The Kripto Sayonara Fat regiment

Lead me from dreaming to waking. Lead me from opacity to clarity. Lead me from the complicated to the simple. Lead me from the obscure to the obvious. Lead me from intention to attention. Lead me from what I'm told I am to what I see I am. Lead me from confrontation to wide openness. Lead me to the place I never left, Where there is peace, and peace - The Upanishads

*note* first of all..being a mahayogi

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,is hard for me to explain this,since I rarely eat,but when I eat I do the whole cow,baby(to piss off the cow worshipers from India..hope they put a curse on me for eating their beloved cows,see what happens..lol..I'll curse them back with my kripto ass fungus!!!..don't even try,vegetarians!..

Listen..now the mahayogi speaks.

If you're fat like a cow... then the main idea to reduce weight is not to reduce your daily 20 kilos of carrots(since you're a vegetarian)

The main idea is to induce a stable regime of the skinny diet of kripto...

It is called the Kripto Sayonara Fat Regiment..grasshoppers punks from heaven!!!

The steady diet of pain wisdom carrots from Kripto the Mighty will help you loose weight.

Here is the mighty regime..

1..eat nothing for the first day...drink lots of water..as always!!!..with small gulps..don't be greedy!

2 eat nothing for the second day,but munch on the kripto's 12 inch carrot wisdom brain muscle from heaven,...just kidding..just eat the carrots!!

3.eat nothing for the 3th day,but do the mighty Kripto Sayonara Fat regiment.

The Kripto Sayonara Fat system is simple..you do pushups till your fat on your belly says,,sayonara,,as in japanese ,,good bye,,..and you'll not eat,but drink lots of water.

In other words..you apply this simple principle..

You intend to do push-ups 1 at the time..while you see yourself doing them.

SEE YOURSELF DOING THEM!

you start with 1 push-up..easyy grasshopper egghhh?

then you stand up..now you do 2 push-ups (as you see yourself doing them in advance)

IN A RELAXED to the maximum mode..

May I repeat this?

You imagine you do them,then you DO them in a maximal relaxed mode of the muscles,even IF you can't complete them!

BREATH out on pushing...pleaseeeeeeeeeeeee!!

Now try 3 push-ups

now stand up..and massage your overgrown eyeballs a bit....are they popping out?

now think..can you do 4 in a row?

now try it..IN A RELAXED MODE..WHILE BREATHING OUT ON PUSHING.

YOU did it?

you're tired already?

good..the point was to get you tired.

now..imagine you go down the cycle..and do the 3 push-ups ,while trying to relax the muscles..don't forget to breath on pushing..

Now stand up..dizzy?

You have to complete the cycle..2 more push-ups.

that's it,grasshopper!

Now stand up

the last push-up builds the 12 inch muscle!

Can you do it..THINK!..imagine you can...then do it now..

agggghhhhhhhhhh.

Done it!

Now imagine I've done cycles up to 25 th.and back...not 4 like you now..PONDER!

this builds tremendous force and power..I one time even defeated George,the house fly..I punched it in the nose,and he flew out of the window..such is the power of the Kripto Sayonara Fat regiment...

Now..whatever you do..remember..

1..drink lots of water

2.remember to breath out the palms on pushing,and breath in relaxing,or lowering to the floor as in a push-up

3.do NOT worry about the form,but think about the end result

4.when you can't do a cycle forward let's say..up to 5..that is the time to go back,and do the reverse..//4//3//2//1..

5 The last one grows the wisdom 12 inch muscle,not the rest..the rest is just training.

You must understand that the intention is paramount on this Kripto Sayonara Fat system.

Relaxing is paramount.

Abandoning the ideas that you must do ,,perfect push-ups is paramount.

That is because the recovery is about 24 hours.

So only AFTER 24 hours you try again(the same system) and you'll feel you can do it better.

Try to remember breathing out on pushing..and focus on relaxing the muscles.

I want you to be totally wasted,and manage a 1 inch push-up relaxed,then quit.

The final is your goal.

You did it.

Keep that in your heart.

Now eat your carrots.....

Thus spokenth the hungry mahayogi!

-added by danny-

............
By Ori Hofmekler

exercise that ages youWhat I am going to share with you in this article most likely will fly in the face of nearly everything you have been taught about exercise and nutrition. It is a radically new concept that is first being introduced to you on Dr. Mercola's site. It's a slap in the face of everything you know or have been taught in this area.

Nearly every expert will tell you that your fitness goal is to build muscle and lose fat. But I'm here to tell you that there is an even BETTER goal.

If you follow conventional wisdom regarding fitness guidelines- train hard and eat many protein meals throughout the day- there's a good chance you'll gain muscle size and strength. There is only one problem: As you get older, most likely you'll lose all these hard gains.

The reason: Conventional fitness is not set to keep your muscle biologically young. Physical rejuvenation requires a different strategy than that of the common fitness/bodybuilding approach. And that strategy might seem a extreme contradiction to all current fitness concepts.

So how do you rejuvenate your muscle? And can you really keep your body biologically young?

Innovative Revolutionary Program to Keep Your Body Biologically Young

Why not force your body to break down and recycle your old damaged muscle and brain tissues and actually keep them biologically young?

Why not do that and lose fat at the same time?

You see, unless you are a seriously competitive athlete or body builder, increasing your muscle mass (which you'll likely lose) will not provide you with any major long-term benefits. In fact, as you'll soon read, a big muscle can be a liability as it's prone to premature aging.

This is a radically new, revolutionary concept that most experts are not even aware of. But I have scoured the science and uncovered the latest research and evidence to show you in great detail how to turn back the biological clock in your muscle and brain by simple targeting nutrition and exercise principles.

How Can You Keep Your Body Biologically Young?

Physical aging begins in your genes. Scientists identified multiple genes that regulate your physical strength and biological age. Most notable among them are those involved in the sustainability of your muscle. Apparently it's the decrease in these genes' expression that causes your muscle to deteriorate and age.

So when does the aging process start?

Chronological aging starts from the minute you're born. You can't possibly stop the clock from ticking. It's certainly an inevitable process. But there's also biological aging and growing evidence indicates that that kind of aging can be slowed and even reversed, particularly in the muscle tissue.

The reason: muscle aging isn't necessarily chronological.

A 60-year old can have a muscular gene profile similar to a person 30 years old. And a 30-year old person can already be expressing genes of a 60-year old. The purpose of this article is to present the primary reasons leading to physical aging and reveal biological mechanisms and methods that block these causes and help reverse age related physical decline.

But first let's address some questions that need clarification.

Can Muscle Aging Start at a Young Age?

Muscle aging may start at a young age; as early as the third decade of life. Many young adults unknowingly suffer from symptoms of muscle aging due to physical inactivity, poor diet, or chronic substance abuse, and these become more and more notable as time goes by. Typically as a muscle ages, it loses its aerobic capacity and strength, and it also loses size. This is how the vast majority of people today experience physical aging.

But is it possible to stop this process?

In many respects, yes. But you need to know what to do. You need to learn what mechanisms enable your muscle to resist aging and you need to know how to trigger them.

And note that your daily activities are essential in this process. How you eat, how you exercise and even how you rest, translate into gene activities that turn on mechanisms that dictate whether you age or stay young.

But first you need to understand what muscle degradation means.

How Your Muscles Actually Prematurely Degrade

Muscle degradation is a major blow to your body. It's associated with more than just loss of muscle size and strength...it can actually lead to a total metabolic decline.

