consciousness in the patient. Each perception and action, on the part of the healer, as well as the healerís use of each healing tool, also has this quality. You will come to realize that your role as a healer also facilitates your own growth process, and that your healing ability is dependent upon this growth. You will realize that you, your patient and your healing activities are all aspects of a unitary life process in which you are immersed. Your practice of the techniques you will learn in this course will therefore have great power to effect changes in consciousness in your healing patients, and you will also find that your learning and use of them will effect changes of consciousness in yourself.
   In order to come into harmony with this true nature of healing work, you should recognize that you have this role of channel, and along with it certain responsibilities, as you heal. You should approach each healing treatment purely, free of all ego biases and in the expanded state of awareness you have begun to cultivate in yourself. In order to heal effectively using these tools, you must set your ego aside while healing. You should therefore heal in whatever way is best for your patient, according to the information coming from your own higher awareness, from your spirit guide or from the guide of your patient. All healing is ultimately performed by spirit, by this level of pure being, using the healer as a channel. It is important to realize that as a healer you must be a pure channel to this level of pure being as you work.
   You should allow yourself to be guided, in your work, instead of being limited by your own mental ideas or preconceptions. The healer is an artist, not a mere technician. Begin to break free of all standardized treatment orders, pre-conceived content of healing treatments, and instead use all your tools, all your knowledge, and the entire power and perception of your consciousness to create the work of art that is each individual healing session. Although this third level contains many useful tools, and a general conceptual framework for their use, you must cut your own path and not be afraid to individualize your treatments as your individual patients require. It is inevitable, also, that you will encounter many situations not specifically described in the Chios healing levels, sometimes with patients who are seriously ill. You must therefore use your own judgment, your expanded consciousness and your ability to assess each unique patient as your ultimate authority in treatment. You must master all the healing tools given you, but must then move beyond all rules, to a wider realmóa realm in which your unitary conscious perception and action exist as a pure expression of the healing power of spirit and pure being. This is the process of becoming a master healer.

INTRODUCTION

   Welcome to the study of Chios Meditation. Your decision to learn meditation is a good one. The method of meditation taught as part of the Chios system is an excellent all-around meditation method, and may provide many lifelong benefits to you. It is an important practice for the energy field healer as well, and leads to many of the abilities necessary in healing. In addition, after learning this basic meditation technique you can progress to the advanced exercises in the remainder of this site sectionóexercises in Self-Knowledge and Self-Realization that will accelerate your spiritual growth and foster the advanced abilities useful in healing work. Learning and practicing the Chios Meditation technique is the beginning and foundation of that beneficial process.

   Meditation is the practice of pure awareness. Underneath the manifold experiences, thoughts and actions in which we all engage in our day-to-day life lies a state of pure awarenessópure consciousnessówhich is the source of all that we are and all that we experience. This field of pure consciousness is also the source of many higher abilities in us which often lie unnoticed and undeveloped. Through the practice of meditation it is possible to come into greater conscious awareness of this deeper reality. Thereby, we do not merely come into greater awareness and understanding of the true nature of ourselves and everything we experience, but we also access many abilities within us that ordinarily lie hidden, through our gaining the ability to rest within and tap the latent powers contained in this state of pure consciousness. The goal of meditation is to cultivate a state of greater conscious connection to this larger spiritual reality, to the realm of pure consciousness, and meditation is perhaps the fundamental spiritual practice.

   The practice of meditation does not ìtake anything awayî from our everyday life, but rather, enables us to become aware and act in a more truly complete manneróa manner which encompasses more of the greater reality in which we live. It also enables us, as we practice the art of energy field healing, to become more aware of the condition of the energy field of our patient, as well as more effective and powerful in our healing abilities, as we seek to perform healing treatment. Chios Meditation will give you the means to foster this deeper awareness and develop these higher conscious abilities, through your regular practice of a meditation technique that over time will allow you to develop and cultivate this awareness and these powers in yourself. It is important that you study the specific technique used in this meditation method (and in the advanced exercises that follow) carefully to be certain that, right from the beginning, you are performing the techniques correctly. Support is available, if you need it. This will ensure that as you progress you will have the potential to develop and enjoy the greater awareness and conscious abilities that lie within you, waiting to be discovered.

What is Meditation?
     Most dictionaries define the Western (Jewish, Christian, Islamic) meaning of the word 'meditation,' but usually do not describe the Eastern (Hindu, Buddhist, Taoist) concept of meditation.  The most appropriate dictionary definition I could find reads as follows.  "If you meditate, you give your attention to one thing, and do not think about anything else, usually as a religious activity or as way of calming or relaxing your mind."  This definition implies that meditation means thinking about something, be it religious or mystical in nature, and that a constant thought process goes on while one meditates.  The purest Eastern definition of the word 'meditation' means not thinking at all, but rather focusing consciousness on the cosmic whole, "the all and the everything," as George Gurdjieff called it, without thought, judgment, or distraction.
     We can define 'meditation' as the art of consciousness becoming aware of itself on the grand and cosmic scale.  Meditation cannot be called a science as yet, because science requires objective testing with objectively proven methods and results.  Meditation is on the road to becoming a real science, however, and not just an intuitive art veiled in mystery.  [see brain scans prove meditation changes the brain]     
Why meditate?
     Meditation brings a sense of fullness and completion, and is the only permanent source of tranquility available to human beings.  All other forms of serenity are temporary and dissolve into conflict and chaos over time.  The euphoria of drugs quickly lead to misery and self-destruction.  The wholesomeness of love, so beautiful and ethereal, is a relatively short lived and fleeting experience.  As J. Krishnamurti said, meditation brings order and "That order is the order of the universe.  It is irrevocable and doesn't depend on anything."  Meditation is the eternal essence of nature taking on conscious form within the mortal human frame.
     Meditation is an adventure of self-discovery.  How can you live without knowing who or what you are?  If someone asks you who you are during the day, you may state your name, as if a temporary label actually means something important.  Ask yourself who you are when you are in deep sleep, unconscious, and without even a dream to prove that you exist at all.  Ask yourself who you were ten months before you were born, and who you will be just one moment after your body dies.  Meditation increases awareness of the natural phenomena that is actually going on behind your own eyes.  Self-knowledge has intrinsic value, even without the indescribable bliss nature generously unleashes in those who practice meditation with sincerity and patience.
Sitting Meditation
     Classic sitting meditation is a vital part of all meditation traditions and has taken many forms, some more effective than others.  Some traditional approaches demand that the student sit motionless for hours on end, as if becoming a frozen human statue is the key to enlightenment.  A more scientific approach does not make the human body our enemy, but rather works with our natural physiology to allow more intense meditation with less effort and discomfort.  Masochism is not an effective path to self-realization.
     Begin by finding a relatively quiet place to meditate where you will not be disturbed.  All forms of classic sitting meditation should be done in silence, with no background music.  You can sit cross legged Asian style on a meditation pillow on the floor, or use the Recliner Chair Method described below.  Eyes may be fully open, half open, or slightly open, letting in just two small slits of light.  Meditating with eyes fully closed is fine as long as the room remains brightly lit, so that enough light passes through the eyelids to keep your brain alert.  I use a powerful 500 watt halogen torchiere lamp to illuminate my meditation room, and this lamp projects a pleasing yellow-orange glow on my closed eyelids.
     Meditating in a darkened room presents fundamental physiological problems.  When you sit quietly with your eyes closed in darkness, your brain interprets this situation as a signal to start shutting itself down for sleep.  Sleep inducing hormones such as melatonin are released at the same time your heart rate and circulation are reduced due to lack of movement.  You feel swept away on a sea of quiet relaxation.  This pleasant experience may be light sleep state hypnosis, not meditation at all, and thus does you little more good than taking a nap.  Meditation means that you are relaxed as if sleeping, but your consciousness is fully and intensely awake.  Therefore, if you meditate with your eyes closed, the room must remain brightly lit, so that a significant amount of light passes through the eyelids.  
				The Sit-Stand Method
     Another defense against sleepiness is to break up your formal meditation into three fifteen minute sessions that are easy for your body to tolerate.  Sit in quiet meditation for fifteen minutes.  Then stand for two minutes.  Then sit for another fifteen minutes.  Then stand for two minutes.  Then sit for a final fifteen minute session.  This forty-nine minute technique can be done once, twice, or three times a day for intense practice.  You can time yourself by making a tape recording with the sound of a bell or a gong to let you known when to stand up, sit down, and begin and end meditation sessions.  

     The sit-stand method largely eliminates the problem of cramps, soreness, and numbness in legs often experienced by students attempting to sit for longer periods of time than the body was naturally made to sit.  The standing breaks increase blood circulation which helps wakefulness.  Comfort is maintained and we avoid the light sleep state hypnosis problem mentioned earlier.
     The transitions between sitting and standing in this method are an opportunity to practice meditation in action.  Normally, unless we are physically ill, our waking lives are spent in motion and activity.  Meditation must not be thought of as something that is only done in a physically rigid state, far removed from the world of work and play.  The goal is to become meditative continuously, so that your very being becomes cosmically conscious permanently and irrevocably.  When you stand up and sit down during meditation sessions, feel the inner flow of meditation continue.  Observe that your body is moving, but your basic existential identity remains the same.
		The Recliner Chair Method
     Sitting for long periods of time in the traditional Asian cross legged position is uncomfortable for most Western students of meditation.  This physical discomfort, which does nothing in itself to aid meditation, can be entirely eliminated through the use of a recliner chair.  The Recliner Chair Method is the most healthful method of sitting as it avoids blocking vital blood circulation in the legs, yet has 100% of the benefits of sitting on the floor in the full lotus position with back held rigidly straight. Every living cell in your body produces energy, and when you increase blood flow to your legs you increase the amount of energy produced by your leg muscles.  This is significant because during meditation sessions you become acutely aware that your entire physical energy output is one unified phenomena.  Using this method, students who cannot comfortably sit for twenty minutes on the floor are often able to sit for one full hour or even longer without back pain, numbness, or leg cramps.  I highly recommend the Recliner Chair Method as the first choice sitting method for all Western students of meditation.  
     Contrary to popular belief, sitting with the back held rigidly straight does nothing to aid meditation.  The energy that rises up the back during meditation sessions is like water in a garden hose.  If you gently bend a hose into a mild arch, the flow of water will not be affected in any perceptible way.  With the Recliner Chair Method, the back is held fairly straight in relationship to itself, but rests at an off-angle in relationship to the floor rather than exactly perpendicular to the floor as in the full lotus position. In addition to our solid physical body that has weight and form, human beings have a second body of energy created by the active energy content of the total human nervous system.  The electric like energy of the second body is constantly being washed out through our hands and feet.  This energy loss can be stopped by locking the hands and feet together, creating a closed loop of energy that builds up over time.  This conserved energy is needed to strengthen the second energy body and push us higher into meditation.  The Recliner Chair Method is more effective than the full lotus position in recycling second body energy, and is therefore the fastest acting and most powerful sitting method available.  [see explanation of the second energy body in The Realms of Consciousness]
     With this method you sit in a recliner chair that is set to a medium reclined position.  Shoes and socks should be removed for best results.  If your feet get cold, drape a towel or light blanket over your feet to keep them warm.  The bare soles of your feet should be pressed against each other and your legs relaxed, knees pointed out to the sides of the chair.  Hands can be locked together, laying comfortably in your lap, or better yet, pressed against the center of your chest, one on top of the other over the center of your emotional heart.  By using this technique, energy that is normally washed out through your hands is channeled directly into your heart center, which fortifies both your heart center and your hara (belly center) simultaneously, as all of your centers are connected.  The exact internal wiring of your centers and their electrochemical relationships to corresponding nerve bundles in the brain are not currently understood.  Fortunately, you do not have to scientifically understand the phenomena of internal psychic centers to enjoy their benefits.
     The Recliner Chair Method can be used in conjunction with any of the sitting meditation techniques described on this web page, and usually eliminates the need for the sit-stand method mentioned earlier.  On occasion, I have had such intense meditation sessions using this technique that I lost track of time and meditated for two hours straight without the slightest physical discomfort.  At the end of the session I easily stood up, with no numbness, soreness, or physical discomfort of any kind.  
			What do you do while sitting?
     The most basic approach to meditation is to relax, let go, and do nothing.  Surrender to the moment and watch yourself as a silent witness.  If thoughts come to mind, then observe the thoughts without adding to them by your active participation.  Be a detached and passive observer and simply feel your most basic fundamental being.  This inherently immense entity has been called "the ground of being."

     The enlightened teacher J. Krishnamurti used the term "choiceless awareness" to describe his own meditation method.  This means being conscious without the thought process choosing something smaller than your vast fundamental being to focus on.  Consciousness is like a glass ball floating in the depth of space.  Light and sensory input flows into the field of consciousness from all directions.  When you think, you focus your attention on just one area of sensory input, or you create a thought from memory stored within the brain.  With choiceless awareness, you are not thinking or remembering, just floating and letting sensory input flow through you from all directions without manipulating that input with the thought process.  You live in the moment and become totally open.  This openness attracts energy from all sides of the universe, which pushes you even higher.
     Krishnamurti's choiceless awareness is the same "methodless method" that Zen monks call "mindfulness."  Hindu yogis sometimes call it "one pointed vision."  A more accurate term might be one object vision.  This means that you observe yourself, the sky, the trees, and the entire universe as one object.  You no longer see the world as a multitude of parts and disconnected events.  Instead, you accurately perceive the observer and the observed as exactly the same thing, with no artificial wall of separation blocking the limits of consciousness.  This singular entity becomes acutely aware of itself in all its vastness.  The one cosmic being, as Krishnamurti said, is "beyond time" and is "untouched by thought."  The revered sage Ramana Maharshi described it as "infinite" and "bigger than the human race."
     Another useful method is to lend special awareness to the breathing process felt in the belly.  Just behind and below your navel (belly button) lies the hara, which is felt as an ethereal ball of energy.  The hara is a natural balancing point of your consciousness which can be thought of as the center of your being.  Subjectively and poetically speaking, the hara is where man and universe meet.  It is the gateway where we merge and become man-universe and universe-man.  No one really knows what the hara actually is, but we can use it to our full advantage.  Consciously developing a powerful hara center is the most important secret of meditation. When your consciousness is centered in the hara instead of the head, your thinking process slows down and you can relax in the expanded world of being.  Trying to stop distracting thoughts through will power alone leads to more thoughts and a self-defeating inner struggle.  By transferring your center of awareness to the hara, thoughts gradually disappear on their own without inner conflict.  That is why you see Buddha statues with a big belly.  It is an esoteric message that the hara is the key to meditation.
     Sit quietly and focus on your belly as it moves in and out as you breathe.  Over time the hara point will become more noticeable as your meditation grows stronger.  Sudden emergencies, such as near collisions on the highway, tend to activate the hara center.  We often get a "gut reaction" from sudden danger.  You can nourish the feeling of the hara by simply paying passive attention to it.  This relaxed concentration is very close to doing nothing, yet it is still a subtle effort.  Drinking herb tea or hot water before meditation sessions relaxes the gut and facilitates awareness of the hara.  Overeating and consuming cold drinks tends to make hara awareness more difficult. Here is a picture of Ramana Maharshi.  If you look deeply into the photograph you can sense his hara point.  Energy from all corners of the universe is flooding into his powerful hara center.  Observe the look of sublime contentment on his face.  Those interested in the phenomena of the hara may be amused by my unproven theory about the hara.
     One can also concentrate on the heart center or the forehead center during formal meditation sessions.  The forehead center may simply be the frontal lobes of the brain, which are known to  become activated by meditation.  I refuse to use the corny old "third eye" label.  The hara, heart, and forehead center are all somehow connected, but I suggest you maintain healthy skepticism as to the old Asian explanations of exactly how they are connected.  If you activate the heart or forehead center, the hara will automatically become energized. The forehead center can be physically stimulated by gently rubbing the fingertips on the skull at a centerline spot just above the hairline.  The forehead center internally feels like it is just behind the upper forehead, but I have found its most effective finger stimulation spot to be higher into the front of the hairline.  If you use the full palm of the hand instead of just the fingertips, however, then placing the palm directly on the upper forehead seems to work best.  This may vary from person to person as our skulls and exact brain locations are all a little different.  I therefore suggest you experiment as you gain progress.  Trying to stimulate the forehead center before you feel a great deal of inner energy is probably a waste of time.  It is not the physical touch that does the work.  It is the energy coming off the palm and fingers that reaches the target.
				Sweeping House
     This easy technique is designed to quickly sweep the clutter of thoughts from your mind.  It is one of my favorite techniques, and I am continually amazed at how much it helps with so little effort.  It can be used at the start of formal sitting meditation sessions, or you can continue repeating the method every ten minutes during the meditation session itself. Begin by placing both hands behind your head.  Rest your hands at the point where the neck and head meet.  Then quickly sweep your hands over the top of your head.  Imagine that your hands are gathering up all your thoughts as they move across the top of your skull.  When your hands reach just below your forehead, use a flicking motion to throw your hands away from your face.  Feel as if all of your thoughts are being swept out of your head and thrown out into empty space.  Repeat this rapidly between ten and thirty times as needed.  While accomplishing the sweeping motion, feel that your center of consciousness is dropping down from your head to your hara center in your belly.  Rest in your hara center as you continue to meditate. 
				Sweeping House with a Kicker
     A variation of the sweeping house technique is to add a breathing stage after the sweeping stage is complete.  Place your right palm (reverse hands if you are lefthanded) on your upper forehead and place your left palm on the back of the right hand.  Now take four to seven deep breaths through the nose and feel as if you are drawing the air all the way down to your belly.  Fully exhale in a normal and relaxed fashion after each breath.  This breathing technique is not the bastrika method used in traditional yoga.  It is ordinary deep breathing done with intensity and fullness.  After exhaling the last breath, sit motionless for a few moments with your hands still on your upper forehead.  Cooperate with any upward flow of energy you may feel.  This energetic method can be done every ten minutes during an hour long sitting meditation session to create a safe and effective kundalini technique.
	WARNING  Avoid the use of mantras and long repetitive chanting.  Repeating the same words over and over is a method of forgetfulness that will bore the mind and leads to the light sleep state hypnosis problem mentioned earlier.  I would define a mantra as the repetition of words, usually meaningless, for a period of two minutes or more.  Mantras have traditionally been used for hours on end by students who become mentally calmed and dulled by their use.
     Mantras have proven to be medically helpful for some, because they can unleash hormones that temporarily calm the mind.  Mantras are healthier than taking tranquilizers, but are fundamentally different from meditation, which relies on the purifying fire of self-observation.  Self-observation is a difficult task that requires courage and an endurance of character and spirit.  Real meditation has the real payoff of leading to a naturally calm and expanded state of consciousness, not just an artificially silenced mind that remains fundamentally shallow.
				A Self-Inquiry Incantation
     The use of meaningful incantations is quite different from mantra use, and can help bring consciousness to greater clarity.  Words can help because our minds are organic hybrid analog-digital computers that process symbols, and words are symbols.  The words that deepen meditation form a strategic questioning, not a mantra. Ramana Maharshi was a beloved Indian teacher who reached enlightenment through self-inquiry, by asking the most fundamental question "Who am I?"  Here is a self-inquiry technique that expands Ramana Maharshi's method to make it even more powerful.  Speak out loud the following incantation with total intensity before and/or during formal sitting meditation sessions.  By the term "total intensity," I mean the same level of intensity you would feel if you were just told that you only had one hour left to live.  Be emotional, be Italian, use your hands and body language if it helps.  Plead with the universe the following question.
What is this ball of consciousness?  What is this ball of consciousness?  What is this ball of consciousness? - You can repeat this question more than three times if the spirit moves you.  Go with the flow.I am not this library of memories.  I have no history.  I have no biography.I am the space.  I have always been the space, and I crush these bonds of attachment now!  When speaking the words, "I crush these bonds of attachment now!," strike your upturned left palm with the back of your right hand, like a hammer hitting an anvil, upon saying the word "now!"  Reverse hands if you are lefthanded.  Do not overdo it and hurt your hands.  Just hit forcefully enough to produce a soft cracking sound, which adds drama and helps wake up the central nervous system.  
     Resonate the words deep inside you without thinking of intellectual explanations of who you are.  Just asking this question is purifying and ennobling.  Self-inquiry is an innocent and fundamental endeavor, and you need an innocently naked mind to see reality directly without the distortions of memory and thought.  You can use this questioning technique only at the beginning of formal sitting meditation sessions, or you can repeat the incantation every ten minutes during meditation sessions to help keep your energy focused.  
     Over time you will find the words become a trigger mechanism which allows you to instantly drop all peripheral involvement and come home to your primordial eternal being.  We all have the same essential being, and that being is cosmic.  No one is left out of this universe.  If you are part of the universe, you are all of the universe!  The small 'I' is dropped, and only the big 'I' remains.  Then you can have a good belly laugh, and that is the way I end most of my own meditation sessions.  I meditate until I start laughing from the hara center.  Then I know I am cooked!   A gentler, less rigorous approach to this method is to mentally repeat the question, "What is this ball of consciousness?," about a dozen times without vocalization.  This small amount of repetition will enhance and center your consciousness rather than dull it.  For many students this softer approach is all that is needed. Word exercises are not for everyone.  If you try them and feel nothing, then concentrate on other methods first.  As you slowly change your methods will change with you.  A method that is unusable now may be of great help to you in the future.   
	Mirror Gazing
     Some students find that the use of a mirror virtually doubles the power of their meditation sessions.  Sit in front of a mirror and gaze into the reflected image, setting your focus just above the head so that you view the wall behind you.  Looking directly at the face or eyes may be too intense an experience for many students, and may lead to silly concern about personal appearance.  Using this technique one only views the physical body as a shadowy peripheral silhouette.  Continue gazing for twenty minutes, allowing the eyes to deeply relax their focus.  
     Enjoy the mirror gazing for twenty minutes, then stand for two minutes, maintaining the heightened awareness as you change position.  Then resume sitting in quiet meditation for a further twenty minutes with eyes closed.  This mirror gazing technique takes forty-two minutes, but may be extended to one full hour if desired, with eyes open and eyes closed sections remaining equal.  Please practice this mirror gazing method no more than once a day.  Strong meditation techniques are medicine and you should not overdose.  
Mirror gazing is a form of tratak, the ancient yogic practice of fixing one's gaze on an object with total intensity.  You may practice tratak by staring at a candle's flame, a distant tree, the picture of an enlightened teacher, or any object that is pleasant to view.  While practicing tratak, one must remain motionless and allow oneself to become totally absorbed by the object you are viewing.
			Eye Gazing
    To practice this technique you must have a partner of the opposite sex, preferably someone you love.  It is similar to the mirror gazing technique described above except that you look into the eyes of your loved one.  Sit together, staring softly into your partners eyes for twenty minutes.  Then stand silently for two minutes.  Then sit in quiet meditation with eyes closed for a further twenty minutes.  This technique can readily lead to romantic intimacy, so pick your partner carefully.
		Cathartic Dancing Meditation
    Cathartic Dancing Meditation is a cosmic powerhouse that can be practiced by students in good health with a normal cardiovascular system.  As it is a physically strenuous exercise, one should get a complete physical examination by a competent physician before experimenting with this technique.  Explain the method to your doctor, and ask if it would be physically dangerous for you to do.  He probably won't understand your motives for wanting to do it, but he can tell you if he thinks your heart can safely handle it.  As with jogging or mountain climbing, you must practice this method at your own risk.
    Cathartic Dancing Meditation is similar to Rajneesh Dynamic Meditation but is simpler, easier to do, and is more likely to keep you interested month after month, year after year.  Neither method is really new.  Sufis, Druids, and countless other esoteric and tribal cultures have used similar techniques for centuries.  Most students will benefit from doing Cathartic Dancing Meditation daily for a period of between one to five years.  After five years it has usually done its job, and the student can then concentrate on more subtle meditation methods.
    Cathartic Dancing Meditation changes you from head to toe, and benefits all the other meditation methods you practice.  It also helps develop a powerful hara center.  I am reluctant to bring up the subject of kundalini (see definition near the bottom of the page) because of the common misrepresentations of its manifestations.  I feel compelled to inform you, however, that this physically vigorous meditation method is the most powerful kundalini awakening technique I know of.  Cathartic Dancing Meditation has three stages and lasts for 40 minutes.  
	Stage #1 (ten minutes) Start by standing with your eyes closed and breathe deep and fast through your nose continuously.  If you are only physically capable of doing deep breathing for five minutes, then reduce the length of the first stage.  Remember that you are doing this method to help your meditation, not to physically injure yourself.  Allow your body to move freely as you breathe.  You can jump up and down, sway back and forth, or use any physical motion that helps you pump more oxygen into your lungs.
	Stage #2 (twenty minutes)  The second stage is a celebration of catharsis and wild and spontaneous dancing.  Totally let go and act as an ancient human dancing in tribal celebration.  Energetic, nonverbal background music is recommended.  African tribal drum music works especially well.  You may roll on the ground and do strange spontaneous body movements.  Allow your body to move within the limits of not hurting yourself or others.  Screaming is encouraged.  You must act out any anger you may have in a safe way, such as beating the earth with your hands.  All of the suppressed emotions from your subconscious mind are to be released.  If at anytime during the second stage you feel that your energy level is starting to decline, you can resume deep and fast breathing to give yourself a boost.
	Stage #3 (ten minutes)  This stage is complete quiet and relaxation.  Flop down on your back, get comfortable, and just let go.  Be as if a dead man totally surrendered to the cosmos.  Enjoy the tremendous energy you have unleashed in the first two stages, and be a silent witness to it.  Observe the feeling of the ocean flowing into the drop.  Become the ocean. This spontaneous dancing meditation technique is intended to grow with the student and change as the student changes.  After a few years of vigorously practicing this method, the first two stages of the meditation may drop away spontaneously.  You may then begin the meditation by taking a few deep breaths and immediately go deep into the ecstasy of the third stage.  If practiced correctly, this method is health giving and fun.
     Almost all Westerners are head oriented and emotionally repressed.  For us a chaotic, spontaneous, and emotionally cleansing technique like Cathartic Dancing Meditation is vital for serious progress to be made quickly.  The physical benefits of this technique obviate any need for hatha yoga or traditional kundalini yoga methods.   I strongly recommend that the Cathartic Dancing Meditation technique only be used in combination with traditional quiet sitting meditation methods.  While active meditation methods can be very helpful, they are not complete systems in themselves.  If you rely on active meditation techniques alone you will only be doing half of the internal work that needs to be done. 
	WARNING  Obviously, one must practice Cathartic Dancing Meditation in a safe location and not near the edge of a cliff, or on a hard surface where one might fall and break one's skull.  A large room or hall with thick carpeting is good. Outdoors in the early morning on a soft and well tended lawn with group participation is best.  Do it on an empty stomach and avoid falling into dangerous objects such as windows.  It is allowable to briefly open one's eyes occasionally to maintain your location.  Create a safety zone around your dancing and spontaneous body movements.  Be courteous to neighbors and delete the screaming if it will be heard by others.
		Total Awareness
     This advanced method is recommended for those students who have practiced other meditation techniques long enough to gain a feeling of floating bodilessness.  Begin this method by sitting with eyes fully open.  Softly gaze at a blank wall, or more preferably, look out a window at a distant vista.  With the mind's eye (the eye of consciousness behind your body's purely physical eyes) define your field of visual consciousness as a circle.  Imagine the top of your field of consciousness as the 12 o'clock position on a clock, and the bottom of your field of consciousness as the 6 o'clock position.  With your mind's eye, not your physical eyes, slowly sweep your attention clockwise from the top 12 o'clock position down to the 6 o'clock position, then on to the 9 o'clock position, and then back up to the 12 o'clock position.  Repeat this process in the counterclockwise direction.  Mentally strain to observe the very outer edges of your visual field of consciousness where the light of consciousness turns into the darkness of empty space.  Go on repeating this process until you feel you have had enough.
     This is an powerful awareness exercise, not an eye exam, and that is why it is recommended only for students with a number of years of experience in meditation.  After practicing this method for some time, you can begin to transform the method into one of sudden expansion of awareness.  You can gain the ability to perceive the complete 360 degrees of the outer edges of your consciousness in one jump.  This feels like stepping back, literally out of your own mind, and looking back into your mind from a close and friendly distance.  You become identified with the Void, and the perception of deep space around the flame of consciousness makes the flame grow brighter.  This esoteric method is difficult to fully explain, and there are aspects of it that you will have to learn on your own through practice.
     One discovers from this technique that our visual field of consciousness is roughly football shaped, with greater width than height.  This is because our brains evolved out of a need to look for food and danger more on the horizontal axis than on the vertically axis.  To survive you need to be aware of what is on your right and left more than what is directly below your feet or above your head.  This powerful awareness method has a deprogramming effect that allows one to appreciate the play of existence as an ever changing drama.  You feel as if you are in it, but also out of it and beyond it.   
			You can be creative
     After you have become comfortable with the meditation techniques individually, you can learn to incorporate them simultaneously to multiply their effectiveness.  For example, combining hara awareness and the use of the self-inquiry incantation can be an extremely powerful method.  There are no rigid one-size-fits-all meditation techniques.  Follow your intuition and let the methods evolve to fit your own individuality.  Don't take the time suggestions for methods as set limits.  If you desire to extend your meditation sessions, then go with the flow.

How long should I meditate?
	     The time a person needs to spend in formal meditation sessions to gain maximum benefit depends on ever-changing individual circumstances.  If you are meditating with a group, you will gain from the group energy and go further with less effort.  If you are fortunate enough to be living close to an enlightened teacher, you may be able to absorb some of his high energy without any effort at all.  If you are meditating alone, without support from others, then you will have to do all the heavy lifting yourself. My general recommendation is that a single forty minute meditation session practiced every day is a minimum effort, and scientists have proven that amount of meditation is enough to physically enlarge portions of the brain involved in awareness.  Meditation only works for those who are hungry for it, and if you cannot spare forty minutes a day you will probably not gain substantial benefits.  If you wish to go faster, with clearly recognizable progress, then I suggest two or three formal meditation sessions every day.   A specific recommendation for young, physically fit beginners would be to practice Cathartic Dancing Meditation in the morning and one of the quiet sitting meditations at night.
     It is of paramount importance to practice mindfulness throughout the day.  To be of any real value, meditation must become a full-time way of living rather than a strictly segregated activity.  Choose methods that make you feel more positive.  Meditation should be a form of cosmic hedonism, not a penance one must perform as an obligation.
	The wanting mechanism
     What keeps us diverted from meditation in the here and now?  Look inside your mind and find the wanting mechanism.  The wanting mechanism continuously constructs images of new experiences the mind desires, derived from memories of the past.  The mind becomes enamored with these new fantasy images and is diverted away from what actually is, here and now.  The eternal cosmic consciousness exists here and now, never in the future, and never in the past.  Future and past are illusory and do not exist in any real physical form outside of projections of our own minds.  What exists now is everything, and you already have it.
     Wanting is part of life, creativity, family building, wealth creation, and the survival instinct.  In the sense of preserving the human race on planet earth, wanting is a very good thing.  In the sense of an individual becoming an awakened Buddha, wanting is a hindrance.  Wanting creates duality, the wanter and that which is desired.  Siddhartha Gautama taught that desire is a root cause of suffering.  The questions is, how many of us can and should take the last steps to enlightenment by dropping the wanting mechanism entirely? Not wanting means not wanting anything, not just dropping the desire for sex, money, and power, but also dropping the desire for justice, family, and nation.  It is not what you want that matters, it is the wanting mechanism itself that is the barrier.  Deep meditation is a giant leap beyond logic and the norms of society.  It is dissolving into infinity and oblivion and not coming back.  Very few humans have been able to manage that radical transformation totally, and that is why enlightenment will always be an extremely rare phenomena.  Ending the wanting mechanism brings time to a halt, annihilates the future and the past, and expands consciousness to the far reaches of the universe.
     If everyone in the world suddenly became enlightened, in my opinion, the human race would come to an end.  There would be a lack of sufficient desire to keep people motivated enough to have families, raise children, grow crops, and protect society from all the natural threats, from disease to ecological disaster.  That said, I certainly believe that enlightenment is a desirable goal for those who really want it, but you can see the impossibility of the situation.  When you "want" enlightenment your wanting mechanism is still active and enlightenment will not happen to you.  So we can all breathe easy that everyone in the world will not become enlightened, all at the same time, anytime soon.  
	Ask yourself these questions.
1)   If you want something, how can you stop thinking about it?
2)  If you don't want anything, what is there to think about? 
3)  If you don't want anything, is there anything to be angry about?
4)  If you don't want anything, is there anything to make you unhappy?
     Rocks and other inanimate objects do not want and they do not suffer, but they are unconscious and dead.  How does a living human being enter a no-wanting state while fully conscious and filled to the brim with life energy?  That is the incredible contradiction and difficulty in becoming enlightened.  At some point in your practice of meditation you may see that wanting is a barrier to further progress.  Only when you can perceive this very clearly should you try to step back from the wanting mechanism, otherwise you will suppress desires and lead a false life.  Stepping back from the wanting mechanism is a form of intense self-observation, not suppression.   

Things to do, things to avoid, and things to consider
    * Work in groups when possible as group energy can multiply the energy of an individual many times over.
    * Remember that meditation is an escape to reality, not an escape from reality.  Avoid any guru or group that asks you to deny truth.
    * Don't limit yourself to just one teacher.  The single guru approach can lead to cult thinking with its small mindedness and us vs. them syndrome.
    * Hatha yoga can make you more energetic and fit for long meditation sessions, but do not take it too seriously, or become obsessed with extreme gymnastics.  The easy and basic hatha yoga exercises work best.  Extreme kundalini yoga exercises that involve fast breathing in bizarre positions may be dangerous and are not recommended.  Men should never sit with their heels pressed behind their testicles, as some yogis and Buddhist monks instruct, as this practice is unhealthful and can cause sterility.    
    * Having a separate room used exclusively for meditation can be very helpful.  It is possible to build up a vibration in a room so that the moment you enter it your mind becomes silent and ready for deep meditation. 
    * Avoid fads (see New Age therapists kill girl) and complicated philosophies that give your mind more to think about.  Meditation is a step beyond the thought process.  No philosophy can adequately describe man's place in the universe.  Concentrate on meditation in this moment and not on ancient scriptures.  Many old scriptures were written by madmen and fools, and have gained respect from society simply because they are so old and dusty.
    * It is essential to maintain a nutritionally adequate diet without becoming a food fanatic.  Most people find that a semivegetarian diet supplemented with dairy products and eggs is generally best for meditation, but not essential.  If you have a medical problem, such as hypoglycemia, you may have to eat meat just to survive.  Even the Atkins high fat, high protein diet is perfectly compatible with meditation.
    *  Food should not be made the fundamental basis of your practice of meditation.  Adolf Hitler was a vegetarian, yet his diet did not make him virtuous or even nonviolent.  Most Tibetan lamas and Asian Zen monks eat meat, so obviously meat consumption is not a serious obstacle to cosmic consciousness.  There is no scientific evidence to suggest that a vegetarian diet extends lifespan or improves health.  Nations with the highest longevity rates, such as Japan, Sweden, and Australia, are all populated by avid meat eaters.
    * Fasting is a waste of time and will weaken you physically.  Like taking LSD, fasting creates strangely entertaining short term experiences but produces no long term benefits and can cause permanent neurological damage.  When you fast your body literally feeds upon itself.  If your brain needs protein for repair work, your body will be directed to eat away its own own muscles, or worse, your own peripheral nerve cells.  People fast because their heads feel cluttered with thoughts and they hope planned starvation will purify their minds.  The human body is made of mud (water and dirt), so the idea of a perfect, spiritually purified physical body is misguided.  The way to end the cluttered feeling is to change the way your brain and energy body function, and this can be accomplished through the use of meditation techniques.
    * I do not recommend solitary meditation retreats longer than seven days duration.  To maintain health one must eat a balanced diet and get rigorous physical exercise every day.  To maintain full brain function one must also get mental exercise through interaction with other human beings and through problem solving.  If you meditate in isolation for months or years continuously, your body and brain will become deconditioned and atrophy.  You may develop strange hallucinations and delusions, and come back physically weaker with a measurably lower IQ.
    * Avoid drugs and alcohol.  Carlos Castaneda was a talented fiction writer who misled many people.  Drugs are not an effective path to enlightenment, but they are a quick path to misery and insanity.
    * Have sex when you wish and do not force celibacy upon yourself in the hopes that it will lead to enlightenment.  To meditate one must be in a very natural and relaxed state of mind, without repression or tension.  Celibacy can only be of value if it occurs spontaneously, without effort.  The majority of famous gurus who have claimed celibacy publicly have practiced intercourse privately.  Why make sex a big secret, and why have two faces?  Many fully enlightened humans have had sexual relations even after enlightenment.
    * Practice choiceless awareness (one object vision, mindfulness) throughout the day.  Meditation must become as continuous and spontaneous as breathing.
    * Don't make meditation a competition, and drop any hidden agenda you may have to use it to control others.  Legitimate motives for meditation are the desire for tranquility and ecstasy, freedom from suffering, and the adventure of self-exploration.
    * Don't turn your meditation into a business.  People who make a profit from intercourse have turned something beautiful into something ugly.  Those who make money from meditation have transformed a noble path into a sordid back alley.  Whether you are a sexual prostitute or a spiritual prostitute, the fundamental quality of your mind is the same.
    * Be completely honest and have just one face, not two.
    * One of the most dangerous thoughts you can have is to think that you have lost your ego!
    * For every action there is a reaction, not just in theoretical physics, but in ordinary human life as well.  When you create positive actions you will eventually reap positive reactions for yourself and for others.  In this way what we call ethics and morality are woven into the very fabric of the universe, right down to the subatomic level. 
			Enlightenment
     The fastest meditation method is to live in the company of an enlightened human being.  Enlightened teachers can expand your consciousness without the slightest effort on your part; all you need to do is to be open to the spontaneous transfer of energy.  Fully enlightened human are very rare.  There may have been as few as seven fully enlightened teachers in the now past 20th century.  I do not know of any fully enlightened teachers still living today (perhaps U.G. Krishnamurti?), but that does not mean they do not exist.  More enlightened teachers will be coming in the future, and it is your challenge to find them while avoiding the many fakes.
	 When it comes to gurus, even fully enlightened gurus, take the best and leave the rest.  No human being has ever been perfect and without major flaws and limitations.  [see The Ridiculous Teachings of Wrong Way Rajneesh]  Only myths can give you the illusion of perfection.  That is why most of society continues to worship invented myths rather than accept reality as it is, warts and all.  Enlightened humans are vastly expanded human beings, not perfect human beings.
     It is my educated opinion that the traditional guru-disciple relationship is now passÈ and inappropriate for Western students of meditation.  The East has always had an imperial and authoritarian model for the teacher-student relationship.  The West must develop its own more democratic traditions based on science and fact, not on myth and tradition.  Be a devoted disciple, but make your guru the total life experience itself, not just a single fallible human being.  Use human teachers as temporary tools on your path to self-realization, but do not allow yourself to become the captive servant of one fallible human mind.

	

LEARNING TO CHANNEL THE ENERGY

   All around you, and throughout the entire universe, circulates the life energy. It exists not only as an energy field around every living thing, but also circulates through the earth, through the atmosphere around us, and in nature. The flow of this energy connects everything that exists, and you, as a living being, are taking in this life energy at every moment. You are always drawing this life energy into your own energy field, and it is this life energy that supports your life, as well as the life of all you seek to heal. In order to conduct a greater measure of this energy into your patient, for the purposes of performing healing work upon them, you must first learn to bring a greater measure of the energy into your own energy field.

   The way you will do this is referred to as Calling in the Energy. After receiving your first attunement you will practice this ability. You will, using your power of visualization, request that this energy begin to flow into you, in greater and greater measureóyou will ìsee,î in your mindís eye, this energy flowing into you from all around. You will also ìseeî this energy, as it flows into you, move through your body towards your shoulders, down your arms, and collect in your hands, so that you may transfer this energy into your patient. The first attunement procedure gives you the inner ability to bring in and conduct the energy in this way, and this visualization, this ìseeing,î in your mind, will ask and allow the energy to flow in this manner when it is time for you to begin a healing treatment. This is a very useful and important ability to learn. The following exercise will help you in becoming practiced and comfortable in calling in the energy:

  Each day, for 3 times or more (at various times during the day), summon the energy. Close your eyes and place your hands in front of you, and effortlessly see, in your mindís eye, the energy coming into your body from the earth, from above and from all around you. Feel it filling your body and then moving through your shoulders, down your arms and moving into your hands. As you hold your hands in front of you, really see and feel the energy coming into you from the universe, through your body, down your arms, and then filling up your hands like water filling a glove. Allow the energy to collect in your handsóyou may feel a tingling or a sensation of heat as it does so. Each time you practice this should only take a minute or two.

   After you have become confident in your ability to call in the energy, you can proceed to giving simple healing treatments. During these treatments you will conduct the energy through your hands and into the chakras of your patient. The chakras are the primary energy centers

or energy junctions within the energy field, and it is these centers that you will usually be treating in this first-level course. They are the primary points at which energy enters the body, as well as the points within the energy field where important life-supporting energetic operations take place. You will be placing your hands palms-down in these locations, so that you may channel the healing energy through your hands and into the person you are treating. Using the correct hand positions is an important part of doing so effectively. The correct sequence of hand positions is given later in this level-one section. This energy channeling, through the hands, is the essence of the laying-on-of-hands method (also called hands-on-healing) where the hands of the healer are placed on the body to conduct the energy. You can see how useful the hands are in transferring this energyóthey can be moved anywhere on your patientís body so that the energy can be transferred to any needed location. As you will learn, the hands are also very sensitive to the energy flows, informing the healer of what areas need further treatment.

   As you practice this process of calling in the energy and channeling it into your patient, it is best to follow these important guidelines:

    * Remove all rings, watches and jewelry from your hands before beginning a treatment. It is also a very good idea, as a courtesy, to wash your hands.
       
    * Do not let doubt interfere. Expect and believe that the energy is flowing. Do not worryóthe energy does exist and will flow, if only you allow it.
       
    * Do not press too hard with the hands. You might think that it is better to press firmly when placing the hands, but this is not the case. Use ZERO PRESSURE with the hands to maximize the energy flow.
       
    * BE OPEN to the energy flow. Energy channeling is not a practice of the intellect; it is a practice of RELEASE TO THE ENERGY. Image the energy flowing through you and out of your hands, and you will feel a sense of openness to the energy. You will find, if you simply release yourself to its flow, that it comes easily. Do not try to force the energy, but just open yourself and ìsee,î in your mindís eye, the energy flowing through you. Effortless intention alone is sufficient to call in and conduct the energy.

   It is important, while you are conducting the healing energy, not to be self-conscious or wonder if you are ìdoing it correctly.î  Donít worryóit will ìdo itself.î  The energy is intelligent, it is conscious energy, and has the ability to come into you, to conduct through your hands, and work on your patient in the manner that is neededóall without you ìmakingî it do so. The energy, as a manifestation of consciousness, already knows how to move and where to go. Focus instead on opening yourself to feeling and sensing the energy flow in your patient, being aware of the energy as it moves through you and into the body of your patient.

   Do not be too concerned with whatever sensations you may feel, or not feel, during energy channeling. For different healers, and with different patients, there will be times when the energy is sensed and also times where it is not sensed, or just barely sensed. The degree to which you ìsenseî the energy conduction into your patient during energy channeling is not necessarily related to the amount or kind of energy you are conducting or the effectiveness of the treatment you provide. You will find, when you gain a good deal of experience in energy transfer, that you will become ìtransparent,î in a sense. You may sense the flow of energy through you, but you will also sense a freedom from your body and mind, a simple awareness of acting as a channel for the energy, as though you were witnessing your own body and the energy transfer. Begin to learn to move away from worrying about yourself, and instead begin to become aware of the energy, and the energy field of your patient. In healing, you must ìforget yourselfî and instead seek to become one with your patient, as you work.
SENSING THE ENERGY FIELD

(Using the Passing of Hands)

   In addition to learning to call in the energy and channel it into your patient, you can begin to learn another important skill the healer needs: the ability to sense the energy field of the patient. This skill is important, for the healer must have the ability to sense where and how the energy field has acquired defects, for the purpose of working to correct them and bring renewed energetic health. The ability to become aware of the condition of the energy field of the patient, including the condition of the chakras, is a big advantage to the healer as he or she works during the course of the healing treatment. Acquiring the ability to sense problems in the energy field of the person you are treating will enable you to pay special attention to these areasóto conduct a greater measure of the healing energy to these locations and begin to work to correct whatever problem exists there.

   A very good way to begin to sense the energy field around the body of your patient is through the use of your hands. This energy, which you are learning to channel using your hands, can also be sensed with the hands. In sensing the human energy field, through the use of the hands, the hands are slowly passed palm-down along the body surface of the patient, approximately four to five inches above skin level. Whatever energetic defects may exist in the energy field around the body of the patient register as subtle sensations in the palms of the healerís hands. Often, these sensations will be a subtle feeling of a ìbumpî or ìdip,î or a subtle sense of heat or coldness. You may receive other subtle sensations, as well. It is these sensations in the palms, along with the intuitive impressions which are received while performing this technique, that inform the healer of the condition of the energy field in whatever region of the subjectís body is being examined.

   You will sense the condition of the energy field of your patient in this way at the beginning of healing treatments, before beginning to channel the energy. This technique is included in the treatment procedure given later in this section. Sensing the energy with the hands takes a little time to learn, as the sensations are often subtle, but it is an excellent (and very grounded) way to begin to sense the human energy field. The following exercise will assist you in beginning to feel the sensation that the energy field produces in the hands of the healer:

  Place your hands out in front of you, somewhat less than a foot apart, with palms flat and facing each other, fingers together. Call in the energy, as you learned to do in the exercise above (to sensitize your hands). Now turn one hand, and bend the wrist so that the palm of that hand points towards you, and the fingertips of that hand point towards the open palm of the other hand, and ìsweepî these fingers across the open palm slowly, with finger-tips about 3 or 4 inches away from the opposite palm. Try sweeping one finger, or a few. What sensation do you feel in your other hand as you do this? Try sweeping the fingertips across the opposite palm in different positions. The sensation will be subtle. You are sensing the energy field emanating from your fingertips as it sweeps across your other hand. Repeat this exercise a few times a day to become accustomed to sensing the aura energy. It may take a little practice.

   After you have begun to sense the energy field emanating from your fingertips, through practicing this exercise, it is time to try sensing the energy field of another person using a technique referred to as the Passing of Hands:

  Have your patient lie flat on the treatment table, arms at sides. Now, call in the energy as you have learned to do (to sensitize your hands), and begin to scan the body of your subject, by using the palm of one hand at a time. Use your right hand (if you are right-handed or left-handed)óthe right hand is ìdominantî in most people. Hold your hand level, with fingers spread slightly, as if resting). Begin at the top of the head, and as you scan, move your open palm slowly, about 4 or 5 inches above the skin surface of your patient. Move downwards, scanning the entire body, to the patientís feet. Pay particular attention to each chakra location, and also the abdominal area. Do not move your hands too quicklyó2 to 3 inches per second is the ideal speed. ìForget yourselfî while you do this, and instead open yourself to any sensation that may form in your hand as you do so. Just be open to any sensation

which comes. What do you feel?  Are there certain areas of the body over which you feel somethingóa subtle sensation in your hands?  Examine the entire front of the body in this way, from head to toe. Do you feel anything around the area of the chakras?  Are there other areas of the body over which you sense something, and if so, what impressions are you getting as you do so? It is easiest to work with one hand, at the beginning, but after you have begun to sense the energy field try the other hand, as well. Use only one hand at a time, while learning.

   Try this ìfeelingî exercise without expectations. To sense the energy effectively you must have faith and believe in the energy, and release your expectations. You will then be able to feel the energy as it is. Move away from concentrating on just your hand, or worrying if you are performing this method correctly, and instead simply relax and allow sensations and impressions form in your entire being as you scan the energy field of your patient. You already have the ability to gain these impressions and this information. All you need to do is suspend your thinking process and allow them to come.

   It is wise to practice this technique by incorporating it into your treatments, just prior to conducting the energy, to ìget a feelî for the condition of your patientís energy field. This technique is referred to as the passing of hands, and as you ìscanî your patientís energy field, you may also receive informationóimpressions in your mindógiving you further details about the condition of areas in which you have detected sensations in your palms.
	
THE CHAKRA SYSTEM

   In healing, the chakras of the patient are often of central importance to the healer as he or she works. Because the chakras are so important, and because in this Chios level you will begin to channel energy into them and sense the energy field above them, it is beneficial to gain some understanding of them.

   There are seven major chakras in the human body, and also numerous less-important minor ones. The chakras are energy centers, points of energy flow, and act as energy junctions in the body. They are energy processing centers, and the chakra system (comprised of the seven major chakras) is our energetic connection to the realm of pure consciousness and our spiritual essence. The energetic operations in them are what make every aspect of our bodily, emotional, mental and spiritual life possible. Each of the seven major chakras, or primary energy centers, has its own character and corresponds to a unique aspect of our being. They are patterns of energy, and are shaped something like funnels or whirlpools of energy. Their vortices lie inside the body, along the spinal cord (which corresponds to a central energy channel) and up into the head (see diagram).

   Because the chakra system is the central processing center for every aspect of our being, blockage or other energetic dysfunction in the chakras usually gives rise to disorders in the body, mind or spirit. A defect in the energy flow through any given chakra will result in a defect in the energy provided to certain portions of the physical body, as well as an impairment in the entire energy fieldís ability to process energyóaffecting all levels of the being. This is because the energy field is a holistic entity; every part of it affects every other part.

   The chakras do not actually exist as ìobjectsî in the physical body (they are actually energy patterns) but there are certain specific locations on the body, where you will place your hands, that correspond to the chakras, five along the spine, and two on the head. Each chakra also has a certain true color of the visible light spectrum associated with itóthe intrinsic color of the chakra. Because the chakras are spiritual entities, it is impossible to convey a complete explanation of the nature of each chakra in words alone, but the table below will provide an introduction to the nature of each.

Number

Name/Location

Character

True Color

7

Crown of Head

Totality of Beingness. Spiritual Perfection.

Violet

6

Forehead (3rd Eye)

Visualization. Psychic Sight.

Indigo

5

Pit of Throat

Communication. Creative Expression.

Blue

4

Heart

Universal Love. Compassion. Empathy.

Green

3

Solar Plexus

Creation of Self. Perception and Projection of Self.

Yellow

2

Sacral (Pubic)

Desire, Including Sexual Energy.

Orange

1

Base of Spine

Physical Vitality. Survival.

Red

   Each of the seven chakras has both a front (usually dominant) component, and a rear (usually less dominant) component, which are intimately related. The seventh and first chakras, though, are usually represented and thought of as having only the one dominant component, as it is far, far more significant than the weaker component in these two chakras. The seventh chakra extends vertically upwards above the head. The first chakra extends forwards from the base of the spine, and downwards, at roughly a 45 degree angle, although its exact position will vary from person to person. The other five chakras, spaced between the first and seventh, have at their appropriate locations a front component extending out the front of the body and a rear component extending out the rear of the body.

   During energy channeling, the energy field healer receives the energy through his or her own chakra system, from all around, and from the Earth, too, which also acts as a conductor. The energy circulates in the entire universe, and conducts through the Earth, and also through the atmosphere, and into the healerís body. When you ìcall inî the energy, you are receiving a greater quantity of it, so that you may pass it on, through your hands, into your patient. You receive the extra energy at first primarily through your first and seventh chakras, but later, with practice, through all your chakras equally.

   Aside from the entry of energy into the body through the seven major chakras, there is also an upward flow of energy in the body, from the lower to higher energy centers. The lower chakras are simpler-functioning, but as one ascends upwards there is a greater degree of sophisticated and more spiritual functioning, intimately related to the life experience and state of being of the individual. The seven chakras, with the correspondences that exist between them and different aspects of our being and the interrelationships between them, are of great importance to the energy field healer. It is important to know, however, that an ìintellectualî understanding of the chakra system is not a useful adjunct to healing work. The true energy field healer will learn to expand his or her consciousness and experience each of the chakras as a realm of being. As you begin to sense the chakras, as you practice the passing of hands and energy channeling, you may wish to begin to allow some sense of the unique nature of each chakra form in your awareness. You may also begin to gain some insight into the condition of each chakra in your patients, as well. In later Chios healing levels, you will learn more advanced methods for expanding your awareness in order to sense the condition of, and treat, the chakra system of your patients.

TREATMENT OUTLINE

(Steps of a Typical Treatment)

Treatment Atmosphere:

   It is beneficial to your patient to conduct your energy field healing treatments in a pleasant setting. Treatments should take place in a peaceful, restful, calm and supportive environment. It is important that the patient be lying down, and warm and comfortable. It is generally best to have a special table for treatment. A massage table of the proper height is ideal (it is virtually a necessity for this type of healing), as it easily enables you to place your hands in the positions without tiring or straining. Some people enjoy having music playing softly in the background, yet make sure this does not distract you from giving an effective treatment.

   It is beneficial to your patient to have an air of calmness and confidence, during treatment, and an interest in nurturing the person you are treating. Healing is an act of nurturing, done to aid another human being. Generally, it is best not to carry on a ìbusyî conversation while treating with the energy, but it is acceptable to share a few words to the person if you feel it is beneficial during the treatment.

   It will be often that the patient will enter into a calm, peaceful and relaxed state, and perhaps have experiences of expanded awareness. It is also possible, on occasion, that healing treatments may coincide with experiences or memories of past traumas, repressed emotions surfacing, or other symptoms unpleasant to the patient which sometimes accompany the personal healing process. In healing there are occasions where the healing process of the patient may manifest these disturbances in the body or mind, and they cannot be predicted or controlled by the healer. It is beneficial, at these times, to be a present and compassionate supporter and yet not become ìwrapped upî in whatever is coming upóto maintain the openness and clarity necessary for healing while acknowledging and encouraging the patient to express and embrace whatever thoughts or emotions may be manifesting during treatment. It is also possible for the patient to have ìpeak experiences,î unusual or extraordinary experiences in consciousness, and the healer can again act in an affirming and supportive role.

Calling In the Energy:

   To begin a treatment, you must first summon the energy, requesting that it begin to flow. Stand by yourself for a moment, close your eyes and begin to see and feel the energy flowing into you from all around you, into your body. See the energy filling your body, and then moving to your shoulders, and down through your shoulders and arms, and down into your hands, filling them like water filling a glove. Really see the energy coming in, flowing through you and building in your hands. Do not try to ìforceî the energy, just see it effortlessly building in this way, as you have practiced. Release yourself to the energy.

Passing the Hands:

   For a few brief moments, before laying on the hands, pass your hands over your patient to gain some idea of the condition of their energy field. Move your hands, slowly, over the front of the body, from the top of the head all the way down to the feet, with your open palms about 4 or 5 inches away, using one hand at a time. Relax your hands as you do this, and be open to sensations in them. What do you feel?  Are there certain chakras that you sense are going to need extra energy during this treatment?  Are there certain other areas in which you feel an energy disturbance of some sortóa ìbump,î a ìdip,î a hot or cold feeling? Are your hands drawn to certain areas, or are their certain areas you have sensed something and have received the impression that they are in need of special treatment? You may wish to make note of all such areas, later giving special attention to them during treatment by conducting extra energy to them, if you feel it is required. You should also be aware of any intuitive information you receive about these areas, as you pass the hands over them.  Your patient may also find this passing of hands quite soothing.

The Treatment Hand Positions:

   After practicing sensing the energy field, begin the hand positions, conducting energy to the chakras. Use the sequence shown below. Begin with your patient lying on his or her back, and stand at the head of the treatment table to treat the 7th chakra in the manner described. Move successively down the chakras, and then ask the patient to turn over, so you can treat the rear component of the chakras. It is important to use proper hand placement on the chakra positions. In each of the positions, keep your hands relatively open and flat, with fingers together but relaxed, and remember to use zero pressure. In each position, be open and aware of the energy flow. How much energy does each chakra drawódo some ìwantî more energy than others?

   Treat your patient in each of the following positions, allowing yourself to feel the energy flow through your hands, and treating each position until you feel the flow diminish or until you gain a sense of completeness. This will inform you when it is time to move to the next hand position. You will often find yourself treating each chakra position for three to five minutes, but this will vary, because some locations will need more of the energy than others. As you treat, allow yourself to begin to gain a sense of how the energy is flowing through you and through your patient. Begin to ìtune inî to your patientís energy field. What are you sensing or feeling about the patient? Suspend your rational thinking process and simply be aware, and allow impressions to come to you. Healing is best done in a state of openness and holistic awareness. All you must do to access this state is to set yourself free, and release yourself to the energy and the healing taking place.

   You will notice that the first chakra is not treated in a standard treatment. This is because to do so would require placing the hands directly on the genital region. In healing the hands are never placed on or near the genital region as this might disturb, offend or cause psychological discomfort to the patient.

7th Chakra: 
   Stand at the head of the treatment table. Place your hands, not on the very top of the head, but on the top sides of the head, with your fingers pointing downwards. This provides for maximum stimulation. The hands should not be too far apart, perhaps with a gap of 2 to 3 inches between the little fingers. Conduct the energy, easily and effortlessly, into this chakra.

6th chakra:
   Move to the side of the treatment table (almost all healers will find the patientís right side the best side to work from, for the rest of the healing treatment). Center your right palm between and just above the eyebrows. At the same time, place your left palm underneath the head, centering it, not directly underneath, but between the back of the head and the neck, just below the curve of the back of the head. Conduct the energy to this chakra. You are treating both components at the same time, one with each hand. This will require you to stand to the patientís side, usually the right side, for this and the following chakra positions.

5th chakra:
   Center your right palm over or just above the pit in the throat, and your left palm below the base of the neck, underneath the patient and directly back from the front palm.Conduct the energy as before.

4th chakra (front component):
   Center your right palm directly between the breasts (between the nipples), and then place your left hand alongside your right hand, and just above it on the patientís body, so that they gently overlap (just thumbs, or thumbs and index fingers may overlap). If you are a male healer treating a woman, you will have to use care, and vary hand positions somewhat to show courtesy, but try to keep the right palm centered over the chakra. Now conduct the energy. You are just treating the front component of this chakraóyou will treat the rear component later.

3rd chakra (front component):
   Center your right palm at a point about half way between the depression at the bottom of the sternum and the navel. This will be several inches above the navel. Place your left hand just above the right, with them gently overlapping, as before. Conduct the energy.

2nd chakra (front component):
   Center your right palm at a point about half way between the navel and the protruding front portion of the pubic bone (which is at the top of the genital region). Place your left hand just above the right, and gently overlapping.Conduct the energy.

Arms and Legs:

   Skip this step when first learningóIt is most important to treat the chakras. Later, after you have gained some experience, your patient will also benefit from treatment of the arms and legs if you wish to do so or feel it would be beneficial. Begin with the right arm, placing your right palm on the inside of the elbow joint, right palm on the outside. Proceed around the treatment table, in either direction, using your right palm on the inside portion of each limb joint (elbows and knees), your left palm on the outside.Conduct the energy.

Supplemental Areas:

   Again, skip this step when first learning. Later, after a little experience, your patient will benefit from treatment of any special areas that you sensed in the aura using the passing of hands at the beginning of the treatment. Place your hands directly over these areas in the same manner as with a chakra, the right palm centered over the area, with the left hand gently overlapping the right hand. You may also sense with your intuition, during treatment, additional areas that would benefit from treatment. Treat all such areas accordingly.  In all such positions, allow yourself to be open to sensing the flow of energyówhere it may be goingóand to information on what the patientís condition in that area may be.

   In addition, you may also at this time wish to treat any area in the patientís body where injury, illness or disease are present. Place your hands directly over, or adjacent to, the affected area. See ìPrecautions and Special Situations,î below, for some suggestions for situations you may encounter.

2nd chakra (rear component):
   Ask your patient to turn over, so that they now lie on their stomach. Remain on the same side of the treatment table as before. Now center your right palm on the 4th or 5th lumbar vertebra (1 or 2 vertebra up from the sacrum), and place your left hand just above the right hand, gently overlapping. Conduct the energy.

3rd chakra (rear component):
   Imagine, first, where the rear component of the 4th chakra is (directly in back of the body from the front component), then center your right palm about half-way between this point and the point where you treated the rear component of the 2nd chakra. Then place your left hand just above your right, gently overlapping. Conduct the energy.

4th chakra (rear component):
   Center your right palm at a point directly in back of the body from the front component. Place your left hand just above your right, gently overlapping. Conduct the energy.

Ending Treatment:
   End the treatment by standing by yourself for a quiet moment, and requesting that the energy stop flowing. It is a quieting. See it stop its flow into your body, then stopping its flow through your hands. Feel a sense of completeness, and perhaps give a moment of thanks in your heart.

   The hand positions, as given above, are a guideline while learning. It is ideal to use the passing of hands to get a sense of exactly where each chakra is, and thereby center your hands more precisely, to maximize the energy flow. You can use the passing of hands just before each treatment position, in this way, if you wish. The precise positions on the human body that correspond to the chakras may vary from person to person, as each person is unique.
PROCEDURES FOR DISEASE -- CHIOS LEVEL I
   There are certain situations which require you to take precautions or special measures to increase the safety and effectiveness of your treatments. Most often this occurs when disease is present in the patient. It is wise to ask every patient, prior to treatment, if there is any physical condition or disease present that you should know about, or if they are under a doctorís care for any specific condition. Always include the following precautions or special procedures, when appropriate:
Heart Disease: When treating a person with mild heart disease, proceed as usual. For a person who is on medication for heart disease, treat the heart chakra last. If the person has heart disease in an advanced stage, treat the heart chakra last, and for an extended period of time (up to half an hour in some cases).
Diabetes: Always treat diabetics from the lower chakras upwards (start at the lowest chakra you usually treat, the 2nd chakra, when treating the front of the body, and move upwards, as you usually do in the back).
Neurological Diseases: Treat from the lower chakras up, as with diabetics, above.
Burns: When the hands may not be placed on the body, as with burned areas, the hands may instead be placed a few inches, up to 3 to 5 inches, above the burned area, and the energy will still transfer to the patient in good quantity, although it will not be quite as effective.
Diseases of the Internal Organs: Treat as usual, but spend extra time on the chakra(s) nearest the affected organ(s).
Mental Disorders: It is impossible to predict the effect of treatment. You must proceed with caution. Treat the person for a short time, one-half or one-third of the normal treatment time per chakra, and note any effects. Proceed carefully.
Cancer: No special precautions are required, but place your hands directly over the diseased area, or as close as you can, for an extended period (up to half an hour). It is beneficial to, instead of keeping the hands in a static position, vary the position of the hands around the affected area during treatment.
Pregnancy: Pregnant women must always lie on their side for treatment. You may alter the usual hand positions in such a way that you treat both components of the fourth, third and second chakras at the same time, if you wish. If you do so, center your right palm over the front component, and your left palm over the rear component.
Colds and Flu: For persons suffering from colds, passing viral illnesses, etc., you may give frequent treatments, but of shorter duration, one-half or one-third of the usual time on each chakra position. These short treatments are a tonic to the sufferer, but a longer treatment tends to tire the body.
AIDS: Special considerations are not necessary, but after you have gained considerable experience with energy transfer, you may try the following advanced exercise:  seek to impart a stillness in the energy of your hands, rather than an energizing force. Feel the stillness in yourself, and pass this on, as the energy, through your hands.
Broken Bones, Sprains or Traumatized Areas: Place your hands directly over the afflicted area in addition to normal treatment.
Children: Treat children for one-half to one-third the usual amount of time at each chakra position. Children should not receive more than one treatment every 8 or 9 days, also.

SYMBOLS AND VISUALIZATION
(Using Symbols to Call In Extra Energy)
	   A good first step in learning to give more powerful and effective healing treatments is to learn to call in greater amounts of healing energy into yourself. In fact, the effective use of most of the healing tools you will learn in this course also requires that you have the ability to call in this greater amount of energy for use in healing.
   In the first level you learned how to call in the energy by ìseeing,î in your mindís eye the energy flowing into you from all around, down your hands and conducting into your patient. In this level, you will also use symbols, which are tools for greatly adding to the amount of energy you can call in and channel to the patient. It is possible to call in and channel the energy without using symbols, as you already have done, but the use of symbols will add much to the quantity and power of the energy. The symbols will have other uses, also, such as clearing blocked chakras. They are toolsóvehicles for the focus of energy.

   There are three symbols used in this level of the Chios system: the Circle, the Trine, and the Star. These symbols are simple and elementary, it is true, but they are also related to the elementary essence of all existenceóthey are simple and close to the essence, and this gives them the potential to be powerful and effective. Humanity has had an instinctive understanding of the powers that move in the physical world, the essence of the powers that make existence possible, the powers that build form and give shape to all we know. This instinctive understanding recognizes the shape of these powers, and in the mindís eye these symbols take shape as representative of some of the basic, elementary powers of creation.

   These symbols are not merely physical shapes; they are universal symbols that correspond to universal patterns of energy. There is, in each symbol, an essence linked to the shape. They are, in their essence, representations of the ways in which energy and awareness flows in our manifested world, and are therefore useful in healing work. Do not think that because they are simple, they cannot be powerful. At various times in the past, man has been much more aware of the power and uses of simple symbols than we are today, in our modern technological civilization, where it is often mistakenly assumed that something must be complex to be powerful. These symbols have been known, and used as symbols of power, in virtually every culture on earth, and in the magical tradition, as well. While there are other symbols that have been used in healing work, these particular symbols are potentially more powerful than any. They are powerful tools of awareness.

   It may interest you to have some idea of the meaning and the essence behind each of these symbolsóindicative of the energy patterns they representóand this is given below. Do not be bound, however, by these descriptions, because the true understanding of these symbols transcends description. The description is only an approximation of the essence. The essence of each symbol is beyond words or ideas. It is important, therefore, not to think of any meaning when using these symbols, and to just be aware of the symbol itself. The true meaning and power is inherent in each symbol.

The Circle:

   The Circle, which is the outline of a circle (not filled in), is the symbol of wholeness, unending life force, and the unity of creationóthe beginning and end of all things. It attunes with the all. It is complete, and draws together and encompasses all that is. It also represents duality, inside and outside, but shows, in its completeness, that apparent duality resolves itself in unity, in one being.

   In healing, one often works with separated (polar) energiesóenergies not completelyconnected or harmonious. The Circle not only calls forth polar energies; it pulls them together and resolves them. When summoning the energy at the beginning of treatments, it is used to draw life energy from the earth and all around, using the body life force to receive the universal life energy, the two energies meeting. The Circle uses the energy that is already in the body to receive the energy that exists all around. It assists the healer in opening his or her self and in bringing in the energy.

   The Circle creates an opening of the spirit, a balanced harmony between the spirit and the earth.

The Trine:

   The Trine, which is the outline of an equilateral triangle (not filled in), is the symbol of penetration to higher levels of existence. It awakens the mind to the higher levels. It points upward, and connects this world to the higher worlds.

   Its three sides correspond to the many trinities in spiritual systems, but especially as a symbol of the passing, from one to the other, between incarnation and discarnate life (the base points of the trine), with the goal of spiritual growth and rising above the world towards a state of self-realization and spiritual liberation. As a symbol of this ascension, it represents a heightened and broadened awareness, a refined perception and a higher rate of vibration: an ascension to a higher level of reality.

   When it is used at the beginning of treatments, it ascends to pull energy together and move it upward towards the higher levels, bringing the healing energy to a higher vibration. This lends a more powerful and purifying effect to the healing energy, and increases the healerís sensitivity to the energy.

   The Trine leads the spirit towards growth; it is an elevation of the personal spirit as it relates to this existence, a rising from the earth.

The Star:

   The Star, a regular five pointed star (and filled in to a solid shape), is a focus for energy between this world and higher worlds. It is a channel between the manifested world and the realm of pure being which is the source and essence of our life. It is different from the Trine, but can be thought of as the Trine symbol focused and combined with this earth (trine shapes spaced around a circular outline).

   It has five points pointing in, and five pointing out, corresponding to its use as a focus forenergy between this world and the higher levels. It can be used to draw and focus energy from a higher level onto this world, and has the power to correct major distortions in the flow of energy in the human energy field, by virtue of its ability to tap the power inherent in this higher realm. As a channel between our manifested life in the world and the realm of pure spirit, it is also very effective when used to treat the 7th chakra, which corresponds to the sum total of our beingness and our spiritual totalityóthe total relationship we have between the world of spirit and our material existence.

   The Star is beyond the earthóit is where there is no beginning and no end, to a broader existence, not even existence, beyond existence. As we all exist on this earth now, we also exist above. As a person standing on the shore watches the waves on the ocean, and feels a stirring within, the Star calls forth the beyond and all times. It is also our higher self, the totality of our being. The Star is a channel to a realm beyond time and space. It is the light above us, and in us, and leads to an understanding of eternity.

Using Visualization to Direct Energy:

   These symbols are one tool the healer uses to direct energy for the purpose of becoming able to heal the energy field of the patient. The ability of these symbols to assist in directing energy is activated by visualizing them.

