The Manifestation Wheel: A Practical Process for Creating Miracles

As the Buddha himself has said and this too was cited earlier , at the dying moment this predominating ta. It is the last thought-process that carries with it this grasping force. Psychology tells us that the last thought prior to sleep is very powerful and influences the first thought in the morning at the time of awakening. It is a common experience that if one wishes to catch an early morning train and if he retires to bed suggesting to himself that he should awake in time for the train, then he is certain to awake in good time for the train, however much a late riser he may habitually be.

The mind is highly receptive to suggestion at this time. There is thus recognition of the great creative value and potency of the last thought prior to sleep coming as it does so close to the time of activity of the powerful subconscious mind, for hardly anything else intervenes between this last thought and the arising of the subconscious mind which sleep induces. Hence, since the last conscious thought prior to sleep becomes the first thought when one awakes from his sleep, by a parity of reasoning is it too much to assume that his last conscious thought before the sleep of death—the terminal mara.

The terminal thought is all concentrated energy, and as such it cannot die down although the man has died. Being creative energy it must manifest itself somewhere. As stated by Dr. And as this life-stream requires for its functioning a nidus in the evolutionary scale of beings, so does it require, on its subjective side, the formation of an objective basis.

It is for this purpose that one of the powerful thought-objects or death-signs appears before the mind of the dying man. Man being a psychophysical combination, a naama-ruupa or mind-body combination, the reborn man too is a mind-body combination. There is however nothing to prevent a man being reborn in the spirit world where he will have only mind but no body. Here too the pa. It will thus be seen that it is the combined operation of all the fundamental laws or principles dealt with earlier in separate chapters that results in the phenomenon of rebirth.

Those principles deal with change, becoming, continuity, cause and effect and attraction. They are natural laws, mysterious only when we do not understand them. It is their combined operation that results in rebirth. Rebirth therefore is just a natural result of the operation of these natural laws. The order of the thought-process at birth, which involves 5 stages, is as follows: In the list of mental states enumerated in the last chapter indicating the thought-process at death, the last mental state mentioned, viz.

In fact it is this pa. This embryo then is a mixture of mind and matter. The parental sperm and ovum cells provide the material part of the embryo while the pa. It is this pa. It becomes a link because it is a resultant of the terminal mara. The process of one thought giving rise to another never ends. The last conscious thought at the moment of death is no exception to this process. It too gives rise to another thought, though not in the same body. That other thought is the pa. It lasts for just one moment, to be followed by the bhava.

In this pre-natal stage, as the unborn being is still part of the body of the mother, it does not normally contact the external world. It is therefore the stream of bhava. As life had just commenced, this mental state is not full grown. That mind at the moment of conception is but a bare state of sub-consciousness identical with the more adult bhava. As stated earlier, the bhava. This is followed by the mental state known as mind-door advertence manodvaara aavajjana The bhava. Immediately after the mental state known as manodvaara aavajjana mind-door advertence has subsided, the state of javana or thought-impulsions arises.

It carries further the thought that arose through the mind-door channel, viz. These javana thought-impulsions develop this desire in the new being for its new existence bhava-nikanti javana. They run for seven thought-moments. When the seven javana thought-moments have arisen and subsided, the smooth flow of the unconscious bhava. It will flow on smoothly until something occurs to interrupt it, but this is hardly likely.

When the pre-natal embryo is born and assumes a separate existence, it begins to contact the external world. The normal thought-process will then follow. Material sciences seek to explain birth only on a material basis on the premises of what can be seen, viz. Biology being silent on any mental or psychic factor, knows of only two influencing and causative factors—heredity and environment. But is this a completely satisfying explanation?

Take the case of two children of the same parents and of the same environment. Consider then the case of twins having the same heredity and same environment. How can the physical and mental differences that are often seen to exist between twin children be explained? Take the case of the well-known Siamese twins Chang and Eng who were conjoined to each other at the navel from birth.

Here is a case of identically the same heredity and the same environment. Specialists who studied their behaviour when they arrived in London are reported to have said that they differ widely in temperament and that while Chang is addicted to liquor, Eng is a teetotaller. These circumstances urge the thinking mind to consider whether there is not some other factor at work besides heredity and environment.

