The Piraha People of the Amazon

Coquelicot's work has evolved through her more than 20 years of experience of being a minister with the Association & Integration of the Whole Person (AIWP). To every session, Coquelicot brings her intuition and vast knowledge base. Then she gets out of the way to let something else arise; she makes room for a larger knowledge, and invites grace to enter. Coquelicot has a capacity for deep listening, listening beyond the limits of her personality and academic learning. By dropping and melting into something much larger than herself, she becomes simultaneously a student and a teacher, a facilitator and a catalyst. From there, she supports people to free themselves from the internal obstacles that block their innate ability to access this source directly.

The Thunder of Silence

by Joel S. Goldsmith


For nearly two thousand years the world has prayed, "For­give us our debts, as we forgive our debtors," unaware perhaps that this teaching represents the very core, the very heart and soul, of the good life. Over and over again Jesus extols the virtues of forgiveness.

Therefore if thou bring thy gift to the altar, and there re­memberest that thy brother hath ought against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.
MATTHEW 5:23, 24; 6:15

Does this not plainly state that as long as any malice, envy, jealousy, revenge, or hatred is entertained in consciousness, just so long is there a block in our consciousness which pre­vents our prayers from being answered.

Only in true prayer is it possible to lose all sense of sepa­rateness from one another and from one another's interest. Intellectually, it is practically impossible to convince ourselves that another person's interest is our interest, and that our interest is his interest or to believe that we are all equally children of God, because material sense testifies to the op­posite. It is only in inner communion with God that we find ourselves in inner communion with man. Then we learn that man does not mean white or black, oriental or occidental, Jew or Gentile: Man means man, that which we are, one infinite equal son of God, but that can never be known through the mind- It can only be known when through com­munion with God it is revealed to us that we are all one.

Anything that enslaves one enslaves the world; anything that sets one man free tends to free the entire world; any­thing that impoverishes one man, one race, or one sect im­poverishes the world; anything that brings one grain more of supply into the life of an individual, race, or nation tends to set the entire world free from lack. But that, no one can ever accept with his mind, nor could any materialist ever be con­vinced of its truth. It takes an inner communion with God to reveal why even in the midst of war we should pray for our enemies.

The first thought that comes forth from the materialist when he hears about this radical teaching of praying for our enemies is, "Do you mean that I should pray for my enemy to be successful over me—that he succeed in his deceit, trick­ery, and conniving?" No, those of spiritual vision would not pray for that at all, but that the enemy's mind be opened and made receptive and responsive to the will of God.

How few people remember that praying for their enemies opens the very doors of heaven, showering its blessings upon them. It matters not whether a nation is an enemy or an ally, the same prayer must prevail, "Open their eyes that they may see with spiritual vision."

Whether the offender be personal, national, or interna­tional matters not one whit. There must be the desire that all men be awakened to their true identity and to the Source of all being. Even to those who would crucify him, the Mas­ter said, "Father, forgive them; for they know not what they do." To his brethren after they had thrown him into the pit and sold him into slavery, Joseph said, "It was not you that sent me hither, but God." He did not hold them in bondage to their act, but gave them food to carry home, returning good for evil. One of the most important lessons for all of us to learn is that there is no room in the spiritual life for the return of evil for evil—there is no room for anything but a life of forgiveness.

From the moment of waking in the morning until going to sleep at night, there must be periods in the day in which we consciously remember:

I forgive. If I have aught against any man, woman, or child, here and now I forgive—completely, perfectly, entirely. If anyone's misdeeds persist in coming back to my memory, over and over again I will forgive. I seek no punishment for anyone; I seek no revenge; I seek no justice—I loose everyone and let him go.

Father, forgive me my trespasses as I forgive those who trespass against me. Father, open the eyes of the blind. Fa­ther, open the eyes of the enemy, whether they are of my household or another's.

An unfoldment on this very subject came to me the night before I was to give two lectures in a midwestern city. I did not have a single thought or idea in my head about what the subject for the next day's lecture was to be, and although I am quite accustomed to that kind of an experience, it is one which I never particularly enjoy. That night, however, as I was meditating, all of a sudden the word forgiveness flashed into my mind.

The first thought that came to me was, "Am I completely purged? Am I entertaining anything in my thought regarding anyone or any group or any nation that might indicate that I have not completely forgiven them?" As I searched within, I could find no one I was holding in bondage.