   Visualization is a very useful tool in healing, because it enables the healer to direct energy in many different ways. ìEnergy follows thoughtî is a well-known maxim, and the meaning of this saying is that the proper visualization of energy flow, in the mindís eye, is sufficient to direct the energy in whatever manner the healer desires. This may be done by visualizing the flow of the energy itself, or through other methodsóthe use of symbols which represent patterns of energy flow being an important example.  When the healer visualizes a pattern of energy flow itself, in his or her mindís eye, the energy is activated to flow in that manner. When the healer visualizes a symbol in his or her mindís eye, the nature of energy flow that is contained in the essence of that symbol is activated, and the energy flows according to that nature. Both of these uses of visualization are important and will be used in this level.

   In order to make effective use of this ability to direct energy through visualization, the healer must visualize in the proper way. When an energy flow is visualized, for example, it is important to understand that visualization is not the same as ìthinking aboutî the desired energy flow, or ìpretending to seeî the energy flow, but is a process of sensing and becoming the energy flow. This sensing and becoming the energy flow serves to activate the inner ability of the healer to direct the energy flow in the manner visualized and cause it to flow in or act on the energy field of the patient in a certain manner. When a symbol is visualized, it is similarly important that the healer sense and become one with the symbol, and not merely ìthink aboutî or ìpretend to seeî it. This proper visualization of the symbol is what activates the inner essence, the inner power of the symbol, and sets the energy flow into motion according to the pattern of energy flow that the symbol represents. Visualization is the process of maintaining one particular symbol or one intended flow of energy in the awareness, in a complete and effortless way, and it is this proper practice that makes the exercise of this energy-directing ability possible.

   In this Chios level, you will learn techniques that will often require you to sense and become a desired flow or pattern of energy, a symbol, or even both at the same time. Most of the techniques that you will learn, and use to heal the various defects that you will encounter in the energy field of your patients, will require you to use this ability of visualization to work with the energy. The first way that you will employ the power of visualization is to use symbols during your calling in of the energy, at the beginning of treatment, where you will use the Circle and the Trine to call in and refine the flow of energy, so that it may be effectively channeled to the patient.

   To visualize these symbols opens the body as a channel for the energy, and summons the energy through the body at the same time. These symbols, when used at the beginning of treatment, greatly add to the energy available to the healer. They are information for the body and mind, and speak to the body and mind to pull in and raise the energy. They call forth energies and awaken channels in the body for the energy, to make the body more receptive. The body responds to them by opening up further. It is the bodyís nature to respond thusóchanneling the energy in this way is a natural human ability that the symbols (as well as the attunements) activate.

   If you have learned the practice of Chios Meditation, you will have a good understanding of the process of visualization, and your experience of it through your meditation practice will be of great benefit to you in your use of these symbols and the various other healing techniques in this level. In your use of visualization at the beginning of treatment, as well as in the many places it is used during treatment, you should follow the learning and understandings of visualization you gained from Chios Meditation.

   If you have not yet studied this form of meditation, the following exercise will provide an introduction to visualization of symbols:

  Sit comfortably with your eyes closed, and seek a calmness, a quietness in your mind. Imagine, in your mind, a Circle. Do not merely ìthink about,î or ìpretend to seeî the Circle, but begin to feel its circular shape with your mind. Ask yourself, how does it feel to be that shape? Feel that you are the Circle, and should other feelings or thoughts come up, simply ìdrop themîóallow them to become unimportant as you just return your focus of awareness to sensing only the circular shape of the Circle alone. Seek to merge with the Circle, feel your entire being sensing, moving into and becoming one with the Circle. If you find yourself ìthinking aboutî the Circle, stop thinking and just be it. If you find yourself ìpretending to seeî the Circle, release the ìvisualî portion of your awareness of it, the portion of your awareness that ìseesî it as if you were using your eyes, and just become it. Do not think about or pretend to see the Circle. Be the Circle. Sense it effortlessly. Continue sensing yourself as the Circle for a moment, then end the exercise by stopping your sensing of the Circle and resting for a moment, with your eyes closed.

   Repeat this exercise with the other two symbols to gain a sense of them, also. The Trine is sensed in its outline shape, but the Star is sensed more as a solid (filled in) object, with its points.

   You have, in your study of Chios Level I, already begun to practice visualization of energy flows, when you began to ìsee,î in your mindís eye, the energy flowing into you, conducting through you, and then into your patient. The very same principles of visualization that apply to the visualization of symbols, as discussed above, also apply to visualization of energy flows: When visualizing the energy flowing or acting in a certain manner, simply sense and become the flow or action of energy, in an effortless way, and do not merely ìthink aboutî or ìpretend to seeî the energy acting in that manner.

Calling in the Energy Using Visualization of Symbols:

   You are now ready to begin treatment using these symbols. In visualizing the energy begin to flow through you, and visualizing the symbols in order to increase its flow, be sure to remember that your visualizations must be done effortlessly, and with a release to the energy.

  To call in the energy using symbols, stand by yourself for a moment, eyes closed, and visualize the energy beginning to flow. Really sense it coming into you from all around, coursing through your body, through your shoulders and arms and down to your hands. Feel it begin to collect in your hands. Visualize this energy flowing into youónot by thinking or pretending to seeóbut by sensing and becoming this energy flow, in your mindís eye.

   Now, visualize the Circle. Sense yourself as the Circle, and then feel the Circle as being composed of a white light, brought to a dazzling, flaring brightness of light, and held in the mind for about 10 seconds, and then dimmed. Bring the Circle to brightness in this way for two additional times, for a total of three times, and then dimmed.

   Visualize, now, the Trine. Sense yourself as the Trine, and then feel the Trine brought to a dazzling, flaring brightness, held in the mind for about 10 seconds, and then dimmed. Bring the Trine to brightness in this way for two additional times, for a total of three times, then dimmed.

   Now visualize the Circle again, brought to a final, single, quieting brightness, unlike a flare, a brightness that is held in the mind for about 10 seconds, and then swells and fills out into you, a warm light suffusing into your entire body.

   Throughout the entire time you perform these visualizations, be certain you are performing them effortlessly, and are releasing yourself to the greater energy flow. The symbols each have a beauty in them; therefore you should see them with beauty, also. You may very well sense the greater energy as a stimulating feeling in your hands and body. The harnessing of the energy provides a sensation in the body not unlike the sensation of emotion. You may notice a sensation akin to this. Note that the Star is never used at the beginning of treatment when calling in the energy.

   You have now opened yourself up to channel much larger amounts of the energy into your patient, and will also experience more power in performing the many healing tools you will learn in Chios Level II.
SIMPLE ENERGETIC DEFECTS

   After learning how to call greater amounts of energy into yourself for use in healing, your next task is to begin to learn how to sense, and then treat, energetic defects you may encounter in the aura and chakras of your patients. The nature of these energetic defects will be discussed first, then you will practice several techniques for detecting them, and finally, during the remainder of this level, you will learn various methods for their correction.

   There are a total of four potential defects of the aura that you will learn to treat in this level. They are: energetic impurities in the aura, leaks and tears in the auric field, energy depletion of the auric field and disturbance of energy flow in the aura. The fifth condition you will learn to treat is blocked chakras.

Blocked Chakras:

   Blocked chakras are chakras in which the upward flow of energy that usually ascends through the chakra system has become restricted or stopped, at one or more particular chakra points. Blocked chakras also restrict the entire flow of energy in the body. The entire body is a conductor of the life energyóit does not merely conduct upwards through the spine, but also into each chakra and then throughout the body. Blockage of a chakra also prevents this energy flow, in addition to blocking the upward flow of energy through the chakra system, and so a blocked chakra has a significant effect on the entire energy field of the patient. Generally, a patient will usually exhibit at least one, and often more, blocked chakras.
   Blocked chakras coincide with certain psychological issuesówith certain existential biases that the patient has adopted in their relationship to reality. These existential biases inhibit the wider range of self-awareness and action available to the patient, restricting it to a limited range of expression. Often they are tied to the emotions, although other aspects of the being are invariably involved. The manner in which the energy in the chakra system (and the body) is similarly restricted, and cannot operate freely and effectively at certain levels, reflects the corresponding way in which the entire life process has become restricted. Because the operation of the chakras is central to the healthy functioning of the entire beingóphysically, emotionally, mentally and spirituallyóit is very important to become aware of and correct any defective conditions in them.  Unblocking chakras, in concert with other techniques, often provides a great deal of emotional healing and spiritual healing for the patient, and prevents physical disease, too.
   It is very common to find blocked 4th, 5th and 6th chakras on patients. Blocked 2nd, 3rd and 7th chakras are also fairly common, while blocked 1st chakras are somewhat less common. Many patients will have one blocked chakra, and many others will have two or even more blocked chakrasóa low one and a high one, for example. When two or more blocked chakras are present in a patient, it is usually indicative of more than one cause at workódifferent causes in different chakrasóalthough they may have some relation to each other. Sometimes patients will exhibit a chakra that is chronically blocked, as well as another chakra or chakras that are blocked occasionally, with changes in the individualís life. Working to unblock chakras that have become blocked can have far-reaching benefits to the patient.

Leaks and Tears:
   Leaks and tears of the aura are portions of the auric field where the ìfabricî of the auric field layers has become damagedóareas in which the integrity of the energy field has failed. Leaks and tears are closely related, and are treated using the same technique, yet also have important differences.
   Leaks generally occur on the first layer of aura, the layer closest to the physical body. They are regions of the field where the energy of the field is being slowly dissipated, instead of being retained in its normal pattern to support the health and proper functioning of the life process. Leaks may be likened to a ìwearing thinî of the auric field. As a wearing thin of fabric allows for a loss of protection and weakening of a fabric garment, resulting in a loss of body heat, leaks of the aura reflect a weakening and loss of protection of the auric field. The loss of energy that results from leaks is detrimental to the patient, for the weak energetic condition that results inhibits the life process by sapping the strength of the life energy.
   Leaks are generally found over areas of the physical body that have been subject to wear, strain or physical trauma of some kind, and are often found over joints. They are a weakening of the energy field that requires strengthening. Leaks are usually found on the front of the body, for instance, the knees and shoulders are very common places to find them. They are also found near the neck, the ankles and the elbows.
   Tears are similar to leaks, in that they are regions where the auric field has become damaged. Tears, however, are a more severe form of damage. They can be likened to an actual ìtearî of the field. As a tear in fabric serves to completely destroy the covering, tears in the aura are more like complete openings: they are ìholesîóregions of complete loss of field integrityóand are harmful to the patient. Like leaks, tears can result in loss of energy, but whereas leaks are a more gradual loss of energy, tears are more serious. They also leave the patient vulnerable to outside energies. They are a loss of protection from the energy covering that the field provides, also.
   Tears usually exist on the lower layers of aura. They can be found on the first layer, but can sometimes also extend beyond the first layer of aura, out to the second and third layers, and even higher. Such tears almost always begin on the first layer of aura, nearest the body, and successively extend through higher layers, although in rare cases they may begin on higher layers. Tears, like leaks, are often related to stress of some kind, but tears are a more severe form of damage, and are often related to emotional, mental or spiritual stresses or past traumatic experiences. Some traumas are severe enough to cause tears in two, three or even more of the higher aura layers, and tears can be found on any layer of aura. Such large tears on multiple layers can result in not merely energy loss, but also in further psychic vulnerability.

   Tears are usually found only on the front of the body, and can be large or small. It is somewhat common to find small tears over the chakras (often the 3rd, 4th or 5th), or over the face or other portions of the body. Larger, more catastrophic tears, including ones that extend to the higher layers of the aura, can sometimes be found over various parts of the torsoóthe abdomen or chest areaóalthough they can occur elsewhere, too. It is of great benefit to the patient to correct these damaged areas of the field layers.

Auric Energy Impurities:

   Auric energy impurities are areas of energy in the aura that are not necessary for the normal, healthy energetic functioning of the field. They are zones of undesirable stagnant energy accumulation in the auraóstultified energies that inhibit or act as blockages to the free flow of energy in the energy field. They are unhealthy energies that are not necessary for the life process of the individual, and that can contribute to further physical disease, emotional troubles and illnesses, or problems in the mental or spiritual life. They inhibit the free flow, and hence the healthy energetic functioning, of the aura.

   These energy impurities are often ìstuckî to the energy field at certain locations, almost as though with static electricity. These blocksóthese areas or zones of static energy impurityóare often found in and just over the surface of the body, in contact with the body, yet often extend into the body itself and also out into the auric field a short distance. They are of various shapes and sizes and are associated with the lower layers of auraóthey are ìby productsî associated with faulty energetic functioning of the body and are sometimes also connected with unhealthy thoughts or emotions that are being ìheldî by the patientóthey are stagnant and unhealthy emotional or mental ìby-productsî that are similarly detrimental to the energetic health of the patient.

   Auric energy impurities are commonly found on patients. They generally appear on the front of the bodyóoften around the head, face, neck, shoulders, chest, lower abdomen or hips. In many patients, they are found over one or more chakrasóoften the 4th, 7th or 2nd. It is very desirable to be able to detect, and then remove, these unhealthy and detrimental energies from the patientís field. Removing these energies, in conjunction with the unblocking of chakras, provides a great deal of emotional healing and spiritual healing for the patient. Removing these unhealthy energies also assists in treatment and prevention of physical disease.

Energy Depletion:

   Energy depletion is a weakness in the energetic operation of the energy fieldóit is a lack of sufficient energy to give the energy field vibrancy and to adequately support the life process of the patient, on all levels. It generally manifests as a condition of low or depleted energy on all layers of the auric field.

   When the strength of the life energy becomes too low, the body, emotions and mind become less integral in their operation and become more susceptible to illnesses and afflictions of various sorts. A lack of normal energy levels in the energy field results in a condition of diminished overall health in the individual. This weakened energy condition often accompanies serious illnessóphysical, emotional or mental. Even when serious illness is not yet present in a patient, energy depletion, if left untreated, will make it more likely that serious illness will eventually result.

   This condition of energy depletion can occur, not only in the entire energy field, but also sometimes in those portions of the field over certain bodily areas. This condition, which can sometimes be found over the lower legs or arms, is termed local energy depletion to distinguish it from the more common, and more serious, overall or global energy depletion. This local energy depletion is most commonly found in the lower legs, although it sometimes occurs in the lower arms as well. It is very desirable to correct the condition of energy depletion, when it is found, and to do so is a great contribution to the patient, especially for those patients suffering from serious illnesses.

Disturbance in Energy Flow:

   Disturbance in energy flow, a condition of overall irregularity in the pattern of the flow of the life energy, is a condition usually most evident on the lower layers of the auraógenerally the first layer or first few layers. The energy on these lower layers, especially the first layer, flows in a set patternóin a normal, healthy patternóupon which the energetic and bodily health of the individual depends. Sometimes this flow of energy in the energy field becomes erratic and uneven, from various disturbances in the patientóthe energy becomes disrupted from its normal paths. It exhibits an overall disharmony in its flow, potentially resulting in unhealthy consequences for the individual should this condition remain untreated.

   A condition of disturbance of energy flow usually occurs over the entire body regionóa global disruption in the flow of energy in the lower field layer or layers. This disturbance of energy flow affects the flow of energy over the entire body, and is not tied to any chakra or any particular location in the aura.

   Although disturbance of energy flow usually occurs over the entire field, without being tied to any particular location, it can occur in specific local regions, also. This disturbance of energy flow in certain particular areas, often in portions of the torso, is called local disturbance in energy flow, to distinguish it from the somewhat more common global, or overall disturbance in the flow of the life energy.

   Although a global disturbance in energy flow is not common, it will be found on some patients. Local disturbance in energy flow is perhaps even less common. Nevertheless, when disturbances of energy flow are found they can be corrected, and it is beneficial to the energetic health of the patient to do so. This acts to prevent potential disease in the organs and tissues of the body.

READING THE AURA AND CHAKRAS

(Using Psychic Information and Guidance)

   You will begin each healing treatment by calling in the energy using symbols, as previously described. After this, however, your first task is to begin the process of assessing the condition of your patient. Each patient will present him- or herself to you with specific energetic defects in the energy field, and specific treatment needs. You will therefore need to treat each patient as unique, and seek to come to an understanding of his or her condition prior to treatment. You must remember, however, that this process of becoming aware of the condition of your patient also continues throughout treatment-that you will use your perceptual tools throughout your work to continually refine and add to your understanding of the patient, as you treat.

   In Chios Level II you will use three main perceptual tools to inform yourself of your patient's condition: 1) The psychic information and guidance you receive regarding the condition of your patient's aura and chakras, as perceived through your intuitive sense (in your mind's eye); 2) Your observations, as you learn to observe the aura and chakras of the patient using your own eyes, and 3) Sensations in your hands, especially as you practice the passing-of-hands over the patient's energy field. The information you receive from these sources will be combined and used together. You will use these perceptual tools to look for blocked chakras, leaks and tears in the auric field, auric energy impurities, energy depletion and disturbances in energy flow-the simple energetic defects that you will learn to treat as you study this level. The first perceptual tool you will study, in order to begin to sense these defects, is the reception of intuitive (psychic) information and guidance.

   A primary and very important tool of the healer is the ability to obtain psychic information and guidance. Beyond the level of our "everyday" awareness, with our busy "thinking mind" which preoccupies itself with the surface level of reality, lies a greater realm of awareness, within which lies great knowledge and power. Each of us has, by virtue of our intuitive mind, a connection to this wider realm. This deeper awareness, present in each of us, contains within it all the information we might ever seek to know-including knowledge of the condition of the patient's aura and chakras, contributing factors in the psychology and life experience of the patient, and the most beneficial way for healing treatment to proceed. This psychic information can be accessed by developing and refining the connection we all have to this wider realm of awareness. This can be done by cultivating our intuitive abilities, through practice using the proper technique. The healer can therefore acquire this useful information, use it to become more aware of the patient's condition and thereby be able to plan and give a more effective and beneficial treatment.

   Learning to access the knowledge contained in this realm of higher awareness not only enables the healer to receive information on his or her own-from the higher awareness of the healer-but also to open a channel to receive guidance. Often, the healer will be assisted in obtaining this information, through the assistance of an entity which exists on a higher level of awareness, a higher plane of existence-a guide. The guide acts to provide a channel, to facilitate the reception of this information, as a messenger to assist the healer. Because the guide exists at a higher level of reality, initial contact and effective communication may be difficult, at first, but through the training of the intuitive sense of the healer, the awareness "opens up," and a fuller, more comprehensive awareness and communication between healer and guide becomes possible.

   The guide may also provide a conduit for the healer to exercise the healing power, which resides in this field of pure being. Whether a healer operates "alone," or with the assistance of a guide, it is this higher realm of awareness that provides much vital information for the healing of the patient. The development of intuitive ability is essential for the reception of this information. Learning to develop the intuition is the same overall process as becoming aware of, and able to accurately receive, guidance.

   The technique that trains the awareness of the healer to begin to receive this intuitive (psychic) information is described below. This technique effectively assists the healer in asking for, and receiving, the desired information, and provides an entry into what will become the effortless and unitary reception and awareness of psychic information and guidance. From regular practice, you will find that your receptive ability will progressively increase and become more accurate, and you will naturally receive more information, as you work. You will also, if you have guidance, find that the more you work to become consciously aware of and use the information your guide offers, the stronger your guide's assistance becomes.

The Intuitive Technique for Practicing Reception of Psychic Information and Guidance:

   Learning to obtain psychic information and guidance is begun through learning to do an intuitive reading. Understanding how the mind works to obtain this information, and then using the mind in an accurate and pure way to obtain it, assists the healer in learning this ability.

   The human mind is often thought to be composed of two differing functions: the intellect, or rational mind, which thinks along specific avenues of thought, and the intuitive mind (or intuition), which is able to access information from the larger realm of intuitive awareness. These two functions correspond to the two cerebral hemispheres, and each has its part to play in our life, by virtue of its unique abilities. The rational mind, corresponding to the left hemisphere, is deductive, active, concentrates, and assists us in living in this world. It excels at focusing on specifics-at formulating, analyzing, interpreting things and taking specific action. The intuitive mind, corresponding to the right hemisphere, is expansive, passive, receptive and possesses an inner awareness beyond time and space. It excels at receiving impressions and coming to intuitive understanding of things, and is able to access information from the wider realm of awareness-it is our personal connection to this realm.   These functions of the mind may also be termed the active principle (the rational mind) and receptive principle (intuitive mind), and may be used in a certain way to obtain psychic information. The active principle, with its ability to focus and formulate, is used to ask for the information that is desired-to focus the awareness upon the subject of the inquiry. The active principle is then "dropped," or left behind, so that the receptive principle may receive the information desired. Before the information comes, the rational mind (active principle) focuses the attention and intention, and then control is relinquished, so that the intuitive mind (receptive principle) may effortlessly receive the needed information. These are used in a certain way, and this method of asking for and receiving information is detailed below.

  Before beginning treatment, stand with your eyes closed and concentrate, imagine in your mind's eye the shape of your patient's body, a body outline. Focus your awareness on a "blank" outline of the body alone, allowing all other thoughts and emotions to become unimportant. Create this shape in your mind. You will be doing this with the awareness that you will be receiving, shortly, information on the energy field of the patient. This concentration on the body outline will probably require a little effort, at least while learning.  For a short moment let your attention concentrate, and focus, on this shape alone.

   Then RELEASE all effort, relinquish all control, and open yourself up to effortless reception of information that will just come. Let your mind drift, let go of all thoughts and preconceptions, suspend your thinking. Do not "strive to see" anything. You may still "see" the body outline, although now other information will appear as patterns upon it-blotches or patterns on the body, fuzzy areas or other appearances in the aura, colors, or in many other ways. Let whatever comes just come, without placing any judgment or "thinking" bias upon it. See whatever is coming effortlessly. Notice how this release of effort, and seeing, is similar to visualization as you have practiced it. It is not the same as pretending to see, or as seeing with the physical eyes, it is "seeing" information intuitively, with the third eye chakra-information that is felt with the being.

   It is not possible to tell you exactly what you will "see," because each person will perceive differently. You must experience, and interpret for yourself, your own unique perceptions. Perhaps you will "see" a discoloration or blotch over a chakra location, and know, at the same time, that it is a blocked chakra. Perhaps you will sense leaks or tears, damaged areas in the field leaking energy. Perhaps you will "see" muddiness around the head that you know to be auric impurities, and at the same time sense a gummy or mucky feel to the energy. Perhaps you will sense an overall disturbance of energy flow in the entire field. Perhaps you will sense energy depletion in the field, a weakness in the energy. You will sense any or all of these conditions in your patient, in various combinations, depending on that person's unique condition.

   You may, at the same time, receive information regarding the proper treatment for these areas. You will not be limited, in your reading, to "psychic sight," as information may come also through "sounds" or "feelings," even in your own body. The important thing to understand, however, is that you will not be "seeing" as you normally do with your eyes. It will be something like remembering a distant memory, or like a dream you have decided to dream, without knowing exactly what it will be. It will not be information you "think," but information which just comes, automatically.

   If, while receiving the information, you find yourself distracted by thoughts, let go of them. When you are receiving clear psychic information you are free from thoughts and emotions-free from the excessive activity of the "thinking mind"-and are allowing just the information coming from "beyond yourself" to emerge. If you are distracted by mundane thoughts, or doubt, do not react to them, just drop them and continue receiving the information effortlessly. This information coming from the ream of wider awareness, possibly from a guide, has a different "flavor," a different feel, that the thoughts from your own mind. You must learn for yourself how this difference feels.

   This exercise will take just a moment or two, and may be repeated for a second or third time, if you feel it would benefit, although once will often be enough, especially after you have gained some experience in this basic technique. Whether performing one "round" of this technique, or several, allow all the information coming to begin to integrate into an overall understanding of the condition of your patient, as well as inform you of whatever of the various energetic defects of the aura and chakras may be present.

   This technique is a very useful training tool, and should be used while you are learning and perfecting your ability to psychically "read" energy fields. When you become very advanced in the intuition technique, you will no longer have to consciously follow these steps. You will direct your awareness, and the information will come automatically. This basic technique can be used in many different ways.

   In addition to "seeing" information, you may also receive sounds, feelings, inner knowings or other guidance at various times. Be open to any colors that speak to you - chakra colors or colors in lower layers of aura. You will use all this information, and the sensing with your hands, to allow a fuller understanding of the condition of your patient to emerge in your awareness. Do not merely "analyze" your patient's condition, but use your intuition to begin to integrate and assess the information you are receiving. Allow the information to emerge, as it is, trust your first impressions, and do not encourage your "thinking mind" to question or modify what emerges. Trust the information you are receiving, and learn to trust your intuitive sense-it is as valid a tool as your rational mind.

LEARNING TO VIEW THE AURA

   During healing treatments, you will often first sense the condition of the patient's aura and chakras through reception of psychic information and guidance. After doing so, however, it is good to also practice seeing the aura for yourself. To view the human aura is difficult at first, for the eye not accustomed to seeing it, but do not worry if you have not seen an aura before. Virtually everyone who persists in practicing viewing the aura can succeed at it, although it may take a little time. Actually, the aura is visible to all, although we do not teach ourselves to recognize it, cultivate our ability to see it, or consciously acknowledge its presence. It is very possible that you have had experiences in which some portion of the aura has been visible to you, on some level of your awareness, but your conscious mind did not recognize them as such. There have often been times when you have been aware of the emotional or mental state of other persons, for example, and have "known" so on a deep level from your unconscious awareness of their aura.

   Attempting to view the aura is best done in an environment conducive to viewing it, an environment in which there is not bright or harsh lighting, nor lighting that is too dim. Soft light, in a room that is neither very bright nor too dark is ideal. The background color, against which you will practice viewing the aura, should be neither very dark, nor very light, nor a strong color. A light to medium neutral color will work the best, gray being ideal. You may wish to cover your treatment table with a suitable color, if it is not already, if you decide to practice during treatments. It is best to use a human subject for your practice, and it is not necessary to use external devices, such as special glasses, to learn.

   It is important to approach the viewing of the aura with the proper attitude. Attempting to view the human aura is not something to "work at" or concentrate on, in fact, the gaze itself must be soft, you must soften and slightly de-focus your gaze, as though you were looking at something "off-center" or with the eyes slightly out of focus. This is looking at an area using the eyes in accordance with the receptive principle-the eyes relax and allow whatever information wants to come in to just come, instead of reaching out to notice details. Learning to see the aura is not something you "work at" but something you relax to. It is an openness. You should strive, before practice, to achieve a quiet within your mind, and be devoid of expectation.

   Release all preconceptions of what it will look like or feel like to see an aura, and be aware that it will be a subtle experience, with fine perceptions. Have faith, also, and believe that you will see what exists, and do not doubt. Do not allow yourself to fall into the common trap of doubting, and then discrediting what you see. You have learned to trust your first intuitive impression when practicing the intuition technique in reading the field intuitively, trust your impressions now in your efforts to learn to see the aura.

   There is a technique that will assist you in learning to see the aura. In learning to see it  you will use the same basic concepts you employed in the intuitive technique that assisted you in beginning to receive psychic information and guidance. You will, in learning to view the aura, use a similar alternation between active and receptive principles. You will concentrate (with the active principle) upon the shape of the area over which you wish to see the aura (either a part of the body or the entire body), as you see it with your eyes. You will then release (into the receptive principle) to allow impressions of the aura to form in your mind's eye, at first, and then will attempt to confirm this intuitive impression with your physical eyes. It is easier to learn to see the aura in this way, because the aura is seen first with the mind's eye, and then with the physical eyes. To learn to see the aura in this way makes perception easier and serves to perfect the ability. In actuality, as you become more and more able to see the aura you will see it with the mind's eye in conjunction with the physical eyes.

   The first portion of the aura you will probably be able to see is the first layer of aura, or etheric body. It will appear to you as a light gray, light blue, or colorless "haze" around the surface of the body, from one-half inch to an inch or so above the skin surface. This haze is a superphysical light, a very fine perception, and may not appear the same as a physical light would. If you approach viewing the aura with the proper attitude, you should find that it is not very difficult to begin to see this first layer.

   It is sometimes easiest to learn to see this first layer of aura by attempting to view it around specific parts of the body. The exercise below is a good start at perceiving the etheric layer, and may assist you in viewing this first layer of aura around your hands.

  Hold your hands out in front of you with fingers gently spread, and relaxed, palms toward you. Concentrate, now, for a moment, on the area in space around one of your hands. Gaze, with your active mind, at the shape of the hand and the area around it. Release; relax now into receptive phase as you have learned to do, while glancing away from your hand. Allow an impression to form in your mind's eye-let your mind's eye perceive in the same way you did when learning to receive psychic information with your eyes closed. Notice that an impression can form in your mind's eye independently from whatever your physical eyes are looking at. What impression do you get in your mind's eye? Do you "see" anything around your hands-like a fuzziness, a haze or a layer of light surrounding your hands? Now, with your gaze softened, de-focused and relaxed, look back at your hand with your physical eyes and try to see the aura around your hands with your physical eyes, too. Try (effortlessly) to confirm with your physical eyes what you have seen in your mind. Repeat this cycle several times, to begin to allow a stronger impression to form in your mind, and perhaps make the aura around your hand easier to see.

   After attempting to view the aura around your hands in this way, call in the energy. Use the symbols, as described for beginning treatments, to bring in the energy to your hands, feeling it build. Repeat the glancing technique again, now, using the same technique to attempt to see the aura around one of your hands. Perform several "cycles," allowing impressions to form. What do you see? Is there any difference between the apparent size, or intensity, of the aura around your hands? Did bringing in the energy into your hands make the aura easier to see?  By bringing in the energy, you intensified the auric field around your hands. This may make the aura around your hands bright and easily visible. Look at the aura around both of your hands-can you see the light around them?

   It is also possible to practice seeing the aura around specific parts of the body of others, especially the head, whose etheric layer is sometimes easily visible. Practice of this basic glancing technique, at various times throughout the day, will often serve to assist in gaining the ability to see the first layer of aura. After gaining some success in this effort, it is time to attempt to view the entire first layer of aura prior to treatment:

  Begin to view the aura of the entire body, with your patient lying down in front of you on the treatment table, by gazing with your "active mind" at the area around the shape of the body-the open space surrounding the area near the body surface (where the aura should be)-for a brief moment. Then avert your eyes, release into the receptive phase, and allow yourself to become aware of what your mind's eye perceives. What do you see in your mind's eye?  You might still see the shape of your patient's body in your mind's eye, but is there perhaps something around or near it-a shell, a haze or a layer of dim light near the surface of the body? Repeat this several times, each time giving yourself a brief moment for an impression to form. This is a bit like looking into a room, quickly, and then looking away-after some number of rapid glances, you will begin to get an impression of the room that lingers in your mind, after such glances. You should, similarly, get some impression, in your mind's eye, of the aura of your patient.

   After getting some impression in your mind's eye, look back at your patient with your physical eyes- with your gaze softened and in the receptive phase. Do not strive to see anything-just relax, de-focus your eyes, and allow whatever visual impression is forming just come. Do any of the impressions that formed in your mind's eye appear to your physical eyes as well?  Repeat the glancing technique again, checking first for an impression in the mind's eye, and then with the physical eyes, to see if you can view with your eyes what you are seeing in your mind. It is possible that you may even begin to gain some sense of the energetic phenomena of the aura of your patient, as you practice.

   It is with this repeated glancing, with the use of the active and receptive principles, that an impression will form in your mind's eye, and it will require practice for more than a general impression to form, and especially for the aura to then begin to appear to your physical eyes.

   After you have succeeded in seeing the etheric body of your patient, it is possible that, with time, you may begin to see the colors of the emotional body, the second layer of aura. During your attempts to view the aura, you may, as you release into a state of effortless reception during your practice of the glancing technique, have the impression of a certain color over some part of the body. You may not think that your eyes see anything, but in your mind's eye you may think, "yellow!" Do not discount this impression, for it is the beginning stage of becoming aware of colors in the aura, and if you effortlessly maintain your openness to this perception, you may at some point begin to see the color with your eyes. It will be a very fine perception, but it will be real. Trust your impressions of color, and you will find that you saw more than you consciously realized. It may take some time and much practice before you are able to glance back and gain some vision of the colors of the aura around your patient.

   As you practice, just let the colors come. Continue your practice, and you may eventually see various colors around the body surface, and specific details as well. First, in your mind's eye, and then, with much practice, perhaps with your physical eyes also. Do specific darkened or colored regions appear? Patterns? You may be beginning to see the colors of the second layer of aura, the emotional body. You may even see movement in the patterns or colors.

   Remember that the aura is not something that is seen with the eyes alone. You may look at a hand, for example, and see patterns that have a shape, form and movement, but you may not see them in the same way that you would see a table or chair, because the colors and patterns are not seen only with the eyes. If the awareness required to see them was a product of the physical eyes alone, everyone would always see auras. You must begin to see the aura and its phenomena with your mind's eye, before seeing it with your eyes, too. As you begin to see the aura intuitively, you will detect everything you imagine you should see with your eyes, and there is ultimately no difference in these two kinds of seeing.

   As you learn to view the aura, you will integrate what you see with the other information and guidance you receive. You should see the intuitive reading, the aura viewing, and the other ways you will be receiving information, not as separate techniques, but as part of a continuous process of perceiving the health of your patient. You may wish to begin with just the intuitive reading, using just the body outline, as you begin learning. This may make it easier for you to gain the information you need, in the beginning. You might then proceed to also attempting to view the aura, using the glancing technique given above. It is also possible to combine the two techniques, perhaps after you have had some success in viewing the aura, so that you concentrate on the patient's body with your eyes open, and then release, allowing intuitive information to come into your mind's eye, as you have done, and attempt to confirm and corroborate the information you receive with your own viewing. You can use the psychic information appearing in your mind's eye to plan treatment and incorporate your own visual viewing as it happens. These are all steps-stages in a single process of learning to see and assess the health of your patient's aura. You may use whatever form of reading is best for you, given your own abilities at the particular time.

   If you are attempting to corroborate your intuitive (mind's eye) information with your aura viewing, it is important to understand that, at first, the two information sources may not convey identical information. This is because you may be receiving intuitive information on auric phenomena that have not yet become visible to your physical eyes. The intuitive methods are a starting point, and entry, into viewing the aura directly-it is good to eventually gain the ability to see the field directly with the eyes.

   It is ideal to use your intuitive and aura viewing abilities all throughout the treatment, employing them later, as well, after taking your initial readings and beginning to treat. You may see that these two techniques are really the same, and that there is really no difference between seeing with the mind's eye and with the physical eyes-they are one. It is not necessary to incorporate direct viewing of the aura in your treatments at all, at least at first, but it is an advanced technique you may wish to try. All that is important is that you do what makes it easiest for you to sense and learn.
ASSESSING TREATMENT NEEDS

   After obtaining psychic information and guidance, and attempting to view the aura yourself, you will use the passing-of-hands as your third main "information source," as you proceed in the process of becoming aware of your patient's treatment needs.

   In Chios Level I you began to sense the human energy field and to practice the passing-of-hands. In this level, you will benefit from additional practice in this technique, so that you may refine it and gain further information from it. Now that you have received the second Chios attunement, your hands will be more sensitive, which should make it easier for you to sense the energies. After examining the body using the passing-of-hands, you will take the results of all three sources of information regarding your patient's condition, and integrate them into an interpretation of your patient's needs. You will do this, not in an exclusively "rational" way, but in a manner through which each "information source," and all of them, have worked together to give an awareness of the condition of your patient that has formed in your whole being.

Refining the Practice of the Passing-of-Hands:

   It is important to practice the passing-of-hands in the proper manner, to gain accurate information about the patientís energy field. Pass your hands only over the front of the body, but including the limbs, and all around the head area. They are passed palm facing downwards, with the fingers spread slightly. The hands should be relaxed, as if resting, so that they are receptive to the sensation of the energy. Notice how this is similar to the idea of "receptive phase," as you have learned it. They should remain about 4 to 5 inches above the body surface of your patient, and should be moved slowly, approximately 2 inches per second, while sensing the energy.

   You may choose to keep the hands close together over the same area as you pass them (although there is no particular advantage in this), move them over different areas at the same time, or use just one hand alone. Often it is easiest and best to work with a single hand at a time. You must do what makes it easiest for you to sense. Usually the right hand is a little more sensitive, at least in the beginning, although after some experience both hands will probably become equally sensitive readers. Your sensitivity in both hands will also vary from day-to-day with changes in yourself.

   The fingertip sweep exercise you practiced in the first level began to make you aware of the subtle sensations of the energy as you sense it with your hands. You have also begun to sense the energy field of your patient as a part of your treatments. There is another exercise you may practice now that will help you in tuning your sensitivity:

  After calling in the energy using symbols, hold both of your hands out in front of you, relaxed, with palms open and fingers slightly spread. Now, pass your palms over each other, with the palm surfaces 4 to 5 inches apart. Do not try to "figure out" whatever you may be sensing-just pass them over each other while remaining open to the sensation and experiencing it with your entire being. Perform this exercise several times a day-when you practice it you are tuning your sensitivity-you are practicing the integration, at a deep level, of the delicate sensations the energy produces in each of your palms and your hands are comparing, refining and integrating their "separate" sensations.

   You may also work to tune your sensitivity while examining the energy field of your patients. It is beneficial, when practicing the passing-of-hands, to first pass one hand, by itself, over a given area in the patient's field where sensation is detected, then pass the other hand over the same area. One hand may feel a sensation, and then the other hand may feel something slightly different. This experience will expand your sense of the energy, as if gaining more perspective. Do not try to mentally "figure out" the differing sensations; simply allow the experience to give you a more complete intuitive understanding of body energies. You are "tuning" your sensitivity, increasing your sensitivity and understanding of the energies, but you are not merely interpreting the sensations with your mind.

   The delicate sensations you may feel as you pass your hands over your patient's body might manifest as a hot, cold, attracting ("dip") or repelling ("bump") feeling in certain areas, or in some other way. The sensation in the hands is not necessarily related to the type of auric phenomena being sensed by the hand, although feelings and impressions in the mind frequently will give information on the aura phenomena sensed. It is important, though, to remain free of any preconceptions of what you may sense, either with the hands, or with the intuition, during the passing of the hands. Release any expectations you may have, and you will then be free to sense the energy as it is. You will find that practice of this technique will, over time, result in your achieving greater and greater sensitivity to the energy.

   Open your sensitivities to the patient's field and to the patient's energies. Try to attempt to learn and get a sense of the energy flows in the body and recognize areas where the flow is disturbed. You may also wish to try to "merge" with, to become the sensations and the energy flow, for this will help in opening your sensitivity to the energies and the energy field. You will therefore have greater holistic perception of the energy, and this will allow greater intuitive knowledge of whatever energetic defects in your patient's field may be the source of the sensations as you examine the patient with the passing-of-hands. This will also allow a greater overall awareness of your patient's condition to emerge in your being. The greater your sensitivity to your patient's field, and the fuller your understanding of its condition, the greater will be your power as a healer.

   It is especially wise to pass the hands over whatever areas your intuitive reading and/or aura viewing has indicated a problem may exist, in order to gain additional information. Use the passing-of-hands to substantiate and add to your intuitive reading and your viewing of the aura. Combine and compare the feelings you get from all three sources of information. Should your hands give you information that is not confirmed by your intuition or eyes, do not discount it; the hands are accurate indicators of the auric energy, and they may sometimes indicate conditions not apparent to your "sight." In addition, you may receive intuitive insight in a visual or other form as you pass the hands over the body; feelings in your mind as you pass your hand over a certain chakra, for example. Those areas where you sense energetic defects will require treatment using specific techniques designed to correct the conditions.

   Although you may, while you learn, practice the passing-of-hands as a separate step in your treatments, after the obtaining of psychic information and the viewing of the aura, there is no reason why it cannot be performed at the same timeóalternating from one information source to the others to explore and confirm your perceptions. It is perfectly acceptable to perform an intuitive reading while at the same time attempting to confirm the psychic information you are receiving with your own observations of the aura (using the glancing technique), and to also pass the hands while these other sources of information are obtained. All three sources of information are used together and are compared with each other, in order that a complete and overall understanding of the patient's condition be obtained. This integration of the treatment needs of the patient, like each of the sources of information that contribute to it, acts to give impressions at a deep level-to the healer's entire conscious awareness. All the various forms of information the healer receives integrate into a deeper knowing.

Integrating an Interpretation of Treatment Needs:

   As you practice and gain experience, you will begin to be able to discriminate between normal body conditions and unhealthy ones. You will find that healthy chakras, for example, will have a sensation of health and energy associated with them when the hands are passed over them, while with blocked chakras you will sense an "unhealthiness," and will feel that the energy ends abruptly where it should flow-a stoppage in the energy that flows upward through the chakra and into it from outside. This sense of unhealthiness will be easier to read after some practice-you must be clear and open to it. Blocked or diseased chakras may also have a blackened, muddied, smeared, or discolored appearance accompanying them, and will often appear this way to your mind's eye as you receive psychic information and guidance. Although blocked chakras are not easily detected through viewing of the aura, it is possible you will later acquire this ability.

   Blocked 4th, 5th and 6th chakras are very common, while blocked 7th, 2nd, 3rd and 1st chakras are progressively less so. You will notice that some chakras will be chronically blocked on certain patients, while other chakras will be blocked occasionally, varying with the life circumstances of the patient. They are corrected using a technique called Unblocking Chakras.

   A leak or tear, a region leaking energy from a damaged part of the field, may appear and have the feel of energy flowing or moving in an unlikely direction (often outward). You will get a sense of a break or rupture in the harmonious flow of energy-an unhealthy feel to its flow. Leaks and tears are similar, and are treated the same way.

   Leaks may appear as a "jet" of energy flowing out from the body, usually near the knees, shoulders, neck, elbows or ankles. Tears may be seen as a rip in the field layer or layers, or sensed or felt as an openness in the field. These "holes" in the auric field are found over the chakras, over the face, and large tears, sometimes extending through several layers of aura are found most often over parts of the torso. Leaks and tears are corrected using a technique called Sealing Leaks and Tears.

   Auric energy impurities will have the appearance or feel of heaviness, discord or impurityóexcess energy material in a place where it is not supposed to be. They will often appear as clumps of material, fuzzy areas or discolored areas of darkened energy around the body. They are areas of undesirable stagnant energy accumulation, and are energy blockages of various kinds that inhibit the flow of clear energy in the energy field. The colors or appearance of these impurities will be unhealthy and undesirable looking, as opposed to the healthy, vibrant appearance of a clear aura; they will look or feel static, thick and discolored.

   These impurities are commonly found around the head, face, shoulders, torso, hips and other areas. They also occur over chakras. Like blocked chakras and leaks and tears, auric impurities may have an "unhealthy" feel to them as you pass the hands. They are often produced by unhealthy energetic conditions within the body, and can sometimes also relate to undesirable emotions or thoughtforms. The clearing of auric impurities, along with the unblocking of chakras, often results in better physical health, and also emotional and mental clearing for the patient. Auric impurities are removed using a procedure called Aura Clearing.

   A condition of energy depletion is sensed as an absence of the energy, a lack of robustness in the overall feel or appearance of the energy field. During your reception of psychic information and guidance, you may have learned of this condition in your patient, or you may have noticed, as you viewed the aura, that the energy seemed lowóthat the first layer (and higher layers) seemed dim. This condition will cause a weakness and dimness of the aura, on all its levels.

   You may also sense this condition later, as you treat the patient with the laying-on-of-hands. During the placement of the hands you may also sense a lack of vitality in the body energy, and thereby confirm your perception.

   Energy depletion is corrected through a technique know as Aura Charging. To re-establish its energetic vitality of the aura greatly aids the healing process, especially in the seriously ill, and serves to decrease the likelihood of further disease. Occasionally, energy depletion will occur only in certain areas of the aura, usually at the extremities. This will be sensed in the same manner as overall energy depletion, yet only in the lower legs or arms. A variation of aura charging, local aura charging, is then employed to re-vitalize the field at these locations.

   A disturbance in energy flow may be sensed as an overall disharmony in the energy of the energy field, not tied to any chakra or other specific location in the field. It is a disjointed, jagged or unbalanced feel or appearance in the energy flow of the entire body. You may not sense it visually, but may sense in your being, at a certain level, an unpleasant or uncomfortable sensation, something like the sensation that screeching on a blackboard presents to your sense of hearing. There is usually no visual indication, either with psychic sight or with the eyes, but it is sensed on a subtle level by the healer as an uneasiness in the energy field of the patientóan uneasiness that the healer may even feel in his or her own body.

   This condition is corrected through a procedure known as Correction of Energy Flow. When it is detected in only one particular area of the aura, occasionally over portions of the torso, it is corrected by local correction of energy flow, although this is a somewhat less commonly found condition.

   You will, with practice, be able to discriminate between these different conditions, and know what treatment is appropriate. Using all the information you have gained from your reception of psychic information and guidance, viewing the aura, passing the hands and any other felt sense, integrate and plan the course of appropriate treatment. Above all, however, be aware that this understanding of the condition and proper treatment of the patient will form as feelings in the eyes, mind and hands. The idea is to form a knowing that is felt by your whole being.

   After coming to a good understanding of your patient's condition, you will then proceed with treatment. The various techniques that you will use, and the proper method of their practice, are detailed in the remaining sections of this level. You will incorporate these techniques in the appropriate places during your treatment, and the recommended order in which you should do so is given in the Treatment Outline near the end.

	

SEALING LEAKS AND TEARS

   After performing the passing-of-hands and assessing the treatment needs of your patient, the first technique you may wish to employ in order to treat energetic defects in the patientís field is to repair any leaks or tears you have detected.

   Strength and integrity in the auric field layers is a necessity for the energetic health of the patient, and as a foundation for other healing work. Sealing leaks and tears brings back the field integrity and prevents the energy loss and vulnerability of the energy field that would otherwise remain. 

   Sealing of leaks and tears is performed by moving one of your hands over the region where you have detected the leak or tear, in a way very similar to the passing-of-hands. To begin to seal any leaks or tears you have detected in your patient:

  Hold one of your hands over the first leak or tear you wish to seal, in the same general position as during the passing-of-hands (palms about 4 to 5 inches above the body), but with the fingers gently held together, palms open and held flat (instead of relaxed).

   Now slowly move your hand in a gentle back-and-forth or circular motion, over the area where you have detected the leak or tearóyou will find that your ìfelt senseî will often tell you how to move it.  Your hand, while moving, should travel at a speed of about 2 inches per second or soóif it is moved much slower or much faster than this the technique will not be as effective.

   Whereas you were simply open to sensations, as you moved your hands during the passing-of-hands, you must, when sealing leaks or tears, instead take a more active role. As you move your hands over the leak or tear, you must visualize the leak or tear being repaired as you perform the motion. As you move your hands in sealing a leak, for example, you must intend and sense that the area of the first auric field layer over which the leak is occurring is being sealed shutóthat the weakness or thinness of the energy field at that point is being supplemented, resupported and repaired as you move your hand over it. You must sense and become this sealing and repair of the auric energy layerósee the energy, as if in a layer below your hand, repairing the leak or tear in this way. It is the energy in your hand, combined with your visualizing ability, that provides the effectiveness of this techniqueóyour mindís eye directs the energy flowing through your hand to seal the field layer at that point.

   When sealing a tear, you must similarly sense the auric field being fused shut, so that the open gash or rip that was the tear is instead sealed. The energy in your hand, in conjunction with the visualization in your mindís eye, similarly works to repair the damaged area. When sealing either leaks or tears, smooth them over, and meld them, by moving your hand in this manner over them while visualizing them being repaired in this way. Seal them shut with your conscious awareness, so that the field is repaired and integral and energy can no longer escape. To seal a leak or tear in this way generally takes only a moment or two.

   Leaks generally occur on the first layer of aura, commonly near joints, and tears are also often found which only exist in this lowest layer of aura. In these cases, the above-described procedure will suffice. There may be instances, however, where tears in the field are located further out (in higher levels of the aura)óthe tear begins on the first layer but then also extends to the second, third or even higher layers. In these cases, you will need to seal the tear on each layer it occurs:

   After sealing the first layer, progressively locate your hands farther out from the body, on each layer the tear occurs, and seal that layer using the proper technique given above. After sealing the first layer with the palm 4 to 5 inches above the body, for example, you may need to move the hand an additional 4 to 5 inches upwards, and seal the next level. You may need to proceed another 4 to 5 inches up to the third level, and then even higher. You will know, from your intuition and by feel, when such tears are present and how high they must be sealed. It is possible for the tear to extend up to any layer of aura, and such tears are commonly found. You must be open to your intuitive guidance, to sense when this is the case, and seal the layers to as high a level as necessary.

   Sealing of leaks and tears is generally performed using only one hand at a time. Although you may choose to use the right hand, at first, with even a little practice both hands can become equally effective at this technique. Sealing of leaks and tears is done with the eyes open. Proceed to seal all leaks and tears that you have detected in your patientís energy field, using this same technique.

   Small tears sometimes occur over chakras. It is not the chakra that is torn (this is a rarer occurrence) but the field layer or layers above the chakra. This is another result of emotional or mental traumas. When this is encountered, the healer must seal the tears as usual.

Maintaining Transparency:

   When sealing leaks and tears, as with all hand techniques taught in this Chios level, it is important at all times to be open and aware of the nature of the energy and the auric field with which you are working, and not to distance yourself from the energy flows. Although the hands are the instrument you use, bear in mind that, with the passing-of-hands, sealing leaks or tears, aura clearing, unblocking chakras, correction of energy flow and even the laying-on-of-hands, you are really using your whole being, through the hands. You must be open, and acting, as an entire self, to the entire field of energy you are addressing, and not just consider that it is the hand alone working with some small area of energy. It is necessary to set aside self-consciousness of the hand, or any particular aspect of your worldly self, and seek to work as a clear channel when practicing the healing techniques or reading your patient. You are practicing the techniques, or reading or viewing your patientís aura with your entire being, using your eyes, hands, etc. This is called transparency. It is important to understand that healing, and all healing techniques, are ultimately performed with the entire being of the healer on the entire being of the patient. Cultivate this quality in yourself, as you learn and practice the specific techniques given in this level.

	

AURA CLEARING

   It is vital to the health of the patient that the flow of energy in the energy field be free from interference or corruption from the stagnant, unhealthy and impure energies that can block its normal flow. If you have detected such energy impurities in the aura of your patient, they may be cleared out and removed from your patientís field using a procedure known as aura clearing.

   This technique is performed over the various areas of the body where these energy impurities commonly occur, as well as over chakras, when indicated. Aura clearing uses the hands, especially the fingers, so as to remove undesirable energies from the lower layers of the energy field.

   While performing aura clearing, the hands are moved in a particular fashionóthey are ìdrawn outî away from the body of the patient, removing the auric energy impurities from the field as they do so. This movement is done in a slow, deliberate manneróyou must concentrate on the act during aura clearing. To clear away auric energy impurities that you have detected in your patientís field:

  Place your hand palm-down over the first area to be cleared, with the fingers spread a moderate amount (wider apart than during the passing-of-hands). The fingers should extend straight out, level from the hand, or perhaps be slightly pulled up above level. The hand, at the beginning of the drawing-out motion, is about 1 inch above the body surface (when clearing the first layer), and at the end of the motion perhaps 15 inches above the body, the entire motion taking approximately 5 seconds. The hands may then be relaxed, slightly so, so that the fingers slant slightly downwards, and the hand is returned to the starting position 1 inch above the body once again.

   While performing the upward motion, visualize, intend and sense that the auric impurities are being removed. Your hand and its outspread fingers has its own auric field, which acts as an attractive device, or an attractive auric net, which detaches the harmful energies from the patientís field, where they reside near the body surface. They ìstickî to your hand (primarily the underside of the palm and fingers), and are released from the patientís field by the upward motion. Apart from the body, they lose their charge, their ability to cling to the field of the patient. The impurities dissolve, become as dead, and have no further effect on the patient. As you perform the motion detailed above, feel the energy in your hand and fingers, feel the field around your fingers expanding and growing strong, and visualize, intend and sense it attracting, pulling and clearing away the undesirable energies as you draw your hand outwards. Separate and remove the impurities from the patientís field using this motion in conjunction with your visualization ability. You may see, with your mindís eye or physical eyes, the etheric field of your hand and fingers expanding and catching the undesirable energies, and removing them.

   Repeat this motion as many times as necessary to clear the auric impurities away, over each area in which they occuróthis will usually involve between two and ten motions and take between one and three minutes, depending on the quantity of energy impurities to be removed, at each location. Some healers like to ìshakeî the impurities off the hand, after the hand is fully drawn out from the body, before performing the next drawing-out motion.

   Aura clearing is done using only one hand at a time. It may be done with the right hand in the beginning, if desired, as it is usually somewhat more effective at first, but with experience both hands will usually become equally effective at removing impurities. It is performed with the eyes open. Use this technique to clear away all areas of auric energy impurities that you have detected, one area or zone at a time.

   This treatment will be required at various points all over the body. The energies you will clear are energies that have stagnated and may appear to you as muddied, thick, or discolored, energies that block the open flow of clear energy. These energies exist as zones or areas of stagnant energy accumulation near the body surfaceóthey are attached to the bodyóyet will extend a short distance into the body and perhaps out into the auric field a short distance also. Performing the drawing-out motion as given above, however, with the hand beginning approximately an inch above the surface of the body, will remove such blocks, for the portions of the area or zone of stagnant energy that are just below or above the body are connected to the zone as a wholeóit is one blockóand will be removed as the entire block is removed. In other cases, energy impurities may exist some distance out from the body, yet be associated with and connected to areas of energy impurity near the body surface. In this instance, these outer energy impurities will also be removed as the block near the body surface is removedóperform the motion as usual.

   You will find that aura clearing will also be required over specific chakras quite often to remove stagnant or discolored energies over them. The 7th, 4th, and 2nd chakras are particularly susceptible to these sorts of stagnant energies. When performing aura clearing over chakras, be aware that you may also be smoothing the energy flow in the chakra, as well as removing impurities. With some chakras you may detect what appears to be a poisoning, and you can correct this by drawing out the impurities and smoothing the flow at the same time. Draw the hands up over the chakra as if you were cleansing and smoothing the flow in a ìfunnelî of energy.

	

UNBLOCKING CHAKRAS

   It is vital to the energetic health of the patient that the upward flow of energy through the chakra system, and the flow of energy into and through each chakra, be maintained. If you have sensed that a chakra is blockedóthat the energy stops its normal flow at that chakraóit is possible to restore the healthy upward energy flow.

   Unblocking of chakras is done during the normal round of hand positionsówith the hands on the chakra in the same position, and at the same time, as regular hand placement. When you have detected a blocked chakra at a certain location, clear it in the following way:

  As you lay the hands on that chakra point during the normal course of treatment, visualize the appropriate symbol (see the diagram) in the proper way during the full time you treat that chakra, and at the same time visualize, intend and sense that a blockage in the upward flow of energy is being removedóvisualize the energy that is flowing upwards through the spine, at that chakra point, flowing through the chakra, the blockage in the chakra being removed as it does so. You may find it easier to visualize the symbol and the chakra clearing with your eyes closed, as you learn. With a little practice will be able to visualize in the proper manner with your eyes open, as you practice this technique, and this is to be desired.

   The symbols are each related to a certain manner of energy flow, and this energetic nature of the symbols relates to the chakras in this way. The 1st, 2nd and 3rd chakras, for example, bear a relationship to the Circle in their energetic functioning. The 4th, 5th and 6th chakras bear a relationship to the energetic nature of the Trine. The 7th chakra bears a close energetic relationship to the Star. Accessing the energetic nature of these symbols (and hence that of the corresponding chakra) through visualization, combined with the visualization of the chakra clearing, provides the effectiveness of this techniqueóthe energy flow through the chakra is cleared, and the blockage is removed.

   If you have perceived that a blockage of the first chakra exists, it must be treated in a slightly different way, as placing the hands on the corresponding body area (the genital region) is not done. The hands of any person, however, are receptive channels for the body energy, and the patientís hands may be used to treat this chakra. To clear the first chakra:

  Place your hands on the patientís hands, with each of your palms on a palm of your patient. As you send in the energy, visualize the Circle, and visualizeóintend and senseóthat the first chakra is being cleared. This will not be as focused a clearing as would be provided with direct hand placement, but will assist considerably.

   As the diagram implies, the symbols are also associated with regions of the body as well. The Circle is associated with the abdomen below the diaphragm, the Trine with the area above the diaphragm up to the third eye, and the Star with the crown of the head. Visualization on the appropriate symbol during the laying-on-of-hands on supplementary areas may also be done. For example, when treating problems in the lower abdomen, you may, if you have sensed that it is appropriate, use a visualization of the Circle while placing the hands in supplementary positions after the usual chakra positions. Use of the symbols during treatment of positions other than blocked chakras will not be required on most patients, however, but if you sense it will benefit a particular condition you encounter, use it. It may interest you to know, also, that while one symbol predominates in each of these areas, elements of the others are also present.
AURA CHARGING

   Although it does not occur in the majority of patients, energy depletion is a serious condition that inhibits the entire life process of the patient and makes the patient more susceptible to diseases and afflictions. It can also inhibit the effectiveness of whatever healing work is being performed.

   This condition can be corrected through a procedure known as aura charging,whereby the depleted energy field is ìcharged,î or replenished with energy. Whereas the usual conduction of energy into the chakras, during the laying-on-of-hands positions you have learned, does also add energy to the aura, aura charging is a more direct and specific way to supplement the energy content of the energy field itself, when it is depleted.

   Although aura charging is not needed on all patients, there will be many patients that will greatly benefit, especially those with conditions that threaten the life energy (e.g. depression, cancer, AIDS, heart disease and many other serious conditions). You will find that it is commonly needed by those with serious illnesses, and will provide a re-energization and sense of well-being that is necessary for healing these persons. It is also useful for those who are just ìrun down,î and may prevent illness and induce well-being in these patients, too. To charge the aura of your patient:

  Place your hands on the body in the successive positions shown in the diagram, beginning with the feet. In each position, the right palm is held over the lower end of the position, the left on the higher. In position 1, for example, place your right palm over the sole of the patientís right foot, and your left palm over the top of the patientís right knee.

   Beginning with your hands in the first position shown, conduct energy into your patient, but transfer the energy in a slightly different way than usual. Transfer the energy in a more intense way, almost as if you are radiating energy into the patient and the patientís field to create a bond between the two. Radiate the energy from both of your hands equally, and into the patient and their energy field. Sense yourself as the patient, and as the patientís field, as it fills with energy. Visualize the bond between the patient and the patientís field in this area, and visualize the field in this region filling, expanding with energy.

   Transfer the energy into the patient, in this way, for one to two minutes, or until you get a sense of completeness and/or the energy flow diminishes. Now move to position 2óplace your right palm on the sole of the patientís left foot and your left palm on the patientís left knee. Again transmit the energy, seeking to create a bond between the patient and their energy field while visualizing the field filling and expanding, in the same manner as before. Continue treating this second position until you gain a sense of completeness and/or the energy flow diminishes, yet also make sure that you sense a balance between this side of the patientís field and the other side that you just treated.

   After finishing treatment of this position, continue successively treating the patient in the positions shown in the numerical order above, at each position transmitting the energy in the correct way until you feel that that position is completeóeach position should only require between 1 and 2 minutes of treatment, although certain positions may require a little longer, depending on your patientís particular needs. When proceeding from one side to the other, as you move upwards, treat until a feeling of balance between the two sides is obtainedólead the energy up the body deliberately, and in such a way as it is balanced on both sides. The exact hand positions may be variedósome healers may prefer to add the arms, for exampleóbut this is not usually necessary.

   As you proceed up the patientís body performing this technique, you will sense the patientís aura charging, and may feel the energy radiating outward as it fills. You may see, in your mindís eye, or with your eyes, the aura fill, brighten and expand. It is the intense transmission of energy to the patient in this way, while visualizing the bond between the patient and their field and the field of filling and expanding, which directs the energy to fill and charge the aura in this manner.

Localized Aura Charging:

   It is sometimes found that only certain regions of the body will exhibit energy depletion. This is not a particularly common condition, but occasionally the extreme portion of the limbsóthe lower arms and hands, and/or the lower legs and feetódisplay a condition of energy depletion, although the overall vitality of the field is not particularly low. This condition may be corrected with aura charging of that region only.

   For energy depletion in the lower legs, charge from the foot to the knee (as in position 1 and 2 in the full procedure above), as well as from the knee to the hip joint, if you sense it is necessary. For energy depletion in the lower arms, charge each arm from the hand to the elbow joint, by placing your right hand palm-to-palm with the patientís hand, and the other palm on the inside of the elbow joint. The arm to the shoulder may be charged on each arm also, if needed. The arms may also be included in this way in a full aura charging treatment, if you feel it wise, yet this is not usually necessary.

CORRECTION OF ENERGY FLOW

   During your reception of psychic information and guidance, you may have detected an energy disturbance in the overall energy field of your patient. A global disturbance in energy flow is one where the entire energy field of the patient is disrupted and in which the overall energy flow in the aura is erratic and uneven. This condition is often of a transient (non-lasting) nature, but it is detrimental to the energetic health of the patient and can be treated using the Star on the 7th chakra in a specific manner. To correct the energy flow in your patient:

  Sit or kneel at the head of your patient so that your shoulders are approximately at the level of the patientís head. Facing the crown of your patientís head in this way, hold your hands out in front of you such that your fingers are slightly curved, but with palms open, and with palms facing away from you towards the head and body of the patient. Place your fingertips on the crown of the patientís head, your thumbs pointing down, palms facing directly towards the patientís body (and away from you), but palms not touching the head surface. There should be about a two-inch gap between the fingertips of one hand and the fingertips of the other.

   Now visualize the Star while sending energy towards the entire body of the patient. Energy will flow from your palms as well as from your fingertips, even though the palms are not contacting the body surface. While you are visualizing the Star and sending the energy, at the same time visualize, intend and sense a smoothing of the entire energy field into a harmonious flow. Try to merge with, and become, the flow of energy in the patientís field, as you practice this position and this technique. ìSee,î in your mindís eye, the energy correcting to a harmonious, even pattern throughout the fieldóbecome this smooth, even flow. Send forth the energy for 1 to 2 minutes in this manner as you perform this visualization of the Star and a smooth, even energy flow. Having your eyes closed may make this visualization easier to practice, at first, but you should then acquire the ability to perform this technique with the eyes open.

   The Star has the ability to act as a channel to draw energy from a higher realm into this world. A visualization of the Star, combined with a visualization of a smooth, harmonious energy flow in the field of the patient, acts to focus this higher energy into the energy field of the patient, through the 7th chakra (which also corresponds to this higher realm), and provide a large and powerful correction of energy flow in the entire field.

Localized Correction of Energy Flow:

   It is possible that an energy disturbance may be localized in a certain area of the body, rather than all over the body. Often, but not always, this will be located somewhere over the torso (between shoulders and hips). You may have detected this intuitively or visually. In this case, employ the hand position above, and while visualizing the Star also see, intend and sense, in your mindís eye, the energy in that area smoothed and flowing evenly. Visualize yourself as merging with the energy flow that moves in an incorrect direction or unsmoothly, and then visualize the flow as moving the proper way. Perform the procedure on the entire body, but focus especially on the troubled area, by performing this visualization as you send forth the energy from your palms to the body of the patient. 	 	

VIEWING THE CHAKRA COLORS

   As an advanced exercise, you may, if you wish, begin to attempt to view the colors of the chakras as an aid to further informing yourself of the condition of your patient. This is an optional step. It is not necessary to attempt to view the chakra colors to give an effective treatment at this level, yet you may find this an interesting technique to try.

   As you know, each of the seven major chakras has an associated true color, from red for the 1st chakra, up to violet for the 7th. Chakras, when healthy, show a strong, healthy glow of their corresponding true color. Diseased chakras, however, display a discolored, faded, watery or streaked appearance. A chakra appearing this way is defective in its energetic functioning and in need of extra treatment. In diseased chakras, it is common for darkened areas to be visible, or colors or hues that are not appealing to the healer. As with the aura, healthy and appealing-looking colors indicate healthy conditions, and unappealing and unhealthy-looking colors indicate impurities and undesirable conditions. Begin to learn to see the chakra colors with the following technique:

  While performing the usual hand positions on the front of the body, check the color of the chakras by observing, in your mindís eye at first, the subtle color hue on the skin of the back of your own hand as you treat each chakra. The color, apparently reflected in your skin, will be from the patientís own chakra field, and illuminates your skin to your subtle sight. This may be ìseen,î while learning, by performing an intuitive reading: concentrate briefly on the skin on the back of your right hand (which is centered over the chakra) during the active phase, and then glance away (as when using the glancing technique to learn to view the aura) while releasing into the receptive phase. You may still ìseeî the skin on the back of your right hand, in your mindís eye, yet may also receive an impression of color, either strong and fairly pure or weakened, darkened or discolored with impurities, on the surface of the skin on the back of your hand.

   Look back then, at the top surface of your right hand, to attempt to confirm the color hue you saw in your mindís eye, just as you do while practicing viewing the aura. The general tone of the chakra color, with any impurities or discolorations, will appear as a subtle yet discernible hue, to your mindís eye at first, and eventually to your physical eyes also. You may not see the chakra color at firstóit may require substantial practice. After practice, however, you may be able to view the chakra color directly, without looking away, as the chakra color effortlessly appears to your psychic sight. Colors other than the native color of the chakra may also appearóyou will learn much more about colors in the chakras, and their meaning, in Chios Level III.

   This is a good technique to incorporate into your treatments, if you wish. Briefly assess the color of each chakra as you treat it in the usual order. You will have impressions of chakra colors, perhaps including indications of impurity, as you move your hands to the different chakra positions. Those chakras that show a poor color hue should be treated with extra energy during hand placement to help restore their hue. You may be able to view changes in the hue, and work to restore it.

   As you become more aware of chakra colors, you may also get information of this sort during your initial assessment of your patient during your reception of psychic information and guidance, or as impressions as you view the field. Be open to the chakra colors, and you will find that this information will come to you at various points during treatment. Combine all your assessments into a complete sense of chakra condition, and treat accordingly.

	

USING LIGHT IN HEALING

   If you wish, you may begin to incorporate the use of light in your healing treatments. This is an optional additionóthere are healers who do not use light but who nevertheless give very beneficial treatments. It is possible, however that you have already had the urge to use light. You may have even begun ìseeingî the light as you have channeled the energy. If you feel it is natural for you to use lightóif you feel an affinity for itóit is very beneficial for you to begin to use it in your treatments:

  Begin by visualizing a cloud of light below your hands as you perform the usual chakra positions. The light may appear to your mindís eye either as a pale white, or a pale light bluish-white light. Use whichever of these seems natural to you. See the light not as coming from the hands, but as a layer of light around your hands and a illuminated cloud of light below your palms, gently penetrating into the body of your patient. This will require proper visualization, seeing in your mindís eye the pale light around and below your hands in this way, as you allow the energy to conduct. To visualize the light in this way adds to your power and ability to transfer energy in a beneficial way. Be sure to remain open to conducting the energy as you visualize the lightódo both as one act.

   You may use the light for other things, as well, if you feel comfortable doing so. Instead of seeing the light at each normal chakra position, you may begin by using the light while correcting certain energetic defects in the aura and chakras. To do so will lend greater effectiveness to the techniques you employ.

  To seal leaks or tears using the light, for example, perform the technique as usual, but also visualize a brilliant layer of light just below your open palm, fusing shut and sealing the break as you move the hand over the damaged area of the fieldólike a surgeon using a laser.

  To treat unblocked chakras using the light, perform the unblocking technique as usual, but also visualize the cloud of light below your palms and at the same time visualize the appropriate symbol composed of the light. See the light also, as the energy flow into and upwards through the chakra, as it becomes unblocked. See the light as the energy that would flow through a clear chakra, and visualize the chakra clearing in this way. To use the light in this way while seeking to unblock the chakra will increase the effectiveness of your treatment.

  To correct disturbances in energy flow using the light , visualize the light flowing smoothly through the body, removing energy irregularities, while visualizing the Star composed of the light. See the light as the energy flow of the body, flowing smoothly and harmoniously. Should the disturbance in energy flow be in a local area, focus your visualization of the light into that area in particular, seeing the light as the energy flow of that area being restored to its proper, smooth flow.

   You may find it easier to close your eyes, as you first learn to visualize the light in these ways as you lay on the hands and employ the various techniques, but after a little practice you should be able to keep your eyes open while using the light. Note that the use of light is not necessary during aura charging or when removing auric energy impurities.

   You may use light visualizations at your discretion in your regular healing treatments. You may wish to use it at every chakra position, or save it for application during correction of energetic defects in trouble areas of the patientís field. You may wish to employ it regularly at certain places, during spine cleaning, for example, where you may visualize the light washing through the spine. It is also especially beneficial and important to use light over diseased areas and affected chakras, as per suggestions given in the section describing disease treatments.

   Using the light adds to the effectiveness of your conduction of the energy and to your correction of energetic defects. This is because the light can be thought of as a more refined form of the energy. As you visualize the light it has the effect of directing the energyóeven more so than just visualizing the energy alone. When you visualize the light fusing shut a tear in the patientís auric field, for example, the energy is powerfully directed in this manner to heal the break. Do not consider the light and the energy as separate entitiesóconsider them as the same. The energy and the light are ultimately one. 

