 en 3 and 15
times per day. 71–73 Most of the studies with IH use expensive equipment,
which will be out of reach for many people. With breath holding after an exhalation, blood oxygen saturatio n can be
lowered to between 80 and 88% within a few days of practice. Of course,
breath holding is not the same as IH. However, the point is, exposing the
body to short, controlled doses of hypoxia may be beneficial. Be awar e that breath holding can generate a feeling of moderate to
strong air hunge r, which can be stressful. If you choose to practice breath
holding, do so gently. Do not expose your body to high stress. It can also be helpful to use a good quality pulse oximeter to monitor
your blood oxygen saturation as it drops. If you have cardiovascular issues,are pregnant, or have other serious medical conditions, please do not
practice breath holding. EMPTYING THE ST OMACH
Both type 1 and type 2 diabetics are susceptible to a disruption of normal
stomach contractions, which can cut off the digestive process. “Gastric
emptying of solids is delayed in 30% to 50% of patients with diabetes. ”74
This is the resul t of effects the disease has on the nervous syste m. Diabetes
can negatively impact the vagus nerve, compromising the stomach and
other muscles of the digestive tract. 75 As a result, food cannot pass through
the digestive system as rapidly as it should. However, research indicates
that hypoxia with oxygen levels of 10% and 6% causes an increase in
gastric vagal nerve activity in just a few seconds. 76 It is possible to activate
and therefore treat the vagus nerve by practicing slow breathing at six
breaths per minute with a techni que called heart rate variability biofeedback
(HRVB). 77 (There is more detailed inform ation about HRVB in Chapter
Four. ) SLOW BREA THING T O LOWER BLOOD SUGAR
The functioning of the two branches of the autonomic nervous system
(ANS) is relevant in diabetes too. The sympathetic branch of the ANS
raises blood sugar through direct nerve stimulation of the liver and
indirectly through the release of the hormone adrenaline. The liver is
controlled by both the sympathetic nervous system (SNS) and
parasympathetic nervous system (PNS). When the SNS is triggered, the
hormone adrenaline causes the liver to convert stored glycogen into blood
sugar. Adrenaline increases insulin resistance. 48,78 Simultaneously, the SNS
suppresses the release of insulin from the pancreas. The panc reas is also
controlled by nerves from both the SNS and PNS. 48,78
The important point here is that when the SNS is activated, stimulating
the stress response, the pancreas can no longer release insulin. Conversely,
when the PNS is stimulated, insulin production increases. 48 Slow breathinghelps activate the PNS, which is “beneficial, especially for type 2 diabetics
who still produce insulin. ”48
Research shows  that the body of the diabetic tends to be in a chronic
fight-or -flight state. When the SNS is overactive, we automatically breathe
faster than usual  and are more reactive to stress. The good news is that, by
breathing slowly and lightly, it is possible to offset this imbalance. In this
way, we can use the breath to consciously move into a parasympathetic
mode. Adding to the benefits of slow breathing, controlled intermitten t breath
holds also activate the SNS, strengthening the nervous system and making
the body more resilient to stress. 48 Sympathetic activation is part of a
healthy ANS, as long as it doesn’t become chronic, getting out of balance
with the parasympathetic branch. THE BENEFITS OF SLOW BREA THING FOR DIABETICS
In 2017, one of the most highly regarded scientific journals, Natur e, shone a
spotlight on the benefits of slow breathing for diabetics. 31 The publication
cites research-backed findings that a reduced rate of respiration boosts the
ANS, enhances arterial function, and increases blood oxygen saturation in
type 1 diabetics: “Oxygen-induced impairment in arterial function is
corrected by slow breathing in patients with type 1 diabe tes. ”31 The
improved balance in autonomic function that comes from stimulating the
PNS and suppressing sympathetic responses provides an antioxidant effect. The report suggests that slow breathing could represent a simple beneficial
intervention in diabetes. 48 There is practical evidence that just two minutes
of slow breathing can greatly enhance general health in diabetics. Study participants were able to increase their arterial function. The
arteries are important as part of the cardiovascular system. They are elastic
blood vessels that carry blood away from the heart. Participants were also
able to improve  their blood oxygen saturation and key autonomic markers,
measures of various processes regulated by the ANS, such as breath rate
and blood pressure. 48
BREA TH HOLDING AND BLOOD PRESSURE CONTROLType 1 diabetics show poor baroreflex sensitivity, which is compounded
during periods of low blood sugar. As discussed previously, the baroreflex
is a homeostatic mechanism that maintains blood pressure at near constant
levels by controlling various functions such as heart rate. Greater baroreflex
sensitivity impli es a more respo nsive, flexible, healthy system, while low
baroreflex sensitivity is an index of poor health and can indicate issues
including cardio vascular disorders. Baroreflex sensitivity is also one of the
key markers of the ANS. 79 Slow breathing has been found to improve the
parasympathetic activity of the baroreflex in both diabetics and healthy
subjects. In a review of arterial function in type 1 diabetics, researchers found
that slow ing the respiratory rate to six breaths per minute increased the
baroreflex sensitivity of type 1 diabetics to the extent that measurements
were similar to those of the nondiabetic control group. 31 An even more
interesting aspect of this study is the hypothesis that tissue hypoxia
contributes significantly to diabetic autonomic disorders. By breathing
slowly and allowing CO2 to accumulate in the blood, it is possible to
alleviate tissue hypoxia. This discovery could have major implications for
the long-term complications associated with diabetes. DIAPHRAGMA TIC BREA THING T O FILL A
THERAPEUTIC NEED
2019 research from Pakistan explored using diaphragm breathing exercises
for diabetics in developing countries where the cost of medications such as
insulin can be a barrier to treatment. Scientists stated that breathing
exercises are “very useful” and, if practiced regularly, can minimize
hyper glycemia and prevent major complications associated with type 2
diabetes. 80
The study sought to determine the effects of diaphragmatic breathing
exercises on blood sugar levels and HbA1c (a reading of average blood
glucose levels over two or three months) in 64 diabetic women. While
studies from countries, includin g China, Japan, India, and Russia, where
yoga is a comm on practice, have found significant improveme nts in blood
sugar levels, diaphragmatic breathing exercises are not common inPakistan. However, in this context, breathing exercises provide an
accessible appro ach to diabetes control because patients can practice at
home without the expense of medication and without any harmful side
effects. Cost is an importan t consideration for diabetic patients in
developing countries like Pakistan. The study cites 2012 research into the therapeutic effects of
diaphragmatic breathing on oxidative stress in type 2 diabetics. This earlier
paper concluded  that, while breathing exercises alone may not produce
significant resul ts, breathing could be successfully incorporated  as an add-
on therapy to standard care to improve blood sugar and HbA1c. 32
I was first direct ed to research on this topic by my friend and colleague
Dr. Jonathan Herron, from Dungannon in Northern Ireland. He has several
diabetic family members and has lost one relative to diabetic complications. His masters thesis in biomedica l science focused on novel thera pies to treat
diabetes. In his extensive work with diabetic patients, he has noticed a
direct correlation between higher blood sugars and chronic
hyperventilation, which suggests that correction through reduce d breathing
techniques would have a positive effect on HbA1C, lessening the need for
drug therapy. In fact, the Pakistani study did find that diaphragmatic breathing
exercises were beneficial, especially when combined with other techniques
like walking, meditation, and guided imagery, especially when the
breathing is practiced regularly. It was noted that results in this study were
negatively affected by the fact that participants didn’ t always practice the
exercises. It recommended that medical practitioners working with diabetics
should motivate their patients to adopt a routine practice of breathing
exercises at home, stating, “Quality of life of type 2 diabetic patients can be
improved significantly if patients’ compliance with these exercises is
assured. ” The study concluded that it would be valuable to investigate
further effects of the breath ing exercises with a larger sample of
participants. OceanofPDF. comECHAPTER FIFTEEN
SEIZURE CONTROL AND THE BREATH
WHA T IS


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R993–R1004
.L. Pruimboom, D. Reheis / Medical Hypotheses 92 (2016) 80–83 83<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Intermittent drinking, oxytocin and human health
L. Pruimbooma,b,⇑, D. Reheisa
aNatura Foundation, Edisonstraat 66, 3281 NC Numansdorp, Netherlands
bDepartment of Laboratory Medicine, University Medical Center Groningen (UMCG), University of Groningen, PO Box 30. 001, 9700 RB Groningen, Netherl ands
article info
Article history:
Received 25 February 2016Revised 26 April 2016Accepted 26 April 2016
Keywords:
Thirst
Addiction
CravingCollaborationHealthEvolutionOxytocinabstract
Looking at a waterhole, it is surprising that so many animals share the same space without visible signs of
anxiety or aggression. Although waterholes are the preferred feeding locations of large carnivores, water-
holes are shared by all type of herbivores of all sizes and shapes, including elephants. Recent researchshows that the homeostatic disturbances leading to the ‘‘thirst feeling” not only activate speciﬁc sub-stances regulating water and mineral household, but also the ‘‘trust and love” hormone oxytocin, while
decreasing the production of the typical stress hormone cortisol. People using drugs, seem to be in search
for oxytocin, as evidenced in studies with individuals on drugs such as ecstasy and gamma-hydroxybyturate. Hot environment, drought and increased sweating also activate speciﬁc oxytocin-
producing parts of the hypothalamus, just as breastfeeding does in mother andinfant. Water homeostasis
is the only allostatic system activating trust neuro-anatomy and we suggest that this is due to the factthat all animals depend on water, whereas food type is species speciﬁc. Our hypothesis; regulating drink-
ing behaviour through intermittent bulk drinking could increase oxytocin signalling, recover human trust
and increase health by down-regulation of stress axis activity and inﬂammatory activity of the immunesystem. Intermittent bulk drinking should be deﬁned as water (including tea and coffee) drinking up to afeeling of satiety and regulated by a mild feeling of thirst. This would mean that people would not drink
less quantity but less frequently and that’s how all animals, but also human newborns behave. It is the
latter group, which is probably the only group of humans with a normal ﬂuid homeostasis. /C2112016 Elsevier Ltd. All rights reserved. 1. Introduction
Stress, broadly deﬁned as a real or perceived threat to home-
ostasis, activates neural circuits that alter the body’s physiology
and behaviour to ensure survival and well-being. Physical stressors
are real threats that create signals within the internal environment
that communicate deviations from homeostasis to the brain. In
contrast, perceived threats or psychogenic stressors create signals
that arise within the brain itself as it interprets stimuli in the exter-
nal environment as potential insults [1]. Both type of stress factors
activate allostatic systems, including the sympathetic nervous sys-tem and hypothalamic circuits, leading to stressful and even
aggressive behaviour [2]. Starvation, infection, dehydration, vio-
lence and climate are ancient stressors producing severe danger
to the body and have therefore shaped ultimate survival function
producing proximate homeostatic feelings to induce behaviour at
service of the ultimate purpose [3]. Perhaps the best example ishumans crying. The ultimate explanation of crying is that it elicits
care and defence from mothers and other care-givers; if infants do
not cry when in need of assistance, it will be less likely to survive. Proximate explanations include both the external triggers of cry-
ing, for example physical separation from the caregiver, cold, or a
lack of


 our day and age and society, wealth is a natural result of serving
a large number of people. All work is repaid in kind, and when we serve
one person he serves us also, and this owing of service usually results in the
exchange of money. If we serve one person we are paid so much; if we
serve two we are paid more; if we serve ten, even more; if we serve a
million, we are bound to become wealthy. We cannot help but create wealth
when we find a work that needs to be done, and we cannot help but receive
a portion of this wealth ourselves. That money breeds money is axiomatic,
but only when such money is put to work creating wealth. When our
savings are invested in activities that promote discovery and creation, they
cannot help but make money, for they are being used in accordance with
this primary law of life, that every service must be rewarded. Proper performance is always unthinking performance. Any other kind of
action is ego-centered and based upon partial knowledge. A friend reports
he can cut an apple exactly in half when he is not thinking about it, but
when he concentrates, the halves no longer match. Innate in each of us is an
original mind, and knowledge there is not limited to that acquired through
the senses. Egoistic conditioning causes the mind to acquire a fixed idea of
itself as a means of controlling itself, and consequently we think ofourselves as “I. ” The focus of our consciousness then shifts from original
mind to ego-image, and it becomes impossible for us to use original mind in
any of our mental actions. Everything performed in response to the ego is
intentional, af fected, limited, and insincere. W e have to learn to let intention
go, to let sense of self go, so that we can perform under the impulsion of a
greater mind and will. W e must learn to be spontaneous; we must learn to
give up plan and ef fort, to do the natural thing when the time for
performance arises. Spontaneous Action