It is only the intervention of the third factor, a psychic factor that can bring about the birth of a child. Wick and oil can never produce a flame. Not until a bright light comes from elsewhere will the action of wick and oil result in a flame. A plant is not the product of seed and soil only.

From an extraneous source must come another factor, viz. Similarly the combination of two purely physical factors—the parental sperm and ovum—cannot provide the opportunity for the formation of an embryo which is a mixture of both mind and matter. A psychic factor must combine with the two physical factors, to produce the psychophysical organism that an embryo is.

Then again how does biology explain the determination of sex in an embryo? The embryo is supposed to derive its characteristics from what are known as the genes of the parents. The embryo is said to consist of the chromosomes of the female parent and the male parent in equal proportions and sex is determined by the way in which the chromosomes combine.

The male cell is said always to contain one X chromosome and one Y chromosome. On the other hand the female cell is said to contain always two X chromosomes. At the time of conception, the male sperm cell uniting with the female ovum cell, a complete new cell is formed which later becomes the embryo.

Sometimes the X and Y chromosomes combine to form a male cell while at other time they combine to form a female cell. Biology does not seem to be able to explain these differences in combination. So long as only the physical causes are reckoned with, no suitable explanation can ever be made. In Biology for the Modern World by C. An organism with an XX constitution produces female hormones.

The presence of XY chromosomes on the other hand induces male hormones. Very occasionally however the mechanism goes wrong We are therefore only at the beginning of the exploration of such abnormalities. Although Professor Waddington refers to the separation of pairs of chromosomes into single chromosomes at the time when germ cells are formed, as one of the most reliable mechanisms in the body, yet it is most significant, that in almost the same breath he is constrained to admit that very occasionally the mechanism goes wrong.

It has been found that sometimes although the correct proportions of the correct type of chromosomes are present which should result in the arising of a male embryo, yet it is not a male embryo that arises. Similarly sometimes with regard to a female embryo, although the chromosomal proportions are correct, genetically the results are different. Because he deals with the world of nature, he is likely to overlook the role of the human spirit in scientific endeavour.

If he believes that there is nothing more than the world of nature to which we are tied, he will suffer from an inner emptiness, anxiety, split consciousness. Man is essentially a subject and not a mere object, a thing among things. When this subjectivity is recognized, the distance between science and humanity is diminished. In this connection, the words of Mrs. Annie Besant are worth quoting: The child of a genius is at times a dolt.

Further in this connection, what Dahlke has to say is equally worth quoting: Here I take rise in my parents as the fountain takes its rise in the hill. That the fountain does so is beyond all cavil, is patent to everyone, yet it is but an alien guest. In his The Buddha and his Teachings , Ven. Naarada Mahaathera, while strongly expressing his view that heredity cannot account for the birth of a criminal in a long line of honourable ancestors or for the birth of a saint in a family of evil repute, quotes the following passage from Dr.

According to the Buddhist explanation of birth, as stated earlier, purely physical causative factors, like the parental sperm and ovum, cannot result in the arising of an embryo which is a combination of both mind and matter. Man is a psychophysical organism, and as such the causative factors must be both physical and psychical.

In the Mahaa Ta. It refers to the mental content of the terminal thought of a dying person, which results in that psychically important pa. It is the energy potential released from a dying man. Both types of consciousness therefore have the same aaramma. This new human life cannot but be regarded as the resultant of the past human life. The thoughts, words and deeds sa. It is these forces that constitute the third causative factor of birth. It is a psychic factor and in the psychic plane time and distance do not count.

The theory that all thoughts of incidents and events, of all feelings and desires that enter the conscious mind make their impressions in the unconscious before they fade away from the conscious mind, has been established beyond doubt by the researches of psychologists who study and practise the science of hypnosis. These impressions are all stored up in the great reservoir of the unconscious bhava. It has been found that by the method known as hypnotic age-regression the memory not only of forgotten important events, but even of trivial incidents long since forgotten can be recalled from the unconscious mind.