   Practice in viewing the chakra colors, viewing the aura, and using light in your healing work are excellent preparations for Chios Level III, should this be your interest.

	TREATMENT OUTLINEóCHIOS LEVEL II
An outline of the treatment steps for a typical healing treatment using the Chios Level II techniques is given below. It is useful to print a copy of this outline and use it as an aid, when practicing and giving treatments. Keep in mind, however, that as you master the techniques you should also break free from rigid treatment steps and procedures and use your own intuitive sense and guidance in determining which techniques to use in each particular treatment. You should include or omit techniques, re-order techniques or even occasionally modify techniques per the particular needs of the patient and according to your higher awareness. Each patient and each healing treatment is unique.
   1. Calling in Energy Using Symbols
   2. Intuitive Reading of Auric Field / Viewing of the Aura
   3. Passing-of-Hands
   4. Integrated Interpretation of Treatment Needs
   5. Sealing of Leaks and Tears in Field
   6. Aura Clearing
   7. Laying-On-of-Hands 
    * Shoulder Position (optional)
    * 7th chakra (using Star, if desired)   
    * Correction of Energy Flow (if required) 
    * 6th chakra    
    * 5th chakra    
    * 4th chakra (front)    
    * 3rd chakra (front)    
    * 2nd chakra (front)    
    * Arms and Legs (optional)    
    * Supplementary or Diseased Areas 
    * Grounding        
    * Aura Charging (if required)   
    * 2nd chakra (rear)   
    * 3rd chakra (rear)   
    * 4th chakra (rear)   
    * Spine Cleaning (optional)    

   8. Ending Treatment (using Circle) 

(Unblocking Chakras, as needed)

(Using Light, if desired)

(Sensing Chakra Color Hues, if desired)
	PROCEDURES FOR DISEASE -- CHIOS LEVEL II

   The following are suggested precautions and procedures for the treatment of patients with certain illnesses or other important conditions. They are all performed in addition to a full basic healing treatment procedure, incorporating them into the treatment in the appropriate locations whenever treating a patient with the particular condition. If you are comfortable using the light, you will benefit your patient by using it in these procedures, as it adds an extra power and effectiveness to the healing that is important in working with patients suffering from illness or disease.

   Some of these procedures include advanced techniques. Should you have any future questions or require advice on the proper practice of the following techniques, use the support offered through this website to obtain assistance.

   It is advisable for the healer, at the beginning of treatment, to inquire of the patient as to any medical or disease conditions present (including medications), and incorporate the appropriate procedures into a complete healing treatment.

Heart Disease:

   Heart disease will often be indicated by a heart chakra that is blocked, has an unhealthy feel, or shows a large amount of discoloration. When treating a person with mild heart disease, proceed as usual. For a person who is on medication for heart disease, treat the heart chakra (4th chakra) last. If the person has heart disease in an advanced stage, treat the heart chakra last, and for an extended period of time (up to 15 minutes in some cases). Aura charging is almost always indicated for serious heart disease. The heart chakra may require unblocking and removal of auric impurities around it, as well as extra energy during hand placement.

   For serious heart disease, especially coronary artery disease, you may now try the following advanced exercise:

  Place all 10 of your fingertips lightly on the body surface over the heart, with fingers gently curved but without the palms on the body, and then visualize and draw energy from the entire body of the patient, into the patientís heart. Draw and collect the energy there, as an electrifying flow from the entire body, the purpose being to charge the heart and heart chakra electrically to cleanse and strengthen. Maintain this for 2 to 3 minutes, and then draw your fingertips and hands up above the heart and away from the body outward, as if the fingertips were tracing the lines of a funnel away, and visualize the energy coming forth in this way from the body, cleansing the heart. Draw out the hands at least 3 or 4 times in this way, at a moderate speed. For those with serious heart disease, a course of treatments is necessary, and the patient should be treated every 2 or 3 days.

Hypertension:

   Treat the hypertensive patient as usual, but always include correction of energy flow, and also treatment of both arms, one at a time, with your right palm on the inside of the elbow, left palm on the outside. After the arms, treat the hands, also, one at a time, by taking the hand and placing it between your palms, sandwiching it and sending in the energy for a few moments. Hypertension patients should be treated approximately twice per week, if possible.

Stroke:

  There is no regeneration for the tissue damaged by stroke, but prevention of stroke, or further stroke, is possible, and it is also possible to assist stroke victims in their work to regain use of affected parts of the body. To treat or prevent stroke, after the basic treatment positions:

  Ask the patient to sit up. Now place your hands on the shoulders, at the base of the neck, on the sides, where the neck and shoulders meet, and conduct the energy for up to 5 or 10 minutes. Treat both the arms and the hands, also, as detailed under hypertension, which is often present. Aura charging is indicated on all patients who have suffered a stroke. Auric impurities near the head and neck may require removal. Regular treatments are necessary.

Cancer:

   Employ in your treatment unblocking and extra energy to chakras that may be related to the disease. These chakras may display an unhealthy feel, be blocked, show poor color hue, or draw extra energy during hand placement. Certain cancers will often correspond to diseased chakras, as shown, and these will require extra treatment. For some cancers, more than one chakra is given extra treatment, as shown:

    * Brain Tumors: 7th chakra.
    * Lung Cancer: 5th and 4th chakras.
    * Cancers of thyroid, larynx, esophagus: 5th chakra.
    * Breast cancer: 4th chakra.
    * Cancers of stomach, liver, intestines, pancreas: 3rd chakra.
    * Cancers of cervix, ovaries, uterus, colon/rectum: 2nd chakra.
    * Prostate Cancer: 2nd and 1st chakras.

   After treating the chakras, assist the cancer patient as follows:

  Place your hands directly over the diseased area, or as close as you can, for an extended period (up to 15 minutes), varying the hand position 3 or 4 times during this period while maintaining the hands around the affected area. Varying the hand position, in this way, is more effective than keeping the hands in one static position. Some areas, e.g. prostate, colon and breast, may require that the hands not be placed directly on the area, in consideration to the comfort and modesty of the patient. In these cases, place the hands on opposite sides of the area as near to the area as comfortable, and vary the position as described. For breast cancer, for example, place the hands on opposite sides of the patientís breast, for colon or prostate cancer place one hand on the lower abdomen below the 2nd chakra and one on the upper leg as near the genital region as comfortable. Auric impurities near the affected area may require removal, on some patients. Aura charging is almost universally indicated in serious cases. Sealing of tears and other damaged areas of the field will be needed often, especially for patients who have received radiation therapy. A positive attitude on the part of the healer is important, also.

   For those patients who have cancer in danger of spreading, perform an intuitive reading of a body outline, asking for information on which areas of the body are susceptible to spread of the disease, and treat those areas. Seek to contain the disease in this way, in addition to treatment of primary affected areas. If you are accomplished with visualization, see any and all tumors shrinking as you conduct the energy, but be sure you maintain transparency and effortlessness as you do so. End cancer treatments by again treating the 7th chakra, and finally by grounding once again.

   Patients with cancer will benefit from a treatment regimen that provides for very frequent treatments ó even every day in serious cases.

Diabetes:

   Always treat diabetics from the lower chakras upwards (start at the lowest chakra you usually treat, the 2nd chakra, when treating the front of the body, and move upwards, as you usually do in the back). Treat the pancreas by sandwiching it with the hands, one palm over the pancreas on the front of the body, one hand on the back of the body, while seeing the energy surround and energize the pancreas. Treat the pancreas, and the 2nd and 3rd chakras, for an extended period. Treat diabetics 2 times per week.

Neurological Diseases:

  Treat from the lower chakras up, as with diabetics, and treat the 7th chakra for an extended period, using the Star. Treat any auric impurities or damaged areas around the head or neck. Treat 1 to 2 times per week.

Diseases of the Lungs:

   After the first round of chakra positions, diseases or weaknesses of the lungs are treated by placing the hands in a specific position on the chest cavity, with the patient sitting, as follows:

  Place your right hand on the front upper left side of the patientís chest, below the shoulder and 2 to 3 inches above the left nipple. Place your left palm on a position on the patientís back directly opposite your right palm. Maintain this position, sending the energy through the hands and into the chest cavity, into the left lung area. Once this is finished, treat the right side of the chest, the right lung, in a similar manner, placing your right palm on the front side and your left on the rear. After treating the right side, the heart chakra is treated again by placing the right hand over the front and the left hand on the rear of that chakra, and sending in the energy for several moments. Some critically ill patients will not be able to sit up, and this lung treatment may be conducted with the patient lying down, by placing the right hand as described, and placing the left hand under the body below the right, while treating the left and right sides. Place both hands, gently overlapping, over the front of the heart chakra, at the end.

Infectious Diseases or Infections:

  Treatment must always be in addition to conventional medical treatment using antibiotics, etc. The patient under siege by one of these microorganisms will be weakened, and will require strengthening by the healer, including aura charging for all patients. Fever, when present, requires that the treatment be of shorter duration, half the usual time at each position.

   Certain chakras may display an unhealthy feel, be blocked, show poor color hue, and draw extra energy during hand placement, requiring additional energy work, with certain diseases, as listed:

    * Poliomyelitis: 5th Chakra
    * Herpes: Chakra nearest affected area.
    * Mononucleosis: 4th chakra. Arms also.
    * Candida: 4th chakra, 3rd chakra, and 2nd chakra.
    * Syphilis or Gonorrhea: 2nd chakra.
    * Tuberculosis: Treat as under Diseases of the Lung.
    * Pneumonia: Treat as under Diseases of the Lung.

Diseases of the Internal Organs:
   For diseases of the kidney, liver, stomach, pancreas, gall bladder, intestines, etc., treat as usual, but spend extra time on the chakra nearest the affected organ. This related chakra will often give off an unhealthy feel, show poor color, be blocked, or draw extra energy during hand placement. This will often be the 3rd chakra, but it will be possible that the 2nd chakra may require attention as well (with the lower intestine, for example). Treat the diseased organ directly, also, by having the patient sit up, if possible, and placing the right palm directly over the organ on the front of the body, and the left palm on the back of the body directly behind it. Send the energy to the organ, with it sandwiched between your palms, for an extended period. See the energy penetrating into the body, between your sandwiched hands, to the affected organ. Treat 1 to 2 times per week, depending on severity.

Mental Disorders:
   For patients with psychological disorders, it is impossible to predict the effect of treatment. You must proceed with caution. Treat the person for a short time, one-half or one-third of the normal treatment time per chakra, and note any effects. Proceed carefully.
   For emotionally or mentally disturbed patients, perform a shortened treatment first, and then check with the patient, during a 24-hour period afterwards, to ensure no unsettling effects manifest. Should treatments prove safe, you will find that a standard treatment will benefit these persons. Should any chakras seem to require extra energy or display an unhealthy feel or poor color to their functioning, treat them with the energy for an extended period.

Disorders of the Ears and Eyes:
   For diseases or conditions of the eyes, have the patient close the eyes, and place your hands over the eyes, one hand over each eye, with the palms over the eyeball. Send in the energy in this position.

   For diseases or disorders of the ears, place your hands on the sides of the patientís head, one hand on each side, with the palms over the ears. For patients with hearing loss or similar hearing problems, also treat the 7th chakra for an extended period.

Recovery From Surgery:
   Treat the affected areas with extra energy, and also treat the chakras nearest the area affected for an extended time. Auric impurities near the affected area may require removal. This procedure, as part of a general treatment, is restorative and highly beneficial.

Care For the Dying:
   For patients who are dying, treatment is still very beneficial. The conduction of the energy is a comforting measure. Seek to provide rest and comfort to the patient. Should any chakras in the chakra system have an ìunhealthyî feel, show unhealthy color, or seem to require extra energy, treat all such chakras for an extended period. Treat the patient, in any way you intuitively feel is beneficial, or feel guided to do. The patient who is dying benefits from treatments twice a week.

Pregnancy:
   Pregnant women must always lie on their side for treatment. You may alter the usual hand positions in such a way that you treat both components of the fourth, third and second chakras at the same time, if you wish. If you do so, center your right palm over the front component, and your left palm over the rear component. A mother who has given birth will benefit from a treatment after recovering the birth process, with extra attention to the areas of the lower abdomen affected, and 2nd chakra, but it is not necessary to also treat the newborn.

Colds and Flu:
   For persons suffering from colds, passing viral illnesses, etc., you may give frequent treatments, but of shorter duration, one-half or one-third of the usual time on each chakra position. These short treatments are a tonic to the sufferer, but a longer treatment tends to tire the body.

AIDS:
   During the standard treatment, it is important to impart a quality of stillness to the energy flow, feeling the stillness in yourself, and passing this on as the energy, instead of as an energizing force. Seek to strengthen the patient. There will usually be energy loss from leaks and tears in the auric field, all over the body and over chakras, and these should be sealed. Aura charging, to replenish energy, will almost always be required. Certain chakras will also exhibit an irregular or diseased energy to them, poor color hue, and will therefore require extra energy treatment for a longer period.
   The patient will often possess a weakness of the lungs and chest, and treatment of the lungs, as detailed under Lung Diseases, should almost always be included. Complications are common, and they should be treated by placing the hands on affected areas, if localized. The AIDS patient should be treated 2 to 3 times per week, and may require even more attention if the disease progresses into more frequent and severe complications, and the patient weakens.

Burns:
   When the hands may not be placed on the body, as with burned areas, the hands may instead be placed a few inches, up to 3 to 5 inches, above the burned area, and the energy will still transfer to the patient in good quantity, although it will not be quite as effective as when the hands lie directly on the body surface.

Broken Bones or Sprains:

   Place your hands directly over the afflicted area in addition to normal treatment.

Children:

   Treat children for one-half to one-third the usual amount of time at each chakra position. Children should not receive more than one treatment every 8 or 9 days, also

ENERGY, COLOR AND LIGHT
   In the first two Chios levels you have worked primarily with the energy. You have learned, in them, to conduct the energy as well as sense it. In Chios Level III you will also make extensive use of color and light in your healing work.It is important to understand that these threeóenergy, color and lightóare not fundamentally different from each other. They are all the same fundamental idea in three apparently different forms; they are all emanations of the essence. It is as if the essence of realityóthe essence of the beingóexists at three different levels of vibration or radiation. Light is the highest and most refined, color is a slower vibration than light and energy is an even slower one. Although they may appear different, they are all fundamental manifestations, in the manifested world, of the realm of pure being, and so actually there is a unity. As with the use of energy, using color or light is to direct a manifestation of the essence, using your body or mind as a focus for it, as a channel. They do differ, however, in their method of perception and application.
   The energy that you have sensed and conducted during so much of your healing work thus far works on a grosser level than color or light, yet it is more all-pervasive. Energy is found throughout the body, all around us in the atmosphere and permeates all living things and the environment in which they live. Color and light are also found in the human energy fieldóin the chakras and layers of auraóbut they are more localized entities with a specific manifestation and meaning. They are successively rarer, more concentrated and refined entities, of a higher vibration, and their application, in healing, is similarly more topicalóthey are applied only in certain specific areas and in specific ways. This is not to say that color and light are less important than the energy, in healing work: they are actually successively more significant and refined manifestations of the essence, and are also more powerful. They are a more specific channeling, to the patient, of the power of healing that is present in the field of pure consciousness.
Energy --------> Color ---------> Light
   Each step up, from energy to color to light, denotes a more refined state of the same basic form, an entity that works and is applied on a finer vibratory level. The light itself is a bridge to the essence.
   In previous Chios levels you worked primarily with the energy, which may be likened to a life force in the body. The method of sensing this was tactile, using the passing-of-hands, although the intuition was also used. In this course, color and light, which have a more visual and radiant nature, are used, and they are sensed in a more ìvisualî way. You will make greater use of your power of visualization in your healing work using color and lightóboth in sensing these entities and in sending them. This is one of the many reasons that practice of Chios Meditation is highly recommended.  The treatment steps you employed in Chios Level II will not be discardedóyou will still treat your patient using the energy. You will, however, supplement your treatment with new methods that also make use of color and lightótreatments of a more refined nature, which use these more refined entities.
		Visualizing and Sending Color:
   Many of the techniques that you will learn in this level will require you to visualize color, for the purpose of being able to sense and send it effectively. This ability to visualize color will be important to your perception and treatment of the chakras and layers of aura. You will be sending color to chakras or to other areas in need of treatment through the placement of your hands and especially through your use of the power of visualization to channel and direct the color. To properly use color in healing you must learn to visualize color, using the correct technique.
   The first step in beginning to use color in healing is to become aware of the seven true colorsóto learn to visualize them and become them. These colors, which correspond to the seven chakras, and the seven layers of aura or higher bodies, the patterns of energy that surround the physical body and make up the auric field, are red, orange, yellow, green, blue, indigo and violet, as you have learned. These colors are pure and unadulteratedóthe colors you would see in a rainbow, or in the spectrum of sunlight as dispersed by a prism. In healing, the healer uses these colors by visualizing them in their essence, by sensing them and becoming one with them. The following exercise will assist you in beginning to do this and in becoming familiar with the essence of these colors:
  Sit comfortably with your eyes closed, and seek a calmness, a quietness in your mind. Imagine, in your mind, one of the true colors. Do not merely ìthink about,î or ìpretend to seeî the color, but try to sense and become the color, using the understanding and proper practice of visualization you have gained. Ask yourself, how does it feel to be that color?  Feel the color in its purest stateóas a true coloróand then seek to merge with the color, feel your entire being sensing, moving into and becoming one with it. If you find yourself ìpretending to seeî the color, release the ìvisualî portion of your awareness of it, the portion of your awareness that ìseesî it as a visual sensation. As you visualize the color, note the purity and begin to get a sense of the colorís being and power. Continue sensing yourself as the color for a few moments, and then end the exercise by stopping and resting for a moment, with your eyes closed.
   Repeat this exercise with each of the true colors, and with each seek to gain a feel of each colorís purity, being and power. Note that it is as if each color has its own identity, and that the sense you get from red, for example, is different than that from green. As you perform the exercise with each color, though, do not try to differentiate between or sense any of the colors on the basis of any particular mental notion, such as vibration, for instance. The true colors are realms of being and cannot be understood purely on the basis of particular ideas but must be visualized and experienced in their essence.
   Begin to gain a knowledge of all the colors. It is very important that you have a knowledge of these colors in your mind ó you must be familiar with the true essence of each color. You must learn to know them and become them, and this is done by bringing out the knowledge and sense of the color that you already have inside yourself.
   After you have practiced sensing and becoming the true colors, it is time to combine your visualization of the colors with your visualization of the Chios symbols. Many of the techniques you will learn in this course require that you visualize colors in the proper way as you treat your patient, and at the same time visualize a Chios symbol. This is done so that the color-channeling ability that your color visualization activates will be magnified by the essential power inherent in the Chios symbol, so that in certain applications of color you will have even greater power and effectiveness as you treat your patient using the Chios Master techniques. You will use, in many of these techniques, a symbol in color from the basic progression, a series of the Chios symbols in color each of which represents that color and which corresponds to a particular chakra and a particular higher body, or layer of the aura. These symbols in color begin with a Red Circle and ascend upwards to a Violet Star, as shown in the table below:
           The following exercise will provide practice in the proper visualization of the symbols in color:
  Sit comfortably with your eyes closed, and seek a calmness, a quietness in your mind. Now, at random, select a colored symbol from the basic progression. Visualize the symbol, in color, in your mindís eye, using proper visualization technique. As in the orange-red ball meditation, combine your sense of the feel and presence of the color with your sense of the shape of the symbol, sensing both together as a single object of this shape and color, sensing and becoming the symbol in color. Do not attach any meaning or mental ideas to the symbol in color, ìthink aboutî it or ìpretend to seeî it, but visualize, become the symbol in color for a minute or two, then select at random another colored symbol from the progression. Continue for about 5 or 10 minutes, employing all the colored symbols one or more times, in random order.
   This ability to visualize symbols in color will be used in various places in the Chios Level III techniques, and it is beneficial that you begin practicing the above exercise, at various times throughout the day, in preparation. It is not necessary to employ the symbols when visualizing coloróyou can perform all the powerful techniques given in Chios Level III by merely visualizing the color itselfóbut as a focus for energy using the symbols will add much power to the practice of the techniques and is included for this reason. Practice in visualizing the colors will also assist in preparing your ìpsychic sightî for viewing the colors of the aura layers.
   The above method of color and symbol visualization is the one that is recommended and that will be effective for the large majority of persons, but it is possible that you may find it more appealing to visualize a white light-colored symbol against a solid colored background (a background that is the color required). As an alternative, this method is basically the same, and accomplishes the same purpose. If absolutely necessary, it may be used, instead, with all of the following course techniques.
   You will use this visualization of symbols in color for two things: 1) to place yourself into a certain coloróa certain higher vibratory rateófor the purpose of sensing and viewing the corresponding higher layers of aura, and 2) to send color for the purpose of treating and healing the chakras and higher layers of aura. When using visualization of the symbols in color for the purpose of viewing the higher aura layers, you will simply visualize the appropriate symbol in color, using your third eye chakra to visualize and become the color, while employing a special technique you will learn. This enables you to ìseeî in the color, to sense in its realm of being, and thereby see the corresponding aura layer.
   When sending color using color visualization, you will usually send color to a selected chakra and/or  higher aura layer in need of treatment. When doing this, you will visualize a symbol in color, using your ìthird eyeî and the powers of visualization as you practiced in the exercise above. At the same time you will visualize the true color as a cloud of color surrounding your hands. Do not see the color as coming from the hands, but surrounding themóas a cloud of color around the hands and a layer of color below themóthe color gently penetrating into your patient or the patientís energy field. This will enable you to ìbe in the colorî and then send the color into your patient in an effective way.
   It is possible and beneficial to practice the visualization of symbols in color with your eyes open, as you will be able to do after some practice, but you may wish to close your eyes while learning. After a little practice, you will easily be able to visualize them with your eyes open. You will find it beneficial to keep your eyes open as you employ visualization of symbols in color in the various techniques in which it will be used, as you treat your patient.
   You should know that, although we name and use the colors, their corresponding chakras and corresponding higher bodies, and ascribe to each a general function or involvement in the being, and treat them separately, they are not to be thought of as completely separate entities. They are merely a way to describe and work with the total being, and actually all work together. A human being is the chakras and higher bodies, as well as the physical body, as one organism. It is one being.
Using Light:
   You will use light a great deal in this level, especially in situations where a fine or specific direction of healing power is required. You may have already begun using light in your healing work in addition to the energy. As a portion of Chios Level II you may have begun using the light when performing the usual treatment positions at the chakras, when unblocking chakras, or when treating specific diseased areas. This is done by visualizing a layer of pale white or slightly bluish-white light around and below your hands. When visualizing this light, you must be sure to use proper practice, visualizing it in your mindís eye as a cloud of light surrounding your hands, bathing the hands and gently penetrating into your patient. Do not visualize the hands as the source of the lightóìseeî the light, in your mindís eye, not as coming from the hands, but as a cloud of light around the hands, and as a layer of light below them, gently penetrating into your patient. As you know, you may see the light as a pale white, or as a pale, light bluish-white, as you feel is best for you. It may appear to you in either way.
   You may have begun using the light for other thingsóto lend greater power to the specific techniques you use to correct other energetic defects in the energy field of the patient. The light can be used when sealing leaks or tears, when clearing blocked chakras or when correcting disturbances in energy flow, as was covered in Chios Level II. The light can also be used in any other procedure that uses the energy, in fact, because they are one and to use the light lends greater direction and power to specific applications. To direct the light, and thereby affect and direct the energy is a more powerful and advanced way of using the healing energies that come from the hands.
   From this point on, the use of light will become important in your healing work, and will be used in many such additional ways, especially in the treatment of disease. In treatment of disease, you will visualize the light treating specific areas in the body. You will treat the patient using the placement of hands, yet with specific visualizations to direct the light (and energy) in a powerful and specific manner. This is done by visualizing the light as surrounding and suffusing the form you are treating, so that it follows the form of the body or anatomical region requiring healing. When treating a diseased organ, for example, the light is visualized as a cloud of light, a layer of light surrounding the organ like a second skin.
   The proper visualization of light serves to focus and direct your healing powers to the areas that need it most, and is a powerful technique because when sending light to a specific organ or area in the body through visualization, you are also directing the energy to that location ó because ultimately the energy and light are the same thing. Yet light is a finer application, and the direction of light, through visualization, is a more powerful technique, because energy follows the light and the light follows thought.
   When performing the various light healing techniques, as with all healing practices, it is essential you strive for transparency in your treatment technique. You must not be self-conscious, but must be aware of and becoming one with the field you are treating, an open channel for the energy, color or light, and must, at the same time, visualize the light in the proper way, sensing and becoming the color or light around your hands, and not just seeing it as if with your physical eyes. There has been a progression, from Chios Level I, where you simply opened yourself to the energy, to Chios Level II, where you began to visualize the light around the hands, to now, where you will learn to direct and focus the light in specific ways through visualization. It is important that you be sure to maintain the transparency, the openness, as you direct the light/energy, so you must practice focusing and directing the light without effortóit is an effortless visualizationóso that your full being participates in the healing to be done, yet without effort.

   When the person you wish to treat is at a distance, and not in front of you, you may send the light directly with the mind alone, without the hands. To send light to a patient at a remote location, for example, one visualizes the light surrounding the entire body of a patient as a layer or cloud of light. This serves to direct healing energy to that person, even if he or she is a great distance away. This use of light to treat the patient at a distance may also be used on a specific chakra, internal organ, or area of the body in need of treatment. This is effective treatment, yet not quite as effective as when the patient is in front of you with your hands on the patientís body. When sending light in this way, do not visualize sending the light, but merely ìseeî the light at the desired destination. The light does not have a path in space-time; it is visualized at the location desired, surrounding the object of treatment. It also lends greater power to the distance light treatment to localize its applicationósending it to a particular chakra or diseased organ, for example, will be more specific and will more powerfully treat the organ or chakra than just sending the light to the overall body of the patient.
   These uses of light are effective to the degree that you have mastered the ability to visualize properly. To direct healing power using light is a central tool of the healer and the further you advance in your visualizing ability, the greater will be your power in light healing. This use of light in healing will be discussed further in the sections on distance healing and disease treatment.
VIEWING THE SEVEN AURA LAYERS
   In Chios Level II you were introduced to the practice of learning to view the aura. The aura, as you know, is composed of the seven layers, or higher bodies, which usually become successively more difficult to see as one proceeds to the higher, more refined layers. You began by viewing the first layer, the one that is closest to the surface of the body, and then opening yourself to the second layer, with its colors. As you began, you first used the intuition technique, with its alternation between active and receptive principles, as a learning tool to allow impressions to form in your mind that assisted you in gaining physical sight. This was effective at helping you to learn to see, because the aura is seen first with the mindís eye, and then with the physical eyes. It is true, however, that ultimately there is a unity between intuitive and physical vision of the aura, and that the aura is actually seen with the physical eyes in conjunction with the mindís eye. The two are really the same.
   In Chios Level III you will again use this basic technique, but with some important additions and refinements. You will make one important addition to this technique that will assist you in learning to see the higher layers of aura: you will use a Chios symbol in color, from the basic progression, to ìbe inî that color, and this will enable you to become more attuned to the corresponding layer of aura. You will, during the active phase of your practice, concentrate on the symbol in color as well as on the area around your subjectís body where the aura layer would be, and then release into the receptive phase and allow impressions to form in your mindís eye, and eventually see the layer with your physical eyes. You will use an orange circle, for example, to make it easier to focus in on and see the 2nd layer (the emotional body). You will use a yellow circle to make it easier to see the 3rd layer (mental body), and so on.
   A refinement to the basic intuition technique that you must also employ, when using this technique to learn to view the higher layers of aura, is to practice the ìactive principleî phase of the technique in a more effortless way. In your practice of this technique during your last course you may have used some effort in the ìactive principleî phase of the technique, when ìconcentratingî upon the area around the body, before glancing away to allow impressions to form in your mind. This was necessary to begin to train your mind to stay on one object or area of awarenessóto fix your gaze on the area around the body, for example. By this time, however, you should have become very used to this basic technique, and also have had substantial experience with visualization, and less effort should be necessary for you to concentrate on the area around the body, or on the correct Chios symbol in color.
   In its true meaning, ìconcentrationî does not actually imply effort, but the ability to localize the awareness. In viewing the aura, for example, using the glancing technique, you should be able with little or no effort to localize your awareness for a brief instant on the area around your subjectís body, while at the same time effortlessly visualizing the necessary symbol from the basic progression, before glancing away and releasing into the receptive phase. It is also important to understand that as you become proficient in the intuition technique, you will no longer need to consciously go through the steps when using it. You will be able instinctively to obtain psychic information and ìseeî the aura. The description of this technique, in terms of active and receptive phases, is simply a description and training aid; as your technique refines, you will no longer need to think of it in these terms.
   During your practice in Chios Level II, you probably already began to see a light gray, light blue or colorless ìhazeî surrounding the body. You are probably able to see this haze with your eyes and without using the glancing technique, given the proper environment and a ìsoftî gaze. This is the first, or etheric layer, very close to the body surface. Continue your practice, as detailed in Chios Level II, and allow the colors to come. You may gaze at the shell around the body during the active phase, and then release, look away, and your mind may think blue! You may see disturbances that have a color, form and movement, but you will not see them as with the physical eyes. You may look back, and not see color with your physical eyes yet, but trust the perceptionóthe impression will take shape in your mindís eye if you allow it. Learn to trust these perceptions, and you will realize that you have often seen more than you realized. You may, then, with your mindís eye first, and then perhaps with the physical eyes, begin to detect the colors of the emotional body, which extends to several inches above the body surface. When you have begun to detect the colors, your are ready to employ the following additional technique to begin viewing the higher layers.
Viewing the Higher Layers:
   Learning to view the higher layers of aura is a step-by-step process, one layer to the next. Each layer will probably be more difficult to see than the one preceding it. After beginning to view the colors or gaining good impression of them, begin to practice the following exercise for viewing the higher layers:
  In an environment where the lighting is neither too bright nor too dim, and against a neutral-colored background, concentrate (localize your awareness) within the shell-shaped area around your subjectís body where the emotional body would be (within 4 to 5 inches of the body surface). Do not focus on the physical body, but sense the body yet negate it. Simultaneously visualize the orange circle (from the basic progression of symbols given earlier), using correct practice. You must, at the same time visualize the symbol in color, become the symbol in color, and also localize your awareness on this area in this specific way. Use your active mind in this way, for a brief moment, and then release, look away, and avert your eyes (still open) to another empty area of space off to the side.
   Allow yourself to become aware of what your mindís eye perceives. As you know from your practice of visualization, your mindís eye can perceive even with your physical eyes looking upon something entirely different at the same time. What do you see in your mindís eye? Give yourself a brief moment for an impression to form. Repeat the glance again, and look away, and repeat again over and over, releasing yourself to whatever your mindís eye may perceive in the receptive phase. It is with this repeated glancing, using proper practice, that an impression will form in your mindís eye, and it will require repeated practice for more than a general impression to form. As has been described, it is a bit like looking into a room, briefly, and then looking away ó after some number of rapid glances, you will begin to get an impression of the room, and notice more and more detail. You should realize that the impression you get may not immediately register to your conscious mindóthe gaining of an impression begins as a ìsubconsciousî process, a collection of impressions.
   What do you ìseeî in your mindís eye? When you do get some impression of colors or patterns, bring your gaze (still in receptive, ìsoftî phase), back to your subjectís body, and see if your physical eyes will begin to register anything of the impression in your mindís eye. Gaze at the area around the patientís body, the open space surrounding the area near the body surface (where the particular layer of aura should be) with a de-focused and very diffuse gaze (especially for the higher layers). Can you see any hint of what your mindís eye perceived?
   After you have gained a good impression in your mindís eye of the 2nd layer, and after you have begun to see that layer, it is time to try to view the next layer up. Each layer will extend to a level of approximately 4 to 5 inches above the maximum extent of the previous one. As you employ the technique above, you will therefore visualize the shell-shaped area around the body (sensing the body, yet negating it) up to whatever layer level you are attempting to seeóthe layer will exist at the surface of the body up to and including the upper limit. To begin to see the 3rd layer of aura, the mental body, for example:
  Visualize the yellow circle and the shell-shaped area from the body up to about 8 to 10 inches above the surface, and then glance away into the receptive phase to allow impressions to form in your mindís eye. Then look back, with your physical eyes in a very relaxed and de-focused gaze, to attempt to confirm your impressions.
   After gaining some view of the 3rd layer, you can proceed to attempt to gain some impression of the 4th layer, or astral body:
  Visualize the green trine and the shell-shaped area up to and including a little over a foot above the body surface, glancing away in order to gain impressions in your mindís eye, and then looking with your physical eyes (with a diffuse, de-focused gaze) at the area within a foot to a foot and a half above the body surface. Use a very relaxed and de-focused gaze, to attempt to confirm your impressions. After gaining some view of the 4th layer, continue with this same technique to the higher layers.

   As you move to higher layers, you will need to employ a slightly more and more de-focused gaze, and will also have to stand farther back from the body of your subjectóup to six feet or more for the higher layers. Do not forget, also, that the layers interpenetrateóthe phenomena you see in the astral body, for example, will show as phenomena at the body surface and then all the way out to a foot or so from the surface of the body, and may occupy the same area in space as phenomena at lower layers. It is not physical distance from the body alone that defines the layers, but differences in the energetic characteristicsódifferent vibratory rates. Each layer corresponds to a different realm of the being of your subjectóa realm that has its own characteristic vibration and unique nature.
   This technique works because effective visualization of the colors, using the symbols, raises your vibratory rate so that the corresponding bodyóthe corresponding layerówill come into view. When your vibratory rate is thus increased, you are able to send or sense energy on that level, you are ìinî that color and able to sense this layer of aura because you have raised you vibratory level to a point where you are able to perceive phenomena at this higher level. This technique will not only increase your ability to learn to view that layer, but will also ìhighlightî that layer to your vision so that its contents may be seen more clearly, like a filter, although other layers may be seen at the same time. When practicing this effective technique for viewing the higher layers, however, do not think of it as a process of ìraising your vibratory rate,î simply sense and become the symbol in color and do not attach this mental interpretation to the processóto do so will inhibit and limit the effectiveness of this technique. Just ìbe inî the color, using the proper symbol in color, and then seek to view the layer with a relaxed, de-focused and diffused gaze.
The Appearance of the Aura Layers and Phenomena Within Them:
   Each layer has its own characteristics and general appearance, as you will see. The 1st layer will become visible, usually as a light blue or colorless layer, surrounding the surface of the body at a distance of one or two inches or so, which may deepen to a medium blue after some practice. You have almost certainly already seen this etheric layer during your practice of Chios Level II. This body also includes the energy pattern on the surface of and within the physical bodyóit is an energetic mirror of the structure of the physical body and is the pattern upon which it is based.
   The 2nd layer of aura, or emotional body, is composed of clouds or areas of coloróusually indefinable shapes of variable color and size. These multicolored clouds extend to 4 or 5 inches above the surface of the body and are usually in a condition of constant flow, change and movement. These moving colors usually have some correspondence to the psychological state of the patient and/or the life experience or the activity in which the patient is engaged. Impurities that may exist in the energetic functioning of this layer generally appear as discolored, muddied, smeared or streaked colors or patterns which are unhealthy-looking.
   Generally speaking, colored energies appearing in the 2nd layer (and in the other layers of aura) that are bright, clear and that have a sense of ìhealthî to them represent healthy aspects of the operation of the energy fieldóaspects related to the character and personality of the individual. Healthy colors will be appealing and appear vibrant and radiant. Harmful or unhealthy auric phenomena will have a discolored, muddied, smeared or streaked appearance, and the color will be unappealingóit will seem, feel and look unhealthy. These unhealthy energies are ill conditionsóenergetic defects which can result from depressed functioning of the energy field or from unhealthy influences which have spread from other aura layers or from chakras.
   Often you will find that a patient with disease or unhealthy conditions will show colored energies that are a dark brown or brownish red or, if less pronounced, this brown will appear as a very dusty yellow. Black energies, or, if the black influence is less pronounced, a dirty gray or dirty silver color, are also often present. These diseased colors will infuse into healthy colorsómaking them appear unwellóor will streak, smear or discolor these regions. Such diseased colors look unwell. The intensity with which these unhealthy and unappealing colors appear is an indicator of the degree of sickness of the individualóthe more intense and easily noticeable the ill-appearing colors are, the more detrimental the energies have become to the patientís energetic health.
   The 3rd layer of aura, or mental body, primarily appears yellow in color, to the eye. In actuality, it is not composed of yellow light but has a radiance which makes it appear light yellow or golden. This layer does not have clouds of color, like the 2nd layer, but has a shell-like shape, similar to the shape of the body yet less-defined, which exists about 8 to 10 inches from the body surface. This layer, like the 1st layer, also exists as an energy pattern which exists on and in the physical body, and which mirrors it. Impurities in this layer are indicated by the same sort of darkened, discolored, smeared or streaked colors which have been described as under the 2nd layer, but these colors are very light and fineóthey are barely noticeable in the light yellow-gold radiance of this layer. This 3rd layer often displays some of the same colors as the 2nd layer, and yet these colors are very fine and light, and the light yellow-gold radiance that shines through all makes them more difficult to see.
   The 4th layer of aura, or astral body, is similar to the 2nd layer, in that it is composed of multicolored clouds. The colors in these areas or clouds are finer, paler and lighter, howeveróthey are dimmer and harder to seeóand they exist in an area up to and including approximately a foot to a foot and a half above the surface of the body. These multicolored clouds, like those of the 2nd layer, are always in motion, and are similarly connected to the psychology and life experience of the subject. Impurities in this layer present themselves as unhealthy-looking discolored, muddied, smeared or streaked colors or patterns, as have been described above. Because this layer and its colors are lighter, however, impurities will generally appear lighter and finer to the eye.
   The 5th layer of aura, or etheric template body, primarily appears as a deep blue radiance to the eye, a radiance that is not as bright, however as that of the 3rd layer. It has an overall shape that is like an eggshell, although it is not as large nor wide an eggshell shape as the 7th layer, existing at a level of perhaps two feet above the body surface. This layer also, like the 1st and 3rd layers, exists as a pattern that mirrors the surface and inner structure of the physical body. This layer is a vibrational mirror for levels above and belowóits eggshell shape mirrors the vibrational structure of the 7th layer, and its body-like structure, as a higher vibrational template for the physical body, mirrors the physical body. Impurities in this body exist, not as darkened or sullied colors, but as disturbances of vibration. They are not of the nature of variations in radiance or subtle color hues therein (as in the 3rd layer), nor are they textural changes in the quality of light (as in the 7th layer, described below), but are vibrational disturbances particular to this layer which you will sense in a manner analogous to a sound or feeling that is disharmonious and is expressed as a disturbance in the pitch of vibration.
   The 6th layer of aura, or cosmic or celestial body, appears as multicolored softly flowing streams and soft streaks of light emanating from the center of the body in all directions. This layer has no clouds of color, nor eggshell or bodily shapes, but only consists of these streams and gentle streaks alone. Impurities in this layer are indicated by discolored, muddied, smeared or streaked regions or infused areas within these multicolored streams, but such impurities are very difficult to seeóthey are usually quite dim and not always visible.
   The 7th layer of aura, or ketheric body, appears as a fine, transparent eggshell, with a soft glowing light that may appear bright or golden to your psychic sight and your eyes. This layer is approximately three feet, or a little more, from the body surface, and, although appearing as bright or golden light, is actually composed of a light that contains all the colors in its true nature. Impurities in this layer manifest as spots, zones or areas which display a change in textureónot any significant change in the color or intensity of the light of the shell, but a roughness and a change in the quality of the light of the shell. The 7th layer of aura and the manner of treating it will be described in more detail later, in the section on 7th layer healing.
   Work your way up, from one layer to the next, to bring all the layers into view. This will take time and practice. At first, it is normal to begin to see only the first few layers with the physical eyes. You may, however, begin to get intuitive impression of the appearance of whatever higher layer you are attempting to view, prior to getting visual confirmation of it with your physical eyes. This intuitive impression will nevertheless be very useful in your healing work. It may take years of practice to gain a physical view of all seven layers of aura.
   As you begin to learn to see the aura, the overall appearance of that you are able to detect may be one color predominantly, but as your practice progresses you will begin to see many colors interspersed. As you advance in your practice you will see several layers outward, each layer displaying a different shade or shades, almost in the shades of a rainbow, and these will be very fine perceptions. You might, therefore, perceive an individualís aura and say at first glance that it appears blue, and then notice bands of green in one area, and streaks of red and yellow in another, and as your perception of the layers refines you will see the rainbow of layers outward from the body and it will be difficult to say where your first overall perception of blue had come from.
   In your treatments, you may perform your viewing of the aura and its levels immediately after your intuitive reading of the auric field, or instead of it, depending on what is best for you. If you perform both techniques, remember that they are not really separate techniques, but that you are proceeding through a continuous method of learning to sense, and of gaining and progressively refining information regarding the health of your patient. It is good to eventually acquire the ability to see the aura and its levels directly with the physical eyes. You may practice seeing the aura not only with your patients during scheduled treatments, but also throughout the day, as well, using the glancing technique. Often practice at random intervals throughout the day, instead of a disciplined regimen, is the most effective approach of all at learning to see the aura. This approach is highly recommended.
   It is also wise to employ the intuition/aura viewing perception at various places during your treatment, as required. This may be done all over the body, or you may focus on certain regions of interest. As an aid to learning, it is wise to attempt to view with the eyes that which is sensed intuitively in the field.
Interpreting the Meaning of Phenomena in the Higher Auric Layers:
   When viewing the aura prior to treatment, you will also find it helpful to ask for information on the meaning of the phenomena that are sensed in the layers; that is, to do an intuitive reading requesting further information on whatever phenomena you experience in the aura. This is especially important when you encounter impurities on the various layers. You may get information, for example, on disease conditions (either currently manifesting or conditions which could manifest in the future as a result of energetic conditions present). You may get information pertaining to present or past life experiences which correlate to phenomena in the aura, psychological issues in the patient which correlate with the phenomena, how the impurities or other phenomena relate to conditions on the other layers, etc. All of these will be helpful to you as you plan the course of treatment and work with your patient.
   Seeking to obtain this information, in the form of pictures, sounds, a ìfelt sense,î or in other forms of information or guidance, will greatly increase your knowledge of your patientís condition. It is possible to learn to ìseeî all these things, as you view the auraóyour focus upon whatever energetic phenomena you are evaluating serving to localize your awareness, and then place you into a state of receptivity whereby these pictures or other forms of information occur as you view. Your consciousness, ìtunedî to the higher vibratory levels, is able to access this informationóto sense emotions, view thoughtforms, or ìseeî important past life experiences.  You will see structures, moving patterns of energy and impurities within the field, and learn to ìseeî pictures or otherwise receive further information on them, at the same time.
   It should be noted that, as you proceed to higher layers of aura, the fourth and beyond, it will not only become more difficult to see these higher, more refined, levels, but will also be more difficult to ìunderstand,î with words or ideas, what you may be seeing. While sensing the second or third layers of aura, for example, might result in seeing emotions or thoughtforms which inform you of their origin within the patientís psychology, sensing the fifth or sixth layer may not result in information which allows you to ìput a finger onî the meaning or source of whatever energetic phenomena are observed. Although the ìcauseî of these higher energetic phenomena may not be understood with words, it is nevertheless possible for the healer to get some sense of the meaning of whatever is perceived on these higher, more spiritual levels, as well as what relationship it may bear to structures on the lower levels of the patientís beingóan understanding will emerge in your awareness, at a deeper level.
   As you work to perceive these higher layers, and their meanings, the layers and the phenomena within them are sensed more in a ìfelt senseî wayóin the same way that sounds at lower frequencies can easily be heard and understood and then as the frequency is raised to near and somewhat beyond the perceptual range of the human ear the sound is actually ìfeltî slightlyóso will your perception become more delicate and refined as the higher levels are sensed. The vibration shifts to a progressively higher level, as one ascends to perception of the higher bodies, and becomes finer and less discernible to living human beingsóit becomes a finer vibration, with finer perceptions. Perception, understanding and treatment of phenomena on the lower layers of aura deal with grosser distortions of energy in the auric field layers, but perception and understanding of energies on the higher layers involves a finer and more delicate perception and understandingóone that takes place in the higher awareness. It is important to understand, however, that these delicate energetic phenomena on the higher layers are vitally important, and have an all-pervasive meaning and influence on the patient and upon all lower layers of the energy field.
   Much has been written about color in the auraóthat is, the supposed meaning of certain colors as they appear. While it is true that sometimes certain colors mean certain things, in practice there is no set and reliable system of interpretation for these colors, as they appear on different layers and in different locations in the energy fieldóthey often mean different things. It is suggested, though, that when certain colors appear within the energy patterns of the aura that you sense are important, that you ask for information on the meaning of the colors. Information, in the form of pictures, sounds, a ìfelt senseî or in other ways, will often inform the healer of the meaning of certain colors, as they are observed, and also provide details regarding the source of the phenomena. Usually it is not the color itself, but the purity, tone, hue and brightness of the various colors which appear that holds importance.

   To see the aura in its entirety, with the physical eyes, will take a great deal of time. Begin to see the aura intuitively, with the mindís eye, and you will detect everything that you imagine you should see with the eyes, and you will also begin to get a real understanding of the meaning of what you see. There is no difference between seeing intuitively and seeing with the eyes, nor between sensing the aura layers and knowing the meaning and significance of what is on themóall are part of the same unitary process of holistic perception. Release your notion of what seeing and feeling is like and you will be able to see and feel. Complete release and openness is the key to achieving perception and knowledge of the aura and its layersóyou must be as one floating on water.
Healing Treatment as a Process of Conscious Restoration of the Health and Integrity of the Energy FieldóThe Principle of Healing:
   In your examination of the aura and its levels, you visualize, ìseeî in your mindís eye, these levels and the phenomena and impurities on them. This is not merely a process of viewing with the physical eyes, but especially a process of conscious awarenessóthe aura levels, and the phenomena and impurities on them, like all perceptions of the healer, are seen first and foremost with the deeper awareness and entire being, although physical vision usually follows, at some point. The mere act of attempting to see certain levels of the aura, for example, establishes some deep awareness of conditions upon them, even if this information does not immediately become available to the conscious mind or is not confirmed with the physical eyes.
   The purpose of healing treatment that follows such an examination is to remove impurities and unhealthy energetic phenomena from the energy field. While it is true that this is done through the use of specific healing techniques, it is not these tools that healóit is the consciousness of the healer that heals, through these tools. The healer, when examining the patient prior to treatment (and while performing treatment, also), does so for the purpose of acquiring a deep and complete sense of the patientís condition. This deep sense of the state of the patient, in all aspects, is then employed, through the tools, to heal.
   In your examination of the patientís aura levels you begin to acquire an understanding of the patientís condition. The act of beginning to examine the layers, whether or not you are able to see all of them, gave you this understanding. During your examination of the layers, and the impurities and unhealthy energies that may exist upon them, you should visualize these areas in your mind: allow a visualized sense of each layer to emerge in your being and notice which are in need of correcting and in what way. As you do so, see, intend and sense the layers restored to healthóvisualize the layers which need healing restored to a healthy state. This is actually a single processóa process of noticing impurities and defects and then visualizing restoration and correctness, all of which is performed with the entire being and the entire conscious awareness, through visualization. This process establishes a link between healer and patient, establishes a visualization of energetic health which is then effected during healing, and therefore lends greater effect to the healing power of the specific techniques which are performed.
   You will, for example, examine a patient who has impurities on a certain layer, perhaps the 4th, which consist of blackened yellow or reddish-yellow streaks that appear unwell. You may also have detected, on the 5th layer, disturbances in vibration in the structure. You will, as you examine these layers, see these conditions and visualize these conditions correctingóyou will ìseeî the blackened yellow or reddish-yellow streaks in the colors healed such that the colors return to a healthy hue. You will similarly ìseeî the vibrational disturbances correct to a smooth, harmonious state. You will then treat your patient, using techniques which have an effect on these layers (techniques which often treat layers of aura and also chakras at the same time). Your deeper awareness and link with your patient will lend greater power to the healing, and this awareness may not merely have greater effect in this way, but may also be referred to during treatment using specific techniques.
   The overall deep understanding of the patient and his or her condition that the healer develops before and during treatment does not merely act to promote healing through the overall intention of the healer, but the healerís awareness may return and be aware of specific energy field distortions and impurities, while treating that portion of the energy field. You will for example, find that an awareness of impurities you detected on the 4th layer of aura during your initial examination of your patient will linger in your awareness, and that when you are later treating this layer of aura using a technique which you will learn to treat the 4th chakra and this layer together, this awareness and visualization will be acting in concert with the technique you employ. You will treat this layer of aura using a particular technique, and yet also have a remnant awareness of unhealthy conditions to be correctedóa persistence of visualization of the conditions existing on the layer and those conditions returning to a state of health, while you perform the technique.

   This approach to healing and this effect in healing is not limited to the layers of aura. Your treatment of the chakras, also, works upon this principle, as does every aspect of treatment. Healing is the act of holistically sensing the condition of the patient, in all aspects, and visualizing the energy field and its phenomena, with the entire being, seeing it healed and restored to health, in general and as the various portions of the healing treatment are performed. The healing passes from healer to patient at a deeper level, yet is also expressed in all the specific techniques employed. This is the fundamental principle of healing.
ENERGETIC DEFECTS OF CHAKRAS
   In Chios Level II, you learned to sense and treat some simple energetic defects in your patientís aura and chakras. You learned to correct four conditions that can affect the auric field layers: auric energy impurities, leaks and tears of the auric field layers, energy depletion and disturbance of energy flow. You also learned to correct one important energetic defect that can affect the chakra system: you learned to sense and treat blocked chakras.
   In this level, you will not discontinue performing the effective techniques that you have learned to treat these conditions, but you will now learn to sense and treat further energetic conditions that can very detrimentally affect the health and vitality of your patient, should they remain untreated. Three of the new energetic conditions you will learn to sense and treat affect your patientís chakra system. They are undercharged chakras, unbalanced chakras, and chakras exhibiting structural energetic defects. You will learn powerful and effective methods for treating each of these conditions.
   In healing treatments, you will first treat whatever auric energy impurities, leaks and tears, energy depletion, disturbances in energy flow and blocked chakras you may find in your patient, using the appropriate techniques you have studied in the second level. Then it will be your task to sense and then apply whatever further treatment is needed by your patient, through the use of the new series of special techniques. Often this additional treatment of your patient, using the techniques you will study in this level, will occupy a substantial portion of treatment and be its major focusóthe simple yet powerful techniques you are about to learn to effect changes in the chakras and aura layers, although requiring some degree of competence to perform correctly, are the primary and fundamental tools of the professional energy field healer. A basic understanding of the operation of the chakra system will assist you in understanding and effectively using many of these tools.
Energetic and Radiant Characteristics of the Chakra System:
   The chakras are perhaps the most simple, yet also most complex part of the individual being. Each chakra in the chakra system is always taking in and sending forth energy, in many directions and in many ways.
   One important aspect of the functioning of the chakras is their energetic characteristics. It has been discussed how the energy may be likened to a life force flowing within the body, and the chakras possess a quality of energetic conduction. The body and its chakras are a conductor for the energy. The chakras receive energy from the earth, and from all around, and this energy is then distributed throughout the body in various waysóideally in a healthy and harmonious flow and pattern of interaction that encompasses all the various portions of the energy field, including the other chakras, the higher layers of aura and the organs and tissues of the physical body, and in other ways that support life.
   One aspect of this energy pattern is the upward flow of energy through the chakras. Beginning at the 1st chakra, there is a very significant energy flow which ascends through the chakra systemóthrough the central energy channel in the spineóand continues to the 7th chakra. Whereas the lower chakras are simple in their functioning, the chakras grow progressively more complex and spiritual in their functioning. As the energy ascends through the chakras it is transmutedóprocessed by each chakra according to the particular nature of the chakraóand then continues upward to the next chakra in the system. Like locks on a river, each step takes (or transmutes) the energy to a higher level than the step before.
   Although this upward flow of energy is the one that is of primary importance to the healer, it is interesting to know that there is also a small but constant stream of energy flow back down the chakra systemóa high form of energy that has been transmuted up through each of the chakras including the 7th, and then works back down through the system, through each chakra, to infuse the chakras and the energy moving upward. This minor downward flow of energy is not transmuted again on its way back down, but works to stimulate and infuse. The chakras are therefore linked by this upward (and downward) stream of energy. They connect with each other, and yet each is like a small engine operating and running in accordance with its own particular nature. It is a blockage in this energy flowómost particularly in the necessary upward flow of this energyówhich is treated when one treats a blocked chakra.

   Each chakra also distributes energy in other ways. As each chakra processes the energy available to it, it also passes on energy and participates in the operation of the entire energy field. Each chakra influences the energetic activity of the various layers of aura, for example, maintaining a significant connection to its corresponding layer of aura, but also influencing all the other layers, to one degree or another, as a holistic participant in the energy field.
   In addition to their function as energy junctions for the energy that conducts in the central energy channel and throughout the energy field, however, the chakras also have another important characteristic to their functioning. As each chakra takes some of the energy that nourishes it and transmutes it according to the chakraís own particular character, it then not only sends the energy within it upward to the next chakra (providing no blockage is present) and distributes it throughout the body and the energy field, but also radiates it outward from the body in a visual field related to that chakraís unique nature. This radiant characteristic is a higher and more subtle manifestation of the chakra, beyond its function as an energy junction and energy distributor, and it is not a forceful energy, but a glowing sign of the condition and health of the chakra. There is at all times a radiation of energy from each chakra outwards in all directions. It is most visible as an outward flow from the body and is not a primary movement of energy but a visible indicator of the performance and state of the health of the chakra. It is the visual appearance of the chakra, from which the condition of the chakra (and therefore its energetic influence on the rest of the energy field) can be inferred.
   This radiant characteristic of the chakras can perhaps be understood through an analogy. Consider the chakra system as a stem with flowers upon it, seven flowers at different levels up and down the stem, from red at the bottom to violet at the top. Energy from the earth ascends through the stem and nourishes each flower, in succession, each flower taking some energy for the purpose of nourishing itself and producing its petals, the energy also continuing upwards to the remaining flowers above. Each flower is also nourished from sunlight streaming down from above and all around, a higher energy and light which makes all life possible. Each flower does not radiate energy, like chakras do, but each flower does absorb energy from all that surrounds it and processes it according to its nature, and has a visible appearance which is an indicator of its health as it does so. Each flower radiates a visual appearance which is an indicator of its ìenergeticî health and well-being.
   Chakras possess this radiant quality to their functioning. It is this characteristic, related to the health of the chakra, that will be sensed prior to treating the chakra using color. It is this radiant chakra field that you sought to begin to sense, as it reflects on the back of your hands, during your practice of Chios Level II. In this level you will learn further ways to begin to sense the colors in this chakra field, for the purpose of assessing the health of the chakra, and there will be two basic conditions that you will evaluate and treat with color:  1) chakras that are undercharged, that are inadequate or that are impure in their native energetic operation; and 2) chakras that are unbalanced, that are over or under-activated in their operation, in comparison with the other chakras in the chakra system. To refer again to the analogy above, some flowers may show a diseased or weak color or hue to their petalsómay not be gaining enough energy from the energy ascending through the stem, or may have become subject to disease. These may be likened to undercharged chakras. Other flowers may show too much or too little growth, as seen in the size of their petalsóthey process somewhat more or somewhat less of their share of the energy and are therefore too active or too timid in their growth, compared to the other flowers. These may be likened to unbalanced chakras in the chakra system. These conditions are explained in more detail below.
Undercharged Chakras:
   The chakras in the chakra system are connected, and work as a unit, for the operation of each affects the others. There is inherent in each chakra the full range of colors, from red to violet, although colors other than the native color of the chakra will probably not be visible to any great extent.
   Each chakra has a dominant color, which will be visible, corresponding to its place in the chakra system. It is as if each chakra were a cell, aligned with a certain location on the spectrum, yet also connected to the others and part of the whole. Each location has an affinity for a specific true color, and this true color corresponds to the native energy level of the chakraóto the form of energy that nourishes it and corresponds to its domain of activity, its realm of being. This native true color of a chakra will often be rich, strong and pureóits own color onlyóyet the presence of other colors is not an indication of lack of health, but a sign of activity. A pure orange chakra, for example, is not healthier than an orange chakra with bright flecks or sparks of blue and green; these other colors indicate normal, healthy operation of the chakra in conjunction with other healthy energies in the chakra system and energy field.

   An orange chakra that is faded or lacks brightness in its color and radiant appearance, however, is a chakra that is weak, depressed or inadequate in its native energetic functioningóa chakra that will be, as a result of its weakened condition, susceptible to energetic impurities. A chakra that is diffused, muddied, watery, or smeared with color, or streaked with black or gray impurities, has become impure in its functioning; its operation has become subject to unhealthy energies. Its ìengineî is out of tune and ìrunning rough.î Such undercharged chakras are not operating in a strong, healthy and pure manner, and indicate this condition by not radiating their true color hue in a pure way. Whether simply weak and deficient in the content of its native energy or whether additionally sullied with energetic impurities, an undercharged chakra is a weakened chakra, a chakra that has squandered energy or has improperly processed the energy available to it in such a way that it is not properly maintaining itselfóit is a chakra in a depleted condition and vulnerable to impurity.  It is diseased and in need of treatmentóin need of being charged back to its healthy hue.
   Undercharged chakras are unable to fully and completely fulfill the energetic contribution they are supposed to make to the overall operation of the energy field of the patient. They are chakras that do not contribute a proper vitality of their native energy to the overall operation of the energy field and/or introduce an element of energetic impurity to the influence that they exert upon the overall holistic operation of the field. They are not fulfilling their part of the overall health of the energy field of the patient. An undercharged 3rd chakra, for example, correlates to a mental aspect (especially as pertaining to the perception and projection of self) that has become weak, vulnerable and subject to impurity. Such a condition will correlate to the psychological issues and life experience of the patient and will affect nearly every aspect of the patientís life, to one degree or another.
   An undercharged chakra also works to depress the normal energetic functioning of the chakras and the related functioning of the physical, emotional, mental and spiritual bodies. Although each chakra is strongly related to its corresponding aura layer, the chakras exist at each layer of auraójust as there are points on the physical body where chakras exist, so are there points or areas on the other bodies where the chakras areóand the operation of each chakra is related to the entire aura and operations within it. When a chakra is undercharged, the energetic functioning of not only the corresponding aura level is affected, but also all related functions in the entire energy field. When the 3rd chakra is undercharged, for example, it will affect the healthy operation of related organs in the physical body, related operations in the emotional body (as they relate to the 3rd chakra), operations in the mental body (the corresponding aura layer), and in other areas also (including in other chakras). All operations in the energy field related to the operation of the undercharged chakra are affected, and they are, in whatever aspect in which they are related, therefore subject to weakness, impurity and disease.
   It is quite common to find undercharged 3rd, 4th and 5th chakras in patients, and charging these chakras will often provide a vital and noticeable benefit to the physical, emotional, mental and spiritual health of the patient. The 1st and 2nd chakras need charging a little less frequently, and when an undercharged condition occurs in these it is perhaps less serious, although they should still be charged back to health. The 6th and 7th chakras similarly require charging somewhat less frequently, but when an undercharged condition is present in these higher chakras it is quite serious. The higher the chakra the greater the unhealthy effect of an undercharged chakra, because it will more completely affect the operation of the energy field on all levels. Charging of the 6th and 7th chakras, when required, is therefore highly necessary and highly beneficial to the patient, in many ways.
   The lower chakras have a self-healing aspect; that is, when in an undercharged state they have the tendency to charge and heal themselves back to health. This is particularly true with the 1st and 2nd chakras. As one proceeds to the higher chakras, however, this self-healing property of the chakras diminishesóthe higher chakras cannot re-charge and heal themselvesóand so, unless treated by the healer, these undercharged conditions will remain, sometimes indefinitely. This is another reason why restoring undercharged higher chakras is so important and so beneficial to the patient.
Unbalanced Conditions in the Chakra System:
   Each chakra in the chakra system plays a particular part in the overall health and harmony of the entire energy fieldóeach chakra potentially affecting all the other elements of the field. Each chakra must be chargedómust have a vitality and purity to its energetic functioningóbut there are other considerations to be met for healthy functioning of the entire system.
   Each chakra also has an activity levelóit transmutes a certain amount of the energy it takes in for the purpose of exerting its influence and operating according to its place in the overall health of the energy field. This level of activity of the ìengineî is also indicated by its radiant characteristicónot by the coloration of the chakra field but by its size. To function properly, in good health at every part of the being, there must be an overall balance in the activity level of the chakrasóeach chakra taking and transmuting a balanced amount of the energy available and therefore working in a balanced and harmonious manner with the others. Chakras that are either overactive or underactive, however, transmuting too much or too little of the energy and hence are over or under-processing, are unbalanced. Their ìengineî is running too fast or too slow. This defect is not a lack nor purity of the native energy content of the chakra (as in an undercharged chakra), but is an incorrect level of activationóan overall activity level of the chakra which is not equal to and in balance with the other chakras in the chakra system.
   Unbalanced chakras are chakras that exhibit too much or too little influence in the overall being of the patient. They are chakras which function too much or too little and therefore exert an unbalanced effect, such that the particular contribution to the overall energetic operation of the patientís chakra system that the chakra makes is either over or under-represented. Because each chakra plays a unique part in the overall health and harmony of the entire energy field, an unbalanced chakra creates a state of imbalance that affects the entire energy field and state of being of the patient. An overactive 2nd chakra, for example, can correlate to the emotional aspect (especially as pertaining to desire or sexuality) that has become too forceful and too dominating in its influence on the energy field and overall state of being of the patient. Such a condition will influence the operation of all other aspects of the energy field of the patient, to one degree or another, as they relate to that chakra, and this will often correlate to the psychological issues and life experience of the patient. Although an unbalanced chakra, by itself, may not initiate an illness or affliction, it is often present as a contributing factor. Unbalanced chakras, in any case, inhibit a balanced physical, emotional, mental and spiritual life.

   Unbalanced chakras are indicated by a radiant appearance which shows a larger or smaller than normal size of the chakra fieldócorresponding to the unbalanced activity level and influence of the chakra. In a balanced chakra system, all chakras are radiating equally. The radiatory strength of the chakra is an indicator of its influence in the overall being, relative to the other chakras in the chakra systemóit is the force of the chakra itself. It is desirable to have all seven chakras of equal force, to have them in balance. Should any chakras be over or under-stimulated in their radiant strength, the chakras must be rebalanced by the healer, by raising or lowering the activity of those chakras out of alignment. For example, a 2nd chakra may be radiating a healthy orange hue, but too powerfully. This chakra is not in need of charging, but needs rebalancing, so that its activity level is slowed to balance with the other chakras in the system so that they may all radiate equally, restoring the patientís being to an overall balance.