Skeletal muscles' biological role goes far beyond locomotion. Your muscle is your largest energy facility responsible for keeping your metabolic system intact. It essentially protects you against metabolic and hormonal decline, obesity, diabetes, and cardiovascular disease. It also enhances your cognitive function and keeps your body young.

Given this, muscle degradation can lead to a major health crisis on a scale far beyond what's commonly believed. The loss of muscle means loss of energy, a tendency to gain excess weight, vulnerability to disease and accelerated aging. Muscle degradation seems to be a major contributing factor behind the current epidemic of obesity, diabetes and related diseases. It's becoming evidently clear that the benefits you get from your muscular system are essential to your health. Keeping your body in shape not only makes you feel younger and stronger, it might just save your life.

So What Causes Your Muscles to Degrade?

There are many causes of muscle degradation. These include muscle misuse, insulin resistance, hormonal disorders, inflammatory disease, dietary abuse, nutritional deficiencies and chemical toxicity. Physical aging is typically associated with some of the above. But while each of these causes play a role in physical degradation, there is growing evidence that they all relate to one underlying cause: oxidative damage by free radicals.

Oxidative Damage by Free Radicals

Free radicals, known as reactive oxygen species (ROS), are toxic by-products of metabolism. They also invade your body in the form of chemical toxins or rancid food substances. Free radicals lack subatomic particles and are consequently highly reactive as they seek to bind and destroy your cells and tissues.

To defend against these destructive particles, your body uses its endogenous antioxidants such as glutathione and SOD along with dietary antioxidants. But when the cumulative concentrations of free radicals overwhelm your body's defenses, oxidative damage to cells and tissues starts taking its toll destroying cellular proteins, lipids and DNA.

It is the accumulated oxidative damage in your muscle that leads to three detrimental changes:

Loss of mitochondrial function
Loss of fast neuro motors
Loss of fast muscle fibers

Loss of Mitochondrial Function

The mitochondria is the energy chamber of your cell. It's a cellular organelle with its own enzymes proteins and DNA responsible for the utilization of energy for all metabolic functions. Oxidative damage in your mitochondria can be caused by a number of factors including chronic infection, chronic inflammatory disease, chemical toxicity, rancid fat and excessive sugar or fructose intake. Other contributing factors to mitochondrial impairment are muscle disuse and chronic overtraining.

One of the most common causes of mitochondrial damage is aerobic overtraining.

When done chronically, it causes accumulated oxidative stress in the mitochondria with increased risk of oxidative damage. And when chronic aerobic overtraining comes along with inadequate nutrition (such as with those dieters who obsessively run on a treadmill to burn excess calories they get from a bad diet) the results could be even worse…

The combined effect of bad nutrition with bad training can be extremely destructive, and may lead over time to irreversible damage in the mitochondria along with a total metabolic decline.

The consequences include:
Impaired ability to utilize carbohydrates and fat for energy
Insulin resistance
Lower threshold for physical exercise
Excessive weight gain
Accelerated aging

How You Lose Your Fast Muscle Nerves

Your muscle is wired with a magnificent network of neurons called the neuromuscular system which controls all of your physical activities. But when exposed to chronic accumulated oxidative stress it tends to deteriorate. Consequently your muscle is rendered dysfunctional like an engine without an ignition.

Neuro-muscular deterioration seems to be the most notable symptom of physical aging. It involves gradual disintegration of the junctions between the nerve and muscle which leads primarily to the loss of nerve motor units particularly the fast ones.

The loss of fast neuro-motors is highly devastating. It means loss of capacity for you to perform intense physical activities.

A nerve motor unit (neuro-motor) is the most basic element of your neuro-muscular system - it's a single neural fix responsible for activating one of many muscle fibers. The more intense your physical exercise is the more motor units you need to recruit. And the more motor units you lose the weaker and slower you become.

But it's the fast motor units that you need most. The fast motor units allow you to perform intense physical tasks…and unfortunately these are the first casualties of physical aging.

Your fast motor units are wired to your fast muscle fibers. Apparently, the highly geared neuro-wiring infrastructure of the fast neuro-motors is particularly prone to age-related damage…which explains why aging typically involves loss of strength and speed. And as people lose their fast neuro-motors they lose their fast muscle fibers along with the capacity to do intense daily functions (such as climbing stairs, carrying heavy grocery bags or fast crossing the street.)

How You Lose Your Fast Muscle Fibers

The loss of your fast muscle fibers leads to debilitating weakening of the body. Fast muscle fibers are on the top of the muscle fibers' hierarchy. They're critically needed in times of danger or survival necessity which require swift and strong reactions. Without fast muscle fibers you simply can't survive physical adversity.

The deterioration of fast muscle fibers is the reason why older people typically suffer from muscle waste and metabolic decline.

Pound for pound your fast muscle fibers have the greatest capacity to gain mass and they generate three times more energy than your slow muscle fibers. They're the key to keeping your physique strong and metabolic rate intact. Yes, as you get older your fast muscle fibers become increasingly essential to your vitality.

So what can you do to prevent these losses?

Can you stop the aging process before it takes its toll?

Can You Actually Stop or Reverse Physical Aging?

Since oxidative stress has been found to be the main cause of aging, it gives that preventing oxidative stress will stop the aging process. But apparently that's not the case in real life.

In reality your body is designed to actually thrive under oxidative stress. Yes, this seems a bit tricky…but that's what's fascinating about biology; it's full of contradictions.

Apparently, there are two kinds of oxidative stress, chronic and acute…and they have opposite effects on your aging

Chronic Oxidative Stress vs. Acute Oxidative Stress

The impact of oxidative stress on your body depends on whether it's chronic (continuous) or acute (short), whether it applies in large or small amounts.

Chronic oxidative stress such as due to chronic infection, chronic overtraining or chronic dietary abuse has shown to overwhelm the muscles' defenses and increase the risk of damage to the mitochondria, neuro-motors and muscle fibers. This type of oxidative stress obviously contributes to muscle degradation and aging. But this is not the case with acute oxidative stress.

Acute oxidative stress such as due to short intense exercise or periodic fasting, actually benefits your muscle. In fact, it's essential for keeping your muscle machinery tuned. Technically, acute oxidative stress makes your muscle increasingly resilient to oxidative stress; it stimulates glutathione and SOD production in your mitochondria along with increased muscular capacity to utilize energy, generate force and resist fatigue.

Simply put, exercise and fasting yield acute oxidative stress, which keeps your muscles' mitochondria, neuro-motors and fibers intact.

Hence, exercise and fasting help counteract all the main determinants of muscle aging. But there is something else about exercise and fasting. When combined, they trigger a mechanism that recycles and rejuvenates your brain and muscle tissues.

The Mechanism that Rejuvenates Your Brain- and Muscle Tissue

Growing evidence indicates that fasting and exercise trigger genes and growth factors which recycles and rejuvenates your brain and muscle tissues. These growth factors include brain derived neurotropic factor (BDNF) and muscle regulatory factors (MRFs); they signal brain stem cells and muscle satellite cells to convert into new neurons and new muscle cells respectively. Incredibly, BDNF also expresses itself in the neuro-muscular system where it protects neuro-motors from degradation.

This means that exercise while fasting signal your body to keep your brain, neuro-motors and muscle fibers biologically young.

You have to Make a Choice – Do You Want Big Muscles, or a Younger Brain and Muscles?