Then my thought turned the other way, "Am I really for­given?" There is not any one of us who has not committed offenses. We may not have considered a particular offense of much significance in our human life, but in the spiritual life things that heretofore have seemed of minor importance take on major significance. And so I wondered if I had been com­pletely forgiven and purged of any offenses of which I might have been guilty.

There is a secret about forgiveness: There is not anything or anybody that can forgive us. Therefore, there is not any possibility of our ever being forgiven except under one condition, and that is when there is no possibility of the offence being repeated. In other words, no matter what the offence may have been, as long as there is the potentiality with us of its being repeated, we are not wholly forgiven.

Just let us suppose for a moment that we could carry on a conversation with God about our faults. We confess our fault and we seek forgiveness, and to all this God says, "What? Forgiveness to do it all over again?"
"Oh, no, God, it will never happen again. It couldn't hap­pen again. I've realized the wrongness of it."

At the moment, we actually believe that, but let us not forget that God, being God, sees right through to the center of our heart and knows that the same thing that made us guilty of this act once could make us do it again if similar circumstances arose. And so in His omniscience, God says, "Ah, it's still there. There is still a block within you, and you will continue to be under the penalty of it until you are completely purged of it."

And so we go our way and ponder this response from God. We meditate and look at the situation upside down and from every angle, until all of a sudden we do catch a clear picture not only of the wrongness of what has been done but of the truth that only the state of consciousness that made us com­mit this offense in the first place could make us do it a second time, and if we find that that state of consciousness does not exist anymore we have then "died" and have been re­born of the Spirit. Then we can go back again and ask for forgiveness.
This time, God says, "I don't even know who you are anymore. I don't see anything wrong in you to forgive."
That is the true idea of forgiveness. There really is no God to forgive. When the state of consciousness that could be guilty of resentment, anger, jealousy, malice, or whatever it may have been "dies," there not only is nothing to forgive, and nobody to forgive, there is not even a remembrance or a memory—not even a "smell of smoke."

It is pure fiction to believe in some God in heaven who is going to look down and forgive us while we are out ma­rauding. True, we can confess our sins and be forgiven in­stantly, but what about an hour from now when the sin begins all over again? The Master had a sharp answer for that —"lest a worse thing come unto thee." He did not preach a God who permits us to go on our way sinning with im­punity and then reassures us with a gentle "I forgive you."

Every time we come to a place in our consciousness where we actually give up our errors of thought and deed, and con­fess—not necessarily outwardly, but inwardly—to our errors of omission or commission and feel that deep sense of con­trition in which we know it cannot happen again, we are washed white as snow. We are never held in bondage to any­thing once we have recognized it as error and have forsaken it. Every time that we come to a place of inner grief over our errors, we are forgiven. That ends the episode, but it carries with it the command, "Sin no more, lest a worse thing come unto thee."

There is really no such thing as one person forgiving an­other, or God forgiving us: There is only a "dying daily" to the state of consciousness that accepted good and evil and acted from that premise, and when that old consciousness has been purged or is thoroughly "dead" we come to a place of Self-completeness in God, where we know, "I and the Father are one, and all that the Father has is mine. I am a child of God, an heir of God, and joint-heir with Christ in God."

Then we can look out on this whole world, and with our new vision behold a world in which there is not a thing any­one has that we want. There is not a sin anyone could com­mit for which we would hold him in condemnation, criticism, or judgment, knowing full well that the state of consciousness that did it was not really his, but an imposed one, and by imposed I mean a consciousness under the sway of world beliefs and subject to the universal ignorance which charac­terizes human beings.

When we are fully and completely aware that "I and my Father are one" and when we no longer have any desire for person, place, thing, circumstance, or condition, we are re­born of the Spirit; we are purged because into that state of consciousness we carry with us none of the desires that could result in sin. It did not take a God to forgive us: It took a dying and a rebirthing, and in this new state of consciousness we need no forgiving, because there is no sin.

When we come to the state of consciousness that realizes our Self-completeness in God so that we truthfully can live in the full and complete realization of fulfillment, without a trace of desire or need, there is no block between us and the inner Source of our being, and consequently no block of condemnation, criticism, or judgment, no unfulfilled desire, no greed, lust, or anger. There is only the realization that we are at peace with the Father and with all mankind.