What the hypnotist does is first to induce sleep in the subject. In this sleep state the subject will answer truthfully any question put to him. The hypnotist by means of his voice keeps in touch with the subject and prevents normal sleep supervening. The hypnotically induced sleep is different from normal sleep. This is known as the hypnotic sleep or trance. The subject, when in this state, is asked questions relating to incidents starting from the time the subject came to the hypnotist, who then gradually regresses him to his earliest infancy, about which also the subject will be questioned.

All these questions he will answer truthfully. On awaking to consciousness he will not remember anything of what he said or did. He will not even remember the fact of having been questioned. This is because it was not the conscious mind that answered. During the induced sleep the conscious mind was in abeyance and it was the unconscious mind that answered. All the events of early childhood can thus be vividly recalled and, what is most interesting, they can also be vividly re-lived.

Vivid re-living of forgotten experiences can take place in the hypnotic sleep, for in that condition, the conscious mind not being active, the unconscious is free to release memories of the forgotten incidents along with any very strong reactions to them that had been experienced at that time. This condition is technically called hypermnesia. For instance, if the forgotten incident is one of terror and fright, the hypnotized individual while recalling the incident may exhibit that same terror and fright.

If it is an incident of intense sorrow which made him weep, then the hypnotized individual while recalling that incident may exhibit the same intense sorrow and may also weep. Such cases are quite common. Once a man of sixty was, under hypnosis, regressed to his childhood and was asked whether he had written in copy-books. He said he did. There are cases of inherent natural resistance to hypnotic suggestion.

This method is not confined to recalling past memories of this life only. Psychologists have been able to obtain recall of memories of past lives in numerous recorded cases. There is room to mention one such case only. It is one of the earliest recorded cases. She said she could remember her name at that time. She was able to speak Arabic as she did then. She remembered having married a Hindu raja called Sivruka. She was able to show her intimate knowledge about Indian dancing. She remembered her husband constructing a fortress called Chandragiri.

This is just one of several hundreds of similar cases. In this connection reference must be made to a book which was published in and created a great sensation.

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Within seven years it reached its 10th edition. The book is entitled Many Mansions and the authoress is Gina Cerminara. It deals with wonderful cures effected by one Edgar Cayce. His technique was to get himself hypnotized, and in that state he was able to discover the previous lives of his patients and find out the root cause, if such there is, of the illnesses from which they were in this life suffering. The patient or someone on his behalf had to question Edgar Cayce, and then he would answer and prescribe the cure.

These answers were typed in duplicate. One given to the patient and the other filed for the record. They are called Readings and there at present over 20, such readings preserved at the Cayce Institute in Virginia Beach U. There are numbers of cases of children who spontaneously come out with recollection of their past lives without the intervention of hypnosis.

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This book was the winning essay of the contest in honour of Professor William James, the well-known psychologist. These cases, of which he gives a full description, are from various countries such as Cuba, India, France and Sicily. In Part II of this booklet he analyses the evidence, in order to consider whether there are other possible explanations for this recall of past lives, such as fraud, racial memory, extra-sensory perception, recognition and precognition. He also deals with reincarnation which he considers to be the most plausible explanation for these cases. In a later book entitled Twenty Cases Suggestive of Reincarnation he deals with further cases of spontaneous recall.

Three of these cases are from Ceylon Sri Lanka. It is not everyone who is able to recall spontaneously the memory of a past existence. Such a recall is possible only in exceptional cases and that too in children only. Investigations have not yet reached the stage when it is possible to say in what cases a recall can take place, but it has been observed that in nearly all the cases of spontaneous recall the previous lives were cut off in early childhood by some form of violent death such as an accident or serious illness.

There can be other reasons for the inability to recall past lives. Hypnotic regression then cannot help in these cases. By a process of meditation on certain lines it is possible for anyone to reach a state when his mind is so purified that its range of mental vision is no more obstructed. In that event one can develop the memory of past lives. Thus have the Buddhas and arahats been able to view the past lives not only of their own but also of others as well.

The next chapter contains an account of four cases of spontaneous recall of previous lives, the details of which have been checked up and found to be correct. When he was about two-and-a-half years old he told his mother not to cook because he had a wife in Moradabad who could cook. Moradabad is a town about ninety miles away from Bissauli.

