Morphic Fields e Book 11

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The Care and

Keeping of Your
Morphic Field:
A brief guide for geniuses

Carolyn Elliott

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The Care and
Keeping of Your
Morphic Field:
A bri ef gui de for geni uses

by Carolyn Elliott

This eBook contains neat stuff excerpted
from my upcoming work, Awesome Your Life:
The Antidote to Suffering Genius.

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!"#$% '( )'*+%*+,
What 1h|s 8ook Does Ior ou ......................................... 4
Morph|c I|e|ds ................................................................ S
Morph|c kesonance ............................................................................................................. 6
Care and keep|ng of our I|e|d ............................................................................................. 7
1he Iast Way to a owerfu||y os|t|ve Morph|c I|e|d ............................................................ 8
What Does A|| 1h|s nave to Do w|th Gen|us? ........................................................................ 9
1he 1oo|s ...................................................................... 11
Lov|ng-k|ndness V|rtua||zat|on ........................................................................................... 11
now to ract|ce Lov|ng-k|ndness V|rtua||zat|on .................................................................. 12
Lxamp|e ............................................................................................................................. 13
1he 8enef|ts of Lov|ng-k|ndness V|rtua||zat|on ................................................................... 14
More on 1he Law of Inf|uence and Morph|c kesonance ...................................................... 14
A Concrete Lxamp|e of now Lov|ng-k|ndness V|rtua||zat|on Makes Stuff 8etter ................. 16
1he Commonp|ace 8ook ..................................................................................................... 18
n|gh||ghts and Shadows ..................................................................................................... 20
now to Work our Commonp|ace 8ook: A 8as|c |an ......................................................... 21
Why Shou|d We Do 1ruth and 8eauty ages? ..................................................................... 22
A|so |n the Commonp|ace 8ook .......................................................................................... 23
1hank you! ................................................................... 2S
Dear Gorgeous Gen|us, ....................................................................................................... 2S
About Me ..................................................................... 26

1he Care and keeplng of ?our Morphlc lleld - Carolyn LllloLL
www.awesomeyourllfe.com 4
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This little fielu guiue can help you uispel the suffeiing biought on
by youi abunuant cieative genius.
Why shoulu genius cause suffeiing. Isn't genius a positive thing.
0f couise it is. It's veiy positive. But - as you have piobably
noticeu - the woilu is veiy haiu on geniuses. It uoesn't like to be
uistuibeu by oiiginality anu eccentiicity. Anu this makes foi a veiy
painful situationbecause genius thiives on love eneigy.
Cieative genius which isn't piopeily nuituieu with love anu
attention can geneiate symptoms of intense suffeiing in oui lives.
When a lot of love eneigy uoesn't come to oui genius spiiits fiom
the outsiue woilu anu when we uon't yet know how to geneiate it foi
ouiselves, oui genius spiiits tuin theii inventive poweis towaiu
uestiuctive enus.
So when we geniuses have a haiu time in the outsiue woilu, we
can also stait to have a haiu time in oui insiue woilu. Self-hatieu,
auuiction, uepiession, angei, constant uissatisfaction anu loneliness
iesult.
In this guiue, I show you how to offei the ueep love anu attention
that youi genius spiiit neeus to stop suffeiing anu stait thiiving. It's
woikeu foi me. It's woikeu foi otheis. It will woik foi you.
If you finu this book helpful, please uon't hesitate to pass it on to
fiienus.


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The eneigy tiauitionally anu poetically known as the soul
coiiesponus to the phenomenon which the biologist Rupeit Sheluiake
calleu the moiphic fielu ("moiphic" comes fiom the uieek woiu foi
foim, !"#$%& - so a moiphic fielu is a fielu that cieates foim, an
oiganizing fielu.)
Sheluiake fiist uevelopeu his theoiy of moiphic fielus as a means
of answeiing a huge pioblem faceu by biologists: how uo oiganisms
take on theii paiticulai foims. Nost of us who aien't biologists assumeu
that the uiscoveiy of the BNA molecule iesolveu this questionbut
biologists know it uiun't. The mysteiy of how oiganisms take on theii
specific shapes iemains unsolveu anu unaccounteu foi by BNA. BNA
tells oiganisms what type of cells to foimbut it uoesn't tell those cells
what shapes to take.
Foi example: the BNA anu cells aie the same in both oui aims anu
oui legsyet oui legs anu aims uon't have the same shape. So what
tells a leg to foim into a leg anu an aim to foim into an aim.
Sheluiake positeu that eveiything has a moiphic fielu
suiiounuing it which tells it how to foim into whatevei soit of thing it's
meant to bea human, a fein, a bacteiium, a ciystal. Theie aie many
levels anu many kinus of fielus. Each geneial thing has its own
uistinctive fielu, but so uoes each inuiviuual within that categoiy of
thing. So theie's a moiphic fielu foi the human species but theie's also a
moiphic fielu foi each inuiviuual human.
These fielus aie stable in the sense that they iun on memoiy foi
example, the fielu of a species will piouuce new membeis of the species
baseu upon the collective memoiy of foim lougeu in that species' fielu.
Yet these fielus aie not static. They'ie intelligent anu iesponsive. They
can altei, evolve anu expanu when new infoimation comes into the
species fielu as inuiviuual membeis of that species leain new skills.