Basic in Zen Buddhism is the doctrine of unintentioned action. A Zen
Buddhist disciple, an archer, is reported to have practiced for three years to
let his arrows shoot themselves. When at last he was able to release the bow
string unconsciously, in response to an intuitive action that had more to do
with the tar get and arrow than his purpose, the ef fectiveness of his archery
increased amazingly; but the moment he began to think of results he no
longer was able to let the arrow shoot itself, and his scores fell of f at once. Spontaneity is the mark of the Absolute. Universal mind does not need to
think out things. It holds within itself at every moment the proper answer to
each particular problem. It acts quickly and without thought. That which we
do well we do without ef fort because we have given over the doing of it to a
will and power that lie outside our conscious intentioned ego. Developing a skill is lar gely a matter of abdicating from performance. W e
must learn to let go of personal responsibility and conscious control. Henry
Miller wrote:

When you dwell on the prophetic, you come to realize that there is an
invisible pattern to the events which mold our destiny, and that history,
philosophy, science, art, religion, yield but a distorted, meaningless, even
ridiculous image of this divine web. But the most interesting aspect of thisexperience, this lifting of the veil, is that all desire to modify, hasten, or
retard events is nullified. What is, is, what will be, will be, and that suf fices. Merely to recognize, if only for a moment, that there is a greater plan,
enables one to abdicate. In abdicating one is not removed from the stream
of life even mentally; one plunges in more deeply, more wholeheartedly,
that is the curious thing. All that is sacrificed is one’ s limited, egocentric
view of life, a view which caused one to swim against the current instead of
with it. A juggler keeps eight balls in the air, and people exclaim, “Isn’ t that
incredible. ” And it certainly is if we assume that the conscious mind is
contr olling the action. The conscious mind can har dly follow the action, let
alone perform it. Juggling eight balls is done by the subconscious, which
directs all activity that takes on the coloration of skill or talent. This mind is
not a multitude of minds but only one; ther efore all skill and all talent
reflect the activity of a single person. All books ar e written by the same
author, all pictur es painted by the same artist, all music composed by the
same composer; in every cr eative activity or accomplished performance the
same mind is r esponsible. A thing done well r eflects the dir ection of the
Divine, and thus spiritual awakening is necessary to effective living. The Secr et Door

As long as we live and act in the ego, we cannot hope to develop our talents
and capabilities except in the most limited manner. When you set out to
learn something, you must first get yourself out of the way. This “I” that
you constantly refer to, this sense of self that sits directly behind your eyes,
is egoistic in the sense that it is separate and will prevent your learning
anything well as long as it controls your consciousness. There is a great
deal of dif ference between egoistic trying and letting action develop
through spontaneous impulsion from the Secret Self. Ef fort made throughthe ego develops because the ego has some result in mind. It wants to feel
better than others, wants to control them, or it is afraid or hostile or
insecure, and this end-gaining action, so limited in viewpoint and
knowledge, has only the barest chance of succeeding, and then only by
coincidence with the purposes of the Secret Self. People try and try to master some skill and make only the barest progress. They finally despair and give up altogether, and this giving up, this release
of the end-gaining aims of the ego, is exactly the time that skill may
develop in them because the Secret Self takes over. Examples of this
psychological phenomenon are so profuse as to be irrefutable. Pasteur,
laboring over test tubes and microscopes, received his greatest illumination
in the period of his greatest hopelessness. Galileo was inspired with the idea
of a revolving solar system at the nadir of his despair over the inef fectuality
of his telescopes. Every researcher knows that a secret door is often found
on a dead-end street. Every creative artist knows that their greatest work
comes after periods of intense frustration. That it is always darkest before
the dawn is a well-known saying. W e have to have our egos reduced to
nothingness before the Secret Self takes over. We have to get ourselves out
of the way so that skills can develop in us, so that work can be done through
us by a greater mind and being. How often have you wadded up a piece of paper and unthinkingly tossed it
across the room and been amazed when it landed directly in the center of
the wastebasket. Section summary:

This passage discusses various aspects regarding facing challenges/opportunities presented by "unknown" / unseen/unseen enemies/forces/personifications/concepts etc. -. continued

Please summarize approximately **500** characters (**< =800**, please). Here's additional context. 1) Provide precise summaries (<1000 chars), ensuring consistency throughout). 2) Highlight essential points (~20% reduction)

3) Utilise formatting & indentation consistently. Here's the provided content divided roughly evenly among several sections:

A. ) Introduction

### B) Opposite Forces

* [Section] C ) F ace. (No title specified)

#### Summary:

To rise effectively towards solutions requires embracing resistance/difficulty/enemy/fiction/etc., acknowledging reality/thinking/certainty/. Therefore,

• Identify/maintain different perspectives/views/. • Seek comprehension/recollection/introspection/perfection/. Remember, summarizers strive for accuracy/breviry/worthiness/informativity. Additional Context :

Some phrases repeated include 'Overcoming', 'Conscious'/'Subconciously'. You'll notice numerous quotes from literature/textures. Feel Free. Let me assist you. Would you prefer highlighting-specific portions. Perhaps adding examples/anecdotes/examples. Kind regards. ---

[Edit]

Hi again. You're welcome. Before providing assistance/I'd appreciate clarification/comprehensively covering : *Specific Summaries*: Would you require concise versions (>~80%). Or perhaps maintaining readability/tight-fisted descriptions ~30%, respectively. Just clarify/do-it-right, okay. – Thank-you beforehand. Best Regards–

—
@Soul-Sound | User Profile |
([Your Request](https://www. oceansidebookstore. com/book/the-discovery-of-the-present-moment/) |

(Please specify requirements. ).<|eot_id|><|begin_of_text|>
Q: What is the key to overcoming obstacles?,
A: Recognizing that opposition is a mental block, not an external force, and then overcoming it through self-control and enlightenment.
Q: What is the main obstacle to personal growth and success?,
A: The ego and its accompanying emotions, such as fear, hostility, and resentment, which blind us to the truth and prevent us from seeing the real nature of the obstacle.
Q: What is the role of the subconscious mind in achieving mastery?,
A: The subconscious mind is the primary source


Master/Attribute  Music  Composer  Retreat
Elohim Vista  Scherezade - Op. 35 -
1st Mvmt  Rimsky -Korsakov
Lady Crystal   Canon in D  Pachelbel
Archangel Raphael  Whispering Hope  Hawthorne
Mother Mary  Ave Marie  Bach
Mozart
Schubert
Hilarion  Toccata and Fugue
in D minor  Bach  Temple of Science
and Healing
Sleepers Awake. Bach  Temple of the Resurrection
Pallas Athena,
Goddess  of Truth  M'appari from "Martha"  Flotow
Overture & Venusberg -
Music from "Tannhauser ” Wagner  Temple of Truth
5th Ray Music   Moonlight Sonata  Beethoven
 Symphony on a French
Mountain Air -
3rd Mvmt  d'Indy
 Saturn from "The Planets ” Holst
 La Campanella  Liszt
 Un Sosp iro from the
Don J uan Suite  Liszt
 Sinfonia Concertant e-
3rd Mvmt  Mozart

RAY:  Sixth   COLOR:  Golden Ruby/Purple   ATTRIBUTE:  God's Peace and Ministration

Master/Attribute  Music  Composer  Retreat
Elohim Tranquility
and Pacifica  Finlandia  Sibelius
Lady Grace  Engulfed Cathedral  Debussy
Lady Nada  Violin Concerto  #1
in G minor Adagio  Bruch
Piano Concerto -  Grieg   2 excerpts from the
Adagio of the Tem ple of
the Transfi guration
My Hero  from
"Chocolate Soldier"  Herbert
Micah, Great Cosmic
Angel of Unity  Intermezzo from
"Notre Dame"  Schmidt  Temple of Unity
Angels of Peace
and Ministration  Children's Prayer from
"Hansel and Gretel"  Humperdinck
Lullabye  Brahms
Lord Surya   Abraham's Theme   Vangelis  Lord Surya's Temple
Surya's Flame of Peace  Aloha Oe  Liliuokalani
Temple of Peace
and Opulence  Incense  Mike Batt
6th Ray Music  Reverie  Debussy
Upon Hearing the First
Cuckoo in the Spring  Delius
O Saviour, Hear Me from
"Orphee et Eurydice"  Gluck
Lara's theme from
“Dr. Zhivago"  Jarre
Resurrection  Mahler
Laudate Dominum from
"Solemn Vespers
of the Confessor"  Mozart
Pavane to  a Dead Princess  Ravel
Gymnopedie #3  Satie
Primeval Light from
Symphony #2   Ulricht
Deep River  Traditional

RAY:  Seventh    COLOR:  Violet    ATTRIBUTE:  God's Transmutation, Mercy and Freedom

Master/Attribute  Music  Composer  Retreat
Elohim  Arcturus  Spiral  Vangelis
Lady Diana   Concerto for Clarinet
and Orchestra  Mozart
Lord Zadkiel  Polonaise in A flat Major,
Op. 53  Chopin
Lord Zadkiel and
Lady  Amethyst  Magic Fire - music from
"Die Walkure ” Wagner  Temple of the Violet Fire
Purification over Havana
Lady  Amethyst   Waltz In C minor
Opus  64 # 2  Chopin
The Blue Danube Waltz  Johann Strauss
Saint Germain  Tales from the
Vienna Woods  Johann Strauss
Concerto de Aranjuez -
Adagio  Joaquin Rodrigo  Saint Germain's Cathedral at
the Palace of Man's Purpose
Lady Mercedes  Va Pensiero from
"Nabucco” Verdi  Temple of Exemplary
Family Life
Kwan Yin  In a Monastery Garden  Ketelbey  Temple of Mercy
and Compassion
Sakura Sakura  Traditional   Lady Liberty  Fanfare for the
Common Man  Copland
Great Divine Director -
Lord Saithru  Symphony # 2,
"Mysterious Mountain" -
1st movement and excerpt
of 3rd movement  Hovhaness
7th Ray Music  St. Gregory the Great
from "Church Windows"   Respighi