   It is interesting to note that an undercharged and an underactive chakra are similaróat least in their effect. A chakra that is undercharged may have a weakness or impurity to its energy, but may nevertheless have a proper level of operation of its ìengineîóa proper activity level. An underactive chakra may still have an adequate content and purity to its energetic functioningómay be charged and functioningóyet still not be possessed of the level of activation which is required for it to be of proper influence in its operation. Both such chakras will depress the normal energetic functioning of the entire energy field, in such ways as they relate and contribute to each aspect. Although the effect is nearly the same (although not quite, for the undercharged chakra may also contribute energetic impurity) the cause is different. The inability of each chakra to perform is similar in its effect but different in the underlying reason.
   In the chakra system there are not chakras which are more or less likely to be unbalancedóto be over or under-active. There will therefore be no chakras in your patient more inclined to need rebalancing, yet there will be patterns of balancing that you will find. In each individual, the balance of the chakra system will show some pattern of deviation from an ideally balanced state, such that there will be an overall pattern instead of single chakras being out of balance or dramatic shifts taking place in the activity levels of the chakras. You will, for example, seldom find only one chakra out of balance, nor will you often find a very overactive chakra next to a very underactive one, but it will always be that there is an overall pattern or curve to the level of activation of the chakras in the chakra system such that there is a pattern of deviation from the equal, level degree of activation you would find when the system is in a perfectly balanced state.
   This deviation from ideal balance in the chakra system is often a chronic structural condition in particular patientsóit is a semi-permanent or permanent condition that will remain unless the healer works to rebalance the system to its proper state. You may, for example, have a patient which shows a fairly level balance in the lower chakras, yet as the higher chakras are approached the level of activation declines, so that the 5th, 6th and 7th chakras require rebalancing upwards. You may find that this condition requires repeated treatment to attempt to correctóthat it tends to be more chronic and pattern-specific than the occurrence of undercharged chakras in the patient. It is nevertheless true that rebalancing will serve to progressively correct this condition.
Chakras Exhibiting Structural Energetic Defects:
   There is another energetic defect that may be present in chakrasóone that is not sensed using the radiant appearance of the chakra, but that nevertheless pertains to the energetic functioning of the chakra in an important way.
   Each chakra in the chakra system can be thought of as an energetic ìengine,î into which energy is received, sent forth, and processed, all in various ways. Each chakra has an energetic structure that corresponds to its functioning and determines how it can operate, effectively or otherwise. Chakras have been described as ìwhirlpoolsî of energy, often with certain details to their structure, and it is this normal structure and therefore function of the chakra which makes possible the clear, pure and effective processing of energy from each individual chakra that the overall health of the energy field requires.
   Chakras may, however, exhibit structural energetic defects, defects in the very structure and ability of the chakra to process energy. This sort of defect is not a lack of quantity or lack of purity in the basic native energy of the chakra (as in an undercharged chakra), nor is it a basic over- or under-activity of the chakra as it ìrunsî (as in an unbalanced chakra), but is a lack and failing in the very structure of the chakra which limits its very ability to process energy in a pure manner and in the way it is intended. The chakra itself becomes no longer able to receive, process and transmit energy in a pure manner. In such a chakra, the energy is no longer flowing in its complete formóthe defect that has become inherent in its structure and operation works as a ìfilterî to allow only a certain portion of the energy through, or as to place a ìspinî or distortion onto the flow of energy.
   This way in which structural energetic defects can result in an incomplete and distorted flow of energy through the chakra can be described through an analogy. Consider the flow of energy through the chakra as a flow through a screen, in which tiny holes are present. If some tiny holes become blocked (through which the overall flow of energy cannot proceed in an undistorted way), and other holes become partially occluded (in which the rays of energy go forth a short way and yet are then blocked or diverted), the effect is an overall restriction and distortion of what should be a clear, smooth and complete flow of the energy.
   Chakras that exhibit this structural energetic defect are unable to fulfill their portion of the energetic health of the overall energy field. All portions of the energy field that would otherwise interact and receive beneficial influence from the proper operation of the chakra are instead subject to a distorted, incomplete and improper functioning of the energy, which would normally flow through and be processed by the chakra. The serious result is a fundamental incompleteness and distortion of the energetic influence the chakra has upon the entire energy field, including the physical, emotional, mental and spiritual bodies and related aspects of the patientís being. The manner in which this occurs can often be correlated, not only to specific deviations in chakra structure, but also to the specific diseases and afflictions that may result. All operations in the energy field related to the operation of the defective chakra are rendered distorted or incomplete in their operation, to one degree or another.
   The occurrence of structural energetic defects can correlate to fundamental ways in which the psychology and life experience of the patient has become distorted. A structural energetic defect in the 4th chakra, for example, may indicate a fundamental distortion in the patientís ability to give and receive loveóoften as the result of traumatic experiences. This will, of course, also affect and be reflected in all other aspects of the patientís being. Structural energetic defects are the most serious condition of all that may be found in chakrasóthey can often result in serious physical disease or in conditions of chronic emotional, mental or spiritual limitation, affliction or illness. These defects do not heal themselvesóleft untreated they will remain, will exert a very unhealthy influence on the entire life process of the patient and will often eventually result in some form of disease. These serious defects in chakras may be corrected, however, through the use of a special technique known as the radiatory method.
   It is quite common to find structural energetic defects in the 4th, 5th, 6th and 7th chakras, and these are serious conditions that require treatment. Structural energetic defects of the 1st, 2nd and 3rd chakras, although somewhat less commonly found and somewhat less serious, nevertheless require treatment. The correction of structural energetic defects, through the employment of the radiatory method, provides a vital and very important benefit to the energetic health of the patient.
   It is important to note that these three energetic defects that may be found in chakrasóundercharged chakras, unbalanced conditions in the chakras and structural energetic defects of chakrasóare often related in their occurrence. Often the healer will find that a chakra exhibits two or more of these defects: that a chakra in need of charging, for example, will also require rebalancing and/or radiatory treatment, and may even also be blocked, show auric energy impurities in the field above it, or have small tears in the field layer(s) above it. Often this will be the case with the higher chakrasóthe 4th, 5th, 6th and 7th. These chakras, having a more sophisticated spiritual functioning, will often display several defects at once and will require subtle treatmentóthey require more of the healerís still and attention, yet treatment of them has profound and lasting effect.
   The various energetic defects to be found in or near chakras are usually interrelated, and often correlate to aspects of the patientís psychology and life experience. Often a patient will have a chronically weak chakra or chakras which require treatment with many of these techniques.  Treatment of all these particular conditions in the chakras, coupled with the other aspects of proper healing work, offers the patient the opportunity to move beyond the problems and the existential biases that are their basis.
   Restoration of the proper functioning of the chakra system of your patient, through charging, rebalancing and radiatory treatment of all chakras that require it, accomplishes a great deal. It will assist in treating the ultimate causes of any physical disease present (or conditions which can potentially lead to disease), will work to heal and clear whatever problems or afflictions exist in the emotional, mental and spiritual aspects to the patientís being, and will provide a purity, harmony and balance on all levels of the energy field.
READING THE CHAKRA SYSTEM
   Treatment of energetic defects in the chakra system is a vital part of healing treatment, and each patient that you treat will, of course, present to you a unique combination of conditions in his or her chakras. The process of coming to a full understanding of the condition of your patientís chakra system, prior to and all during treatment, is therefore important, and you will use three main tools to inform yourself: 1) intuitive reading and visualization of the chakra system of your patient, for the purpose of obtaining psychic information and guidance; 2) the reflection of chakra color on the back of your hand, during the first round of hand positions, and 3) your ìfelt sense,î or empathic sense of chakra condition, also during the first round of hand positions.
   The information that you receive from these sources will be combined and used together, and this process of gaining a full and complete knowledge of the condition of your patientís chakras will continue throughout treatment. You will seek information on undercharged chakras, unbalanced conditions in the chakra system and on chakras that require radiatory treatment (as a result of structural energetic defects). You will also, as during your viewing of the aura, seek more information on the meaning of the various phenomena you sense in the chakra systemóon disease conditions, past or present life experiences or elements of the patientís psychology that are related to these conditions. The first tool you will use to gain information on chakra condition is an intuitive visualization of the chakra system of your patient, very similar in method to the intuitive reading of the aura and chakras that you practiced in Chios Level II.
Sensing the Condition of the Chakras Through the Reception of Psychic Information and Guidance:
   An intuitive reading (or visualization) of the chakra system is an effective tool for gaining information on which chakras are in need of charging and on whatever pattern of unbalance may be present in the chakra system. This information, whether from the healerís own psychic senses or from the assistance of a guide, like all such information the healer uses, ultimately comes from the wider realm of pure consciousness, from the greater field of awareness that the healer cultivates a contact and communication with. Obtaining this psychic information or guidance is an effective way of gaining knowledge of the condition of the patient, in every aspect. A reading of the chakra system, using the intuitive and visualization ability of the healer, is therefore an effective perceptual tool. The chakras of your patient are checked for charge and balance in the following way:
  Perform an intuitive reading by first concentrating on the body in profileóas it would appear with the patient lying on their back facing upwards. Imagine a rainbow shell of color, a gently curved rainbow traveling from the head of the patientís body outline, where it is violet in color, to the area around the upper legs, where the color is red. You will see each of the seven true colors, with a boundary between the colors, along the length of the rainbow, and each color corresponds to that chakra. Briefly and effortlessly localize your awareness on this image using your active mind, knowing that you will shortly be getting information on which chakras are in need of charging or rebalancing, and then release into the receptive phase.
   After releasing into the receptive phase, notice any changes in the colors exhibited in the chakra fields. Are there some chakras which are faded or which are diffused, muddied, watery, or smeared with color, or streaked with black or gray impurities?  These are chakras in need of charging. Notice also the apparent height of the chakra fields, indicative of the level of activation of the chakras in the chakra system.  Does the apparent levelóthe heightóof the color bands of the chakras in the chakra system deviate from a flat, level state as you view across all seven chakras?  If so this may be indicative of a pattern of imbalance in the chakra system.
   Examine the pictures you have received of your patientís chakra system in detail. Retain the overall picture in your mind, or perform several ìroundsî of the active/receptive technique, and gain a full image of the chakra system. While gaining a complete visualization of your patientís chakra system in your mind, visualize all the chakras within it restored to healthy hue and balance, in the same manner as was recommended for the layers of aura.
   After a short period of practice using this technique, you may find that you no longer need to consciously follow the stepsóthat a visualization of the state of the patientís chakra system will just appear in your mindís eye. It will probably be possible for you to examine it, progressively, for details of each chakra, starting at the 1st chakra, for example, and moving upwards as you examine each for charge and balance, in detail.
Sensing of Chakra Color Hues During Hand Positions:
  As you may have already begun practicing in Chios Level II, you may also sense the color hues of chakras in another wayófrom the way they illuminate the skin on the back of your hand.
  In the first part of your treatment, while performing the usual hand positions on the front of the body, you may check the color of the chakra by observing, in your mindís eye at first, the subtle color hue on the skin of the back of your own hand as you treat a particular chakra. While learning, this is achieved by performing an intuitive reading, focusing your active mind on the back of your hand during the active phase and then averting your eyes and releasing into the receptive phase to allow some impression of this subtle color hue on the skin surface on the back of your hand to form in your mindís eye.
   The general tone of the chakra color, with any impurities or discolorations, will appear as a subtle yet discernible hue, and will thus indicate whether or not that chakra is in need of charging. The color, apparently reflected in your skin, will be from the patientís own chakra field, and illuminates your skin to your subtle sight. You will probably begin to see this in your mindís eye, yet possibly with your physical eyes also. After a short period of practice using this technique, you may again find that you no longer need to consciously follow the stepsóthat a visualization of the color hue of each chakra as it appears on your skin will simply appear in your mindís eye as you treat the chakras during the regular hand positions. Make note, during your first round of chakra positions, which chakras will require treatment to restore their color and purity.
   This is also an excellent practice for beginning to see the chakra colors with your physical eyes. After seeing the color hue in the mindís eye, you may also gaze at the hand, looking at the color hue with your physical eyes, and allowing yourself to see the hue, with any impurities.
Interpreting the Meaning of Colors in the Chakras, and the Connection Between the Appearance of the Chakras and Their Corresponding Layers of Aura:
   Like the colors in the aura, the colors in the chakras can also be a source of information regarding the condition of the patient. It is good, when viewing the chakra colors using either of the above techniques, to also ask for information on the meaning of the colors you seeóto do an intuitive reading requesting further information on whatever phenomena in the aura you are experiencing, or allowing this information to appear to you as you treat. You may get information, for example, on how smeared, muddied, discolored or weak colors in the chakras correlate to conditions you may have seen on the corresponding higher aura layer, and on how it correlates to disease conditions in the physical body (either currently manifesting or conditions which could manifest in the future as a result of energetic conditions present). You might see clear flecks of other colors in the chakra, which although may not correlate to disease may nevertheless contribute to your understanding of the current condition of your patientís psychology and life experience. All of these will be helpful to you as you plan the course of treatment.
   Impurities and disease conditions that appear in the chakras, as well as healthy energies which appear in them, will also appear in some form in their corresponding higher bodies. The chakras do not project the bodies, in terms of cause and effect, yet the chakras and their corresponding higher bodies are existences which mirror each other: the higher bodies show what is present in their chakras and vice versa.
   Impurities in chakras and impurities in corresponding higher bodies are often found together. Impurities and energetic defects in chakras can result in susceptibility, in the higher bodies, to energetic defects. The higher layers of aura can therefore become impure, as a result of impurities in the chakras. It is as though energetic impurities filter through the aura and can become lodged in whichever of the various higher bodies may be susceptible, and neighboring higher bodies, like neighboring chakras, may become sullied as well.
   The color of whatever impurities or healthy energies may be found in a chakra may not necessarily be the same as the colors of whatever impurities or healthy energies are found in the corresponding layer of aura. In the case of impurities, it is simply a fact that if impurity exists in a chakra it generally means that impurity will also be found in its corresponding higher body, and vice versa. There may be no direct connection between the nature of impurities found in a chakra and those found in its corresponding layer of aura, although your psychic sense may give you information which explains the nature of each, any connection that may exist, and how the entire condition occurred. Similarly, the color of whatever healthy energies may be found in a chakra may not be the same as the color of whatever healthy energies are in its corresponding higher layer of aura, although there will be a definite correspondence of ìfeelîóa feel perceptible to your psychic sense that will also inform you of the nature and meaning of the phenomena.
   The overall state of impurity and/or health of a chakra will bear a correspondence to the state of impurity and/or health of its corresponding body. To treat impurities and disease conditions in a chakra will treat the corresponding higher body as well, and vice versa, although in practice the two will usually be treated together, when required. It is easier to focus on a chakra, in treatment, than a higher body, and so this method will often be used. An impure chakra can be the cause of impurities in the corresponding body, and treating the chakra can clear the body again. Your viewing of the higher bodies can provide additional information as to which chakras should be treated, and when treatment is effective and complete.
Empathic Perception of Chakras With Structural Energetic Defects:
  The two techniques described above use a visual sense of the chakras in the chakra system to detect undercharged and unbalanced conditions. Structural energetic defects may also be present in certain chakras, however, yet these are detected in a different wayóthrough the intuitive and empathic sense of the healer as the chakras are treated.
   As you have felt in your healing work, the body and mind of the healer become ìtransparentî during the healing process, during which the healer ideally acts as a pure channel. The healer, while healing, is transparent to the energies and healing forces that come through during the healing process and is also clear and open to the energy field of the patient: the healer senses and becomes the patient and thereby senses the conditions therein. As you advance in your healing work, you will find that your intuitive sense of the patient and his or her condition will progress to an empathic senseóyou will progress from knowing the condition of your patient using your intuition to sensing their actual condition, as if in yourself. The healerís body (or emotions or mind) may mirror that of the patient, and the healer may therefore sense in themselves various conditions which require treatment. One important example of this phenomenon is the healerís sensing, in his or her own chakras, chakras in the patient that have structural energetic defectsósevere damage that requires treatment with the radiatory method.
   During the first round of hand positions, you formed an assessment of the health of the body and the chakras, and you perhaps sensed chakras that were ill, in need of treatment. Some chakras may have merely required regular hand placement or unblocking to get the energy flowing, or charging to restore color or eliminate impurity, yet the chakra may be affected by structural energetic defects that cannot be treated with regular hand placement, unblocking or charging alone, and you will sense that more intensified treatment is necessary:
  While performing the hand positions, do you sense a disfigured or damaged chakra suffering from such structural defects? You may sense, intuitively, almost as a pain in the chakraóa pain that seems to extend into the body and may also seem to extend and radiate outward through the layers of the being, the auric field layers. You may intuitively sense, or ìseeî in your mindís eye, some detail of its disfigurement. It might even be a chakra with severe damage, possibly a chakra in crisis. Most importantly, however, do you sense this damage, or pain, empathicallyóin your own chakra? For a disfigured chakra, and especially a seriously damaged chakra, radiatory treatment will be necessary. You must rely on your intuitive sense, and on your sense of empathy to discern when a chakra only needs charging, or whether it has structural damage and requires the radiatory method. You may sense a damaged chakra as your own chakra, using your sense of empathy with the patient.
   With all techniques for sensing chakra conditionófor the sensing of blocked, undercharged, unbalanced and structurally defective chakrasóit is important for the healer to remain open not only to the intuitive sensing of psychic information and guidance, the visual viewing, the empathic sensing and other perceptual techniques, but also to remain open to the overall development of a complete understanding, in the being of the healer, of the condition of the patient. The diseased condition of the chakra will often strike a chord in the healer, in various ways, corresponding to the condition of the chakras. The condition of the chakras in the chakra system should emerge as a felt senseóa ìknowingî felt in the entire being that is an overall integrated assessment of the condition of the chakras that is the result of all the information gained. By gaining an entire sense of the condition of each chakra, throughout treatment, the healer custom-tailors the treatment to address each chakraís needs, and is also aware of the correlations between chakra states and phenomena on the higher layers of aura and the psychology and life experience of the patient.
Integrating an Interpretation of Treatment Needs for the Chakra System:
   As you practice the above techniques and gain experience in the various ways of sensing chakra condition, you will find that you are able to gain a real sense of the condition of each patientís chakra system.

   Undercharged Chakras are chakras which will have their color appear discolored, faded, impure or tainted in some way, as has been discussed. From combining the information you have received from your intuitive reading of the chakra system and from the sensing of color on your hand during the hand positions, you will get an integrated sense of the chakra color. You will know, by feel, what is healthy and what is not healthy in a chakraís color and appearance. A chakra that is in need of charging will have a color that appears to your ìsightî as sullied, impure and unhealthy. The hue will not be robust, and the color will not be appealing.
   Although your examination of the chakra color during visualization of the body profile and on the back of your hand are your primary information sources regarding undercharged chakras, you will also gain some felt sense of chakras which are underchargedóyou will sense a weakness and unhealthiness to the chakra, as well. An undercharged chakra will perceived not only by your ìsight,î but by feel as wellóto your entire beingóas sullied, impure and unhealthy in its energy functioning.
   Undercharged 3rd, 4th and 5th chakras are quite common, while undercharged 1st and 2nd chakras are somewhat less so, and undercharged 6th and 7th chakras are a little less common still. All chakras in the patient that you have detected as being undercharged, however, will need to be charged back to their normal, healthy hue using the technique known as Chakra Charging.
   Unbalanced chakras are detected primarily from your intuitive reading of the chakra system, and will have the boundary of the rainbow at their color extend beyond the others and ìbumpî upwards to indicate a chakra that is radiating too actively, or ìdipî downwards, closer to the body, for a chakra that is underactive. As you examine the entire rainbow profile, you will note a pattern of imbalance. An examination of this curveónoting at which chakra points the curve bumps or dipsówill indicate to you chakras that need their over- or under-activity corrected in order to bring the overall balance back to the system.
   Although your examination of this curve is your primary source of information regarding imbalances in the chakras, you will also gain some felt sense of chakra imbalances. An overactive chakra will not merely be indicated by a ìbumpî in the profile during the intuitive reading of the chakra system, but will also often be perceived as having an overexcited, unsteady, even jagged-feeling quality to its energy. An underactive chakra will not merely appear as a ìdipî in the profile, but also will be feltóin your entire beingóas having a weakness or timidity in its energy.
There are not particular chakras which are more or less susceptible to imbalances, but there will almost always be a pattern of imbalance, as has been discussed. You will then proceed to rebalance those chakras which require it, thereby rebalancing the entire chakra system and bringing it back to a healthy and harmonious functioning, through use of a technique known as Chakra System Rebalancing.
   Chakras with structural energetic defects are primarily sensed through the empathic sense of the healer, as discussed. The healer will often sense this condition as a pain in the chakra that radiates into the body and/or outward through the aura and chakra field. This empathic sense can often take the form of an actual or ìghostî physical sensation in the body of the healer at that chakra position. This sensation, when present, is evaluated in light of the healerís overall impression of chakra condition, whether or not an impression is received of a structural energetic condition beyond the unblocked, undercharged or unbalanced state which is sensed through other means. This empathic sense can to some degree be confirmed through the overall impression of chakra condition that emerges in the being as various perceptual techniques are employed and as treatment proceeds.
   Although the empathic sense is the primary way that a chakra with structural energetic defects is detected, such a chakra may be also sensed through the reception of psychic information and guidance before or during treatment. Information may be received that indicates that a certain chakra or chakras have this damage, perhaps including some visualization of the damage itself or its correlating conditions and/or cause in the psychology and life experience of the patient. Although this information may appear visually, it may also take the form of words, perhaps (hearing this information spoken in the mind). Even when the healer receives information that a chakra is affected this way, however, it is important to attempt to confirm it, or allow it to be confirmed, with the empathic sense of the chakra as may be felt during treatment. 
   You will detect this condition most often in the upper chakrasóin the 4th, 5th, 6th and 7th. It will also sometimes appear in the 1st, 2nd and 3rd however, and whenever such chakras with structural energetic defects are found they must be treated with a technique known as The Radiatory Method to correct their structure.
   After coming to a good understanding of the condition of your patientís chakra system, you may proceed with treatment, using the effective techniques detailed in the following pages. You will find that defects in the chakras will correlate well to unhealthy energetic conditions on the corresponding aura levels, and in other portions of the energy field which are influenced by detrimental conditions in certain chakras. Your assessment of treatment requirements for the chakras will lead you to specific treatment techniques, discussed in the balance of this manual, that will not merely treat the chakra(s) in need, but will also treat the higher bodies, too.

Learning to View the Chakras:
   An advanced and optional step for gaining information on the condition of your patientís chakra system is to attempt to learn to view the chakras directly.
   When practicing the intuitive technique given above, for the purpose of learning to sense the condition of the chakras, you may at some point, if you wish, attempt to view the chakrasóto confirm with your physical eyes the information seen in your mindís eye. The sensing of the chakras using the psychic sight is a part of the process towards eventually becoming able to see the chakras, just as the intuitive reading of the auric field was a step in preparation towards beginning to view the aura. You may proceed in a similar way:
  After gaining a sense of the patientís chakras in your mindís eye, using the visualization of the body profile as given before, look with your physical eyesóin a very non-focused, relaxed receptive conditionóat the area around the body of the patient, from the same side-on perspective. Can you see very faint colored fields or bands where the chakras should be? Viewing the chakras from the side of the patient, you may see that the colors of the chakras are not completely separateóthey merge above the body, as if in a faint mist or cloud of moving energy. They appear as in a rainbow, and the colors merge into a continuous band, so that it is difficult to say where one color becomes anotherówhere indigo becomes violet, for example. After gaining some view of the chakras, you may even, at some point, be able to see phenomena in them, such as color impurities indicative of undercharged states, brightness or dimness or larger or smaller apparent size of the fields that are indicative of over or under-activity, or even structural energetic defects in the chakra ìwhirlpools.î
   To see the chakras, however, is very difficult. They are difficult to see and will be the last part of the energy field to become visible to the eye. They can be felt, as you know, and a sense of their color can be gained with the psychic sight, yet they will begin to appear to the physical vision perhaps only as indefinable shapes, like clouds, even after much practice, and it will be some time before their complete structure can be seen in toto. As with learning to see anything this way, there is really a unity of intuitive and physical sight, and you are really seeing with your entire awareness, not moving from one sight to another, but combining all. It is difficult, also, to see the aura levels and the chakras at the same time. One can view the colors of the aura, or one can see the colors of the chakras, but it is very difficult to do both at once. It is something like the popular drawing where one can either see a vase, or two faces facing each other, but not both at the same time.
CHAKRA CHARGING
   After gaining a complete idea of the condition of the patientís chakra system, the first step you may wish to employ in treating it is to charge any chakras which require charging. Chakras that are undercharged are in need of having the strength and purity of their functioning restored. Charging them back into a normal, healthy state where they glow with the vibrancy and purity of their true color is necessary for the energetic health of the patientís entire energy field, and serves as a good foundation upon which further healing work may then be done.
   In contrast with simply adding energy to the chakras, as is done during the placement of hands, chakras in need of charging are treated by adding their own true color to them in whatever quantity is necessary to supplement their energetic content, eliminate any energetic impurity present and protect against further intrusion of unhealthy energies. This thereby nourishes and charges them back to pure functioning. It is important to understand, also, that the technique given below for charging chakras also works to treat the higher aura levels; when the chakra is treated, the points on the higher aura levels where its influence is felt are also treated. The healing energies are also distributed, infuse into and effect healing changes in the higher layers of aura, up to and including the corresponding aura layer, and the hands are used in this process. The technique is performed with this knowledge that both the chakra and the higher layers of aura are being treated. It serves to correct any weakness or impurity in the chakraís energetic functioning, and also treats the higher aura layers which may also have unhealthy conditions in them.
   To charge chakras, you may begin at the highest or lowest chakra in need, as you prefer. Often you may choose to begin at the lowest chakra in need of treatment. To begin at the highest chakra in need, however, is not wrong, and there may be individual preferences on your part to do so, as well as varying needs and conditions within the patient, which may make this a good choice in some cases. To charge chakras, use the following hand positions and procedures:
  Place your hands on the first chakra you wish to charge, in the hands-overlapping hand position you use during hand placement (hands on the body surface with the right palm centered over the chakra and the left hand gently overlapping). Use this for all except the 1st and 7th chakras. Now visualize the symbol in color, from the basic progression, that corresponds to that chakra, and at the same time see, in your mindís eye, a cloud of the color surrounding your handsóespecially as a cloud or layer of color below the hand, gently penetrating into your patient. You are the entire act of visualizing the symbol in the color, and the cloud of color around the hands, and you are intending and sensing the chakra being restored to its pure color. Seek to restore the color to its pure hueóyou may note the chakra color on the back of your hand, using your subtle sight, as it changes. Be a transparent, pure channel for the color. Continue sending color to the chakra, with your hands gently on the body surface for a few moments, or until you sense you have adequately supplemented the chakra with color.
After treating the chakra at the lowest level of aura, in this way, raise your hands to about 5 or 6 inches above the body surface, and move your hands apart slightly, so that instead of overlapping with the thumbs and index fingers, they are only overlapping slightly. Continue sending the color in the exact same way as before, but with one addition: you may feel, when your hands are off the body sending color, that you want to move your hands in small semicircular movements, two or three inches in diameter, to help diffuse the color, or merely to have the idea of movement in your mind, as if you were moving imaginary ìethericî hands. Your psychic sense, or the assistance and direction of a guide, may make the hands want to move. If the hands feel driven to move, let them move; if not, do whatever you feel is best. Perhaps you will want to move your hands, perhaps you will not feel driven to do so, and there will be times when one or the other seems best, due to the condition and needs of each particular patient. It will be common, however, for the physical hands to move.
   Send the color for a few minutes more, at this second level (5 or 6 inches above the body surface), and then raise your hands an additional 5 or 6 inches, so that they are now 10 to 12 inches out. Spread the hands apart a little more, so that they are not quite touching, and send the color to this third level of the field, employing the small semicircular hand movements if you feel it proper. These 5 or 6 inch increments do not exactly correspond to the higher bodies, but roughly so, and they are the increments where one can optimally charge the field with energy and color, so that they effectively move into the higher levels of the field. These increments correspond to the approximate elevations of the chakra points as they exist on the higher bodiesóthe points on the higher layers of aura that are analogous to those points on the physical body where you place your hands. 
   Continue the increments until you reach the increment that corresponds to the chakra you are charging, and send the color to this final level. You will, for example, in charging a heart chakra, move your hands successively from the body surface (1st level) to 5 to 6 inches above (2nd level), to 10 to 12 inches above (3rd level), and to about 15 to 18 inches above (the 4th incremental level). At each level you will visualize a green trine in your mindís eye and also visualize a cloud of true color green below your hands. You will thereby effectively send the color to each level for a few moments. At each level up, you must spread your hands apart a little further, as the field of the chakra projects outward as if a funnel. If you are able to sense or view the conditions on the higher bodies, as you perform this technique on the higher layers, you may use this awareness to judge when your treatment at each layer is complete.
   When treating the lower chakras (the 1st and 2nd), treatment of most of the levels of aura will not be required. You may note that in treating a 2nd chakra, for example, it is only necessary to go to the 2nd level, 5 to 6 inches out, yet you may proceed out a further level or two, on occasion, if you feel it is needed with one of these lower chakras. This is not necessary, however, nor will it usually be required.
   After charging the chakra using this complete procedure, likewise treat all other chakras in need of charging. You may find that sometimes, as you sense and treat an individual chakra to restore its color, there will be a sullying of the energy surrounding the chakra that may extend as well to the neighboring chakras, requiring that they also be treated. You will therefore need to strive to be continuously aware of not only the chakra you are treating, but also all the others. You will need to maintain a holistic awareness of the chakra system and the layers of aura as well as whatever effects your treatment is having on them. Only the front of the body, and the front component of each chakra needing treatment, is treated during charging. After charging each chakra, you may perceive the color of the chakra as being restored.
   The 7th and 1st chakras are not as likely to require charging as most of the others, yet if they do, use the following technique:
  The 7th chakra may be charged using the hands in the same position on the top of the head as is usually used in the first part of treatment. Send the color forth, in this position, and then move your hands to successively higher increments, moving them successively further apart to treat this wide whirlpool-shaped chakra. The first chakra may be charged by placing the hands about 10 inches away from the body surface, diagonally out, along the chakra, and charging the chakra at this one level. This is done as a courtesy to the patient, as the hands are never placed on or near the genital region.
Maintaining TransparencyóA Reminder:
   It is especially important to be certain, as you learned in Chios Level II, that whenever you employ a treatment technique that uses the hands, you are aware that you are actually treating the patient using your entire being, through your hands. This is especially important with the techniques in this course, in which you employ visualization in conjunction with hand treatment. Be aware and open to the entire act, with your entire consciousness, and do not consider that it is just your hand alone that is working on some small part of the patientís energy field. You are acting with your entire self on the patientís entire self. This is essential for proper practice of chakra charging, chakra rebalancing, the radiatory method and other important techniques taught in this level.
CHAKRA SYSTEM REBALANCING
   A chakra system that is in balance is a prerequisite for overall health and harmony of the energy field. After charging any chakras that require it, you will then proceed to rebalance the entire chakra system. You will do this by raising or lowering the activity, the radiatory strength, of any chakra exhibiting under or overactivityóbalancing its activity level with the other chakras, so that all are radiating with the same strength.
   Once a chakra is in an adequately charged state, with pure energy functioning according to its own true color nature, its activity level can then be raised or lowered through the addition of lower or higher colorsócolors above or below its own native true color. The seven colors of the chakra system are akin to seven energy levelsóas one moves from red to violet, each color has the nature of a successively higher level of vibration. To apply a color that is lower or higher than a chakraís own native true color has the effect of raising or lowering the chakras activity levelóthe higher or lower energy level will alter the level of stimulation, the radiant strength of the chakra in its own true color range, accordingly.
   Whereas the intrinsic color of the chakra itself was applied to restore color or treat impurity during charging, rebalancing of the chakra system is accomplished by altering the activity level of each over- or under-stimulated chakra by treating the chakra to be rebalanced with lower or higher true colors, thereby lowering or raising the level of its activity by the influence of this lower or higher energy level. By doing this to whichever chakras are contributing to a pattern of imbalance, the chakra system can be brought to a level and balanced condition. Rebalancing of the chakra system, in this way, works with the chakras onlyóit does not directly affect the higher layers of aura. A balanced chakra system, however, has a far healthier and more harmonious influence on the higher aura layers and the entire energy field and life of the patient than does one with a significant pattern of imbalance. To rebalance the patientís chakra system you may begin, again, at the uppermost or lowermost chakra in need, as you wish, depending on your own preference or the needs of your patient. To rebalance chakras, use the following hand positions and procedures:
  Place your hands on the first chakra you wish to rebalance, in the hands-overlapping hand position you use during hand placement (hands on the body surface with the right palm centered over the chakra and the left hand gently overlapping). Use this for all (except the 1st and 7th) chakras. Now visualize the symbol that is associated with the chakra (the Circle for the 1st, 2nd or 3rd chakras; the Trine for the 4th, 5th or 6th chakras; the Star for the 7th chakra) in the next lower or higher color to the chakraís native color, depending on whether the activity level of the chakra needs to be lowered or raised. Note that you are not using a colored symbol from the basic progressionóin rebalancing, unlike charging, you are always using the symbol related to the chakra, and not changing the symbol as you vary the color. At the same time that you visualize the symbol associated with the chakra in the next lower or higher color, also ìsee,î in your mindís eye, a cloud of that color surrounding your handsóespecially as a cloud or layer of color below the hand, gently penetrating into your patient. You are the entire act of visualizing the symbol in the color, and the cloud of that color around the hands, and you intend and sense a lowering or raising of the activity level of the chakra.
   After seeking to lower or raise the activity level of the chakra by using the next-lowest or next-highest color in this way for a few moments, check your progress through the use of an intuitive readingóthrough visualization of the body profileóto determine whether or not the activity level has moved closer to the level state you are seeking for the chakra system. Is there still a dip, or bump, at that chakra location?  If so, you must then use a stronger influenceóa color two steps removed from that chakraís native coloróso that the even lower (or higher) energy level will work to affect the chakraís level of activation in a stronger way. Treat the chakra in the exact same way as before, yet using this even lower (or higher) color for a few moments more, and then once again check your progress using the body profile. Continue treating this chakra with successively lower or higher colors until you feel that the proper activity level of the chakra has been restored.
   Sometimes chakras will only require the application of one higher or lower color to ìbring them into line.î At other times a chakra will require a succession of higher or lower colors to raise or lower its activity, respectively. Often chakras will require application of a color two or even three steps below or above their native color. You will notice that when treating low chakras that are overactive or high chakras that are underactive, you will only have a limited number of color steps available. In these cases, it is not usually difficult to use what lower or higher colors are available to rebalance the chakra, yet it may sometimes require a longer application.
   Always start, however, with the next-higher or next-lower color to that chakras own native coloródo not ìjumpî two or more steps at a timeóbecause it is far gentler on the chakra system and the patient to gradually increase or decrease the energy level applied to affect the activity level of the chakra. Increase or decrease the color applied one color step at a time, until whatever color difference is necessary to correct the activity level has been reached. Use the procedure above to rebalance each chakra which requires itóworking either from lower to higher chakras or from higher to lower. When you have finished rebalancing the chakras, they should all radiate with equal strengthóno one chakra will possess more force than another. They will appear as an even rainbow. Check your progress using visualization of the body profile.
   Note again that the higher levels of aura are not treated in rebalancingóone remains on the body surface, with hands on the chakra being treated, when altering the chakra activity levels. Only the front of the body is treated in this manner. Rebalancing the chakras in this manner is a gentle, yet effective method of altering the activity of the chakras, by beginning with nearer colors, rather than immediately employing a much higher or lower color, such as a color opposite, which would have a harsher effect. Such schemes of balancing chakras are often ineffective, too.
   You may wonder why the application of other colors is done after the chakraís own color is applied to purify it during charging, and whether the addition of the other colors can render it impure again. Charging and rebalancing, although both using color, are fundamentally different processes. The addition of the chakraís own color, during charging, is performed to correct an impure functioning of the native energy in the chakraóto strengthen and purify its native energetic functioning. Once the intrinsic energy is pure and strong in its color, the addition of higher and lower colors or energy levels, during rebalancing, has a different effectóa stimulating or quieting effect on the activity level of the chakra. Adding lower or higher true colors to a charged chakra do not introduce impurities; the addition of a pure color to a chakra cannot pollute it again.
   There are a few special considerations to be observed when rebalancing the 1st or 7th chakras. Overactivity of the 7th chakra is treated by placing the hands on the top of the head in the same way as during the regular series of hand positions and applying the lower colors as needed, using the above procedure. Underactivity of the 1st chakra is treated by placing the hands about 10 inches above the 1st chakra, diagonally out, and applying the higher colors as required (the hands are never placed on the body of the patient at the first chakra position), using the above procedure.
   Underactivity of the 7th chakra or overactivity of the 1st chakra cannot be treated using color, however, as you may understand. There are no colors that we use that are higher than violet or lower than red. Underactivity of the 7th chakra, can, however, be treated with the Star, as follows:
  Position the hands about 10 to 12 inches above the crown of the head, and visualizing the Star without color. You must intend and sense, using the power of your will, to increase the activity of the 7th chakra and restore it to balance.
   Overactivity of the 1st chakra may be treated as follows:
  Place the hands about 3 inches above the first chakra (diagonally out in front of the body), and visualizing the Circle, without color, using the will to decrease the activity of this chakra, and bringing it into balance. Use the force of your will when using these techniquesóyou will find that there is a strong bond between you and your patient when you do this.
THE RADIATORY METHOD
   Charging and rebalancing of the chakras can have a great positive effect upon their operation, and yet to supplement and enhance the strength and purity of the native energetic functioning within the chakra (as in charging) or to correct imbalances in the activity levels of the chakras within the chakra system (as is done in rebalancing) is sometimes not enough. It is also possible for chakras to have structural energetic defectsódefects in the structure, energy pattern and energy flow of the chakra itself. This is a serious condition, one which can affect not only the physical health of the patient (due to improper energy balance and flow throughout the body and related organs) but can also limit and cause ill conditions in the emotions, the mind and even the spiritual life of the patient. Such defects in chakra structure can therefore place great problems and limitations on the well-being of the patient. They can be corrected, however, through the use of a powerful technique known as The Radiatory Method.
   As you have felt in your healing work, the body and mind of the healer become ìtransparentî during the healing process, in which the healer acts as a channel. The healer, while healing, is transparent to the energies and healing forces that come through during the healing process and is also open to intuitive and empathic sensing of the patientís condition. As we have discussed, the healerís body may mirror the body of the patient, in the empathic sensing of conditions that require treatment. When this occurs, the healer may sense, in his or her self, conditions in the patient that require treatment, including sensing in the healerís own chakras, those chakras in the patient which have structural energetic defects and require treatment with the radiatory method.
   In radiatory healing, using the radiatory method, the healer will use this mirroring in another way. The healer will use his or her own bodyóactually the corresponding chakras of his or her own energy fieldóas a channel to send the healing energy to the patient and treat the chakra using this technique. In a sense, the healer cures ills in his patient by curing the ills in his or her ìself.î The healer does this by becoming the chakra that requires treatment. The result of a pure visualization upon the ill chakra of a patient, by the healer, is to send forth healing energy through the healerís own corresponding chakra and to the chakra of the patient. The health of the healerís own chakra radiates to the ill chakra in the patient, and does so because the two corresponding chakras, of healer and patient, have a compatible, like-kind energyóa sympathetic resonance of their native energies exist, which makes this healing connection possible. The hands, however, are still used to help direct the energy.
   Radiatory healing is based upon this theory, and when properly performed is an act of self-transcendence on the part of the healer. A pure visualization of the chakra in need requires that the healer set his or her own self aside and become only that chakra. Thus, the healer, when engaging in radiatory healing, is not his or her ìself î at all, but is a channel to pure energy. In the purest sense of healing, the healer creates an area where the healing energy and the patient meet and becomes transparent to this meeting. It is as though both the patient and the healing energy are drawn into the healer and sent outward into the patient. It is important to also understand that the healer, while performing radiatory healing, is not in control of, and may not know the details of, the healing, and simply surrenders his or herself to the healing power being directed through. It is, however, the purest act of healing that there is; it is a radiation of pure energy from one chakra to another, from healer to patient. The radiatory method works by creating a completely pure channel in the healer, so that healing power from the field of pure consciousness can be very effectively tappedóperhaps with the assistance of a guideóso that the defect in chakra structure is healed.
   The radiatory method not only treats the chakras of the patient, but also works on the higher aura levels. When a chakra is treated with the radiatory method, its entire field is treated, including the points on the higher aura levels where its influence is felt. The energy radiates from the chakra of the healer to that of the patient, but is also distributed, infuses into and effects changes in the patientís aura layers, up to and including the corresponding aura level. This serves to correct whatever structural energetic defect may have been present in the chakra, and to treat the higher aura layers, which may also have unhealthy conditions on them. As in chakra charging, the hands of the healer are used to direct the healing energy to the higher levels of aura, the chakra points above the patientís physical body. The hands of the healer are also frequently in motion, when treating these higher aura levels, as with charging.
   To treat chakras exhibiting structural energetic defects with the radiatory method, you may once again begin at the lowest or highest chakra in need, as your judgment dictates. Use the following hand positions and procedures:
  Place your hands on the first chakra to be treated, in the hands-overlapping hand position you use during hand placement (hands on the body surface with the right palm centered over the chakra and the left hand gently overlapping). Use this for all (except the 1st and 7th) chakras. Now you must begin to visualize the patientís chakraóyou must allow all else to drop away from your awareness and simply become one with the chakra of the patient.
Do not visualize the chakra in a ìvisualî sense, as though you were seeing it, but sense and become the essence of the chakra. Do not ìthink aboutî the chakraódo not think about anythingóbut only sense and become. Visualize the chakra, become the chakra, feeling ìyourselfî perhaps as a source of radiant energy, instead of visualizing a particular shape or appearance. Set aside your own identity and become the chakra you are healing. Do not think about or do anything else except become the chakra, using your visualizing power. You, your hands and the patientís chakra are One. Release yourself and conduct whatever energy flows through you.
   After treating the chakra at this lowest level for a few moments, move your hands to 5 or 6 inches above the chakra, and spread your hands further apart, so that they are now only slightly overlapping, as you did during color charging at the higher levels. Become the chakra again, using your powers of visualization in the exact same way as above, and conduct again whatever energies flow through you to this second level, but with one addition: as with charging, when your hands are off the body treating the chakra, you may feel that you want to move your hands in small semicircular movements, two or three inches in diameter, to help spread whatever healing energies are coming through into the higher layers of aura. You may merely have the idea of movement in your mind, as if you were moving imaginary ìethericî hands. Your psychic sense of what is best, or the assistance or direction of a guide, may make your hands want to move. Often your hands will be in motion, at the higher aura levels, as you treat a chakra with the radiatory method.
   Continue this process until you have treated at least up to the aura level corresponding to the chakra you are treating, as you have done with charging. At each level, it is vital that you focus your entire being on becoming one with the chakra you are treating, and remain totally open to whatever energies are flowing through youóa perfectly open and clear channel. This is the only way that your own chakra can connect with your patientís and perform the healing needed.  If you are able to sense or view the conditions on the higher bodies, as you perform this technique on the higher layers, you may use this awareness to judge when your treatment at each layer is complete.

   Perform this technique for each chakra which you have sensed requires it. While engaging in radiatory healing, you may feel elevated in spirit, or have experiences related to the level of consciousness being worked on. It is also very possible that, as you sense and become the chakra, you will receive psychic information and guidance regarding the life experiences that led to the damage, and correlating conditions in the psychology of the patient, as well as the influence the damage has had to the physical, emotional, mental and spiritual levels of the patientís being. As in charging and rebalancing, only the front of the body is treated in this manner.
   When using the radiatory technique on the 7th chakra, use the usual hand positionóbegin with the hands on the top sides of the head (as during the regular round of hand positions), and then proceed to the higher levels, moving the hands successively farther apart. When performing the radiatory technique on the 1st chakra, place your hands 10 inches above the chakra, diagonally out, and treat only this one level.
   When performing the charging or radiatory techniques during the treatment of children, you must use 4 inch increments instead of the 5 to 6 inch increments used on adults. This is because the higher bodies in children do not extend as far out from the body. All these increments, as given, may not exactly correspond to the spacing of the higher bodies, which are successively further away from the body surface, but they provide for maximum dispersion of the healing energies into the higher aura layers. You will note, also, that the spacing usedó5 to 6 inches when dispersing the energiesóis greater than the 4 to 5 inch visual increments used when attempting to view the successively higher layers of aura. This is because the hands are most effective when just above the outer limit of any particular aura level In reality, there are various accounts and ways of defining the locations of the higher bodies, yet these increments given provide for maximum effect.
Becoming More Aware of the Nature and Function of the Chakras:
   The chakras are of central importance in healing work. To become aware of their nature and function is of great benefit to the healer. As you may have experienced, each chakra has its own natureóthe third chakra, for example, has a nature and function different from the sixthóalthough, of course, all the chakras relate to each other in each individual and make up the chakra system as a whole.
   Much has been written regarding the nature and function of each of the chakras in the chakra system, and yet the truth is that this nature and function cannot be described purely through the use of words and ideas. The chakras, as channels and expressions of pure being, contain qualities and aspects beyond a purely physical or mental understanding and can only truly be known through the cultivation of a higher awareness: a holistic awareness of the deeper nature and function of each chakra itself, how it relates to the other chakras in the patient, how it relates to the function of the physical body (related organs, etc.) and how its way of working serves to influence the higher levels of the patientís psychology and life experience (emotional, mental and spiritual biases and influences). Mere descriptions employing generalities of various sorts may serve to give a rudimentary idea of each chakraís manner of functioning and realm of influence, but the full understanding is much greater than any of these, and cannot be achieved through the descriptions of the rational mind alone.
   During your practice of the radiatory method, you may have begun to gain some sense of the deeper nature and function of the chakras. To visualize, sense and become the chakra makes possible this deeper learning, in which knowledge of the chakra becomes part of you at a fundamental level. As you practice the various techniques for sensing and treating chakras, especially the radiatory technique, it is wise to begin to seek and cultivate this deeper awareness of the nature and function of each chakra in the chakra system, and the particular characteristics and influences each chakra presents in your various patients. It is interesting to know that, as you acquire a sense of the beingness, nature and function of each chakra, you also acquire a sense for its corresponding higher layer of auraóthe ultimate nature of the chakras and the ultimate nature of the higher body corresponding to each are one. To visualize, sense and become the chakras, and therefore to know this level of the chakras and bodies, is easier than to try to accomplish this same purpose through the study or visualization of the aura levels. Visualization of the chakras is therefore essential to acquiring this knowledge, and you may, if you wish, practice this visualization and learning of the chakras during healing treatments or at other times:
  With your hands on the chakra of your patient, or a subject, sense and become the chakra, as you have learned to do in your practice of the radiatory method.  Allow a deep sense of the chakra itself to emerge in your awareness, without qualifying it in verbal or mental terms. Do you gain a deep sense of its realm of being and its place in the holistic functioning of the patientís body and mind?  Allow yourself to gain a pure sense of the chakraís place in the life of the patient, and also a sense of what individual variations, which individual characteristics, influences and biases exist in your patient which relate to this chakra. You may get all this information in various ways: pictures, your ìfelt sense,î or simply a sense of a deeper knowing. After you practice a sensing and becoming of each of the chakras in your subjectís chakra system, allow a sense of all the chakras as oneóa deep sense of the unity of the chakra system, in structure and functionóto emerge in your awareness and understanding as you focus upon your patient or subject. This, like a sensing and becoming of individual chakras, is like a form of meditation, in which knowledge simply comes to you, at a deep level.
   You may also seek to acquire this deeper understanding of the chakras by sensing and becoming your own chakras (without the placing of your hands upon the chakras being necessary, in this case).  You may find this an even easier way to begin to sense the deep nature and function of the chakras, and later in this course you will work on an exercise to sense your own chakras in this way. All such efforts at learning the chakras will aid in the development of your deeper understandingóan awareness that exists and grows in a larger realm, beyond mere mental understanding. It is important to remember, however, that all your learning and knowing of individual chakras must expand into a knowing of all the chakras in the chakra system as one.
   Such efforts at learning to know the chakra system have a twofold purpose: they serve to cultivate a deeper awareness of the chakras and the chakra system as pure entities, and to acquaint the healer with particular variations and characteristics that each chakra and each chakra system contains. The chakra system does not exist apart from each individual. It is not fixed, nor is it greater than an individual, and it cannot exist without an individual characteristic, either. As each person has a personality, a particular expression of whatever underlying spiritual essence is contained in human nature in general, each chakra system has particular characteristics which are an expression of the underlying reality of the nature and function of each chakra and the chakra system as a whole. As a general understanding of human nature can be achieved through the deep understanding of particular human beings, the nature and function of the chakras and the chakra system can be attained through a deep learning and experience of the chakras in your patients and in yourself.
SEVENTH LAYER HEALING
   The 7th layer of aura fulfills a special function in the energy field. It is a reflection of the entire life experience of the individual, including the entire relationship between that individual, in all of his or her incarnated lives, and the greater spiritual totality. It is the highest layer of aura, and contains the most refined and most permanent energetic characteristics in the aura layersócharacteristics with the ability to affect the energetic operations in all lower layers of aura and correspondingly affect the entire life experience of the individual. Therefore, unresolved past-life experiences in this layer (for example) can have a major impact on the present life. When this layer of aura has damaged regions, from traumatic or unresolved past-life (or even present life) experiences, it can seriously reduce the potential of the person to achieve the most spiritually aware, affliction-free and fulfilling life possible, and can even lead to disease. This damage to the 7th layer can therefore place limitations upon the individualís ability to cope with and grow from the challenges and opportunities available in the present life.
   This 7th layer of aura corresponds to the 7th chakra, and like the 7th chakra, is intimately connected to the sum total of the spiritual beingness. The 7th chakra commonly requires attention from the healer, and will frequently require some or even all of the techniques you have learned in these second and third healing courses, in combination. Some of these techniques used by the healer on the 7th chakra, such as charging and the radiatory technique, also serve to treat the 7th layer of aura, as you know, but as this 7th layer is often in need of significant healing, and because treating the 7th layer of aura directly is often more effective than treating the 7th chakra and 7th layer with these other techniques alone, it is desirable to treat the 7th layer of aura directly, also.
   Because of the special importance of this layer of aura, and because healing of this layer can have such a profound benefit to the patient, a very powerful special technique for this layer alone is also available, and it is known as Seventh Layer Focal Healing. To heal this 7th layer of aura through the use of this technique is a great benefit to the patient, for when the healer works on the 7th layer of aura, all of the lower layers are eventually affected, in turn. Although it will not be all patients who require this healingóonly a fraction will exhibit damage to the 7th layer that requires correctionóto heal the 7th layer can heal or prevent disease, give the patient the opportunity to advance spiritually and, especially, to simply live a more fulfilling existence. Often it provides a healing effect that is profound and seemingly cannot be obtained any other way.
   To begin to employ this technique, the first step is an in-depth and careful examination of the patientís 7th layer of aura. During your regular treatment of the patient, employing all the techniques that have been discussed, you may have seen or have gained some sense of damage to the 7th layer, or may have received some psychic information or guidance that indicated to you that treatment of the 7th layer was required. Before treating this layer, however, it is necessary to take some additional time, just prior to employing seventh layer focal healing, to sense the condition of this layer again, and in detail.
  With your patient lying face-up on the treatment table, back away to a distance of six feet, or somewhat more, from the patient. Examine the 7th layer, with your psychic sight (and with your eyes, if you can), using the Chios technique for viewing this higher layer of aura (employing the violet Star, and visualization of this layer in the mindís eye, using the method of practice previously discussed). Quietly observe this outermost and finest layer of the patientís energy field. After some observation, over several minutes, you will see it as if it were a fine, transparent eggshell, with a soft glowing light that may appear bright or golden to your psychic sight and eyes. This layer is approximately three feet, or a little more, from the body surface, and, although appearing as bright or golden light, is actually composed of a light that contains all the colors in its true nature.
   Study this 7th layer of aura carefully, over several minutes, noting imperfections in the shell, particularly in the constancy of the light. Areas of damage in this layer will appear as spots, zones or areas that display a change in textureónot any significant change in the color or intensity of the light of the shell, but a roughness and a change in the quality of the light of the shell. The light of the shell will appear as a light would appear that has reflected from a different textured surface. These spots, zones or damaged areas can be of any shape or sizeóthere is not one shape or size that they are more likely to be, although they do not usually grow extremely large. They are frequently found more often on the top half of the shellóthe portion around the upper half of the bodyóalthough they may occur anywhere. There may be one of these damaged spots, zones or areas, or there may be several. Make careful note of each. This is a process of visualization and careful observation.
   Begin your treatment of the patient by conducting a preliminary visualization of each area of the shell that shows damage: visualize, sense and become each spot, zone or damaged area of the 7th layer. While visualizing these spots, zones or damaged areas, in your mindís eye, see these damaged areas of the 7th layer that require repair being repaired. Do this, for a brief moment, with each damaged area, intending and sensing the area being restored. This visualization creates a link between the healer and the areas to be healed, providing for a more powerful healing during the second phase of treatment that is detailed below. It is a sense of empathy with the patient and the patientís conditionóa drawing of the healer into the patientóupon which effective healing depends.
   As you perform this preliminary visualization on the areas, spots or zones in the 7th layer that require repair, you may also find yourself able to receive psychic information and guidance regarding the meaning of these areas, as you focus upon each of them. Each area of damage may bear relationship to certain past life (and/or present life) experiences of the patient, and will have often resulted in various unhealthy energetic conditions on the lower layers of auraódefects in the 5th layer which mirror defects in the 7th layer shell, for example. You may therefore ìseeî the experiences, the damaged area of the 7th layer and the resulting unhealthy energetic conditions on the lower layers, as well as the correlating effects that these have had upon the psychology, present-life experience and physical, emotional, mental and spiritual health of the patient.
  After completing this preliminary visualization of each damaged spot, area or zone on the 7th layer, approach your patient and begin to treat each damaged region individually again, but with this specific technique: for each spot, zone or area on the 7th layer that has exhibited damage, place your hand between the body surface of the patient and the damaged area of the 7th layer. Your hand should be approximately 10 inches from the body surface, with the palm open and facing downward toward the body surface of the patient. Now, using your powers of visualization, visualize a stream of energy or light (use light if you are comfortable with it) flowing from the area near the body of your patient, through your hand, and outwards through the higher bodies to the damaged region of the 7th layer. The energy/light is drawn from the energy surrounding the patientís body in the area immediately around and under your hand. The hand draws the light/energy to itself, passing it through itself as if it were a (concave) lens, and then the light/energy diverges and diffusesóit is spread out and travels to the damaged region of the 7th layer shell, where it illuminates an area perhaps a foot in diameter (more or less) and where it repairs, corrects and strengthens the shell and heals the damage that has occurred. The light/energy is concentrated, before it passes through the ìlensî of the hand, and is then diffused and also directed towards the region in need.
   This is a powerful technique, and like all the powerful techniques you are learning in this course, it is your powerful and effective visualization ability that makes it work. Treat each damaged spot, zone or area in succession with this technique for a few moments, or until you get a sense that your treatment of the spot, zone or area is complete. With each damaged region, either hand my be used, but use only one hand at a time on one region at a time, and visualize the proper technique clearly and accurately, treating only the area requiring it, for several minutes, until you get a sense that your treatment of that area is complete. Check your progress with your psychic sight or your eyes as you treat the damaged regions. After completing treatment of all damaged regions on the front half of the eggshell, have your patient turn over and lie on his or her stomach, and repeat, on the back side, the entire process of careful observation, preliminary visualization, and treatment with the focal healing technique. It is somewhat less likely to find damaged spots, zones or areas on this back side than on the front half of the shell, but they can still be found. As on the front side, damaged spots, zones or areas which are found on the back side are more frequently found on the upper half of the shell.
   After treating the patient with this technique, perform a passing of hands on your patient to sense the harmony in the energy flow of the fieldóchecking to establish a reference sense of its harmonious flow after 7th layer treatment, for future comparison. Hopefully, you will gain a tactile and intuitive sense of a harmonious and healthy overall energy flow in the field. This harmony will be sensed as you pass your hands low over the body, as is usually done, and it indicates that the restoration attempted on the 7th layer has been effective. A well-healed 7th layer positively affects all lower layers of aura, and this effect can be noted during this regular passing of hands.  One to two weeks after being treated with the seventh layer focal healing technique, your patient must then be re-assessed, in this same way, with you again performing the passing of hands to sense the harmony (or lack thereof) of the energy flowóa lack of harmony arising in the overall flow possibly indicating an incorrect or incomplete 7th layer treatment. If a disharmony in the flow of energy has become manifest, the 7th layer should again be observed and treated as necessary.
   It is important to know that, in order to safely employ this treatment, you must acquire a clear perception of the 7th layer, and work accurately and delicately as you direct the energy through your hand and out to damaged regions in it. Although it is simple in nature, this technique is extremely powerful, and should be performed only with a full understanding of the processóotherwise it is possible for more harm than good to be done.
Delivering Psychic Information to the Patient:
   During the sensing and treatment of the very important 7th layer of aura, as during the sensing and viewing of the aura in its entirety and the sensing and viewing of the chakra system, the healer will often receive psychic information and guidance regarding the psychology and present and past-life experience of the patient, which have contributed to the present state of the patientís energy field, and his or her body, emotions, mind and spirit. A focus upon the colors and other phenomena in the aura layers, the colors and the existence of impurities and defects in the chakras, the sensing and becoming of the patientís chakra that is practiced during the radiatory technique, the preliminary visualization of damaged regions on the 7th layer of aura and upon whatever other energetic conditions may exist in the energy field will often will often lead to the reception of such information regarding their origin and influence upon the patient. Whenever the healer focuses upon, senses and becomes an aspect of the patientís energy field, in the process of healing the patient, this sort of information becomes available. This has been discussed.
   This information is extremely useful to the healer, for the purpose of coming to a full understanding of the patientís condition, and may also be delivered to the patientóunder certain very important conditionsófor the patientís learning, understanding and overall healing. A healing treatment is a very good time for personal growth on all levels, for the energy, color and light work the healer performs on the patientís energy field often catalytically potentiates and supports the patientís re-experiencing traumatic past experiences, coming to terms with emotions, achieving a greater understanding of his or her condition, situation and problems, and acquiring a new and more beneficial spiritual relationship with him or herself and the world. Delivery of psychic information to the patient, for the purpose of complementing and enhancing the patientís overall experience of healing, must be done only at the proper time, in the proper way, and only to the degree that is beneficial for the patient, however. The healer must carefully and consciously choose what portion, if any, of the information that has been received should be delivered to the patient, how it should be delivered, and when the patient has received enough. Otherwise, as in the seventh layer focal healing technique, it is entirely possible for the healer to do more harm than good.
   The ideal way for the healer to incorporate the ìdeliveryî of psychic information in a healing treatment is as a gentle leading of the patient towards understanding and release, and as a confirmation of the patientís own experience in this process. That is, the healer does not ìthrustî the information upon the patient, in a way that is cold, unprepared or insensitive, but instead encourages and assists the patient to discover and experience for his or herself whatever is important and needs to be looked at. While treating a seriously damaged heart chakra, for example, the healer may gently offer, to the patient, the observation that he or she holds anger. The patient may then be encouraged to acknowledge and explore this angerómay be encouraged to get in touch with this emotion, or even go back to the time when this anger was felt stronglyóand the healer may gently steer the patient in doing so, being able to do so by virtue of having received psychic information and guidance detailing the origin of the patientís trauma. The patient may then begin to get in touch with this emotion and the experiences which have produced it. These may appear as pictures or as an actual re-vivification of past traumatic experiences. The healer may also gently steer the patient towards a new understanding of how this experience and the patientís reaction to it has influenced the patientís view of him or herself, the patientís life, or others around the patient.
   The healer may have seen this anger and its manifestations in the aura layers, may have seen the traumatic experiences in the present life of the patient that it correlates to, may even see various past life traumas of which the present-life experiences are a re-experiencing, and may have a complete picture of the entire pattern of existential biases that this complex comprises, but to deliver all this information (or even a part of it) to the patient, at once, is not in the best interest of the patient and can easily overwhelm or cause the patient to draw back, deny or reject further healing. It is far better to let out the information a little at a time, at the proper moments, as a process of leading the patient towards experiencing what is beneficial for him or her to experience during the healing, and assisting the patient in acknowledging and letting go of whatever comes up.

   Instrumental in the judgment and timing required to do this properly is the ability of the healer to know and follow his or her own intuitive sense, as well as whatever guidance is being given. This intuitive sense and guidance will assist in directing the healing treatment to whatever faulty energetic conditions need treatment that day, to what past experiences and emotions need to come up and be understood and resolved, and to the best moment and the best way for this to happen.
   Complete healing is seldom accomplished in one healing session, and the patientís core issues and unresolved experiences can be revealed and resolved in a gradual, safe manner. Often the healer will get a real sense of when these moments can occur, and the way in which the healer can be of best help. The key is to remain open and clear in the awareness while retaining caution in what is released to the patient and how quickly the patient is led to deeper and deeper layers of experiences which contain the core issues and core emotions.
   Healing of specific damaged areas in the patientís energy field will often occur at the same time that the patient gets in touch with, comes to an understanding of, and releases the experiences with which they correlate. Often this will occur during regular hand placement, during aura charging, while unblocking chakras, when charging chakras or treating them with the radiatory method, or when healing the 7th layer with the seventh layer focal healing technique, although it may occur at any time during treatment. Working to assist the patient in handling the experiences, knowings and emotions that come up at these times, in a sensitive and effective way, is another service the healer performs for the patient.
DISTANCE HEALING
   It is usual for a patient to be treated by the healer in personóin the healerís physical presence, with the use of the healerís hands on and above the bodyóto assist in conducting the energy, color and light. It is desirable for the healer to be in the presence of the patient so that an examination of the patientís energy field may be more directly conducted and all conditions requiring treatment may be directly treated.
   The ability of the healer to sense the energy field of the patient, and defects therein, through ìpsychic sight,î is not limited by distance, however, nor is the healerís ability to channel energy, color and light. Although an ìin-personî treatment is usually somewhat more powerful and comprehensive, is possible for the healer to give a very effective and beneficial distance healing treatment to a patient in a remote locationóeven thousands of miles away. There will be times when it becomes necessary for the healer to treat a patient at a distanceówith certain patients who are often at remote locations, for example, and cannot come for an in-person treatment. Patients with serious illnesses, also, often require distance healing, for frequently the serious illnesses that they suffer from require treatment every day or every few days, and these patients sometimes cannot come to the healer in person at these short intervals.
   Most of the healing techniques that you have practiced with direct patient contact, during Chios Level II and Chios Level III, may also be employed at a distance. The healer generally only performs distance healing, however, on a patient that has been seen in person previously: a patient that has, at least once, been examined and treated by the healer ìhands-on.î This is because the healer finds it much easier to ìtune inî to the patient, having seen, examined and placed the hands upon the patient before.
   Distance healing treatments are conducted in a manner very similar to in-person treatments, with just a few simple changesóchanges that are necessary because the hands cannot be used.
  Begin by finding a quiet, private location where you will not be disturbed, and then seat yourself comfortably and close your eyes. Proceed to call in the energy using the symbols, as is usually done before a treatment.
   Now begin to ìtune inî to the patient. Let all considerations and thoughts drop away as you begin to become aware of only your patient. Use your intuitive and visualization ability to look for some of the same conditions in your patientís energy field that you normally would look for at the beginning of treatment: check for leaks and tears in the patientís field (including tears that extend through more than one layer of aura), for blocked chakras (and for chakras which seem in special need of treatment) and for disturbances in energy flow (you will need to sense this visually, of course, but also with your ìfelt senseî and/or guidance). It is not necessary to look for auric energy impurities in the patient, for these cannot be treated at a distance, because the drawing-out-of-hands requires the use of the hands to be effective. Nor is it necessary to look for energy depletion, because aura charging similarly requires the physical presence of the healer to be done consistently and effectively. Using the Chios technique for raising your vibratory level, also begin to gain a visualization of the condition of the higher aura levels of the patient. Begin the process of becoming aware of the condition of all the aura layers, at a deep level, and visualizing and sensing them corrected and restored. Continue throughout treatment.
   After conducting this preliminary examination, begin to treat the patient using the pale white or bluish-white light, while maintaining a state of quiet focus on the patient and the area that is being treated. To seal leaks and tears, visualize the light fusing shut the break, as you would normally do, yet without using your hands or imagining them over the break. Disturbances in energy flow can be corrected by visualizing the Star, composed of the light, while employing a light visualization of a smooth harmonious flowówithout the use or imagined use of the hands upon the crown of the head, as would usually be employed. Treat the chakras with light, also, but do not imagine your hands on the patient. Instead, treat the chakras with the light by visualizing the light surrounding the chakra. It is not always necessary to treat all the chakras in distance healing, and it is not necessarily desirable to do so, either. It is better to focus only upon those chakras which you sense really need treatment. When treating blocked chakras, visualize the appropriate symbol, composed of the light, while also visualizing the light surrounding the chakra and seeing and intending that the upward flow of energy be cleared.
   After treating needed areas with the light, perform a visualization of the chakra system (the body profile), determining which chakras are in need of charging or rebalancing, in exactly the same way you have done with the patient physically present. Proceed to charge whichever chakras require it, using a visualization of the appropriate symbol in color and a cloud of that color surrounding that chakra of the patient, as you would normally do, but without using or imagining the use of the hands. Note that since you are not using the hands, there will not be higher auric levels to treat during the charging. Check your progress, during charging, using visualization of the chakra system.
   Should your patientís chakra system exhibit a pattern of imbalance, adjust the activity level of whichever chakras require it, by using higher or lower colorsósee the symbol related to that chakra in the appropriate higher or lower colors while also seeing a cloud of that color surrounding the chakra and intending and sensing that its activity level be suitably altered, in the exact same way you would normally do, but without using or imagining the use of the hands. Check your progress intuitively, using a visualization of the patientís chakra system, until you sense the chakras are in balance.
   Although you are not physically present with the patient, your empathic sense of chakras which may have structural energetic defects and require treatment with the radiatory method can still provide this needed information. Psychic information or guidance may also be offered to inform you of chakras requiring treatment in this manner. Treat any of these chakras using the radiatory method, by focusing your entire being on becoming one with the chakra to be treated in the exact same manner as has been described, yet without using or imagining the use of the hands. Note that again, as in charging chakras at a distance, the higher aura levels will not be treated. Continue radiatory treatment of the chakras that require it for as long as you feel it is necessary. It may be 5 minutes or more, for some chakras.
   If you sense that your patient requires healing of the 7th layer of aura, the seventh layer focal healing technique may also be performed at a distance. Carefully observe the 7th layer, with your psychic sight, and note damaged spots, zones and areas which require treatment. Perform a preliminary visualization of these areas, as is usually done, sensing and becoming each of them and seeing them restored. Then perform the seventh layer focal healing technique on each area, in succession, visualizing the stream of light and using the same practice as has been detailed before, but instead of using or imagining the use of the hand, sense the hand as a focal point, the point where the light diffuses and then proceeds outward to the 7th layer. This is not the same as visualizing or imagining the hand, but rather the ìhandî is felt as a presenceóthis is a subtle yet important difference, and one that is necessary to perform seventh layer focal healing correctly at a distance.
   After treating the patient with the techniques above, it is important to treat any diseased areas or conditions, as necessary. Often the healer will give a distance treatment to a patient who has been seen before and whose condition will already be knownóa patient with an existing disease condition. It is also possible that the healer will detect a disease condition in the patient, through the reception of psychic information or guidance to this effect. Should the patient have a serious illnessóeither one previously known of or a condition that has been detectedóit is important to additionally incorporate whatever disease-specific energy, color and light procedures are indicated. The second portion of this manual contains detailed treatment recommendations and techniques for various forms of illness, and nearly all can also be performed at a distance, using the basic guidelines given above. The hands are not used, nor imagined on the patientís body, yet the light is used in the same way as detailed in the various specific procedures that are given. 
   After you sense that all conditions in the patient that require treatment that day have been addressed, end treatment in the usual way, with a quiet visualization of the Circle.
   Although the general order of treatment given above is often beneficial, and is the same order of technique which you have used to learn the various Chios healing techniques, it will often be beneficial to your patient to ìbreak freeî from this order, when giving a distance healing treatment, and instead employ these various tools in whichever order you sense is best. It is also important, when giving distance healing treatments, to concentrate on and treat only those aspects of your patientís energy field that really need itódistance treatments are somewhat less focused and powerful than treatments given in person, and it is wise to use the time and energy available to treat the most significant and serious conditions in the patient, thereby doing the patient the most good with the resources available.

   The giving of a complete distance healing treatment, using the Chios Level III techniques, is a powerful tool for the practicing healer. Often it is beneficial to treat a patient often, twice or three times a week or more, without having to physically see the patient that often, although physical visits should not be completely discontinued, if possible. Seriously ill patients, who might otherwise not be available two, three or more times a week, will often need and benefit from distance treatments.
TREATMENT OUTLINEóCHIOS LEVEL III
   An outline of the treatment steps for a typical healing treatment using the Chios Level II and Chios Level III techniques is given below. It is useful to print a copy of this outline and use it as an aid, when practicing and giving treatments. Keep in mind, however, that as you master the techniques you should also break free from rigid treatment steps and procedures and use your own intuitive sense and guidance in determining which techniques to use in each particular treatment. You should include or omit techniques, re-order techniques or even occasionally modify techniques per the particular needs of the patient and according to your higher awareness. Each patient and each healing treatment is unique.
   1. Calling in Energy Using Symbols (Master Teachers: Use Fourth Symbol, Also)
   2. Intuitive Reading/Visualization of Auric Field
   3. Viewing the Aura
   4. Passing-of-Hands
   5. Integrated Interpretation of Treatment Needs
   6. Sealing of Leaks and Tears in the Field (Using Light)
   7. Removal of Auric Energy Impurities
   8. The Laying-On-of-Hands 
    * Shoulder Position (optional)
    * 7th chakra (using Star, if desired)   
    * Correction of Energy Flow (if required) 
    * 6th chakra    
    * 5th chakra    
    * 4th chakra (front)    
    * 3rd chakra (front)    
    * 2nd chakra (front)    
    * Arms and Legs (optional)    
    * Supplementary or Diseased Areas 
    * Grounding        
    * Aura Charging (if required)   
    * 2nd chakra (rear)   
    * 3rd chakra (rear)   
    * 4th chakra (rear)   
    * Spine Cleaning (optional)    
(Unblocking Chakras, As Needed)
(Using Light, As Desired)
(Sensing Color Hues of Chakras In Need of Charging)
(Sensing Chakras In Need of Radiatory Treatment)
   9. Intuitive Reading/Visualization of Chakra System
  10. Integrated Interpretation of Treatment NeedsóChakra System
  11. Charging of Chakras, as needed.
  12. Re-balancing of Chakra System, as needed.
  13. Radiatory Treatment of Chakras, as needed.
  14. Seventh Layer Focal Healing, if needed.
  15. Disease-Specific Energy, Color and Light Procedures.
  16. Ending Treatment (Using Circle)
DISEASE TREATMENT
	(Introduction)
	   In the course of a normal healing treatment, the healer uses various perceptual tools to sense the condition of the patientís energy fieldóthe chakra system and higher layers of auraóand then uses various healing techniques to correct energetic defects which have been found in them. You have learned these tools. There are times, however, when a patient will come to the healer who not only has these defects in his or her higher energy field, but in whom these defects have precipitated a serious or even life-threatening illness. Such illnesses must be treated with additional measures and with extra effort, so that the patientís interests may be best served.
   In treating seriously ill patients, it is important to understand the general nature of disease in the human body, and have a conceptual understanding of how a healer heals, that is removes disease, in the body. This understanding begins with the fact that the health of the physical body is inextricably linked to the energetic health of the entire energy field. It is the healthful flow of energy within the chakras and aura layers, in a balanced, harmonious and clear manner, which supports life and makes it possible. Although the physical body eventually weakens and dies, it is the health of the energetic system that is the linchpin for the integrity of the physical body during life. It is a failure in this energetic underpinning that precedes physical illness and eventually allows it to manifestóit may be, for example, that a structural energetic defect in a certain chakra may precede, by years, the development of cancer in a related organ of the physical body.
   Disease usually begins as ill conditions in the chakras and aura layers. Energetic defects within the chakras and layers of aura weaken, block or distort the flow of energy within the field, which then renders the physical body susceptible to disease. The energetic defects not merely detrimentally affect other portions of the energy field, but eventually ìmove downî into the physical bodyóthey eventually result in a state where their influence on the physical body is such that the energy that the physical body depends upon for life is blocked or distorted, in some way. A disease condition then manifests in some part of the body, a part which no longer remains free and clear in its energetic functioning, as a result of the energetic defects in the higher energy field. This physical disease that results bears relationship to the energetic conditions within the energy field which produced itóthe energetic defects in the chakras and aura layers, the physical conditions which result, and all other related conditions, such as the unresolved psychological issues in the patient, will all interrelate and will display a greater pattern of energetic imbalance, blockage and distortion which encompasses all specific symptoms.
   Your ability to read and see the aura and chakras will enable you to diagnose and then treat the higher causes of disease, and also point you towards an understanding of the origin and nature of the patientís illness, in all its aspects. When certain areas of the body contain disease, this will be visible in the aura levels. The higher bodies will be affected, and the chakras corresponding to the affected higher bodies will be affected also. Your treatment of such conditions, using the tools you have learned, will cleanse, heal and restore balance to all these levels. Often in the seriously ill you will also find disturbances in the higher bodies that may not be apparent on the lower levels, and it is important for you to treat all chakras and aura levels that require it, for there may be various subtle contributing causes to the illness that are present in various places in the field.
   The ideal situation for the healer, of course, is to be able to treat these ill conditions in the chakras and higher bodies before they are able to move down into the physical body and cause serious illnessóto prevent disease.  Even after serious disease manifests in the physical, however, healing of the chakras and higher aura layers is an important part of the overall healing process, because it heals the higher cause of the illness. There is more that is needed, however. In a seriously ill patient, the healer must also treat the disease in the patientís physical body, to maximize the chances of bringing back good health. The higher causes of the disease must be healed, but the disease itself must also be treated and removed, if possible.
   Treatment of the physical illness is accomplished by complementing treatment of those conditions in the chakras and higher aura layers which are the cause of disease with additional disease-specific procedures designed to as effectively as possible treat the disease conditions which have manifestóprocedures which address the specific disease condition present in the physical body of the patient. The healer, when treating the ill patient, therefore treats on all levels of the beingóthe healer treats the various conditions in the entire field, all of which play a contributory and often complex role in whatever illnesses and afflictions are affecting the patient. This includes the physical manifestation of illness.
   This section will give you a collection of such disease-specific procedures, each designed to treat a certain kind of disease as it may be found in your patient. These procedures, in concert with the other healing tools you have learned to use to heal the chakras and higher aura layers, will often be useful in treating a disease that has presented acute symptoms. Prior to treating the seriously ill patient, however, it is wise to gain further information on the physical condition of the illness. This will be necessary to fully and properly employ the disease-specific procedures given.
Development of Internal Viewing:
   You have learned various techniques for sensing and learning to see the aura and chakras. In the treatment of disease, however, another important skill will also be necessaryóthe ability to see inside the physical body, to determine the nature and extent of disease present in physical tissues. This ability of internal viewing is another primary diagnostic tool of the healer.