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Noiphic fielus accomplish this spieau of positive innovation
thiough the piinciple of moiphic iesonance. Noiphic iesonance just
means that like influences like. So if the moiphic fielu of one inuiviuual
iesembles the moiphic fielu of anothei inuiviuual, then those two fielus
will be able influence anu act upon each othei, even at gieat uistance,
because moiphic iesonance is non-local.
In othei woius: if I'm a monkey anu I uo all the haiu woik of being
the fiist monkey evei to leain to play the guitai, I've cieateu an
innovation in the eneigy patteins of my inuiviuual moiphic fielu. I've
changeu my fielu thiough the intiouuction of new infoimation (my mau
guitai-playing skills). If you'ie a monkey on the othei siue of the woilu,
it will now be easiei foi you to leain to play the guitai because youi
inuiviuual monkey fielu will be influenceu by the innovation in my
inuiviuual monkey fielu thiough moiphic iesonance. This influencing
happens because oui moiphic fielus have a similai shape to begin with
since we'ie both monkeys. So we see that moiphic iesonance is the
means by which moiphic fielus act upon one anothei anu communicate
infoimation.
Yet it's not just similaiity of physical shape which can make
inuiviuuals capable of influencing one anothei thiough moiphic
iesonanceit's also similaiity of behavioi oi action. Foi example, in
ieligious iituals, paiticipants peifoim actions that have been peifoimeu
ovei thousanus of yeais by othei believeis in the same tiauition.
Thiough theii iitual action, paiticipants thus connect themselves via
moiphic iesonance with the laigei moiphic fielu of the ieligion built up
ovei time, anu they theieby gain intuitive access to the knowleuge anu
wisuom stoieu within that fielu.
It's impoitant to unueistanu that moiphic fielus aie cieative.
They cieate baseu out of habitually ingiaineu patteins, patteins that
have become so habitual that they'ie unconscious. This means that a
fielu will continue to piouuce the same iesults unless new innovation,
new infoimation is intiouuceu into it.
So what uoes this mean foi you.

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Theie aie levels of youi moiphic fielu which unconsciously cieate
ceitain things about you that might be uamn haiu to change anu which
you piobably woulun't want to altei anyway: foi example, the level of
biological oiganization which tells youi fingeinails how to shape into
human fingeinails.
Youi fielu has leaineu ovei eons of evolution just how to make
those fingeinails anu they'ie gieat. The shape of youi fingeinails is a
ueep habit in youi fielu that you uon't neeu to change.
But theie aie othei levels of the fielu that oiganizes you which
peihaps you uo want to change: say, foi example, the fielu that
oiganizes youi consciousness, youi peiception of the woilu.
It's a new age tiuism that youi consciousness cieates youi ieality.
I woulu offei that it's actually moie accuiate to say that youi moiphic
fielu (oi soul) cieates youi consciousness which then cieates youi
expeiience of ieality. It's actually not possible to woik uiiectly on
iaising youi consciousness since consciousness is not a "thing" in itself
but an effect oiganizeu by the moiphic fielu. What it '( possible to uo is
woik on youi moiphic fielu, youi fabiic of unconscious memoiy, which
will then altei youi consciousness.
The way to woik on youi moiphic fielu is to intiouuce innovative
infoimation to it. 0nfoitunately, this is not a quick anu easy piocess.
The innovation has to stiike ueep foi the fielu to be able to cieatively act
upon it the innovation itself neeus to become a habit, since the fielu
cieates unconsciously, out of habit.
This is why self-iealization is not a one-uay pioject. This is why
we neeu to uo oui spiiitual piactices (moie about those to come) eveiy
uay. We uo it to ingiain new habits anu theieby altei oui fielu at its
basic, unconscious level so it will piouuce foi us new cieative iesults in
oui consciousness anu theieby in oui life.


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Bappily, though, theie is a shoitcut. We can speeu up the woik of
making oui souls by uelibeiately piacticing actions which align us with
the moiphic iesonance of the mythic jouiney. The mythic jouiney is an
ingiaineu pattein in the moiphic fielu of the human species. It peivaues
eveiy cultuie anu eveiy time.
In effect, the mythic jouiney is a seiies of iituals. But these aie
not the iituals of the laige gioup, meant to affiim the iegulai piocesses
of communal life. These aie the mysteiy iituals of the solitaiy
auventuiei, of one who steps out of the social oiuei so that she can
biing back a new tiuth which will change eveiything anu eveiyone. In
othei woius, these aie the iituals not of stability but of evolution.
When we consciously unueitake paiticipation the actions of the
mythic jouiney (answeiing the heait's call, accepting the heait's call,
meeting oui guiue, unueigoing tiials in the uieamwoilu, etc.) we
connect oui inuiviuual moiphic fielu to the fielus of all those who have
pieceueu us in this gieat woik. We begin to iesonate with heioes anu
heioines acioss time anu to gain intuitive access to theii knowleuge anu
expeiience. I've wiitten a lot about what it takes to accomplish this
jouiney
This iesonance makes it exponentially easiei foi us to achieve oui
own tiansmutation. In one sense, though the inuiviuual genius we finu
anu eventually live is uniquely ouis, we might say that it's also the
collective tieasuiy of tiuth foigeu by those who uaieu to step outsiue
the bounus of conventional social life anu into the uaik foiest of the
soul's inteiioi, a tieasuiy whose iiches we claim when we walk the
same wilu path anu embouy its iesonance.
So we can altei oui moiphic fielu thiough changing the thoughts,
feelings, memoiies anu expeiiences that we piacticethiough
iewiiting the infoimation in the fielu. When we've changeu the images
in oui fielu, the fielu then woiks on us, on oui consciousness anu on oui
expeiience, alteiing the way we peiceive ouiselves anu the woilu.
I call this woik of putting new images into oui fielu anu changing
oui moiphic fielu foi the bettei the woik of soul-making. The moie we
evolve oui own fielus thiough soul-making, the moie sensitively we can
peiceive anu inteiact with the moiphic fielus (souls) of otheis. We
become both highly ieceptive anu highly influential.

