The Way Back to Zero Limits

by Christopher Lovejoy on December 9, 2018

In September 2010, I published a post entitled For the Benefit of Others in which I explored a cure for the criminally insane. What I learned astonished me, and in the course of preparing yet another post, I was compelled to revisit the September post published over 8 years ago.

This post, The Way Back to Zero Limits, is more than a refined version of For the Benefit of Others; it’s a deeper, fuller reflection on matters presented in For the Benefit of Others, in the light of what I have learned in the interim, in the light of my growth in wisdom since then.

In light of what I have learned since then, I have come to understand and appreciate notions of data, memory, discord, distress, discomfort, intention, experience, forbearance, acceptance, forgiveness, restitution, and transcendence in a whole new way on a whole new level …

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As I realize more and more how much of what I say and do is for my own benefit, I am realizing more and more how much of what others say and do are reflections and projections of the me, myself, and I, so much so that I am finding myself saying and doing more to benefit others.

Likewise, I can well imagine that I am serving as a mirror for others to realize themselves and their own truth about themselves. It seems as if we are all living in a world of mirrors, learning, growing, reflecting, and responding in the ways of love toward subjective, collective freedom.

In writing this post, freedom through responsibility found everfresh meaning for me.

In my study of the difference between power and force through the work of Sir David Hawkins, I began to realize that the use of force, while seemingly justified at times, is really a confession of weakness in comparison to acts of power as illuminations of strength and poise.

As one steps into presence, promise, and power, the use of force, by way of inflation, projection, and aggression seems to increase in its relevance to the one who is taking the steps, but, paradoxically, in deed, decreases in its relevance as one grows ever more powerful.

Which brings me to Dr. Ihaleakala Hew Len. In the 1980s, he had an unusual yet interesting role to play as a clinical psychologist at a state hospital in a closed ward for the criminally insane. Here, I should mention that Dr. Hew Len practiced ho’oponopono (pr. ho-o-pono-pono).

Ho’oponopono literally means “to rectify an error”, or more simply, “to make right.” More generally, ho’oponopono is a process of healing and wholing to release emotional energies trapped by painful or distressing memories appearing as problems or difficulties in experience.

The ancient Hawaiians believed that “errors” in consciousness arise from thoughts tainted by painful or distressing memories. Ho’oponopono offers a way through these “errors” by releasing the physical and emotional energies held captive by these painful or distressing memories.

Captive energies that generate and perpetuate imbalance and dis-ease.

As a clinical psychologist, Dr. Hew Len drew on a tradition of treating consciousness as a means of fostering balance between the inner child, inner mother, and inner father ~ that is to say, ideally, between an unself-consciously natural, joyous, spontaneous inner child; a consciously warm, supportive, and nurturing inner mother; and a superconsciously firm, assertive, and protective inner father.

He maintained that we serve ourselves well as and when we keep these parts of ourselves in balance. Here, I would emphasize the wisdom of caring for yourself: if your inner child tells you to take a nap, take a nap; if your inner mother tells you to be with someone, be with someone.

Dr. Hew Len related that, while driving his car, his inner child, in a sing song voice, kept telling him to go in another direction, while his inner father kept insisting that he stay the course. Ignoring the voice of his inner child, he ended up stuck in traffic for over two and a half hours.

In making a commitment to assume total responsibility for himself, Dr. Hew Len found that by combining the practice of ho’oponopono with an enlightened awareness of his inner family, he had a powerful way to care for himself and bring healing and wholing to every part of his life.

You take good care of yourself; if you do, all will be beneficiaries (emphasis mine)

~ Dr. Ihaleakala S. Hew Len

As you keep reading, this seemingly simple quote will assume a deeper meaning.

As preparation for what is to come in this post, I would invite coaches, counsellors, light workers, psychiatrists, therapists, and social workers to contemplate personal answers to these questions:

Am I subtly manipulating my charges, clients, patients, or cases into compliance? Am I starting with the assumption that they’re in need of my services? That they’re ineffective, ineffectual, blocked, or dysfunctional? That they need to be worked on? That they need to be directed, healed, or saved?

If you are, I would respectfully suggest that you stop doing this. Why? Because it reveals ignorance about what is going on in the relationship, and because there’s a better way of relating ~ a much better way.