The boy took an extraordinary interest in biscuits. Whenever he saw anyone purchasing biscuits he would tell him that he owned a large biscuit factory in Moradabad. Whenever he was taken to a big shop he would say that his shop at Moradabad was much bigger.

He also said that he had a large soda-water factory there. Later he said that his name was Paramanand and had a brother called Mohanlal and that the two together owned this biscuit factory and soda factory which were run under the name of Mohan Brothers. He also said that he died of a stomach ailment resulting from eating too much curd. Pramod however continued to repeat these references, and often insisted that he should be taken to Moradabad.

Those references reached the ears of a family in Moradabad who owned a soda and biscuit factory under the name of Mohan Brothers. One of the brothers, Paramanand had died on 9th May He had suffered from a chronic gastro-intestinal ailment as a result of excessive eating of curd. He died of appendicitis and peritonitis. As the story the family had heard tallied with the events and circumstances of the life of the deceased Paramanand, the other brother, Mohan Lal, with some of his relatives came to Bissauli to see this Pramod who claimed to be the dead Paramanand.

Shortly thereafter the father kept his word by bringing the boy to Moradabad. The boy was then about five years old. Father and son travelled by train and on alighting from the train at Moradabad railway station Pramod at once recognized Mohan Lal as his former brother and running up to him embraced him fondly.

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On the way Pramod recognized a building which he said was the town hall, and then remarked that their shop should not be very far off. Pramod at once called out for the tonga to halt, remarking that this was the shop. When the vehicle stopped, this boy led the way to the house where the claimed to have lived. He then entered the room set apart for religious devotions and stood there for a moment in reverential worship. Inside the house he recognized his former mother.

On entering the soda factory he found that the machine there would not work. He detected at once that the machine would not operate because the water connection was not working and immediately set it right explaining to the workmen there how this could be done. He was only five years old when he thus instructed the workmen. Eventually he was carried away in his sleep by his father. Subsequently, one day wishing again to revisit Moradabad he ran away from home unnoticed and went as far as the railway station in Bissauli when he was brought back much to his discomfiture.

Attreya of Benares University. Shanti Devi was born in in Delhi. From about her third year she began to refer to her former life in Muttra, a town sixty miles away from Delhi. She said that her former name was Lugdi and that she was married to a cloth merchant called Kadar Nath Chaubey. She also stated that ten days after giving birth to a male child she died. As Shanti Devi was repeatedly making these references to her former life, her parents wrote to Kadar Nath Chaubey who to their surprise answered the letter.

Later they sent a relative of his to visit the girl and followed this up with his own visit which was unannounced. The girl identified him. Shortly thereafter, enquiries were made and it was established that the girl had never been out of her native Delhi. A committee was then appointed to witness her visit to Muttra and to watch her reaction.

On alighting at the railway station of Muttra, out of a large crowd of persons she recognized another relative of Chaubey. When she entered the horse-carriage that was made ready for her, she was asked to give instructions to the driver. She then directed the way right up to the house of Chaubey which, having been repainted, bore a different appearance in spite of which, she was able to recognize it. She also identified about fifty persons out of a crowd that had gathered there.

The place was dug up but no money was found. Thereupon Chaubey confessed that after her death he had removed the money. The credit of discovering this case goes to Mr. Equal credit goes to Ven. Piyadassi Mahaathera of Vajiraaraama, Colombo, who along with Mr. Nissanka pursued this case with the greatest interest and enthusiasm. It was ascertained that her previous home was near a tea factory in Talawakelle, that she was then a boy and went to school with her sister by train which passed through a long tunnel. Everything points to the school being Sri-Pada College, Hatton.

She said that one day standing by the road, she and her sister watched the Queen travelling by train the present Queen Elizabeth visited Ceylon in and travelling by train passed through Talawakelle. Both Venerable Piyadassi and Mr. Nissanka were determined to find the house in Talawakelle where Gnanatillake had claimed she had lived as a boy and died.

They went to several places and questioned several persons. They spent several hours at the office of the Registrar of Deaths but without success. With several others also assisting in the search, Gnanatillake was taken to Talawakelle where she identified several buildings in the town but could not locate her former house as it had been demolished since her death. Ultimately they managed to contact the parents of a boy who had attended Sri Pada College, Hatton, and had died on 9 th of November, , at the age of twelve.