There are actually two distinct approaches you can take that have different protocols and you will not be able to achieve both goals. You will need to decide if you want large muscles or a younger brain and healthier muscles.

Obviously is it your choice but it is my strong recommendation that unless you are a competitive athlete or bodybuilder that you choose the latter. I believe ultimately we all need to choose the latter but many will want to pursue athletic goals that prioritize muscle mass over young rejuvenated and repaired muscles

But what's behind this tissue recycling mechanism? What actually triggers this?

The main trigger of this recycling mechanism is tissue breakdown. Fasting, muscle injury and short intense exercise are all catabolic events which force your body to break down its tissues' protein and move it towards recycling.

When your body is forced to break its tissues, it always prefers to sacrifice first its damaged proteins and old or sick cells. Technically all damaged proteins and old, sick and cancerous cells are tagged by immune cells to be digested by the body's ubiquitine enzymes and the nitrogen byproducts are then recycled back into new cells and tissues. Ubiquitine enzymes are your body's demolition force …when called to act they search and destroy broken, damaged or sick cells to keep your tissues' integrity and protect against abnormal growth and tumor formation.

That's how this tissue rejuvenating mechanism works. But to trigger it you need to use a different strategy than that of muscle buildup. Let's review the differences between these strategies.

How to Build Your Muscles Up

Most people believe that, to gain muscle you need to feed it frequently throughout the day. It has been speculated that the minimum protein intake required to promote muscle gain is about 1g/per pound body weight. Bodybuilders often consume 2g/per pound body weight per day. This means that a 150lb bodybuilder may consume 300g protein (equivalent to three pounds of meat or 50 eggs) per day. That's a lot of protein to shove in…

The combination of intense strength training with frequent meals and a high protein and calorie intake seems to grant muscle gain. Nonetheless, this regimen may come with a price… Inferior muscle fiber quality.

Yes, a big muscle isn't necessarily a better muscle.

A big muscle can be a liability—that's if it's made with inferior fibers. One of the most determinants of your muscle quality is your muscles' biological age. When your muscle gives up to the aging process, it gradually loses its fiber quality. And as time goes by it gets increasingly dysfunctional.

So here is the point:

Conventional fitness and bodybuilding are set to build your muscles but they fail to keep them biologically young. The consequences: you gain muscles with inferior quality and a physique which is highly susceptible to premature aging.

How to Rejuvenate Your Muscle

To trigger muscle rejuvenation, you need to initiate muscle breakdown and turn on the mechanism that signals satellite cells in your muscle to commit and convert into new muscle cells. This can be done by combining intermittent fasting with short intense exercise. But to fully take advantage of this strategy you need to know what your options are.

Intermittent Fasting/Options

Intermittent fasting [from morning to evening followed by a large evening meal (not including post exercise recovery meal)] can be done in three ways: fasting, undereating or pulse feeding.

Fasting

If you choose to fast you can do water fating or vegetable juice fasting (have one up to a few vegetable juices daily). Exercise while fasting, have your recovery meal right after and your main meal at night.

Undereating

If you choose to undereat rather than fast, minimize your food intake during the day to small servings of light, low glycemic mostly raw foods such as fruits, vegetables, whey protein or lightly poached eggs every 4-6 hours. Do your workout while fasting (30 minutes after your latest snack) followed by recovery meal and have your main meal at night. Undereating is less extreme than fasting; this is your most viable strategy for rejuvenating your muscles and brain.

Pulse feeding

Pulse feeding involves frequent use of small whey protein meals with no sugar added every 3-5 hours throughout the day. Do your workout while fasting (30 minutes after your latest whey meal) followed by recovery meal and have your main meal at night. This regimen is geared towards athletes; we'll cover it in more detail soon.

As a general rule, have 1-2 recovery meals (whey protein) after your workout. Intermittent fasting by itself has been recognized as a proven effective strategy to help negate physical and cognitive aging. Adding exercise to this routine will "seal the deal" and shoot the anti-aging impact of this regimen to another level.

Exercising while Fasting Can Produce Enormous Benefits IF Carefully Done

Fasting promotes muscle breakdown along with the removal of broken proteins and damaged cells towards recycling. Nonetheless, to fully rejuvenate your muscle, you need to grant regeneration of new muscle cells. And that's where the short intense exercise comes into play. It turns on the mechanism that converts muscle satellite cells into new muscle fibers. And it targets your fast neuro-motors and helps keep your fast muscle fibers intact.

But that's only the first step…

The second step is to stop the catabolic process in your muscle and promote recovery. For this you need to feed your muscle with fast assimilating protein right after exercise.

Quality whey protein is your best bet.

Right after exercise there is a two hours period called "window of opportunity" in which your muscle is most recipient to assimilate protein and nutrients towards recovery and growth. To take advantage of this opportunity you must feed your muscle right then with fast assimilating protein such as from quality whey. Slow assimilating proteins won't do the job. Meat, poultry and fish are too slow assimilating and therefore don't fit post exercise recovery.

If you miss this window and simply forget to eat or for whatever reasons chose not to you may actually waste and even damage your muscle tissue.

WARNING: Do NOT Do this Program Unless You Read VERY CAREFULLY

The principles I am discussing will produce VERY dramatic results if you apply them properly. They utilize very powerful physiologic principles but if you use them incorrectly, let me very confidently tell you that there is a high chance you WILL hurt yourself and cause more harm than good.

When you implement intermittent fasting you put your body into a strong catabolic state. Your body is literally eating up and destroying damaged and injured brain and muscle cells. You rapidly accelerate this process when you exercise in this state. It's this very powerful synergy that will allow you to effectively rejuvenate your muscle and brain. This is the radical new approach that very few know about and even few have implemented.

The MAJOR danger though is that you will need to rescue your muscle tissue out of this catabolic state and supply it with the proper nutrients to stimulate repair and rejuvenation. If you fail to supply these nutrients at the proper time you will hurt yourself.

Your post exercise recovery meal is critically important. It's needed to stop the catabolic process in your muscle and shift the recycling process towards repair and growth. If you fail to feed your muscle at the right time after exercise, you won't just miss this window of opportunity to restore and build your muscle, you'll actually let the catabolic process go too far and potentially waste and damage your muscle.

So you MUST EAT within 30 minutes after your workout. And you must feed your muscle with fast assimilating proteins. If, for whatever reason, your fail to supply your body with the protein it needs you may actually accelerate the damage you are seeking to repair. Let me STRONGLY warn you that you are playing with fire here. You need to be ultra-careful and use this program as described or you will pay the consequences.

Other Benefits Your Receive from this Strategy

The combined effect of intermittent fasting and short intense exercise yield additional benefits.

These include:

Boosting growth hormone: Both fasting and short intense exercise have been shown to boost growth hormone. Fasting increases expression of ghrelin, a hunger peptide which binds to growth hormone secretagogue receptors (GHSs) and increase growth hormone release by up to six fold. Short intense exercise increases muscle IGF-1 expression which then mediates growth hormones' repair and growth actions in your muscle.
Boosting testosterone: Both intermittent fasting and short intense exercise have shown to boost testosterone. Short intense exercise has a proven positive effect on increasing testosterone levels and preventing its decline. That's unlike aerobics or prolonged moderate exercise which have shown to have negative or no effect on testosterone levels.