RAYS, ESSENTIAL OILS & CRYSTALS

SAPPHIRE BLUE:  Oil- Sandalwood  / Cedar  / Cypress  / Fir / Juniper (Woody /Earthy )
Crystal - Sapphire  / Lapis / Diamond
GOLDEN YELLOW:  Oil- Lemon / Orange / Amber (Citrus/Fruity)
Crystal - Gold  / Citrine  / Golden Topaz
ROSE PINK: Oil- Rose / Geranium / Florals (Floral)
Crystal - Rose Quartz  / Morganite / Ruby
CRYSTAL WHITE: Oil- Camphor / White Sage / Hyssop (Camphoraceous)
Crystal - Quartz  / Diamond  / Pearl
EMERALD GREEN: Oil- Pine / Eucalyptus / Peppermint (Minty/Herbaceous)
Crystal - Emerald  / Jade / Moldavite
GOLDEN RUBY/PURPLE:  Oil- Frankincense  / Myrrh  / Cinnamon / Resins (Resinous/Spicy)
Crystal - Ruby  / Gold  / Garnet
AMETHYST VIOLET: Oil- Lavender / Jasmine / Lilac (Floral)
Crystal - Amethyst  / Sugilite  / Kunzite
PEARLESCENT /OPALESCENT : Oil- Lotus (Floral/Camphoraceous)
Crystal - Pearl  / Opal  / Mother of Pearl

Focus  Oil: Frankincense / Myrrh (with Gold)
Personal  Oil: Sandalwood -4 / Himalayan Cedarwood -4 / Juniper Berry -3 / Lavender -2
Violet Flame Oil: Lavender -2 / White Sage - 1
Holy Anointing Oil:  Myrrh -2 / Cassia -2 / Cinnamon -1 / Calamus -1 / Olive Oil -3
Bath:  Kosher Salt, Epsom Salt, Baking Soda  (with Crystals)

 HOLY DAYS
January 1 : Karmic Board meets. A new Book of Life is opened for the coming year. The Lord of
the World receives, from the Planetary Silent Watcher, the thoughtform for the coming year. According to this thoughtform, it is decided which retreats will be open during  coming year. Retreats that are open every  year are the Teton Retreat (June and December), Resurrection Temple
(Easter), and Shamballa (Thanksgiving)
January 4:  The Karmic Board completes action on the petitions of the Ascended Masters and the
chelas. (Th is action may occur 2 days earlier, depending on schedule)
January - December (Monthly):  The Transmission Flame Service  (Either Saturday 15th or first
Saturday after)
February 12:  Lotus’ Ascension Day
February 26:  Lanello’s Ascension Day
March 15:  Opening of the Resurrection Temple (Depending on the time Easter falls)
March 17:  Saint Patrick’s Day
March 22 - April 25 (Various):  Easter - First Sunday after first full moon on or after March 21
April 30 - June 3 (Various):  Jesus’ Ascension Day (40 days after Ea ster)
May 1:  Saint Germain’s Ascension Day
May 8: Lord Gautama’s birthday and the day of his Enlightenment
May (Various):  Wesak Festival (First full moon in May)
May 10 - June 13 (Various):  Pentecost (Seven weeks after Easter)
June 15 : Opening of the Teton Retreat - Final day for students to prepare petitions (in ink), the
petition should be for improvement of world conditions. As a balance, the Chela offers additional
service. The Karmic Boa rd is open as in December to receive petitions
June 2 3: Lady Geraldine’s Ascension Day
July (Various):  Asala Festival (Full Moon in July)
July 1:  Karmic Board meets, chelas burn their petitions
July 4:  Karmic Board completes action on petitions of the A scended Masters and chelas
August 15:  Mother Mary’s Ascension Day
September 29 : Michaelmas - Day of Adoration to Archangel Michael
September 30:  Angelic Harvest at Shamballa
October 17:  Guru Ma’s Ascension Day
October 31:  Elemental Harvest at Shamballa
November15:  Opening of the Shamballa Retreat
November 22 - 28 (Various):  Thanksgiving Day - 4th Thursday of November
November - January:  Seven Sacred Weeks (From Thanksgiving for 49 days)
November 30:  Mankind’s Harvest at Shamballa
December 15:  Opening o f the Teton Retreat
December 25:  Christmas
December 26 - 31: Students decree to support petitions of Ascended Masters and their own
petitions
December 28 - 31: Lake of Violet Fire over the Teton Retreat - Karma is transmuted for
trans


  h i s  t h e o r i e s,  a n d  f r o m  t h i s  d a t a  d r e w  u p  c h a r t s  a n d  e q u a t i o n s
l i n k i n g  c a r b o n  d i o x i d e  l e v e l s  a n d  d i s e a s e. A  k e y  d i s c o v e r y  w a s  t h e  ‘ c o n t r o l
p a u s e ’  -  t h e  a m o u n t  o f  t i m e  t h a t  a  p e r s o n  c a n  c o m f o r t a b l y  h o l d  h i s  o r  h e r
b r e a t h  a f t e r  a  n o r m a l  e x p i r a t i o n. T h e  l e n g t h  o f  t h e  c o n t r o l  p a u s e  g i v e s  a n
a p p r o x i m a t e  m e a s u r e m e n t  o f  t h e  l e v e l  o f  c a r b o n  d i o x i d e  i n  t h e  b o d y  a n d
h e n c e  i s  a  g o o d  i n d i c a t o r,  a c c o r d i n g  t o  D r  B u t e y k o,  o f  t h e  p a t i e n t ’ s  s t a t e  o f
h e a l t h. T h i s  i s  c l e a r l y  i l l u s t r a t e d  b y  B u t e y k o ’ s  ‘ T a b l e  o f  P u l m o n a r y
V e n t i l a t i o n  C r i t e r i a ’,  w h i c h  s h o w s  t h e  c o r r e l a t i o n  b e t w e e n  a  p a t i e n t ’ s
c o n t r o l  p a u s e,  a l v e o l a r  c a r b o n  d i o x i d e  l e v e l s,  d e p t h  o f  b r e a t h i n g  a n d
p h y s i o l o g i c a l  c o n d i t i o n. D r  B u t e y k o ’ s  t h e o r i e s  d i d  n o t  g o  d o w n  w e l l  w i t h  t h e  m e d i c a l  e s t a b l i s h m e n t,
w h i c h  p r e f e r r e d  t o  t r e a t  d i s e a s e s  w i t h  s u r g e r y  o r  d r u g s. W h e n  h e  w a s
e v e n t u a l l y  a l l o w e d  t o  c o n d u c t  a n  o f f i c i a l  t r i a l  o f  h i s  M e t h o d,  r e s u l t s  w e r ef a l s i f i e d,  l e a d i n g  t o  t h e  c l o s u r e  o f  h i s  l a b o r a t o r y. T h e r e  w e r e  e v e n
m y s t e r i o u s  a t t e m p t s  o n  h i s  l i f e  b y  a  c a r  a c c i d e n t  a n d  p o i s o n i n g. E v e n t u a l l y
h i s  d i s c o v e r y  w a s  r e c o g n i s e d  i n  1 9 8 3  b y  t h e  U S S R  C o m m i t t e e  o n
I n v e n t i o n s  a n d  D i s c o v e r i e s  a n d  a  p a t e n t  w a s  a t  l a s t  i s s u e d  f o r  h i s  M e t h o d. T o d a y  h i s  M e t h o d  i s  t a u g h t  b y  p r o f e s s i o n a l s  t h r o u g h o u t  R u s s i a. V o l u m e  1  o f  t h e  t r i l o g y  d e s c r i b e s  D r  B u t e y k o ’ s  c h i l d h o o d  i n  1 9 3 0 s  S o v i e t
U k r a i n e  a n d  h i s  e x p e r i e n c e s  i n  W o r l d  W a r  I I. I t  r e c o u n t s  h o w  B u t e y k o ’ s
o w n  e x p e r i e n c e  o f  m a l i g n a n t  h y p e r t e n s i o n  a s  a  m e d i c a l  s t u d e n t  l e d  h i m  t o
h i s  d i s c o v e r y,  a n d  d e s c r i b e s  h i s  c o n s t a n t  f i g h t  f o r  r e c o g n i t i o n,  i n c l u d i n g  h i s
d i f f i c u l t i e s  i n  g a i n i n g  a  P h D  o n  t h e  b a s i s  o f  h i s  r e s e a r c h. T h e  b o o k  d e t a i l s
h i s  s t r u g g l e  t o  k e e p  o p e n  h i s  L a b o r a t o r y  o f  F u n c t i o n a l  D i a g n o s t i c s  o n  a
s h o e - s t r i n g  b u d g e t  i n  t h e  t e e t h  o f  s t r o n g  o p p o s i t i o n  f r o m  t h e  m e d i c a l
e s t a b l i s h m e n t. T h e  s t o r i e s  o f  h i s  c l o s e s t  c o l l a b o r a t o r s  a t  t h e  L a b o r a t o r y  a r e
a l s o  r e c o u n t e d. G u i d e  t o  V o l u m e  1
D o c t o r  B u t e y k o ’ s  D i s c o v e r y :  V o l u m e  1  c o n t a i n s  1 1  c h a r t s  i l l u s t r a t i n g  t h e
B u t e y k o  M e t h o d :
F i g u r e  1 :  P u l m o n a r y  v e n t i l a t i o n  c r i t e r i a  ( p. 5 1,  p. 1 5 1,  p. 1 7 9 )
F i g u r e  2 :  E v o l u t i o n  o f  t h e  a t


	vivisection	has	proven	anything	it	has	proven	the	impossibility	of	man

contracting	any	real	disease	from	a	dog. How	long	will	filthy	lucre	keep	the	facts	from	the	fooled	public? In	early	times,	as	recorded	in	articles	available	in	old	libraries,	the	kiss	of	a	king

would	cure	rabies. It	was	later	discovered	that	a	piece	of	the	king’s	garment

would	be	as	efficacious. Still	later	the	"mad	stone"	when	applied	over	the	area	of	the	bite	would	"draw

out	the	madness". Later	some	of	the	"hair	of	the	dog	that	bit	you"	could	either	be

chewed	and	swallowed	or	bound	on	the	wound. A	still	later	discovery	was	that	which	employed	an	extract	of	"wild	cockroach". In	1806	a	Mr.	Kraus	was	awarded	$1000,	by	the	then	rulers	of	New	York

temtory	for	his	scientific	discovery	which	had	kept	rabies	out	of	New	York	for

Over	twenty	years. His	formula	is	a	matter	of	record	and	consisted	of	the	ground

up	jaw	bone	of	an	ass	or	dog,	a	piece	of	colt’s	tongue	and	the	green	rust	off	a

penny	of	George	the	First	reign. This	latter	seems	to	have	kept	rabies	out	of	the	limelight	until	the	time	of

Pasteur. Medicine	has	heard	much	of	the	startling	cure	of	Joseph	Meister	by

Pasteur. Little	mention	is	made	of	the	fact	that	three	relatives	of	the	Meister	boy

were	bitten	by	the	same	dog	and	without	benefit	of	the	Pasteur	treatment

recovered	completely. Dr.	H.	Bastian,	a	contemporary,	took	sharp	issue	with	Pasteur’s	scientific	ideas

and	conclusions. Another	contemporary	of	Pasteur,	Dr.	Antoine	Bechamp,	took

violent	exceptions	to	Pasteur’s	reports	on	rabies	and,	incidentally,	it	was	Dr.