Professor Ian Stevenson visited Talawakelle in and conducted an independent investigation of this case. His account along with his analysis of the recorded evidence and his comments appear in his book Twenty Cases Suggestive of Reincarnation. Nissanka has given a full account of this case, in a book written in Sinhalese, entitled Newatha upan deriya The Reborn Girl. Wijeyratne, the youngest son of H. Tillekeratna Hamy, was born on 17th January at Kaltota, a small village not many miles away from the town of Balangoda.

From his birth there appeared a marked hollow on the right side of his chest below the right collar bone and the right arm pit. His right hand is thin and emaciated and the fingers in that hand are half the normal length. From about his third year, whenever he was by himself, he had a habit of walking round his house and muttering to himself. He used to make these remarks looking at his right hand. The father, Tillekeratna Hamy, tried to dissuade the boy from referring to this incident but without success.

Curiously a younger brother of Tillekeratna Hamy called Ratran Hamy, had been sentenced to death and executed in for the murder of his wife. He questioned the boy and his parents. The boy even described some preliminary details regarding his execution. He is also supposed to have said in his previous life that after his execution he would come back to his brother i. Francis Story made more detailed enquiries.

He found that the Supreme Court proceedings of the trial of Ratran Hamy corroborate to some extent the story as told by Wijeyratne regarding the cause of his displeasure with his former wife. Curiously, Wijeyratne has a prominent hollow in his chest, but it is on his right side under the right armpit. Could this however, be a standing reminder to him of the injury he inflicted on the wife of his previous existence or is it just chance?

The murder was perpetrated with his right hand. Could the present condition of his right hand and arm be an instance of retributive kamma, or is it also just chance? It may also be mentioned that the present writer himself has made an independent investigation of this case. Now that we have studied the subject of rebirth from many aspects, let us deal with certain questions that usually arise in an attempt to understand rebirth, and which have been asked of the writer at the conclusion of many lectures given by him on this subject: In the first instance, the child, for the very reason that it is an unsuspecting child, is easily liable to trip under the skilful cross-examination of trained scientific investigators.

Further, in order to give the false rebirth story the appearance of truth, the perpetrator of this fraud must first acquaint himself with numerous details of the life of a person who has actually died elsewhere. This search will have to cover a wide area of events and circumstances connected with the activities of the dead person.

If the place of death of this person is in a far off country the task of collecting these numerous details becomes difficult in the extreme, if not almost impossible. Thereafter this vast fund of information has to be imparted into the child-mind without confusing it and, what is more difficult, to see to it that these details are retained in the child-mind in their proper sequence.

The range of cross-examination being wide and varied, the person who fabricates a false story cannot possibly know beforehand all the questions that will be asked, and unless all the witnesses are consistent and do not contradict one another, the whole story falls to the ground. Indeed this would be in the nature of a gigantic conspiracy involving the co-operation of several others and the expenditure of much time, money and energy—and to what purpose? Some might say that the parents would relish some publicity for their child, but it must be remembered that the doubtful advantage of such publicity hardly compensates for the stupendous effort involved in staging a false drama which may any moment break down under the keen vigilance of investigators who may any moment re-visit and re-examine the child as well as all the witnesses.

Can rebirth ever take place without anything travelling or passing over from one life to the next? This question assumes that there is already in us something which is capable of travelling or passing over from us at the moment of death. There is the further assumption that this something is stable and unchanging, for it has to persist through life if it is to continue on to the next life. The rigid analysis of body and mind as appearing in the Buddhist texts and briefly indicated in an earlier chapter, shows that every moment every part of the body and mind is undergoing a change, leaving no room whatsoever for anything to remain stable and static in view of the relentless law of change.

As stated in the second chapter, at no point of time is anything not in the process of becoming something else, in view of the law of becoming. Something unchanging and stable within the human system is therefore unthinkable. A question such as the one under consideration arises from the failure to appreciate the silent and imperceptible working of the law of cause and effect. Effect need not be physically associated with the cause. Effect is merely the result of the cause. When the photograph of a man is taken, has anything travelled from the man to the photograph?