Intermittent fasting boosts testosterone by increasing the expression of satiety hormones including insulin,leptin, adiponectin, glucagon-like peptide-1 (GLP-1), colecystokinin (CKK) and melanocortins, all of which are known to potentiate healthy testosterone actions, increase libido and prevent age-related testosterone decline. Having whey protein meal after exercise can further enhance the satiety/testosterone boosting impact. Whey protein is a potent satiety food known to increase CCK and GLP-1 activities.

Note that hunger hormones cause the opposite effect on your testosterone and libido.
Improving body composition: The increase in satiety hormone activity has been shown to substantially improve body composition. There is growing evidence to the metabolic boosting effects of satiety peptides such as leptin, adiponectin and GLP. These have shown to increase the body's metabolic rate, reduce body fat, improve insulin sensitivity and increase the percentage of lean muscle mass.
Boosting cognitive function and preventing depression: Exercising while fasting maximizes the expression of brain derived neuro-factor (BDNF) which has shown to induce neuro-protective, cognitive boosting and anti-depressant effects.

Exercise while on intermittent fasting is your most effective physical rejuvenating strategy: It won't necessarily make you bigger but it will certainly keep you biologically younger. But as mentioned previously, there is yet another version to this tissue rejuvenating strategy. Called pulse feeding, it's designed to accommodate athletic purposes.

What is Pulse Feeding and How Can it Help You?

It you are a competitive athlete and want larger masses than this is your program. The pulse feeding regimen involves frequent use of small whey protein meals throughout the day followed by a large evening meal. This regimen is still classified intermittent fasting as long as you minimize your food intake during the day to small whey protein meals about 20g net protein (This would be two scoops of Miracle Whey) with no sugar added every 3-5 hours.

What's special about this feeding strategy is that it keeps your body in a negative energy balance similar to fasting.

This is how it technically works...

Whey protein, with its fastest assimilating rate, allows your body to quickly shift from a feeding to a fasting state – within only 15-30 minutes of small meal ingestion. This means that you can have a few small whey protein meals throughout the day and still keep your body in a fasting state for most of this time.

Hence, this regimen yields a double advantage: you can achieve both muscle rejuvenation and muscular development at the same time.

But note that pulse feeding is less catabolic than regular intermittent fasting. Given this, it probably has a lower tissue recycling effect but a stronger restoring effect; which seems like a toss.

Can Pulse Feeding Help You Build Big Muscles?

One of the most attractive properties of pulse feeding is its flexibility; so yes, pulse feeding can be adjusted to accommodate bodybuilding. All you need is to increase the frequency of your whey protein meals. 6 small whey protein meals (every 2 hours throughout the day) followed by a large healthy evening meal can grant maximum protein utilization in the muscle…but again, if you choose to incorporate such a high meal frequency, you WILL lose the rejuvenation effect.

Pulse feeding of this type has a proven record of success. It has shown to be the most effective nutritional regimen for gaining muscle mass.

Here is how it technically works…

The incorporation of small whey protein meals throughout the day grants complete protein utilization from each meal. 20g net protein is the threshold needed to grant max utilization efficiency. So when combining 6 whey meals (20g net protein each) you get a minimum 100-120g net protein utilization before you even started your evening meal.

Let's set the record straight, the typical utilization efficiency from "normal" meals is less than 40 percent. Yes, we waste at least 60 percent of the protein we normally get from our food. That's a known fact. So as I previously mentioned, in order to get 120g net protein utilization you need to eat about three pounds of meat or fifty eggs per day.

To sum it up, as an athlete, pulse feeding can be your most effective regimen for either building your muscle or rejuvenating your muscle. Whatever your goal is, you need to adjust the frequency of your whey meals accordingly:

For muscle buildup – a higher meal frequency (every 2 hours)
For muscle rejuvenation – a lower meal frequency (every 3-5 hours)

Here's What to Do if You Want Younger Muscles and Brain

Your rejuvenating strategy should accommodate your personal priorities. For instance, if your main goal is therapeutic, such as anti-inflammatory or anti-cancerous, use extreme intermittent fasting, i.e. water or vegetable juice fasting during the day, exercise while fasting, have your recovery meal right after and your main meal at night.

However, if your goal is to sustain a healthy rejuvenation strategy for your muscle and brain, use undereating instead. Eat small servings of low glycemic fruits, vegetables, whey protein or poached eggs throughout the day, exercise while fasting followed by recovery meal, and have your main meal at night.

Then, for athletic purposes, use pulse feeding. Eat small whey protein meals every 3-5 hours throughout the day, have 1-2 recovery meals at night.

Note that your post exercise whey meal must be fast assimilating with no sugar, fructose casein or any slow assimilating ingredient added.

Final Note

Ori HofmeklerThe most notable difference between the muscle rejuvenation and muscle buildup strategies is in the initiation phase. For muscle rejuvenation you need to initiate muscle breakdown via intermittent fasting and exercise. Whereas, for muscle buildup, you need to inhibit muscle breakdown and aim at gaining maximum muscle mass via frequent feeding throughout the day including pre and post exercise meals.

You should seriously ask yourself what's your main fitness goal…getting big or getting young? Apparently, you can't have both…

The purpose of this article is to present you with the strategy to rejuvenate your physique. It's an option most people haven't been aware of…and it isn't an easy one.

The idea of giving up on breakfast and lunch and then training while fasting would probably seem too extreme to the average person. But in view of the fact that today's average person's health has been shattered by excess body fat, metabolic disorders and disease of premature aging…it's worth questioning the viability of the so called "normal" or "average" diet and lifestyle.

In real life there is always a trade-off…you can't have something for nothing. Your body is programmed to thrive under hardship and deteriorate by indulgence.

Which of these are you ready to trade?

About the Author

Ori Hofmekler is the author of The Warrior Diet, The Anti-Estrogenic Diet, Maximum Muscle Minimum Fat, and Unlock Your Muscle Gene.

Kripto and the Brain - Click here for this week’s top video clips

If there is a point or a center of the knower anywhere, that is the nucleus of existence

Lead me from dreaming to waking.

Never Stop - The best bloopers are a click away

Lead me from opacity to clarity. Lead me from the complicated to the simple. Lead me from the obscure to the obvious. Lead me from intention to attention. Lead me from what I'm told I am to what I see I am. Lead me from confrontation to wide openness. Lead me to the place I never left, Where there is peace, and peace - The Upanishads
*I am trying to explain more about Maha Boowa

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..If there is a point or a center of the knower anywhere, that is the nucleus of existence....this is it in a nutshell,so the deluded grasshoppers from heaven might understand his maha..he took the creation factor mother load before his final awakening as SELF..then he came back to his senses,and became a Buddha(Citta purified, or the brightness of the 8th consciousness,(alaya)or the perfection of ,,citta,, or,,mind,, (citta means mind whom knows itself in the heart...is hard to translate ,it seems..for here now..just let''s say is that which IT knows(or doesn't know)...it appears to be in your head,but it in your heart,or belly)
You can read more about citta here..http://en.wikipedia.org/wiki/Citta
quote"The complex causal nexus of volitions (or intentions) which one experiences continuously conditions one's thoughts, speech, and actions. One's state of mind at any given time reflects that complex; thus, the causal origin of actions, speech, and thoughts is sometimes associated with the state of mind (citta), in a manner of speaking. This does not mean that it is that causal nexus; it is better understood as an abstract reflection.[7] One's mind-set can be out of tune with one's desires or aspirations. In that it reflects the volitions, the citta is said to go off with a will of its own if not properly controlled.[8] It may lead a person astray or, if properly controlled, directed, and integrated, ennoble one. One may "make citta turn according to" his wishes most effectively by developing skill in meditative concentration which brings mental calm and clarity.An individual undergoes many different states of mind; M.II.27 asks: "Which citta? for citta is manifold, various, and diverse." Generally speaking, a person will operate with a collection of changing mindsets, and some will occur regularly. While these mindsets determine the personality, they are not in control of themselves, but fluctuate and alternate. There is thus the need for the meditative integration of personality to provide a greater, more wholesome consistency."