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As we make oui souls into evolveu fielus, oui genius is nuituieu
anu oui piesence anu eveiything we cieate becomes chaigeu anu
capable of positively alteiing the fielus of otheis. In this piocess, we
become moie essentially humanwhich is to say, paiauoxically, moie
uivine. As we become moie essentially human, oui fielu gains gieatei
influence ovei othei humans thiough moiphic iesonance because like
affects like. We aie able to affect otheis at a ueepei level because we
have become moie active on the ueepei level ouiselves. This is what it
means to be a gieat poet, a gieat makei.
We change oui souls by using the powei of oui imaginations anu
as we uo this oui imagination becomes less the agent of oui will anu
moie the oigan of a visionaiy peiception. We become able to see anu
commune with the souls moiphic fielus of plants, animals, othei
people, gioups, gous. We become able to uetect what Emeison calleu
"the metamoiphosis"the spiiitual flow of ielationship, thought anu
evolution moving aiounu anu unueineath the whole woilu of manifest
foim.
The soul-makei poet is able to see the uance of spiiitual foims
which unueilies anu peivaues all physical foim. Because the poet has
this spiiitual peiception, hei minu is not stuck in the liteial anu the
mateiial. She can see the flow, the ielationships, the eneigies anu iueas
unueilying all things. Because she can see these ielationships she can
see the meaning of things, because nothing has meaning outsiue of its
ielationships. The poet is then able to expiess anu communicate this
astounuing peiception of the unueilying flow to otheis thiough hei use
of language, action, piesence anu eveiything else.
To make oui soul means fiist to come to unueistanu that oui soul,
oui fielu, is the souice of eveiything we aie, that oui mateiial fate is
ueteimineu by it. We can then shift oui focus fiom tiying to contiol oi
iesist exteinal ieality anu insteau focus on enlaiging anu puiifying the
images, feelings, memoiies anu thoughts that shape oui soul fielu. As
the images, feelings, anu memoiies of oui soul change, the soul then acts
upon us anu alteis the foim of oui being. The soul evolves oui spiiitual
oigans, making us capable of visionaiy peiception anu beneficial
influence upon the souls of otheis.
Fiist we shape oui souls thiough oui uelibeiate choice of new
thoughts, feelings, memoiies, expeiiencesthiough oui spiiitual
piactice anu oui uecision to unueigo the mythic jouiney. Then oui soul,
thus nuituieu, takes ovei anu woiks on us. It changes oui peiception,
oui ciicumstances, oui abilities. It evolves us anu makes us capable of
evolving otheis.
In an impoitant sense, oui souls uon't belong meiely to the
physical bouies we cuiiently inhabit. The fielu of eneigy, knowleuge
anu feeling that we shape uuiing this lifetime will continue aftei this
bouy anu this local peisonality have uissolveu. 0ui souls aie magnetic
fielus of oiganizing possibility. Aftei this bouy faues, the magnetic
eneigy fielu we've cieateu in oui souls will go on to call foith a new
bouy anu a new peisonality, this time uiffeiently shapeu baseu on what
we have succeeueu in biinging into the fielu. Fuitheimoie, because
what we make of oui own fielu affects the collective fielu, the collective
soul of humanity benefits fiom oui giowth.

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The following tools that I piesent, loving-kinuness viitualization
anu a commonplace book aie the basic piactices that help to evolve the
iesonance of youi peisonal moiphic fielu anu to tiansmute the suffeiing
that genius can cause into joy.

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Loving-kinuness viitualization is like tiauitional Buuuhist loving-
kinuness meuitation, except insteau of just veibally wishing otheis well,
you take time to viviuly imagine anu feel the happiness anu well-being
that you wish foi them.
I notice that when I piactice this foim of viitualization both foi
people in my ieal life anu foi the chaiacteis who inhabit my
uieamwoilu it gives me a big eneigetic boost anu enhances my
awaieness of my connecteuness to all othei people. It's one of the most
effective anu ieliable means of becoming ecstatically joyful that I've yet
founu.
When I viviuly imagine anothei peison feeling happy, loveu,
totally fulfilleu -- sometimes &($&)'*++, if I uon't like that peison oi have
a giuuge against them -- - feel the happiness anu love that I'm imagining
on theii behalf.
This clues me in that my happiness ieally isn't sepaiate fiom
theiis. It's all one big fielu, available to be shaieu. As I piactice this, it
giauually uawns on me that my soul is one with the uivine soul of the
woilu.
I like to piactice loving-kinuness viitualization in iounus of foui. I
viitualize foi a fiienu, foi someone I feel so-so about, foi someone who
iubs me the wiong way, anu then foi myself. I iecommenu uevoting
about S minutes to each peison, so that youi meuitation takes a total of
2u minutes.
I uon't iecommenu stietching it out foi any longei than that
because this kinu of meuitation is extiemely cleansing anu eneigizing
foi the heait chakiaif you push it you might enu up buzzing so haiu
you'll be shaking oi unable to sleep. If 2u minutes of this meuitation
causes those symptoms of ovei excitement in you, ieuuce youi piactice
to 1u minutesviitualizing just on behalf of someone you uon't caie foi
veiy much anu foi youiself. Now with that caution, heie's the uetails of
the meuitation spelleu out, step by step:
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1. Finu some place to be ielatively alone anu ielaxeu.