Bechamp	who	claimed	to	have	previously	discovered	the	cause	of	the	silkworm

disease. He	also	(Bechamp)	was	the	man	who	made	the	discoveries	on

fermentation. The	records	of	the	French	Academy	of	Science	substantiate

Bechamp’s	claims. Dr.	W.	R.	Hadwen	of	England	was	also	in	controversy	with	Pasteur. Dr.	William

A.	Bruette,	former	assistant	chief	of	the	Bureau	of	Animal	Industry	in

Washington,	was	also	a	contemporary	of	Pasteur	and	gave	many	proofs	of

Pasteur’s	incorrect	findings. Dr.	Bruette	has	proved,	as	a	matter	of	fact,	that

rabies	vaccine	is	not	only	a	fraud,	but	harmful. He	scores	the	use	of	rabies

vaccine	and	states	that	"inoculation	spreads	disease." He	goes	as	far	as	to	call	the

sale	of	rabies	vaccine	an	out	and	out	racket. Dr.	Matthew	Woods,	another	contemporary	of	Pasteur,	then	a	leading	member	of

the	Philadelphia	Medical. Society,	wrote	much	on	the	subject	of	rabies. He

stated,	"at	the	Philadelphia	dog	pound,	where	on	an	average	more	than	6,000

vagrant	dogs	are	taken	annually,	and	where	the	catchers	and	keepers	are

frequently	bitten	while	handling	them,	not	one	case	of	hydrophobia	has	occurred

during	it’s	entire	history	of	twenty-five	years,	in	which	time	150,000	dogs	have

been	handled." "The	records	of	the	London	Hospital,	a	few	years	ago,	showed	2,668	persons

bitten	by	angry	dogs. None	of	them	developed	hydrophobia." St.	George’s	Hospital,	London,	records	4,000	patients	bitten	by	dogs	supposed	to

have	been	mad. No	case	of	hydrophobia. "In	the	record	of	all	the	diseases	which	have	occurred	at	the	Pennsylvania

Hospital	in	one	hundred	and	forty	years,	only	two	cases	which	were	supposed	to

be	hydrophobia	have	occurred. One	of	these,	however,	the	only	one	submitted	to

bacteriological	test,	did	not	confirm	the	diagnosis,	‘hydrophobia’	and	the	local

health	authorities	refused	to	register	the	death	as	due	to	rabies." Dr.	Charles	W.	Dulles,	lecturer	on	the	History	of	Medicine	at	the	University	of

Pennsylvania,	who	was	appointed	by	the	Medical	Societies	of	the	state	to

investigate	rabies	stated	that	he	is	"inclined	to	the	view	that	there	is	no	such

specific	malady"	because	after	sixteen	years	of	investigation	he	had	"failed	to

find	a	single	case	on	record	that	can	be	conclusively	proved	to	have	resulted

from	the	bite	of	a	dog	or	any	other	cause." The	report	and	Dr.	Woods’	letter	were

endorsed	by	Dr.	Theophilus	Parvin	of	Jefferson	Medical	College	and	President

of	the	National	Academy	of	Medicine;	Dr.	Thomas	G.	Morten,	Coroners

Physician;	Dr.	Charles	K.	Mills	of	the	University	of	Pennsylvania	and	Dr.

Thomas	I.	Mays	of	the	Polyclinic	Hospital. Dr.	Woods	recently	wrote	a	discourse	of	mimetic	diseases,	in	which	he	discussed

rabies. His	evidence	supports	the	view	that	so-called	human	rabies	is	the	result

of	a	disordered	imagination	(fear). In	animals,	so-called	rabies	is	fundamentally

due	to	maltreatment	or	malnutrition	or	both. Dr.	Wilcox	of	New	York	investigated	a	"rabies	scare"	because	of	eleven	alleged

deaths	from	rabid	dog	bites. Upon	complete	investigation,	it	was	found	that	not

one	of	these	deaths	was	due	to	rabies. With	the	publication	of	his	report	to	the

city	council,	the	"rabies	scare"	ended	forthwith. Dr.	Elmer	Lee	ended	another	rabies	scare	on	Staten	Island. On	autopsy	the	rabid

dog	was	found	to	have	died	of	thread	worms	and	not	rabies. The	worms	were

lodged	in	the	heart	of	the	animal. A	similar	finding	of	worms	ended	the	Kiondike	Rabies	Panic. Dr.	Stillman,	in	1922	voiced	the	opinion	that	rabies	was	"pure	humbug"	and	that

in	over	forty	years	as	a	practicing	physician	with	a	very	busy	practice	and	wide

travels	throughout	Europe,	he	stated	that	he	had	"never	seen	a	case	of

hydrophobia	or	rabies." In	a	letter	answering	a	request	for	information,	Dr.	Stillman	stated:

"Several	years	ago	there	was	considerable	excitement	occasioned	by	the

declaration	of	a	rabies	quarantine	by	the	state	department	of	agriculture	in

Albany,	N.	Y. It	lasted	two	years. Many	dogs	were	killed. Their	heads	were	sent

on	for	official	examination	at	Cornell	College	Veterinary	department. Many	were

pronounced	rabid,	but	the	test	was	dependent	upon	the	presence	of	certain	Negri

bodies	in	the	animal’s	brain." "I	was	told	by	a	pupil	of	Pasteur	in	France	that	these	Negri	bodies	were

sometimes	present	when	there	was	no	suspicion	whatever	of	rabies. We	sent	the

head	of	a	harmless	little	dog	without	any	disease	symptoms	whatever	to	Cornell

and	it	was	promptly	pronounced	rabid. Finally	I	went	to	the	department	of

Agriculture,	which	had	charge,	and	insisted	that	our	society	would	hold	all	dogs

decl


-inch
pieces. Combine with lettuce. FRENCH DRESSING:
3 tablespoons olive oil
1 tablespoon fresh lemon juice
Vi teaspoon Dijon mustard
Sea salt (optional)
1 clove garlic, halved
Fresh ground black pepper
A FOUR-WEEK EXAMPLE OF THE FITNESS LIFE-STYLE • 173 Prepare the dressing. Place oil, lemon juice, mustard, and sea salt to taste in measuring cup. Skewer garlic on fork, and whip dressing with garlic fork. Pour over salad. Add pepper to taste, and toss well. Serves 4. MAIN-COURSE SALAD DA Y
DAY EIGHT—MONDAY
BREAKFAST:
Same as Day One
LUNCH:
Continue on fruit and juice all day, or you may have the Vegetable-fruit
Platter (see page 156). DINNER:
Fresh Vegetable Juice Cocktail (see page 152) or 1 /2 cantaloupe or 1 /2
honeydew melon
Award-winning Potato-lover's Salad *
AWARD-WINNING POTATO-LOVER'S SALAD 35 Min. 6 tiny new potatoes (red-skinned)
2 tablespoons butter
Vi teaspoon sea salt, seasoned salt, or salt-free seasoning
lA teaspoon sweet Hungarian paprika
2 cups broccoli florets (leave 2 inches of stems attached)
4 cups head lettuce, washed, dried, and broken into bite-size
pieces
2 cups spinach, coarsely chopped
1 cup alfalfa sprouts
1 cup red cabbage, finely sliced or shredded
174 • FIT FOR LIFE Prepare the salad. Place potatoes whole and unpeeled in vegetable steamer, covered, over
boiling water for 20 minutes or until almost tender. While potatoes are
steaming, prepare broccoli, greens, and dressing. Remove from heat and
cut into '/2-inch cubes (peeling is optional). Place in large bowl and set
aside. Melt butter in small saucepan. Pour butter over potatoes, and toss
well. Add sea salt and paprika, and mix well. Place potatoes in one layer
on cookie sheet. Place at highest shelf position in preheated broiler. Broil
for 5-10 minutes. While potatoes are broiling, steam broccoli whole for 5—7 minutes or
until just tender and bright green. Remove from heat immediately, and
set aside to cool. Place lettuce and spinach in large bowl, and add sprouts, separated so
they don't clump. Add cabbage. Cut broccoli lengthwise into thin slivers. Add to greens. CREAMY DRESSING:
1 large clove garlic
2 tablespoons fresh lemon or lime juice
Yt— Vi teaspoon sea salt (optional)
lA cup olive oil
Vi teaspoon dried oregano
lA teaspoon dried thyme
1—2 tablespoons mayonnaise
Fresh ground black pepper (optional)
Prepare the dressing. Peel garlic and crush (if you like a heavy garlic flavor) or cut in half (if
you prefer a milder salad). Place garlic in measuring cup, and pierce with
fork. Add lemon or lime juice, salt, olive oil, and herbs. Add mayon
naise, and whip dressing with garlic fork until thick and creamy. Pour
dressing over salad, and toss well. Complete the salad. Remove potatoes from broiler. Add to salad. Season with pepper, if de
sired. Toss well. Serves 2. A FOUR-WEEK EXAMPLE OF THE FITNESS LIFE-STYLE • 175 DAY NINE—TUESDAY
BREAKFAST:
Same as Day One. LUNCH:
Fresh fruit or carrot juice (optional)
Energy Salad (see page 149) or Great Guacamole* with corn chips and
celery stalks
DINNER:
Fresh Vegetable Juice Cocktail (see page 152)
Crusty Butter-crumb Vegetables,' or buttered whole-grain toast
Hearty Split Pea Soup*
Tangy Green Coleslaw (see page 169)
GREAT GUACAMOLE 5 Min. 1 avocado
V2 teaspoon Spike or Parsley Patch Mexican Seasoning (salt-free)
Vi teaspoon cumin
Vi teaspoon dried oregano
Cut avocado in half, remove seed, and scoop out pulp, reserving seed. In
small bowl, mash with fork, mixing in seasonings. Whip with fork until
creamy. If you are not going to serve guacamole immediately, return seed
to bowl to prevent discoloration, cover tightly, and refrigerate until ready
to use. Serve as dip for natural corn chips, celery stalks, or other raw
vegetables. Serves 1-2. CRUSTY BUTTER-CRUMB VEGETABLES 25 Min. 1 medium cauliflower, cored and broken into small florets
lA head red cabbage, cored and shredded
6 medium carrots, cut into slices or matchsticks, or diced
176 • FIT FOR LIFE 2 medium yellow squash, cut into Vi-inch cubes
2 cups bok choy greens, shredded
Prepare the vegetables. Place cauliflower, cabbage, carrots, and squash in vegetable steamer, cov
ered, over boiling water for 10 minutes or until tender. Add bok choy
greens for last minute of steaming to wilt them. Butter-Crumb Topping:
2 tablespoons butter
1 clove garlic, minced
4 slices whole-grain bread
Prepare the topping. In large heavy skillet, melt butter. Add garlic and saute for flavor. In food
processor or blender, process bread to a medium consistency. Toss bread
crumbs in garlic butter until all butter has been absorbed and crumbs are
evenly coated. 1 tablespoon butter
Vi teaspoon Spike
¥* teaspoon sea salt
Fresh ground black pepper
2 tablespoons butter
Assemble the casserole. Preheat oven to 500 degrees. In large bowl, toss steamed vegetables with
1 tablespoon butter, Spike, and sea salt. Add pepper, if desired, and Vi
cup butter-crumb topping. Mix well. Spread vegetables in shallow oven
proof casserole. Top with remaining crumb topping. Dot with 2 table
spoons butter. Bake in oven for 5 minutes. Any leftover casserole can be
added to soups, used in vegetable toasties, or rolled in hot chapatis. Serves 4. BLUE RIBBON SPLIT PEA SOUP 1 Hr. and 40 Min. 2 tablespoons butter
1 tablespoon safflower oil
1 cup carrots, coarsely chopped
A FOUR-WEEK EXAMPLE OF THE FITNESS LIFESTYLE • 177 1 cup celery, coarsely chopped
\Vi cups onion, coarsely chopped
1 large clove garlic, minced
2 cups cabbage, finely shredded
10 cups water
2 cups green split peas
1 teaspoon dried basil
1 teaspoon dried thyme
1 teaspoon dried marjoram
Vz teaspoon dried oregano
Yi teaspoon dried summer savory
'/s teaspoon dried sage
Vs teaspoon dried tarragon
Vi teaspoon celery seed
Vi teaspoon ground coriander
Vi teaspoon sea salt (optional)
lA teaspoon seasoned salt or salt-free seasoning
Fresh ground pepper to taste
1 vegetable bouillon
4 tablespoons fresh parsley, minced
Heat the butter and oil together in a large soup kettle. Add the carrots,
celery, onion, garlic, and cabbage and saute, stirring frequently, for sev
eral minutes. Add the water, the split peas, the seasonings, and the bouil
lon. Bring to a boil. Cover and simmer over medium heat for 1 hour and
30 minutes, stirring frequently. Stir in the parsley and adjust the season
ings. This soup freezes beautifully so freeze any left over in an airtight
container to be used for another meal. Serves 8. DAY TEN—WEDNESDAY
BREAKFAST:
Same as Day One. LUNCH:
Fresh fruit or carrot juice (optional)
The Properly Combined Sandwich (see page 150) or Nut Butter Dip
and raw vegetables (see page 158), or Nuts and Cukes (see page 162)
178 • FIT FOR LIFE DINNER:
Fresh Vegetable Juice Cocktail (see page 152)
Stir-fried Lo Mein with Shredded Vegetables *
Caesar Salad (see page 163; omit croutons, if desired)
Perfect Corn on the Cob *
STIR FRIED LO MEIN WITH SHREDDED
VEGETABLES 25Min. 1 tablespoon safflower oil
1 teaspoon garlic, minced
Vi teaspoon fresh ginger (optional)
2 cups cabbage, shredded
1 cup scallions, cut in long slivers
2 cups zucchini, cut into lA-inch diagonal slices, then slivered into
matchsticks
1 cup snow peas, shredded
2 cups asparagus or broccoli, cut into 1-inch diagonals or thin florets
3 tablespoons safflower oil
4 cups cold cooked noodles (buckwheat soba, jinenjo noodles,2 De
Cecco whole-wheat spaghetti, or any other whole-wheat or vegetable
noodle)
If using broccoli, presteam for 4 minutes. Heat wok for several minutes
while preparing vegetables. Add 1 tablespoon oil and swirl in wok to coat
sides. Add garlic and ginger, and immediately add all vegetables. Stir-fry
in hot oil, adding 1-2 tablespoons of water if necessary to keep vegetables
from scorching. Stir-fry until vegetables turn bright green (just a few min