Be careful this guy has penetrated the ultimate truth,which..I am sorry to say..I have not yet..but I have had marvelous 12 inches glimpses of it...believe me!...if you've passed thru walls like me,walked on water like me,then you'd start to ponder..but I am here to please you,indeed...if YOU only listen to my superior 12 inch wisdom muscle,whom says:

1..all creation is The One experiencing itself as individuality,even in a fly,or a virus(some later time..there is a something strange,named ,,man and woman,, )

2.The One is not involved in creation,rather the creation is inside HIM

3.the whole universe is like a a ray of light going thru a prism and creating colors..

4.me and you are the colors

5.flees and coyotes are also that

6..but only humans can know the One,if they cultivate it,thru practice.

7.don't let the vein in your forehead pop from thinking about this deep stuff..trust the mahayogi!(loved in the 3 worlds,worshiped in 10 from gods sucking his toes..celebrated in the 18th also by himself,since he is the only one there..I HAVE SPOKENTH..THOSE WHOM HAVE EARS LET THEM LISTEN!! )

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You can read more about him at

http://www.luangta.com/English/site/books.php
http://www.forestdhammabooks.com/
http://en.wikipedia.org/wiki/Anatta#Thai_Forest_Tradition
(here he says,,Maha Boowa relates that the core of an individual's being and Nibbana are quite distinct in a dhamma talk with a disciple of his, Mae Chee Kaew:
“ When you investigate mental phenomena until you go beyond them completely, the remaining defiling elements of consciousness will be drawn into a radiant nucleus of awareness, which merges with the mind’s naturally radiant essence. This radiance is so majestic and mesmerizing that even transcendent faculties like spontaneous mindfulness and intuitive wisdom invariably fall under its spell. The mind’s brightness and clarity appear to be so extraordinary and awe-inspiring, that nothing can possibly compare. The luminous essence is the epitome of perfect goodness and virtue, the ultimate in spiritual happiness. It is your true, original self — the core of your being. But this true self is also the fundamental source of all attachment to being and becoming. Ultimately it is attachment to the allure of this primordial radiance of mind that causes living beings to wander indefinitely through the world of becoming and ceasing, constantly grasping at birth and enduring death.

The fundamental cause of that attachment is the very delusion about your true self. Delusion is responsible for all the defiling elements of consciousness, and its avenue of escape is the ongoing momentum of conscious activity. In this sphere, delusion reigns supreme. But once mindfulness and wisdom are skilled enough to eliminate conscious activity and therefore close this outlet, delusions created by the flow of mental phenomena cease. Severing all of its external outflows leaves delusion no room to maneuver inside the mind, forcing it to gather into the radiant nucleus from which all knowing emanates. That center of knowing appears as a luminous emptiness that truly overwhelms and amazes.

But that radiant emptiness should not be mistaken for the pure emptiness of Nibbana. The two are as different as night and day. The radiant mind is the original mind of the cycle of constant becoming; but it is not the essence of mind which is fully pure and free from birth and death. Radiance is a very subtle, natural condition whose uniform brightness and clarity make it appear empty. This is your original nature beyond name and form. But it is not yet Nibbana. It is the very substance of mind that has been well-cleansed to the point where a mesmerizing and majestic quality of knowing is its outstanding feature. When the mind finally relinquishes all attachment to forms and concepts, the knowing essence assumes exceedingly refined qualities. It has let go of everything — except itself. It remains permeated by a fundamental delusion about its own true nature. Because of that, the radiant essence has turned into a subtle form of self without you realizing it. You end up believing that the subtle feelings of happiness and the shining radiance are the unconditioned essence of mind. Oblivious to your delusion, you accept this majestic mind as the finished product. You believe it to be Nibbana, the transcendent emptiness of pure mind.

But emptiness, radiance, clarity and happiness are all subtle conditions of a mind still bound by delusion. When you observe the emptiness carefully, with sustained attention, you will observe that it is not really uniform, not really constant. The emptiness produced by primal delusion is the result of subtle conditions. Sometimes it changes a little — just a little — but enough for you to know that it’s transient. Subtle variations can be detected, because all conditioned phenomena — no matter how refined, bright and majestic they seem — invariably manifest some irregular symptoms.

If it is truly Nibbāna, why does this refined state of the mind display a variety of subtle conditions? It is not constant and true. Focus on that luminous center to see clearly that its radiance has the same characteristics — of being transient, imperfect and unessential — as all the other phenomena that you have already transcended. The only difference is that the radiance is far more subtle and refined.

Try imagining yourself standing in an empty room. You look around and see only empty space — everywhere. Absolutely nothing occupies that space — except you, standing in the middle of the room. Admiring its emptiness, you forget about yourself. You forget that you occupy a central position in that space. How then can the room be empty? As long as someone remains in the room, it is not truly empty. When you finally realize that the room can never be truly empty until you depart, that is the moment when that fundamental delusion about your true self disintegrates, and the pure, delusion-free mind arises.

Once the mind has let go of phenomena of every sort, the mind appears supremely empty; but the one who admires the emptiness, who is awestruck by the emptiness, that one still survives. The self as reference point which is the essence of all false knowing, remains integrated into the mind’s knowing essence. This self-perspective is the primary delusion. Its presence represents the difference between the subtle emptiness of the radiant mind and the transcendent emptiness of the pure mind, free of all forms of delusion. Self is the real impediment. As soon as it disintegrates and disappears, no more impediments remain. Transcendent emptiness appears. As in the case of a person in an empty room, we can say that the mind is truly empty only when the self leaves for good. This transcendent emptiness is a total and permanent disengagement that requires no further effort to maintain.

Delusion is an intrinsically blind awareness, masquerading as radiance, clarity and happiness. As such, it is the self’s ultimate safe haven. But those treasured qualities are all products of subtle causes and conditions. True emptiness occurs only when every single trace of one’s conditioned reality disappears.

As soon as you turn around and know it for what it is, that false awareness simply disintegrates. Clouding your vision with its splendor, that luminous deception has all along been concealing the mind’s true, natural wonder."

-added by danny-

..................
http://www.forestdhammabooks.com/book/3/Arahattamagga/part2.pdf

Shedding Tears in Amazement with Dhamma
Venerable Ãcariya Mahã Boowa’s Dhamma Talk given at the age of 89 on the 2nd of May, 2002.
The basis of death exists precisely in the citta, as death and birth are both present within it. The citta itself is never born and never dies. Rather, the defiling influences that infiltrate and permeate the citta keep us in a repetitious cycle of birth, death and rebirth. Do you understand? Look at the citta. If you do not see the poisonous nature of the citta, you will fail to see the poisonous nature of these defilements. At the most advanced stage of practice, the mesmerizing and radiant citta is itself the real danger. So don’t think only of how precious and amazing the citta is, for danger lurks there. If you can view the citta from this angle, you will see the harm that lays buried within it. Do you understand what I mean? So long as you continue to hold the radiant citta in high esteem, you will be caught and remain at an impasse. It’s as simple as that. Don’t say I didn’t warn you. When the time comes, you must sweep aside everything until nothing remains. Preserve nothing. Whatever you leave untouched—that is the Ultimate Danger.