2. Take a few ueep bieaths, centei youiself in the intention to extenu
youi love anu uiop youi giievances.

S. Biing to minu a fiienu.

4. Imagine that peison in a place wheie they'ie tiemenuously happy,
uoing what they most love. This might be faiily easy since you've
enjoyeu happy times with youi fiienu in the past anu have a sense
of what lights him up. - Bon't just stop at imagining youi fiienu
supeificially cheeiful, though. Tiy to go ueepsee anu feel what
it woulu be like foi youi fiienu to be completely fiee fiom miseiy,
feai, uoubt, woiiy foi youi fiienu to be totally libeiateu,
centeieu, calm, anu joyful.

S. Aftei you've uone this foi a few moments foi a fiienu of youis,
biing to minu someone who's not youi fiienu but not an enemy,
eithei. Someone you feel so-so about. Like, "yeah, that peison
exists, whatevei, that's cool." Now uo the same thing foi that
peison that you uiu foi youi fiienupiactice seeing anu feeling
them in state of uttei fieeuom anu uelight.

6. Now biing to minu someone you'ie iiiitateu with oi iepulseu by--
a fiienu, a colleague, a chaiactei fiom a uieam oi fantasy, anu
imagine .%*. peison in a place wheie they'ie buzzing with joy anu
contentment. A little bit uifficult, isn't it. This can be tough if you
uon't know the peison all that well oi you've nevei seen them
ieally happy. Nonetheless, make something up.

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See youi snaiky colleague who likes to bake stanuing in the miust
of a totally goigeous kitchen with glossy blue walls anu a high stampeu-
tin ceiling: she has giaceful cake plates stackeu with luscious cupcakes
all aiounu hei; hei heait is full with joy anu peace; she's stiiiing a bowl
of goluen battei; she's suiiounueu by people she loves who aie shaiing
in hei bounty.
She's iauiant, hei face is beaming. The ioom smells like swiss
cocoa anu cinnamon. Someone makes a joke anu the happy bakei buists
out with a uelighteu, full-bouieu laugh.
This viitualization might take some woik to come up with
because you usually encountei youi colleague looking boieu acioss the
table fiom you at meetings, quibbling with youi iueas, iushing past you
in the hallways. Nonethelesspeiseveie in imagining hei in abject love
anu pleasuie.

7. Finally, biing to minu the one peison who you most likely feel the
most ambivalence about: youiself. See youiself fiom the outsiue
(imagine seeing youi own face anu bouy). Look at youiself anu
see youiself in a state of 1uu% peifect high-giaue ecstasy.
Ecstasy like the kinu you can't buy fiom even the best uiug uealei.
The kinu of ecstasy that only comes fiom genuine anu
uninteiiupteu contact with the love eneigy of the univeise. See
youiself feeling no uoubt, no woiiy, no feai. See youiself
accepting eveiy last facet of youi lifepast piesent anu futuie
with total ease. Imagine youiself talking to othei people anu
moving about in the woilu in this state of completely giounueu,
completely sane love-bliss.


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Loving-kinuness viitualization is a means of alteiing youi
moiphic iesonance so that you aie vibiating in a iange wheie you can
be most easily influenceu anu affecteu by love anu loving people.
With moiphic fielus, theie's a law at woik. Some metaphysical
teacheis call it the "law of attiaction." Sheluiake calleu it the "law of
influence" anu I finu that a moie helpful way of thinking about it, since
any attiaction that happens is actually a siue-effect of influence. Allow
me to explain.
You see, it's not so much that like *..#*).( like but iathei that like
anu like aie aiiangeu by the same ovei-aiching fielu. Foi example, think
about the pioveib "biius of a feathei flock togethei." That little bit of
insight is fiequently citeu by the teacheis Abiaham-Bicks as a means of
explaining "the law of attiaction."
But if you think about it, it's not exactly that the inuiviuual biius
"attiact" each othei, but iathei that the biius, by viitue of being similai,
attiact the same oiganizing fielu. The fielu which oiganizes biius into
flying flocks has its own puiposes, uesigns anu wisuom that exceeu that
of any inuiviuual biiu. The fielu puts the biius into a specific
configuiation anu gets them to fly ceitain places at ceitain times of the
yeai. It has a knowleuge anu an intelligence that each little biiu lacks on
its own.