 larger hurts you believe they inflicted. You will regard
this person’s body with its flaws and better points as well, and you
will think of their mistakes or even of their “sins.”Now, begin to open to the possibility that your faulty
perception can be transformed. Practice seeing this person in a
new light, try to find some light in them, and allow this light to grow
in the picture that you see before you. Ask the Holy Spirit to help
you see beyon d the fixed image you hold. As you allow yourself to
open your mind and be guided to see this person differently, you
will begin to see the light from behind the illusion. In doing  so, you
free this person and yourself  of the dark images you have placed
upon them. Take some time to truly allow the light in. In gratitude,
allow yourself to accept this new perception and to see this
person in their true identity, in the light and without any reference
from the past. As you do this, you also see the truth in yourself,
which is light, and it become s evident to you that changing your
perception about the other person sets you free along with them.
This person has given you the opportunity to see the power and
the release that comes from transforming your judgments to a
loving, accepti ng witness of the truth that is in you and everyone
else. Take some time to rest in the quiet resolution that you’ve
found. Take all the time you need and bask in the light of the
miracle.
And now, meditate on this poem. Read it slowly, you may
read it aloud, copy it in your journal, or post it on your refrigerator.
Do anything that brings its message deeply into your mind.
Use no relationship to hold you to the past,
but with each one, each day, be born again.
A minute, even less, will be enough to free you from the past,
and give your mind in peace to the present moment.
When everyone is welcome to you as you would have yourself
be welcome to God and your Self, you will feel no guilt.
For you will have forgiven.Forgiveness Is the Love that Calls Forth
Happiness
Wouldn’ t it be wonderful to experience gliding through your life like it’s
a peaceful dream, where you are just delighted and fully accepting of
yourself and others? In this world of dreams, your goal can become the
transformational forgiveness of your perception from a nightm are to a
happy dream. The happy dream in simple terms is a dream of
nonjudgment. Human beings organize the world they see and their lives
on Earth based on many beliefs. Forgiveness, which is what the happy
dream is about, is like a giant, all-encompassing belief. In fact, it’s such
a large belief that, like Jonah and the whale, it literally swallow s up all
the other ones. This means that with forgiveness, you have the
experience that all specific belie fs are completely untrue. So, forgiveness
puts you in a state of complete open-mindedness, acceptance,  and all-
inclusiveness.
Practically, this means that you won’ t ever get into an argument
again because you know that there are no specific beliefs that are truer
than others; they are all equally false. All the labels and all the things
that people seem to defend, such as different cultures, religions, and
beliefs associated with different ethnicities, will have zero significant
differences to you. You will have an experience of the unified awareness
in which everything is one. Everything is mind, and you’re identified as
that. You’ve completely transcended arguments, debates, the belief in
right and wrong, and opinions.
When you come  from a place of forgiveness, you come to see that
all meaning is in your heart, and you will bring that beautiful meaning to
everything that you look upon. You take that love in your heart, and you
let it pour out on absolutely everything. Beauty is in the eye of the
beholder, and when you’re beholding with the eyes of love, you can’t
help but to see and extend that love.
Many witnesses are called forth. This is the way the dream lights
up. Witnesses of love, peace, and harmony begin to flood the mind.
Witnesses of love replace witnesses of fear, guilt, shame, and pain.Witnesses of happiness, joy, and freedom sprinkle throughout the mind
and the dreamscape.
My frien d had an experience of this as he was walking down  the
street right after the Twin Towers fell on 9/11 in New York. He was
walking along and was very happy, doing his Course in Miracles  lesson
of the day. All of a sudden, he had a doubt thought, What if my joy
disturbs these people’ s sorrow? This doubt thought brought about
witnesses of fear, and all of a sudden, he could smell the stank  and see
all the misery. He perceived the mourning of a particular man who was
walking across the street. He caught himself and thought, I’d better
continue on with my lesson of the day. Then, remembering his Course
lesson for the day, his percep tion shifted, and the man who looked
sorrowful, now looked bright, clear, and happy. He went over, looked my
friend right in the eyes, and started rapping the following powerful
words: “I can see…by the way that you feel…that you know…that none
of this is real!” He became a witness of joy and lightness.
Through forgiveness, you just emanate and radiate the truth. This is
where the miracle appears in awareness. You stay in the truth of
innocence and refuse to see your brother or sister as something they are
not. And when you hold this presence and vision of innocence, they are
lifted up to remember who they are too. It’s the most loving and
compassionate experience ever. And it’ s truly shared!Chapter 17
Extending from Within
True giving and true service is with the Holy Spirit; it is an experience
not in form. It is a state of mind where you experience what you truly
give. It is so different from the world’ s concept of giving, where the gift
is somet hing in form that you would lose as a consequence of giving it.
If you give it away, it’s gone, it’s used up, kiss it good-bye, and you’ll
never see it again. And if you keep giving that way, they’ll have more,
and you’ll have less. Y ou can see how the ego finds giving very strange.
True Giving
There is a powerful teaching in A Course in Miracles : “To have, give all
to all.” This teaching contradicts  the entire ego belief system. So, what is
true giving, true extending? The Holy Spirit says just give me your mind,
and I will take care of everythi ng else. If you’re worried, sad, or tired,
you are not really giving. But if you are inspired and connected  to your
Divine Source, you give true and amazing inspiration; you share joy,
peace, and love. There is no tiredness or loss, only extension. This is
because it is by sharing God’ s gifts of joy and love that you keep them.
This can only be understood through experience. “All that I give is given
to myself.” This teaching of the Holy Spirit is a very strange notion to
the ego. But to us, it’s the perfect answer. “All that I give is given to
myself” is a divine principle. It’s the experience of having a relationship
with God.
Withholding something in the present is not the way of the Spirit.
Planning for the future is not the way of the Spirit. We’ve all been into
withholding in one way or another. “Don’ t put all your eggs in one
basket.” “Alwa ys save for a rainy day.” We have been taught to
withhold, that it is prudent to withhold, even in relationships. “Don’ tgive it all away, string them along a little bit, make them work for it,
make them chase, and make them pursue.”  Who taught us this stuff? If
God gives His love unconditionally, then why wouldn’ t we want to give
it too?
We associate giving with loss and sacrifice. But from a miracle-
minded perspec tive, giving is completely different; giving in form is
irrelevant. It comes down to not actually knowing your best interest and
opening up to being guided in terms of form. When you give miracles
away, the giver and the receiver both have more! We know that about
love: when you extend love to somebody, you feel more love in your
heart. This is the way that we were created by God: to give love just like
He does. As soon as the ego tries to put a price on this, it is not love
anymore. It is just another exchange.
Developing trust is to learn to give as God gives: give love and
grow in trust. As you extend love, you will experience that the universe
is giving  you everything back, and you will naturally grow in trust. In
the end, from trusting and allowing the support that’s given by the Holy
Spirit from moment to moment,  you will come to experience that giving
and receiving are the same. T rue receiving is true giving. That realization
is nothin g less than the awakening itself. When you are receiving Spirit
from moment to moment, you are also giving