The flipside starts with this assumption: they’re coming to you to give you a chance to look at what’s going on in you. This bears repeating. They’re coming to you to give you a chance to look at what’s going on in you. In fact, everyone, not just parents and teachers, would also do well to heed this advice in their interactions with others. This assumption is the origin of this simple wisdom: everyone is your teacher.

With this in mind, let us resume the remarkable story of Dr. Hew Len.

In a closed ward for the criminally insane at the Hawaii State hospital in 1984, everything seemed to be in a state of decay. Not a day would pass without an inmate attacking a fellow inmate or staff member. Not only had these inmates committed heinous crimes, they had also been certified as insane. Either this or they were in a process of being assessed to see if they were sane enough to stand trial for their crimes.

At the time, employees of the ward were careful to brush the wall when they saw an inmate approaching them in a corridor. Although shackled, such inmates were not immune to displays of extreme hostility.

All of the seclusion rooms were in use. Because of their relentlessly threatening attitude, many inmates were placed in solitary confinement, never to see the light of day ~ no sunlight and fresh air for them.

The scarcity of staff was a common occurrence. Much of the time, employees, nurses, and wardens would prefer to be on sick leave rather than face their dark, dangerous, depressing work environment. Attending clinical psychologists were known to quit on a monthly basis.

It is commonly understood that dark, dense energies, in high enough concentrations, attract invisible dark, dense forces, and so, in this dark, dense living and working environment, toilets were heard to flush by themselves at night and showers turned on spontaneously. According to one nurse on the ward, the place was so bleak that not even the paint would stay on the walls after they were painted.

All of this began to change after the arrival of Dr. Ikaleakala Hew Len.

Dr. Hew Len, hired by the state hospital as a fee-for-service staff psychologist, did something unusual in circumstances that seemed utterly hopeless to everyone concerned: he assumed responsibility for his experience in a most unusual way ~ at least unusual for his time.

He began by asking himself a most interesting question with respect to any experience in the ward that caused him pain or distress: “what is going on in me that is causing me to have this experience?”

When he witnessed displays of violence or crazed behavior by inmates or staff, or when he perused the files of inmates, and felt any kind of reaction to the content, the same question would not be far behind: what is going on in me that is causing me to have this experience?

He acknowledged his reactions of pain, distress, and empathy. He acknowledged them because he knew deep down that he was responsible for them. He knew that somewhere, somehow, he had had a hand in bringing them about. From where and from when, it mattered not to him.

If we can accept that we are the sum total of all past thoughts, emotions, words, deeds and actions and that our present lives and choices are colored or shaded by this memory bank of the past, then we begin to see how a process of correcting or setting aright can change our lives, our families, and our society ~ Morrnah Nalamaku Simeona

What mattered to him was that he was responsible, and so he performed, two to three times a day, a 12-step cleansing and clearing process known as ho’oponopono, refined for modern times by the Kahuna, Morrnah Simeona, from whom Dr. Hew Len drew his inspiration.

In essence, he performed this practice on himself, with himself as follows: he invited resolution of painful or distressing memories appearing as problems in his experience with these three words: “I love you”; he expressed regret or remorse for whatever it was he said or did or didn’t say or do with these two words: “I’m sorry”; he petitioned a higher consciousness (to him, Divinity) with these three words: “please forgive me”; and he expressed heartfelt gratitude for the opportunity to make amends (to be clear and free) with these two words: “thank you.”

Over a span of three years in a ward for the criminally insane, and with concentration and persistence, Dr. Hew Len practiced the essence of the ancient practice of ho’oponopono refined for use by and for the individual alone, and as a result, unusually good things began to happen.

Staff members showed up for work on a regular basis; sick leave became less and less frequent. Activities for the inmates were put in place, such as making cookies or polishing shoes. As a reward for good behavior, inmates were permitted to spend time outside. Jogging and tennis programs were initiated and inmates could be seen playing tennis with staff members; eventually, inmates could leave the ward without an authorizing signature to participate in the jogging and tennis programs. Turnaround times for the release of patients were reduced from several years to several months. The violence became less frequent ~ and finally stopped. At one point, no one entered a seclusion room anymore, and then the seclusion rooms were emptied ~ and eventually closed. Even the paint stayed on the walls after they were painted. I’m even willing to believe that the toilets stopped flushing by themselves.

Eventually, most of the inmates were processed and released. Only a couple of them remained, and they were transferred to another facility. After three years, in the summer of 1987, the ward was finally closed. In all, some form of resolution was found with 23 inmates.