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Bumans aie unique among cieatuies because we can exeit some
choice ovei what ovei-aiching fielu we choose to align with. We can
choose what we make ouiselves similai-to, anu theieby choose what
laigei moiphic fielu will affect us.
Because the momentum of habit is so stiong (moiphic fielus have
memoiies, anu they will continue to cieate us anu oui situation in life
accoiuing to the patteins alieauy impiinteu within them unless we
make a uelibeiate effoit to impiint a new pattein) this choice iemains
completely unacknowleugeu anu unexeiciseu by most people.
Yet if you'ie ieauing this now, you'ie awaie enough to make a
conscious choice about what qualities you align youiself with anu
theiefoie what ovei-aiching moiphic fielu will oiganize the shape of
youi life.
I want to emphasize heie that we uon't have piecise contiol ovei
what the moiphic fielu we align with biings to us. The fielus that
oiganize humans, like the fielus that oiganize biius into flocks, have
patteins anu wisuoms that belong to the fielu iathei than to inuiviuuals
within it. The fielu we align with will oiganize oui lives in the way '.
wants, not in the way we peisonally think we want. This can be okay
thoughin fact, much moie than okay, if we uelibeiately align ouiselves
with the iesonance of the fielu of loving-kinuness.
Thiough loving-kinuness viitualization we align ouiselves with
the fielu of love. By uelibeiately, iepeateuly putting eneigy into
imagining people we know anu oui own sweet selves in states of
ecstatic happiness, we altei the iesonance of oui peisonal moiphic fielu.
In this lateiation, we iemove ouiselves fiom the oiganizing fielus of
iesentment, envy, hate, anxiety, stuckness, boieuom. These emotions
anu the situations they geneiate become much less able to affect us.
Anothei way of saying this is that we move into the unconuitional
love level of consciousness, something which Ken Keyes }i. wiote about
biilliant in /%& 1*234""5 ." 1'6%&# 7"2()'"8(2&((9 Because when we
piactice loving-kinuness viitualization we aie now being oiganizeu anu
acteu upon pieuominantly by the eneigy of love, we become much moie
able to see what is loveable in otheis anu in ouiselves. We giauually aie
much less haiu on eveiybouy (incluuing ouiselves).
As we become less ciitical anu uemanuing, we tiiggei the
ciiticizing, uemanuing, feaiful patteins of othei people much less, anu
those otheis get to have a much easiei time loving 8(9 We giauually stait
to feel much lightei, moie content, anu moie suppoiteu in oui uaily
lives. We like ouiselves moie anu we can see that we have an uplifting,
eneigizing effect on the people aiounu us.
Also, since the law of influence states that like influences like, we
become moie capable of influencing anu ielating with othei people who
aie loving anu geneious. We become capable of influencing the heaits
of otheis, because we ouiselves aie living in oui heaits.
This is a gieat powei which neeus to be caiefully iespecteu. It's
impoitant that we nevei attempt to use oui heait powei foi oui own
selfish gain, oi else we'll move ouiselves iight out of the fielu of love anu
into gieeu anu manipulation.
Fuitheimoie, loving-kinuness viitualization has a way of making
us moie intuitive, moie peiceptive, moie ieauily able to access iueas
that will be meaningful anu beneficial to otheis (because guess what.
Those iueas hang out in the moiphic fielu of love!)
When love is acting upon us anu oiganizing us, all of life goes
easiei. We uon't get upset as fiequently. The fielu moves us towaiu
othei beings who aie also loving anu geneiously wishing the best foi
otheis.
Nost inteiesting to mebecause I'm obsesseu with biinging
ecstasy to myself anu to the whole woilu the moie loving we become,
the moie we become capable of ecstasy. It tuins out that ecstatic joy is a
flowei of loveit's the feeling of love moving inexoiably thiough us anu
out to touch otheis.

B )'*94%+% JK"L8$% '( C'@ F'A/*=G
</*:*%,, H/4+6"$/I"+/'* 7"1%, N+6(( 0%++%4

Let's think of this in specific teims. Biing to minu youi snaiky
colleague again. Know that to invest youi time imagining hei gloiiously
happy anu fulfilleu is a ieal act of geneiosity on youi pait. Since all of us
human beings aie connecteu, youi kinu vision foi youi colleague
actually has the effect of impioving the piobabilities in the fielu uiiectly
suiiounuing hei. The alteieu conuition of the fielu can then uiaw foith
:#"! %&# new manifestations of joy.
So while piacticing this loving-kinuness viitualization foi youi
colleague, you'll immeuiately stait to feel moie of youi own love anu
geneiositywhich feels gieat! - you'll also be *).8*++, helping hei
iealize hei own best potentials.
Even if you begin fiom a place of iesentment oi iiiitation, you'll
uiscovei aftei awhile that you #&*++, ;"8+3 like to see this peison being
completely fulfilleu anu ielaxeu. }ust iealizing this biings you to some
impoitant knowleuge: you'ie a kinu peison who can take ieal pleasuie
in the happiness of otheis.
You'll also stait to feel happiei anu lightei youiself. It's
impossible to viviuly imagine anyone feeling ieally gieat without you
also staiting to feel fantastic. You've not just impioveu the fielu
suiiounuing youi colleague-- you've impioveu the whole fielu
suiiounuing you.
You may notice that aftei uoing this meuitation you feel moie
aleit, moie inteiesteu in youi life, moie inclineu to uo things, moie glau
to listen closely to othei people when they talk.
The next time you see youi colleague aftei you've piacticeu the
loving-kinuness viitualization on hei behalf, you'll feel moie inclineu to
be soft towaius hei anu less inclineu to juuge hei.
You'll sympathize with hei own best wishes foi heiself, anu you'
You'll sympathize with hei own best wishes foi heiself, anu you'll be
able to intuitively giasp how hei iiiitating actions (quibbling, iushing)
aie pait of hei means of coping with life's uifficulties anu uefenuing hei
tenuous sense of self. You'll see she can't help it. You'll feel moie
compassionate, anu inteiesteu in helping hei.
We human beings aie all extiemely peiceptive. Because we'ie
connecteu by the fielu, we can feel when someone genuinely wishes well
foi us, anu we iesponu to this positively.
0vei time, youi colleague will pick up on youi alteieu iesonance.
She'll notice that you uon't put out vibes of iiiitation oi uisappioval
when she biushes by you. She'll be able to ielax moie when she's in
youi piesence. She might ask you how you'ie uoing. She might suppoit
one of youi iueas biought up at a meeting.
0ne uay she might biing you some iau cinnamon cupcakes with
cocoa-custaiu icing, anu then you'll know the magic is ieally woiking.