And so as I continued in meditation another question came to my mind, "Have I died to all that is human? If I have, forgiveness is complete; and if I have not, there must be a continual dying until I have realized my Self-complete­ness in God. I may not be able to praise myself and declare that I am pure, but this much I can do: I can turn and with an open heart forgive every offense that has ever been aimed at me or mine—at me personally, at my family, community, nation, and the world—and entertain a complete and full sense of forgiveness."

With that realization, I settled down into peace and quiet, and a few moments later had to jump out of bed to make a note, and within the next couple of hours I was up four dif­ferent limes, making the notes that became two lectures, lectures that came out of a heart and mind at peace. There was no barrier—no unforgiveness, no sin, no judgment of any­one—nothing but a purity of vision, and in that purity of vision, there was peace.

And so it is that I know now that the subject of forgive­ness is an important one in our lives. Over and over again, we must forgive, forgive, forgive, and hold no man in judg­ment, criticism, or condemnation. A heart that is entertain­ing any judgment of his fellow man is not a heart at peace. It is futile to seek for peace of mind or soul or peace of any­thing else until we have fulfilled that Christly message of forgiving seventy times seven all those who offend us, of for­giving our debtors as we would have our debts forgiven.

We store up within ourselves the barriers that prevent the kingdom of God from being established in us by our judgments of people and conditions, and by the desires that still remain in us—not merely the sensual desires but even the desires that are considered good. All of those things operate in our minds to separate us from the realization that that which we are seeking we already are.

In other words, God's grace is not something we are going to attain; God's grace is not something we can earn or de­serve; God's grace was planted in us from the beginning, since before Abraham was; and it is only waiting to function in us, but it cannot function while we are entertaining a sense of separation from our good. There never is going to be a chance for us to know harmony until we have com­pletely forgiven and been forgiven, and so purged ourselves that we go to the altar purified.

Some period every single day should be set aside for con­sciously remembering that we are holding no man in bond­age to his sins, that we want no man to suffer or even be punished for them. To forgive means much more than to be content with such cant as, "Oh, yes, I don't want any harm to come to anybody." It is not that simple. It is the ability to sit down and face whatever the enemy may appear to be and realize, "Father, forgive him his offenses and open his eyes that he may see."

No one need be reluctant to forgive the offender his trans­gressions in the fear that this will set him free to offend again. True, it will set him free, but that freedom will in­clude freedom from the desire to offend. It is not possible for anyone to receive real forgiveness and then to continue in the offense.

Father, I come to You with clean hands, holding no one in bondage to a duty, nor anyone in bondage as a penalty for his sins. As far as I am concerned, Father, I am willing for You to forgive him. Whatever the sin, it is past, and let it be done and forgotten; and if he does it seventy times over again, forgive him seventy times over. I want no revenge and no vengeance. I seek only to keep myself a pure instrument for Your love and Your grace so as to be worthy in Your sight.

I forgive everyone who has ever trespassed against me, con­sciously or unconsciously, and that forgiveness extends to all those who have trespassed against my religious or political convictions, or my national allegiance. I pray that You, Fa­ther, forgive them.

Humanly, there are those who owe me debts of duty and of love. I forgive them also. Henceforth, no one owes me anything, not even the obligation of relationship. What they give out of love, I cheerfully receive, but as a matter of duty I expect nothing, and I expect it of no one. I release my friends and my relatives, and everyone: They owe me noth­ing. It is my privilege and joy to serve them in whatever way You direct.
I offer myself an empty instrument: Use me.

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Coquelicot teaches didactically, experientially and by example. She brings to each session a lifetime's worth of tools, exercises and practices that I use at home to further my own development. Her genius combines intuition, sensing and a comprehensive knowledge of human emotional and biological development. What I've learned from her has not only given me a deeper understanding of my own patterns, dynamics and behaviors, it's also enhanced my understanding of others. I am a far more compassionate person thanks Coquelicot. In fact to the degree that I am a more evolved being in any regard, Coquelicot was instrumental in my transformation.

-L. M. Artist and wellness ally

"Dear God:

Please untie the knots that are in my mind, my heart and my life. Remove the have nots, the can nots and the do nots that I have in my mind. Erase the will nots,
may nots,
might nots that may find a home in my heart.
Release me from the could nots, would nots and should nots that obstruct my life.
And most of all,
Dear God,
I ask that you remove from my mind,
my heart and my life, all of the 'am nots' that I have allowed to hold me back, especially the thought that I am not good enough. Amen."
- Author unknown, The Knots Prayer

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