For a more comprehensive treatment of what happened, I recommend listening to chapter 16 in the audio version of Zero Limits, a collaboration between Dr. Ikaleakala Hew Len and Dr. Joseph Vitale

Just to be clear, Dr. Hew Len had no compassion for the inmates. He didn’t attend to any of them as a part of his daily routine. He didn’t attend any of the staff meetings and he didn’t attend any of the case conferences because he simply saw no need to do so. He didn’t operate from any theories, he didn’t make any plans or proposals, and he didn’t start any of the programs. He simply took responsibility for his experience by putting his sole focus on being responsible for the behavior and conduct of others by making amends for his hand in bringing it about.

Now one might be given to wonder, as I have, whether a calm, relaxed Dr. Hew Len on the ward might have served as inspiration for others to follow. It is reasonable to think that Dr. Hew Len’s daily practice helped him stay calm and relaxed in such a deeply troubled and troubling set of circumstances, although, with the penitential attitude required by his practice, any smiling good cheer would be intermittent. It’s also reasonable to entertain the possibility that his positive attitude positively affected staff, which positively affected their dealings with inmates, creating an upward spiral of benefits, but to assume this was the case would be, in my estimation, not only naive, but absurd. The ward for the criminally insane at the Hawaii State hospital in 1984 was at the end of its rope. Imagine yourself in such a dark, dangerous, and depressing situation in the role of Dr. Hew Len, not knowing whether you could ever make a positive difference and without knowing how long you would be there.

Dr. Hew Len was honest enough to admit that he didn’t want to be there, and I believe him.

Can anyone really and seriously believe that someone could bring closure to a deeply troubled ward for the criminally insane with little more than a calm, relaxed, and sometimes smiling, cheerful demeanor?

I didn’t think so.

A skeptic might wonder: maybe there was a breakthrough between 1984 and 1987 in the use of psychiatric medications to make things right for the patients? Point well taken, except that patients had less and less need of medications, often to the point of no longer needing them.

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To set a context for an explanation, here again is the basic question: “what is going on in me that is causing me to have this experience?” Here is how I interpret Dr. Hew Len explaining what is going on:

A part of me that is not conscious is streaming data associated with memories, and this data is causing an experience to manifest; this data is causing me to have an experience. Feelings of pain, distress, discomfort, or even empathy alert me to the presence of data, which dictates a certain kind of experience in me and for me. With and from these feelings, I can work with the data indirectly, manifesting as “the other person.” So, for example, if I see or hear someone as violent or crazy, this is merely my experience. My experience is not my perception, which is only an end product of the data that is causing the experience to manifest. My experience is the actual data processing that allows me to have the experience. If my relationship with the data is cleared, I can no longer have this experience; I can only see and hear and feel what I see and hear and feel because the processing of this data had been causing me to see and hear and feel what I was seeing, hearing, and feeling.

The most profound feature of ho’oponopono is that one can clean up the data, or more precisely, one can petition a deeper, broader, higher consciousness to have any hooks from the data removed, such that a cleansing can be performed on certain data with certain others. Even more remarkable: in cleansing data for oneself, one is cleansing data for those with whom one shares a karmic bond, no matter how remote.

Dr. Hew Len would insist, however, that before anyone can have a discussion about cleaning the data, one must be given to ask and answer what he calls “the most important question in creation”: who am I?

Who am I?

Dr. Hew Len maintains as follows: because so many of us do not really know who we are, we are in no position to allow the data to speak for us so that we can then choose not to have the data influence us, and by “us”, I mean those of us who are held captive by a karmic bond.

To be at choice about cleaning certain data with certain others, we must first be in a position to allow the data to speak for us. The whole point of ho’oponopono is to fall in love with the data, with gratitude for the memories that bring back any pain, distress, discomfort, or empathy.

That is to say, “thank you for showing up and giving me one more chance to free you.”

After the hooks from the data are removed, what remains? Impersonal data in the akashic record, with no hooks whatsoever into identity by way of memory and emotion, manifesting as clarity in consciousness and allowing fresh data to inspire further living, loving, and learning.

A return to innocence, a return to Zero (to Zero State with Zero Limits is how Dr. Hew Len puts it in his collaboration with Joe Vitale), allows inspiration to flow through with everfresh data; remaining stuck in old, stale data incurs the risk of remaining oblivious to renewable data.