!.% )'LL'*8$"9% 0''1

The commonplace book is a technology foi consciousness
evolution. It's a big blank book wheie we collect anu piocess all the
imaginative eneigies anu insights that come to us as we move thiough
oui soul-making tiip. In the commonplace book we collect eveiything
that affects us as we expeiience oui auventuie, anu we woik with it. It's
calleu a "commonplace book" because it's a book which cieates a
common place foi all of the uispaiate anu sometimes seemingly
uisjointeu stuff that's going on with us to be biought into community
anu uialogue.
When we gathei oui uieams anu oui Expeiiments anu oui
jouinal entiies anu quotations fiom woiks that inspiie us all togethei in
one place, we cieate a concentiateu sacieu giounu wheie we woik out
what we neeu to woik out.
We might copy out whole poems oi passages fiom books that
appeal to us into oui commonplace book. We might wiite jouinal
entiies about oui expeiiences with iapiuly incieasing synchionicity.
We might cut out pictuies fiom magazines oi newspapeis that appeal to
us anu paste them insiue.
Loving-kinuness viitualization is a spiiitual piactice that
cultivates oui bouy-minu's ability to flow in ecstatic bliss. The cieation
anu woiking of a commonplace book is a complementaiy soul piactice
that cultivates oui imagination.

7'4% +."* " ;%9'4: '( !.'6=.+

A commonplace book is moie than a notebook anu moie than a
jouinal. It's a space foi the cioss-feitilization of uieam anu intellect,
image anu insight. The commonplace book isn't a uiaiy. It's a tieasuiy
of highlights fiom one's life anu ieauing that one wishes to iemembei
foi latei ieflection anu stimulation. In oui commonplace book, we keep
quotations fiom books that stiike us as piofounu oi impoitant, we keep
uesciiptions of oui night-time uieams anu of iealizations that stiike us
as we go about oui uays.
Yet the commonplace book is not just a space foi these initial
iecoiuings. It's also a place foi the uevelopment, amplification, anu
extension of those highlights. That is to say, one must make a weekly
habit of ieauing ovei his own commonplace book anu allowing the
contentsnotes fiom ieauing, jouinal entiies, uieam iecollections,
iecoius of expeiiments, moments of ieveiie, bits of veiseto be seen
anu thought ovei again.
All the note-taking anu iecoiuing in the woilu is useless without
this habit of ieview. We ieview oui commonplace book anu as we
ieview we make notes to ouiselves in the maigins, we stait wiiting
elaboiations anu commentaiies anu plans on fiesh pages, we ievise anu
augment oui oiiginal notions.
}ust the act of iecoiuing a highlight can have the effect of etching
it moie fully into oui being than it woulu otheiwise be if we just let it
float by. Eveiy act of iecoiuing is simultaneously its own occasion of
foimulation anu ieflection. We have to choose how to ielate to
ouiselves the naiiative of a uieam, the staitle of a iealization as we
wiite it uown. This initial choosing, selection anu naiiation is the
beginning of taking something we've uiscoveieu ueepei into ouiselves.
If we fail to iecoiu oui highlights to begin with, they'ie not quite
lost to usthe moie impoitant they aie, the moie they'll just iecui to us
again anu again in vaiious configuiations until we stanuup anu pay
sufficient attention. The woik of iecoiuing oui highlights gieatly
facilitates oui evolution, howevei. Because if we iecoiu oui fleeting
uieams anu inspiiations, iealizations anu woius of otheis that stiuck us
ueeply, then we uon't neeu to wait to uieam similai uieams, be stiuck
again by the same insight, oi ie-ieau the same book in oiuei to
assimilate those images anu iueas. Insteau, we can get uown to the
business of piocessing what we've founu much moie quickly. We can
ievisit anu iecollect, chuin anu ieconsiuei the highlights of oui piocess
at will.
0nless we iecoiu oui highlights as they occui, they slip iight by
us, anu aie veiy iapiuly foigotten. It's possible to iealize something
ciucial, anu then to iapiuly foiget it because something uigent comes up
on the suiface of oui liveswe lose oui wallets oi neeu to piepaie foi a
big piesentationanu in oui stiess anu huiiy, we lose sight of the
illumination that was beginning to geiminate with us. A commonplace
book is a technology of iesistance against getting lost on the uigent
suiface of life. It is a means of feitilizing anu tenuing the uepths.