When a man stands before a mirror and his image appears in the mirror, has anything travelled from the man to the mirror? It is just a case of effect succeeding cause. Further, when the causative factor is something mental or psychic, distance is no bar to the operation of the law of cause and effect. In the psychic plane time and distance do not count.

Even consciousness does not travel. The Buddha is reported to have strongly reprimanded a monk called Saati for saying that the Buddha had declared that consciousness travels from one life to the next Mahaa Ta. It is therefore abundantly clear that nothing need pass from one life to the next to cause that next life to arise. One often does say loosely that a man after death has gone to the deva-world or to hell.

This is said conventionally for mere convenience of expression, just as one would say that the sun rises from the east whereas in reality the sun never rises from the east, nor does a dead man go anywhere. It is only a metaphorical way of expression. Present life is the effect of which past life is the cause. The thoughts, words and deeds of the past life create powerful energies which can condition the arising of the present life.

And what we call our ego is in reality only this process of continual change, of continual arising and passing away, moment after moment, day after day, year after year, life after life. If nothing passes from one life to the next, is the individual reborn identical with the individual who had died? Is he the same as the one who died or is he someone else? We have learnt that the mind naama is not a permanent unchanging entity.

It is not something fixed or static. We have studied how this process of changing from one mental state to another does not end with death. As a result of the cessation of the terminal mental state at the moment of death another mental state arises pa. This is possible because thoughts are forces or energies, and cannot perish with the body, on account of the principle of conservation of energy.

Thus there is a continuity of the mental part naama of the dying individual. The terminal mental state of the dying individual and the initial mental state of the individual reborn, belong to the same current of cause and effect. The best answer to this question as to whether the two individuals are the same is the answer given by Naagasena Thera to King Milinda in respect of this same question: Such a remark is inconsiderate and undeserved. When a child becomes in the course of time an old man, would you say that the old man is identical with the child? There is, however, sufficient identity between the child and the old man to fix moral responsibility on the old man for the acts of the child.

As stated in the Visuddhi Magga Ch. For if there were absolute identity in a stream of continuity, there would be no forming of curd from milk. And yet if there were absolute otherness the curd would not be derived from the milk. And so too with all causally arisen things. So neither absolute identity nor absolute otherness should be assumed here. It is also perfectly true that every death is followed by a birth.

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There is however nothing inconsistent between these two statements, when we consider the following: Rebirth can take place not only in this world whose population only we can count but in countless other world systems of which the Buddhist texts speak. Rebirth does not necessarily mean that the preceding death was in a human plane. An animal or a celestial being dying can be reborn as a human being. Similarly a death does not necessarily mean that the succeeding rebirth is in a human plane.

A man dying can be reborn as an animal or a god. If it is the nature of the last conscious thought of the dying man that determines the place and conditions of his next life, it can so happen that a man who is generally good may happen to entertain a very bad thought at the dying moment, as a result of which he is reborn under very bad circumstances.

Has all the earlier good he has done passed for nought? The last thought before death, being the very last, must necessarily exert the first influence on the being-to-be. This does not prevent the earlier thoughts and deeds from exerting their influence later on the new life. The illustration is usually given of an enclosure full of cattle. An old and weary bull happens to be just by the gate of the enclosure which is locked, while younger and stronger bulls are found at the rear of the enclosure.

As soon as the gate is opened, the old bull will come out first and will walk away ahead of the younger ones but in the long run the younger bulls will overtake the old bull. At the same time it must be remembered, as indicated earlier, that the effects of garuka kamma weighty kamma take precedence over aasanna kamma death-proximate kamma or terminal kamma. Is there such a close and immediate connection between death and rebirth that there is no time-lapse between the two?

If that be so, then the position would be that death is birth and birth is death. Immediately after the cessation of cuti citta death-consciousness the pa. The cessation of the mara. A death here means a birth elsewhere.

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What disappears here appears elsewhere. A gate is both an exit gate and an entrance gate according to the standpoint of the observer. If he sees anyone coming out of it he regards it as an exit gate. But if some other observer sees the same man entering through that gate, to that observer it is an entrance gate, yet in both cases it was the same gate that was made use of.