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In light of this explanation, we might inquire about what really happened inside the mind of Dr. Hew Len in the closed ward for the criminally insane at the Hawaii State hospital between 1984 and 1987.

One might say that Dr. Hew Len cleaned up on most if not all of the data present in his experience on the ward, clearing a space for inspiration to transform everyone’s experience. Through his daily practice, Dr. Hew Len quite literally brought the living dead back from the brink by clearing the data that was informing himself and everyone around him. Indeed, for Dr. Hew Len, ho’oponopono is really about releasing death; it’s about releasing a kind of mortgage on the soul, with clarity of consciousness and the release of suffering as welcome consequences.

For Dr. Hew Len, assuming responsibility for the self ~ for the inner child, mother, and father, but especially the wounded inner child ~ means assuming responsibility for any data that persists in playing out, dictating your experience with consequences both for self and others.

According to Dr. Hew Len: even though we have little in the way of free will (we have too much data streaming through us), we do have this choice: whether to clean or not to clean the data that is running through us and showing up as our experience of ourselves and others.

To clean or not to clean: this is the question.

The data is going to keep running through us anyways. The question everyone would do well to ask themselves is … which data is going to run through us? Is it going to be emotional data stuck in the past (deceased memories) or inspirational data open to the future (in support of life)?

On some level, when we argue with someone, we’re really just arguing with ourselves about ourselves, but most especially with the wounded inner child who feels compelled to judge and blame because of painful and distressing feelings held captive by long-forgotten memories.

The ideal focus here is not to help, heal, or save anyone, but to clear oneself of stale shared data from previous encounters, directly or indirectly caused, either from this lifetime or from previous lifetimes. The Creation is not interested in you helping, healing, or saving anyone. It is very interested in you being wholly responsible. Everything in your life, simply because it is in your life, is your responsibility.

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Might there be a danger of placing too much emphasis on making amends? Might we find ourselves with a craving to be 100% responsible for cleaning the parts of ourselves that we share with others ~ with family member, friends, colleagues, acquaintances, and strangers alike?

Many people have a fair sense of proportion when it comes to finding fault in the self or the other, but might there be a danger in becoming obsessed with getting clear of data to have peace of mind.

It would do us well to remember that deep down, we’re always already perfect just the way we are, and the constant, neverending streams of data coming up for processing to be cleared are not who we are.

In light of this caveat, what might be done to forebear, accept, forgive, and transcend by loving, trusting, blessing, and thanking the old shared data so that it can be cleared with ease, without being subject to a controlling desire and falling into an obsessive pattern of behavior?

First, we need to understand what it is we’re trying to be, have, and do. To do this, we would do well to contemplate these questions: what is it about the data that keeps us hooked and stuck? What was it about Dr. Hew Len’s experience of insanity and violence in the ward that kept him hooked and stuck in old data? Was it a thought? A painful memory? The pain or distress itself? A wayward assumption?

What exactly?

When apologies are genuinely expressed (“I’m truly sorry”) and when forgiveness is sincerely sought (“please forgive me”) from a source of divinity in response to feelings of pain, distress, or discomfort, is this enough? Or is there something more to the process of release?

A broader context of inquiry and discovery, perhaps?

Presumably, the data that is streaming into consciousness and manifesting consciously is creating an experience, and yet, as Dr. Hew Len kept making amends by removing hooks from the data, he was also affecting everyone around him. Everyone, directly and indirectly.

This would suggest that karmic bonds are expressions of shared data showing up as a tiny portion of the informational substrate that underlies all of reality, with data streams that are moving incessantly between us, for or against us, but it seems obvious there is more to it than this.

In the ward, Dr. Hew Len was penitential. He was admitting regret. He was seeking forgiveness. He was expressing gratitude. Some one, not some thing, was responding favorably to his petitions, and so it seems that this “informational substrate” has a heart as well as a mind.

Dr. Hew Len’s presence alone cannot explain the transformation that took place.

Dr. Hew Len did virtually nothing to effect this transformation, except make countless petitions, and in so doing, had a hand in clearing a lot of old shared data so that inspiration could have its desired effects.

Here, we’re talking about divine inspiration, not human inspiration.

Recall that there was precious little human inspiration coming through when Dr. Hew Len arrived on the ward at the hospital in 1984. The inspiration was presumably coming from Big Mind, Big Heart (“BMBH”), of which we are all, each and every one, expressions of a BMBH.