Speaking of this reminds me of the time when I practiced at Wat Doi Dhammachedi. It was early in the morning, just before the meal. At that time my citta possessed a quality so amazing that it was incredible to behold. I was completely overawed with myself. I thought, “Oh my! Why is this citta so amazingly radiant?” I stood on my meditation track and contemplated its brightness, incredulous about how wondrous it appeared. But, in fact, this very radiance that I found so amazing represented the Ultimate Danger. Do you see my point?

We tend to fall for the radiant citta. In truth, I was enthralled and already deceived by it. You see, when nothing else remains, one concentrates on this final point of focus, which, as the center of the perpetual cycle of birth and death, actually manifests a condition of fundamental ignorance we call avijjã. This point of focus is the highest state of avijjã, the very pinnacle of the citta in saÿsãra.

Since nothing else remained at that stage, I simply admired avijjã’s expansive radiance. Still, that radiance did have a focal point. It can be compared to the filament of a pressure lantern. The filament glows brightly, and the light streams out to illuminate the surrounding area. That was the crucial consideration, the one that so amazed and struck me with awe then, causing me to wonder, “Why is my citta so incredibly bright?” It seems as though it has completely transcended the world of saÿsãra. Look at that!” Such is the magnificent power that avijjã displays when we reach the final stage of practice. I didn’t yet realize that I had fallen for avijjã’s deception.

Then suddenly, spontaneously, a maxim of Dhamma arose, as if someone had spoken in my heart. How could I ever forget: If there is a point or a center of the knower anywhere, that is the nucleus of existence.

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If there is a point or a center of the knower anywhere, that is the nucleus of existence...Just like the bright center in the filament of a pressure lantern. Look at that! It told me exactly what I needed to know: this very point is the essence of existence. But even then, I could not grasp the meaning. I was bewildered. A point, a center … it meant the focal point of that radiance.
I began investigating that “point” after the Venerable Ãcariya Mun passed away: If there is a point or a center of the knower anywhere, that is the nucleus of existence. Had he still lived then, my confusion would immediately have elicited this answer from him: It’s that focal point of the radiance! And then, that point would have instantly disintegrated. For as soon as I understood its significance, I would also have known its harmfulness, thus causing it to vanish. Instead, I was still carefully protecting and preserving it.
The Ultimate Danger, then, lies right there. The point of Ultimate Danger is the core of brilliant radiance that produces the entire world of conventional reality.
I will remember always. It was the month of February. Venerable Ãcariya Mun’s body had just been cremated, and I had gone into the mountains. There I got stuck on this very problem. It completely bewildered me. In the end, I gained no benefit at all from the maxim of Dhamma that arose in my heart. Instead of being an enormous boon to me, it became part of the same enormous delusion that plagued me. I was confused: “Where is it, this point?” It was, of course, just that point of radiance, but it never occurred to me that the center of that radiant citta could be the Ultimate Danger. I still believed it to be the Ultimate Virtue. This is how the kilesas deceive us. Although I had been warned that it was the Ultimate Danger, it still cast a spell on me, making me see it as the Ultimate Virtue. I’ll never forget how that dilemma weighed on me.
Eventually I left Wat Doi Dhammachedi and went to Sri Chiang Mai in Ban Pheu district. I stayed there for three months, living deep in the forest at Pha Dak Cave, before returning to Wat Doi Dhammachedi with that mystery still weighing heavily on my mind. Then, while staying on the mountain ridge there, the problem was finally solved.
When that decisive moment arrives, affairs of time and place cease to be relevant; they simply don’t intervene. All that appears is the splendid, natural radiance of the citta.

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I had reached a stage where nothing else was left for me to investigate. I had already let go of everything—only that radiance remained. Except for the central point of the citta’s radiance, the whole universe had been conclusively let go. So, can you understand what I mean: that this point is the Ultimate Danger?
At that stage, supreme-mindfulness and supreme-wisdom converged on the focal point of the citta to call it to account, concentrating the force of the whole investigation on that point.
All other matters had been examined and discarded; there remained only that one small point of “knowingness”. It became obvious that both sukha and dukkha issued from that source. Brightness and dullness—the differences arose from the same origin. Why was it that one citta had so many different characteristics?
Then, in one spontaneous instant, Dhamma answered the question. Instantaneously—just like that! This is called “Dhamma arising in the heart.” Kilesas arising in the heart are forces that bind us; Dhamma arising in the heart frees us from bondage. Dhamma arose suddenly, unexpectedly, as though it were a voice in the heart: Whether it is dullness or brightness, sukha or dukkha, all such dualities are anattã. There! Ultimately, it was anattã that excised those things once and for all. This final, conclusive insight could arise as any one of the ti-lakkhaõa, depending on a person’s character and temperament. But for me personally it was anattã. The meaning was clear: Let everything go. All of them are anattã.
Suddenly, in comprehending that these differing aspects—dullness, brightness, sukha, and dukkha—are all anattã, the citta became absolutely still. Having concluded unequivocally that everything is anattã, it had no room to maneuver. The citta came to rest—impassive, still, in that level of Dhamma. It had no interest in attã or anattã, no interest in sukha or dukkha, brightness or dullness. The citta resided at the center, neutral and placid. But it was impassive with supreme-mindfulness and supreme-wisdom; not vacantly impassive, gaping foolishly like the rest..
Speaking in mundane terms, it seemed inattentive; but, in truth, it was fully aware. The citta was simply suspended in a still, quiescent condition.
Then, from that neutral, impassive state of the citta, the nucleus of existence—the core of the knower—suddenly separated and fell away. Having finally been reduced to anattã, brightness and dullness and everything else were suddenly torn asunder and destroyed once and for all.
In that moment when avijjã flipped over and fell from the citta, the sky appeared to be crashing down as the entire universe trembled and quaked. For, in truth, it is solely avijjã that causes us to wander constantly through the universe of saÿsãra. Thus, when avijjã separated from the citta and vanished, it seemed as if the entire universe had fallen away and vanished along with it. Earth, sky—all collapsed in an instant. Do you understand?
No one sat in judgment at that decisive moment. That natural principle arose on its own and passed its own judgement. The universe then collapsed on its own. Originating from a neutral state of the citta, the happening took place all so suddenly: in an instant the entire cosmos seemed to flip over and disappear. It was so brilliant! Oh my! Really and truly magnificent! Too extraordinary to be captured in words. Such is the amazing nature of the Dhamma that I now teach.
Tears flowed when I experienced it. Look at me even now! Even now my tears are flowing at the recollection of that event....


If there is a point or a center of the knower anywhere, that is the nucleus of existence.

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To nourish the vital energy, keep watch in silence;

In order to subdue the mind, act with non-action.

Of movement and stillness, be aware of their origin;

There is no work to do, much less someone to seek.

The true and constant must respond to phenomena;

Responding to phenomena, you must be unconfused.

When unconfused, the nature will stabilize by itself;

When the nature stabilizes, energy returns by itself.

When energy returns, the elixir crystallizes by itself;

Within the pot, the trigrams of heaven and earth are joined.

Yīn and yáng arise, alternating over and over again;

Every transformation comes like a clap of thunder.

White clouds form and come to assemble at the peak;

The sweet nectar sprinkles down Mount Sumeru.

Swallow for yourself this wine of immortality;

You wander so freely—who is able to know you?