   Your patient may have already communicated to you information on the nature of disease present in his or her body, or you may have detected a potential or currently-existing disease condition through your own intuitive readings and viewing of the aura and chakras, as well as your reception of whatever psychic information and guidance are available. Your examination of a patient which may be seriously ill should also be supplemented by a sensing of condition of the physical bodyógained through a careful passing of hands and also carefully noting the sensations of the patientís body energies during hand placement. Your focus upon these body energies may also result in intuitive or psychic awareness of ill conditions in the physical body, and any sensations in your hands which you feel indicate an ill condition in the body must not be discounted, but investigated further. Whichever areas of your patientís body which you know or suspect may harbor disease should then be examined through internal viewing.
  To perform an intuitive reading for the purpose of working to develop internal viewing, you may have your physical eyes either open or closedóclosed may be easier to learn, although you should eventually be able to ìseeî inside the body psychically with your eyes open. First localize your awareness, during the active phase, on the Round Orange-Red Ball and on the nature of the information desired, while seeing a blank screen in the mind's eye. When releasing into the receptive phase, pictures may spontaneously appear on the screen, and sounds or feelings, along with other information, may be received as well.
   For example, in a patient who you know has kidney disease, you might first focus upon the Round Orange-Red Ball and the blank screen with the knowledge that you will soon be acquiring a view of the internal structures of the patientís kidney. After releasing into the receptive phase, pictures will appear to you that will convey this informationópictures which may show details of the internal structures of the kidney from which you will gain some understanding of the exact nature and progression of the disease. This knowledge will be useful to you as you then incorporate specific procedures into your healing treatment which use light visualizations for the purpose of seeking to heal the disease which is present in the kidney. The use of the Round Orange-Red ball, during the active phase of intuitive readings, expands your intuitive power. This technique, after a little practice, should become automatic.
   The use of a series of quick readings of this sort should be a common tool when examining a patient or treating disease, and is recommended even when a medical diagnosis is known, to supplement the information and gain further information on the nature and extent of the disease and on vulnerable or diseased areas which will require treatment. It is desirable, for example, to begin at the level of the entire body, using an intuitive reading of a body outline, with the Orange-Red Ball, to determine which areas or organs of the body may require attention. You may then, with each organ or area which is known or suspected of containing disease, start at the macro-level, using the Orange-Red Ball and the blank screen to request pictures or other information on the condition of the organ or area as a whole, for example, and then proceed downwards in scale, examining on finer and finer levels the form and functioning of that part of the body, down to the level of internal organ structures and tissues.
   It is especially useful to attempt to ìseeî inside the body at locations where you have detected problems in the aura. During the passing-of-hands, with your reception of psychic information and guidance or with your viewing of the aura you may have gained a sense of energetic defects in the aura levels. These will often be connected with physiological conditions in the patientís body, and it is beneficial to learn of these, so that specific treatment procedures may be used to assist in their healing.
   You may, as you continue to practice this technique to see inside the body, in your mindís ìeye,î that you eventually gain physical vision (direct internal vision) of the interior of the body, and its structures. As intuitive reading of the aura and its phenomena is a preliminary step towards vision of the aura directly, intuitive readings of the physical body structures may give way, with further experience, to direct internal vision of the patientís body, conducted from a more general to a finer level. As with viewing with the mind's eye, visionsóseeing in this wayómay not be limited by rules governing the physical eyes.
Other Uses of Intuitive Reading:
   The process of gaining intuitive information, using the Orange-Red Ball and the blank screen, may be used in healing in other ways as well. You may use this technique to add to your ability to obtain psychic information and guidance for the purpose of gaining insight into the patientís psychology and life experience and its correlation to phenomena in the chakras and higher aura layers. Your practice of it, eventually becoming automatic, may give you greater ability to focus upon and gain information on phenomena in the energy field.
   There are many other usesóthere is no limit to the use you can make of this technique as you master the healing art. During the passing of hands, for example, a reading using the blank screen may be used to view the condition, impurities, or other deformities that might be present in a chakra's structure, or to display circumstances or causes in the past that correspond to the diseased conditions of chakras or energy blockages in the chakras or in the aura. It is often beneficial to use the method of intuitive reading to gain psychic information and guidance regarding the cause of the patient's illness, or to gain recommendation as to changes that the patient may make in their life to assist the healing process.
   Often you may see influences from diet, physical circumstances, personal relationships, inner feelings or other matters conveyed to you in pictures or in other ways, along with some understanding of how these are affecting your patient. Information regarding treatment, even other forms of healing therapy that may also benefit, may be presented. You must use care and consideration, though, in delivering this information to your patient, and be positive and non-judgmental in your approach. You must not overwhelm the patient with information they may not be ready for.  It is important, also, to be sure you do not modify the information with your own ego tendencies. Use and create your own applications for this basic technique.
Light Visualization and The Placement of Health:
   After coming to a good understanding of your patientís condition, using all the perceptual tools that have been discussed, your next step is to plan treatment. You will, of course, address all conditions in the chakras and higher aura layers which require it, and will also treat the physical manifestation of the disease. As mentioned above, this is a critical aspect of treating the seriously ill patient.
   In the treatment of disease, there is a polarity; there is the wellness of the patient, and the illness of the disease. Disease is separate from the patient, like an invaderóit is an unnatural and unhealthy energetic condition which is possible only when the normal health of the body and energy field are disrupted. Disease is, in a sense, a separate entity, an unhealthy energetic entity to be eliminated. The healer seeks to eliminate illness, when present, but also, however, seeks to bring health and wellness backóto heal.
   You will not merely be addressing the disease, during treatment, be will also be working with health and wellnessóyou will confront illness on a very close basis, but rather than merely battle illness, you will create health. Health is the natural state of human life, although this natural tendency can become obstructed, from various causes. It is important, though, not to place too much emphasis on disease, but in creating health.
   The human body has within itself potentially unlimited health, and so can become healed at any time through the application of the energies given in treatments. You will work to re-create health in the body and help the body sustain itself against illness and disease. You will assist in the rebuilding of the health of the body and its organs through your application of energy, color and light. The body possesses the ability to heal itself, although an ill patient is not able to command this ability in themselves, as the ability of the patient to heal themselves is limited by the illness. A healer, through the proper application of these entities, can stimulate the patientís own health process and sustain it. The healer facilitates the patientís own healing.
   You will seek to heal your patient of whatever disease is present through healing of the chakras and higher aura layers, but also from specific treatment to the disease itself. In treating diseased areas, your power of visualization will be used in moving the energy through the body in certain ways necessary for healing whatever disease may be presentóa calm flow of energy, to quiet, or a bright burst of energy to stimulate, for example. You will also employ visualization to direct the energy and lightóvisualizing light around the affected organs or areas of the body to treat them in a more directed and powerful way. You may even perform visualizations to convey a certain quality with the light and energy you channel to diseased structures.
   As you perform whatever specific visualizations are necessary to treat whatever disease may be present, however, you will also visualize diseased areas coming back to a state of health. In visualizing a diseased organ, for example, you may not only see light washing through the organ, as you also visualize the light around it to more directly treat it, but at the same time also visualizes the organ and tissues returning to a state of health. You may proceed in your visualization from a general visualization of the organ, to more specific areas, and finally even to the level of the tissues, seeing and healing the disease through your power of visualization, seeing and becoming the tissues as they become healthy in form and function. The flow of energy in the body can be diverted or modified, and hence the function of the tissues can be affected, through such visualizations.

   It is therefore necessary for you to have a good knowledge of anatomy, and of the disease conditions in the patient. For each disease, a different specific procedure will be used to direct the light, depending on the specifics of the disease and the part of the body affected. The visualization will include the specific disease condition rectifying to a state of healthóthe tissues changing appropriately in form and/or function as determined by the specific disease being treated.

   An ability to visualize, sense and become the diseased structures is of importance for another, related reason. As you visualize light around diseased areas, treating them as required and seeing them come back to a state of healthy form and function, you must also visualize, sense and become the diseased areas for the purpose of conveying the quality of health itself. This is important because in healing serious illness the healer becomes the diseased organ or diseased area, and becomes the channel not only for the energy that is conducted to the organ, but for the wellness that is placed there. The healer becomes the illness, and then cures the illness in his or her ìself.î  It is an intimate, an eye-to-eye battle, where the healer draws the illness of the disease and the health of the energy and light into his or herself, becomes the illness and the light/energy, corrects the diseased condition, and substitutes health for the disease, placing health in the patient, as one act.

   The healer instills health in the patientóit is not only a specific visualization that is employed in treating whatever disease condition is present, but also a placement of health. This is integral to the act of healingóit is a critical aspect of the primary principle of healing. The healer takes the disease condition into him or herself, heals it there, and thence in the patient, because the healer and the patient are one. The healer not merely acts as a channel for the energy, color and light used in treating diseased areas, but also as a channel for the health that is placed in them.

   Performance of many of the procedures detailed below will require significant visualizing ability on your part. Your power to direct energy and light to the correct places and in the correct ways, visualize the affected organs and parts of the body and place health in them will be proportional to your visualization ability. It is highly recommended that you engage in the regular practice of Chios Meditation, to foster this important ability. It is wise for you to also have a good working knowledge of anatomy, physiology, and human diseases. This will be most helpful, so that you may have a good understanding of the entire condition of the patient, not just the primary cause of disease, but all accompanying bodily effects, so that the entire illness and its effects may be treated. For many diseases, this will require treating a number of specific conditions in the ill patient, as many diseases will present with a number of interrelating conditions and complications.

   For a seriously ill patient, you will first use all your perceptual tools to assess your patientís condition. You will then proceed to use your healing tools to treat the chakras and higher aura layers which display energetic defects, and then treat whatever disease conditions are present, through the use of the specific procedures which are appropriate. Although the treatment procedure given before is a general guideline for the order of employing the techniques, it is important to understand that with the seriously ill patient, perhaps more so than a patient who is not ill, you must rely first and foremost on your own judgment and psychic sense, as well as whatever guidance is offered, in determining the order and content of techniques employed in treating the patient. This may sometimes involve deleting treatment steps that are not needed, or spending a great deal of time on an area of particular concern, or even modifying techniques or engaging in new procedures as guided to, as the situation demands. In treating the seriously ill, you must rely on your own judgment, perception and abilities rather than any set rules.
Empathic Perception and Transference:
   Your visualization abilityóthe ability to become one with an object or entityóis useful in healing for many reasons. It is a central overall tool of the healer, and is useful not only because it grants energy-directing ability while employing the various healing tools upon your patient and his or her energy field, but also because it fosters the ability to empathize, that is, to become one with your patient for the purpose of sensing his or her condition. This empathic ability extends from understanding how the patient feels to knowing how they actually, physically feel.
   You may have begun to experience this phenomenon already, as you have practiced sensing chakras with structural defects in need of radiatory healingóyou may have sensed, perhaps even in yourself, the state of the chakra. You can now seek to develop the overall empathic abilityóthe ability to become one with your patientóand this is, actually, just another aspect of the ability to become a pure, conscious channel, the goal that all your healing study has been assisting you toward. You will find that, as you practice empathic perception of your patient, you will not only acquire an understanding of each individual patientís condition, but will also acquire an overall understanding of human nature as well.
   The purpose for which you will do this is simpleóto further heal the patients who come to you. As your knowledge of specific diseased conditions can be used to become a part of your patient, for the purpose of effecting changes that treat the specific physiological ailment and imparting health, you can also empathically sense other conditions in your patientís overall condition, become the patient, and with your power of visualization then effect changes in the patient (ìyourselfî) that will treat whatever ill conditions you have detected in body, emotions, mind or spirit. You can become any aspect of your patientís psychology, emotions, perception, etc., and through this sensing, becoming and restoration effect positive changes in the patient and their life, for the purpose of healing their entire being. This is another aspect to the placement of health and the fundamental principle of healingóall healing techniques are just modifications of this one fundamental process.
Color TherapyóSupplementing Disease Treatments With Color:

   One final tool you may use in your disease treatments is color therapy. In treating disease you will often be using light, but there may be times where you find it appropriate to additionally employ color in your treatment of specific areas. Organs or tissues which have been subject to disease conditions, or to trauma of various kinds (wounds, broken bones, etc.) will benefit and be refreshed by use of an appropriate color, in addition to being treated with the light and with visualization. This is a valuable addition to treatment of these areas.
   Various systems have been proposed that attribute certain colors with discrete properties or assign certain colors to treatment of specific conditions and diseases, but in reality the situation is too complex for a system of rules to be practical. While sometimes such systems of color therapy will stipulate a color that actually will help a given disease or condition, it is often that a recommended color will not actually be the best and most beneficial color to use. The healer is advised, therefore, to perform an intuitive reading, using the Orange-Red Ball, to ask for information of which color to use in treating a specific area, and allow intuitive awareness and guidance be the guide as to which color is really most appropriate. This is better than any system of set rules.
   When channeling color to an organ or tissue, it is not necessary to use a symbol in color, merely to visualize the color in the mind's eye, "be in" that color, seeing it around the hands and gently penetrating into the patient in the area desired.

PROCEDURES FOR DISEASE, Part 1 -- CHIOS LEVEL III
           HEART AND CARDIOVASCULAR DISEASE
   The different kinds of heart disease correspond to differing maladjustments in the use of energy in the heart area of the body, and the precise energetic treatments differ, as below. Common to all heart disease, however, especially serious heart disease, is a weakened, impure or structurally disfigured heart chakra. You may see an extensive damage to this chakra, and a darkening or destruction of the auric field around it, also. It will be common to unblock and remove auric impurities from the heart chakra, in addition. It is likely that with these patients you will find the heart chakra in need of substantial work, and charging, rebalancing and radiatory treatment of the heart chakra are highly recommended for these persons as well. You will perform these as a part of the standard treatment procedure, also including the specific treatments detailed below.
Coronary Artery Disease (Angina, Myocardial Infarction):
   A series of treatments will be necessary to restore health to the heart. A disease such as coronary artery disease cannot be treated completely by only focusing on the heart, but must also draw from many strengths of the body, therefore when beginning a course of treatment bring health to the overall body by following a standard treatment procedure for several treatments, on several occasions, treating the heart chakra last during each treatment. Aura charging will probably be needed during treatments. Radiatory therapy of the heart chakra is very important. The heart chakra, in degenerative heart disease, will almost always be underactive, and should be rebalanced upwards.  After several treatments you will probably detect a positive change in the flow of the energy, a change towards health in the patient, a healthier feeling you may notice even visually. After detecting this, you can begin more specific treatment of the patient.
   To begin specific treatment, first perform a standard treatment, but treat the heart chakra last. While treating the heart chakra, use your power of visualization to visualize (and become) the heart infused and invigorated with the light/energy, strengthening it back to health, placing health in it. While conducting the energy, see the energy as the pale white or bluish-white light surrounding the heart, at first, and then around the coronary arteries, invigorating them, clearing them and bringing health to them. Perhaps even specific blocked areas will come into view ó treat these with the light as described, seeing the blockage shrinking away and the arteries clear, elastic and healthy as they conduct blood.
   After treating the heart chakra, you must now perform the following specific procedure:
  Place all 10 of your fingertips lightly on the body surface over the heart, with fingers gently curved but without the palms on the body, and then draw energy from the entire body of the patient, through the body of the patient, from all of the chakras in the patientís chakra system and also the legs and arms, and into the heart simultaneously. The energy is seen and drawn from all points of the body at the same time, using your power of visualization. See the light/energy flowing powerfully from all over the body and collecting in a brilliant area all around the heart. Draw and collect the light/energy there, as a brilliant and electrifying flow rather than a soft flow, the purpose being to charge the heart and heart chakra electrically to cleanse and strengthen. At the same time, visualize yourself placing health, channeling health, into the heart. Maintain this for 2 to 3 minutes.
   Now draw your fingertips and hands up above the heart and away from the body outward, as if the fingertips were tracing the lines of a funnel away, and at the same time intend, sense and visualize the light/energy coming forth in this way from the body ó as a sign of the strength of the heart and a cleansing of the illness from it. Draw the hands at least 3 or 4 times in this way, at a moderate speed, taking perhaps 3 to 5 seconds to draw outward along a funnel 12 ñ 15 inches high. This concludes the specific treatment. This specific treatment is added to the regular treatment for the balance of the healing treatment regimen.
   The nature of the energetic condition that corresponds to coronary artery disease is a suffocation in the energy, as if the energy is not able to freely circulate and complete a full circle from other points of the body through the heart. Energy is therefore drawn from all over the body and washed out. The patient with serious heart disease should be treated in this manner every 2 to 3 days.
Cardiac Arrythmias (Bradycardia, Tachycardias, Premature Depolarizations, Fibrillations, Heart Blocks):
   Begin with standard treatment procedure, but as with all heart patients leave the heart chakra for last. Treat the heart chakra in the normal way first, both front and back side, and then ask the patient to sit up. Treat as follows:
  Place your hands now with your right palm over the front of the heart and your left palm over the back of the heart area. Ask that the patient breathe freely and deeply. Now bring the right hand away from the front of the heart slowly and steadily, taking perhaps 5 seconds to bring it a foot or so out, keeping the fingers gently together and palm flat. Return the hand to the body and repeat this several times, for a total of 4 or 5 motions. While performing this motion, apply energy to the chakra as always, and visualize the Trine symbol as you bring out the hand. As you bring out the hand, intend sense and visualize the motion creating a balanced and steady pull of energy around the chakra and the heart, a pull of energy you will feel with your hand as you bring it away from the body. It is as though a band of energy from the rear hand to the front hand were being stretched out, and as the hand returns is drawn back to its proper shape, like a stretching rubber band. After completing the motions, ask the patient to lie down again, and again treat the heart chakra as usual.
   The nature of the energetic condition corresponding to arrythmias is a lack of or improper elasticity, a tightness or slackness in the energy flow in the areas around the heart. The motion creates a balanced and steady pull of energy around the heart which assists in removing irregularities. The heart chakra may also be underactive in cases of slow beats, r overactive in cases of rapid beats - rebalance accordingly.
Congestive Heart Failure:
   Give the patient a standard treatment, treating the front and back of the heart chakra last, as usual for heart patients. Then, treat as follows:
  With the patient lying down, place your left palm over the heart and begin to visualize the Trine. Reach, now, with your right hand, to the patientís right hand, and place your fingertips lightly on this hand. Visualize and send a powerful burst of energy from your own hand, a strong, sharp, brilliant burst of light from your fingertips and through the patientís hand and arm and directly to the patientís heart, which is under your left hand. This should take just a second. Now quickly remove your fingertips and place your fingertips on the patientís right knee, and again send a similar burst of light/energy between the knee and the patientís heart. Repeat with the fingertips on the patientís left knee, and then on the left hand, sending again the burst of light. With each of these positions, maintain the energy the heart is receiving under your left hand, and see the heart receiving and holding large bursts of the brilliant light.
   Now remove your left palm from the patientís heart and place your right palm there. Place your left palm on the patientís forehead (third eye) chakra and send energy down from the 3rd eye to the heart for about 10-15 seconds. After this, treat the heart chakra as usual, again to re-strengthen the heart.
   The nature of the energetic condition corresponding to heart failure is a weakness, an inability to hold energy. This procedure energizes and strengthens the heart. The heart chakra may be underactive, and rebalancing upwards will also help the patient.
Cardiac Inflammations:
   Often prolonged placement of the hands over the heart chakra will be adequate to soothe the inflamed tissue. In those cases where extended hand placement is not sufficient, treat the heart chakra last, as usual for heart patients, and then treat as follows:
  Place your hands on the patientís shoulders, in the shoulder position, with one hand on each shoulder. Visualize, now, the Trine, and while conducting the energy direct your attention to the heart. Conduct the energy from your hands into the patientís shoulders and down into the patientís heart, while continuing to visualize the Trine. This flow of energy should be applied gently and steadily, and will have a soothing effect on the heart. Seek to impart a quality of coolness, like ice, with the energy/light. This position is held for several moments. Then request that the patient sit up, and treat the front and back of the heart chakra at the same time, your right palm on the front and left on the back for several minutes more.
   With cardiac inflammation, an overactive heart chakra may be present. Rebalance downwards.
Cardiac Infections (Pericarditis, Myocarditis, Endocarditis):
   Place the hands over the heart, and visualize the light/energy washing through the heart and whatever of its linings may be infected, like a river, cleansing and purifying the heart of the infecting microorganism. If the heart chakra is overactive, rebalance downwards.
Arterial Hypertension:
   Incorporate in your standard treatment the correction of energy flow procedure, and a lengthy treatment of the arms, one at a time, each treated by placing the right palm on the inside of the elbow joint, and the right palm on the outside. After treating the arms in this way, treat the hands, one at a time, by sandwiching each hand between your palms, palms inward, for a few moments. Hypertensive patients should be treated in this manner about twice a week, if possible.
   Hypertension corresponds to an improper flow of energy, energy that does not flow easily through the body, but that seeks irregular paths. Correction of energy flow addresses this condition. While performing it, see the energy flow regularizing. The effect of the arms and hands is significant, and treatment of the arms and hands is especially effective, and also calms the hypertensive patient
Cerebral Infarction and Cerebral Hemorrhage:
   The two kinds of stroke, cerebral infarction and cerebral hemorrhage, although different from a clinical medical viewpoint, are similar from the viewpoint of energy pattern, and are treated the same way. There is no regeneration for the tissue damaged by stroke, but prevention of stroke, or further stroke, is possible, and it is also possible to assist stroke victims in their work to regain use of affected parts of the body. Regular treatments are necessary for either endeavor. To treat for stroke:
  After the beginning positions, the patient should be asked to sit up. Place your hands, now, on the shoulders, at the base of the neck, on the sides, where the neck and shoulders meet, and conduct the energy for several minutes or more, until sensing completion. This may last up to 10 minutes in some cases. Stroke or susceptibility to stroke is often accompanied by hypertension, which is a common contributing cause of stroke, and therefore the arms and hands should be treated next, as detailed under hypertension. Aura charging is indicated on all patients who have suffered a stroke, even a small stroke, and especially for those who have been confined at length in bed. Auric impurities near the head and neck may require removal.
   During regular treatment of the stroke, or stroke-prone patient, particular attention is also especially paid to the 5th and 6th chakras, which may very well require unblocking, charging, rebalancing or radiatory work. The 4th chakra may require this attention as well. The stroke patient benefits from a greater sense of the whole self, rather than just treatments of specific areas, and it is the overall treatment, with the goal of restoring balance and harmony to the overall body, chakras and auric field that is also especially beneficial to these patients.
DISEASES OF THE BRAIN AND CENTRAL NERVOUS SYSTEM
   Diseases of the central nervous system generally center on disturbances, failure, or improper conduction of the electrical nerve impulses. They take two general forms, misdirection in the paths of the impulses, or a block in the path. The goal is to restore correct electrical conduction to the entire system, and also incorporate specific visualizations to specific affected areas for the particular disease. The healer will focus not only on the energy of the body, but also on the electrical neural impulses that drive the body. Perform the standard treatment, but remember to treat from the lower chakras upwards, during the first round of hand positions, then perform the procedure below to specifically address the nervous system.
  Place your hands on the patientís 7th chakra in the standard position, with the hands on the sides of the chakra, and visualize the Star throughout the entire procedure. Begin to follow, now, the paths of the nervous system, beginning at the head and proceeding slowly down the neck and arms to the hands, and then down the spinal cord and chest to the lower torso and legs to the feet, the pathways extending from the brain and through the cranial nerves or spinal cord and spinal nerves, and on to their final terminus in muscles or sensory receptors. Along the entire way, follow, with your senses, the electrical paths through the body, visualizing a fine light while doing so, a light that follows the paths. Use the light to heal the ìwrong connectionsî or breaks in conduction; visualize the energy of the electrical impulses re-directed and conducting on the proper paths, with no blocks. Where it has become blocked or diverted, visualize the light surrounding and healing the neural paths, placing health in them. Incorporate, during this visualization, the specific treatments for any particular disease conditions present. This will, as always, require a good knowledge of anatomy and powerful visualization ability.
   The healer may employ an intuitive reading of the nervous system, either throughout the body or within specific regions (e.g. the head or certain nerve pathways) to gain additional knowledge of affected parts of the brain and nervous system, and treat accordingly. A good knowledge of the disease will be required ó the nervous system and its diseases are complex, and there are many variations, many locations and types of damage. The procedures given below are examples and an introductionóother procedures are possible for specific diseases/locations. For any disorder of the brain, including many mental disorders, an intuitive reading of the brain to determine areas that are damaged, impaired or atrophied, prone to seizure, or under or over active, as appropriate to the disease, and treating these areas accordingly, is useful.
   The 7th chakra will often, but not always, require extra attention in the form of extra hand placement, charging, rebalancing or radiatory work. It will be often be that the 7th chakra is overactive, and will require rebalancing downwards. Check for, and treat, leaks and auric impurities that may be around the head area, when treating disorders of the brain. With many diseases, it is likely that other parts of the body will require extra attention, as well. All neurological patients will require treatment 1-2 times per week, depending on severity of affliction.
Epilepsy and Seizures:
   Employ the standard treatment as above, with special attention to the brain. Use your intuitive awareness to determine the location of specific areas of the brain in which the convulsions originate or are stimulated, or whether the genesis of the convulsion is global in nature. Often it will be specific. Visualize, then, the fine light repairing the faulty connections in the area, or in the whole brain, and imposing a corrective order to the areas affected. Place health in the brain by conveying a quality of orderliness to the functioning of the brain as a whole, and also to any specific areas, bringing them to more orderliness in their function and limiting the disorder conveyed from them to connected brain neural tissues. Often certain lobes of the brain will be particularly involved.
Impairment of Memory or Depressed Consciousness (Inc. Alzheimerís Disease, Aphasia,         Amnesias, Dementia, Delirium, Coma):
   Treat the entire nervous system, as above, but focus especially on the brain. Treat, with the light, any specific lobes or areas that your intuitive awareness indicates as having impairment or depressed functioning. Place your hands on either side of the affected area, opposite the area if possible, and visualize a bright light charging and stimulating the area, or the entire brain, back to health and activity. Place health in the area.
   With many of these diseases, especially Alzheimerís and the other amnesias, substantial attention to the 3rd chakra, in the form of extra energy, charging, rebalancing or radiatory work will also benefit the patient, helping to restore a sense of self.
Multiple Sclerosis:
   Treat using the entire procedure given above, but with particular attention to the myelin sheaths in tracts of the brain and spinal cord. Use the light to heal and nurture areas that may exhibit incidence of demyelinated spots, and place health, with a feeling of structural integrity, to the myelin sheath covering axons in the brain and spinal cord. See the myelin sheath whole, and remyelinated. Specific areas of the body may be also be affected ó treat these areas with extra energy and the chakras near these areas with extra energy, charging, rebalancing and radiatory treatment, as needed.
Parkinsonism:
   Treat the entire nervous system, as above. Treat specifically the area around the mid-brain involved in the diseaseóvisualize the light, and place health, in the area around affected pigmented basal ganglia (substantia nigra, locus caeruleus) and their afferent and efferent nerve connections. See the area composed of healthy, regenerated tissue. Use the light to repair the connections. The Parkinsonís patient will also benefit from extra attention to the 5th chakra, in the form of extra energy, charging, rebalancing and radiatory treatment.
Cerebral Palsies:
   Treat the entire nervous system, paying particular attention to areas of the brain that may have been damaged (seen through intuitive reading of the brain), and also to the upper motor pathways to the limb muscles, mouth, etc. as needed, especially in spastic patients. Use the light, and place health, to these tissues.
Myasthenia Gravis:
   Treat the entire nervous system, but pay particular attention to the neuromuscular junctions between the cranial nerves and affected muscles. Visualize the light, and place health in these junctions, and see the junctions restored to proper activity, with strong impulse conduction to the muscles.
Huntingtonís Chorea:
   Give the standard treatment, with particular attention to affected areas of the brain (corpus striatum, caudate nucleus, and frontal lobe, as required). Place your hands on the head, with these areas between the palms, if possible, and visualize a bright light in these areas stimulating them back to health, seek to place health in these atrophied areas.
Meningitis/Encephalitis:
   Treatment using the entire procedure given above is not necessary, unless other brain or nervous system disease is present, but place the hands on the 7th chakra, as usual, and use the light to wash away infecting agents, if an infection is present, seeing the light washing throughout the brain and its meninges, purifying them. Inflammation is likely to be present, and treat it by imparting a coolness, like ice, as you treat, to soothe the inflammation.

CANCER
   The cancer diseases require aggressive treatment to control, and are one of the greatest challenges to the healer. Treatment of these malignancies requires skill, knowledge, power of will, perseverance, diligence and faith. Many cancer patients will require treatment on a daily basis.
   Cancer tumors and conditions, although occurring in a great variety of bodily tissues, have the same basic entity as the energetic nature of the disease. Cancer seeks to invade the body at its weakest points, where it is given the greatest opportunity, and seeks to expand itself to wherever it can invade. Cancer is an insidious disease that preys upon weakness, gaining its entry as a result of weakness, disharmony or imbalance in the chakras and higher bodies. It can be fought two ways, either before it begins, by sensing weak areas and strengthening them so as not to give cancer entrance, or after its onset, to restrict its growth. Proceed as follows:
  Become fully aware of areas that have cancer, or that are prone to invasion. Use information made available by the patient, and through intuitive reading and viewing of the aura, to determine the location and extent of cancerous growth. Perform intuitive readings using the body outline to gain information on the current locations and possible metastasis of the cancer, and treat accordingly. Viewing the aura will give you locations of current malignancies. Cancer has an ugly appearance in the auraóa dark, growing malignant appearance that may appear in colors depending on its stage of development. Focus in, as necessary, for further informationófocus in on the chest and shoulder area of a breast cancer victim to determine the extent and location of possible growth beyond the breast to lymph nodes, for example.
   While channeling energy to the patient, during the regular course of treatment, attempt to impart a feeling of calm and stillness to the body. Aura charging should almost always be included, especially for patients receiving radiation or chemotherapy. It will also be common to remove auric impurities near the cancerous area. Certain cancers will usually require that you pay particular attention to a related chakra, as noted below, during unblocking, charging, rebalancing and radiatory work. You may well sense this during the first round of chakra positions, as damaged chakras that draw a greater than normal amount of the energy, or show great discoloration, etc. Radiatory therapy of related chakras is very important. Related chakras will commonly require radiatory treatment to correct structural defects, will also many times require charging (including nearby chakras as well, sometimes), and will require rebalancing work also. Usually related chakras will be overactive in the early stages of the disease, as it spreads, and then underactive later, as areas succumb to the disease. Rebalance as required. Perform the treatment, with the necessary modifications, as explained, including the specific suggestions given for each area the cancer is present. Treat the cancerous areas for a total of 10 or 15 minutes or more.
   In treating the cancerous areas, you must seek to know the cancer in your mind. Place your hands on the body as near to the affected area as possible, or as noted below, and seek, in your treatment, to contain the cancer. The cancer, in your intuitive reading of it, probably appeared to you in one of two ways, as a dark black liquid or mold that seeks to spread, or as a growing active energy like fire or electricity. If the cancer appeared as a dark liquid or mold, treat it with the pale white or bluish-white light and see the light as surrounding the darkened areas, burning away, drying and shrinking the cancer. If you saw the cancer as a flame or electrical energy, see the clear pale white or bluish-white light as having a quenching, dampening or restraining effect. When treating cancer with the light, you must strive to also convey a quality of clarity with the sending of the light. This does not refer to a visual clearness, but a quality of clarityóit is this quality that helps to eradicate the cancer.
   You must run a large amount of energy from your hands, and visualize the light properly, to direct them to the cancer and contain it. It is effective to vary the position of the hands, also. When treating a localized area, treat the area for a while, focusing the energy and light as described, and then move your hands to another location near the cancerous growth. Repeat this for a total of 3 or 4 different positions close to the cancer. When treating areas that cannot be treated directly, due to modesty considerations, e.g. in colon cancer, prostate cancer or breast cancer, place your hands as near as possible to the area, with one hand on one side and the other hand on the opposite side of the affected region. Shift the hands periodically, keeping them roughly opposite each other, for also a total of 3 or 4 positions. The overall treatment of cancer using energy and light, and the placement of the hands when treating cancer is a dynamic, rather than static, process. It is of utmost importance to realize that the position of the hands is not the essence of cancer treatment ó that cancer is treated with the mind and will of the healer, as described, the hands being merely instruments.
   After completing treatment of the cancer, it is wise to refresh the patientís body prior to ending treatment. Treat the 7th chakra one more time, and then perform grounding again, so the patient may drink of the energetic health of the earth.

   It is important to know that, although the fight with cancer is serious, it is better to always maintain a confident, rather than a grave or concerned attitude with the patientóthe disease feeds on fear. An atmosphere of faith and positivity will add to the treatment. As mentioned, cancer must be also be treated on a frequent, regular basis. It is well to treat the patient using distance methods if frequent physical treatment is not possible. When engaging in distance healing of cancer patients, use the light in the same way as described in detail for physical treatment, and also be sure to include charging and radiatory treatment of related chakras. Visualize each time, whether treating with physical or distance means, full restriction and extinguishment of the cancer, using the light, until it is gone. For each form of cancer detailed below, incorporate the special provisions given into the general procedure given above.
Prostate Cancer:
   For the comfort of the prostate cancer patient, place the hands not directly on the affected area, but with one hand just above the pubic bone, and the other hand below, on the upper leg as near the pubic area as the patient is comfortable with. Send the energy and light for a few moments, and then move the hand on the upper leg to the other upper leg, and send the energy and light for an additional time. Shift the hand positions in this way. It is likely that the 1st and/or 2nd chakras will require substantial attention with unblocking, charging, rebalancing and especially radiatory treatment, in addition to whatever other chakras require treatment.
Breast Cancer:
   For the comfort of the breast cancer patient, place the hands not directly on the affected area, but with one hand above, just above the breast, and the other hand below, just below the breast, with the hands as close as the patient is comfortable with. Send the energy and light with the hands in this position, and then shift to other positions, as described, perhaps with one hand near the heart and the other on the opposite side of the breast near the side of the body, and so on. It is likely that the 4th chakra will require substantial attention with unblocking, charging, rebalancing and especially radiatory treatment, in addition to whatever other chakras require treatment.
Cancers of the Throat Area (Inc. cancers of thyroid, pharynx, larynx, esophagus):
   Use both hands, around the affected area in various positions, as described, either with hands on opposite sides of the throat or together, for 3 or 4 positions. It is likely that the 5th chakra will require substantial attention with unblocking, charging, rebalancing and especially radiatory treatment, in addition to whatever other chakras require treatment.
Cancers of the Female Reproductive Organs (Carcinomas of ovaries, cervix, uterus):
   Place the hands on the front of the lower abdomen, gently overlapping, under the 2nd chakra and between the pelvic bones, near the pubic bone, and treat with the energy and light. Shift the placement somewhat, in this region, for 3 or 4 positions, as described. It is likely that the 2nd chakra will require substantial attention with unblocking, charging, rebalancing and especially radiatory treatment, in addition to whatever other chakras require treatment.
Non-Localized Cancers (e.g. Leukemias, Lymphomas, Kaposiís Sarcoma, some bone cancer):
   Place the hands randomly all over the body in various positions, using your intuitive sense to guide you. Treat the tissues with light, as appropriate to the particular disease, restoring them to health. There may also be areas, with some of these diseases, that are more affected ó sense these intuitively and treat these directly. You may also see, with these syndromes, a discoloration of several or all of the chakras that will be particularly noticeable. Charge accordingly.
Skin Cancer (Melanoma):
   Place the hands directly over the affected region to treat. It there are multiple sites, one hand can be placed over one area, and the other hand over a different growth, if the cancer has spread to several areas on the body. The hands need not be together.
Lung Cancer:
   Treat the front of the body all around the affected area, placing the hands on opposite sides of the breast, if necessary, for female lung cancer patient. If the cancer is localized to one area, treat that area, if it has spread over one or both lungs, treat accordingly. Vary the hand position 3 or 4 times, as described, over the affected lung(s), including the position given under Diseases of the Lung. It is likely that the 4th and 5th chakras will require substantial attention with unblocking, charging, rebalancing and especially radiatory treatment, in addition to whatever other chakras require treatment.
Brain Tumors:
   Place both hands, gently overlapping, over the affected area of the brain. Vary the position, during treatment, for 3 or 4 times in the immediate area of the growth. It is likely that the 7th chakra will require substantial attention with unblocking, charging, rebalancing and especially radiatory treatment, in addition to whatever other chakras require treatment.

Cancer of the Kidney and Digestive Organs (inc. Stomach, Small Intestine, Pancreas, Liver, Gall       Bladder and Bile Ducts, Peritoneum):
   Place both hands, gently overlapping, over the affected organ or area. Vary the position, during treatment, for 3 or 4 times in the immediate area over the organ. It is likely that the 3rd chakra will require substantial attention with unblocking, charging, rebalancing and especially radiatory treatment, in addition to whatever other chakras require treatment.
Colon Cancer or Rectal Cancer:
   For the comfort of the colon/rectal cancer patient, place the hands not directly on the affected area, but with one hand above, just above the pubic bone, and the other hand below, on the upper leg as near the pubic area as the patient is comfortable with. Send the energy and light for a few moments, and then move the hand on the upper leg to the other upper leg, and send the energy and light for an additional time. Vary the hand positions again, as described. It is likely that the 2nd chakra will require substantial attention with unblocking, charging, rebalancing and especially radiatory treatment, in addition to whatever other chakras require treatment.
DISEASES OF THE LUNGS AND RESPIRATORY SYSTEM
   Diseases or weaknesses of the lungs are treated as follows:
  After the basic treatment positions, ask the patient to sit up, if possible. Place your right hand on the front upper left side of the patientís chest, below the shoulder and directly above the left nipple. The palm should be between the nipple and the shoulder, and 2 to 3 inches above the nipple. Place your left palm on a position on the patientís back directly opposite your right palm. Maintain this position, sending the energy through the hands and into the chest cavity. This is the ideal hand position for treating the left lung, and serves not only to treat disease but also to gnerally energize and strengthen the respiratory system.
   While sending the energy, use light as appropriate to the particular disease, as given below. Once this is finished, treat the right side of the chest in a similar manner, placing your right palm on the front side and your left on the rear. After treating the right side, the heart chakra is treated by placing the right hand over the front and the left hand on the rear of that chakra, and sending in the energy for several moments. Some critically ill patients will not be able to sit up, and this lung treatment may be conducted with the patient lying down, by placing the right hand as described, and placing the left hand under the body below the right, while treating the left and right sides. Place both hands, gently overlapping, over the front of the heart chakra, at the end.
   With all diseases of the lungs, the 4th chakra is likely to require additional attention, in the form of extra hand placement, charging, rebalancing and radiatory treatment. The 5th chakra may also require this additional attention. For each condition detailed below, incorporate the special provisions given into the general procedure given above.
Chronic Obstructive Pulmonary Disorder (COPD, inc. Emphysema and Bronchitis):
   While performing the above position, visualize the light between the hands and filling the chest cavity, surrounding the lungs, first on the left and then the right, and then on the front and back of the heart. Localize the treatment, then, on the left and then the right positions, by visualizing the light around the affected portions of the bronchial tree, draining, repairing, and/or opening the passages, and healing lesions as needed. You may use an intuitive reading of the bronchial tree to locate specific areas requiring your treatment. See the bronchi and/or alveolar sacs as open, healthy and clear when imparting health to them. When inflammation of the bronchi is present, impart a coolness, like ice, with the light. The 4th chakra may be underactive in cases of COPD's, unless, of course, infection or inflammation is also present. Rebalance as needed. Treat the patient 1-2 times per week.
Pneumonia (all types):
   While performing the above position, visualize the light washing through the lungs, purifying and clearing away the infecting agent, and imparting strength to their function. See the lungs being purified and strengthened. For pleurisy, impart a coolness, like ice, when treating the pleura with light. Aura charging is indicated. The 4th chakra will often be overactive, and rebalancing is appropriate. Treat the patient 2-3 times per week, with the patient sitting, if possible. If the patient has a high fever, shorter treatments, of half duration at all other treatment positions, is necessary.
Pulmonary Infarction/Pulmonary Embolism:
   While performing the above position, visualize the light around the lungs, and then visualize the removal of the specific blockages using the light and energy. Use an intuitive reading of the lung(s), if you wish, to help determine the location of the blockage. See the light surrounding the blocked area, and see the blockage shrinking away, and the blood flow being restored in the artery as you restore health.
PROCEDURES FOR DISEASE, Part 2 -- CHIOS LEVEL III

 INFECTIOUS DISEASES
AIDS Acquired Immounodeficiency Syndrome (inc. ARC, HIV+):
   AIDS manifests in the body as great weakness and unhappiness of the body, a fading of the energetic health and structural integrity of the body, chakras and auric field, like a flame expiring. The AIDS patient should be treated 2 to 3 times per week, and may require even more attention if the disease progresses into more frequent and severe complications and the patient grows weaker. Use the following guidelines:
  During the standard treatment, it is important to impart a quality of stillness to the energy flow, feeling the stillness in yourself, and passing this on as the energy, and also to seek to strengthen the AIDS patient. There will usually be a good many leaks from tears in the auric field, all over the body and over chakras, and these should be sealed. Aura charging, to replenish energy, will almost always be required. Certain chakras will also exhibit an irregular or diseased energy to them, and will require treatment with extra energy during hand placement and with the radiatory method. Restoring the strong hues and proper radiant strength of the chakras is very importantósome or all chakras will be faded in color or weak in radiation, and the chakra system may require substantial charging and rebalancing work. The entire chakra system, and perhaps certain chakras especially, may exhibit overactivity in the earlier part of the disease, and underactivity later in the disease, as the patient succumbs. Rebalance accordingly.
   The patient will often possess a weakness of the lungs and chest, and treatment of the lungs, as detailed under Diseases of the Lungs, should almost always be included. With the hands in the lung treatment positions, treat the specific manifestations occurring in your patientís lungs in the appropriate manner, using light. AIDS patients will often exhibit many complications of varying severity (e.g. Kaposiís sarcoma, peripheral neuropathies, pneumonia and other infections, and many others) and these should also always be addressed in treatment. Healers familiar with the function of the immune system may see it strengthened through proper visualizations, visualizing certain lymphocyte counts increasing, for example.
Infectious Diseases:
   In most developed countries, many serious infectious diseases have been adequately controlled through vaccination, yet in many areas of the world these diseases remain a health threat. The use of energy and light will assist victims of these diseases, but such treatment must always be in addition to conventional medical treatment using antibiotics, etc. The energy and light will not, by themselves, usually be adequate to contain these diseases.
   These diseases are caused by a great variety of infectious agents, and the healer may see subtle differences in the patientís aura with the different types of microorganisms, and may treat accordingly to restore balance and health. This will require an understanding of the disease, and its effect on the patient, and the patientís demeanor and physical appearance must also be examined. The patient under siege by one of these microorganisms will be weakened, and will require strengthening, including aura charging for all patients. Fever, when present, requires that the treatment be of shorter duration, half the usual time at each position.
   With the infected patient, light should be visualized, at each treatment position, entering the body and washing through the body. See the light not as radiating from around the hands, but as washing through the tissues, purifying them, washing away the infecting agent and restoring health and energy to the patient. Should a particular organ be infected, concentrate your treatment on that organ, using the light to cleanse it of infection.
   Charging, rebalancing and radiatory treatment of diseased chakras is important, and certain chakras are particularly vulnerable, and should be given special additional attention, with extra time during placement of hands, and charging, rebalancing and radiatory treatment, as listed:
    * Poliomyelitis: 5th Chakra			    * Herpes: Chakra nearest affected area
    * Mononucleosis: 4th chakra. Arms also.		    * Candida: 4th chakra, 3rd chakra, and 2nd chakra.
    * Tuberculosis: Treat as under Diseases of the Lung.
    * RSV: Treat as under Diseases of the Lung.	    * DHFS: Treat 5th chakra, then treat 3rd chakra.
    * Rheumatic fever: Standard Treatment, but including light washing.
    * Cholera: 6th chakra, then 3rd, then 2nd. A short, calming treatment.
    * Whooping Cough: 5th chakra, and 4th chakra.	    * Dysentery: 3rd chakra, and 2nd chakra.
    * Typhoid: 7th, and 6th chakras.			    * Diphtheria: Back of 4th chakra, and back of 3rd chakra.
    * Tetanus: Standard treatment, including light washing.
    * Malaria: 6th chakra, and 3rd chakra.		    * Syphilis: 2nd chakra.
    * Gonorrhea: 2nd chakra.
   It is a combination of any or all these techniques, in the combination to be determined by the healer, which will assist in bringing health to the patient.
DISEASES OF THE ENDOCRINE SYSTEM
   The endocrine system plays a complex and not fully understood role in the health, or disease of the human body. It is true that over or underactivity of the chakras correlates with over or underactivity of the associated glands, and this can be used by the healer to moderate gland activity by rebalancing the corresponding chakra appropriately.
   Most people experience a normal fluctuation in the activity of the various endocrine glands, to higher and lower than normal levels of activity, and the rebalancing of the chakra system assists in building the health of patients in this, as well as many other, ways. For some people, however, these glands may be chronically overactive or underactive, and these conditions will lead to undesirable effects in the physiology. These may be treated with rebalancing, as shown below, and frequent treatment is indicated, even every 1 to 2 days in serious cases.
Pituitary Disorders:
   The 6th chakra affects both lobes. For hypofunction of the anterior pituitary, or depression of the posterior pituitary, rebalance the 6th chakra upwards. For hypersecretion of anterior pituitary hormones, rebalance the 6th chakra downwards.
Thyroid and Parathyroid Disorders:
   The 5th chakraís activity affects both glands. For hypothyroidism or hypoparathyroidism, rebalance the 5th chakra upwards. For hyperthyroidism or hyperparathyroidism, rebalance the 5th chakra downwards in activity.
Pancreatic Disorders:
   The 3rd chakraís activity level influences both the endocrine and exocrine functions of the pancreas. For diabetes, rebalance the 3rd chakra upwards.
Disorders of Testes or Ovaries:
   The 2nd chakraís activity affects these glands. For male hypogonadism, rebalance the 2nd chakra upwards.
Adrenal Disorders:
   For adrenocortical hypofunction (Addisonís Disease), rebalance the 1st chakra upwards. For adrenocortical hyperfunction (adrenal virilism, Cushingís syndrome, hyperaldosteronism) rebalance the 1st chakra downwards.
DISEASES OF THE INTERNAL ORGANS
   Serious diseases of the internal organs, such as the liver, kidneys, pancreas, etc. are treated with the light, first by treating any infection or inflammation that may be present, then performing organ charging on the organ with light and energy to stimulate health in it, and finally proceeding to the finer levels inside the organ to treat the specific conditions as well. Proceed as follows:
  First place both hands on the front of the abdomen, directly over the affected organ, and conduct the energy while visualizing the light washing through the organ beneath your hands, like a river, purifying it and removing the microorganisms which may be infecting it and the impurities. Do this for several minutes.
   Then charge the internal organ with the light/energy: Ask the patient to sit, if possible, and place one hand on the front of the abdomen with the palm over the organ, and the other hand on the back of the patient directly behind the organ. You must now visualize the organ, or the area of the organ inside the body, filled with the light/energy, a solid application of the light. You should visualize this almost as a glowing ball of light held between the palms of the two hands. The bright glowing ball of light charges the organ, re-vitalizing it and stimulating the life spark again. Place health in the entire organ as you do so.
   Finally, perform specific visualizations for healthful organ structure and function, to treat specific conditions, as detailed below.
   Often in these diseases there will be a related chakra that requires charging, rebalancing or radiatory work. Structural energetic defects will be common, requiring radiatory method. It will be common to see an overactive related chakra in infections and inflammations of these organs, while an underactive chakra usually is seen at the later stages of organ degeneration. Rebalance accordingly. These patients should be treated 1-2 times per week, liver illnesses a minimum of 2 times per week, if possible.
Congestive Heart Failure:
   Congestive Heart Failure may be treated as under Diseases of the Heart, and the healer may also incorporate the procedure above, in addition, to strengthen the organ. Should the heart or its membranes be infected or inflamed, treat them as described under Diseases of the Heart.
Kidney Failure (inc. Glomerulonephritises, Tubulointerstial nephritises, Renal Hypertension):
   Treat the kidneys separately, one at a time, with the procedure above. With each kidney you may proceed in your light visualization down to the level of the disease, seeing the light surrounding the glomeruli in the renal cortex in the glomerular diseases, for example, and placing health in these tissues. You may employ as much knowledge as you have of anatomy, and of the disease, to treat each specific condition and visualize the form and function of the structures as returning to health, placing health in these damaged tissues. Be sure to first treat inflammations (e.g. acute g.n.) with the light by imparting a coolness with it, and treat infections (e.g. pyelonephritis) by washing the entire kidney with the light, purifying it. Structural changes of various kinds may also be present in the varying types of kidney disease. You may do an intuitive reading of the tissues and treat accordingly.
   Renal infarction is treated with the basic procedure above, and also by using the light to surround the affected area, imparting health, and also a visualization of the block clearing. Arteriolar damage from renal hypertension (nephroangiosclerosis) is treated with the appropriate visualization of these structures. Should the kidney disease involve kidney stones, the blockage is visualized removed and cleared, and the area is also treated for inflammation, with the cooling light. Gallstones are treated similarly.
   The 2nd chakra will probably require extra attention in the form of charging, rebalancing or radiatory treatment. In a kidney infection, it will probably be overactive, while later stages of kidney degeneration and failure may display an underactive chakra. In some cases, the 3rd chakra may be involved, also.
Liver Diseases (inc. Hepatitis, Cirrhosis, Fibrosis, general infections/inflammations):
   Treat the liver using the general procedure above. For hepatitis or other infections, be sure to first thoroughly cleanse the liver, washing it with the light to purify it and remove the infection. Treat for inflammation as well, sending coolness to the liver with the light/energy. In patients with degeneration of the liver tissues it is well to especially see the light nurturing these tissues back to health, placing health in them. Extended placement of the hands on the 5th chakra will also soothe this patient.
   For Cirrhosis or Fibrosis, which are also common consequences of infection or inflammation, you may visualize the appropriate liver tissues restored to their proper architecture, with health placed in them. Treatment of the 2nd and/or 3rd chakras with extra hand placement, recharging. rebalancing, or radiatory treatment may be needed.
Cystic Fibrosis:
   Treat the pancreas with the charging procedure given above. For Cystic Fibrosis, treat with a further visualization of the lumen clearing, and tend to respiratory infections and obstructive complications as given in Diseases of the Lung, as these may be present. The 2nd and 3rd chakras will likely require extra attention, especially in the form of radiatory treatment.
Diabetes Mellitus:
   Give the standard treatment first, recalling that in diabetes the chakras are treated from the lowest chakra up, in the first round of hand positions. Treat the pancreas, then, with the charging procedure given above, especially for serious cases. A visualization of insulin secretion, along with visualizations addressing tissue changes and nerve damage, should these be dramatically present, is appropriate. Diabetics will likely require additional attention to the 2nd chakra, in the form of extra energy, charging, rebalancing and radiatory work, and the 3rd chakra may require attention as well. The 3rd chakra will probably require rebalancing upward, as discussed under Diseases of the Endocrine System. Serious Diabetes should be treated 2 times per week, if possible.
Infections and Inflammations of Other Internal Structures:
   Place the hands over the infected or inflamed area, washing and purifying the structure clean of the invading organism, if infected, and imparting a quality of coolness, like ice, to inflammations. It is likely that these infections and inflammations will also require that you treat certain chakras with extra energy, charging, rebalancing, or radiatory treatment, as shown:
    * Appendicitis: 2nd chakra.			    * Peritonitis: 2nd chakra.
    * Pancreatitis: 2nd chakra and possibly 3rd chakra.	    * Gastroenteritis: 2nd chakra.
    * Colitis: 2nd chakra.				    * Cholecystitis: 3rd chakra.
    * Choleangitis: 3rd chakra.			    * Pelvic Inflammatory Disease: 1st chakra.
   Often when an infection or inflammation is present, you will find an overactive chakra, requiring that its activity be rebalanced downwards.
MISCELLANEOUS DISORDERS AND SITUATIONS
Care for the Dying:
   For patients who cannot be cured, it is desirable to provide treatment in any caseósuch treatment will help spiritually prepare the patient for death, and also ease the transition. The placement of hands conducting energy is also a palliative measure, and will provide comfort to these persons.
   Special attention should be given, by the healer, to the alignment of the chakra system through charging, rebalancing and radiatory therapy, preparing the patient to move onward. This is one of the greatest services the healer can ever perform for a patient.
   It is desirable to assist such a patient twice a week, if possible. The patient may exhibit anxiety, strain or excitement. Seek to provide rest and comfort to the patient.
Mental Disorders:
   Mental disorders will sometimes accompany nervous system diseases, and these should be treated as specified, yet there are many conditions of the personality that have no organic basis. There is a relationship between psychological states and the chakra system and aura layers, but it is very complex, and specification of treatments for particular conditions is not practical, given individual variations. The healer who possesses knowledge of the nature of the chakras may, however, be able to infer which chakras may be involved.
   It is true, though, that these mental states have correspondences to the energetic condition of the chakras and higher bodies, and it is surprising how effective energy conduction, charging, rebalancing and radiatory therapy, performed by the skilled healer, can assist persons with mental afflictions. You may well be able to see manifestations of these mental states, and the effect of your treatment, in the patientís chakras and higher bodies. A general treatment of these persons will provide emotional and mental clearing, and lend a greater clarity to the overall being.
   For persons suffering from the various afflictions of the personality, or even spiritual crises, a thorough general treatment is advised every week, at least, and somewhat more often for those who need itópatients suffering from depression, for example, will benefit from a regular schedule of treatments given every 5 days. For those in spiritual crisis, treatments should be given often, also. Treatment using these techniques does not, by itself, advance the individual spiritually, but the clarity and removal of confusion allows the individual to work on themselves, and move towards resolving the problems. Do not doubt the good you can do these persons.
   Caution should be used when treating those with serious mental illness. For these patients, treat for a shorter time, perhaps 1/3 the usual amount of time, and note the effects. Proceed cautiously.
Diseases of the Ear:
   Hands may be placed over the ears, one or both. Treat infections and inflammations as usual, washing infection out with the light to purify and soothing inflammation with the coolness.
   For hearing problems, place the hands on the 7th chakra, and visualize the hearing becoming more sensitive, an improvement of the hearing. If you are aware of the precise nature of ear damage, e.g. bone damage, visualize and direct the light to the specific location. If neural involvement exists, treat the nerve using the appropriate technique as described in Diseases of the Brain and Nervous System. Place health in the ear.
Diseases of the Eye:
   Place one palm over each eye to treat, if necessary. Treat infections and inflammations as usual, washing infection out with the light to purify and soothing inflammation with the coolness. These may occur in very specific tissue areas of the eye ó visualize accordingly. For cataracts, you will visualize clarity in the lens, while using the light and placing health on affected areas.
   For early glaucoma, visualize soothing the eyes and resting them, using the light and placing health. For advanced glaucoma, do the same, although you may not be able to contain it.
Arthritis:
   Place the hands over the areas affected, and treat with the light, but also conveying a quality of warmth to the areas. You may incorporate an appropriate visualization, also.
Systemic or Generalized Connective Tissue Diseases (Systemic Lupus, Scleroderma, Polymyositis):
   Place the hands over the affected areas all over the body. It is not necessary to keep the hands together, one may be placed over one affected area or part of the body, and the other over another part of the body, and the positions varied as you intuitively feel is best. Inflammation should be treated with coolness. Tissue changes, present in many of these type diseases, should be treated by incorporating an appropriate visualization.
Organ Transplant Patients:
   Treatment of the specific organ by charging the organ, as described in the general procedure under Diseases of the Internal Organs, will assist is imparting life to the organ. This should be done within 24 hours of surgery, if possible.
Patients Recovering From Surgery:
   Treat the organs and areas involved, using light and placing health, seeing the organs healing in whatever way is appropriate to the disease that was present, as given. Clear away auric impurities present over affected areas. See sutured areas (internal and external) healing. A general treatment is restorative.
 For mothers recuperating from childbirth, be sure to also pay particular attention to the internal reproductive organs, especially the uterus, by placing both hands, gently overlapping, under the 2nd chakra and between the pelvic bones. Direct the light to the uterus, and all around, seeing it heal and placing health. Special treatment of the newborn baby is not required.
Broken Bones:
   Treat over the break, using the light and visualizing the broken part healing, placing health in it.
Burns:
   Place your hands not on the skin, but 3 or 4 inches above. Use the light to treat the surface of the skin at the burned area, conveying a quality of coolness, like ice, as with inflammations. See the skin regenerating.
Fundamental essays written by me with philosophical application of prinicple.
In the BDSM submission and dominance hold not only a vital importance but also the basis of a lifestyle. The duality held there in between dominance and submission holds the key to a balance of needs being met. There are many Levels of the implementation of this in the lifestyles of those who choose it to meet their needs. Some implement this in fantasy play, in their relationships as a whole, in their sexual relationships and in their lifestyle as a whole. In this essay, I shall cover dominance, submission and switches as well as the importance there of in each aspect of the duality in creating trust and deepening the trust in a relationship. This also involves many other factors as a foundation such as responsibility, respect, self knowledge and communication. 
  	
	Submission as one important aspect of this relationship is both in the nature in some people and is a gift of release. The complete release of control and will of ones own to another in a trusted relationship and the respect given thereof to another for such is in some means an honor. The selfless serving nature of some comes out fluidly in this security of belonging to another where they can uninhibitedly give in to this aspect of their nature. In such the submissive will fulfill the desires and or needs of the dominant with out question in the trust that they in turn will fulfill the need of their submission. Often times this relationship is based on respect, trust and at other times Love. Sometimes as in the case of  a submissive in title the gift is given for shorter periods of time and as one deepens the level of submission as does the time length increase. This is the ability to give up yourself entirely to the will of another and take pleasure from it. 
	In the BDSM lifestyle there are largely three different types of submissives. Ultimately the deeper into submission the sub goes, the stronger as a person they have to be to give up more control and will with each level and yet be able to maintain some aspect of self. Also one must be very sure of ones self to give up every ounce of control and thought. 
 A submissive is the first tier in the Dominant/submissive lifestyle of BDSM. Submitting to their Master, they give up control for long periods of time. However they still have their opinions and their choices and then can still make them. Including things such as  dishes and pay the bills and shopping. While it only changes during set times and parameters. There is also the thought of the "power balance" between dominant and submissive. Meaning that in a submissive role although one gives up control the power is really still 50/50 just in a different setting and under more intense circumstances. Sex is usually a large part of this relationship and mostly where the submission enters in. The intensity of this aspect is still strong, the punishments and pain are real and overwhelming however there is more of an option to stop, and this does not spill over into everyday life as much. 
	The second tier of this is a slave. As a slave, control and will  are surrendered completely. The power balance is completely tipped in the Dominants direction. However keep in mind this is a choice the slave makes not something she/he was made to do. Slaves usually are slaves 24/7 and live in this lifestyle as a whole. They may work but when they get home there is no distinction from normal day to a BDSM day, that person is always a slave from the day they ask for that. As a slave sex is still very real and alive however not always the goal and not needed for the Dominant and slave to be in that persona. As a slave the lifestyle is usually more intense in pain, humiliation and just pure pleasure. As a slave this does not mean if the Dominant is giving an order that breaks the law or will result in damage to ones being that it should obey on a whim. If such occurs in my opinion they are not ready for the gift of submission..
	The final tier of this is Pet, though it hasnít always been a classification.  A pet is more on the side of a slave except for one large difference, sex in not always involved and in some cases  is not. the requirement of a pet is to give up yourself and obey, you gain pleasure from the control and the obeying not from sexual play. There can be play but it is rare in this kind of lifestyle. This submission is one of the most dangerous because one can lose themselves mentally because so rarely one has thoughts of their own, usually they  do not work and although they may discuss things with their master/mistress/dominant, but the dominant has the final say.
	For a submissive female, finding an appropriate dominant partner is something that should be approached with a great deal of thought. Just because a man is dominant does not mean he will make a good dominant for every submissive. Same goes for male submissives looking for dominant females. Just as in a vanilla relationship, there are many different kinds of relationships within a power relationship. There are several things a submissive needs to look for in a potential dominant. But before doing that, they need to first look inside of herself and decide what she wants and needs from such a relationship. Is being in love with their dominant an important part of the relationship sought? Do they want to be a submissive to a dominant or a slave to a master? After asking themselves these questions, a submissive needs to then their her potential dominant the following questions to see if they would make a good pair. Doing this can prevent future mishaps or miscommunications.. Safety should always be foremost in a submissiveís mind when seeking a dominant partner. The submissive will wish to ask if the dominant is looking for a short term or a long term relationship? D/s relationships can be anything from occasional play partners to committed lifetime partnerships. Is the dominant looking for a mono or poly relationship and if they are looking for a poly relationship, will it be one in which he expects his submissives to be intimate with one another? This is important to know before committing, because it will save a submissive a lot of heartache down the road. Is the potential dominant sadistic? This is an important question to ask because if a submissive ends up with a sadistic dominant and she is not masochistic, it is going to be a very difficult road. The submissive will only fear her Master, and the trust will not develop as it should. There are some dominants who only play at being dominants. They wear the mask, but are only abusers searching for easy prey. They use their submissives as punching bags and they give pain because they are cruel, administered when they are angry and out of control. They prey on submissives who have very low self esteem, thinking they deserve no better. Will the dominant require the submissive to sign a contract? A contract is a document that is drawn up by the dominant, stating the terms and conditions of the relationship. It may include such things as responsibilities of both dom and sub, rules, infractions, punishments for infractions, reasons for dismissal, duties, expectations, and length of time the submissive will serve. Not all dominants desire contracts, believing that they serve little purpose in a true D/s relationship. Other dominants do want contracts, believing it will make the submissive feel safe to know exactly what her boundaries and limitations are...and also to know that the dominant has responsibilities he must adhere to as well. Is the dominant looking for a slave or a submissive? Although the two terms are sometimes interchanged, they have very different meanings. A slave is submissive, but a submissive is not necessarily a slave.
	In the alternative lifestyle of BDSM, there is nothing more important than staying safe. However, many submissives forget this. In their submission, they often let safety fall by the wayside because they put total trust in their dominant partner to keep them safe. Trusting one's dominant is important, but that does not mean one should ignore certain steps to keep  safe. 
1) Always use a safe word. It is the job of the dominant to stretch the submissive's limits and help one face their fears. Depending on the submissive, they may not be ready physically, mentally or emotionally to participate in certain activities. They must be allowed to use a safe word if a scene becomes to intense for them. The safe word needs to be predetermined and neutral so that the dominant knows to stop immediately if the sub says it. Once one has a safe word, do not be afraid to use it. A safe word is pointless if one is are afraid to use it. Some submissives hesitate in using their safe word because they are afraid of disappointing the dominant. They feel like they have failed if they are unable to follow through with a scene. Nothing could be further from the truth. Submission is all about expanding ones limit's a little at a time and the sub must be ready...physically, mentally and emotionally. A good dominant  always understands if the sub must use your safe word and will often use the time as one to discuss any fears or hesitations that one may have in regard to that particular scene.
2) Let a friend know if one is going to be involved in a scene with someone they have not known for an extended period of time. Tell them the time, date, and location...as well as what dominant will be present. Give them a time frame and arrange to call them within a certain window of time. This way, if something goes wrong and you are unable to call them, the friend will know where one can be found.
3) Get to know the dominant before giving them trust. It is very easy for a submissive to be swept away by a dominant's controlling personality. After all, that is what a submissive craves. With all of the different areas to explore, though...in the world of BDSM, it is important to know what kind of scene the dominant is into. If one does not get to know the dominant before making oneself vulnerable to another's desires and could be placing oneself at risk of great harm physically and emotionally. Not all dominants are alike and choosing carefully is important.
4) Listen to one's instincts. As simple as this may sound, it is one of the most important safety rules. Wild animals rely on their instinct for survival and  those same instincts are present in everyone. If there is a gut feeling a scene is not safe, expressing ones concerns to their dominant is important.	
	
	Another aspect of dominance and submission in BDSM  is a Switch. A switch is a person who is sometimes submissive and sometimes dominant. Some people firmly believe that switches are not real or do not really belong in the lifestyle because they are just playing at it and someone either has to be submissive or dominant. Some people aren't always submissive or slave, sometimes they are pure masochist or bottom. The bottom and masochist does not necessarily submit, but plays for the sake of the sensation and the need to feel it now and again. On the opposite end you will find the top or sadist who is not interested in dominating someone or playing with someone who wants to submit. All he or she wants is a canvas for his or her whip or flogger. Sometimes you are both sadist and masochist and then you become a switch because you like to experience both.
	There is another case where switching occurs naturally. In a poly household where there is an alpha slave, the alpha slave takes control of all the other slaves in the household and will sometimes even be responsible for training and punishment. That slave will not only be slave to the Master or Mistress, but also Mistress to the other slaves. This makes that person a switch and the irony is that it is often these people who most vehemently deny the existence of switches. For example take a pack of wolves. There is always and alpha in a pack. This wolf will be challenged constantly by the younger dogs until it is driven away or replaced by another alpha. This then causes the previous alpha to become beta. Just like that one can be the beta dog in one situation and the alpha in another. A switch can only be dominant in one relationship and submissive or bottom in another - some fem doms are famous for bottoming to one man and dominating other men and women. It is a function of the relationship. Other switches band together and switch amongst themselves in one relationship. There are as many variations to this as there are variations to relationship.
	Some switches  have taken control of communities and have run them very efficiently as they know both the psychology of the dominant or top and the submissive or bottom. They can handle both groups beautifully as a mediator. Switching is healthy too, especially in a poly household. The alpha slave submits completely to the Master or Mistress and then has the opportunity to flex that natural dominance that most slaves display as well. It provides balance.
	
	Dominance Is also a very vital and important role in the BDSM lifestyle as it comes with itís own gifts and itís own responsibilities. True Domination is a subtle thing. It quietly transcends force and walks silently through the forests of inequity. True Domination encourages desire and thus creates Wisdom. Dominants are not created, they are dominant  with a key that fits the secret slot in the hearts of all submissives, a key to provides access to the needs of their hearts, bodies, and souls and a key which opens the Gateway to Understanding their innermost, and often buried desires. True Domination is the realization and recognition of  Responsibility and Honor to accept the submissives belief in one. Dominants receive their courage and direction from the strengths submissives' provide, dispersing all doubts through their belief in  the dominant and the recognition of the ability to lead and guide without reservation or fear. Dominants find energy through the submissives' needs and desires in turn giving them  purpose to their efforts. A true Dominant feels what the submissive feels. They cry when the cries and laugh when they laughs and are pleasured by their pleasure. True Dominants listen as the submissive speaks and learn from them. Their words must be reflected in the dominants actions and expertise is gained over time with satisfaction guaranteed by patience.
	The dominant is the keeper of the sub's Hope, the Bearer of their Trust and the Guardian of the Commitment. Together with love they may live life to the fullest extent possible. Computers make it very easy for aspiring Dominants to dominate someone from a distance. It is so simple in fact, that many have learned that by acting the part, playing the role, speaking the speak and walking the walk, they can give the aura of Domination without the resulting Responsibilities. This is especially true of 'on-line Dominants'. We often find that this acting is the beginning of the end and many have fallen tragically in this medium. Many have discovered that even if not genuinely Dominant they can put on an 'act" in this arena and thus have as many, no-strings-attached, cyber-slaves as they like. The problem surfaces when these "dominants" begin, as they often do, to believe their own silly propaganda and nonsense. They begin to consider themselves "Superdoms", despite the fact that they have no experience in controlling anyone in real life, including themselves. Domination is not what the dominant does do, it is what they are in essence. Not created on line or over the telephone and is not a learned trait. One is either Dominant and always has been or they are not.
	Although many Dominants, like submissives have repressed their nature for many years, when it is awakened they know and feel it. Realizing that Domination is not about sex, control or bullying others around, but is a subtle inner feeling of emotion. One which elicits a special response from those who recognize the aura. Dominants see their own weaknesses and work towards creating a stronger inner self, one which can be shared with the submissive without concern of reprisal or retribution. Over a period of many years Dominance matures and blooms, in much the same way that submissive natures do. Understanding, Trust, Devotion, Commitment and Time, not words, mold a Dominant. Domination is much like the graceful bending of saplings in the wind. Requiring a flexibility to succeed. Dominants who will not bend with the needs, desires and fears of their submissive partners will wake one morning to find themselves cold, alone and broken, left to wilt in a haze of confusion, a victim of Our own misunderstanding, distrust, lack of commitment and impatience. There is a change seen in the lifestyle as it is slow and subtle much like We are. The "Kneel Bitch" attitude of yesterday, is giving way to an overt Loving Dominant. One who professes caring and commitment in a new and different manner. One who acknowledges ones needs as well as the sub's and breathes as they do walking beside them as their Path finder and guide, mentor, protector, lover and friend.
	Dominants must observe our submissives' through the glass of knowledge and  see them in perfect detail. It is this detail which will allow the dominant to love the submissive without distortion. And through this love, return to the fulfillment found in their precious company. The current prevailing philosophy is that long term open relationships in D/S appears to be emerging in mass not unlike the sexual revolution of the 1960's and 1970's. The closet kings and queens of our lifestyle are wearing business suits and uniforms over their leather thongs and boxers, often engaging in D/S activities and public functions as well as participating in open and honest discussions regarding Dominance and submission, absent the terror or stigma of being labeled 'kinky' or 'perverse'. It would not be surprising at all when in the very near future our lifestlye is as accepted by society as a whole as readily palatable as is lesbian and gay love.