Ultimately, we are all connected to a substrate of karmic data ~ connected to the data, through the data, by the data, for the data, in a vast web of data. The implications of this realization are staggering.

Ultimately, BMBH is us, even as each of us has a BMBH guiding and serving us divinely. We each have a BMBH connected to a much bigger Mind and Heart, and we can all be responsible to and for this BMBH. In the light of this cosmic web of data, we are one. What I do to you and for you, I do to myself and for myself. If I clean and clear the data for me, I clear it for you ~ and for us all ~ but again, what is this data?

At this point, it would be helpful to draw an analogy with the strands of DNA. On the face of it, DNA are merely strands of molecules, but dig deeper, and you realize these strands are encoded with information that are expressed through segments of these strands called genes.

By way of analogy, if a BMBH comprises a set of DNA overseeing vast numbers of human lives through space and time, then I am one of its strands, and if a bigger BMBH comprises an even grander set of DNA, then all of its constituent BMBH’s are its interweaving strands.

Directly or indirectly, we are all connected divinely above and beyond human experience.

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In an age of intensive, extensive information processing, most of us understand the immense usefulness and importance of data, but there is an unseen yet fundamental type of data called karmic data that we would all do well to find immensely useful and important for processing.

Karmic data can be described in three ways:

* data that manifests as sensation and emotion, which includes fear, doubt, dread, despair, hate, spite, mistrust, contempt, disdain, resentment, annoyance, frustration, pain, sorrow, and anxiety

* data that has been around since the dawn of creation, and has been streaming through us individually and collectively ever since, manifesting as some type of pain, distress, or discomfort

* data that is captive data (stale memories), causing more pain, distress, or discomfort, and causing even more data to be trapped, creating a vicious cycle of entrapment for one and for all

If I perceive the occurrence of an event and I feel discomfort, then the data has already been processed. I am now aware of it and it can be addressed. I can clean it with practice. Likewise, and perhaps more importantly, if I perceive the occurrence of behavior in someone that triggers an emotional charge in me, then again, I can address the data so that its hooks can be removed and released once and for all.

So again, what might we do to “love” or welcome the old shared karmic data enough so that it can be cleaned and cleared with ease, without any danger of falling into an obsessive pattern of behavior?

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First, we have realities and then we have occurrences.

An occurrence, by definition, is “that which takes place”, especially that which takes place unexpectedly or without apparent reason. Unlike realities, occurrences are invested with the meaning we give them. As and when I perceive the occurrence of an event or behavior, the data (karmic or otherwise) compels me to invest it with some kind of meaning, whether I like it or not, and whether I intend to do so or not.

Having a presence of mind to see beyond the occurrence to the reality of an event or behavior does wonders for maintaining objectivity and enhancing the quality of relationships. To see beyond a negative meaning that is given to an event or behavior (by way of the data) is to see beyond the occurrence to the reality, leaving one clear to generate positive meanings for the events or behaviors that are perceived.

For example, I perceive the occurrence of someone serving me without a smile, with eyes averted. Rather than dwell on the negative meaning that intrudes (was it something I said? was it something I did?), I simply say (to myself): “I’m sorry you feel this way; please forgive me.”

Indeed, for any behavior in someone that triggers an emotional charge in me, I might simply say (to myself): “I’m so sorry you feel this way; please forgive me.” And then repeat, as necessary.

I fully realize that this is easier said than done, however, especially when personal commitments give rise to issues of truth, justice, and fair play where all three are offended. Where cleaning and clearing data are concerned, being offended is where the rubber meets the road.

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Second, keep in mind that it might not always be possible to unhook from negative occurrences on the spot. The emotional charge that is felt in response to the occurrence might be too intense or persistent, or one might not have the time or peace of mind to process the experience (the data) in the way one would like. In such cases, one might apply the essence of ho’oponopono in its entirety in this way:

  1. quickly acknowledge the occurrence as unwelcome
  2. quickly acknowledge how you feel in response to it
  3. accept your incapacity to process this experience in the now
  4. find the time, space, and peace of mind to process it
  5. apply some variation of ho’oponopono in its essence

By “apply some variation,” I mean “apply some variation of the four acts of grace” (see below).