Sit and listen to the tune played without strings;

Clearly understand the mechanism of creation.

It comes entirely from these twenty lines;

A true ladder going straight to Heaven.-Daoist text -

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To us all towns are one, all men our kin. Life's good comes not from others' gift, nor ill. Man's pains and pains' relief are from within. Thus have we seen in visions of the wise !." - Tamil Poem-

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With release, there is the knowledge, 'Released...'!!! (Maha Boowa )

Lead me from dreaming to waking. Lead me from opacity to clarity. Lead me from the complicated to the simple. Lead me from the obscure to the obvious. Lead me from intention to attention. Lead me from what I'm told I am to what I see I am. Lead me from confrontation to wide openness. Lead me to the place I never left, Where there is peace, and peace - The Upanishads
*note*...amazing explaining from the Buddha..quote"Just as if there were a pool of water in a mountain glen — clear, limpid, and unsullied — where a man with good eyes standing on the bank could see shells, gravel, and pebbles, and also shoals of fish swimming about and resting, and it would occur to him, 'This pool of water is clear, limpid, and unsullied. Here are these shells, gravel, and pebbles, and also these shoals of fish swimming about and resting;' so too, the monk discerns as it actually is, that 'This is stress... This is the origin of stress... This is the stopping of stress... This is the way leading to the stopping of stress... These are mental effluents... This is the origin of mental effluents... This is the stopping of mental effluents... This is the way leading to the stopping of mental effluents.' His heart, thus knowing, thus seeing, is released from the effluent of sensuality, released from the effluent of becoming, released from the effluent of unawareness. With release, there is the knowledge, 'Released.' He discerns that, 'Birth is no more, the holy life is fulfilled, the task done. There is nothing further for this world.'

"This, great king, is a reward of the contemplative life, visible here and now, more excellent than the previous ones and more sublime. And as for another visible reward of the contemplative life, higher and more sublime than this, there is none."

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— Samaññaphala Sutta, Digha Nikaya"

Unfortunately ..Buddha was dead wrong  if he has said that..but I assume the real meaning was lost in translation...that is because people really believe that Nirvana is annihilation from the 3 realms of creation(desire/form/formless) ..what's the matter with them?..is all about the knowing it,not about avoiding it!!!..if you are caught  in this calamity,please examine ,,whom is annihilated,,..or..whom is NOT annihilated?
Then,if you find your grasshopper ass saying,,it is me,the mighty grasshopper's ass in Nirvana,,or..is not my ass in Nirvana...then know you're not there...ok..listen..when a sperm and an ovule created your body(look how beautiful your grasshopper nose is!..you even have 10 fingers hands!) can you say now,when you look back..I am the sperm?..or I am the ovule?..in a sense you are,in other you aren't..
That's why Buddha avoided explaining about this stuff....even now you're trying to figure out...and you are both and none of those..so please don't even try to understand,or take some aspirin before your headache comes about..

..more then these simple clear words I can't say,since you have to be there to understand,and practice meditation till you develop the famous kripto ass fungus from all that sitting with your legs crossed and your eyeballs will look like huge potatoes popping out of your face in the midnight of sahara desert,while you're pondering like a coyote,,whom I am,, and why I am here...PONDER!..or ..you can try sahaja yoga,and get over with..good luck to you!

Let you explain you,using my formidable wisdom muscles..

The whole 12 inch carrot of truth,indeed!

Is like a fish in the ocean...does the fish get wet?

PONDER..GRASSHOPPERS!!..DOES THE FISH GET WET?..or he just swims in the water?

Remember there must be a fish,and some water for this to occur.

Since the ONE is EXPERIENCING ITSELF in you..(this is about my personal supernatural knowledge I have received after fasting for 8 months and I was so skinny you could count my ribs like the piano tabs and I was just meditating..and I went poof into the light ,and the light was not only me,but the forest too,and the whole universe..there was no me there,but it was a knowing and bliss ..the knowing awareness is not part of the world,please understand this aspect what Maha Boowa tries to explain..the radiant,sun shine aspect of the 8th consciousness(the realm of creation,where every aspect of experience is registered,from anybody..from a fly to a human) is just the emanation FACTOR of the one,but is not the ONE ..imagine a thunder striking something..there is light,and power,and individuality..YET!..someone inside of IT..made it happen..see the wisdom of Maha Boowa?..pain/love..attraction separation... unity/individuality terms do NOT apply to this realm,since they are just labels..for when I was in the forest and the forest was light..and I was only light..the only glimpse I got was with a THUNDER VOICE from me,and above me..whom SAID,,YOU ARE HERE TO EXPERIENCE YOURSELF!!!...and unlike Maha BOOWA whom cried in joy..I laughed in joy..I HAVE LAUGHED SO HARD THAT EVEN THE SKIES AND THE EARTH TREMBLED....and ALL THE GODS CAME TO SUCK MY 12 INCH FEET..trust me.for I have penetrated the mystery of CREATION itself!!..PONDER!!!!!!!!!! .if any of you could die for the truth..you can get immortality..but if you don't want to die for the truth...the truth will kill you...PONDER!!..it will kill you from inside out,since you are just a reflection of it...THINK!!..I wish you good luck trying to imitate me,so don't even try..is up to your pure desire inside..and your practice of meditation on your spirit within (which manifests like a cool breeze all over your body,till you disappear in bliss..if you try sahaja yoga,of course,which is THE ONLY true KUndalini awakening )but remember ONE thing..if you keep your pure desire(to find the truth about existence) powerful forces will protect you in your journey..gods and men and women...why is that?..that is because the fractal level of the universe..IT KNOWS that YOU want to KNOW IT..see?...remember..WHAT YOU LOVE..it LOVES YOU BACK....comprende??  muchacious Jose?..no parlare espaniol?..ayaaa..yaaa..commo..se na com permitos..asta la vista then!!!!...why do you think ,,release,, is annihilation ?

and if you believe this stupid statement from the Buddha,,And as for another visible reward of the contemplative life, higher and more sublime than this, there is none,,..then KNOW there IS a higher reward,more sublime then that..and that is the kripto wisdom within you...the big Bubba.

Trust me...

This Maha Boowa was great,indeed..only a maha yogi kripto maha could appreciate a maha boowa talking about maha maha..Halleluyah!!!..I can sense my maha raising...can you feel it too?..kisses to my maha grasshoppers from heaven!
Thus spokenth the mahayogi!!!(loved in 3 realms,worshiped in 10..celebrated in the 18th also by himself)

-added by danny-

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Things as They Are
A Collection of Talks on the Training of the Mind
by
Venerable Acariya Maha Boowa Ñanasampanno
translated from the Thai by
Thanissaro Bhikkhu

From Ignorance to Emptiness
March 27, 1964

Today I'd like to take the opportunity to tell you some of my own ignorance and doubts, with the thought that we all come from the land of ignorance and doubt inasmuch as our parents and their ancestors before them were people with the defilements (kilesa) that led them to ignorance as well. Even all of us here: There's probably not a one of us who slipped through to be born in the land of intelligence and freedom from doubt. This being the case, we all must be subject to doubts. So today I'd like to take the opportunity to resolve some of the issues that are on your minds by giving a talk instead of answering the questions you have asked from the standpoint of your various doubts, ranging from the most basic to the highest levels — which I'm not sure I can answer or not. But the questions you have asked seem to follow so well on one another that they can provide the framework for a talk instead of a question-and-answer session.