	

	The duality in dominant and submissive relationships is indeed very important to maintain a working order. In many Dominant and submissive relationships if the Dominant is new or unsure of his abilities, it can be very easy for a submissive to actually be the one controlling the relationship. As a submissive, this is not what she or he truly desires. However, to obtain the sense of pure Dominance from their partner, they believe they have to control the situation. The Dominant sometimes lets them, which is actually detrimental to both parties. However, this dynamic in BDSM relationships can happen and often. To understand this we have to understand the reasoning behind many Dominant/submissive relationships. If one were to be able to look down upon the lives of 10 different D/s couples you would see that many of the submissives are ones that in their daily lives have control of everything. They run the household, pay the bills, work two jobs, and takes care of the kids. Submission in becomes their special time to let go and not have control of anything, not what they eat, what they say, what they wear, and most importantly what happens to them. All they can do is feel, and feel in extremes. However because the submissive is a lot of times the one who controls all other aspects it is very difficult to let go of the control and they start to top from the bottom. This does not mean the submissive wants to be Dominant it usually means the opposite. They want to be controlled and dominated but may not be feeling as satisfied with the technique or lack of harshness in their current submissive relationship. A few examples of topping from the bottom would be where a submissive during the times of play is suggesting what implement should be used which is a more obvious form but can happen. More subtle 
ways that submissives control their Dominant is by denying things to their Dominant until they feel that it is the right time to give him what he wants. One of the major pieces of D/s lifestyles is letting your Master stretch your limitations, maybe trying new things you would have never let yourself try before our of shame or fear. Now this is not to say that you should just put your life in a Dominants hands and have no limits. Please have limits, safe, sane, and consensual play is always key. However if you do not trust your Dominant to punish as needed or pleasure you in his way in his own time, than the relationship isn't what it could be.
	The solution to this could be as simple as putting the submissive in her/his place. They could just be pressing the limits to see when they will be stopped. Once the law has 
been laid down again this can stop the situation immediately. However sometimes the issue is deeper and something to be addressed more formally. It could be the submissive has deep trust issues, if this is the case then counseling maybe the only way to help the situation. Really it can be different for all Dominant/submissive couples so it is key to make sure that it is not a serious emotional issue before corrective measures are taken.
	The pillars on which to build a D/S relationship are honesty, respect, obedience 
and trust. The obedience you shout that you need, is only one aspect of it. Someone needs 
to respect and trust you in order to gain their obedience and honesty. Honesty is not only a one way street either. One needs to make sure that one is willing to take responsibility for the submissive's feelings, safety and general well being when with them and that the same is done for oneself In order to respect a submissive's need for safety, one must respect their need to make a safe call when meeting them and to give their information like a copy of ones passport or such. Respect that they will have to know they are safe by honoring the right to use a safe word that both are agreed upon and by honoring the limits. In order to honor anyone's limits, one must know all the areas of play and make sure that you do not use any toy without some training and knowing what the risks are when using it, as well as what to do when things go wrong. For instance, someone who knows what they are doing would never leave a submissive that they tied up alone in a room. A few things could happen, the submissive could go into shock, or the  circulation could become impaired, leading to injury. Even using rope to restrain someone has risks. A submissive needs to trust that one will be able to look after them. If one is  honest enough to admit to a novice status, it is always a good idea to go and see a mentor in the local community, taking the submissive along, for training. It is good to grow together and it gives the submissive cause to relax with one and clearly show that the intent is honorable. Respect a submissive's need for friends and family support. Do not alienate them from their circle of loved ones. It is disrespectful and does not show any concern for their well being. Respect it when your submissive is sick or feeling emotional. Do not expect them to only serve oneself then. Sometimes a dominant serves as much as a submissive. When things are tough for the submissive and the dominant helps them through it, they will do anything for the dominant. It is a fact that this will help any other type of relationship too.
	Reading up on the lifestyle and researching it will help. There are a lot of books out there and one that I would recommend for a first read is "The Loving Dominant". It will help one see what a submissive really is, how a submissive thinks and how to treat one with love, care and respect. It really is a need for the submissive to serve and if one is responsible and caring, this will save a submissive from another monster out there who is out to abuse the prey that comes along. This lifestyle is not about abuse. It is about consensual dominance and submission for some, consensual sadism and masochism for other and consensual bondage and discipline. there is a responsibility to maintain the structure  set up with the submissive. If the sub breaks the rules, it is one's responsibility to make sure that the sub is either corrected or punished. It is also a responsibility of the dominant to train them in how to serve the dominant in the way they like and responsibility to be consistent and clear in the instructions given.
	In conclusion, the importance of not only dominance and submission in the lifestyle, but those who are switches holds a key to the foundation of the lifestyle. Furthermore, I conclude that the importance of not only trust, respect, responsibility, safety, communication, compatibility, but also wisdom, research and personal experience is what allows us to develop more into who and what we are. In such, the very essence of BDSM based on these building blocks of a foundation allows us to unlock our inner selves and fully explore the journey of self.  I have covered not only the topics stated previous in this paragraph, but also there levels there in held, to not only deepen my own understanding in the subject, but also mayhaps the readers as well. 

One of the important pieces of the foundation in a dominant and submissive relationship, as well as BDSM as a whole is Respect. The concept of respect is one often debated among the thoughts of many in the lifestyle of BDSM. Philosophers have identified it as a mode of behavior, a form of treatment, a kind of valuing, a type of attention, a motive, an attitude, a feeling, a tribute, a principle, a duty, an entitlement, a moral virtue, an epistemic virtue. In this section I shall cover not only the purpose of respect, but also the types of respect, the evolution of the awareness of respectís importance, the elements of respect, how Kant influenced the evolution of the awareness of respect and the importance for the respect for other people. 
		Respect has great importance in everyday life. As children are taught  to respect their parents, teachers, and elders, school rules and traffic laws, family and cultural traditions, other people's feelings and rights, the country's flag and leaders, the truth and people's differing opinions. Then come to value respect for such things; when older then may shake our heads (or fists) at people who seem not to have learned to respect them.  Developing great respect for people  considered exemplary and lose respect for those who are discovered to be phony, and respect only those who are truly worthy of our respect. Coming to believe that, at some level, all people are worthy of respect. To learn that jobs and relationships become unbearable if respect is not received in them; in certain social groups it is learned the price of disrespect if street law is violated. Calls to respect this or that are increasingly part of public life. Learning to respect nature, foes of abortion and capital punishment insist on respect for human life, members of racial and ethnic minorities and those discriminated against because of their gender, sexual orientation, age, religious beliefs, or economic status demand respect both as social and moral equals and for their cultural differences. And it is widely acknowledged that public debates about such demands should take place under terms of mutual respect. In such learning both that our lives together go better when we respect the things that deserve respect and respect some things independently of considerations of how our lives would go.
	In learning that how our lives go depends on whether ot not we respect ourselves. The value of self-respect may be something taken for granted,  discovering it's importance when our self-respect is threatened, or  lose it and have to work to regain it, or have to struggle to develop or maintain it in a hostile environment. Some people find that finally being able to respect themselves is what matters most. Others, discover that life is no longer worth living if self-respect is irretrievably lost. It is part of everyday wisdom that respect and self-respect are deeply connected, that it is difficult if not impossible both to respect others if there is no self respect, there is no respect for others and in turn others do not respect us.  It is increasingly part of social wisdom, that unjust social institutions can devastatingly damage oneís self-respect and that robust and resilient self-respect can be a potent force in struggle against this injustice.
	The significance of respect and self-respect in everyday life largely explains why philosophers, particularly in moral and political philosophy, have been interested in these two concepts. They turn up in a multiplicity of philosophical contexts, including discussions of justice and equality, injustice and oppression, autonomy and agency, moral and political rights and duties, moral motivation and moral development, cultural diversity and toleration, punishment and political violence. The concepts are also invoked in bioethics, environmental ethics, business ethics, workplace ethics, and a host of other applied ethics contexts. Although a wide variety of things are said to deserve respect, contemporary philosophical interest in respect has overwhelmingly been focused on respect for persons, the idea that all persons should be treated with respect simply because they are persons. Respect for persons is a central concept in many ethical theories; some theories treat it as the very essence of morality and the foundation of all other moral duties and obligations. This focus owes much to the 18th century German philosopher, Immanuel Kant, who argued that all and only persons (i.e., rational autonomous agents) and the moral law they autonomously legislate are appropriate objects of the morally most significant attitude of respect. Although honor, esteem, and prudential regard played important roles in moral and political theories before him, Kant was the first major Western philosopher to put respect for persons, including oneself as a person, at the very center of moral theory, and his insistence that persons are ends in themselves with an absolute dignity who must always be respected has become a core ideal of modern humanism and political liberalism. In recent years many people have argued that moral respect ought also to be extended to things other than persons, such as nonhuman living things and the natural environment.
	There are many elements to respect as seen here in that signify the different kinds or types of respect given. Much philosophical work has gone into explicating differences and links among the various kinds. One general distinction is between respect simply as behavior and respect as an attitude or feeling which may or may not be expressed in or signified by behavior. It referring to drivers respecting the speed limit, hostile forces as respecting a cease fire agreement, can be referring simply to behavior which avoids violation of some boundary, limit, or rule, without any reference to attitudes, feelings, intentions, or dispositions. In other cases, we take respect to be or to express or signify an attitude or feeling, as when we speak of having respect for another person or for nature or of certain behaviors as showing respect or disrespect. There are several different attitudes or feelings to which the term "respect" refers.	
	An attitude of respect is, most generally, a relation between a subject and an object in which the subject responds to the object from a certain perspective in some appropriate way. Respect necessarily has an object and is directed toward, paid to, felt about, shown for some object. While a very wide variety of things can be appropriate objects of one kind of respect or another, the subject of respect (the respecter) is always a person. That is, a conscious rational being capable of recognizing, acknowledging things, of self-consciously, and intentionally responding to them, of having and expressing values with regard to them, and of being accountable for disrespecting or failing to respect them.  Respect is a responsive relation, identifying several key elements of the response, including attention, deference, judgment, acknowledgment, valuing, and behavior. Its derivation from the Latin respicere, which means ìto look back atî or ìto look again,î shows that respect is a particular mode of apprehending the object: the person who respects something pays attention to it and perceives it differently from someone who does not and responds to it in light of that perception. This perceptual element is common also to synonyms such as regard  and consideration. The idea of paying heed or giving proper attention to the object which is central to respect often means trying to see the object clearly, as it really is in its own right, and not seeing it solely through the filter of one's own desires and fears or likes and dislikes. Thus, respecting something contrasts with being oblivious or indifferent to it, ignoring or quickly dismissing it, neglecting or disregarding it, or carelessly or intentionally misidentifying it. An object can be perceived by a subject from a variety of perspectives. The respect one accords the object in each case will be different, yet all will involve attention to it.. It is in virtue of this aspect of careful attention that respect is sometimes thought of as an epistemic virtue. "We respect something not because we want to but because we recognize that we have to respect it; respect involves ìa deontic experienceî (Blum 1988)îThe experience that one must pay attention and respond appropriately "(Birch 1993). It thus is motivational: it is the recognition of something ìas directly determining our will without reference to what is wanted by our inclinationsî (Rawls 2000, 153). In this way respect differs from, for example, liking and fearing, which have their sources in the subject's interests or desires. When we respect something, we heed its call, accord it its due, acknowledge its claim to our attention. Thus, respect involves deference in the most basic sense yielding: self-absorption and egocentric concerns give way to consideration of the object, one's motives or feelings submit to the object's reality, one is disposed to act in obedience to the object's demands. At the same time, respect is also an expression of agency: it is deliberate, a matter of directed rather than grabbed attention, of reflective consideration and judgment.  This feature or fact is the ground or basis in the object, that in virtue of which it calls for respect. The basis gives us a reason to respect the object; it may also indicate more precisely how to respect it. Respect is thus reason-governed: we cannot respect a particular object for just any old reason or for no reason at all. Rather, we respect an object for the reason that it has, in our judgment, some respect-warranting characteristic, that it is, in our view," the kind of object that calls for that kind of response "(Cranor 1975). And these reasons are categorical, in the sense that "their weight or stringency does not depend on the subject's interests, goals, or desires"; hence acting against these reasons, other things equal, is wrong (Raz 2001). Respect is thus both subjective and objective. 
	 An individual's respect for an object can thus be inappropriate or unwarranted, for the object may not have the features she takes it to have, or the features she takes to be respect-warranting might not be, or her idea of how properly to treat the object might be mistaken. But, as object-generated, the logic of respect is the logic of objectivity and universality, in four ways. First, in respecting an object, we respond to it not as an extension of feelings, desires, and interests we already have, but as something whose significance is independent of us. Second, we experience the object as constraining our attitudes and actions. Third, our reasons for respecting something are, we logically have to assume, reasons for other people to respect it. Fourth, respect is universalizing, in the sense that if  F is a respect-warranting feature of object O, then respecting O on account of F commits us to respecting other things that also have feature F. In respect, then, subjectivity defers to objectivity.
	
	There are many kinds of respect, that one must take into consideration when discovering the topic of respect. It is the nature of the object that determines its respect-worthiness, and that the fact that  there are different kinds of objects calling for correspondingly different responses has led many philosophers to argue that there are Many different kinds of respect. In such The differences and similarities between Kant and Hudson may be distinguished.
	Speculating on the historical development of the idea that all persons as such deserve respect, and using terms found in Kant's writings on Achtung (the German word usually translated as ìrespectî), identifies three distinct concepts for which ìrespectî has been the name. (1) Respekt, is the ìuneasy and watchful attitude that has 'the element of fear' in itî (1975,1). Its objects are dangerous things or things with power over the subject.  Respekt contrasts with contemptuous disregard; it is shown in conduct that is cautious, self-protective, other-placating. (2) The second concept, observantia, is the moralized analogue of respekt. It involves regarding the object as making a rightful claim on our conduct, as deserving moral consideration in its own right, independently of considerations of personal well being. It is observantia, Kant maintains, that historically was extended first to classes of non-dangerous but otherwise worthy people and then to all persons as such, regardless of merit or ability. Observantia encompasses both the respect said to be owed to all humans equally and the forms of polite respect and deference that acknowledge different social positions. (3) Reverentia, the third concept, is the special feeling of profound awe and respect we have in the presence of something extraordinary or sublime, a feeling that both humbles and uplifts us. On Kant's account, the moral law and people who exemplify it in morally worthy actions elicit reverentia from us, for we experience the law or its exemplification as ìsomething that always trumps our inclinations in determining our willsî (1975). Kant sees different forms of power as underlying the three kinds of respect; in each case, respect is the acknowledgement of the power of something other than ourselves to demand, command, or make claims on our attention, consideration, and deference.
	Hudson (1980) draws a four-fold distinction among kinds of respect, according to the bases in the objects. The evaluative respect, is similar to other favorable attitudes such as esteem and admiration; it is earned or deserved (or not) depending on whether and to the degree that the object is judged to meet certain standards. Obstacle respect, is a matter of regarding the object as something that, if not taken proper account of in one's decisions about how to act, could prevent one from achieving one's ends. The objects of directive respect are directives: things such as requests, rules, advice, laws, or rights claims that may be taken as guides to action. One respects a directive when one's behaviors intentionally comply with it. The objects of institutional respect are social institutions or practices, the positions or roles defined within an institution or practice, and persons or things that occupy the positions or represent the institution. Institutional respect is shown by behavior that conforms to rules that prescribe certain conduct as respectful. These four forms of respect differ in several ways. Each identifies a quite different kind of feature of objects as the basis of respect. Each is expressed in action in quite different ways, although evaluative respect need not be expressed at all, one can have institutional respect for an institution  Evaluative respect centrally involves having a favorable attitude toward the object, while the other forms do not. Directive respect does not admit of degrees but the others do as there can be more evaluative respect for one person than another. Hudson uses this distinction to argue that respect for persons is not a unique kind of respect but should be conceived rather as involving some combination or other of these four. To Hudson's four-fold classification, Dillon (1992a) adds a fifth form, care respect, which is exemplified in an environmentalist's deep respect for nature. Care respect involves regarding the object as having profound and perhaps unique value and so cherishing it, and perceiving it as fragile or calling for special care and so acting or forbearing to act out of felt benevolent concern for it.
	Darwall (1977) distinguishes two kinds of respect: recognition respect and appraisal respect. Recognition respect is the disposition to give appropriate weight or consideration in one's practical deliberations to some fact about the object and to regulate one's conduct by constraints derived from that fact this is  refered to as ìconsideration respect.î A wide variety of objects can be objects of recognition respect. Appraisal respect, by contrast, is an attitude of positive appraisal of a person or their merits, which are features of persons that manifest excellences of character. Individuals can be the objects of appraisal respect either as persons or as engaged in some pursuit or occupying some role. Evaluation is always done in light of some qualitative standards, and different standards can apply to one and the same individual. Thus, appraisal respect is a matter of degree, depending on the extent to which the object meets the standards and can co-exist with negative assessments of an individual or her traits judged in light of other standards. Darwall (1977) distinguishes appraisal respect, which is based on assessment of character traits, from esteem, another attitude of positive assessment whose wider basis include any features in virtue of which one can think well of someone. Some form of recognition respect is, on some accounts, a primary mode of such moral consideration. Alternatively, it is argued that certain things have a distinctive kind of intrinsic and incomparable moral worth or value, often called ìdignity,î in virtue of which they ought to be accorded some valuing form of moral recognition or reverential respect
		People can be the objects or recipients of different forms of respect. We can (directive) respect , show (institutional) respect  have a healthy (obstacle) respect (respekt) , (care) respect , (evaluatively) respect and accord one person the same basic moral respect we think any person deserves. Thus the idea of respect for persons is ambiguous. Because both institutional respect and evaluative respect can be for persons in roles or position, the phrase ìrespecting someone as an Rî might mean either having high regard for a person's excellent performance in the role or behaving in ways that express due consideration or deference to an individual qua holder of that position. Similarly, the phrase ìrespecting someone as a personî might refer to appraising them as overall a morally good person, or to acknowledging their standing as an equal in the moral community, or to attending to them as the particular person one is as opposed to treating them like just another body. In the literature of moral and political philosophy, the notion of respect for persons commonly means a kind of respect that all people are owed morally just because they are persons, regardless of social position, individual characteristics or achievements, or moral merit. The idea is that persons as such have a distinctive moral status in virtue of which we have special categorical obligations to regard and treat them in ways that are constrained by certain inviolable limits. This is sometimes expressed in terms of rights: persons, it is said, have a fundamental moral right to respect simply because they are persons. And it is a commonplace that persons are owed or have a right to equal respect. It is obvious that we could not owe every individual evaluative respect, let alone equal evaluative respect, since not everyone acts morally correctly or has an equally morally good character. So, if it is true that all persons are owed or have a moral right to respect just as persons, then the concept of respect for person has to be analyzed as some form or combination of forms of recognition or reverential respect.
	The concept of self respect is one greatly viewed amongst many in the BDSD community and is often a concern of many people in general. Most generally, self-respect is a moral relation of persons (and only persons) to themselves that concerns their own intrinsic worth. Self-respect is thus essentially a valuing form of respect. Like respect for others, self-respect is a complex of multi-layered and interpenetrating phenomena; it involves all those aspects of cognition, valuation, affect, expectation, motivation, action, and reaction that compose a mode of being in the world at the heart of which is an appreciation of oneself as having morally significant worth. Unlike some forms of respect, self-respect is not something one has only now and again or that might have no effect on its object. Rather, self-respect has to do with the structure and attunement of an individual's identity and of her life, and it reverberates throughout the self, affecting the configuration and constitution of the person's thoughts, desires, values, emotions, commitments, dispositions, and actions. As expressing or constituting one's sense of worth, it includes an engaged understanding of one's worth, as well as a desire and disposition to protect and preserve it. Accounts of self-respect differ in their characterizations of the beliefs, desires, affects, and behaviors that are constitutive of it, chiefly because of differences concerning the aspects or conception of the self insofar as it is the object of one's respect and the nature and grounds of the worth of the self or aspects of the self. Due to the notion of self-worth is the organizing motif for self-respect, and because in the dominant Western tradition  two kinds of self-respect can be distinguished. The first, recognition self-respect, centers on what we can call status worth, which is unearned worth that derives from such things as one's essential nature as a person, membership in a certain class, group, or people, social role, or place in a social hierarchy. Kantian dignity is one form, but not the only form, of status worth. Evaluative self-respect, in contrast, has to do with merit that is based on the quality of one's character and conduct. We earn or lose moral merit, and so deserve or don't deserve evaluative self-respect, through what we do or become. Different sources of status worth yield different configurations of recognition self-respect, but most contemporary discussions, heavily influenced by Kant, focus on dignity-based recognition self-respect. Recognition respect for oneself as a person, then, involves living in light of an understanding and appreciation of oneself as having dignity and moral status just in virtue of being a person, and of the moral constraints that arise from that dignity and status. All persons are morally obligated or entitled to have this kind of self-respect
	Because the dominant Kantian conception of persons grounds dignity in three things ó equality, agency, and individuality ó we can further distinguish three kinds of recognition self-respect. The first is respect for oneself as a person among persons, as a member of the moral community with a status and dignity equal to every other person. This involves having some conception the kinds of treatment from others that would count as one's due as a person and treatment that would be degrading or beneath one's dignity, desiring to be regarded and treated appropriately, and resenting and being disposed to protest disregard and disrespectful treatment. Thinking of oneself as having certain moral rights that others ought not to violate is part of this kind of self-respect; servility  and arrogance  are among its highlights. The second kind of recognition self-respect involves an appreciation of oneself as an agent, a being with the ability and responsibility to act autonomously and value appropriately. Persons who respect themselves as agents take their responsibilities seriously, especially their responsibilities to live in accord with their dignity as persons, to govern themselves fittingly, and to make of themselves and their lives something they believe to be good. So, self-respecting persons regard certain forms of acting, thinking, desiring, and feeling as befitting them as persons and other forms as self-debasing or shameful, and they expect themselves to adhere to the former and avoid the latter. They take care of themselves and seek to develop and use their talents and abilities in pursuit of their plans, projects, and goals. Those who are shameless, uncontrolled, weak-willed, self-consciously sycophantic, chronically irresponsible, slothfully dependent, self-destructive, or unconcerned with the shape and direction of their lives may be said to not respect themselves as agents. A third kind of recognition self-respect involves the appreciation of the importance of being autonomously self-defining, of having and living by a conception of a life that gives expression to the ideals and commitments and is expressed in the pursuits and projects that contribute to an individual's identity. Self-respecting people hold themselves to personal expectations and standards the disappointment of which they would regard as unworthy of them, shameful, even contemptible. People who sell out, betray their own values, live inauthentic lives, let themselves be defined by others lack this kind of recognition self-respect.
	In conclusion, Respect is a diverse concept with many types, styles and expressions. Not only is it the foundation of a dominant, submissive and or switch relationship, it is the foundation of the self as well. In such, it can be determined from the evidence given that respect in and of itís self holds an importance in the foundation of life itself. Even from an early age one is taught the importance of respect and conditioned to have certain responses based on oneís perception to specific things and or people. It is as much a feeling as it is an action. If the concept in one is lacking either the feeling or the action, respect is not genuine. 

Trust is another piece of the foundation of a BDSM relationship, as well as any other relationship in life. In explaining the importance and inner conflict coming with trust , mayhaps a deeper understanding of the essence of it can be derived from itís contents. Contained Herein I shall explain the nature of trust and trustworthiness, the Epistemology of trust, the value of it and how trust relates to ones will. The importance of trust for the deepening of oneself and their understandings of not only themselves, but other people is not to be taken lightly. 
	 Trust is both important and dangerous. It is important because it allows the formation of relationships with others and to depend on others for love, for advice, for help especially when we know that no outside force compels them to give us such things. Trust always involves the risk that the trusted person will not pull through for the trusting person . If the truster could guarantee that the trustee would pull through, then the truster would have no need to trust that person. The truster therefore cannot assume, while trusting, that the trustee will do what s/he is trusted to do because the trustee has no legitimate choice in the matter. Since people often can choose whether to pull through for us, we often need to trust them. But since trust necessarily involves risk, it can also be dangerous. What one risks while trusting is the loss of the things that are entrusted to others, including our self-respect, perhaps, which can be shattered by the betrayal of our trust. Because trust is risky and can be dangerous, the following question is of particular importance: ìUnder what conditions is trust warranted, justified or well-grounded in.A complete answer to this question requires the exploration of various philosophical dimensions of trust, including the conceptual nature of trust and trustworthiness, the epistemology of trust, the value of trust, and the kind of mental attitude trust is. To illustrate how each of these dimensions is relevant, note first that trust is only warranted (in the sense of being plausible) when the truster is willing to accept the conditions that accompany the act of trusting Knowing what these conditions are requires an understanding of trust. Second, trust is warranted (i.e. well-grounded) when the trustee is trustworthy, which makes the nature of trustworthiness important in determining when trust is warranted. Third, trust may be warranted (i.e., justified) even when the trustee is not in fact trustworthy. This point proves the relevance of the epistemology of trust. Fourth, trust can be warranted (i.e. justified), either because some value will emerge from it, or because it is valuable in and of itself. Thus, the value of trust is relevant. Lastly, trust would not be warranted (i.e. plausible) if it was impossible for the agent to develop a trusting attitude, given the agent's circumstances and the sort of attitude trust is.
	Trust is an attitude that one has towards people whom are hoped will be trustworthy, where trustworthiness is a property, not an attitude. Trust and trustworthiness are therefore distinct although, ideally, those whom are trusted will be trustworthy, and those who are trustworthy will be trusted. For trust to be warranted (i.e. plausible) in a relationship, the parties to that relationship must have attitudes toward one another that are conducive to trusting one another. Moreover, for trust to be warranted (i.e. well-grounded), both parties ought to be trustworthy. 
Likewise, it is unclear what, if any, sort of motive a trustworthy person has. Clear conditions for trustworthiness are that the trustworthy person is competent and committed to do what s/he is trusted to do. But this person may also have to be committed in a certain way or for a certain reason (e.g. s/he cares about the truster). One important condition for trust is that the truster accepts some level of risk or vulnerability (Becker 1996). Minimally, what this person risks, or is vulnerable to, is the failure by the trustee to do what s/he depends on that person to do. The truster might try to reduce this risk by monitoring or imposing certain constraints on the behavior of the trustee; but, after a certain threshold perhaps, the more monitoring and constraining s/he does, the less s/he trusts that person. Trust is relevant ìbefore one can monitor the actions of  othersî (Dasgupta 1988, 51) or when out of respect for others one refuses to monitor their actions. Hence, a refusal to be vulnerable tends to undermine trust or prevents it from occurring at all. Another related condition for trust is the potential for betrayal (and, as noted below, the corresponding condition for trustworthiness is the power to betray). Annette Baier writes that ìtrusting can be betrayed, or at least let down, and not just disappointedî (1986, 235). In her view, disappointment is the appropriate response when one merely relied on someone to do something, but did not trust him or her to do it. People who monitor and constrain other people's behavior and do not allow them to prove their own trustworthiness may rely on others, but they do not trust them. For, while their reliance could be disappointed, it could not be betrayed. Consider that one can rely on inanimate objects , but when they break, one is not betrayed, although one may feel disappointed. Reliance without the possibility of betrayal is not trust. Thus, people who rely on one another in a way that makes betrayal impossible do not trust one another. People also do not, or cannot, trust one another if they are easily suspicious of one another (Govier 1997, 6). If one assumes the worst about someone then one distrusts, rather than trusts the person. Trusting involves being optimistic, rather than pessimistic, that the trustee will do something for one  and such optimism is, in part, what makes us vulnerable by trusting. It ìrestricts the inferences we will make about the likely actions of another. Trusting thus opens one up to harm, for it gives rise to selective interpretation, which means that one can be fooled, that the truth might lie, as it were, outside one's gazeî (Jones 1996, 12). Failing to believe in or be optimistic about people's competence also makes trust impossible. If one does not think that certain people were competent in any way, then one would not trust them. One usually trust people to do certain things but we would not do so if it is  thought that they lacked the relevant skills. Rarely, if ever, one does trust people completely . Instead, ìtrust is generally a three-part relation: A trusts B to do Xî (Hardin 2002, 9).[2] To have trust in a relationship, therefore, one does not have to believe that the other person is competent in every way. Optimism about the person's competence in at least one area is essential, however.
	While both the competence and motivational elements of trustworthiness are crucial, the exact nature of the latter is unclear.  The central problem of trustworthiness concerns the ongoing commitment of the trustee, and in particular, under what circumstances, if any, one could expect such a commitment from another person (see, e.g., Hardin 2002, 28). Conflictingly the origins of the commitment may matter, not just its existence or duration, based on perception. The central problem of trustworthiness does not simply involve existence or duration, which deals with whether the trustee is or will be motivated to act; it must also concern how that person is or will be motivated. Some motives are simply incompatible with trustworthiness. Trustworthiness can be ìcompelled by the force of normsî or, more generally, by the force of social constraints (Hardin 2002, 53; see also O'Neill 2002, Dasgupta 1988). In an effort to be trustworthy, people can subject themselves to social constraints. Alternatively, the truster in a relationship can introduce the constraints by requiring that the trustee sign a contract, for example. The constraint imposed could be the primary motivation for being trustworthy. It would compel on ongoing commitment grounded in self-interest. The social contract is only a partial account of what could motivate trustworthiness. While social constraints can shore up trustworthiness, they cannot account for trustworthiness altogether.In such, while a person's behavior is predictable or reliable, it may not trustworthy in any genuine sense. This might distinguish mere reliability from trustworthiness on the grounds that people known or considered to be trustworthy have the power to betray us, whereas people known or considered to be merely reliable can only disappoint us. Another view according to which trustworthy people are motivated by their own interest to maintain the relationship they have with the truster, which in turn encourages them to encapsulate the interests of that person in their own interests. Russell Hardin defends this view. (2002). Yet, being motivated by a desire to maintain a relationship  may not require one to adopt all of the interests of the truster that would actually make one trustworthy to that person. In the end, like the social contract , the encapsulated interests view may describe reliability, but not trustworthiness. The social contract  and the encapsulated interests  are both instances of what Karen Jones calls ìrisk-assessment viewsî of trust or trustworthiness (1999, 68). According to such , people trust other people whenever they assume that the risk of relying on other people to act a certain way is low because it is in the self-interest of these people to act that way and so they rely on them. Self-interest determines trustworthiness on these accounts. It can be assumed from this that people are naturally self-interested. Another type is what Jones calls a ìwill-based accountî of trustworthiness which finds trustworthiness only where the trustee is motivated by goodwill (Jones 1999, 68). This view is dominant in the literature and originates in the work of Annette Baier. According to it, a trustee who is actually trustworthy will act out of goodwill toward the truster, to what or to whom the trustee is entrusted with or both. 	While proponents of risk-assessment views would likely find the goodwill view too narrow it does seem immune to criticisms that apply to those views. One could summarize those criticisms as follows: these accounts, unlike the goodwill account, fail to demand that the trustworthy person care about the truster, or care about what he or she cares about. Such caring appears, as we have seen, to be central to a complete account of trustworthiness. The particular reason why care is central is that it allows us to distinguish between trust and mere reliance. I have said the two differ, because only the former can be betrayed. Betrayal is the appropriate response to someone on whom one relied to act out of goodwill, as opposed to ill will, selfishness, or habit bred out of indifference (1986, 234-5). Those who say that trusting could involve relying on people to act on any of these motives cannot distinguish trust from reliance. But one could make sense of trust in strangers without assuming that self-interest would be the motive of the trustworthy stranger. One specific sort of motive that could underlie trustworthiness in the absence of goodwill is the motive to stand by one's moral commitments. For example, one could trust a stranger to be decent simply by presuming that he is committed to common decency  1994, 65). Ultimately, presuming about the stranger is moral integrity, which some say is the relevant motive for all relations of trust. As well as being unnecessary, goodwill may not be sufficient for trustworthiness for three reasons. First, someone trying to manipulate youa ìconfidence tricksterî (1986)could ìrely on your goodwill without trusting youî (Holton 1994, 65). Second, basing trustworthiness on goodwill alone cannot explain unwelcome trust. When people do not welcome your trust, they do not object to your optimism about their goodwill , but only to the fact that you are counting on them. Thus, optimism about goodwill is insufficient and, according to Karen Jones, needs to be coupled with the expectation that the trustee is ìfavorably moved by the thought that [you are] counting on themî (1996, 9). Third, you can expect people to be reliably benevolent toward you without trusting them (Jones 1996, 10). You can think that their benevolence is not shaped by the sorts of values that for some, are essential to trustworthiness. It follows that some expectation about shared values or norms may be an important element of trust (McLeod 2002, 27-29). One last view about trustworthiness, which is distinct from the views we have considered so far, is that trustworthiness is a virtue. To illustrate the distinctiveness of this view, consider why it is not captured in the goodwill account. Someone can show goodwill towards another and be trustworthy within the scope of their relationship  without being someone who we would describe as being trustworthy (Potter 2002, 8). Sometimes, we think of trustworthiness as a character trait that virtuous people possess. Nancy Nyquist Potter refers to the trait as ìfull trustworthiness,î as opposed to trust that is specific to certain relationships, which she calls ìspecific trustworthinessî (25).
	 To be fully trustworthy, one must have a disposition to be trustworthy toward everyone. Call this the ìvirtueî account. Perhaps trustworthiness is instead a disposition to respond to trust in appropriate ways, given ìwho one is in relationî to the truster and given other virtues that one possesses or ought to possess (e.g., justice, compassion) (Potter 25). This is essentially Potter's view of trustworthiness. She models trustworthiness on an Aristotelian conception of virtue. Defining a trustworthy person as ìone who can be counted on, as a matter of the sort of person he or she is, to take care of those things that others entrust to one and (following the Doctrine of the Mean) whose ways of caring are neither excessive nor deficientî (her emphasis; 16). But, one might ask what reasons we have for thinking that trustworthiness is a virtue, beyond the fact that calling a convicted felon ìtrustworthyî seems out of place.  Two things can be said. First, the thick conception of trustworthiness as a virtue is not meant to displace the thin conception. We can and do refer to some people as trustworthy in the specific or thin sense and others as trustworthy in the full or thick sense. Second, one could argue that the thick conception explains better than the thin one why fully trustworthy people are as dependable as they are. It is ingrained in their character. Therefore, they must have an ongoing commitment, and better still, their commitment must come from a source that is compatible with trustworthiness (i.e. virtue as opposed to mere self-interest). An account of trustworthiness that includes the idea that trustworthiness is a virtue may seem ideal, but only if one thinks that the genesis of the trustworthy person's commitment is important. If one thinks that it matters only whether the truster will be motivated to act, then one might assume that social constraints and self-interest could do the job as well as a moral disposition. There are certain things we can say for certain about trust and trustworthiness that are relevant to deciding when trust is warranted. The trustee must be competent and committed to do what the truster expects of him or her, and may have to be committed in a particular way. Moreover, the truster must be optimistic that the trustee is competent and committed, and must accept that by trusting, s/he is vulnerable, to betrayal in particular.
	Writings on the epistemology of trust obviously bear on the issue of when trust is warranted (i.e. justified). thus the question of trusting another being rational comes to mind.  First, it appears that trust and rational reflection (e.g. on whether one should be trusting) are in tension with one another. Since trust inherently involves risk, any attempt to eliminate the risk through rational reflection could eliminate the trust at the same time. Second, the question is relevant because trust tends to give us blinkered vision: it makes one resistant to evidence that may contradict one's optimism about the trustee (Baker 1987; Jones 1996).Even if some of one's trust could be rational, however, one might claim that not all of it could be for a number of reasons. First, if one trusts people in a myriad of ways every single day, as some claim that one does (e.g. Baier 1986, 234), then we could not possibly subject all of our trust to rational reflection. We certainly could not reflect on every piece of knowledge we have acquired through the testimony of others, such as that the earth is round or that Afghanistan exists (Webb 1993, Fricker 1995, Coady 1992). Second, bioethicists point out that some trust is unavoidable and occurs in the absence of rational reflection . Lastly, some trust purposefully leaps beyond any evidence of trustworthiness in an effort to engender trustworthiness in the trustee. This is what H.J.N. Horsburgh calls ìtherapeutic trustî (1960). Parents often engage in it in order to encourage their children to be trustworthy. So it can be concluded that rationality of trust by saying that rationality, when applied to trust, needs to be understood differently than it is in each of the skeptical points above. There, ìrationalityî means something like this: it is rational to believe in something only if one has verified that it will happen.  Leaving aside general problems with this view of rationality, problems exist with applying it to trust specifically .Moreover, the above understanding is ìtruth-directedî or ìepistemic,î but the rationality of trust can be ìend-directedî or ìstrategicî (Baker 1987; de Sousa 1987). F.  Trust may be rational in an end-directed way because it contributes to ends shared by people in relationships or even in whole communities. Some assume that trust is rational only if it conforms to what a rational egoist would do (i.e. someone who acts on a conception of the good that is purely individual). Others say that the trust of socially embedded agents (who act on conceptions of the good that are public as well as individual) can be rational, and indeed can be more rational than the trust of egoists (Hollis 1998).
	In such, trust can be rational depending on how one conceives rationality and also depending on the nature of trust. ìRationalityî can be understood in a truth-directed way. But it could also be understood in an end-directed way, and often is understood in that way when applied to trust. Some say that all of these reasons must be available to this person in order for the trust to be rational; in that case, the person is or could be internally justified in trusting as s/he does. Others say that the reasons need not be internal, but can instead be external to the truster and can lie in what caused the trust, or, more specifically, in the epistemic reliability of what caused it. However, the truster need not have access to, or be aware of the reliability of, such reasons. (The latter's epistemology of trust is therefore externalist, while the former's is internalist.)Some epistemologists of trust write as though trust is only rational if the truster him or herself has rationally estimated the trustworthiness of the trustee.  Social constraints exist that will encourage ones trustworthiness. Such an internalist epistemology of trust is valuable because it coheres with the common sense idea that one ought to have good reasons for trusting other people, at least when something important is at stake (Fricker 1995). The theory also implies that the reasons for trusting well (i.e., in a justified way) are accessible to the truster, at some point or another, which may be false. Some suggest that these reasons are often too numerous and varied to be open to the conscious consideration of the truster (e.g., Baier 1986). There can be very subtle reasons to trust or distrust someoneófor example, reasons that have to do with body language, with systematic yet veiled forms of oppression, or with a complicated history of trusting others about which one could not easily generalize. Such reasons, or factors, may influence the truster, even though s/he could not state what they are.Some argue for reliabilist theories that make trust rationally justified if and only if it is formed and sustained by reliable processes (i.e. ìprocesses that tend to produce accurate representations of the worldî; Goldman 1992, 113). Others gesture towards externalism (Webb 1993; Baier 1986), as Baier does with what she calls ìa moral test for trust.î The test is that ìknowledge of what the other party is relying on for the continuance of the trust relationship would Ö itself destabilize the relationî (1986, 255). The other party might be relying on concealment of untrustworthiness or on a threat advantage, in which case the trust would probably fail the test. Because Baier's test focuses on the causal basis for trust, or for what maintains the trust relation, it is externalist. Moreover, because the truster often cannot gather the information needed for the test without ceasing to trust the other person (Baier 1986, 260), the test cannot be internalist.Presumably to avoid having to defend either internalism or externalism, some simply provide a list of common ìjustifiersî for trust (i.e. ìfacts or states of affairs that determine the justification status of [trust]î; Goldman 1999, 274), which a trusting agent could take into account in deciding when to trust (Govier 1998, Jones 1996). The lists include such factors as the social role of the trustee, the domain in which the trust occurs, an ìagent-specificî factor that concerns how good a truster the agent tends to be (Jones 1996, 21), and the social or political climate in which the trust occurs.
	Turning first to the instrumental value of trust to the truster, some argue that trusting vastly increases one's opportunities for cooperating with others and for benefiting from that cooperation; but, of course, we would only benefit if people we trusted generally cooperated as well (Gambetta 1988; Hardin 2002). Trust enhances cooperation; because it removes the incentive to check up on other people, it makes cooperation with trust less complicated than cooperation without it (Luhmann 1979). This point applies to justified trust only if trust is justified in external rather than internal ways, however  If trust were only justified when the truster could produce legitimate reasons for why the trustee is trustworthy, then cooperation with justified trust would not be a whole lot easier than cooperation without it. That is true, at least, if having proper reasons required frequently checking up on the trustee.Trusting provides us with goods beyond those that come with cooperation; but again, for these goods to materialize, the trust has to be justified. Sometimes, trust involves little or no cooperation, so that the truster is completely dependent on the trustee, although the reverse is not true. Examples are the trust of young children in their parents and the trust of severely ill or disabled people in their care providers. Trust is particularly important for these people, because they tend to be powerless to exercise their rights or to enforce any kind of contract. Moreover, since the trust that the ill or disabled place in their care providers contributes to them being vulnerable, it is essential that they can trust these people; in other words, it is important that their trust be justified. The goods at stake for them are all the goods involved in having a good or decent life.The characteristics of trust that suggest it is an emotion are ones that we can try to mimic in our attitude toward other people, in an effort to be more trusting. In other words, one could purposefully try to focus thier attention on what makes other people trustworthy, and in doing so cultivate trust in them. In doing so, one's goal might simply be self-improvement: that is, becoming more trusting, hopefully in a good way, so that one reaps the benefits of justified trust. (Alternatively, we might strive for the improvement of others: that is, making them more trustworthy. See the above discussions of ìtherapeutic trust.î)Among the specific goods that are associated with trusting are knowledge and autonomy. It can be argued that scientific knowledge (Hardwig 1991), moral knowledge (Jones 1999), or almost all knowledge in fact (Webb 1993) depends for its acquisition on trust in the testimony of others. The basic argument for the need to trust what others say is that no one person has the time, intellect, and experience necessary to learn, independently, facts about the world that many of us do know.  Of course, trusting the people who testify to these facts could only generate knowledge if that trust were justified. If one was told our birth date by people who were determined, oddly, to deceive us about when one was born, then one would not know when they were born.
	Autonomy is another good that flows from trust, at least insofar as being autonomous is a skill that we acquire and exercise only in social environments where one can trust people to support it. Sexist or oppressive social environments can inhibit autonomy and that many of the conditions necessary for autonomy (e.g. adequate options, knowledge relevant to one's decisions) can exist only with the help of people or institutions that are trustworthy. Justified trust in others to ensure that these conditions exist is essential for autonomy, if in fact autonomy is relational.The kind of trust that is necessary for both knowledge and autonomy is arguably self-directed as well as other-directed. Keith Lehrer claims that to be able to do the epistemic work that his internalist epistemology requires of one (i.e. evaluating the truth of our beliefs and the worth of our desires), we need to trust oneself to do that very work (1997). Trudy Govier (1993) and Carolyn McLeod (2002) both assert that to be motivated to choose and act in accordance with one's own values that is, to choose and act autonomously, one needs to trust ourselves to do so. While some self-trust might be better than none at all as far as knowledge and autonomy go , justified self-trust is best overall. Without being justified in trusting ourselves to be good epistemic or autonomous agents, one cannot be either. Specific goods of trust that are instrumental to the well-being of the trustee also materialize only if the trust is justified. Trust can improve the self-respect and moral maturity of this person. Particularly if trust involves optimism about a person's moral character, it can engender self-respect in that person. (For on such an account of trust, to trust is to show respect, which can then be internalized.) To be trusted can allow one to be more respectful not only toward oneself, but also toward others. It can therefore enhance one's overall moral maturity. The explicit goal of ìtherapeutic trustî is precisely to bring about such maturity. Therapeutic trust leaps ahead of the evidence, which means that it is hard to justify epistemically. But perhaps it can be justified in a truth-directed way over time, provided that the trust has its intended effect of making the trustee more trustworthy (Baker 1987, 12). Clearly, for therapeutic trust to benefit trusted people significantly, it would have to be justified in this way (i.e. the therapy would normally have to work).
	In conclusion, the importance of trust not only for development of self respect, relationships, moral maturity, but for the strong foundation of respect cannot be overlooked. It is not only a foundation of BDSM life, but also that of humanity as well. It can be proven from the evidence above provided that trust in and of itself holds a key to the deepening of  respect and highlights the duality of the dominance and submissive relationship.

The most important ground in BDSM is knowing ones own self. The base pillars covered in lessons one thru three are only strong and made possible when one has knowledge, understanding and acceptance of the self. The understanding of self is a constant evolutionary practice of which I offer my pack in the lessons several exercises in self development which I shall cover in the third paragraph of my essay paper. In the first two I shall tell a bit about myself and how I have come to the understandings I have reached. 
        I was raised cherokee first and foremost to lay the base work for those to understand where I am coming from. The society and spirituality of the medicine path from a young age revolves around strengthening the tribe's family thru understanding and development of the self. Thru the Full circles ceremonies and games we come to a better understanding of who and what we are. Thru the years, I have taken to study every theory, philosophy, belief, practice,religion and much more of the world from ancient civilization to the present. I have spent years in buddhism and martial arts among various others each one studying it and practicing as I study it as well as widening my perceptions to be able to understand all points of view. I am adaptive by nature being a libra first and foremost, I am what I need to be per person, per case, per scenario. The most I understand and use that which is around me to better understand myself, where all the answers are with in not with out, one comes to realize everything they have been looking for is made possible.  I went into the practice of biomapping as a shamanca on the medicine path. As well as astrology, mayan astrology, and shaman astrology. To better understand what energies and behaviors we are predisposed to one must also understand where they come from. A compete study of ones predisposition's from environmental, societal, parental, metaphysical, and experience allows one to see what has formed the early foundations of their patterns, beliefs, understandings and where they draw their rationality for making choices from. Thus previously based on what we have learned and been conditioned from these various sources. From there we are able to determine what we feel is appropriate in our personal perceptions to be used when as everything has a time and a place if you have but the tools to use and understand them.Thus reprogram those we feel as unacceptable behavioral responses. In being raised in a cherokee society for a time, my experience of self learning and the journey of self in learning ones identity and call animals we also develop who and what we are in the pack society. I was also raised by my father's people for a term among the feral and vampyric communities. The feral community aids it's young in developing and understanding as well as embracing their feral selves from an early age as well as directing and giving it purpose. After time as a shamanca, going into the feral community already with the understanding of the feral self and the embracing of it we learn that thru teaching and aiding other we thus ourselves are learning more about ourselves and deepening our understanding of self. 
	In being a child of knowledge and a student of the world I have learned many important things about myself for myself and am secure in who and what I am . Not only in my personality, beliefs, practices, sexuality and as a pack leader, but also as a person and an individual. This allows me to understand my pre-dispositions as such. By my mother's people I am named Night Crow. The messenger from the in between, that which travels between all worlds and is the keeper of universal law. My totems are the crow, the raven(Keeper of universal or occult knowledges),the butterfly(That whom is  of constant metamorphoses and evolution), Dragonfly (Weaver of dreams and illusions into reality.),Coyote,(That which thru it's own mistakes learns the lessons of life and out of tragedy in the end, comes out on top with better understanding and knowledge from life's trials.), Wolf,(That of unwavering loyalty, pack oriented, and the guide thru life's trials), Panther,(That whom blends in and out of shadows with feline grace of the hunter.), Snake, (That whom transmutes the the poisons of the world into something positive and healing.) and porcupine (keeper of the innocence of childhood and the trusting nature there in.)In numerology I am the path of the spiritual pursuits, analysis, originality and devoted to understanding the hidden secrets beneath the fabric of life and the hidden beneath the surface of situations. This provides the qualities of being ambitious, determined, creative, a talented multitasker, independent, compassionate, emotionally balanced, understanding, caring, having the ability to motive and inspire others,methodical, conscientious, good with details and having an active restless mind that requires constant challenges as well as being outgoing.With the constant drive for self improvement making me instinctive and at times unfeeling and unsympathetic.. I am home and family oriented as well as responsibility oriented, with a realists outlook and an Idealist inspiration. It also means at times I am quiet and introspective, Lack the ability of self expression, Difficulty maintaining routines, disorganized, dislike being on their own , dislike being completely self sufficient. I keep an equilibrium of four dualities at once, (Equilibrium is the maintaining of balance or order, (two equal but opposite forces that cancel out the effects of one another ) and neutrality or chaos (Two equal and opposite forces that merge in a middle ground to form something new) in consistency. Balance may be shifted and neutrality may be changed, but in essence equilibrium is in a constant state of change, therefor in essence is always the same. My four dualities are as following; Sadism/ masochism, Dominance/Submission, Male/female, Shamanca/Necromanctic Practioner.
   In Shaman astrology, I am born under the crow for initiating ideas and rooted in the solar plexus the place of energy in the body,during the time of the falling leaves where energies are darker and waning, requiring me to have balance, constant inner growth and an undominable will. . This creates internal fortitude and Making me self sufficient as well as a natural battery metaphysically, to not only sustain my self in a solid power base but my pack as well. I was born with the influence of the west winds bringing solidity, endurance,secretiveness as well as the teaching of wisdom and constant inner development. My Element is air of fire, bringing me intellectualism, intelligence and extreme passion.I am born to the clan of the butterfly who are constantly moving, always active and shifting from one place to another with transformative abilities. We begin as slow moving vulnerable people early in life who become in a submissive delicate with a range of fresh ideas, unexpected ways of doing things that enjoy manipulating and transforming the energies of things around them. Thus making us invigorating and stimulated by being in open spaces away from confinement. I can be charming , friendly, tolerant, sensitive, positive natured, focusing on justice, cooperation and an idealistic romantic who is diplomatic. On the other hand, I can be Indecisive, resentful, emotionless, cold, dispassionate, calculating, preditorial, secretive, closed off,  and distant if I get hurt. My focus is partnership, the balance and harmony of life in equilibrium as well as beauty. I was born under the tides of recession where the energies and tides are waning for the winter with the thunder of achievement to drive me. I express myself thru creating stability and and security of my foundation as well as a solid, dependable,abundance of patience, practicality, persistence, sensuality and determination to consolidate energy and persevere. My calling under a crow butterfly is the falcon of awakening and creation, with the south west thunder of changing the atmosphere around me suddenly and explosively.Thus allowing me to cultivate decisiveness, impartiality, inspiration and consistency.  
    In mayan astrology I am born on the day of 2 death in the year of 12 wind. Those born to the God IK the winds are our totem, with the spirit of a comet are people of rage and anger with potentially dangerous qualities that require self control and self discipline from birth. Being People of raw energy that provides the spark of life, they bring the rain and storms that create the potentiality for the new. Under the god Quezalcoatl, the feathered serpent and the bringer of civilization, as well as the teacher of spirituality and the higher consciousness. Allowing those born under the morning star venus to bring forth the breath of life(Kundalini and Viate) to weave the essence of healing and the potentiality of thing to come. Born under god Cimi the unconditional forgiveness, the lord of trials and initiations of experiences  that lead to constant transformation , metamorphoses and self evolution to those born under him. Lead by the north carrying the wisdom of their ancestors and the crown chakra to illuminate the primordial waters of the unmanifest into realization in the soul. The people of the Inbetween, the place between death and rebirth, Keeper of the souls of the dead and the spirit of prophecy. In my discovery of self Thru my pursuit of metaphysics and the hidden secrets of life and the study of my self thru each of my journey's of self things  become concrete.
    The personality test which I have taken a few times to note my progress has rendered the same results as what has been previously stated. I am personality "Type INTP, the Architect with a Greatest precision in thought and language and can readily discern contradictions and inconsistencies. The world exists primarily to be understood and discovered  and comprises  3.3% of total population." I am 58.82% Introverted and 41.18 Extroverted as well as being 57.5% Intuitive, 42.5% sensing, 56.41 Thinking, 43.59% Feeling, 62.86% Perceiving and 37.14 Judging. Thus creating almost a perfect balance of each of the qualities pertained in the constitution of ones personality. 
    In the understanding of self one is able to establish the meaning of dominance and submission in their lives. I am dominant  by nature with the needs of both a dominant and a submissive. I am alpha in my pack I have run for 8 years with the duty, responsibility and old decorum requiring me of my own to not only teach, lead, maintain but also to keep the equilibrium and harmony in pack thru the forming of links and bonds with the entire pack in a family or tribe structure. Each of my dominants', submissives', cubs', students and slaves  have their lessons, rules, guidance and structure which I set. Each submissive and slave is paired with a dominant who lives less than an hour from them if not with them. Each pack member answers to me specifically for their lessons and structure as well as their dominants and each student learns under me specifically. My lesson are specific and my hand book covers all of life's lessons, as well as what they need for self development, developing their skills and abilities to their full potential as well as establishing decorum and to guide them on thier journey of self, among other things. To my mate I am a submissive as well as a dominant and in different situations the power exchange is apparent to maintain the equilibrium. Referring to my essay in lesson one about the importance of subs, doms and switches.  Thus in essence I am with out a doubt solidly stated and proven a switch in all essence of the meaning.  I was raised in several communities to promote the understanding of the BDSM lifestyle and as one could say I was raised in BDSM and schooled in many arts in the Lifestyle itself. To me BDSM is an everyday power exchange per person, per scenario and per situation . 
     The importance of self understanding and exploration as well as acceptance are crucial to maintaining equilibrium and harmony in a pack such as mine.My pack mates are provided with A three basis study program, 1 part is martial arts and self defense with essays on what they have learned,1 part is self study from the hand books provided and rules with essays on each section of what they have learned and the  last part is lessons provided by myself with essays on what each lesson means to them. The final tests are in how they apply and utilize what it is I have taught them. One of my self study  hand books is self development exercises, each section covering a different aspect from overcoming, dealing with and accepting the past to overcome it, figuring out who and what they are, what they believe in, what they want and how to get what it is they really want, figuring out what they need and how to obtain it. The next hand book is The Prophet by Kahil Gibram,  covering the importance's of living instead of surviving with the life's lessons on everything from work ethic, to love, to friendship. The Third is the Psionic Manual to help them establish and develop their talents skills in abilities, providing them with concentration, focus, meditation, persistence, visualization, strengthening their energy channels, utilizing their full capacity and potential as well as self discipline, self control and self worth. IT helps them draw and build energy as well as grounding it. My pack is part of who and what I am, it is only as strong as the strongest most adept and only as weak as the most inexperienced and weak. 
       In conclusion the important of self knowledge, acceptance and development is a crucial key in  the BDSM lifestyle which I was born into and live everyday of my life. Furthermore with out a doubt I have proven the solidity of conviction as a switch and myself as an entirety. My entire life and self understanding is a constant awakening into realization as well as the depth of understanding of the self and the world as well as the people around me. In this essay I have offered abit of myself and the lessons of my pack so that others may as well learn and teach as we progress thru the adaptation, evolution and overcoming of life's obstacles and changes as they are presented with out losing ones self or their beliefs and foundations.
  The importance of safety in BDSM practices as well as play and lifestyle is the most important fundamental key to it's existence. Each place, part and and individual aspect of it has it's own safety measures and precautions presented under the basics of BDSM relationships and practices are exercised under the philosophy of "safe, sane and consensual" (SSC), or the philosophy of "risk-aware consensual kink" (RACK) since the 1980s. Some prefer the philosophy of RACK ,indicating a preference in style of which individual responsibility of the involved parties is emphasized , with each participant being responsible for his or her own well-being. RACK focuses primarily upon awareness and informed consent, rather than safe practices. Consent being the most important criteria here. The consent and compliance for a sadomasochistic situation can be granted only by people who are capable of judging the potential results, based on experience. In this consent, they must have all Important information in mind and the required mental capacity to judge the scene. The resulting mutual consent and understanding herein is summarized in an agreement of what their limitations and what can take place are. In other words, that everything is safe, sane and mutually consenting behavior of all whom are involved. Communication is one of the most important safety measures to be taken, weather verbal or body language. 
	Other safety precautions such as the use of a safe word are important.  It must be possible for the consenting partner to withdraw his or her consent at any given time in the agreement is broken or if the limits are surpassed through the use of a safe word agreed upon in advance. Failure to honor a safe word is considered the most serious misconduct that can take place in BDSM and may change the sexual consent situation into a crime, depending on the relevant law since the bottom has revoked his or her consent to any actions following the use of the safe word.Time limit is set for safety and pleasure reasons. The self-bondage session may last from some half an hour, several hours to several days (which is not recommended) thats why it's important to evaluate how long do you plan to spend in bondage. The time limit is introduced by many ways, and you can also invent your own way to escape after bondage.Caution is very important to make sure this session won't be the last. First of all the session is usually planned beforehand. The way you are going to free yourself may vary depending on your imagination and safety precautions, but it's highly advisable to have some tools handy always like a knife and scissors under the pillow. Of course having a partner nearby is of great help in self bondage cause then you can be more sure of your safety. Another important key is establishing a scene that is safe.What is the purpose of the bondage in this scene? It could be to make the bottom feel secure or to keep them still.Is the bondage intended to be decorative or functional?Once you decide on the purpose of the bondage, ask yourself what flavor or feel you want your scene to have? Do you want it to be a sensual and loving seduction into bondage or would you both enjoy a rough grab and tie kidnapping scene?Get comfortable with the rope and the ties you want to perform by doing them over & over again. As long as you are taking precautions by remembering to be safe and communicating with your bottom with their welfare & relative comfort in mind, there is no right & wrong bondage, only variations on a theme.Negotiate the scene. As with any other scene, be sure to have full informed consent before binding your bottom and discuss what their limitations and boundaries are while bound.Ask your bottom about his / her health & medical history as it could relate to your scene. Ask questions such as: Have you had any back, neck shoulder injuries or surgeries? Do you have a heart condition? Etc.Do you have any difficulty with fainting, seizures, respiration, or circulation? If female, do you have breast implants? Does s/he have any past emotional issues that may be triggered by being bound helplessly of which you should be made aware?- Have your bottom stretch a bit. This will often help avoid injury and may help prolong the scene. Watch them as they stretch as this could give you a good indication of how flexible s/he is and may even give you ideas on other ways to bind them and positions to avoid Be sure that s/he has eaten but not too recently & you may want to suggest that s/he make a bathroom stop. Aside from the usual; get him / her some water, wrap in a blanket & keep warm, cuddle & show your appreciation to your bottom there are a few after care things you should remember relative to bondage.Chances are very good that if your bottom has been in bondage for awhile, s/he will be very stiff and sore as you release her / him. Be very gentle! Try to make no sudden movements, watch for rope burns & whips again and let the bottom move and lower any stiff limbs themselves initially.Also you can score major top after care points if you remember to gently massage those areas that have carried the stress or have become numb. You may also apply warmth if necessary to restore circulation (use a heating pad or warm towels) If the bottom is not overly "zoned" this may be a good time to ask for feedback. It will show the bottom that you do care how they feel and it will help you learn more about their body & preferences.Finally, put your rope away properly, being sure to set one's aside that may need special care or cleaning. NEVER, try this stuff at home alone until you have a good working knowledge of what you are doing and how to do it safely!! Please don't ever forget that you can kill or cripple someone if you screw this up.don't attempt suspension alone without proper training. I would always strongly suggest that you have someone more experienced present the first few times you try suspension yourself. It is also not a bad idea to have another person available to help you get your bottom down in case of emergency. You just never can know everything that might go wrong and if you need to get someone out in a big hurry it might be nice to have someone to help you catch them when you cut that rope.Find out and be extremely aware of the maximum load capacity of every item related to your scene. Your bondage is only as safe as the weakest link in your system. Remember that a person struggling can exert more than 4 times their own body weight. Double check the bolts, hardware and construction of the rig that the person will be tied to making sure that there are no signs of wear. How many strands of rope are actually supporting the weight? What if one failed, is there enough back up?Make sure that you have an understanding of what load is safe to put on items such as eyebolts (use only welded closed loop eyebolts for bearing weight) and anchor bolts & in what direction. For example if an eyebolt is screwed into an overhead beam and you are applying pressure straight down it has less chance of failure than if you have that same eyebolt screwed into a wall and you are applying pressure that could cause the shaft to snap or the wood to split under the load. Again, this is very serious life threatening stuff and you must take everything into consideration! If you don't know what is safe, ask someone who does!Each & every time you pick up your rope to do a suspension, ask yourself how you would feel if you killed or crippled someone you care about? Even if you are an experienced rope rigger and have done suspension 100 times or more, check in with yourself and see where you are at today, in this moment. Are you well rested, alert and in good enough physical shape to do this scene safely? (Suspension can involve heavy lifting or having to support a bottom's weight while you tie off the ropes.) Are you also attuned to your bottom's physical & emotional needs well enough to do this scene beautifully? (I think the most beautiful scenes I have seen are more about the connection of the players than the top's skill with his / her knots & toys) It is a far better decision to wait to do the scene another day than to just stumble stubbornly or blindly ahead and have a negative experience.
	As you know among BDSM practices there are many "bloody" ones, such as abrasion, scratching, temporarily or permanent piercing, cutting and bloodletting.Blood is dangerous. It simultaneously arouses and frightens. Bloody practices require a great deal of trust, care and mutual understanding between the partners. And of course they must bring no harm. You know that contact with blood might be fright with many troubles, beginning with minor infections and ending with the most dangerous and incurable disease, that is AIDS. Beside this blood play is accompanied with risk of injuries or psychological traumas.Therefore you should necessarily take into account some certain measures in order to make your blood play absolutely safe.BDSM Blood Play Safety Measures are as important as the play. Make sure the place your session takes part in is well lit.Seat or put down the submissive comfortably. This is up to you to decide whether to restrain him or not. Perhaps you should in order to prevent the submissive from moving.Make sure your hands are absolutely cleanBut on both hands surgical gloves.If your submissive is sweaty or dirty for some reason than wash the part of his body where you are going to make a cut with antibacterial soap  Pour a little disinfectant (for example with betadine) on a cotton ball and clean with it the area you are going to concentrate on. Then use alcohol go over the same area.Your submissive is quite likely to be nervous during the session. Remind him of necessity to breath. Deep breathing helps to concentrate on something else but fear or even to help him attain sub-space like state.Your submissive is very likely to be afraid of what is going to happen. Make all possible efforts to comfort the partner. Assure him or her you are going to be very careful and loving..Be sure not to allow droplets not to get on carpets and furniture. If this happens use some antiseptic solutions to clean the spots.Perhaps there is no necessity to mention that no bladder or other tool should be used on another person without being disinfected?
	In conclusion safety is the most important fundamental of BDSM lifestyles and the key to safe play. Thru SSC and RACK as well as understanding the safe practices of each different type of play we may take interest in.  Starting sessions out short with low levels of each degree of play discussed previous and slowly progressing to better understand the comfort levels of each person involved is recommended. Discussing matters over previously to understand what each of the people involved are comfortable with, what they are susceptible to and strong against is a priority. Discussing the experience of each party involved and their history in BDSM is important as well knowing their personality and pre-dispositions when entering. A strong basis of trust must be formed as well as communication and mutual understanding.REsearch and or experience in the lifestyle as well as learning under a Kioshen to further your knowledge is advisable in the lifestyle.

Punishment, Torture and atonement in Mideavil Times
A Intro
	1)Quotes:
ìA harsh whipping with a cane is the worst kind of torture practiced in our country. Though it may seem impossible, five hundred lashes, even just four hundred, it is all it takes to kill a man"
"The right to corporal punishment exercised by one man over another is one of the evils that afflicts society, it is a sure means to smother any seed of civilization and to cause it to decompose"F. Dostoyevsky
"And the killing of children that never stopped, the children who were sold and betrayed by the million, the victims of torture hanging from the gallows, wicked banners of a wicked power".
"There is no event that has no effect on me and there is no event that I cannot affect in some way"
"Everyone of us, in our time and in our space, whether it be large or small, is always responsible for everything that happens in the world" Father D.M. Turoldo
ìLet us pray that each one of us, looking to the Lord Jesus, meek and humble of heart, will recognize that even men of the church, in the name of faith and morals, have sometimes used methods not in keeping with the Gospel in the solemn duty of defending the truth.î ñ Joseph Cardinal Ratzinger, Jubilee Request for Forgiveness, March 12, 2000
ìThe Inquisition resulted in the torture and murder of millions of Christians whose only crime was a rejection of Catholic heresy and a commitment to follow the Bible as their sole authority for faith and practice. John Paul II has not confessed the Inquisition; he has failed to label his fellow popes the murderers they were.î ñ Jerry Kaifetz  
ìBefore.... Before we are.... Before we were.... Before our ancestors could be called "human," then did it begin, and through ages untold have the Old Ways shaped humanity. They were not a thing apart, nor something added later, but part of the very creation of our race.î
	2)Events:
        A)The mideavil inquisition	
The inquisition was established by the papacy in during the Middle Ages. Their mission was to seek out, try, and sentence persons guilty of heresy. In the early church the usual penalty for heresy was excommunication. But as the need for the church to eliminate heretics increased so did the penalty. This routed three main inquisitions,
The Medieval Inquisition
         B)The Spanish Inquisition
Most of the myths surrounding the inquisition have come to us wrapped in the cloak of the Spanish Inquisition. Traditional anti-Catholic presentations will discuss the papal decretal of 1184, Pope Innocent III and the Albigensian crusade beginning in 1208, then leap ahead to the Spanish Inquisition in the mid 16th Century. It is with the Spanish Inquisition that the lurid myth of the inquisition truly developed. It is the world of Edgar Allen Poeís The Pit and the Pendulum, with vivid descriptions of burning heretics in auto-de-fes, ghastly engines of torture, innocent Bible-believers martyred for their faith, and a once vibrant economic and social power hurled back into a papal-dominated ìdark agesî from which it has yet to truly emerge. In many ways, the reality of the Spanish Inquisition has its own human tragedies, but it is not the tragedy presented in the common caricatures.
          It is a curiosity of history that the medieval inquisition of the 13th and 14th centuries was little utilized in Spain or Portugal. It was only after the mid-fifteenth century that the Spanish Inquisition would develop, and its target would not be heretics in the traditional sense, but rather Jews who had converted to Christianity and were accused of secretly practicing their old faith. To many contemporary historians of the Spanish Inquisition, the story unfolds not as a ìreligiousî persecution, but rather a racial pogrom. Additionally, the Spanish Inquisition had very little involvement with trials and punishments of Protestants, even with centuries of propaganda to the contrary.
	C) Roman inquisition
After the breakdown of Roman imperial authority in the Fifth Century, heresy, perhaps a luxury of wealth and leisure, lessened within the more vital concern of the evangelization of non-Roman Western Europe. While theological disputes rose from the Sixth through the 10th Century, the Church struggled to establish independence from the interference of the Eastern emperors and domination of petty local rulers while at the same time developing ecclesial structures and clerical discipline.9 With the renewal of the papacy and the conversion of Europe accomplished, powerful reform movements began in the 11th Century that reaffirmed the need for unity of belief and the means to address doctrinal dissent that threatened both Church and society.
	D) Reformation response
Under Charles V, successor to Ferdinand and Isabella, the Inquisition became an established part of Spanish justice. With the outbreak of Lutherís Reformation in Europe and the spread of its ideas in the 1520s, it was entrenched as a means to both protect the faith in Spain from infiltration of this new heresy, and as a further means to buttress royal power.
           The Reformation would have little impact in Spain. One on the one hand, the existence of an active State-sponsored inquisition can be viewed as one reason it never took hold. On the other hand, however, Spainís traditional Catholicism so identified with the Reconquista of the late 15th Century surely played a strong role. ìUnlike England, France and Germany, Spain had not since the early Middle Ages experienced a single significant popular heresy. All its ideological struggles since the Reconquest had been directed against the minority religions, Judaism and Islam. There were consequently no native heresies (like Wycliffism in England) on which German ideas could build.î32  Humanism itself also had a rather weak impact in Spain. Scholars and essayists such as Erasmus had only a minimal following.33 The small number of humanists with an understanding of Erasmus were viewed suspiciously, however, and Erasmus would eventually become equated with Luther in Spain.
	E)The Inquisition in Italy         
          Unlike the inquisition in Spain, the inquisition in the Papal States and in various Italian cities had no conversos to be targeted. (Many Spanish conversos would find refuge in Rome and other Italian cities where they were never bothered.) By the mid-sixteenth century and the publishing of the reforms of the Council of Trent (1563), the inquisition in Rome focused on keeping out Protestant thought. ìLike the Spanish Inquisition, the Roman Inquisition and its subordinate tribunals appear to have been generally successful in keeping any substantial Protestant influence from spreading widely in the peninsulaÖonce the immediate problem of Protestantism was reduced, (the inquisition) turned the bulk of its operation to the question of internal ecclesiastical discipline and to offenses other than Protestantism.î44
The inquisitions as they existed in the Papal States and the cities and kingdoms throughout Italy were never viewed with the same approbation as the Spanish Inquisition. For the most part, these inquisitions focused on clerical abuses and, outside the Papal States, had a strong mix of political intrigue. However, three famous cases that contributed to the myth of the Inquisition took place in Italy. They were the trials of  Savonarola (1498), Giordano Bruno (1593-1599) and Galileo (1633).
F)Buddist Dispute
Throughout the ages there has prevailed a distressing symbiosis between religion and violence. The histories of Christianity, Judaism, Hinduism, and Islam are heavily laced with internecine vendettas, inquisitions, and wars. Again and again, religionists have claimed a divine mandate to terrorize and massacre heretics, infidels, and other sinners.
Some people have argued that Buddhism is different, that it stands in marked contrast to the chronic violence of other religions. But a glance at history reveals that Buddhist organizations throughout the centuries have not been free of the violent pursuits so characteristic of other religious groups.
	