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The essence of ho’oponopono relies on four simple acts of grace that serve to clear memories experienced as problems playing out over and over again in that part of ourselves that is not conscious, namely, the acts of invitation, repentance, forgiveness, and transmutation.

How do we know which of our perceived problems are coming from memories and which are coming from divine initiations to learn to grow to evolve to ascend? We don’t. Which is why it is best to clean and clear all unwelcome moments that are experienced as problems.

The bare essence of ho’oponopono is simple enough to grasp in four simple acts of divine grace through four magical phrases, though by no means easy to practice consistently, even with persistence or perseverance: I love you, and I’m sorry; please forgive me. Thank you.

Allow me to elaborate as follows …

I love you: “I love you” means “I love you, ____ (fill in the blank with the source of your love and light) and I now invite you to hold space and light with me”. As and when we open a door to having love and light applied to a memory imbued with pain, distress, or discomfort, one whose data continues to stream through us as a problem over and over again, we invite resolution with the source of our divinity.

I’m sorry: “I’m sorry” means “I assume responsibility for this feeling, I accept responsibility for the memory that is causing this feeling, and I am now ready to release any role that I played in the creation and accumulation of these memories and feelings since the dawn of creation.”

Please forgive me: “Please forgive me” means “please forgive me for having taken a part in generating and/or perpetuating this painful or distressing feeling or memory”; “please forgive my ignorance; please forgive me for not assuming full responsibility for this until now.”

Thank you: “Thank you” simply means “I appreciate this shared opportunity to be clear and free.”

So who exactly are we loving and thanking? The “you” in “I love you” and “thank you” is not the person or the persons with whom one has an issue, at least not necessarily; it could be your Big Mind, Big Heart or it might be the Big Kahuna with the much bigger mind and heart.

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I love you and I’m sorry; please forgive me. Thank you.

In committing to these acts of grace as required or desired, I find it best to sacralize the associated phrases with consistency, speaking them quietly or silently in tones of sincerity, penitence, and gratitude. In doing so, I find that I talk less (obsessively, compulsively, repetitively) while saying more (meaningfully, purposefully, succinctly), especially when I feel caught like a bug in a web of judgment.

At first, speak them aloud barely above a whisper in contemplation, in meditation, in prayer, in a sacred space, in a sacred place; speak them aloud with a sanctified other or in a sacred circle of sanctified others who likewise see and hear and feel the value in speaking them.

With any commitment to sanctification, the price is high: it means giving up attachments to pride, pretense, and prejudice, while forgoing willful, mindless indulgences; it means replacing righteousness with a daring discernment; it means replacing a holier-than-thou attitude with an attitude of gratitude. The rewards are good and great: clarity and purity ~ in other words, mindfulness and choicelessness.

With mindfulness and choicelessness, one can play the role that one is meant to play.

I love you, and I’m sorry; please forgive me. Thank you. In speaking these deceptively simple yet profound words, we can invest them with a sacred trust, speaking them with a sincerity that expresses a clear, firm, and pure intent, allowing the data to speak to us and for us.

Until such time that aspiration gives way to inspiration inside the miracle of every moment.

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I appreciate you for following me this far. If you resisted anything I have said here, perhaps you are not yet ready to hear it, but I trust the day will come when this world is mostly free of karmic debt.

Intentions are limitations ~ never forget this ~ as intentions are merely premonitions of things to come. I can intend to have a choice parking spot in a crowded parking lot, but if I end up with one that is further away than I would like, perhaps I would do well to look for a message.

Exercise more? Meet with someone I haven’t seen in a long time? Make note of something particularly meaningful? Help someone in distress? Relax and take a breather? In being human, I can choose freely, but I alone cannot decide; only my connection with divinity can do that.

I have by no means mastered my relationship with shared karmic data as I continue to study and learn from the data, as will you if you find yourself drawn to cleaning and clearing said data for one and for all, including, at least indirectly, those deemed to be criminally insane.

Is there a cure for the criminally insane? Or for any other grouping of people slapped and stigmatized with a pejorative label? I would say “yes, but …”, and I would say this because cleaning and clearing reams of data would require a steadfast commitment from countless individuals.

Is this possible?

At Zero, at the Z state, at the Zero State with Zero Limits, anything is possible.

Energetically, the world is in transition, and many among us are aware that the metaphor of moving from 0 to 60 in 3 seconds is taking a turn toward moving from 60 to 0 with zero limits into timelessness.