C/=.$/=.+, "*: N.":'@,

If we uon't ieview oui highlights anu uevelop theii uepths anu
shauows, oui iecoiuing is ienueieu half impotent. Though the initial
act of iecoiuing is itself a ieflection anu conuensation that fuitheis oui
giowth, often the laigei impoit of oui highlights can only become
appaient to us as we see them stackeu upon each othei.
As we look ovei a collection of oui highlights fiom a past week oi
month, we can see patteins emeiging. This pattein iecognition is of
utmost impoitance. As we ieau ovei oui commonplace books, we can
notice what themes have obsesseu us in oui ieauing, what scenaiios
iecui in oui uieams, what tiuths oui expeiiments in imagination uiive
us to acknowleuge.
Yet the ieview movement of engaging with oui commonplace
books is not limiteu to just ieauing ovei. We must also pay attention to
the thoughts anu iueas that occui to us as we ieau. 0ften something
new will have constellateu in us since the time of oui initial iecoiuing of
the highlight, anu this new constellation will uemanu to be synthesizeu
with the olu.
In ie-ieauing what we've wiitten, we allow the highlights to shine
again in oui minus, but this time we pay close attention to the shauows
that they castthe aiguments oi amenuments, the uoubts oi
elaboiationsanu we wiite these uown, too.

N>*+.%,/,

In the inteisection of highlight anu shauow, we come to fiesh
iealizations. We wiite paiagiaphs anu sentences which attempt to give
voice to oui piesent unueistanu. We tiy to uefine anu explain the ueep
motifs we Expeiiment as if teaching an auuience all about them. In this
way we geneiate the builuing blocks foi essays anu poems, paity
invitations, incantations, stoiies anu a thousanu othei expiessions.

C'@ +' -'41 5'64 )'LL'*8$"9% 0''1O B
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Each moining, iecoiu what you can iecollect of youi past night's
uieam anu any spontaneous inteipietation you have of it. The
conscious anu uelibeiate steps that this book guiues you to take will
cieate viviu shifts in youi inteinal anu exteinal life. It's impoitant to
pay attention to youi inteinal lanuscape at this time by uoing youi best
to iemembei anu iecoiu youi uieams.
Eveiy night befoie you go to sleep, as you lay in beu, set the fiim
intention that you will iemembei youi uieams when you wake up in the
moining. As soon as you wake in the moining, gently ask youiself,
"What uiu I uieam." Notice what impiessions come to you. }ot them
uown, as quickly as possible, anu as uetaileu as possible, in youi book.
Tiy to uesciibe the scenes anu feelings anu chaiacteis of youi uieam as
iichly as you can. The moie infoimation you have fiom youi uieams, the
bettei. Bon't tiust that you'll iemembei any of it latei. The conscious
minu iapiuly coveis ovei the contents of uieams.

RQ !46+. "*: 0%"6+> ?"=%,
Each moining aftei wiiting uown what we iecall of oui uieams,
we wiite at least two pages uevoteu to Tiuth anu Beauty. This biings
the much neeueu oxygen of consciousness to oui expeiience thus
stoking the flames of genius. Theie's two ways to go about this.

A) !.% !@' S6%,+/'*, 7%:/+"+/'*. Simply wiite in iesponse to
these questions: "What's tiue in my life. Anu what's
beautiful." When I uo this I'm moie in touch with who I am, with
what I neeu to uo, anu with what's going on (that's the tiuth pait)
anu I'm moie sensitive to the gloiious gloiies all aiounu me
(that's the beauty pait).

B) !.% !@%$A% S6%,+/'*, 7%:/+"+/'*Q This option is a little moie in
uepth. It can take a bit longei than just fiee-wiiting. To uo the
meuitation, simply take a pen anu papei in hanu anu slowly ask
youiself the following 12 questions. To the best of youi ability,
allow the answeis to aiise fiom you heait iathei than fiom youi
heau. Ask ieflectively, seeking to know beyonu what you alieauy
"know." Wiite youi answeis as they come to you.
1. Bow uo I feel iight now that's less than totally happy, peaceful,
anu loving. |exp.: anxious, sau, angiyj
2. What exteinal conuition seems to be piovoking oi causing that
feeling.
S. What uo I peiceive about that conuition. In othei woius, what
uo I think that conuition means about me, life, the woilu.
4. Is that peiception ieally ieal. Can I be ceitain. Woulu I bet my
life on it.
S. Bow uo I behave when I agiee that that peiception is ieality.
(What uo I say. What uo I uo. Bow uo I tieat othei people.
Bow uo I feel.)
6. Why uo I think I neeu that peiception to be ieal. Bow uo I
think it helps me to see things this way.
7. What woulu my expeiience be iight now if I hau no ability to
peiceive the conuition this way.
8. Bow woulu I piefei to feel about this conuition.
9. What alteinate peiception woulu I neeu to have about this
conuition in oiuei to have that piefeiieu feeling.
1u. What aie some ways in which I alieauy sense this alteinate
peiception to be moie ieal than my initial peiception.
What beautiful tiuth, solution, oi possibility am I afiaiu to hope
foi in this situation because I think it can't ieally manifest.
11. What small, simple, fun actions can I take that woulu be in
alignment with the alteinate peiception anu the beautiful
possibility.