G) Flagellants
"In this sombre Italian street with its ghastly procession we have indeed an epitome of the Dark Ages. The fanatical madness of the Flagellants broke out at intervals during three centuries - from the thirteenth to the sixteenth - and extended over all civilized Europe. The tyranny and corruption of the times, the fear of the wrath of God, the terror of the plague, the general unrest of men's souls, all combined to set afoot these bands of enthusiasts, scourging themselves as atonement for sin and as substitute for all sacrements of the church and for all the ministrations of the clergy. The painter has reproduced all the characteristics of this terrible march with great artistic intelligence, - the half-naked, white-draped scourgers, filling the street like an army of the sheeted dead and mounting tumultuously the high steps of the cathedral to the terror of the clergy, the gloomy penitents and fanatical monks who carry the banners and the great crucifix and direct the procession, the curiosity and the fear of the populace, the awful doubt of the age. The photogravure plate reproduces with an exactitude that no other method of engraving permits the infinite detail that combines to make the character of this great historical work."
B)Torture devices: Torture was used during the Middle Ages for three reasons:
1) To Force confessions or secret information from those accused
2) To discorage dessent and intellectual freedom
3) To Persuade Jews, Muslims, and other non-believers to accept Christianity
 The most common means of torture included burning, beating and suffocating, however the techniques below are some of the most extravigant. Torture can include anything used to bring upon physical or mental pain but these below are some of the most common.

Toe wedge	, Tongue Slicer, Copper Boot, Lead Sprinkler, Water Torture, The Garrotte
1) Wooden wedges
Wooded wedges were forced underneath the toenails to help urge a confession from the criminal. The toenails often became infected and other tortures were applied if this was not enough for confession.
2) This scissor type instrument was used to slice the tongue up after the victims mouth was forced open.
3)The copper boot was placed around the foot of the victim and filled to the brim with molten lead causing first degree burns.
4) The sprinkler was filled with molten metal and dripped on the stomach, back, and other body parts of the victim.
5 )During the water torture, the victims nostrils were pinched shut and fluid was poured down his throat. Intstead of water, sometimes vinegar, urine, or urine and a combination of diarrhea were forced down the throat.
	6) The Garrotte
This instrument bears a Spanish name because it was "improved" in Spain, where it became the official instrument of capital punishment. It remained in use until 1975, when the last person to be executed was a young student who was later found to be innocent. This incident was one of the arguments used for the abolition of death penalty in that country.
This instrument has very ancient origins. Simply put, a pole was driven into the ground and a rope was tied around the victim's neck. But if the pole was not very thick and the rope was tightened behind the pole, the neck of the victim could be tightened more gradually and easily released.
This sort of torture was used all over the world as testified by etchings.The string tying the victim's neck to the pole could be made of a material that would shrink once wetted, so that the victim would slowly suffocate as it dried.The "improved" Spanish version of this instrument was used for executions. It had a steel collar, larger in size than the victim's neck to prevent strangulation, but, at the same time, tight enough to immobilize the head and the neck.Preventing neck and head movement was necessary because it allowed the victim's cervical vertebrae to be penetrated by a steel tip, moved by a screw mechanism positioned in the rear of the pole. In theory, such penetration was to be quick and precise, thus, able to administer a rapid and certain death.Actually, though, the possibility of error and failure is so high that I leave it to the imagination of the reader to consider the suffering it actually inflicted
Thumb screw, Toothed Squeezers, Spanish Donkey, Foot Press, Scottish Boot, bugs
1) The thumbscrew was simple placed on the thumb and tighten until it crushed the thumb. The tool was also used on toes.
2) These toothed bars squeezed the victim's testicles til they were destroyed.
3) The victim was placed on the Spanish donkey and then had extremely heavy weights tied to his or her legs until the force was so great that it destroyed the are between the legs.
4) The Foot Press slowly squeezed the naked foot between the iron plates lined with sharp spikes to crush the bones of the foot.
5) The Scottish Boot was placed around the ankle of the victim and then wedges were forced into the ankle.
	6) Bugs
Another way of torturing someone was to tie them down to a table or hang them on a wall,drop bugs in their ears and put a helmet on them so that the bugs can not escape.The bug would buzz around,sting the victim,bite or pinch whatever else bugs do until the person went insane.
Breast Ripper, Pear, Rack, The Branks, The Juda Cradle, Iron Maiden, The Wheel
1)The Breast Ripper
Cold or red-hot, the four claws slowly ripped to formless masses the breasts of countless women condemned for heresy, blasphemy, adultery and many other ìlibidinous actsî, self-induced abortion, erotic white magic and other crimes. In various places at various times ñin some regions of France and Germany until the early nineteenth centuryñ a ìbiteî with a red-hot ripper was inflicted upon one breast of unmarried mothers, often whilst their creatures, splattered with maternal blood, writhed on the ground at their feet. Besides the punitive function, breast-ripping also served as an interrogational and juridical procedure.
2)The Oral, Rectal, and Vaginal Pear.
The pear was a metal object that is shoved inside the mouth anal cavity and vagina. Once in place the screw at the end was turned and the pear opened up inside the cavity. This caused much damage and lead to death.  "They are forced into the mouth, rectum or vagina of the victim and there expanded by force of the screw to the maximum aperture of their segments. The inside of the cavity in question is irremediably mutilated, nearly always fatally so. The pointed prongs at the end of the seqments serve better to rip into the throat, the intestines or the cervix."
3) The Rack
Perhaps the rack is so familiar because it was so commonly employed, variations existing as far back as Egypt and Babylonia. This one is Italian, 1500. 2 It is equipped with spiked rollers on which the stretched victim would lay, feet tied at one end, hands at the other. Tied to the rack and stretched gradually (or quickly) for days, elongation of bodies was reported by various sources to cases of twelve inches, a result of systematic dislocation of every joint in the body, loud popping sounds mixing with shrieks of agony, futile cries for pity. With the prisoner tied to this horrific device, the inquisitor would then employ a variety of more subtle tortures. Red hot pincers would tear off nipples, tongues, ears, noses, and genitals. Intestines were slowly wound onto pulleys before the dying victim's eyes. Crosses branded into the flesh of the shrieking wretch brought him/her closer to God and his Infinite Mercy.
The victim was bound on an oblong wooden frame with a roller at each end. If the victim refused to answer questions, the rollers were turned until the victim's joints were pulled out of their sockets.
		4) Branks
These devices had two main features: They exposed the victims to ridicule by forcing them to wear a ridiculous likeness, and, at the same time, they inflicted mortification and physical torture by occluding the victims' mouth or nose and covering their eyes. As we can see in the picture number 3, the victim's mouth was stopped up with a ball to prevent her from screaming and moaning.
The long ears represented the ears of an ass. In Europe, many negative characteristics were attributed to this animal. Even today, donkeys are considered to be the stupid version of horses and the epithet "ass" is still used, in Italy, France and Spain, to define a stupid person.The version with a pig nose or even a pig head, symbolizes someone dirty. The word pig, when referred to a person, is considered offensive in all European languages.The branks were a mask that had a metal piece that goes in your mouth. The mouth piece has spikes on it, which unables you to talk.
			5)The Juda Cradle is a horrible torture. The victim is hung above a cone pyramid type object and then is lowered upon it. The sharp tip of the cone or pyramid is forced into the area between the legs.
	6) The maiden of Nuremberg
The name of this instrument seems to have originated from a prototype that was built in the town of Nuremberg. It is also said that this sort of sarcophagus had the face of a maiden carved on its front door, probably with the aim of making this horrible container look more refined. This instrument has four main features, whose wickedness, I think, deserve to be analyzed. The inside of the sarcophagus was fitted with spikes designed to pierce different parts of the body, but miss the vital organs, so that the victim was kept alive, in an upright position.  Its second feature is that the victims were kept in an extremely confined space to increase their suffering. Its third feature was that the device could be opened and closed without letting the victim, who had been pierced from the front and the back, get away.  Its fourth feature was that the container was so thick that no shrieks and moaning could be heard from outside unless the doors were opened. When the sarcophagus doors were shut again, the spikes pierced exactly the same parts of the body as before, and thus no relief was ever possible. This instrument can be defined both a torture and a death instrument.
				7) The Wheel
Being broken or "braided" on the wheel was one of the most insidiously painful methods of torure and execution practised in Europe.
After hanging, ìbreaking with the wheelî was the most common means of execution throughout Germanic Europe from the early Middle Ages to the beginning of the eighteenth century; in Gallic and Latin Europe the breaking was done with massive iron bars and with maces instead of wheels.The victim, naked, was stretched out supine on the ground or on the execution dock, with his or her limbs spread, and tied to stakes or iron rings. Stout wooden crosspieces were placed under the wrists, elbows, ankles, knees and hips. The executioner then smashed limb after limb and joint after joint, including the shoulders and hips, with the iron-tyred edge of the wheel, but avoiding fatal blows. The victim was transformed, according to the observations of a seventeenth-century German chronicler, ìinto a sort of huge screaming puppet writhing in rivulets of blood, a puppet with four tentacles, like a sea monster, of raw, slimy and shapeless flesh (rohw, schleymig und formlos Fleisch wie di Schleuch eines T¸ndenfischs) mixed up with splinters of smashed bonesî. Thereafter the shattered limbs were ìbraidedî into the spokes of the large wheel, and the victim hoisted up horizontally to the top of a pole, where the crows ripped away bits of flesh and pecked out eyes. Death came after what was probably the longest and most atrocious agony that the ingenuousness of the power structure could inflict.
Together with burning at the stake and drawing-and-quartering, this was one of the most popular spectacles among the many similar ones that took place in all the squares of Europe more or less every day. Hundreds of depictions from the span 1450-1750 show throngs of plebeians and the well-born lost in rapt delight around a good wheeling, better if of a woman, best of all if of several women in a row.
Head crusher, Whirligig, Cat's Paw, Heretic Fork, The Chair of Spikes, 
		1) The Head Crusher
Recorded in sources dating as early as the Middle Ages, head crushers enjoy the esteem of the authorities in many parts of the world today. The victimís chin is placed on the lower bar, and the cap forced down by the screw. All comment seems superfluous. First the teeth are crushed into their sockets and smash the surrounding bone, then the eyes are forced out of their sockets, and finally the brain squirts through the fragmented skull. Although nowadays no longer a means of capital punishment, head crushers are still used for interrogation. The modern caps and chin rests are padded with soft materials so as to leave no mark on the victim. Examples of headcrushers can be seen in the Tower of London and at the Tijuana, Mexico Cultural Center.
2)The whirligig
The whirligig was not that bad of a torture. The whirligig was a device used as a military punishment. The offender was put in a cage which was spun rapidly, resulting in nausea and vomiting. Then coupled with another tactic as this was more of a form of degrading the victim and humiliating them. 
3)The cat's paw was a short pole with a pitch fork at one end. It was used to tear the the flesh of the victim.
4) The heretics fork
This instrument consisted of two little forks one set against the other, with the four prongs rammed into the flesh, under the chin and above the chest. A small collar supported the instrument in such a manner that the victims were forced to hold their head erect, thus preventing any movement.The forks did not penetrate any vital points, and thus suffering was prolonged and death avoided. Obviously the victims' hands were tied behind their back.
	5) The chair of spikes
The inquisitional chairs:
This instrument of torture comes in different versions. We are first going to examine their common features and, then, their differences. All of them have common features, in that they are covered with spikes on the back, on the arm-rests, on the seat, on the leg-rests and on the foot-rests. The chair exhibited at the museum of San Gimignano has 1300 spikes, a real "carpet" of spikes . One version has a bar screwed on the lower portion of the chair, by the victim's feet, which by a screw mechanism forced the back of the legs against the spikes, thus penetrating the flesh of the victim. Another version had two bars immobilising the victim's wrists forcing his forearms against the arm-rests resulting in the flesh being penetrated by the spikes. The victim would sit in the chair and weights would be applied onto the victim forcing his body into the metal spikes.Another version had a bar at chest height, to immobilize the victim's bust, while the spiked seat had holes to allow the victim's bottom to be 'heated" by hot coals placed under the seat, causing painful burns, but still keeping the victim conscious.
The strength of this instrument lies mainly in the psychological terror it causes and the threat that the torture will get increasingly worse, conforming to a model where the pain starts off easy and then gets progressively worse. The idea is that the Inquisitors can interrupt it at any stage, upon visual inspection of the damages that have been inflicted.
This instrument was used in Germany up to the 1800s, in Italy and in Spain up to the end of the 1700s, in France, in Great Britain and in the other central European countries, according to certain sources, up until the end of 1800s.
					
C) Methods, results and variation: 
Isolation, Monopolisation of Perception, Induced Debility, Threats, Occasional indulgences, Demonstrating, Degradation Enforcing Trivial Demands, sensory deprivation.
	1. Isolation.
Deprives victim of all social support of his ability to resist. Develops and intense concern with self. 
Makes victim dependent upon interrogator. 
Complete solitary confinement. Complete isolations. Semi isolation. Group isolation.

2. Monopolisation of Perception.
Fixes attention upon immediate predicament. Fosters introspection. Eliminates stimuli competing with those controlled by captor.  Frustrates all action not consistent with compliance.
Physical isolation. Darkness or bright light. Barren environment. Restricted movement. Monotonous food.

3. Induced Debility
Exhaustion weakens mental and physical ability to resist.
Semi-starvation. Exposure. Exploitation of wounds. Induced illness. Sleep deprivation. Prolonged constraint. Prolonged interrogation. Forced writing. Over- exertion.

4. Threats.
Cultivates anxiety and despair.
Threats of death. Threats of non return. Threats of endless interrogation and isolation. Threats against family. Vague threats. mysterious changes of treatment.

5. Occasional indulgences.
Provides positive motivation for compliance. 
Hinders adjustment to deprivation.
Occasional favors. Fluctuations of interrogators's attitudes. Promises. Rewards for partial compliance. Tantalising.

6. Demonstrating
'Omnipotence'. Suggests futility of resistance.
Confrontation. Pretending co-operation taken for granted. 
Demonstrating complete control over victim's fate.

7. Degradation.
Makes cost of resistance more damaging to self esteem than capitulation. 
Reduces prisoner to 'animal level' concerns.
Personal hygiene prevented. Filthy infested surrounds. Demeaning punishments. Insults and taunts. Denial of privacy.

8. Enforcing Trivial Demands.
Develops habits of compliance. 
Forced writing. 
Enforcement of minute rules

9) Sensory Deprivivation 
I'm not sure but I actually think they STILL use this but not as torture..as a way to cure some mental problems.But as for torture...how would you like to be put into a tiny cell...so dark light can not get through.Tucked away in a deep forest away from anyone and anything.No sounds from outside and no light from above.Left to starve to death. Hot wax was sometimes poured into the victim ears until they went deaf.
D) Places:
	1) tower of London
The Tower of London is located in the city of London, on the north bank of the Thames River. The original tower, known as the White Tower or Keep, was built by William the Conquerer shortly after the Battle of Hastings in 1066. The tower has served as a royal residence, a state prison, a zoo, a mint, and a armory. But perhaps its most infamous use was as a torture center. Hundreds of people died here, most of them by judicial murder rather than the due process of law.
Many parts of the tower have recieved names from the horrible events that took place there. For instance, the Bloody Tower was so called from the tradition that the English child king Edward V and his brother Richard Plantagenet, duke of York, were murdered there in 1483. And then there is Devereux Tower, named for its most famous prisoner, Rober Devereux. He was held there before his execution for treason in 1601, and where, in 1478, George Plantagenet supposedly was drowned in a barrel of wine.
The most notorious prisoners were kept in "Little Ease," a small cell impossible in which to stand upright or lay down. They may stay crouched for a week before their torture began. Some of those tortures practiced at the Tower of London include the rack, the thumbscrew, and the boot.
The tower has been the last resting stop for many famous people before their death. In 1305 William Wallace, (the guy played by Mel Gibson in BraveHeart), was taken to the tower where he was tied to horses tails and and hanged till nearly dead, then his bowels torn out and his head cut off. The tower was also the host of the suspicous disappearance of Edward V and Richard Duke of York as mentioned earlier. Another theory is that they smothered the children in their beds and the bodies were buried in the precincts. However in 1674, when workmen were demolishing a stone staircase on the south side of the White Tower, they found a chest containing two childsize skeletons. None doubted that these were the bodies of the two princes.
Today, the tower is a museum and one of the country's greatest tourist attractions. It is home to many many legends of ghost stories and strange occurences.
	2) The Konstantino-Yeleninskaya Tower served as the Kremlin torture chamber in medieval times and stands on the site of the white-stone Timofeyev Tower, through whose gates Dmitry Donskoy led his troops in 1380 to the historic battle of Kulikovo against the Mongol and Tartar armies.
	3) The Lobnoye Mesto, a circular stone platform on Red Square not far from St. Basil's Cathedral, was built in the early 16th century and used primarily as a platform from which the Tsar's edicts were read out, special church sermons were given and the sentences of convicted criminals were aired. The platform's name derives from its location, on a steep slope or "uzlobie" in Russian. In Orthodox Moscow this place symbolized the hill of Golgotha in Jerusalem, on which Christ was crucified. In translation from the ancient Hebrew Golgotha means "lob", head or forehead, hence the connection.
	4) York Dungeon 12 Clifford Street
Wander through a modern day Danteís Inferno with a bloodcurdling visit to the York Dungeon, an animated medieval horror museum. Pain, superstition, torture and death haunt Britainís past - and are recreated here.
Visitors have the opportunity to step into the dark, musty, atmospheric chambers and meet characters like Yorkís most infamous son, Guy Fawkes. Scenes show Fawkes being tortured to reveal the other conspirators behind the Gunpowder Plot of 1605. There is also a very realistic reproduction of that most notorious of British torture instruments, the rack.
	There is also a scene depicting the punishment of Margaret Clitherow, who lived in Shambles. She was crushed to death beneath a pile of stones after being charged with harbouring Catholic priests during the Elizabethan period when Catholic Europe was attempting to topple the Queen. The Dick Turpin Story tells of the demise of one of the countries most famous highwaymen.
E) Events:  History and Myth: The Inquisition
	The mideavil inquisition	
The inquisition was established by the papacy in during the Middle Ages. Their mission was to seek out, try, and sentence persons guilty of heresy. In the early church the usual penalty for heresy was excommunication. But as the need for the church to eliminate heretics increased so did the penalty. This routed three main inquisitions,
The Medieval Inquisition
ìThrough the early Middle Ages belief had been taught through the use of simple creeds, and behavior had been regulated by a series of penitential regulations and by the rich liturgy performed by trained specialists. These rules had achieved the conversion of most of northern Europe to Christianity by the year 1000. They had depicted the world as a place of temptation and the prospects of salvation in it as slender. But during the course of the eleventh century a spirit of religious reform argued that the prospect of salvation in the world would be greatly increased if the world were reformed. With the reform of the papacy itself at the end of the eleventh century the Latin Church began to devise its grand program of sanctifying the world.î10 The reform of the papacy involved the freedom from its domination by Italian aristocrats that had taken place in the tenth century.11 Led by a stronger papacy, the ìgrand program of sanctifying the worldî was a combination of the Churchís need to reform its institutional life, free itself from control by secular lords, and to build a Christian society. This required a clearer understanding of the essentials of the faith among believers and a more incessant demand to proper Christian behavior. There was also the growing fear that ìThose who dissented from belief or behaved in a manner that was explicitly defined as un-Christian appeared no longer as erring souls in a temptation-filled world, but as subverters of the worldís new courseÖ.î12  
	Christian rulers and the common people themselves shared the same perspective. The ìInquisitionî as a formal process of the Church would not be codified until the 13th Century. But in the two centuries prior, there was a strong movement to forcefully address religious dissent. To be a ìhereticî meant facing possible mob justice and certain trial by secular courts.
        The two heresies of the 12th and early 13th centuries that gave birth to the medieval inquisition were that of the Cathars (or Albigensians) and the Waldensians. The Cathars essentially held that the ìevil godî of the Old Testament created the material world and saw the Church as the instrument of that material world. The Waldensians preached against wealth, clericalism and rejected the sacramental nature of the Church. Both these movements coalesced to a certain degree, and would become somewhat popular in Southern France, Northern Italy and parts of Germany.13  (Protestant reformers in the 16th Century would often point to these movements as part of an alleged ìsilentî Church that existed since the Apostolic Age, as Kaifetz suggests. In reality, the Cathars and the Waldensians had a decidedly non-Christian ìdualisticî perception of God, the source of which was essentially pagan philosophy. Their views were unique to the times and would have horrified the 16th century Protestant Reformers.)
          Up to the late 12th Century, such heresies were considered the responsibility of the local bishop. It was assumed that secular rulers (as well as the mob) would take action. The Church response had remained primarily an attempt to persuade and, if necessary, excommunicate heretics. But an evolution was taking place. ìThe Third Lateran Council of 1179 produced several canons condemning heretics ñ chiefly to excommunication and denial of Christian burial ñ and several widely circulated condemnations of heresy, with specific descriptions of heretical beliefs and practices, as well as privileges comparable to those of crusaders for those who fight against heretics and their defenders. In 1184 Pope Lucius III issued the decretal Ad abolendam Ö called ëthe founding charter of the inquisition.íî14 Pope Luciusí decree called for those found by the local church to be heretical to be turned over to the secular courts. In 1199, Pope Innocent III (1198-1216) identified heresy with treason. As part of his singularly strong reform movement, including encouraging of popular devotions, increased emphasis on catechesis, and the eradication of clerical abuses, Pope Innocent III viewed heresy as a destroyer of souls. When Albigensians in Southern France killed a papal representative in 1208, Innocent called for a ìcrusadeî against the heretical sect. The violence of the subsequent ìAlbigensian Crusadeî was not in keeping with the reforms and plans of Innocent, who stressed education, confession, clerical reform and preaching to counteract heresy.15 Yet, under the control of mobs, petty rulers and vindictive local bishops who cared little for Innocentís interventionist reforms, armies from northern France swept through the heretical strongholds for over 20 years. The Albigensian heresy effectively disappeared.
          The uncontrollable fanaticism of local mobs of heresy hunters, the indifference of certain ecclesiastics, the violence of secular courts and the bloodshed of the Albigensian crusade led to a determined effort by the papacy to exercise greater control over the determination and prosecution of heresy. This would allow for some measure of persuasion and conversion, rather than simply prosecution by secular courts that emphasized punishment rather than salvation. Beginning a trend started earlier in the century, papal legates from the curia, or local judges appointed by the popes began to exercise courts of inquisition. The papacy also began to use the Mendicant Religious Orders, especially the Dominicans (founded 1220) and, later the Franciscans (founded 1209) to combat heresy by serving as confessors, preachers and judges.16  In 1231, Pope Gregory IX (1227-1241) specifically commissioned the Dominicans as papal judges of heresy.17
          Over the next 20 years there grew up a very specific state of canonical legislation for dealing with heresy. Though not as severe as the secular courts of Europe at the time, the penalties for heresy ñ including confiscation of property and the formality of turning persistent heretics over to the secular courts for punishment ñ became codified within ecclesial courts.18  This was, then, the formal establishment of the medieval inquisition. It consisted of a mix of local episcopal courts, as well as papal-designated judges and legates. It had close ties to the secular rulers who, in effect, enforced the judgments of ecclesial courts as heresy had become equated with treason. There was no central office in the medieval inquisition, no overarching authority. Local bishops, or members of the Mendicant orders assigned over a period to a certain area, established ecclesial courts for the investigation of heresy. They used procedures common to contemporary European legal procedures. By the late fourteenth and most of the fifteenth centuries, the work of such ecclesial courts was ìintermittent and occasionally non-existent.î19
          The medieval inquisition courts often functioned like circuit courts of the more recent past. Codes and manuals were developed that detailed how an inquisition was to function. It began with the arrival in an area of the inquisitors, possibly members of the Dominican order. They would preach a sermon to the clergy and laity of an area on the dangers of heresy. A ìperiod of graceî would them be extended to allow for confessions of dissenting practices without subsequent trial. Trials were held for those who refused to confess under the period of grace. For those who returned to the Church, forgiveness was granted and some form of penance imposed. Those that did not reject their heresies were excommunicated and turned over to the secular authorities.        
          For the most part, these courts functioned similarly to their secular counterparts at that time though generally, their sentences and penances were far less harsh. The investigations were held in secret and names of witnesses were not given to the accused, generally out of fear of retaliation. (The names of witnesses were known to the inquisitors and were kept in the written records. Judges were given detailed instructions in the manuals on how to detect false witness. Those accused were also allowed to list their known enemies and witnesses appearing on such a list were often discounted.) At the conclusion, the decrees of the trial were made public.20
          A number of questions arise concerning these medieval inquisitions. First and most important to the myth of the inquisition, concerns the use of torture in obtaining confessions. Proof was necessary in order to convict and in the absence of such, confession was necessary. As Peters explains at length:
          ìThe tradition of Roman and medieval criminal law had made torture an element in the testimony of otherwise dubious witnesses, and a procedure could be triggered by enough partial proofs to indicate that a full proof ñ a confession ñ was likely, and no other full proofs were available. The procedure of torture itself was guarded by a number of protocols and protections for the defendant, and the jurists rigorously defined its place in due process. A confession made after or under torture had to be freely repeated the next day without torture or it would have been considered invalid. Technically, therefore, torture was strictly a means of obtaining the only full proof availableÖTheir tasks were not only ñ or even primarily ñ to convict the contumacious heretic, but to save his soul if possible and to preserve the unity of the Church. In this their interest often ran counter to those of lay people (who simply wanted the heretic destroyed before the whole community suffered), and of judicial officers of temporal powers, who sought only to punish.î21
          The guidelines from the manuals were extremely strict and torture was not used to punish, as was common in the secular courts. The gruesome lists such as Kaifetzí were an invention of post-Reformation propaganda in regard to the Spanish Inquisition rather than the reality of the medieval inquisitions. Such actions cannot be justified in our own age, but they can at least be understood as part of accepted judicial procedure at that time. In any case, the use of torture in inquisition courts was far less extensive, and far less violent, than the norms of secular courts.22
          The question also arises concerning the beliefs that were prosecuted. The general accusation made by 16th Century reformers were that alleged ìhereticsî were simple bible-believing Christians, precursors of the Protestant revolt. As will also be seen in the Spanish Inquisition, this was usually not the case. The Albigensian heresy was the most extensive religious dissent in the period of the medieval inquisitions. Albigensianism was an essential denial of a Christian understanding of God that led to a host of strange beliefs and practices (such as the non-sinfulness of fornication). But for the most part, ìheretical viewsî were hardly organized in a systematic theology, particularly prior to the 16th Century. Those prosecuted were usually the ignorant, the troublemaker, the braggart and, at times surely, the drunkard in his cups professing blasphemy. Those prosecuted rarely held a deeply contrary belief system. (While those alleged to be witches would become a major concern of the Reformers, this was far less so in the inquisition trials. Sporadic trials for witchcraft by inquisition judges would take place in different areas at different times, though it was generally considered the business of the secular courts and such activities the product of a deluded mind rather than a heretic.)
           Additionally, actions contrary to the faith where commonly prosecuted, rather than beliefs as such. Common fornication, refusal to attend to the Sacraments, disregard of religious practice and devotion were often prosecuted by inquisition trials. Clergy living a dissolute lifestyle or speaking out in ignorance against commonly accepted moral teachings were a major focus of the inquisitions, as well as those who spoke out against the inquisitions. The concept of a rigid thought police searching out a reformed ìunderground churchî was the wishful thinking ñ and propaganda ñ of later centuries.
          The final question concerns the extensiveness of the inquisition prior to the 16th century, as well as its uniformity and its continuity through the centuries and in different regions. After the suppression of the Albigensian heresy in Southern France in the 13th century, inquisitorial trials waxed and waned in the face of local needs. In France itself, trials were primarily in the hands of secular authorities. In some areas ñ such as England ñ heresy was a smaller problem, and ecclesial courts to judge heresy were utilized intermittently. While there were inquisitorial courts, they were under the supervision of local Church authorities and worked closely with the secular arm. The most notable example of its use in England prior to Lutherís revolt in the 16th Century was aimed at the Lolled followers of John Wycliff in the last quarter of the 14th Century and beginning of the 15th Century.
          John Wycliff was a priest and instructor at Oxford where he developed his theology of predestination ñ that people were ìpredestinedî to be saved or lost and the good works they do are signs of their election, not a means toward salvation. Inevitably, this theology led to the conclusion that sacraments, the priesthood and the Church were unnecessary. Wycliffís views became popular, particularly as they meant that the English Parliament ñ cash-strapped and preparing for war with France ñ need not forward a tribute to the pope. Wycliff was summoned before a council of bishops to explain his position, but the meeting ended when a fight broke out between his armed retinue and members of the audience. Wycliffís views were forwarded to Pope Gregory XI who issued a condemnation and ordered the bishops to hold an inquisition. If Wycliff still maintained those views, he was to be excommunicated and turned over to the secular authorities. As his trial by the bishops was about to begin, royal intervention ñ and a mob outside ñ convinced the bishops to call a halt to the proceedings. Pope Gregory XI then died and a resulting papal schism let Wycliff proceed in his studies. However, when he launched an attack on the Eucharist, many of his previous supporters abandoned him. A revolutionary uprising by peasants and workers was seen as a result of his work, and his royal support ebbed as well. He was summoned to appear in Rome, but died on New Yearís Eve, 1384.23  His remaining followers, called Lollards, would face local inquisitions.       
            In the German states, inquisition trials were few and far between. Additionally, those that were conducted fell under the authority of the local bishops who were often identified with the secular authority. As in many cases, the secular authorities often conducted trials as well. A notable exception was the case of John Hus in Bohemia. Hus had absorbed elements of Wycliffís teachings, as well as a rising Bohemian nationalism. Attacking a host of Church teaching ñ and the pope as the Anti-Christ ñ Hus was ordered to appear at the Council of Constance in 1414, where the Church was attempting to resolve disputed claims to the papacy and enact ecclesiastical reform. Hus was condemned by the Council and turned over to the civil authorities who executed him in 1415.24  Pope John Paul II would state that the execution of Hus was a mistake.        
B)The Spanish Inquisition
Spain was unique in Western Europe for the diversity of its population. In addition to a large segment of Muslims, medieval Spain had the single largest Jewish community in the world, numbering some one hundred thousand souls in the 13th Century27 For centuries Jews and Christians had lived and worked together in a rather peaceful though generally segregated co-existence. In the 14th Century, anti-Jewish attitudes were on the rise throughout Europe. In 1290, England expelled its Jews and France followed in 1306. Spain began to experience an increasing anti-Jewish sentiment. It exploded in the summer of 1391 with angry anti-Jewish riots. More religious than racial ñ though this has been disputed28 ñ these riots led to major forced conversions of Jews to Christianity. These Jewish converts would be called conversos or New Chistians, to distinguish them from traditional Christian families. The converso (or the more scornful term, marrano) identity would remain with such families for generations.
          To the converso families, such conversions were not without benefit (not including the benefit of saving their lives in the 1391 riots). They were welcomed into a full participation in Spanish society not available to Jews and they would soon become leaders in government, science, business and the Church. Though it was legislated in certain areas that those forced to convert could return to their own religion, many did not. These converso families obviously faced the scorn of those who remained Jews. At the same time, however, over the years the Old Christians saw them as opportunists who secretly maintained the faith of their forefathers. It was a strong mixture of racial and religious prejudice against the conversos that would stir-up the Spanish Inquisition.
          Spain in the 15th century was in the process of unifying the two traditional kingdoms of Castile and Aragon, while engaging in the final defeat of the Muslim stronghold of Granada. Isabella of Castile had married Frederick of Aragon in 1469. She came to the throne in 1474. When Ferdinand became king of Aragon in 1479, the two kingdoms were effectively united. War was waged with Granada beginning in 1482, with its final defeat coming 10 years later.
          Isabella succeeded to the Castilian throne upon the death of her stepbrother, Henry IV. Henry had long protected both the Jews and the conversos. Upon his death, there was a widespread outbreak of anti-Jewish and anti-converso protest and violence. ìFrom the mid-Fifteenth Century on, religious anti-Semitism changed into ethnic anti-Semitism, with little difference seen between Jews and conversos except for the fact that conversos were regarded as worse than Jews because, as ostensible Christians, they had acquired privileges and positions that were denied to Jews. The result of this new ethnic anti-Semitism was the invocation of an inquisition to ferret out the false conversos who had, by becoming formal Christians, placed themselves under its authority.î29 In 1478, Ferdinand and Isabella requested a papal bull establishing an inquisition, a bull granted by Pope Sixtus IV. In 1482 the size of the inquisition was expanded and included the Dominican Friar Tomas de Torquemada, though Pope Sixtus IV protested against the activities of the inquisition in Aragon and its treatment of the conversos. The next year, Ferdinand and Isabella established a state council to administer the inquisition with Torquemada as its president. He would later assume the title of Inquisitor-General. This was a major development as it would allow the inquisition to persist well beyond its initial intention, and to be extended to wherever Spanish power existed, including the New World.30 The papacy would continue to complain about the treatment of the conversos, but the unity of the Spanish Inquisition with the State would remain a distinguishing characteristic, and a primary source of post-Reformation European hatred.
          Why did Ferdinand and Isabella establish the Inquisition in Spain? Ostensibly, the reason was to investigate the allegations of Judaizing among the conversos. Historians have pointed to other reasons: as a means to consolidate power, as a source of revenue from the confiscation of converso wealth, as a means to eliminate the conversos from public life, and as part of the Reconquista of a united Spain to the faith. The stated reason for the inquisition was to root out ìfalseî conversos. There seems to have been an allure to the claim that many conversos secretly practiced their old Jewish faith and, as such, were undermining the Faith. For centuries, such legends would persist in Spain, though most evidence shows that there were few ìsecretî Judaizers and that most conversos, particularly after the first generation of forced conversions, were faithful Catholics. This is why many historians have concluded that at the center of the inquisitorial storm was a racial, rather than a religious prejudice at work.
          In March, 1492, Isabella and Ferdinand ordered the expulsion ñ or conversion ñ of all remaining Jews in their joint kingdoms. The intent of the declaration was more religious than racial, as Jewish conversion rather than expulsion was certainly the intent. While many Jews fled, a large number converted, thus aggravating the popular picture of secret Judaizers within the Christian community of Spain. Up through 1530, the primary activity of the inquisition in Spain would be aimed at pursuing conversos. The same would be true from 1650 to 1720. While its activities declined thereafter, the inquisition continued to exist until its final abolition in 1824.
          The Spanish Inquisition had been universally established in Spain a few years prior to the expulsion of the Jews in 1492. Records show that virtually the only ìheresyî prosecuted at that time was the alleged secret practice of the Jewish faith. In all, between the establishment of the Inquisition in Spain through 1530, it is estimated that approximately 2,000 ìhereticsî were turned over to the secular authorities for execution.31 Many of those convicted of heresy were conversos who had fled. These were burned in effigy.
          The most famous period of the Spanish Inquisition, under the legendary Torquemada, had little to do with the common caricature of simple ìbible-believingî Protestants torn apart by ruthless churchmen. The true picture is unsettling enough: it was a government-controlled inquisition aimed at faithful Catholics of Jewish ancestry. The motivations seemed far more racial than religious, if not in Ferdinand and Isabella, then certainly among those who carried it out. The papacy, under Sixtus IV (1471-1484) and Innocent VIII (1484-1492), rather than controlling the Spanish Inquisition, protested its unfair treatment of the conversos with little result.
	c) Roman Inquisition Prelude
	In its simplest summary, the Church after the death of the Apostles had a faith that ìunited scattered congregations: that Christ was the Son of God, that He would return to establish his Kingdom on earth, and that all who believed in him would at the Last Judgment be rewarded with eternal bliss.î5 However, very soon the Christian community needed to give better definition to its beliefs as conflicts and disputes arose. From very early (as noted in Scripture6) the Christian community was forced to confront how to deal with those people who persisted in teachings contrary to the Apostolic Faith. For the most part, the early Church settled on admonishment, avoidance and, if a person persisted in error, expulsion from the community. This also led the early Church to an increased understanding of the universal authority of the See of St. Peter at Rome as the defender of the ìdeposit of the faith.î As the Christian faith grew throughout the Roman Empire and Church authorities settled controversies over essential teachings, statements of faith were developed. These Creeds (statements of fundamental beliefs) came in response to various teachings that were seen by Christian leaders as fundamentally erroneous.
          With the victory of Constantine in the second decade of the Fourth Century, followed by the conversion of most of the Roman Empire by the end of the century, Christianity became the faith of the Empire. While this ended the age of martyrdom under intermittent Roman persecution, it created its own difficulties. Most prominent was the relationship of the Church ñ particularly Church authority ñ to the Christian emperors. It was a problem that, in certain respects, would plague Church relationships with government until the dramatic changes of the late nineteenth century and early 20th centuries. Government wanted to control the Church within its borders, seeing the faith as inextricably linked to societal stability, identity, and as foundational to royal power. At the same time, the Church wanted to be seen as separate and above this  ìCity of Man,î while also seeing in the secular arm the means to assure orthodox belief.
          It was a troubled period of confusing ñ and at times obscure ñ doctrinal controversies after the legalization of Christianity and as the faith became the official religion of the Roman Empire by the end of the Fourth Century. Roman imperial power would insert itself into doctrinal controversies, at times with the support of Church leadership, at other times with the Church standing in opposition. With the disastrous effect of doctrinal heresies on both Church and social unity, however, there was a growing consensus that use of the ìsecular armî was necessary, with even St. Augustine arguing in favor of it.7 With Christian emperors occupying the imperial throne, heretical views came to be seen as not only a violation of Christian unity, but as an act of treason against the State. This is essential to an understanding of how heresy came to be viewed, particularly in Western civilization. It was not a matter of arbitrary enforcement of ecclesial discipline, or doctrinal conformity. Heresy was seen as an evil that threatened the unity of the community, as well as threatening the salvation of souls. Heresy was not merely an individual act ñ it was an attack on the state itself.  This would become an ingrained part of European thinking, inherited by royal authority and the Church ecclesiastical leadership, as well as by the 16th Century Protestant reformers.8 It was during this early period that both canon and civil law were developed dealing with heresy that would become the sources for addressing religious dissent in the Second Millenium. 
          After the breakdown of Roman imperial authority in the Fifth Century, heresy, perhaps a luxury of wealth and leisure, lessened within the more vital concern of the evangelization of non-Roman Western Europe. While theological disputes rose from the Sixth through the 10th Century, the Church struggled to establish independence from the interference of the Eastern emperors and domination of petty local rulers while at the same time developing ecclesial structures and clerical discipline.9 With the renewal of the papacy and the conversion of Europe accomplished, powerful reform movements began in the 11th Century that reaffirmed the need for unity of belief and the means to address doctrinal dissent that threatened both Church and society.
	D) Reformation Response
         Under Charles V, successor to Ferdinand and Isabella, the Inquisition became an established part of Spanish justice. With the outbreak of Lutherís Reformation in Europe and the spread of its ideas in the 1520s, it was entrenched as a means to both protect the faith in Spain from infiltration of this new heresy, and as a further means to buttress royal power.
           The Reformation would have little impact in Spain. One on the one hand, the existence of an active State-sponsored inquisition can be viewed as one reason it never took hold. On the other hand, however, Spainís traditional Catholicism so identified with the Reconquista of the late 15th Century surely played a strong role. ìUnlike England, France and Germany, Spain had not since the early Middle Ages experienced a single significant popular heresy. All its ideological struggles since the Reconquest had been directed against the minority religions, Judaism and Islam. There were consequently no native heresies (like Wycliffism in England) on which German ideas could build.î32  Humanism itself also had a rather weak impact in Spain. Scholars and essayists such as Erasmus had only a minimal following.33 The small number of humanists with an understanding of Erasmus were viewed suspiciously, however, and Erasmus would eventually become equated with Luther in Spain.
          The image of a Spanish Inquisition burning hundreds of thousands of Protestant heretics has no basis in historical fact. There were so few Protestants in Spain that there could be no such prosecution, no matter how strong the inquisition and no matter how much anti-Catholic propagandists tried to create such an image in the 16th Century and thereafter. During the Reformation period, the inquisition in Spain certainly searched for evidence of Protestantism, particularly among the educated classes. Contemporary trends were viewed suspiciously, even though those involved were clearly Catholic in practice. Mystical spiritual movements were investigated, leading to persecution of a small group of illuminists, or alumbrados. This was an interior spiritual movement based on a passive union of the soul with God. While its condemnation in Spain affected only a few, it did impact on a generation of spiritual writers, including St. Theresa of Avila who would be questioned for alleged illuminist leanings.34 ìThe Lutheran threat, however, took a long time to develop. In 1520, Luther had probably not been heard of in SpainÖHowever, a full generation went by and Lutheranism failed to take root in Spain. There was, in those years, no atmosphere of restriction or repression. Before 1558 possibly less than 50 cases of alleged Lutheranism among Spaniards came to the notice of the inquisitors.î35  
          The discovery of a small cell of Protestants in Seville and Valladolid in the late 1550s, however, generated concern in the highest quarters in Spain. The Seville group ìtotaled around one hundred and twenty persons, including the prior and members of the Jeronimite convent of Santa Paula. The group managed to exist in security until the 1550s, when some monks from San Isidro opportunely fled. The exilesÖplayed little part in Spanish history but were glories of the European Reformation.î36 The Seville Protestants were discovered in 1557, which led to the arrest of the Valladoid group as well in 1558. Spain reacted in horror to the discovery, and Charles V from his monastery retirement wrote in an infamous letter to his regent daughter Juana in Spain that so ìgreat an evilî must be ìsuppressed and remedied without distinction of persons from the very beginning.î37 Though Spain braced for a tidal wave of revelations and discoveries ñ with finger-pointing and accusations of pseudo-Protestants everywhere ñ in all, just over 100 persons in Spain were found to be Protestants and turned over to the secular authorities for execution in the 1560s. In the last decades of the century, an additional 200 Spaniards were accused of being followers of Luther. ìMost of them were in no sense Protestants...Irreligious sentiments, drunken mockery, anticlerical expressions, were all captiously classified by the inquisitors (or by those who denounced the cases) as ëLutheran.í Disrespect to church images, and eating meat on forbidden days, were taken as signs of heresy.î38  
          One aspect of the Spanish Inquisition that played into the hands of the Reformation propagandists was when it claimed jurisdiction over foreigners on its soil. Sailors and traders from foreign countries made up the bulk of the accusations of ìLutheranismî in Spain, leading to clashes with these governments. (Well into the 20th Century, all nations outside of Spain were referred to as tierras de herejes, or the ìheretical countries.î) Tales from these people who had faced the Spanish Inquisition were a favorite form of anti-Catholic literature and provided an unreliable source for the whole ìblack legendî that surrounded it.
         In many ways, the inquisition in Spain mirrored the structures of the medieval inquisitions. An inquisition began with the arrival in a community of its officers who would announce it at a Mass with all the community assembled. As in the medieval inquisition, an ìedict of graceî was usually given to self-confess offenses without serious penalty. An ìedict of faith,î was often read that listed the heresies under investigation.  By the 16th Century, inquisition trials were not public. The names of accusers were kept secret from the accused. Evidence was collected and presented to theologians for assessment. If proof were deemed sufficient, an arrest would take place (a rule often violated, as some arrests seemed to take place before any proof was established). Arrest was followed by immediate seizure of the property of the accused, which would be held until the case was settled.
          As in the medieval Inquisition, torture was used to elicit confessions when there was insufficient proof. Torture was common throughout Europe in judicial actions and Spain was no exception. Torture could only be used in cases of heresy, which meant that it was not used for the minor offenses that made up the majority on inquisitorial activity. After 1530, however, torture appeared more frequently when the inquisition was specifically investigating alleged Judaizers and Protestants. However, the ìscenes of sadism conjured up by popular writers on the inquisition have little basis in reality, though the whole procedure was unpleasant enough to arouse periodic protests from Spaniards.î39 Those conducting the tortures were not clergy, as often portrayed in artistic representations, but were professionals normally used in the secular courts. The torture could not cause bloodletting or result in loss of life or mutilation. The purpose of the torture, unlike in secular tribunals, was to gain either information or confession, not punishment. It was used only in a minority of cases, and normally as a last resort.40
             Since evidence and witnesses were gathered before the arrest, the inquisition did not see its function as a trial to determine guilt or innocence. The accused was arrested with the goal of gaining a confession. The accused was usually given three opportunities to admit to the wrongs after which, the prosecutor would read the charges and the accused had to respond immediately. Unlike the medieval inquisition, the accused was allowed legal counsel, though these counselors were officers of the inquisition and not terribly helpful or trusted. The accused could then muster a defense based on witness testimony, or pleas of extenuating circumstances, such as drunkenness. A body called the consulta de fe, made up of inquisitors, a representative of the local bishop and theological consultors would then issue a ruling.
         Those found guilty were sentenced to varying degrees of penances that could go from donning the sanbenito, a yellow penitential garb to be worn at all times in public, to servitude on a Spanish galley. As in the medieval inquisition, most cases did not involve heresy. Charges such as bigamy, adultery, lewd living and blasphemy were the majority of cases. Only unrepentant heretics or relapsed heretics could be ìrelaxedî ñ turned over ñ to the secular authorities to be burned at the stake. After the bitter persecution of the conversos in the first 20 years of the inquisition, in the 17th and 18th centuries fewer than three people a year were executed throughout Spain.41 In fact, most condemned were burnt only in effigy, having previously died or fled the country.
          The auto de fe that followed trials is the most infamous, and misunderstood, part of the Spanish Inquisition. An auto de fe was a unique aspect of the Spanish Inquisition, a public, liturgical ìact of faith.î Usually held in a public square, an auto de fe involved prayer, a Mass, public procession of those found guilty and a reading of their sentences. The event could certainly take the entire day and the public was encouraged to witness it. Artistic representations of the auto de fe by propagandists usually involved images of torture and the burning of the accused. As such, they became a major source for creating the image in the popular mind of the Spanish Inquisition. However, no such activities took place during what was essential a religious act stressing the ìreconciliationî of those accused with the Church. There was no torture as trials had been concluded, and if executions were to take place, they were separate from the auto de fe and conducted less publicly after the fact.42
          The Spanish Inquisition was unique. Wrestled early from the papacy, it was controlled by the Spanish monarchy. Its aim, certainly, was to maintain a Catholic Spain, but its use was primarily centered on Catholic conversos of Jewish and, later, Muslim ancestry. It was certainly a force that kept Protestant ñ and, to a degree, Enlightenment ñ thought out of Spain, though the number of those actually prosecuted for such activity was very small. It would persist with various flare-ups in activities through the 17th and 18th centuries, though the auto de fe became less frequent. The last major outburst in activity was aimed once again at alleged Judaizing among conversos in the 1720s. It was formally ended by the monarchy in 1834, though it had effectively come to an end years prior.43                   
E)The Inquisition in Italy         
          Unlike the inquisition in Spain, the inquisition in the Papal States and in various Italian cities had no conversos to be targeted. (Many Spanish conversos would find refuge in Rome and other Italian cities where they were never bothered.) By the mid-sixteenth century and the publishing of the reforms of the Council of Trent (1563), the inquisition in Rome focused on keeping out Protestant thought. ìLike the Spanish Inquisition, the Roman Inquisition and its subordinate tribunals appear to have been generally successful in keeping any substantial Protestant influence from spreading widely in the peninsulaÖonce the immediate problem of Protestantism was reduced, (the inquisition) turned the bulk of its operation to the question of internal ecclesiastical discipline and to offenses other than Protestantism.î44
                 The early inquisition in Rome also focused on the so-called ìpopular religion,î the superstitious practices, including witchcraft, that were survived in the fifteenth and 16th centuries. The Spanish Inquisition would also flirt at times with these practices. Unlike the Protestant reformers, however, the inquisitions in both Italy and Spain eventually began to see these difficulties as the result of poor catechesis, rather than active heresy and took less interest in its prosecution. After early rather intense prosecution, the inquisitions generally turned skeptical toward accusations of witchcraft and sorcery and established rigorous rules of prosecution and evidence. In most cases in Catholic countries in the 17th century and beyond, the inquisitions had less and less to do with prosecution of superstition.45
          The inquisitions as they existed in the Papal States and the cities and kingdoms throughout Italy were never viewed with the same approbation as the Spanish Inquisition. For the most part, these inquisitions focused on clerical abuses and, outside the Papal States, had a strong mix of political intrigue. However, three famous cases that contributed to the myth of the Inquisition took place in Italy. They were the trials of  Savonarola (1498), Giordano Bruno (1593-1599) and Galileo (1633).
         ìSavonarola was the Middle Ages surviving into the Renaissance, and the Renaissance destroyed him.î46  A Dominican friar, Girolamo Savonarola was a firebrand speaker who denounced the immorality of his time, and did not spare Pope Alexander VI (1492-1503). Preaching in Florence, he formed his own renewed monastic order, as well as becoming an influential leader in the new Florentine Republic proclaimed in June 1495. Poor statesmanship ñ as well as a populace that grew tired of his puritanical reformation as seen in the ìbonfire of the vanitiesî where worldly items were burned ñ led to his downfall. Pope Alexander VI was little concerned about Savonarolaís personal criticism. But when his friends proclaimed him a prophet from God, and he attempted to convince the French king to call a general council and depose the pope as ìan infidel and a heretic,î he was summoned to Rome to explain himself. Savonarola claimed ill health and Alexander ordered an investigation of his sermons. A Dominican reviewed them favorably and convinced the pope that not only should he not be tried, but that he should be named a cardinal. The offer was made and was rejected in a thunderous series of Lenten sermons denouncing the Church and the papacy. He issued letters to the kings of Europe demanding a council to overthrow what he saw as a corrupt papacy.
          Florence was being torn apart by the controversial friar. He was soon abandoned by Florentine leadership and arrested along with two others from his order. The pope asked that they be sent to Rome for an ecclesial trial, but Florentine authorities, tired of the meddlesome friar, wanted him killed. He was tried under the local inquisition on charges of schism, heresy, revealing confessional secrets, false prophecies and visions, as well as causing civil disorder. He was found guilty and executed on May 23, 1498. Though seen by some as a pre-Reformation martyr, his meddling in Florentine politics, rather than his call for moral reforms and his attacks on Pope Alexander VI caused Savonarolaís downfall. Though certainly tried with the approbation of the pope, his death was more a civil act than an inquisitorial judgment.47
         Giordano Bruno was born near Naples in 1548. He was ordained a Dominican in 1572, but he quickly came to doubt most fundamental Christian belief. Unlike the Protestant reformers, Bruno saw himself as a philosopher. He left the monastery, ending up for a time in Geneva where he was tried for citing heresy by a Calvinist theologian. He apologized and was freed. Bruno wandered Europe, where he was recognized in various courts as a masterful philosopher as well as a common nuisance. Vain, arrogant and a misogynist, he would be denounced a heretic by the reformed churches as well as the inquisition. His philosophy, as disorganized as it was, identified God with an infinite universe.48 After 16 years of wandering, Bruno decided to return to Italy thinking  ìshould be questioned by the Inquisition, he could (as well he might) quote enough orthodox passages from his works to deceive the Church into thinking him her loving son.î49 In 1592, the Venetian inquisition had him arrested. He was arrested not only for his heretical views, but also as a priest who had abandoned his vocation. In 1593, he was sent to Rome. After years of imprisonment and questioning, he was condemned in 1599 for his writings on the Trinity and the Incarnation. He was ordered to recant. He appealed to the pope who judged the propositions heretical. Bruno refused to recant and he was turned over to the secular authorities. He was burned on February 19, 1600.50  Bruno was an excessive character ñ and a bit of a charlatan ñ who rejected fundamental beliefs of Catholicism and was condemned by the reformers as well. A man who abandoned the priesthood, in the difficult days of the Reformation and the Counter Reformation, he was certain to be prosecuted and seemed to court his own martyrdom. 
          The Galileo affair entered the mythological corpus of Western secularism as symbolizing the Church as anti-science. Galileo was tried by the papal inquisition in 1633 for publishing in defiance of a mandate he was allegedly given in 1616.   Galileo taught as fact that the earth rotated on its axis and orbited the sun. Both views appeared to violate Scripture. His 1633 trial is most often portrayed as Galileo the scientist arguing the supremacy of reason and the tribunal judges demanding that reason abjure to faith. The trial was neither. Galileo, a firm and orthodox Catholic, and the tribunal judges shared a common view that science and the Bible could not stand in contradiction. If there appeared to be a contradiction, such a contradiction resulted from either weak science, or poor interpretation of Scripture. In context, the trial exhibited both faults. Galileoís technology was far too limited at the time to scientifically prove his assertion of the earthís double rotation. At the same time, the tribunal judges were at fault for a literal interpretation of biblical passages and making scientific judgments never intended by the Scriptural authors. Galileo was sentenced to a comfortable house arrest after he recanted his views. He died in 1642.51
	 F)Buddist  dispute
	The Dalai Lama himself lent support to this idealized image of Tibet with statements such as: "Tibetan civilization has a long and rich history. The pervasive influence of Buddhism and the rigors of life amid the wide open spaces of an unspoiled environment resulted in a society dedicated to peace and harmony. We enjoyed freedom and contentment." (5) In fact, Tibet's history reads a little differently. In the thirteenth century, Emperor Kublai Khan created the first Grand Lama, who was to preside over all the other lamas as might a pope over his bishops. Several centuries later, the Emperor of China sent an army into Tibet to support the Grand Lama, an ambitious 25-year-old man, who then gave himself the title of Dalai (Ocean) Lama, ruler of all Tibet. Here is a historical irony: the first Dalai Lama was installed by a Chinese army.Dre pung monastery was one of the biggest landowners in the world, with its 185 manors, 25,000 serfs, 300 great pastures, and 16,000 herdsmen. The wealth of the monasteries went to the higher-ranking lamas, many of them scions of aristocratic families, while most of the lower clergy were as poor as the peasant class from which they sprang. This class-determined economic inequality within the Tibetan clergy closely parallels that of the Christian clergy in medieval Europe.
Thousands of monks of the Chogye Buddhist order---reputedly devoted to a meditative search for spiritual enlightenment---fought each other with fists, rocks, fire-bombs, and clubs, in pitched battles that went on for weeks. To elevate his authority beyond worldly challenge, the first Dalai Lama seized monasteries that did not belong to his sect, and is believed to have destroyed Buddhist writings that conflicted with his claim to divinity.  The Dalai Lama who succeeded him pursued a sybaritic life, enjoying many mistresses, partying with friends, writing erotic poetry, and acting in other ways that might seem unfitting for an incarnate deity. For this he was "disappeared" by his priests. Within 170 years, despite their recognized status as gods, five Dalai Lamas were murdered by their enlightened nonviolent Buddhist courtiers. Along with the upper clergy, secular leaders did well. A notable example was the commander-in-chief of the Tibetan army, who owned 4,000 square kilometers of land and 3,500 serfs. He also was a member of the Dalai Lama's lay Cabinet. Old Tibet has been misrepresented by some of its Western admirers as "a nation that required no police force because its people voluntarily observed the laws of karma." In fact. it had a professional army, albeit a small one, that served as a gendarmerie for the landlords to keep order and catch runaway serfs.
In addition to being under a lifetime bond to work the lord's land -- or the monastery's land -- without pay, the serfs were obliged to repair the lord's houses, transport his crops, and collect his firewood. They were also expected to provide carrying animals and transportation on demand. "It was an efficient system of economic exploitation that guaranteed to the country's religious and secular elites a permanent and secure labor force to cultivate their land holdings without burdening them either with any direct day-to-day responsibility for the serf's subsistence and without the need to compete for labor in a market context." Young Tibetan boys were regularly taken from their families and brought into the monasteries to be trained as monks. Once there, they became bonded for life. TashÏ-Tsering, a monk, reports that it was common practice for peasant children to be sexually mistreated in the monasteries. He himself was a victim of repeated childhood rape not long after he was taken into the monastery at age nine. The monastic estates also conscripted peasant children for lifelong servitude as domestics, dance performers, and soldiers.In Old Tibet there were small numbers of farmers who subsisted as a kind of free peasantry, and perhaps an additional 10,000 people who composed the "middle-class" families of merchants, shopkeepers, and small traders. Thousands of others were beggars. A small minority were slaves, usually domestic servants, who owned nothing. Their offspring were born into slavery. 
A Tibetan lord would often take his pick of females in the serf population, if we are to believe one 22-year old woman, herself a runaway serf: "All pretty serf girls were usually taken by the owner as house servants and used as he wished." They "were just slaves without rights." (15) Serfs needed permission to go anywhere. Landowners had legal authority to capture and forcibly bring back those who tried to flee. A 24-year old runaway serf, interviewed by Anna Louise Strong, welcomed the Chinese intervention as a "liberation." During his time as a serf he claims he was not much different from a draft animal, subjected to incessant toil, hunger, and cold, unable to read or write, and knowing nothing at all. He tells of his attempts to flee ìThe first time [the landlord's men] caught me running away, I was very small, and they only cuffed me and cursed me. The second time they beat me up. The third time I was already fifteen and they gave me fifty heavy lashes, with two men sitting on me, one on my head and one on my feet. Blood came then from my nose and mouth. The overseer said: "This is only blood from the nose; maybe you take heavier sticks and bring some blood from the brain." They beat then with heavier sticks and poured alcohol and water with caustic soda on the wounds to make more pain. I passed out for two hours.î
G) Witchcraft trials
Elsewhere in Europe Paganism continued to flourish more or less openly and in high places for several centuries. The English King William Rufus was a High Priest of the Old Religion and probably died as a sacrificial victim in 1100. As late as 1347, when Joan, countess of Salisbury, dropped her garter, then as now the emblem of a Witch High Priestess, King Edward III picked it up saying, "Honi soit qui mal y pense." -- Shame to them that think evil of it. To this day the phrase is the motto of the Order of the Garter, which Edward founded the following year.But the darkness of the Inquisition was descending all over Europe. In 1199 Pope Innocent III declared that "heresy is the most unpardonable of treasons because it is a crime against God." Even loyal christians whose ideas differed ever so slightly from the monolithic dogma of the Roman church were included in the ban against heresy. The 13th century saw the persecution and destruction of the Albigensians and the Waldensians as heretics. The Jews fared equally badly. In 1290 King Edward I of England expelled the Jews from England. This event had the unexpected result of enriching the Old Religion. For the Jews, having nowhere to go, fled into the countryside where the Witches sheltered many. With them the Jews brought the Book of Zohar, written in the early 13th century. It contains the mystical teachings of the Cabbala, which found great favor among many Witches.
In 1318 a papal bull of John XXII declared Witchcraft a form of heresy. The terminology is significant, for Witchcraft or Wicca was the only viable form of Paganism left in Europe. Paganism arose in an age when it didn't need a name, since it was the only religion there was. As christianity spread, the urban population was the first to accept it, while the country people held fast to their old ways. When the words Pagan and Heathen arose, they meant merely "dwellers in the countryside," the Latin Pagus and the English Heath. Most of the country people were willing to join the new faith as long as they could continue those traditions which they were fondest. And this the christian church willingly did. Pagan Gods became saints, Pagan circles became christian churches, and Pagan holidays became christian holy days. The christian church converted the Pagans by incorporating Paganism into itself. By then, prosecution of heretics was beginning in earnest. In 1307 the Roman church declared war on the Knights Templar. They were a semi-religious, semi-military order of the Crusader Knights. Founded in 1118 their order contained elements of ancient mysteries, such as the lofty concept of divinity and a code of personal conduct. In these they were the spiritual ancestors of Freemasons. But the 14th century was not ready for such ideas, and by 1313 the order had been completely destroyed.
 	A century later Joan of Arc was burned at the stake in Rouen for Witchcraft. The charge was probably valid. She heard voices; she refused to accept the medieval status of women. She was constantly referred to as La Pucelle, the Maiden, a title meaningful only in a coven. She commanded such respect from the common soldiers that in 1429 she was able to raise the siege of Orleans. An ordinary peasant girl could not easily command such allegiance, but a Priestess of the Old Religion could, for in the 15the century many of the common people still clung to the old faith. And when Joan was tried for Witchcraft in 1431 she refused to recant, crying out that she was responsible only to "our God" -- not "God," but "Our God." In 1484 Pope Innocent VIII issued a papal Bull loosing the forces of the Inquisition specifically against Witches. This was the beginning of the terrible age when the world went mad and millions of people were sent to the stake because they loved the old faith, or because they were rich and someone desired their property, or simply because one of their neighbors didn't like them.
In those unenlightened times an accusation was as good as a conviction, for in 1486 the inquisitors Heinrich Kramer and James Sprenger of the University of Cologne wrote a book called the Malleus Malificarum or Witch Hammer which outlined the procedures for determining whether the accused person was indeed a Witch, prescribed many torture methods to extract confessions, and prescribed the punishments to be inflicted once the accused was condemned. The method was foolproof, and very few were ever acquitted. Even these few were too many for Matthew Hopkins, the infamous Witchfinder General from 1644 to 1646. He wrote a similar treatise entitled The Discovery of Witches in 1647 in which he described the famous swimming test, which he invented. Witches, he claimed, were lighter than water. Thus if an accused, bound hand and foot, floated when thrown into a river, he was surely guilty; if he sank he was innocent.
There were, of course, a few bright lights in all this darkness, a few gallant men who defended Witches and dared to speak the truth even though it cost them the terrible price extracted of heretics.
	H) THE FLAGELLANTS
ìViolently they grabbed His arms, as they tightly strapped each wrist. There, the hellish look of a strong-armed soldier, whip clenched in his fist. Laced with chips of bone, they beat Him hard, from His shoulders to His feet. It sliced right through His olive skin, just like razors through a sheet. Countless times the blood splattered, as each inhuman lash was given. Several times His knees gave way, as His flesh just hung like ribbons. Then surprisingly He turned His head, though the words He used were few. The soldier's face turned pale when He said, "This blood is for you". Uncaringly they tossed a garment across His weakened form. And His blood pressure fell deathly low, as the crowds began to swarm. They forced Him to carry His cross uphill, as His face they punched and smacked. And the splinters from the crisscrossed beam dug deep into His back. Through lack of sleep and dehydration His tongue began to swell. Weakened by His loss of blood, this prophet, teacher fell. When He did some blood splattered on a man named Simon's shoe. And as He bent to wipe it off, the prophet said, "Simon, this blood is for you". They pounded a spike through the bones in His wrist, bursting arteries and veins.As they dropped the cross in the hole they dug, His body convulsed with pain. Through an agony and torment that never a soul shall find.He tilts His face toward heaven, with full control of His mind. With more love than any human heard, before that time or since.He made a statement that to this day makes the strongest skeptic wince. He cried, "Father God forgive them for they know not what they do".And as He gave His life for those lost in sin, He was saying, "This blood is for you".
These means were the cathartic virtues--(i.e., the virtues by which sin is removed), by the exercise of which a corporeal life was to be vanquished. Accordingly the Mysteries were termed Teletae, 'perfections,' because they were supposed to induce a perfectness of life. Those who were purified by them were styled Teloumenoi and Tetelesmenoi, that is, 'brought...to perfection,' which depended on the exertions of the individual."
The Roman soldier trained in administering scourging was called a lictor.  His tool was a leather whip called a flagellum. Unlike an ordinary whip, the flagellum had strips of leather attached to a wooden handle. Each leather strip had pieces of sharp bone and metal sewn into it. The art of flagallation comes for the attonement for sins in such the manner as chirst had suffered, Below is an excerpt of such.
ìJust about 2000 years ago, our Lord allowed himself to be stripped naked and tied to a post. The lictor began his masterful work of beating Jesus to within an inch of death. The lictor struck Him from His head to His feet. Blow after blow he struck Him, while carefully monitoring the damage he was inflicting as to not kill Jesus. The crucifixion would accomplish that task. Repeatedly the leather strips wrapped around our Lord causing chips of metal and bone to dig into His flesh. Each time they were snapped back, the sharp pieces tore through His skin sending bits of flesh and muscle flying through the air! He was beaten so badly, even His bones were exposed! The lictor saw that another blow from the flagellum could very well kill Jesus, so he gave orders for Him to be untied. Disoriented, confused and in shock, our Lord slumped to the ground. His flesh, covered with blood, and now hanging like ribbons, spreading across the dusty earth. Since Jesus was covered in blood and dirt, the order was given to douse Him with water and scrub Him clean. He cried out in agony as He regained His state of consciousness. To complete the humiliation, a crown of thorns was made for Him, and jammed on His head as they mockingly coronated Him- "King of the Jews".
Now, looking simply at the Scripture, this perverse demand for self-torture on the part of those for whom Christ has made a complete and perfect atonement, might seem exceedingly strange; but, looking at the real character of the god whom the Papacy has set up for the worship of its deluded devotees, there is nothing in the least strange about it. That god is Moloch, the god of barbarity and blood. Moloch signifies "king"; and Nimrod was the first after the flood that violated the patriarchal system, and set up as "king" over his fellows. At first he was worshipped as the "revealer of goodness and truth," but by-and-by his worship was made to correspond with his dark and forbidding countenance and complexion. The name Moloch originally suggested nothing of cruelty or terror; but now the well known rites associated with that name have made it for ages a synonym for all that is most revolting to the heart of humanity, and amply justify the description of Milton (Paradise Lost):
"First Moloch, horrid king, besmeared with blood Of human sacrifice, and parents' tears,
Though, for the noise of drums and timbrels loud,Their children's cries unheard, that passed through fire To his grim idol."
In almost every land the bloody worship prevailed; "horrid cruelty," hand in hand with abject superstition, filled not only "the dark places of the earth," but also regions that boasted of their enlightenment. Greece, Rome, Egypt, Phoenicia, Assyria, and our own land under the savage Druids, at one period or other in their history, worshipped the same god and in the same way. Human victims were his most acceptable offerings; human groans and wailings were the sweetest music in his ears; human tortures were believed to delight his heart. His image bore, as the symbol of "majesty," a whip, and with whips his worshippers, at some of his festivals, were required unmercifully to scourge themselves. "After the ceremonies of sacrifice," says Herodotus, speaking of the feast of Isis at Busiris, "the whole assembly, to the amount of many thousands, scourge themselves; but in whose honour they do this I am not at liberty to disclose." This reserve Herodotus generally uses, out of respect to his oath as an initiated man; but subsequent researches leave no doubt as to the god "in whose honour" the scourgings took place. In Pagan Rome the worshippers of Isis observed the same practice in honour of Osiris. In Greece, Apollo, the Delian god, who was identical with Osiris, * was propitiated with similar penances by the sailors who visited his shrine, as we learn from the following lines of Callimachus in his hymn to Delos:
"Soon as they reach thy soundings, down at once
They drop slack sails and all the naval gear.
The ship is moored; nor do the crew presume
To quit thy sacred limits, till they've passed
A fearful penance; with the galling whip
Lashed thrice around thine altar."
    * We have seen already, that the Egyptian Horus was just a new incarnation of Osiris or Nimrod. Now, Herodotus calls Horus by the name of Apollo. Diodorus Siculus, also, says that "Horus, the son of Isis, is interpreted to be Apollo." Wilkinson seems, on one occasion, to call this identity of Horus and Apollo in question; but he elsewhere admits that the story of Apollo's "combat with the serpent Pytho is evidently derived from the Egyptian mythology," where the allusion is to the representation of Horus piercing the snake with a spear. From divers considerations, it may be shown that this conclusion is correct: 1. Horus, or Osiris, was the sun-god, so was Apollo. 2. Osiris, whom Horus represented, was the great Revealer; the Pythian Apollo was the god of oracles. 3. Osiris, in the character of Horus, was born when his mother was said to be persecuted by the malice of her enemies. Latona, the mother of Apollo, was a fugitive for a similar reason when Apollo was born. 4. Horus, according to one version of the myth, was said, like Osiris, to have been cut in pieces (PLUTARCH, De Iside). In the classic story of Greece, this part of the myth of Apollo was generally kept in the background; and he was represented as victor in the conflict with the serpent; but even there it was sometimes admitted that he had suffered a violent death, for by Porphyry he is said to have been slain by the serpent, and Pythagoras affirmed that he had seen his tomb at Tripos in Delphi (BRYANT). 5. Horus was the war-god. Apollo was represented in the same way as the great god represented in Layard, with the bow and arrow, who was evidently the Babylonian war-god, Apollo's well known title of "Arcitenens,"--"the bearer of the bow," having evidently been borrowed from that source. Fuss tells us that Apollo was regarded as the inventor of the art of shooting with the bow, which identifies him with Sagittarius, whose origin we have already seen. 6. Lastly, from Ovid (Metam.) we learn that, before engaging with Python, Apollo had used his arrows only on fallow-deer, stags, &c. All which sufficiently proves his substantial identification with the mighty Hunter of Babel. 
Over and above the scourgings, there were also slashings and cuttings of the flesh required as propitiatory rites on the part of his worshippers. "In the solemn celebration of the Mysteries," says Julius Firmicus, "all things in order had to be done, which the youth either did or suffered at his death." Osiris was cut in pieces; therefore, to imitate his fate, so far as living men might do so, they were required to cut and wound their own bodies. Therefore, when the priests of Baal contended with Elijah, to gain the favour of their god, and induce him to work the desired miracle in their behalf, "they cried aloud and cut themselves, after their manner, with knives and with lancets, till the blood gushed out upon them" (1 Kings 18:28). In Egypt, the natives in general, though liberal in the use of the whip, seem to have been sparing of the knife; but even there, there were men also who mimicked on their own persons the dismemberment of Osiris. "The Carians of Egypt," says Herodotus, in the place already quoted, "treat themselves at this solemnity with still more severity, for they cut themselves in the face with swords" (HERODOTUS). To this practice, there can be no doubt, there is a direct allusion in the command in the Mosaic law, "Ye shall make no cuttings in your flesh for the dead" (Lev 19:28). * These cuttings in the flesh are largely practised in the worship of the Hindoo divinities, as propitiatory rites or meritorious penances. They are well known to have been practised in the rites of Bellona, ** the "sister" or "wife of the Roman war-god Mars," whose name, "The lamenter of Bel," clearly proves the original of her husband to whom the Romans were so fond of tracing back their pedigree.
Now, the flagellations which form an important part of the penances that take place at Rome on the evening of Good Friday, formed an equally important part in the rites of that fire-god, from which, as we have seen, the Papacy has borrowed so much. These flagellations, then, of "Passion Week," taken in connection with the other ceremonies of that period, bear their additional testimony to the real character of that god whose death and resurrection Rome then celebrates. Wonderful it is to consider that, in the very high place of what is called Catholic Christendom, the essential rites at this day are seen to be the very rites of the old Chaldean fire-worshippers.