According to Buddhism birth and death are merely communicating doors from one life to another, the continuous process of consciousness being the medium uniting the different lives of man. In truth, both are the same, a phase of unbroken grasping. The old has died and something new has made its appearance. Even so is it with science. Through the failure to recognize that the facts of death here and birth there are forms of one and the same experience, instead of a single comprehension of both under the one aspect, two miracles are found by her to be the present.

On this point the physicist has already left the stage of childhood behind. Heat is gone and motion is present. The biologist however still remains incapable of replacing two miracles with a true and genuine conception. He is still unaware that it is with dying that being born must be purchased. Hence he treats birth as a fact by itself and death as a fact by itself, and so remains confronting both problems internally insoluble. Why are we unable to recall our past lives if indeed we had past lives?

If we had past lives, we surely ought to be able to recall them? Even his mental attitude towards his father may not be the same as that of a normal son towards his father. But why is our inability to recall our past lives taken to mean that we never had past lives? Which of us can remember being born? Addicted to Books rated it it was ok May 08, Derek Lords rated it really liked it Dec 19, Christopher DeGraffenreid rated it really liked it Jul 07, Liz rated it liked it Jan 12, Christine Austin rated it it was amazing Oct 25, Don rated it liked it Nov 23, Kourosh Afrashteh rated it it was ok Sep 18, Yovani marked it as to-read Oct 24, Joe marked it as to-read Nov 13, Anthony Diaz is currently reading it Dec 24, Harleen added it Dec 28, Boitumelo Mmokwa marked it as to-read Jan 14, Grace marked it as to-read Mar 23, Luca Patrk marked it as to-read Mar 26, Tshikanteyi Ndanda marked it as to-read May 01, Sammy marked it as to-read May 21, April marked it as to-read Aug 20, Crystal Hook marked it as to-read Feb 02, Bhaskar Jyoti marked it as to-read Feb 22, Chuck marked it as to-read Mar 01, Shiri added it Aug 18, Ranganath marked it as to-read Oct 22, Lee Cooper marked it as to-read Dec 20, Leah marked it as to-read Jan 01, Hanna marked it as to-read Jan 07, The following insights and quotes come mainly from two sources: From Pathwork Guide Lecture, He creates by what he is, by what the sum total of his feelings, his conscious and unconscious opinions and convictions are, by his conceptions, which determine his actions and reactions, by his goals and his attitudes.

Every thought is a creation and has its consequences. It brings about a specific result that expresses this thought. Since man consists of many conflicting thoughts, and since his thoughts and beliefs often vary drastically from his emotional conceptions, the result, that is his creation, must be accordingly. The mixed-up, conflicting and confusing lives most people lead testifies to this fact. You live in it, you move in it, you have your being in it. Everything that consciousness emanates, sends forth, expresses into this substance, must take on form. The word you speak or think, the emotionally charged thought, knowing it and pronouncing it, is the creative act… This is how creation unfolds in its myriad ways.

Only then can you see the conflicts and the misconceptions. Identify what we want to manifest. Our clarity and conviction; our ability to provide a clear directive to the universe, free of all conflicts, is what determines the success or failure of the manifestation process. If, when attempting to bring something into manifestation, we realize there is a conflict within us about it, then we need to stop and find out where the block is: Either a negative part of ourself is blocking the process and needs to be re-educated and realigned , or a higher part of ourself is blocking the process because it knows what we seek is not in our best interest.

We can easily determine if there is a conflict within us about something we want by how we feel about it. The conscious and unconscious forces within us must both be in alignment for us to feel good and bring things into manifestation. Be prepared for it to manifest in ways that are unforeseen, unexpected and more wonderful than anything we can imagine. We should also be prepared to be led to other blocks first — areas of ourselves that need to be worked on before the thing we are seeking can be brought into manifestation.

Imagine and feel ourself in the state we seek. If we are unable to do this, stop and ask why? Where is the block? What is preventing me from feeling myself in the state I wish to enter into? If the process is working, faith will be there. The thing we are seeking to manifest will feel good, right and clear. We will be able to feel it coming to us. The main theme of the Abraham Material is that whatever we focus our attention on — whatever we focus our thoughts and emotions on — eventually becomes the reality we experience.