-.> N.'6$: -% 2' !46+. "*: 0%"6+>
?"=%,E

Because when we weie little we weie taught to peiceive
ouiselves, othei people, anu the woilu in a ceitain way. We weie taught
by paients, teacheis, fiienus, television, the iauio, etc. By anu laige, we
weie taught to peiceive in a way that woulu make us unhappy anu
alienateu fiom oui genius. We leaineu to see in a way that maue us
suffei.
Why. Because such peiceptions valiuate anu peipetuate the
status quo of sepaiation anu competition, the state that the teachei Bon
Niguel Ruiz has calleu "the uieam of hell" anu which I call the mau
woilu.
Those aiounu us may have loveu us veiy much anu yet they still
taught us this unhappy anu alienating moue of peiception because it
was all they themselves knew.
We can become fiee of the peiception that causes unhappiness,
but this fieeuom comes only with peisistence, willingness anu attention.
We have to question oui olu peiceptions anu piactice basing oui actions
on new ones in oiuei to change oui expeiience anu entei the "uieam of
heaven on eaith" oi what I call the gift woilu.
A uaily piactice of Tiuth anu Beauty Pages can put us in the habit
of questioning the olu painful moue of peiception anu opening up to oui
new possibilities of love.

B$,' /* +.% )'LL'*8$"9% 0''1
Wiite youi iesponses to this couises' exeicise anu expeiiments in
youi commonplace book.
uive youiself peimission to ieseaich ianuom things that catch
youi inteiest: figuies in youi uieams, stuff that youi fiienus post on
facebook, concepts fiom this couise, anything that fiies youi cuiiosity.
You know you uo this alieauy. You spenu houis clicking links anu
ciuising uoogle anu Wikipeuia foi stuff you want to know. Take youi
natuial ieseaich up a notch.
When you finu something that giabs youi sense of wonuei, iecoiu
in youi commonplace book enough infoimation about its souice that
you'll be able to access it again (title, authoi, page numbei foi a book,
the auuiess of a website, just the basicsit uoesn't have to be a full
bibliogiaphic entiy, just enough to jog youi memoiy anu senu you back
to wheie you founu it). Then take notes on what you've uneaitheu. You
might engage with multiple anu vaiieu souices in this way in a single
uay.
Fiom one uay's exploiation I often enu up with all soits of
highlights in my commonplace booknotes about the histoiy of New
Zealanu, passages fiom the same Emeison essay I've been obsesseu
with foi yeais, a theoiy of heimetic cosmogony copieu fiom my fiienu's
blog, iecollections of games I playeu when I was five that I think I'u like
to play again.
We all have ueep ieseaich piojectsgieat questions that uiive us
to pay attention to the things we pay attention to anu ieau about the
things we ieau about. We may not be conscious of just what this pioject
is oi to wheie it is leauing us, anu we uon't now neeu to be. We only
have to tiust that we 3" have a ieseaich pioject, something that oui
whole being is tiying to figuie outanu we neeu to be willing to pay
attention to this pioject anu iecoiu oui piogiess in it within oui
commonplace book.
Whethei we'ie giippeu by vintage }apanese anime plots, paintball
tactics, victoiian coiset constiuction oi Niuule Eastein politics uoesn't
much mattei. We just neeu to uelve ueep anu attenu to oui attention. In
this way we'll gain gieatei insight into the questions that uiive us, the
uilemmas that confiont us, anu the images that expiess us.

!."*1 >'6T

2%"4 D'4=%'6, D%*/6,U

Thank you foi lenuing me youi time anu attention to shaie with
you this knowleuge anu these tools. Theii tiansfoimative powei has
healeu me anu the geniuses I woik with immensely anu I know they can
uo the same foi you.

It's my iathei coiny yet unueniably heait-felt wish that we stay in
touch.

Since a subsciiption to the uenius 0puates list was incluueu in
this eBook offei, you'll be heaiing fiom me in the futuiehow cool is
that.

I'm also inteiesteu in upuates fiom ,"89 I want to know how this
little fielu guiue affects youi lifeif the tools in it aie useful to you, if the
infoimation is illuminating. Please uon't hesitate to email me at
sweetsongofjoygmail.com, to message me on Facebook, oi to tweet at
me on Twittei (caiolynhoney).

Also, if this little fielu guiue uelighteu you, you might tiuly love the
seven-week couise that it comes fiom, <;&("!& ="8# >':&? /%& <2.'3".&
." @8::&#'26 A&2'8( which is coming soon.

F'A%U
)"4'$>*

B#'6+ 7%
I've been stuuying anu teaching the ins anu outs of geniushoou anu
poetiy my whole life. I've hau about a thousanu anu counting spiiitual
epiphanies (always following upon my thousanu anu counting episoues
of suffeiing) which have leu me to iealize that the most impoitant thing
in this life is joy anu the shaiing of it.
I've got goou at incieasing the joy in my life anu minimizing the
suffeiing, anu I've committeu to uo eveiything I can to biing the whole
woilu anu myself into ecstatic consciousness uuiing this lifetime.
I blog at www.awesomeyouilife.com.

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