 heat oven to 350°F. Line a rimmed baking sheet with parchment
paper.
2.  Rin se fi sh unde r cool running w ater, pat dry and arrange, skin-s ide down,
on prepared baking sheet.
3.  In a food proce ssor or blender, combine almonds, garlic, ging er, bread,
oil and thyme and pulse until finely chopped. Spread evenly over the top
of th e fis h, patting to form a crus t. Bake in preheated oven for 15 minutes
or u ntil the topp ing is crispy an d the fish turns opaque and flakes easily
with a fork.Mor occan Mango Chicken T agine
Makes 4 servings
Coconut and garam masala m ake a perfect combination for this fruity
chicken dish. Cooking in a tagine is like poaching. The liquids do not
evaporate and the fruit r educes into the sauce as the dish cooks.
3  tbsp melted coconut oil
2 onions, cut into quarters
4  cloves garlic, coarsely chopped
1  tbsp Garam Masala Spice Blend (page 137)
2  dried cayenne peppers, crushed
1  tomato, cut into quarters
2  mangoes, coarsely chopped
1/4 cup coconut milk
4 skinless chicken br easts (bone in or out)
1.  I n a lar ge flameproof tagine or Dutch oven, heat oil over med ium heat.
Add oni ons and cook, stirring frequently, for 5 minutes. Add garlic andcook, sti rring fre quently, for 1 to 2 minutes or until onion is soft. Stir in
Garam Masala Spice Blend and cayenne.
2.  Add  tom ato, m angoes and milk. Bring to a boil, stirring consta ntly. Add
chicken, meaty side down, slidi ng it around and moving onions away so
the chicken is in  direct contact with the bottom of the tagine. Cook for
about 3 minutes or until bottom of chicken is browned.
3.  U sing tongs, turn chicken over. Cover with lid, reduce heat to low and
simmer, stirring once, for 35 minutes or until cooked through and
thickest part of chicken reaches 165°F on a meat thermometer.
The cayenne pepper ( Capsicum annum  ‘c ayenn e’) is a small, hot red
pepper t hat grows to about 1-1/2 to 2-inches long. It is som etimes
available fresh in supermarkets or farmers’ markets, but more often it
is dr ied and sold  whole, flaked ( also known as “hot pepper flak es”) or
powdered. Y ou can substitute th e dried cayenne in this recipe with 1
tsp (or less) hot pepper flakes or cayenne powder.
A tagine is a 2-piece clay pot w ith a cone-shaped lid that has been
used by nomadic  Middle Eastern (Berber) tribes for centuries. It  is also
the word used to describe dish es cooked in the unique pot. Foods
cooked in a tagine are incredibly moist, often cooked in velvety fruit
sauces that are spectacular whe n served with rice or noodles. If you
don’ t ha ve a flameproof tagine (one that may be used safely on  top of
the stove), use a Dutch oven with a lid.Lamb Curry
Makes 4 servings
Another delicious curry—and a cancer -fighting dish. W e rar ely think
of th e foods we eat as helping to r educe the risk of cance r or other
diseases, but healthy food is indeed our medicine. This dish has health
benefits in spades: coconut o il, onion, garlic and curry sp ices ar e all
gr eat cancer busters. Serve w ith couscous, Coconut Rice (page 93) or
Herbed Rice Pilaf (page 100).
4 tbsp melted coconut oil
2 lb (1 kg) boneless lamb, cut into
1-inch cubes
1 onion, chopped
1 r ed bell pepper, chopped
1 carr ot, chopped
4 cloves garlic, chopped
1 tbsp Madras Curry Spice Blend (page 139)
1 tbsp gr ound coriander
1  tsp sea salt grated rind of 1 lemon (optional)
2  cups coconut milk
1.  I n a lar ge flameproof tagine or Dutch oven, heat oil over med ium heat.
Add lam b and cook, turning oft en, for 4 minutes or until browned on all
sides. T ransfer to a plate and set aside.
2.  A dd onion, red  pepper and car rot to the tagine and sauté for 5 minutes.
Add garlic, curry spice blend, coriander, salt and lemon rind (if using)
and cook, stirring frequently, for 1 minute. Add milk and bring to a boil.
Add reserved lamb. Cover, reduce heat to low and simmer for 1 hour or
until meat is tender.Mushr oom Ragout with Quinoa
Makes 4 servings
This ragout is so versatile: Y ou can also serve it with polenta or
scrambled eggs  for br eakfast or on top of whole wheat toas t for lunch.
At d inner it m akes a substantial meal when teamed with the quinoa
and a steamed gr een vegetab le or Bulgur and Lentils wit h Coconut
Gr emolata (page 94) or Coconut Barley Risotto (page 96).
1  cup dried por cini mushr ooms (about 1 oz)
2  tbsp melted coconut oil
1 lb (500 g) mixed fr esh mushr ooms, sliced
1  onion, finely chopped
2  cloves garlic, minced
1 tbsp coconut flour
1  can (14 oz/398 mL) coconut milk
1/4 cup dry white wine or vegetable br oth
2  tbsp fr esh thyme leaves
2 cups Coconut Quinoa (page 39)
4 sprigs fr esh thyme, for garnish (optional)
1.  I n a bow l, cover the porcini mushrooms with boiling water and set aside
to so ak for 20 minutes or until m ushrooms are rehydrated. Drain  (discard
or reser ve soaking liquid for another recipe) and coarsely chop
mushrooms. Set aside.
2.  I n a skillet, hea t oil over mediu m heat. Add fresh mushrooms, r ehydrated
mushrooms, oni on and garlic an d sauté for 8 minutes or until most of the
liquid is absorbed. Add flour and stir to coat vegetables. Add milk and
cook, sti rring co nstantly, for 8 t o 10 minutes or until liquid is t hickened.
Stir in wine and thyme leaves and cook until heated through.
3.  T o serv e, spoon over Coconu t Quinoa and garnish with fre sh thyme
leaves (if using).
Porcini mushrooms ( Boletus edulis ) are hearty, earthy-tasting
mushrooms that are grown in North America and Europe and
harvested in autumn. A vailable  both dried and fresh (fresh can be
expensive), they are wonderful in soups, stews or grain dishes such as
risotto.
Y ou can  use one variety of fres h mushrooms or buy a variety  that
includes cremini, oyster, shiitake, portobello or cep mushrooms.
I lik e to have a wide variety of dried mushrooms on hand, espec ially
porcini because they are not of ten available fresh where I live. Save
the soaking water and strain it th rough a cof fee filter or double layer of
cheesecloth. Store covered in the refrigerator for up to 3 days o r in the
freezer for up to 3 months and use it in soup or stew recipes.One-Pot Pork and V egetable Bake
Makes 4 to 6 servings
This slow-cook ed dish is perfect for when the weather keeps you
indoors and a w arming stew is welcome at the end of the da y. Y ou can
serve it with couscous, rice or slices of whole wheat br ead.
2 tbsp V ietnamese Five-Spice Blend (page 143)
2 tbsp coconut sugar crystals
2 tbsp coconut flour
2  lb (1 kg) boneless pork loin, cut into
1-inch slices
3  tbsp melted coconut oil, divided
1  onion, cut into quarters
2  apples, cut into quarters
1  sweet potato, cut into 1-inch cubes
2  cups chopped kale or spinach, fr esh or fr ozen
1 can (28 oz/796 mL) diced tomatoes and juices
1/4 cup fr eshly squeezed lemon juice
1.  Preheat oven to 375°F.
2.  In a sh allow bowl or pie plate, combine spice blend, sugar cr ystals and
flour. Dredge pork slices through the flour mixture to evenly coat both
sides. T ransfer to a plate and set aside. Reserve remaining flour mixture.
3.  I n a Dutch ove n, heat 2 tbsp oil over medium heat. Add pork slices and
cook, turning frequently, for 2 to 3 minutes or until browned on both
s


 The ability to trust  lives within all of us as well.  In
trusting, we can relax deeper an d deeper into the divine truths
of this great universe, that cr adles our every need, hope, and
desire.  It is in this perfect earth nest that we can manifest
beautiful expansions.  Innate trust is not something that we earn, but something that we alre ady are.  We simply and only
need to invest it, by relaxing into the good and the guidance that it can bring.  The ability to be flexible  is an essential core talent.  When
we expand choices of greater density, with heavier thoughts, harder feelings, and tougher ex periences, we find ourselves
locked into the blocks of energy that were previously described as resistance.  When we are in a state of resistance, we simply
do not feel good.  That “not feeling good” vibration can physically show itself in an infinite amount of ways in our every day lives.  It is communicating to us where we are in relation to our flow.  The ability to be flexible, even a willingness  to be
flexible, opens the door a crack,  for more good to come.  When
we are more flexible, we  are by nature then, less resistant.  With
less resistance, we allow the clar ity of divine guidance to flow in
our life choices, leading us to the best outcomes for our highest good in all ways.  Sometimes being flexible and listening to our guidance is not the most popular choice.  But in time, as we
learn to bow and to bend, to the guidance of our good feeling flow, we receive the simple gifts that can materialize as cosmic wealth in all areas of our lives.  Thus, when we are consciously
flexible, and we invest  our talent of flexibility, we can receive
the great gifts of Source guidance, infinite wisdom, and unconditional love.  It is a talent that indwells us at all times. Innate Talents 69
 I really cannot say enough about the core talent of
willingness, in our experience of a rich  inner life.  It is a true
divine ability.  It is the bridge that allows us to rediscover, or remember, the truth of who we really  are.  It is the non-physical
bridge that can bring us safely and more securely, from where we are...  to where we wish to be.  Conscious willingness is the gap closer, in all of our experiences, into that which we are  becoming.  When we are willing, we  are in a state of allowing.
When we are allowing, we are in a state of receiving.  Receiving
the greater good, of all the blessings that await us in our spiritual escrow account, is our true path.  Investing our willingness ability is perhaps one of  the most critical deliberate
choices we can make along this earth journey, towards greater infinite expansion.   The ability to animate  is one talent that has perhaps gotten
little attention, but deserves big praise and recognition for its
critical role in our lives.  When we  animate, we are in our spirit.
Animation is a form of life force.  It is an expre ssion of our life
force energy.  It is also part of  our sentient system, enabling us
to sense likeness and dis-likeness all around us.  Things that feel
flat to us, or uninteresting, are not resonating with our animation system.  Things that  excite us are engaging our
animation system.  It is deeply valuable to begin to invest this
ability of animation, for our benefit.  One way to invest it is to appreciate  its cues as guidance in our lives.  When we animate in
any direction (happy, angry, sad, etc.), it tells us there is a
trigger or an attraction.  When we  don’t animate, it tells us that
we are not of like energy with that person, issue, or thing, for whatever reason.  There is tr emendous guidance gleaned from
paying attention to what  and whom  we animate about in our
lives, and what that animation is reflecting to us about our
selves, our present path, our direction, and our next steps.  It is a source of feedback directly from Source, detecting where our energy is in relation to Source flow, and the energies around us.
Additionally, focusing  the direction and intention of our
animation can be key in manifesting something we truly desire.  When we animate with good feeling Source flow, we are experiencing the resonance of f eeling the likeness of that which Cosmic Wealth
 70
we desire.  Conversely, if we animate with “not feeling good”
energy, it can be a cue for us to pay attention to what we are
giving our attention to, so that we can release that energy from our life experience.  Animation, in  all ways, is a very important
tool in our spiritual connections and life experiences.  Stillness is a beautiful and gentle inner talent, that in today’s
world, often is overlooked.  Th e gifts of stillness are many.
When we begin to see its value,  and we invest in it, it
pays dividends that probably cann ot be quantified.  Yet, there
is a qualitative difference to th ose individuals who honor this
sweet inner space within, and th ose who do not.  Stillness
requires only your intention to make time for a quiet peace in
your day, every day.  Some people do this through the practice  of yoga or meditation.  Some people find it through jogging, swimming laps, or walks in nature.  There are various ways to create the space for it in the schedules of our lives.  But it is the quieting of the mind, to allow the truth of your inner spirit to speak to you and to connect with the whole of you, that brings us all into a state of mindful heartfulness - of the simple truths, gifts, and blessings in our lives.  Stillness brings the kind of
peace, which passes understanding.
When we do invest  this time, and ego thoughts and “to
do” lists crop up within our consciousness to distract us from our inner connections, we simply observe them, by noting to ourselves, “thinking,” and let them  float away.  When we invest
this time, and ego feelings  crop up within our consciousness to
distract us from our inner connections, we simply note to ourselves, “feelings,” and we le t them float away.  It is a
training of the mind to take a rest, so that the Source of infinite intelligence can offer us expand ed perspectives.  We simply
want to be in a state of breathing and allowing, to permit the quiet expansive flow of Source en ergy to resonate and revitalize
our consciousness - with the truth of who we really are.
Investing the talent of stillness really means investing a
small amount of time each day to breathe, to feel good, and to relax into what we already are.  Many jewels of inspirations
(ideas, solutions, guidance, and more) arise when we make the
time to be still and to listen.  For when we get still, and we get Innate Talents 71
“inspired,” it translates to mean - we are “in [our] spirit.”  Many
of the inspirations th at arise out of the st illness are incredibly
prosperous.  It is a ta lent worth investing!
 And lastly, for the purposes of this chapte r anyway, is the
ability and talent of our inner guidance system.  This innate talent is
our sentience.  Our ability to listen to the cues of our body, mind, and spirit, and to sentiently  interpret what those cues are
saying.  The beauty of the inner guidance system is  that nothing is ever “wrong.”  Our unique systems are cueing
us perfectly, in terms of our dominant vibrations and our  Source-ful vibrations.  When we listen, we can feel our optimal state of freedom, flexibility, limitlessness, prosperity,  empowerment, abundance, and inne r bliss.  Why?  Because the
more we listen, and allow our flow, the less resistance we retain in our energy fields.  Resistance is a heavy, dens er, vibration.
Allowing is our lighter, organic,  vibrational nature.  Our inner
guidance system will always guide us, to the truth of who we really are and therefore to the gifts of our divine birthright.
There is no shame in any experience.  We may have
misinterpreted “not feeling good” as feeling shameful in the past.  Shame is really a human  creation of judgment.  “Not
feeling good” is a natural part of our inner sentience, which - in the absence of judgment, simply te lls us that we have moved off
track from our flow.  If we honor its guidance, we can move in the direction (through the talent of choice) of allowing.
The sentient system in dwells us all.  It patiently, lovingly,
and persistently cont inues its gentle guidance in our lives.
When we turn away from it, an d thus expand our resistance,
we experience denser outcomes in our lives, that result from  the dense vibrational attraction power of resistance.  When
we accept it, we expand our allowing, and we experience
the lighter outcomes in our lives, that result from the light vibrational attraction power of i nner truth.  It is a profound
talent.  It is a divine mechanism