          F) Conclusion and summery 
Historical studies of the archives of the inquisitions in the 20th Century have created a different picture beyond the steamy rhetoric of Reformation polemics. At the beginning, a number of common assumptions concerning the inquisition were outlined. In conclusion, they should be briefly revisited:
        The inquisition as a singly, unified court system directly responsible to the pope and controlled solely by the papacy. Even within the Papal States in the 16th century, the papacy had difficulty maintaining effective control over local inquisitions. Inquisitorial courts were usually controlled by the local church in alliance with local secular authority. Though it began in the 13th century as a papal-designated juridical system to remove ìheresy-huntingî from control of the mob or secular authorities, it evolved rather quickly as a device of the local church and secular authorities to address local, and later national or dynastic goals. There were many inquisitions, rather than a singular ìInquisition.î The inquisition existed throughout Europe for nearly 700 years and focused its efforts on a ìsecretî and ìhiddenî church, similar to that of the Reformation churches. The many inquisitions that took place existed sporadically in different regions, at different times, and to meet different local needs. The medieval inquisition barely existed, for example, in Spain and Portugal. For hundreds of years, the inquisition in many places existed only sporadically, if at all. In the 16th century, it existed primarily in Spain, Portugal, the Papal States and other Italian cities. It existed ñ dominated by the State ñ in France and, early in the century, in England. It did not exist as a single continuous entity, nor did it prosecute a ìsecretî church that was a precursor of Protestantism. Early heresies ñ such as the Albigensians ñ held doctrinal positions that were essentially unchristian that would have horrified the Protestant reformers.
      It was primarily aimed at the early Protestant reformers of the 16th century and the Spanish Inquisition alone killed and tortured hundreds of thousands of Protestant reformers. The Spanish Inquisition was aimed primarily at Catholics of Jewish ancestry. In total, it is unlikely that even a thousand, let alone hundreds of thousands, Protestants suffered at the hands of the Spanish Inquisition. While those alleged to be Protestants were inquisitorial victims in England and Europe, there numbers were small and most were protected by Protestant or sympathetic rulers. Much of the focus of the various inquisitions were clerical abuses and what was considered	
Of the many historical myths about Catholics and Catholicism perhaps the most pervasive are those centered on the inquisition in general and the Spanish Inquisition in particular. From the 16th through the early 20th Century, the legend of the Inquisition grew larger than its history. This legend of the inquisition persists today in the imagination, well after its debunking by historians. Inquisitions were ecclesial investigations, meaning that investigations were conducted either directly by, or under the auspices of, the Church. The investigations were undertaken at certain times in certain regions under the authority of the local bishop and his designates, or under the auspices of papal-appointed legates, or representatives from Religious Orders delegated the task from the papacy. The inquisition existed and it remains an unsettling part of Catholic history. However, the caricature of the inquisition that most of us have come to know and that is often utilized in anti-Catholic polemics has little to do with the reality of the inquisition.
From very early (as noted in Scripture) the Christian community was forced to confront how to deal with those people who persisted in teachings contrary to the Apostolic Faith. For the most part, the early Church settled on admonishment, avoidance and, if a person persisted in error, expulsion from the community.With the disastrous effect of doctrinal heresies on both Church and social unity there was a growing consensus that use of the ìsecular armî was necessary, with even St. Augustine arguing in favor of it. With Christian emperors occupying the imperial throne, heretical views came to be seen as not only a violation of Christian unity, but as an act of treason against the State.
With the renewal of the papacy and the conversion of Europe accomplished, powerful reform movements began in the 11th Century that reaffirmed the need for unity of belief and the means to address doctrinal dissent that threatened both Church and society. 
The ìInquisitionî as a formal process of the Church would not be codified until the 13th Century. But in the two centuries prior, there was a strong movement to forcefully address religious dissent. To be a ìhereticî meant facing possible mob justice and certain trial by secular courts. The two heresies of the 12th and early 13th centuries that gave birth to the medieval inquisition were that of the Cathars (or Albigensians) and the Waldensians. They had a decidedly non-Christian ìdualisticî perception of God, the source of which was essentially pagan philosophy. Their views were unique to the times and would have horrified the 16th century Protestant Reformers.
           The uncontrollable fanaticism of local mobs of heresy hunters, the indifference of certain ecclesiastics, the violence of secular courts and the bloodshed of the Albigensian crusade led to a determined effort by the papacy to exercise greater control over the determination and prosecution of heresy in the 13th century.  In 1231, Pope Gregory IX (1227-1241) specifically commissioned the Dominicans as papal judges of heresy. Over the next 20 years there grew up a very specific state of canonical legislation for dealing with heresy. Though not as severe as the secular courts of Europe at the time, the penalties for heresy ñ including confiscation of property and the formality of turning persistent heretics over to the secular courts for punishment ñ became codified within ecclesial courts. This was the formal establishment of the medieval inquisition.
By the late fourteenth and most of the fifteenth centuries, the work of such ecclesial courts was intermittent and occasionally non-existent. Torture was not used to punish, as was common in the secular courts. The gruesome lists of instruments of torture were an invention of post-Reformation propaganda in regard to the Spanish Inquisition rather than the reality of the medieval inquisitions. Such actions cannot be justified in our own age, but they can at least be understood as part of accepted judicial procedure at that time. In any case, the use of torture in inquisition courts was far less extensive, and far less violent, than the norms of secular courts.
For the most part, those prosecuted for ìheretical viewsî in the medieval inquisition were hardly organized in a systematic theology, or could be considered a ìhidden church.î Those prosecuted were usually the ignorant, the troublemaker, the braggart and, at times surely, the drunkard in his cups professing blasphemy. Those prosecuted rarely held a deeply contrary belief system. By the mid to late 14th century, papal commissioned inquisitors had disappeared from many parts of Europe. Inquisitorial courts, such as they were, were conducted under local episcopacies working closely with local temporal authorities and dealing with local circumstances. Regional control of the inquisition process ñ and regional concerns ñ would become dominant. A vast, papal-controlled, grand and singular inquisition never really existed in Europe.
It was only after the mid-fifteenth century that the Spanish Inquisition would develop, and its target would not be heretics in the traditional sense, but rather Jews who had converted to Christianity and were accused of secretly practicing their old faith. To many contemporary historians of the Spanish Inquisition, the story unfolds not as a ìreligiousî persecution, but rather a racial pogrom.
         There seems to have been an allure to the claim that many conversos secretly practiced their old Jewish faith. For centuries, such legends would persist in Spain, though most evidence shows that there were few ìsecretî Judaizers and that most conversos were faithful Catholics. Up through 1530, the primary activity of the inquisition in Spain would be aimed at pursuing conversos. The same would be true from 1650 to 1720. While its activities declined thereafter, the inquisition continued to exist in Spain until its final abolition in 1824.
         Under Charles V, successor to Ferdinand and Isabella, the Inquisition became an established part of Spanish justice. With the outbreak of Lutherís Reformation in Europe and the spread of its ideas in the 1520s, it was entrenched as a means to both protect the faith in Spain from infiltration of this new heresy, and as a further means to buttress royal power. The image of a Spanish Inquisition burning hundreds of thousands of Protestant heretics has no basis in historical fact. There were so few Protestants in Spain that there could be no such prosecution, no matter how strong the inquisition and no matter how much anti-Catholic propagandists tried to create such an image in the 16th Century and thereafter.
         As in the medieval Inquisition, torture was used to elicit confessions when there was insufficient proof. Torture was common throughout Europe in judicial actions and Spain was no exception. Torture could only be used in cases of heresy, which meant that it was not used for the minor offenses that made up the majority on inquisitorial activity. The scenes of sadism conjured up by popular writers on the inquisition have little basis in reality.  In all, just over 100 persons in Spain were found to be Protestants and turned over to the secular authorities for execution in the 1560s. In the last decades of the century, an additional 200 Spaniards were accused of being followers of Luther. Most of them were not actually Protestants. Any anti-religious sentiments, drunken mockery, anticlerical expressions were all classified by the inquisitors as ìLutheran.î Disrespect to church images, and eating meat on forbidden days, were taken as signs of heresy.
           Only unrepentant heretics or relapsed heretics could be ìrelaxedî ñ turned over ñ to the secular authorities to be burned at the stake. After the bitter persecution of the conversos in the first 20 years of the inquisition, in the 17th and 18th centuries fewer than three people a year were executed throughout Spain. In fact, most condemned were burnt only in effigy, having previously died or fled the country.  The Spanish Inquisition was unique. Wrestled early from the papacy, it was controlled by the Spanish monarchy. Its aim, certainly, was to maintain a Catholic Spain, but its use was primarily centered on Catholic conversos of Jewish and, later, Muslim ancestry. It was certainly a force that kept Protestant ñ and, to a degree, Enlightenment ñ thought out of Spain, though the number of those actually prosecuted for such activity was very small.
           Like the Spanish Inquisition, the Roman Inquisition and its subordinate tribunals appear to have been generally successful in keeping any substantial Protestant influence from spreading widely in the peninsula. Once the immediate problem of Protestantism was reduced, (the inquisition) turned the bulk of its operation to the question of internal ecclesiastical discipline and to offenses other than Protestantism.      Though seen by some as a pre-Reformation martyr, his meddling in Florentine politics, rather than his call for moral reforms and his attacks on Pope Alexander VI caused Savonarolaís downfall. Though certainly tried with the approbation of the pope, his death in 1498 was more a civil act than an inquisitorial judgment.
           Giordano Bruno refused to recant his strange views and he was turned over to the secular authorities. He was burned on February 19, 1600. Bruno was an excessive character ñ and a bit of a charlatan ñ who rejected fundamental beliefs of Catholicism and was condemned by the Protestant reformers as well. A man who abandoned the priesthood, in the difficult days of the Reformation and the Counter Reformation he was certain to be prosecuted and seemed to court his own martyrdom.   
        Galileoís 1633 trial is most often portrayed as Galileo the scientist arguing the supremacy of reason and the tribunal judges demanding that reason abjure to faith. The trial was neither. Galileo, a firm and orthodox Catholic, and the tribunal judges shared a common view that science and the Bible could not stand in contradiction. If there appeared to be a contradiction, such a contradiction resulted from either weak science, or poor interpretation of Scripture. In context, the trial exhibited both faults. Galileoís technology was far too limited at the time to scientifically prove his assertion of the earthís double rotation. At the same time, the tribunal judges were at fault for a literal interpretation of biblical passages and making scientific judgments never intended by the Scriptural authors.
        ìThe Inquisition was an image assembled from a body of legends and myths which, between the sixteenth and the twentieth centuries, established the perceived character of inquisitorial tribunals and influenced all ensuing efforts to recover their historical reality. That body took shape in the context of intensified religious persecution as a consequence of the Reformation of the sixteenth century and of the central role of Spain, the greatest power in Europe, in assuming the role of defender of Roman Catholicism.î ìAn image of Spain circulated through late sixteenth-century Europe, borne by means of political and religious propaganda that blackened the characters of Spaniards and their ruler to such an extent that Spain became the symbol of all forces of repression, brutality, religious and political intolerance, and intellectual and artistic backwardness for the next four centuries. Spaniards and Hispanophiles have termed this process and the image that resulted from it as ëThe Black Legend,í la leyenda negra.î  Another source for the myth of the inquisition was Catholic Italy. Italian Catholics ñ the papal representatives included ñ had a dislike for the Spanish whom they considered rural racist bumpkins. The attacks in Spain on the conversos were viewed as despicable in Rome. Italians felt that Spanish hypocrisy in religion, together with the existence of the Inquisition, proved that the tribunal was created not for religious purity, but simply to rob the Jews. Similar views were certainly held by the prelates of the Holy See whenever they intervened in favor of the conversos.
        The true explosion in inquisition rhetoric was in the period just prior to and through the revolt in the Netherlands from Spanish control. That revolt involved a fragile alliance of Catholic and Calvinist leaders against Catholic Spain. Beginning in 1548, the printing press and propaganda turned to the service of political reform, with the inquisition as a major focus, on such a wide scale and with comparatively devastating effects.
When the English under Elizabeth I prepared to defend themselves against the Spanish armada, and the pope called for an English crusade, nationalistic fervor was fueled in England by anti-Catholic propaganda. Central to the propaganda campaign are a series of books and pamphlets detailing the horror of the Spanish Inquisition. The inquisition would become a hallmark of English anti-Catholic literature for 200 years, and be passed on to the popular anti-Catholic mythology in the United States.
         Religious dissent was punished in all Protestant lands throughout the Reformation period, whether of Catholics or Protestants dissenting from the majority Protestant viewpoint. The difference was that this was considered solely a judicial activity of the state, rather than involving an ecclesial court. 

G) RECOMMENDED RESOURCES
	Two books cited extensively within this paper provide excellent overviews of the  inquisition based on modern historical studies. Edward Peters, Inquisition (1988) is available in paperback from University of California Press, Berkeley, CA 94720. Peters book is a fascinating account of the development of the myth of the inquisition and how polemics, art and literature enhanced this myth. Peters is the Henry Charles Lea Professor of Medieval History at the University of Pennsylvania. The Spanish Inquisition: A Historical Revision (Yale University Press) by Henry Kamen is the best available study on the origins, methods and history of the Spanish Inquisition. Kamen is a Fellow of the Royal Historical Society and a professor of the Higher Council for Scientific Research in Barcelona, Spain.

The Terrorism Trap (City Lights); and The Assassination of Julius Caesar: A People's History of Ancient Rome (New Press). 

 HYPERLINK "http://www.oldways.org/history.htm" http://www.oldways.org/history.htm
Some History of The Old Ways

Tendzin Choegyal, "The Truth about Tibet," Imprimis (publication of Hillsdale College, Michigan), April 1999.
Mark Juergensmeyer, Terror in the Mind of God, (Berkeley: University of California Press, 2000), 113.
Gere quoted in "Our Little Secret," Counter Punch, 1-15 November 1997

Points of Truth Newsletter Crusade Church of God
P.O. Box 102, Russellville, Arkansas 72811 USA Ph. 501-498-4524
Volume III, Number 2 	  	March 2000

THE FLAGELLANTS After the Painting by Carl Marr

The Two Babylons  by Alexander Hislop
BDSM is an acronym derived from the terms bondage and discipline (B&D), 
dominance and submission (D&S, D/S, or Ds), sadism and masochism (S&M or SM). 
Refering to the wide spectrum of activities and forms of interpersonal relationships. While not always sexual in nature, the activities and relationships within  BDSM are eroticized by the participants in some fashion. Many of these practices fall outside of the social normalityís regarding sexuality and human relationships. BDSM includes but is not limited to dominance, submission, discipline, punishment, bondage, sexual role playing, sexual fetishism, sadomasochism, and power exchange, as well as the full spectrum of mainstream personal and sexual interactions. It is an important distinction that BDSM is not a form of sexual abuse, although some BDSM activities appear to be violent or coercive, such activities are conducted with the consent of all partners involved. BDSM relationships and practices are exercised under the philosophy of "safe, sane and consensual" (SSC), or the philosophy of "risk-aware consensual kink" (RACK) since the 1980s. Some prefer the philosophy of RACK ,indicating a preference in style of which individual responsibility of the involved parties is emphasized , with each participant being responsible for his or her own well-being. RACK focuses primarily upon awareness and informed consent, rather than  safe practices. Consent being the most important criteria here. The consent and compliance for a sadomasochistic situation can be granted only by people who are capable of  judging the potential results, based on experience. In this consent, they must have all Important  information in mind and the required mental capacity to judge the scene. The resulting mutual consent and understanding herein  is summarized in  an agreement of what their limitations and what can take place are. In other words, that everything is  safe, sane 
and mutually consenting behavior of all whom are involved. It must be possible for the consenting partner to withdraw his or her consent at any given time in the agreement is broken or if the limits are surpassed through the use of a safe word agreed upon in advance. Failure to honor a safe word is considered the most serious misconduct that can take place in BDSM and may change the sexual consent situation into a crime, depending on the relevant law since the bottom has revoked his or her consent to any actions following  the use of the safe word. 	Activities and relationships within a BDSM context are characterized by the participants often taking on complementary, but often unequal roles. Typically, participants who are dominant  are known as tops, while those participants receiving the activities, or who are controlled by their partners, are  known as bottoms or submissives. Individuals which move between top/dominant roles and bottom/submissive roles weather periodically within a relationship, or from relationship to relationship are known as switches BDSM actions often take place during a specific period of time agreed to by both parties, referred to as "play," "a scene" or "a session." Such scenes often have ritualistic aspects complete with; constructs of behavior, forms of address, codes of conduct, dress codes, and many other aspects of role playing. As such encounters are often at least partly sexual in nature, people outside of BDSM have a tendency to view it as a form of "kinky sex". Often involving one partner voluntarily giving up control in degrees or at times completely. The sub gives control to the dominant in a ritualized interaction known as power exchange.  All parties involved usually derive pleasure in this as some of the practices include; inflicting pain, humiliation and being restrained while considered unpleasant under normal circumstances. Sexual intercourse may occur within a session, but is not  
essential. Some participants incorporate aspects of BDSM into their everyday 
relationship(s) with their partner(s), especially those who practice a dominance and 
submission  power exchange. For these individuals, BDSM is part of their lifestyle and is 
referred to as living "The Lifestyle".
	BDSM sessions require a larger spectrum of safety precautions than typical 
Vanilla Sex (sexual behavior without BDSM elements) and maintain an accepted set of 
rules and safety measures that have emerged within the BDSM community. To ensure this 
safety a mutual agreement or pre-play negotiations are commonplace, especially among 
partners who are not well aquianted. These negotiations concern the interests and fantasies 
of each partner and establish a foundation. Additionally, safewords are arranged for  an 
immediate stop of any activity if any participant should need it.Upon the use of the safe 
word, Quick response time and reliability is imperative for safe BDSM. In case of voice 
constraints of the bottom, alternate means of communication are set up  as the main 
importance is safety. Practical safety aspects are of tremendous importance. It is  important 
during bondage sessions to understand which parts of the human body have a risk of 
damage to nerves and blood vessels by contusion or have a high risk of scar development. 
The use of crops, whips or floggers,require the top to have  fine motor skills and anatomical 
knowledge and make the difference between a satisfying session for the bottom and a 
dangerious experience with the result of severe physical harm.There are various BDSM 
"toys" involving physical and psychological control techniques thus requiring in depth  
knowledge and understanding of details relating to the  session such as; anatomy, physics, 
and psychology. Essentially important is the ability  to identify a sub's psychological 
"freakouts" in advance to be able to avoid them. These losses of emotional balance due to 
sensory or emotional overload are the most common SM emergency and is of extreme 
importance to assess and understand his or her reactions empathetically and continue or 
stop accordingly.
	There are three main aspects of BDSM play include Bondage/Discipline, 
Dominance/ submission and Sadomasichism. Bondage and Discipline is one duality of 
BDSM that do not necessarily relate to one another and can appear jointly. The term 
"Bondage" describes the practice of restrainment for the result of pleasure. Bondage is 
usually a sexual practice and though a very popular variation within the larger field of BDSM, 
is sometimes differentiated from the rest of this category. Bondage means tying the 
appendages of a partner together or to a solid object by the use of handcuffs or various 
other implements. Bondage can be also be achieved by spreading the appendages and 
fastening them with chains to a St. Andrews cross or spreader bars. "Discipline" refers to 
the use of rules and punishment to control overt behavior of a sub. Punishment can be pain 
caused physically (such as caning), psychologically in humiliation (such as a public 
flagellation) or loss of freedom  physically (chaining the Sub to the foot of a bed). Another 
aspect is the structured training of the Sub which occurs Often overlapping with practices of 
bondage, though not necessarily. 
	"Dominance and submission" regards behaviors, customs and rituals relating to 
the giving and receiving of dominance of one individual over another in a scene or lifestyle 
context and explores the more mental aspect of BDSM. In the case of many relationships 
not considering themselves as sadomasochistic and is a part of BDSM if it is practiced 
cognizantly. The spectrum of it's characteristics is a wide rage. Iconized with handcuffs and 
chains, this practice is a distinct embodiment of immobilization and pain. Mentally 
orientated practices include education games, (In which the dominant requires certain forms 
of behavior from the sub),Special forms including "roleplay" formulating the foundation and 
behavior of a pet. Orchestrated sexual denial or rejection sometimes is exercised on the 
partner as an aspect of Dominance and Submission. The most common and established 
practice in dominance and submission is slavedom. This can be administrated for the short  
sessions among otherwise-emancipated partners, is integrated into the lifestyle often 
indefinitely. In these relationships  total submission of one partner in the truest sense of the 
phrase total power exchange. Compensating elements of the total dominance and 

submission are care and devotion complementing one another and creating stable 
relationships. The consensual submission of the sub is sometimes demonstrated to others 
by symbols indicating the dom's ownership such as wearing a collar, special tattoos, 
piercings, a specific hairstyle. On the contrary some relationships maintain everyday life with in   the principles and lifestyle of BDSM outside of sexual activities. The term "24/7 relationship" is derived from 24 hours a day, 7 days a week. Another term for such behavior is "D/s", derived from "Dominant/submissive". The dominant partner controls aspects of the submissive's life. Particularly areas of work, family, or friends can be excluded from the D/s relationship and not be placed under control of the dominant partner. Some D/s relationships include  all areas of life with a  "Total Power Exchange" (TPE). In D/s, and especially in TPE relationships, changes in the balance of power (so-called "Switching") do not take place. TPE relationships probably represent the least common role behavior within the BDSM spectrum.  In some practices "slave contracts" are set out in writing to record the formal consent of the parties to the power exchange, stating their common vision of the relationship dynamic. Such documents have not  yet been recognized as being legally binding. Contracts that are contrary to public morals are considered illegal, and  in such  can be constitutionally prohibited. In Europe, such agreements are contrary to Article 3 of the European Convention on Human Rights which grants  freedom from "un human or degrading treatment". This right being held to  absolution with no exceptions permitted by the Convention. Nevertheless, the existence of such contracts results in banner headlines in yellow press publications and uninformed third parties informed of this information out of context are led to rejecting and condemning the relationships described.
	The term "Sadomasochism" is derived from the words "Sadism" and "Masochism".
 In the term of consensual sexual activities, sadism and masochism are not strictly accurate terms, there being a difference from the medical and  psychological usage of both terms. Sadomasochism refers to the physical aspects of BDSM. Sadism describes pleasure though not  always sexual from; inflicting pain, degradation, or humiliation on another person. On the other hand, the masochist enjoys being bound, spanked or suffering within the consensual scenario. Sadomasochism does not imply enjoyment through causing or receiving pain in other situations though it can apply in extreme cases. Discipline usually is incorporated in sadomasochistic activities. Sadomasochism is practiced in isolation  rarely, although certain practices BDSM can be performed solo, such as self-bondage and autoerotic asphyxia, but these such practices are dangerous and often  result in injury or death if proper precautions and safety measures are not followed. Practitioners often compare the effects induced by the resulting endorphins to to the afterglow of orgasm. The trance-like mental state is also known as "subspace" and is described as very comforting. This experience of Algolagnia is important, but is not the only motivation for BDSM practitioners. Philosopher Edmund Burke defines the sensation of pleasure derived from pain by the word sublime. The regions of the brain responsible for managing sexual stimuli and pain overlap, resulting in the association of  pain with  pleasure as the neurological reactions are intertwined. This is a minority of the BDSM culture for many do not have the predisposition do not receive any personal gratification. Sessions include  the Dom exposes the sub to a duality of sensual impressions, such as pinching, biting, scratching with fingernails, spanking or the use 
of various objects such as crops, whips, liquid wax, ice cubes, Wartenberg wheels, erotic 
electro-stimulation among other methods. Bondage using implements such as; handcuffs, ropes or chains may be used as well. A pleasurable BDSM experience is strongly dependent upon the Top's competence and experience and the Bottom's physical and mental state at the time of the session. Trust and sexual, mental or emotional arousal help the partners enter a shared mindset Some practitioners compare these sensations with musical compositions for representation, in such  impressions are the musical notes of the situation with different sensuous impressions being combined to create a total experience leaving a lasting impression.  
	
Professional services
A professional dominatrix or professional dominant, referred to within the culture as a 
"pro-domme", offers services encompassing various spectrums including; bondage, discipline, and dominance in exchange for money. Many dominatrices are not seen as prostitutes, since sexual intercourse between dominatrix and client usually is out of the question. In some cases, the sexual gratification or climax of the client may be permitted by other means. The term "Dominatrix" is little-used within the non-professional BDSM scene. A non-professional dominant woman is  referred to as a "Domme" or "Femdom". Dommes titling themselves as "Lady", "Mistress" or "Madame", requiring their submissives to address as such, to emphasize the shift of power. Far more seldom seen are the services of professional female "Slaves". A professional slave books her costumer's dominant behavior within negotiated limits.
	Today  the BDSM culture exists in most western countries, offering BDSM 
practitioners the opportunity to discuss BDSM relevant topics and problems with 
like-minded people. This culture is viewed as a subcultures, mainly because BDSM is 
often still regarded as "ill", "bizarre" or "perverse" In the public eye and the media resulting in people hiding their lifestyle from society since they fear the incomprehension and of societal backlash. It is  known in the BDSM culture that there are practitioners living on all continents, but there is no documented evidence for many countries except their presence in online BDSM communities and dating sites. This scene appears particularly on the Internet, in publications, and in meetings such as SM parties, gatherings called munches, and erotic fairs. The annual Folsom Street Fair is the world's largest BDSM event. There are also conventions like Living in Leather, TESfest,  Black Rose and Shibaricon . North American cities that have large BDSM communities include New York City, Seattle, Los Angeles, Boston, Chicago, Houston, Philadelphia, San Francisco, San Diego, Dallas, Minneapolis, Toronto, Winnipeg, and Vancouver. European cities with large BDSM communities include London, Paris, Berlin, Amsterdam, Munich, Cologne, Hamburg and Rome.
	The BDSM culture and practices remains intertwined with prejudices, cliches and stereotypes. Misunderstandings arise from general lack of knowledge concerning sexuality and sexual practices couples with  misconceptions the difference of one's personal life and public persona differing. Another misunderstanding is that members of BDSM communities want only to be hurt or to inflict physical, psychological and mental pain, diminishing  the emotional and spiritual relationships that develop. Another misconception is of women being the dominant party in BDSM relationships. The idea of BDSM is reduced to crude corporal punishment, neglecting the broad spectrum of behaviors within the culture. Along with the whip-swinging dominatrix, the sadomasochist in full leather regalia  creates another cliche. While overlaps in fetishisms can exist, there is no connection between BDSM and fetishes. The frequent 
occurrence of such clothing is attributed to its function as a quasi-formalized dress code. Since the term BDSM covers multiple aspects and these occurring  with varying  emphasis, the arising spectrum of individual interests and personalities is extremely diverse. Due to the lack of information in the populous and the reluctance of many to offer information on matters of an extremely personal nature, leads to situations in which actions and statements of individual BDSM practitioners are accredited to the community at large to be mischaracterized .In the western, industrialized countries and Japan, since the 1980s sadomasochists have  formed information exchange and support groups to counter discriminatory images, happening independently in the United States and in several European countries. Using tools such as the web, international cooperation has developed.  Some credit publicized events like Operation 
Spanner and the International leather contests with fostering international cooperation. 
	Some  compiled under the term BDSM reach a point where they decide to come out of the closet. While GLBT people increasingly are coming out publicly, sadomasochists still keep themselves in comparison comparatively closeted. Public knowledge of one's BDSM lifestyle often has devastating vocational and social effects for sadomasochists. The reason for this is  a mixture of a lack of public educational advertising, media coverage and criticism from feminists. Feminist activists called for rigid laws in Switzerland threatening the legal status of sadomasochism. Within feminist circles two basic positions discussion include: a sadophobe faction and a sex-positive on the other both of them can be traced back to the 1970s.Though there is no scientific evidence, critics of BDSM state that it leads to domestic violence. Feminists criticize BDSM for eroticizing power and violence, and for reinforcing misogyny, stating that women who choose to engage in BDSM are choosing unhealthy lifestyles. Sex-positive feminists argue that consensual BDSM enjoyed by some women validate the sexual inclinations of these women and go on to say ì Feminists should not attack other women's sexual desires as being "anti-feminist" with there being no connection between consensual activities and sex crimes.î 
Operation Spanner in the UK proves that BDSM practitioners  run the risk of being 
stigmatized as criminals. In 2003, the media coverage of Jack McGeorge showed that 
simply participating and working in BDSM support groups risks one's job, even in 
countries where no law restricts it. There is a clear a clear difference to the situation of 
homosexuals. The psychological strain in individual cases is normally neither articulated nor acknowledged in public. Nevertheless, this often leads to difficult psychological situations creating large amount of emotional stress.
	BDSM parties are events in which BDSM practitioners meet in order to communicate, share experiences and to "play" in erotic atmospheres. The parties show similarities to those in the Dark Culture, based on a strictly enforced dress code; often frivolous clothing consisting  of latex, leather or lacquer (vinyl, PVC), latex, lycra or other such substances that emphasize the body's shape primarily and secondarily the sexual characteristic. Requirements for such dress codes differ, while some events have none, others create more to create an  atmosphere and to prevent voyeurs from taking part. At these parties, BDSM can be publicly performed on a stage, or more privately in separate "dungeons". Sexual intercourse is not the center of the activities. A reason for the fast spread of this event is the wide range of "playing equipment", which in most apartments or houses is unavailable. Slings, St. Andrews crosses (or similar restraining constructs), spanking benches, and punishing supports or cages are often made available. The problem of noise disturbance is lessened at these events, while in the home many BDSM activities can be limited by this factor. In addition, such parties offer both exhibitionists and voyeurs a indulgence  without social repercussion. To ensure the maximum safety and comfort for the participants standards of behavior have evolved including: aspects of courtesy, privacy, respect and safe words among others. BDSM parties are taking place in most of the larger cities in the western world.
	The historical origins of BDSM are obscure. During the 9th century BC, ritual flagellations were performed in Artemis Orthia, the most important religious area of ancient Sparta, where the Cult of Orthia, a preolympic religion, was practiced. Here ritual flagellation called diamastigosis took place on a regular basis. One of the oldest graphical proofs of sadomasochistic activities is found in an Etruscan burial site in Tarquinia. Inside the Tomb a 
della Fustigazione (Flogging grave), in the latter 6th century b.c., two men are portrayed 
flagellating a woman with a cane and a hand during an erotic situation. Another 
reference related to flagellation is to be found in the 6th book of the Satires of the ancient 
Roman Poet Juvenal (1st - 2nd century ad).  The Satyricon of Petronius where a delinquent is whipped for sexual arousal. Anecdotal narratives related to humans who have had themselves voluntary bound, flagellated or whipped as a substitute for sex or as part of foreplay reach back to the 3rd and 4th century. The Kama Sutra describes four different kinds of hitting during lovemaking, the allowed regions to target and different kinds of joyful "cries of pain" practiced by bottoms. The collection of historic texts related to sensuous experiences explicitly emphasizes that impact play, biting and pinching during sexual activities should only be performed consensually since some women do not consider such behavior to be joyful. From this perspective the Kama Sutra can be considered as one of the first written resources dealing with sadomasochistic activities and safety rules. Further texts with sadomasochistic connotation appear worldwide during the following centuries on a regular basis. There are anecdotal reports of people willingly being bound or whipped, as a prelude to or substitute for sex, during the fourteenth century. The medieval phenomenon of courtly love in all of its slavish devotion and ambivalence has been suggested by some writers to be a precursor of BDSM. 
	Some sources claim that BDSM as a distinct form of sexual behavior originated at the beginning of the eighteenth century when Western civilization began medically and legally categorizing sexual behavior There are reports of brothels specializing in flagellation as early as 1769, and John Cleland's novel Fanny Hill, published in 1749, mentions a flagellation scene. Other sources give a broader definition, citing BDSM-like behavior in earlier times and other cultures, such as the medieval flagellates and the physical ordeal rituals of some Native American societies. Although the names of the Marquis de Sade and Leopold von Sacher-Masoch are attached to the terms sadism and masochism respectively, Sade's way of life does not meet modern BDSM standards of informed consent. BDSM ideas and imagery have existed on the fringes of Western culture throughout the twentieth century. Robert Bienvenu attributes the origins of modern BDSM to three sources, which he names as "European Fetish" (from 
1928), "American Fetish" (from 1934), and "Gay Leather" (from 1950). Another source 
are the sexual games played in brothels, which go back into the nineteenth century if not 
earlier. Irving Klaw, during the 1950s and 1960s, produced some of the first commercial film 
and photography with a BDSM theme (most notably with Bettie Page) and published 
comics by the now-iconic bondage artists John Willie and Eric Stanton. Stanton's model Bettie Page became at the same time one of the first successful models in the area of fetish photography and one of the most famous pin-up girls of American mainstream culture. Italian author and designer Guido Crepax was deeply influenced by him, coining the style and development of European adult comics in the second half of the 20th century. The artists Helmut Newton and Robert Mapplethorpe are the most prominent examples of the increasing use of BDSM-related motives in modern photography and the public discussions still resulting from this.
	The terms "Sadism" and "Masochism" are derived from the names of the Marquis de Sade and Leopold von Sacher-Masoch, based on the content of the authors' works. In 1843 the 
Hungarian physician Heinrich Kaan published Psychopathia sexualis ("Psychopathy of 
Sex"), a writing in which he converts the sin conceptions of Christianity into medical 
diagnoses. With his work the originally theological terms "perversion", "aberration" and 
"deviation" became part of the scientific terminology for the first time. The German 
psychiatrist Richard von Krafft Ebing introduced the terms "Sadism" and "Masochism" into 
the medical terminology in his work Neue Forschungen auf dem Gebiet der Psychopathia 
sexualis ("New research in the area of Psychopathy of Sex") in 1890.In 1905 Sigmund Freud described "Sadism" and "Masochism" in his Drei Abhandlungen zur Sexualtheorie ("Three papers on Sexualtheory") as diseases developing from an incorrect development of the child psyche and laid the groundwork for the scientific perspective on the subject in the following decades. This lead to the first time use of the compound term Sado-Masochism (German "Sado-Masochismus")) by the Viennese Psychoanalytic Isidor Isaak Sadger in its work Uber den sado-masochistischen Komplex ("Regarding the sadomasochistic complex") in 1913.
In the past BDSM activists turned repeatedly against these conceptual models, originally 
deriving from singular historical figures and implying a clear pathological connotation. They 
argued that there is no common sense in attributing a phenomenon as complex as BDSM 
to two individual humans, as well one might speak of "Leonardism" instead of Homosexuality. The BDSM scene tried to distinguish themselves with the expression "B&D" for bondage and discipline from the sometimes pejorative connotations of the term "S&M". The abbreviation BDSM itself was probably coined in the early 1990s in the subculture connected with the Usenet newsgroup  sex. bondage. The earliest posting with the term which is now preserved in Google Groups dates from June 1991. Later the dominance and submission dimension was integrated into the connotation of BDSM, creating the multilevel acronym common today.
	It is entirely dependent on the legal situation in individual countries whether the practice of BDSM has any criminal relevance or legal consequences. Criminalization of consensually 
implemented BDSM practices is not with explicit reference to BDSM, but results from fact that such behavior as spanking or cuffing someone could be considered a breach of personal rights, which in principle constitutes a criminal offense. In Germany, The Netherlands, Japan and Scandinavia, such behavior is legal in principle. In Austria the legal status is not clear, while in Switzerland some BDSM practices can be considered criminal. Spectacular incidents like the US-American scandal of People v. Jovanovic and the British Operation Spanner demonstrate the degree to which difficult grey areas can pose a problem for the individuals and authorities involved.
 Germany
The practice of BDSM is not penalized in Germany if it is conducted with the mutual consent of the partners involved.
The following sections of the criminal code may be relevant in certain instances for BDSM 
practices:
   * Sexual Assault (177)
    * Sexual Abuse of persons unable to resist (179)
    * Insult and insult by deed (185)
    * Battery (223)
    * Aggravated battery (224)
    * False imprisonment (239)
    * Coercion (240)
In order to fulfill the charge of coercion, the use of violence or the threat of a "severe 
mistreatment" must involve an endangerment to life and limb. In cases where the continued 
application of the treatment could be ended through the use of a safeword, neither coercion 
nor sexual coercion may be charged. In the case of charges of sexual abuse of people 
incapable of resistance, similar principles apply. In this case, taking advantage of a 
person's inability to resist in order to perform sexual acts on that person is considered 
punishable. The potential use of the safeword is considered to be sufficient possibility for 
resistance, since this would lead to the cessation of the act, and so a true inability to resist 
is not considered to be in effect. The charge of insult (slander) can only be prosecuted if the 
defamed person chooses to press charges, according to 194. False imprisonment can be 
charged if the victim--when applying an objective view--can be considered to be impaired in 
his or her rights of free movement.
According to 228 of the German criminal code, a person inflicting a bodily injury on another 
person with that person's permission violates the law only in cases in which the deed can be 
considered to have violated good morals in spite of permission having been given. On 26 
May 2004, the Criminal Panel #2 of the Bundesgerichtshof (German Federal Court) ruled 
that sado-masochistically motivated physical injuries are not per se indecent and thus 
subject to 228. Still, this ruling makes the question of indecency dependent on the 
degree to which the bodily injury might be likely to impair the health of the receiving party. 
According to the BGH, the line of indecency is definitively crossed when "under an 
objectively prescient consideration of all relevant circumstances the party granting consent 
could be brought into concrete danger of death by the act of bodily injury." In its ruling, the 
court overturned a verdict by the Provincial Court of Kassel, according to which a man who 
had choked his partner and thereby involuntarily strangled her, had been sentenced to 
probation for negligent manslaughter. The court had rejected a conviction on charges of 
bodily injury leading to death on the grounds that the victim had, in its opinion, consented to 
the act. Following cases in which sado-masochistic practices had been repeatedly used as 
pressure tactics against former partners in custody cases, the Appeals Court of Hamm 
ruled in February of 2006 that sexual inclinations toward sado-masochism are no indication 
of a lack of capabilities for successful child raising.
 United Kingdom
British law does not recognize the possibility of consenting to bodily injury. Such acts are 
illegal, even between consenting adults, and these laws are enforced. This leads to the 
situation that, while Great Britain and especially London are world centers of the 
closely-related fetish scene, there are only very private events for the BDSM scene which 
are in no way comparable to the German "Play party" scene.
Following Operation Spanner the European Court of Human Rights ruled in January 1999 in 
Laskey, Jaggard and Brown v. United Kingdom that no violation of Article 8 occurred 
because the amount of physical or psychological harm that the law allows between any two 
people, even consenting adults, is to be determined by the State the individuals live in, as it 
is the State's responsibility to balance the concerns of public health and well-being with the 
amount of control a State should be allowed to exercise over its citizens. In the Criminal 
Justice and Immigration Bill 2007, the British Government cited the Spanner case as 
justification for criminalizing images of consensual acts, as part of its proposed 
criminalization of possession of "extreme pornography".
 Italy
For Italian law, BDSM is right on the border between crime and legality, and everything lies 
in the interpretation of the Code by the judge. This concept is that anyone willingly causing 
"injury" to another person is to be punished. In this context, though, "injury" is legally defined 
as "anything causing a condition of illness", and "illness" is ill-defined itself in two different 
legal ways. The first is "any anatomical or functional alteration of the organism" (thus 
technically including little scratches and bruises too); The second is "a significant worsening 
of a previous condition relevant to organic and relational processes, requiring any kind of 
therapy". This makes somewhat risky to play with someone, as later the "victim" might call 
for foul play using any sort of little mark as evidence against the partner. Also, any injury 
requiring over 20 days of medical care must be denounced by the professional medic who 
discovers it, leading to automatic indictment of the person who caused it. BDSM play 
between nonconsenting adults or minors or in public is of course punished according to 
"normal" laws.
Austrian
90 of the criminal code declares bodily injury ( 83, 84) or the endangerment of physical 
security (89) to not be subject to penalty in cases in which the "victim" has consented and 
the injury or endangerment does not offend moral sensibilities. Case law from the Austrian 
Supreme Court has consistently shown that bodily injury is only offensive to moral 
sensibilities (and thus punishable) when a "serious injury" (meaning a damage to health or 
an employment disability lasting more than 24 days) or the "death" of the "victim" results. A 
light injury is considered generally permissible when the "victim" has consented to it. In 
cases of threats to bodily well-being, the standard depends on the probability that an injury 
will actually occur. If serious injury or even death would be a likely result of a threat being 
carried out, then even the threat itself is considered punishable.[citation needed]
Switzerland
The age of consent in Switzerland is 16 years, which also applies for BDSM play. Children 
(i.e. those under 16) are not subject to punishment for BDSM play as long as the age 
difference between them is less than three years. Certain practices, however, require 
granting consent to light injuries and thus are only allowed for those over 18. Since Articles 
135 and 197 of the Swiss Criminal Code were tightened, on 1 April 2002, ownership of 
"objects or demonstrations [...] which depict sexual acts with violent content" is punishable. 
This law amounts to a general criminalization of sado-masochists, since nearly every 
sado-masochist will have some kind of media which fulfill these criteria. Critics also object 
to the wording of the law, which puts sado-masochists in the same category as pedophiles 
and pederasts.

Part Four: 
The pack is the foundation of the understanding of the ties that hold us all together. I have lived in the bdsm community a long while and in such the rules of my pack have stemmed from that. I was 14 when I started my first pack, teaching and growing with those who were also seemed to dangerious, to violent, to giften, talented and so on and so forth for society to handle. We grouped together to learn and understand how to adapt and get passed what we were to become that which we wanted so desperately to be, that which we wanted as family and more so then anything to belong. 
Rules for dominants

1) Respect. 
	Respect yourself, myself and the rank of command.
	Do not address a sub unless they are first introduced to you by their dominant. 
	Do not address a sub unless permission is granted from their dominant.

2) Honor.
	Maintain the code of honor in your actions, deeds and words at all times. 
	Your actions themselves reflect upon the pack entirety and upon myself.

3) Honesty.
	Maintain honest communication with myself and the sub you are paired with. 
	Self deception or deception of others is unacceptable. 
	If there is a situation that requires this then it will be told to 2 higher members or will be decided by The lord of chaos himself.

4) Loyalty.
	The pack is your brothers/sisters, your kin, your sword sworn. 
	They hold you back in combat and in everyday life. Remember this above all else. 
	They would lay down their life to protect you.

5) Responsibility. 
	You are responsible for your actions and their outcomes. 
	Your are responsible for your sub's well being and your own well being.

6) Spirituality.
	Promotion of freedom of belief is practiced. 
	The pack only requires True faith in something.

7) Learning.
	Everyday is a lesson. 
	The Pack will provide teachings to knowledge of the self and to push you to your full potential in your abilities, talents and gifts. 
	Self study is encouraged. 
	The pack will provide a list of reading material; it is your responsibility to write an essay on each book.

8) Combat.
	The study of at least 4 forms of martial arts and an essay will be provided at the end of each term of study. 
	At least 3 forms of weapons will be explored. Choose 1 form and 1 weapon or more to master in. 
	Hand to hand training as well as a form of martial arts is required. 
	Often the weave will place you in harm’s way, know how to adjust and adapt a street fighting nature. 
	Sparing is permitted.
	Every situation can be talked out of. For those that are not, if combat is required killing is unacceptable.
	Excessive force is unacceptable.

9) Compassion.
	Learn when it is necessary and learn when it is to be used. 
	Also learn what situations it does not apply to.

10) Survival of the fittest. 
	The animal kingdom is based on survival of the fittest. 
	We are ferals first and foremost in this world, embrace who you are and what you are. 
	The feral will save your life and your instinct will never steer you wrong. 
	Self evolution and a connection to nature are mandatory.

11) Patients and persistence.
	These two qualities will be learned and practiced in everything you do.

12) Maintain open communication with the pack at all times. If there is a situation, question, problem, or such contact me or someone of higher command in the pack.

13) If you are to take on a sub, the pair of you will meet with a higher member of the pack to discuss the situation.

================================================================================

Rules for subs

1) Do not lie to me or give me a half truth.

2) Respect. 
	Life is sacred. 
	Respect yourself, myself and those around you at all times.

3) Know that your actions, words and deeds reflect myself and my teachings. You will act in a manner according to honorable actions.

4) Do not let fear rule your life.
	 If you are afraid of something, tell me and we'll talk about it.

5) If there is a problem of any sort, or a concern address me personally about it. If I can't solve it then I will let you ask another member of the pact.

6) If you have any questions about something I have said or something that I have done then ask me. 

7) Acting against my word will result in punishment.

8) Hygiene should be your top priority before bed and after you wake. A taken care of body improves your self esteem.

9) Discuss an eating and sleeping schedule with me that suit your needs and maintain it. A healthy body leads to a healthy mental state.

10) You will be trained and undergo training in various forms of combat, martial arts and hand to hand. If there are specific styles or forms you wish to learn tell me. If there are specific weapons you wish to learn also tell me.

11) If I have given the final say on something, my word is law.

12) I will provide lessons and training for your abilities, talents and gifts to help you reach your full potential. It is your responsibility to learn what I am offering.

13) You will approach me in a courtly manner, if I am in the middle of something wait till I address you before you speak.

14) I may be unconditional and all accepting, taking advantage of this will result in punishment and a chance in how I react to thee.

15) Time is an essence of life, life is to be lived and experienced. Apply my teachings into everyday life.

16) Keep open communication with me at all times.

17) Sexual contact will only be with an approved partner. 

18) The rules I have given your dominant are the rules I have given you, respect them as law.

19) If there is a conflict between the rules I have established and the rules that are given by your dominant then tell me or a higher member of the pact so that the three of us can sit down and discuss this. 

20) Safety of the submissive and the dominant is of the highest priority in the pack.

21) Do not manipulate, try to influence, or underhand myself or your dominant. 
	This will result in punishment.

22) Respect the order of rank and command. Do not address another sub unless permission is granted first from their dominant and permission is granted from your dominant.
When you are asked to take postion next to your dominant it will all ways be in the same position that they are in slightly behind him/her to thier right

First when in public you may refer to me however you wish, but should we be in meeting, privite, or around the pack you will refer to me by either title or by the term of kioshen.
(kioshen, kieve, Kiatan)
The second rule is that you will not lie to me and be honest with me

 The third rule is that whenever you feel that I myself have done something to either wrong you or hurt you in a way that was not meant, you have the opition to either take it up with your domniate or you may supercede them and directly tell me how this has happened.
Very well now there there are rules I have for the pack which are not listed. The first is that there will be no fighting between members without my knowledge.

The second rule is that No dominant will take on more then two submissives without approval

The third rule is that any time someone in the pack has been injured in any means that affect their life I am to be notified unless there are reasons agreed opon by two other dominants

The forth is that anything that needs to be documented involving the pack such as contracts or changes have to go through me first.

 Good, now then there are rules that I as the Alpha Male must follow. The First is to watch over and ensure the safety of the pack above all else.

 The second rule is that the Alpha Male will abide by all the rules of the domniant and the submissive

 The third rule is that the Alpha Male will know and understand all rules and contracts that happen within the pack.

The forth rule is that the Alpha Male will have the final right and say about anything that happenes in the pack, including the right of the dominant to take on a submissive or slave.

The fifth rule is that the Alpha Male of the pack may address the submissive of any dominant only if he has been introduced to them. If there has been no introduction then the Alpha Male shall inquire the dominant of the current standing of the submissive. In the case of  addressing a submissive of another pack then the standard rules for the dominant apply.

The sixth rule is that if the Alpha Male is challenged for rights to title then he must accept them unless it would bring the destruction of the pack because of the outcome.

The seventh rule is that should anything happen in the pack which could begin a fight with another pack, it is up to the Alpha Male to talk to the oppossing pack leader to see if it can be resolved.

The eighth rule states that the Alpha Male will over see all Training and ensure that all rules are being followed accordingly.

 The ninth rule states that the Alpha Male will test and ensure that any domniant who has a submissive will be tested on knowledge and also on their status in the pack. 

Final Chapter:
       "Treat all as a king in peasnt garb, for a king can choose his garb at will. To harm a king is a mark beyond reproach for the kings of the earth will always be the kings. But a beggar in kings clothign is still a beggar. For this there is no test."I was raised traditionally vampiric, born into by blood, religion and call to rite'. When high decorum was manditory and knowledge was power. When you were something to better that something, not to be against something else. When every line, every piercing, every colour every expression held a meaning beyond what was protrayed. Where every word is a spell written and every action a ritual done to bring something into manifestation.Tis apity sweet prince there are not more left that follow the old codes. For to hate any creature for it's nature becuase it knows no better is the center of a sleeping mind whose perspections are narrowed by judgemental tints. Tis it not our place to see our paths under all lights possible and at times with no light at all?Are we not all children standing beside an endless cascading ocean of waves that bring new changes with every sweeping breathe. We are no more or less then the whelps, we mearly have a direction in wish to follow, to look. Are we not all struggling in the confines of our own limitations and barriers and bounds untill we realize how to caste them open, to realise another chain will set us free? Does not one negative ill begotten word  start a cascade of negative destructive waves. Let the new cycle begin in each heart, starting with ourselves .To practice unjudgementalness, discernment,  personal detachment, one mindedness, mindfullness.  For if it indeed does not begin with us, then with whom shall it begin?  I learned long ways back to question everything, who what where when and how will make it self clear once we understand the why often times.Those whom we are called to hold reasons of their own for calling, those whom we hail to hold reasons of their own to live. For to caste such bonds between those and call or hail of them brethren or family, kin or pack is to forge tethers made to hold the gods themselves. Yet to portray such in the light of personal belief , to make others see the grace and the elegance or the sheer beauty with in each of those one has come to cherish and to find the words to describe such things is often difficult.One must find that link and fill themselves with that particular thought and then it shall portray itself beautifully, like a butterfly from a cocoon. To emerge and spread it's wings for flight.For those who know not of what I speak eventually you shall and for those who know of what it is this writtled tongue does whisper in the silence may the moon light thy path, the wind aid thy steps and the shadows protect thee.Here shall I begin the journey of another timeonce passed, like a distant wave upon a shore that echoes thru the spaces of time. 
     To dance the dance of life to the very lute song of life played by krishna in the lands of eternity. In places where crystalyn founts of self eminating light trace thier patterns as the water cascades over thier holding into the very carved basin. Where the lands still shift beneath our feet and the winds still whisper the songs and lullabys of the ancients. The crackling fires of light still dance to the tune of life itself and waters play among the crescendos and chords to complete the symphony. The shadowed cascade of colours from the ebon shades of night melt away beneath the carress of the firey waves as they trace their patterns along the horizon like an old lover remember the first carress of thier mate. The crashing of the waves upon the barren solace of the crags like songs of dead sialors carried to the skies in a soft sweet lullaby with thier prayers for thier loved ones. Doing what it is they loved so much and serving the mistress of the sea herself because they can do no less for thier hearts calling, passing into her embrace in love. Thus no mornful cries of widdows but the sweet soft song of the sea lulling in it's waves of mystery like the song of eternity upon the lips of sylvn fey. Here in the very holding of what they once called atlantis lays the mysterious of a people connected thru the very fabrics of time to thier lemuric and mayan and egyptian brothers. In th enfolding of this mayhaps you shall see thier holding, as each pyramid in the firey place of worship and passion and devotion was built beneath each star. Placed carefully as a path to lead those back to the begining, back to where it all began before they had fallen beneath the sheets of glass hideen benath the sands. Oh sad had been that day of reaconing when the air had swallowed lemuria and the earth the great Mayan cities, the Fireys of sand the great temples and the Waters themeselves the depths of Atlantis to claim. And thus among it all came to swallow the great temple in the lands of eternity into the fabric of time itself, held fast in it's contuim until the key to it's ancient secret at last lest be unlocked. For in the pursuit of Immortality in the very creation of that monster itself locked away inthe great temple, were the pathways between each concealed and locked away. Pathways once forged by the blood and the tears and life of the ancients nor dormat ley lines stilled and quiet beneath the lands. Each sectioned waypoint hailed to post the gates of opening for those who still hold the key, but to many thelanguage has long faded, the tongues forgotten and to lay dormant. the old mysticism layen in pieces among the civilization that once were one, now lay many with the keys scattered to the four corners. the sweet songs of thier worship within upon the temples of the ancients constructed to lead them once home to the lands of eternity, now lay upon the hearts of few as they awaken into the partial realization of what they once were.Though many unable to reclaim and left grasping at the fragments layen in thier hands for looking to deep into the botttom of the pool, when the answers lay before them inthe very reflection upon the surface. The great dances of Bastet and the serpent now stilled in the rythmic movements half remembered like a childhood dream. 
         Oh sweet lermuria whos great obsidian Towers of libraries holding all the secrets of the Eternity, how do I long to caress your pages once more. Your Silver floors and ebony bookcases, Black marble steps and silvery sheer silk tracing radiating panels of self illuniating crystaln panels.  The soft slow whisper of your knowledge like honey from a fount lapped up hungerly always wanting more. Your crimson lands cascaded with waterfalls and solar panels of crystalyn making carved into the very towers that held your books. Great Maya how I long to see your hunting grounds once more, your lush jungles which provided the very sustance for your children and the feeding of the flesh as the Egyptian mother and father fed the fires of the soul, the lermuriac fed theminds a, the great Atlantiac to feed the hearts, the very primordial waters springin forth pure potiential of birth itself, Great eternity in all your glory how cruel the mistress of time has been tothee. In the deeds of your people once great now scattered to the holdings of each containing them. Once a strong united people la silenced with thier secrets kept. From Air ideas are born, From fire ideas are given passion,From waters Ideas are nurutred,From earth ideas are grown, From spirit Ideas are manifested. By Air Fire Water Earth and Spirit So shall it be done. So true had each mother and father of Eternity had made this simple statement and such great things have come forth. Each Mayan temple of Many stiars of ascention from the flesh closer to the devine, Each Egyptian Temple a marking parthway like a candle flame in the dark to light the way of the stay back home, Each Lermuric temple with it's obsidian towers of books,  the ascention of the mind into a deep understanding and higher vibration of the aura, Each Atlantian Temple with it's crystalyn calming fountian the ascention from the primordial water of pure potiality nurtured towards the manifastation. Finally in the very heart of the center, connected by the interworkign pathways between each and a pathway from each to the Great Land,With it's temples. With it's three sided pyramids and the writing that would enscribe itself upon the walls, thru the very essence of light that shone thru the circular opening in the top and the square of the trap door beneath each. The very place where the  essence of each temple, in each city was held combined at last in unity for the deepening of the spirit and the holding of the very essence of life.
           From our studies in lemuria to deepen our understanding and plant the seeds of ascention, the ready our mind for understanding of all possibility, of pure potentiality, where we become the empty cup waiting to be filled.To learn discernment, unjudgementalness, to see all sides of the edges of the facets of everythign put before us. To make choices and decisions unbais of personal inflictions for the betterment. To know that which connects us to the web of life itself, and hear the very vibrations of it's energy. to know how to be in balance with the lifestong and the equalibrium of the overall web. Knowing our place as we are a small piece of everything and everythign is a small piece of us. To know the connection and the pathways that connected everything to itself and to each other.The very foundation of knowing, of understanding and seeing without eyes, hearing with ears, feeling with out touch, speaking with out tongues, catching the faint scent of each energy as it existed and tasting it's energy provided. 
       To the fire passions of Egypt where our will to thrive, to becoem more to survive and over come is forged by the fires themselves. Our edges sharpend, polished, tempered in the fires. Our wills made absolute and resonating The cleansing fires of eternity cascading around us with thier heart songs. The foundation of the will to seek out what it is we know, we wish to know and to dare to do it. The tempered unbreakable will fashioned here and tempered like steel, where we learned arts of combat and passions of life itself. Where the danced the dance of life itself and formed our firey spirits intot he molds of which we sought. The instinct itself of discernment born, from knowing we are rizen into the daring and the seeking to do.To be wed to the blade that we have forged from the very essence of our souls. Knowing the meaning, the symbol the purpose behind it. 
        To the Primordial Waters of Atlantis where we are nurtured and taught the essences of love, compassion emotion, The direction of this firey will. To direct the energies themselves towards healing and mending. The very focus and concetration of this will, taking our broad spectrum and fine tuning our gifts and talents and abilities.The calming of the soul itself to finding peace with ourselves and step from the primordial waters of the pure potentiality we had been forging from our previous journeys.The Meditative state of quieting the mind to make clear the path and direct the will we had forged with the knowledge and understanding of discernment.To be silent in and of itself, to move with out moving and alter the course of the energy itself, to heal the broken patterns and unite them once more so the resonance of the entirety can be restored. In the very nurturing embrace we are made complete, have risen into our higher selves, into the very energy itself and become once with it. We learn to feel everything, how to become one with it while maintianing ourselves and our detachment at the same time.We learn the essence of emotion and the aura, the very flow and feel of it where we need not eyes to see it. Just the feel of it to know by instinct. Thru this we feel the patterns of the energy, our conncetions to them and our place among them. How to walk between them so not to disrupt the web, the effect of our action in the ripple of the pool of life and we become responsibile for that which it is we are and we do.Here we feel the causes and the effects and begin to map out the energy web itself. Tracing patterns back and watching how each energy field is influenced and affected by each other and the point in the web where it reaches. Thus determining it's path to the next point as energy takes the path of least resistance.We then begin to understand the patterns of event probability and the choices that lay before us, and know that which has happend could have happend no other way.We had chosen and the result of that choice led to the next point where again each influence must be taken into concideration. Each step to teach us something more, to deepend our understanding. For we may leave a place before us, but it shall stay with us for all Eternity.  
           From here we ascend into the Mayan temples, where the fruit of our journey begins to manifest, to become solid and in the flesh before us. We learn to utalise the tools we have crafted along the way as they lay before us, to channel the energy we have tapped into, that we direct. It is here we need our discernment the most, for our words and our actions influence and change things, thus we are responsible for them.Here is where we learn of the coconsciouness and our connection to others, our interpersonal relations manifest thru learning from one another and sharing our experiences. We learn to dance the dance of life together, to intermingle and share and become a family and interknit community. To grow and learn and share and evolve together. We learn to link and form bonds and share each others talents skills and ability and become a unit, to act as one, to think as one to live as one breath as one and yet to retian our individuality. This is still carried on in ther cherokee way of living of the good medicine path and full circle ceremony.We learn we are  ever continually a strong asset in and of ourself, even as we are an asset to the group as a whole.Contually you seek to better yourself at that which you do and thus thru your sharing of your ecperience with others to better the group as a whole. As we evolve from each place we are still in each place contually and here is where we devlope the four part hive mind to continually evolve in each aspect towards strengthening the next. when all the pieces and the tools we have gathered are finally put to work, to do what it is we do. to do it for the sake of not being able to do any less or anymore and doing it becuase it is our passion, our will our sesire to do it with all of that which we are. In such all that we do we then do well. We feast and share of our bread but we all not eat for the same loaf of bread, but each break a piece of our bread to share with all. Our bread, the fruit of our knowledge and understanding,our will and desire, our talents and ksills and abilities and experiences.that bread which we have born as an idea, gave shape to that idea thru our passion, Nurtured that idea from our time and effect and energy to grow that idea.Like a seed of grain grown from the earth itself, or the fruit from the trees themselves. As we are like the trees that bare fruit. Thru our passion and our nurturing we turned that grain into bread and finally thru our spirit and energy we have changed that grain into bread tobe shared. Oh How do I miss the intellectual conversation , verbal sparing and sharing of learning and teaching.The people who grouped together in thier likeness and those groups who were part of a hwole, though separate. Like pieces of a bigger picture, where you see each individual piece and yet you see the entirety of the picture. How do I long to feel the earth shift beneath my feet again alive and breathing, the soft murmer of the trees of those who came before us, still ever present. Because we live in the land of the sounds of the echoes of the underground spirits. Each who came leaving thier energy imprint, thier mark of knowledge, thus written in each individual book in the great Temple of eternity.Each leather bound skin book, with spider web binding of everlasting unbreakable. Where the pages themselves are written in the blood of the soul, telling the lifestory of each individual and containing all of thier fruits of knowledge manifested there in. Each word once held meaning, each song of life in the symphony played by the lute of krishna upon the everning breeze. 
          We ascended into the Great temples of eternity, to read the books of life in the great library. To sit and meditate and learn to just be with our having to do. Read the ancient words of our ancestors written inthier souls blood upon the very three walls of eternity itself and finally come to one with all we have been before and all that have come before. Twas the place of seeking ourselves, of standing before the mirror of self, the judgement and discernment of self. To step thru the mirror having wieghed our past and understand what brought us to this point, coming to terms with all of it. to embrace ourselves in complete acceptance our strengths our weakness our entirety we lay before us as a whole. to reachour and embrace it and ascend into ourselves. Finally awakening from the dreamers dream of a material reality and walking in all five worlds at once. To take each place and mesh them in ourselves to formthe lands of eternity in our heart, our mind our souls. That eternal Ebon Vale of twilight etched forever in our souls. For in that moment everything becomes clear,becomes whole and unified and stable and we find that place of home with in ourselves and carry that sactuary, that inpenetrabel fortress where ever we go. So none can harm us truly. They can marr the flesh and wound the heart if we let them, but there in such is nothing we cannot use our tools to heal, to adapt to , to evolve beyond and onver come liek it was just a dream of yesterday and bare the mark of it's lessons and understanding. Each faith, belief, religion, mysticism, metaphysics, culture once coming from the great people we once were,in pieces hidden in glyphs and symbols, in memories. Written in scriptures and texts and that which we call sacred. Each in itself a truth, brought forth towards that of a greater truth, pieces of our picture we are making whole. In our ascention thru each place that still exists in our souls, and ever seeking to go home. To that distant place we half remember in the lands of Eternity, now forsaken.          

Epilogue:
In the end we come to understand the simple truths of reality we have created and manifested.Law of world views. The world we percieve is a mixture of the universal potentiality and our selves, reality is thus perception based. We chose how we see it and to us that is what exists in how we interpriate it. Law of attention world views have inertia,to rearrange our world view we must rearrange our attention or shift our perception to change how we see the energy patterns thus changing how we feel about them, thus in essence changing them for us. Law of synchonity. Events are connected by patterns of meaning other than time, Everything is connected in a web that influences and is influenced by one another, creating cause and effect.Law of relitive truth. Everything is true in once sence and and false in a sence and meaningless in a sence.Each Facet of understanding from a different perspective in each situation is a peice of a whole understanding. Of the fact of the matter. AS truth is perception based, what happend for one may not be what is seen to happen for another. Thus Every belief in and of itself is true becuase in your perception it is, In another's perception in another light,or even under different circumstances is false. In the end does it really matter who is right and who is wrong when you understand the fact of the matter, does the individual personal views that completed the picture as a whole then become irrelivant as all sides are true and all sides are false. Law of pragmaticism .If it works it is true. In our perceptions thru our beliefs things are menifested, so thus each individual truth creates a manifestation thus helpin gform our reality. Law of paradox. Two laws may conflict in ones perception based on context, shifting the perception or the context removes paradox. Everything has an equal and opposite reaction, a cause and effect. thus is the creation of balance.With many sides and many truths, many perceptions and different pathways towards the same manifestation. Thus based on per person, persituation, per event so on and so forth, each different tool we have learned to shape our perception from our past experiences has a time and a place and a context. What works for one, may not work for all. Law of unity Everything in reality is linked. Everything effects and is effected by that which it comes in contact with becuase a deeper understanding shifts ones perception. Law of reflection The microcosm is a reflection of the macrocosm. that which shifts in the mind shifts in the reality, to influence the enery of something will influence the manifestation of it. Law of association-If two things have something in common, both can be influenced by the same thing cause and effect resonate with one another and things once in contact continue to interact after seperation.Even after thigns have passed thier lessons and energy contues to influence one another, becuase they have merged in the middle to form a middle ground of something new thus creating nuetrality and the chaos thoery of analyzation of the web.Law of connection- Every action is an energy exchange.Law of synthesis- any 2 opposing forces/concepts may be unified in a force /concept in which both contain the original concepts.In such two equal and opposite forces of energy and or concepts can merge to forma middle ground based on what they have in common. LAw of duality- any force/concept may be devided into two opposite concepts/forces which contian the essence of each other. Thus Two equal and opposite forces can balance out the effect of one another, as well as merge to form a middle ground of something new, creating the ever shifting equalibrium of Balance and nuetrality. Law of personification- any concept,force,or object is a phenominal and alive, has a personality and is an entity which manifests in the physical reality.Everything has an energy that resonates, an aura an energy field, thus it is stated to have unique charactaristics, and thus manifests itself into a 3 dementional form in our perceptions as we interpritate these energy patterns.Law of interfaces Power/energy exists in the interfaces of all things.everything has an energy rsonance andenergy signature comprised of the base charactaristics it's posseses. Law of words or symbols-Every word spoken is a spell woven and every action done is a ritual to bring somethign into manifestation.Each word has power to change things, Each thought comes from a will or desire, then each will or desire is spoken in the mind, Each word spoken in the mind has a choice to be spoken outloud and change something or acted upon to change or manifest a change of something. since each energy exchange changes something, there is an opposite effect as well as a result. Each result send a ripple thru the pool, which in turns has a consequence, each consequence has an effect on us. thus creating new wills and desires or strengthenign the ones we already have.Law of magickal names- A name of the named thing is a symbol of it and holds it's essence.We name things to summarise thier entirety of essence into one thing, that one words to us is the key to our connection to it, to tapping into it's energy and understanding its energy. to name something is to confine it's power or energy into a simple a construct in our mind. Thus removing the need for need tools. Law of labeling- A name is a symbol of a thing, to symblise something, you impose the deep structure of the symbol in the system used in the way your percieve the thing. Each Name is tied to a feeling of that thing, it's essence or energy. when you lable it that symbol becomes your pathway thru invoking that energy weather or not the physical object is present. Law of information packing-The more information contained in a symbol, the more vague it becomes and the more it excludes. Law of patterns(knowledge)-Information can be viewd as a measure of the unpredictability. The more information contained the more unpredictable . Pattern in information, information in energy, energy inknowledge, nowledge is power.Law of intelligence- any pattern of sufficient complexity will act intelligent when treated as an entity. A pattern more complex than ourselves can be seen as that of more knoeldge than ourselves.