The universe is designed to give us whatever we seek and, in every single moment, is perfectly responding to whatever thoughts and feelings we are putting out. Our life experience — every single moment of it — is a perfect reflection of what is going on inside of us. Our primary task is to become conscious of how we create whatever we experience and then begin to consciously wield the forces within us to produce only those experiences that we want to have.

The Abraham Material repeatedly stresses the idea that the things we encounter, see, observe in our everyday experiences deeply influences us. The trick, according to the Abraham Material, is to become highly selective about what we observe and how intensely we resonate to what we observe so that we are only giving our energy to things that we would like to manifest in our lives.

The Abraham Material stresses that visualization is one of the primary tools human beings have to produce the kind of experiences they want to have. Since our experiences in the outer world spring forth from the forces within us, changing the forces within us is the only way real change can be brought about. If, for instance, we want to exercise more often, then we visualize ourselves exercising.

The Abraham Material stresses, repeatedly, that a few minutes spent visualizing what we want is worth hours of time moving things around in the real world. The Abraham Material says that remembering moments in our life when we experienced what we want also helps us recreate the experience we want. While our experience in the world makes it look like the only way things are accomplished is through physical action, the Abraham Material says just the opposite is true: The forces within us are really what makes things happen in the physical world.

Thus, we should spend more time observing, visualizing and remembering, and less time flapping around in the outer world trying to make things happen. The more pure clear, consistent and unconflicted our desires are, the more easily — and quickly — they manifest. When seeking to manifest things much of our work is, therefore, purifying our inner impulses. The biggest obstacle to manifesting things is resistance.

Instead of focusing on being healthy, for instance, we focus on feeling unhealthy. The end result is this: Stop looking at the conditions you want to change and, instead, keep your attention focused on the things you want to experience. Visualize, instead, on the beautifully fit body you want to manifest. Focusing on what we want and why we want something tends to generate a clear stream of energy, while focusing on how, where and who tends to throw up emotional and mental blocks.

Focusing on too many details also tends to limit the ways in which the universe can work to bring our desires to us. The Abraham Material stresses that our main work is to identify the things we want and go after them, not try to heal the planet or other such global, impersonal goals.

Lofty, generic, impersonal goals are often simply ways of being dishonest with ourselves. Instead of asking for what we really want to be happy, to meet our personal desires , we water down and distort our energies by superimposing other goals on top of them. Being honest with ourselves and direct about what we want helps our real needs and wants manifest much more quickly, cleanly and directly.

Ironically, this approach not only helps us manifest personal happiness more quickly, but, because we are happy, it also helps heal the planet. We want things because they help us feel better — and getting the things we want will help us feel better because they affirm that we are, indeed, in control of our lives and experiences and can, indeed, rise to ever greater heights of fulfillment by manifesting the experiences we want. We are here to move from one level of fulfillment to the next, with our experiences continuously expanding and getting better, deeper, closer to God.

Seek to manifest what feels good to you, which may or may not what our culture says is good, right, healthy and true. Trust yourself, in other words, and your own inner process. By manifesting the things you want, you will be systematically led to ever increasing levels of fulfillment — and, by your charismatic presence and example, help others do likewise. Everyone has the right and need to create whatever they want — and there is enough room for all of us to do so. We should look for the positive in everyone and everything because we get what we focus on.

A very important thing to remember here is that we can accelerate the process of healing by becoming mirrors for one another in the world of observation. In other words, when others observe us feeling good about them, it can dramatically assist them in feeling better about themselves and, by extension, manifesting their deepest hopes and dreams. Smiles, encouragement, kind words can, after all, be very potent forces for change. The more we think about what we want, the better we feel.

The more we focus on what we want, the more clearly we see what we are doing and feeling that is preventing us from receiving what we want. This means our guidance system is working. We are becoming conscious of the forces within us and now have a means to track and change them. Learning how the process of manifestation works is extremely important. Once we learn that, we can begin to control what happens to us. We should, therefore, be grateful when we see ourselves produce happy experiences AND painful ones, because both kinds of experiences can teach us more about how we manifest things.

There needs to be a balance between peacefulness living happily in the moment and passion pursuing new goals that have not yet manifested in our lives.