  rice,  like-
jasmine  and  basmati,  wehani  is  named  after  the Lundberg  brothers — Wendell,  Eldon,  Harlan,
Homer — and  their  father,  Albert,  from  the  Lundberg
family  farms  in  California.
Wild  Rice
This  rich  and  long  dark  brown  rice  is  actually  not  a
rice  at  all,  but  the  seed  of  a  grass,  native  to  Minnesota,
where  it  grows  profusely  in  rivers,  lowlands,  and  lakes.
It  was  harvested  by  Native  Americans  as  early  as  the
1600s.  In  Minnesota,  it  is  still  harvested  by  the  tradi-
tional "canoe  and  flail"  method:  one  person  stands
and  poles  the  canoe  while  the  other  maneuvers  two
sticks — a  long  one  to  bend  the  stalks  into  the  canoe,
and  a  short  one  to  thrash  out  the  seeds.
Today,  much  of  the  wild  rice  harvest  occurs  in
California  where  the  crop  is  seeded  by  airplanes  and
harvested  by  machine.  Wild  rice  has  an  earthy  and
pungent  flavor  and  was  used  with  game  and  wild
meat  by  the  native  people.  Wild  rice  is  best  for  Vata
and  Kapha  types.
Other  Holy  Grains
Wheat
Like  rice,  wheat  is  an  ancient  grain  whose  use  can  be
traced  to  the  beginning  of  time.  Wheat  flour  has  been
a  staple  of  Indian  cuisine  for  over  five  thousand  years.
In  India,  wheat  is  used  in  as  many  ways  as  there  are
dialects.  The  ancient  flatbrcad  known  as  chapati  is
still  the  primary  grain  served  with  meals  in  North
India.  Chapati  is  made  from  a  low  gluten,  soft  te\
tured,  cream-colored  wheat  flour  known  as  atta.  In
this  flour,  the  whole  kernel,  bran,  germ,  and  en
dosperm  are  all  milled  to  a  line  powder,  whu  h  oflfel  S
no  resistance  to  being  tolled  into  a  dough.  An  even
liner  strain  of  flour  known  as  pisi  lahore  is  sometimes
used  to  yield  a  soft,  silken  chapati.  Semolina,  known
as  sooji  in  India,  is  a  granular  meal  made  from  the
endosperm  of  the  durum  wheat.  Its  glutinous  >.  harac
ter  makes  it  a  perfect  ingredient  fol  a  South  Indian
dish  called  uppama,  Soon  is  available  in  three  te\
tures — line,  medium,  and  COarse;  it  is  used  in  sweets,
such  as  halva,  anil  m  breakfast  porridge.
Main  varieties  ol  wasted  and  unyeasted  whole
wheat  breads  aiul  wholesome  wheat  ben  \  soups  are
163
J@f,
THE    PRACTICE    OF    AYURVEDA
made  by  the  Nords  and  the  cultures  of  Europe  and
the  Middle  East.  More  glutinous  than  rice,  it  is  infi-
nitely versatile.  Wheat  berries  are  wheat  kernels  with
the  inedible  hulls  removed.  One  of  the  most  ancient
wheat  recipes  in  existence  is  mentioned  in  the  Vedas.
In  it,  the  whole  kernels  of  wheat  are  placed  in  an
earthen  pot  with  water  and  cooked  over  a  slow  fire  for
many  hours.  It  yielded  the  most  exquisite  wheat  cream,
which,  no  doubt,  was  the  staple  breakfast  food  of
many  ancient  cultures.
The  people  of  the  Middle  East  turned  wheat  into
bulgur  by  boiling  the  whole  wheat  grain  and  leaving
it  to  parch  in  the  sun.  The  sun-dried  grains  are  then
crushed  with  a  mortar  and  pestle.  A  finer  grind  of
bulgur  is  used  in  the  traditional  dish  known  as  tabouli.
A  coarse  grind  of  bulgur  is  used  in  another  popular
dish  called  kibbi.
Although  it  is  cooling  in  energy  (best  for  Pitta
types),  wheat  is  a  rich,  vital,  and  sweet  grain  which
supports  Vata  as  well  as  Pitta.
Cracked  Wheat
This  split  whole  kernel  of  wheat  is  slightly  different
from  bulgur.  The  cracked  wheat  is  not  precooked  or
parched  in  the  sun  before  it  is  broken.  However,  both
bulgur  and  cracked  wheat  may  be  used  interchange-
ably. Farina  is  a  finely  ground  wheat  kernel  that  gen-
erally is  used  for  breakfast  porridge.
Couscous
This  grain  is  made  from  semolina,  the  endosperm
of  durum  wheat.  To  make  couscous,  semolina  flour
is  mixed  with  salted  water,  then  tossed  and  rubbed
into  tiny  pellets.  The  pellets  are  then  steamed  on
a  cotton  sheet  over  simmering  water  until  they
swell.  This  step  can  also  be  accomplished  by  steam-
ing the  pellets  twice  over  a  hot,  bubbling  pot  of  stew.
Couscous  is  native  to  the  diets  of  Moroccans,  Alge-
rians, Tunisians,  and  Egyptians.  In  North  Africa,  the
term  couscous  describes  a  variety  of  dishes.
Oats
Of  the  common  grains,  oats  are  among  the  highest  in
nutritional  value.  Samuel  Johnson,  with  much  preju-
dice, defined  oats  in  the  English  dictionary  more  than two  centuries  ago  as  "a  grain  which  is  generally  given
to  horses,  but  in  Scotland  supports  the  people."
Oats  are  one  of  the  few  grains  to  have  been  used
whole  as  a  breakfast  food  throughout  most  of  Europe
and  the  United  States.  In  nineteenth-century  Scot-
land, universities  observed  "Oatmeal  Monday" — a  day
when  the  parents  of  poor  students  gave  their  children
a  sack  of  oatmeal  to  insure  their  health  through  the
brutal  Scottish  winters.
This  wonderfully  sustaining  food  is  available  in
many  forms  today.  The  whole  grain  is  threshed  to
remove  the  inedible  husks.  The  remaining  grain,  with
the  bran  and  germ  left  intact,  is  referred  to  as  groats.
These  groats,  or  whole  kernels,  may  be  further  re-
duced by  being  split  with  a  sharp  steel  blade  to  make
steel-cut  oats,  also  called  Scottish  or  Irish  oatmeal.
To  make  old  fashioned  rolled  oats,  the  groats  are
slightly  softened  by  steaming  and  then  flattened  with
steel  rollers;  this  makes  for  a  faster  cooking  cereal.