Alone, I can restore, refresh, and redeem myself in the moment, but with you, we can restore, refresh, and redeem each other in preparation for having everyone alive restore, refresh, and redeem themselves.

For me, and now, perhaps for you, too, the promise of clarity and purity beckons, along with the promise of zero limits, where miracles happen in the moment, where nothing is missing and anything is possible.

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Addendum

Six Principles of Action: My Notes from the Appendix of Zero Limits

1) I do not and can not always know everything there is to know about what is going on in me and around me; for example, my body and mind are regulating themselves now without me being aware of how they are doing so … yes, it is true I am creating and co-creating an experience of reality, but much if not most of the time, this creation and co-creation are being done without my conscious knowledge or control

this is why I can think positively much of the time and still not have what I require or desire to live a meaningful and fulfilling life

the conscious mind is not the sole creator and co-creator of experience; indeed, it’s contribution to creation is relatively small

2) I do not and can not maintain control over everything; this is a corollary of the first principle as I do not and can not know everything there is to know about what is going on in me and around me; it’s an ego trip to think that I can make the world do my bidding, and therefore allowing the ego to decide what is best for me is simply not a wise thing to do; yes, I do have choice, but I do not always have the illusion of total control

I can, however, use my conscious mind to choose what it is I prefer to experience, with the emphasis on “prefer,” and so I would do well to let go of whether I manifest an experience of my preferred outcome or not, letting go of how it will manifest and when it will manifest (if at all)

awakened, enlightened, empowered surrender is key

3) I can serve to heal and make whole whatever comes my way; whatever appears in my experience of reality is up for healing and wholing simply because it showed up on my radar, so to speak, inside my experience of reality ~ in other words, “if I can feel it, I can heal it”

furthermore, if I can see it in someone else, and it bothers me, it is there for me to feel and heal ~ that is, “if I can spot, I’ve got it” ~ the more I heal and whole what comes up, the more clear I can be to manifest what I prefer to experience in my own particular version of reality

releasing captive energies frees the body, mind, heart, soul, and spirit to fulfill their respective mandates

remember the magic words: I love you … I’m sorry … please forgive me … thank you.

4) I am responsible for everything that I experience simply because it showed up in my experience; what happens in my life is not always my fault, necessarily, but it is, nevertheless, a matter that requires my responsibility, i.e., my ability to receive, reflect, and/or respond

this uncommon notion of responsibility obviously goes beyond what I merely think, feel, say, and do, as it also includes what others think, feel, say, and do, as and when they show up in my experience of life; if someone appears in my life with a problem, it’s my problem, too

this ties into principle #3, which is “I can heal whatever comes my way”

I cannot blame anyone or anything for my current experience of reality; all I can do is assume responsibility for it: bear it (“I love you” is code for “I invite you, divine one, to share space and light with me”), accept it (I’m sorry), forgive it (please forgive me), release it (thank you)

the more I heal what comes up, the more attuned and aligned I become with the source of my divinity

5) my ticket to the Zero State with Zero Limits is saying the phrase “I love you”

the path that brings me to a peace that passeth all understanding, from healing to manifesting, is the phrase “I love you”; offering these words to the source of my divinity cleans and clears everything within me so that I can experience the miracle of this moment with zero limits

the idea here is to love everything ~ the noisy neighbour, the craving for chocolate, the problem child, the harassing boss ~ love it all as love, divinely directed (I’m sorry, please forgive me), eventually (or even immediately) serves to transmute and liberate the captive energies

saying “I love you” is like saying “open sesame” to the source of divinity

6) inspiration is more important than intention as intention is a mere toy of the mind; inspiration is a directive from the source of divinity ~ “I love you” is tantamount to saying “open sesame, I am now willing to listen to your guidance by giving my mind over to your wisdom”

no more waiting, no more coaxing, no more pleading, no more begging

the use of intention, in contrast to preference, is an attempt at controlling the course of life from the blinkered point of view of the ego; on the other hand, being open to inspiration allows the reception of data signals from divinity to proceed in certain ways at certain times

here, free will is more like free won’t ~ I am free to say “no” to inspiration at any time, but then, if I feel inspired, why would I?

yes, intention works and brings results, but inspiration flows and brings miracles; which do you prefer?

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A preview of my published work can be found here.

An outline of my masterwork in progress can be found here.

A listing of my posts on this site can be found here.