 display at any zoo. Go to
the monkey island in the zoo and you see territoriality, you see gangs; they
hang together in groups and then fight over turf.
There are always turf wars going on around the world. Then you see the
exploitation or the subjugation of the weak. You see deceptio n and lying
and camouflage, and so all you see in today’ s headlines is the monkey
island with a human expression.
Spiritual work is really about overcoming selfishness, self-centeredness,
and egocentrici ty in all of its various disguises. What are the various
disguises? Well, the compulsion to have, to own, to be success ful, to win,
and all the things that we know as egocentricity. How does one then begin
to transcend that? People say, “Well, I’m interested in evolving spiritually.
What can I do from a practical viewpoint?” Because all what I’ve just
described can sound quite advanced and quite theoretical  and quite
imposing to somebody who’ s not familiar with the work.
Actually, this work becomes rather easy; the more you practice,  the more
you arriv e at the feeling of I knew this all along.  Of course, you did know it
all along, but you want to know  how to transform this feeling in everyday
life. So people say, “How can I grow spiritually? Do I have to go
somewhere? Do I have to get a guru? Do I have to join a medita tion group?
Do I have to recite mantras or what?”
No, you don’ t have to do that at all.It’s so simple that it’s overlooke d all the time. It’s a decision to be loving
and kind toward all life, includi ng your own, at all times, no matter what.
To be forgiving,  to be gentle, to be that which is supportive of life. So that
becomes not what you do, but what you are. You become that which
supports life, supports all endeavors. It encourages those who need
encouragement, and it becomes  the energy of life itself. It beco mes almost
like the manifestation of the Divine Mother, as well as the Divine Father, so
it’s the merging of the two: that which is nurturing and that which is
demanding of excellence.
STARTING ON THE P ATHW AY OF NON-DUALITY
The pathway of non-duality, then, is the devotion to spiritual principles,
and as you become devoted to spiritual principles, you’re brought up face-
to-face with the mind’ s propensity for either/or: good or evil, liberal or
conservative. Y ou’re confronted constantly with the so-called polarities, and
to reach a very advanced state of consciousness, it is then necessary to
transcend the so-called polarities of either/or -ness.
The ego would have you think that it’s responsible for your survival. Ego
says, “If I wasn’ t so clever... if I didn’ t remind you to take your vitamins
and all, you’d be deader than a mackerel.” The downside of duality, then, is
it creates the illusion that there’ s a separate I that is the cause  of everything
—that there’ s a personal I, separate from the infinite oneness of totality. The
core of the ego is this self-cen tered point, which one assumes to be the
cause of everything. As long as you believe in causality, you are stuck in a
duality of “a this causing a that.” The pathway to enlightenm ent through
non-duality dissolves the opposites.
The ego is so impressed by popularity, wanting to be right, vanity, and
pridefulness. Give up the vanity  of wanting to be right. Spirituality is really
a way of being in the world. People think of spirituality in terms of the
ego’s function, of doingness. It’s not a doingness, howev er, it’s a way of
beingness  in the world. It’s a way of being with the world in which one is in
a constant state of appreciation and service. Why? Because you become
discerning of the beauty of existence, to become benign, to be cordial, to be
loving toward all things. If I had not felt loving toward that rattlesnake,
which I will talk about in Chapter 5, I would never have lived long enough
to tell you the tale. The respect for all that exists. Truly spiritua l people arewilling to see the intrinsic beaut y of all of existence. To be benign and to be
unconditionally loving toward all things, at all times.
If you want to become spirituall y evolved, it’s very simple. Let’s say the
ideal is, I wish to see the world the way it is. And the only way to see it, the
way it is, is to decide to be loving toward all, no matter what—to be
respectful and loving toward all that exists. To be committed to life in all its
expressions, to discern the beauty and perfection of all that exists, is a way
of being in the world. So, as I said, it’s not a doingness, it’s a beingness. To
make rapid spiritual advancement, you make a decision to be that which
fulfills the potential of life and to witness its beauty and perfection and all
of its expressions.
The ego sees everything in terms of cause; it sees everything as going
from imperfection to perfection, from incomplete to complete. With
spiritual vision, you begin to see everything is going from perfection to
perfection. Ever ything is moving from perfection, and everything is already
complete at the moment. Everything is completely what it is, as the
consequence of the evolution of creation up to this point. And you see that
everything is moving, not from incomplete, but from complete to complete,
from perfection to perfection. This is a perfect cut on the back of my hand.
It’s a perfect expression of what happens as a perfect scab forms, and then
it’ll get to be a perfect healing, and it’ll leave a perfect scar. Everything is
being perfectly what it’s destined to be, and fulfilling its potential. So
instead of causality, what you begin to see is emer gence. The world is not a
world of cause at all.
We live in a world of emer gence. Everything, every instant has a certain
potentiality. So you begin to see that things are not happening due to
causality, not due to a personal self. You see the emer gence of potentiality
into actuality. The fulfillment as the rose blooms and becomes a full rose—
nothing is causing it, nothing is forcing it, and nothing is even deciding it.
The potentiality to open fully, open its petals, already resides  within the
rose every instant. It’s not an imperfect rose half opened; it’s a rose that’s
perfectly half opened. So there you transform your experience of life and
the world and reality, by seeing that everything is perfect every instant.
People ask me, “How can you improve this world?” I tell them not to
bother. This world is perfect the way it is. There’ s no point in trying to
improve the world, because the world you see, it doesn’ t even exist. If thepurpose of the world is karmic benefit and evolution of conscio usness, then
this world is perfect as it is. This is a very high, spiritual understanding.
OceanofPDF.comChapter 2
CALIBRATION
Now that you have the ideas, inspiration, and encouragement  to begin
walking the path of enlightenment, how do you determine the steps to take
in order to stay on this path?  And how can you be sure that you’r e
progressing along the path, and not simply walking in cir cles?
Dr. Haw kins used a well-known method and developed a breakthrough
spiritual tool to help answer these questions. The method he used was that
of kinesiology, in order to calib rate spiritual truth from falsehood, so one
could be sure that he or she was following the precepts of a person of
integrity, for example, rather than a wolf in sheep’ s clothing.
Using this method of calibrati on, Dr. Hawkins developed his Map of
Consciousness, which outlines calibrated levels of consciousne ss from 0 to
1,000, essentially providing a map in which to progress up the
enlightenment path.
In this chapter, Dr. Hawkins explains the calibration method and the Map
of Consciousness, so you can r each the very highest levels of enlightenment.
It’s a biological  fact that truth makes your body go strong, and falsehood
makes it go weak. You don’t have to label it anything; it’s just a matter of
fact. If I hold that which is negative in mind, and somebody tests the
strength of my arm muscles, they will go weak. Moreover, if I hold
something uplif ting, true, and of a high calibration in mind, the arm goes
strong.Now, I don’t have anything to do with that. That’ s a physiolog ic
response. In the lectures, I give the reason for this. The likely reasons are
evolutionary—that animal life does not have within it a source of energy.
Plant life has chlorophyll. It just sits in the sun and absorbs energy. It
doesn’ t have to acquire or get.


 these little
annoyances are trivial compared to the new lease on life achieved.
   I've seen cases of so-called allergy disappear after a fast and in many cases after
only a change in diet with the observance of proper combining of foods (which will
be explained and clarified later). People who were supposed to be allergic to tomatoes or strawberries, pollen, wool, dust, animal danders, etc., have become free of these so-
called sensitivities, which means merely that their bodies are functioning at an
optimum level of health. I recall two women. One was "allergic" to tomatoes and the
other was allergic to rabbit fur. Now I doubt if this will make world-shattering history,
but after fasting and being put on the proper diet of natural foods, the one woman ate several tomatoes with no ill effects and the other woman had a hat made of rabbit fur
and suffered no ill effects.
   Asthma is another problem, which responds almost dramatically to a fast and to a
vegetarian diet. Many asthmatics experien ce crises during the fast, such as varying
degrees of asthmatic attacks, but when they understand that they are temporary they
are not as frightened as they might have been. These crises readily pass and then the
individual finds it difficult to believe the new freedom with which he can breathe. Once the body eliminates its internal toxic load and becomes clean via the fast, then
it's all downhill. Some people, for one reason or another, can't or don't want to fast
and they watch their diet, food combinations, emotions, etc. They also obtain a nice
response, but it is usually slower than if they had fasted. Of course, there are many
other factors in allergy and asthma, not the least of which are the intake of such things as coffee, chocolate, white flour and white sugar products, denatured-processed-preserved-and-embalmed foods, meat, milk, drugs and medicines, wheat, eggs, food
additives... the list is an endless array of most of the constitutents of conventional or
"normal" living.
   I have seen cases of diabetes and its antithesis, hypoglycemia (low blood sugar),
both benefit from a properly supervised fast. In some of the cases of diabetes, the
people were actually able to give up insulin. In other cases, the insulin could be
minimized. The big factor in the improvement of health was the changeover from the
refined, denatured, and chemicalized diet to the natural before coming to Pawling
Manor. He had a myocardial infarction (death of  an area of heart muscle), an aortic
aneurysm ( thinning and weakening with a slight ballooning out of a part of the wall
of the main artery coming out of the heart; there is an ever-present danger of this area
rupturing, with internal bleeding leading to death very quickly), and was overweight
with high blood pressure. His doctors advised him to give up his work, to stay as
much as possible in his third-floor apartment, which had no elevator, and to take various "heart" medicines. He began living the life of a hermit and in constant fear.
Someone told him of a better way--Natural Hygiene--and sketchily familiarized him
with it. J. F. decided to give it a try and went to the Manor in the fall of 1964, my first
time there also. I was in the fourth week of my fast when he arrived. He really did not
know what to expect and had built up a fear. It was for this reason he was not put on a fast right away, but on a strictly raw ve getarian diet--fruits, vegetables, and small
amounts of nuts or about ten days to two weeks, until he learned more of what he was
to experience and had overcome his unfounde d but understandable fear. It was during
this time Dr. Gross advised J. F. to pay me a visit to see a person in the fourth week of
a fast so some confidence could be developed. J. F. was surprised to see me looking and feeling as well as I did. He asked me  many questions concerning my fast and I
reassured him. When I first saw J. F. he ha d a gray, ashen complexion. I've seen this
type of complexion in many heart cases. The simple act of getting out of a chair and walking across the room caused fatigue and labored breathing. During this feeding
cycle I watched him improve to the degree that his complexion became normal, his
weight and blood pressure dropped markedly, and he was able to take walks without
the fatigue and strain previously encountered. J. F. was then put on a fast which
turned out to be of four weeks' duration. At its termination he was fed very strictly on a raw vegetarian diet for about two weeks and then put on another fast for two weeks.
He did not take any medication during his entire stay or after leaving. Some time later
he returned to his cardiologist for an examination. The doctor was in a state of
disbelief when he found no evidence of the infarct (as explained previously) and no
evidence of the aneurysm, even on x-ray study. J. F.'s weight and blood pressure was maintained within normal limits. All of this happened without the use of drugs. J. F.
returned to his job, which required him to travel extensively. He also conquered the
stairs at his third-floor apartment. But the important point, is that instead of vegetating
as he was instructed by his doctors, and living in constant fear, he was now able to grab a chunk of precious life and hold onto it.
   Recently I received a long distance telephone call from a Mrs. M.D. concerning her
husband who was hospitalized with colitis. The doctors did not know quite what to do at this point and Mrs. D. was extremely worried and frightened. I couldn't tell her
what to do. I could only tell her about my case, what had happened and what fasting
and the natural way of life had to offer. The decision had to be made by her and her
husband. No one else could make it for them. A number of weeks lapsed and then I received correspondence from Mrs. D. from which I'd like to quote portions: "Well,
D------ was transferred from B------ hospital to a Natural Hygiene retreat. Needless to
say, I can't express in words how much y our information and guidance helped me in
making the decision to strongly influence my husband with regard to a change. I
sincerely felt, call it an inner feeling, that had D remained in the hospital, he would
have died--or perhaps even worse had a colostomy or colectomy or such. In my heart,
I felt D should have gone to a hygienic institution at the beginning. I should have followed that feeling. It was a correct one. The doctor told me I was psychotic. D.'s
family was against me and I was afraid to do anything for fear that what I'd decide
might be wrong. But one thing I forgot to trust in--and that is my love for D.. After
talking to you, Dr. Goldstein, I felt you had reinforced my first thoughts and what I
wanted to do was the only logical and sensible thing to do. Thank you for helping me
to help my husband."
   Another letter came two months later and in part went: "We are so pleased with D's
results. He has no colostomy, no drug poisoning with its many'sicknesses' and no
multiple bowel movements. I feel that you were able to help us arrive at a sensible and very pleasant end result through fasting."
   These are not just isolated letters th at I receive. These are only a few of the many
dozens received from people all over the country and from all walks of life who
allowed the seeds of knowledge I planted in their minds to sprout, take root and grow.
It is not my purpose here to print an endle ss assortment of letters, but rather to give
you an idea of how people are thinking. Of course there are cases that don't, or can't,
recover because the damage has gone beyond the body's ability to recuperate, but in
many cases of terminal illness such as intractable lung cancer, fasting has permitted
the unfortunate individual to die in peace without becoming a narcotics addict.
   While undertaking my third fast at the Ma nor (this one of five weeks' duration) in
1966, I met a most remarkable woman. We  arrived and began our fasts on the same
day, but we didn't meet until several days la ter. She had multiple sclerosis and had run
the gamut of medical treatments. When her doctors finally gave up on her, M. R.
could only walk about ten minutes and then had to lie down due to weakness.
Although her doctors gave up, she did not. She knew there must be a way to beat this terrible affliction. M. R. discovered Natura l Hygiene and made a decision to go away
to fast and alter her entire way of life. It  was a difficult fast for her, but she and I
broke our fasts on the same day five weeks later. M. spent most of the time in bed
resting, but she would occasionally sit out in the sun for short periods. After a
carefully broken fast and two weeks on a strictly raw vegetarian diet, she was able to walk for 20 minutes--that's double what she was able