Each of us, before starting the practice and in the beginning stages of the practice, is sure to suffer from ignorance and doubt, as these are the qualities that lead to the states of becoming and birth into which all living beings are born. When we lay the groundwork for the beginning of the practice, we don't have enough starting capital for intelligence to take the lead in every situation, and so ignorance is sure to find an opening to take the lead. And as for this ignorance: If we have never trained our intelligence to show us the way, the ignorance that holds the upper hand in the heart is sure to drag us in the wrong direction as a matter of course.

In the beginning of my own training, I felt doubts about whether the teachings of the Buddha — both the practices to be followed and the results to be obtained — were as complete as he said they were. This was an uncertainty that ran deep in my heart during the period in which I was debating whether or not to practice for the really high levels of Dhamma — or, to put it bluntly, for the sake of nibbana. Before I had considered practicing for the sake of nibbana, these doubts hardly ever occurred to me, probably because I hadn't yet aimed my compass in this direction. But after I had ordained and studied the Dhamma — and especially the life of the Buddha, which was the story of his great renunciation leading to his Awakening to the paths (magga), fruitions (phala), and nibbana; and then the lives of the Noble Disciples who, having heard the Dhamma from the Buddha, went off to practice in various places until they too gained Awakening, becoming witnesses to the truth of the Buddha and his teachings — when I had studied to this point, I felt a sense of faith and conviction, and wanted to train myself to be like them.

But the training that would make me be like them: How was I to follow it? The Dhamma — in other words, the practice that would lead the heart to awaken to the higher levels of Dhamma like the Buddha and his disciples: Would it still produce the same sorts of results or would it be fruitless and simply lead to pointless hardship for those who practiced it? Or would it still give the full results in line with the well-taught teachings (svakkhata-dhamma)? This was my primary doubt. But as for believing in the Buddha's Awakening and that of his disciples, of this I was fully convinced in my way as an ordinary run-of-the-mill person. The thing that formed a stumbling block to me in the beginning stages was the doubt as to whether or not the path of practice I would take, following the Buddha and his disciples, would lead to the same point they had reached. Was it now all overgrown with brambles and thorns? Had it changed into something other than the Dhamma that leads away from suffering (niyyanika-dhamma), even though the Buddha and his disciples had all followed this very same path to the land of peace and security? This was my doubt concerning the causes in the practice. As for the results of the practice, I wondered whether the paths, fruitions, and nibbana still existed as they had in the time of the Buddha. These doubts, which ran deep in my heart, I couldn't tell to anyone else because I felt there was no one who could resolve them for me and dispel them from my heart.

This is why I had my hopes constantly set on meeting Ven. Acariya Mun. Even though I had never met him before, I had heard his reputation, which had been spreading from Chieng Mai for quite some time, that he was a monk of distinction. By and large, the people who would tell me about him wouldn't speak of him in terms of the ordinary levels of noble attainments. They'd all speak of his arahantship. This had me convinced that when I had finished my studies in line with the vow I had made, I'd have to make the effort to go out to practice and live under his guidance so as to cut away the doubts running deep in my heart at that time.

The vow I had made to myself was that I would complete the third grade of Pali studies. As for Dhamma studies, whether or not I would pass the examinations was of no concern to me. As soon as I had passed the third-level Pali exams, I'd go out to do nothing but practice. I'd absolutely refuse to study or take the exams for the higher levels. This was the vow I had made. So the aim of my education was the third level of Pali studies. Whether it was my good or bad fortune, though, I can't say, but I failed the Pali exams for two years, and passed only on the third year. As for the three levels of Dhamma studies, I ended up passing them all, because I was studying and taking the examinations for both subjects together.

When I went up to Chieng Mai, it so happened that Ven. Acariya Mun had been invited by Ven. Chao Khun Dhammachedi of Udorn Thani to spend the Rains Retreat (vassa) in Udorn, and so he had left his seclusion and come to stay at Wat Chedi Luang in Chieng Mai at just about the time of my arrival. As soon as I learned that he was staying there, I was overwhelmed with joy. The next morning, when I returned from my alms round, I learned from one of the other monks that earlier that morning Ven. Acariya Mun had left for alms on that path and had returned by the very same path. This made me even more eager to see him. Even if I couldn't meet him face to face, I'd be content just to have a glimpse of him before he left for Udorn Thani.

The next morning before Ven. Acariya Mun went on his alms round, I hurried out early for alms and then returned to my quarters. There I kept watch along the path by which he would return, as I had been told by the other monks, and before long I saw him coming. I hurried to my quarters and peeked out of my hiding to catch a glimpse of him, with the hunger that had come from having wanted to see him for such a long time. And then I actually saw him. The moment I saw him, a feeling of complete faith in him arose within me. I hadn't wasted my birth as a human being, I thought, because I now had seen an arahant. Even though no one had told me that he was an arahant, my heart became firmly convinced the moment I saw him that that was what he was. At the same time, a feeling of sudden ecstasy hard to describe came over me, making my hair stand on end — even though he hadn't yet seen me with his physical eyes.

Not too many days after that, he left Wat Chedi Luang to head for Udorn Thani together with his students. As for me, I stayed on to study there at Wat Chedi Luang. When I had passed my Pali exams, I returned to Bangkok with the intention of heading out to practice meditation in line with my vow, but when I reached Bangkok a senior monk who out of his kindness wanted to help me further my Pali studies told me to stay on. I tried to find some way to slip away, in keeping with my intentions and my vow, because I felt that the conditions of my vow had been met the moment I had passed my Pali exams. Under no terms could I study for or take the next level of Pali exams.

It's a trait with me to value truthfulness. Once I've made a vow, I won't break it. Even life I don't value as much as a vow. So now I had to try to find some way or another to go out to practice. It so happened during that period that the senior monk who was my teacher was invited out to the provinces, so I got the chance to leave Bangkok. Had he been there, it would have been difficult for me to get away, because I was indebted to him in many ways and probably would have felt such deference for him that I would have had difficulty leaving. But as soon as I saw my chance, I decided to make a vow that night, asking for an omen from the Dhamma that would reinforce my determination in going out this time.

After I had finished my chants, I made my vow, the gist of which was that if my going out to meditate in line with my earlier vow would go smoothly and fulfill my aspirations, I wanted an unusual vision to appear to me, either in my meditation or in a dream. But if I wouldn't get to go out to practice, or if having gone out I'd meet with disappointment, I asked that the vision show the reason why I'd be disappointed and dissatisfied. But if my going out was to fulfill my aspirations, I asked that the vision be extraordinarily strange and amazing. With that, I sat in meditation, but no visions appeared during the long period I sat meditating, so I stopped to rest.

As soon as I fell asleep, though, I dreamed that I was floating high in the sky above a large metropolis. It wasn't Bangkok, but I don't know what metropolis it was. It stretched as far as the eye could see and was very impressive. I floated three times around the metropolis and then returned to earth. As soon as I returned to earth, I woke up. It was four a.m. I quickly got up with a feeling of fullness and contentment in my heart, because while I had been floating around the metropolis, I had seen many strange and amazing things that I can't describe to you in detail. When I woke up, I felt happy, cheerful, and very pleased with my vision, at the same time thinking to myself that my hopes were sure to be fulfilled, because never before had I seen such an amazing vision — and at the same time, it had coincided with my vow. So that night I really marveled at my vision. The next morning, after my meal, I went to take leave of the senior monk who was in charge of the monastery, and he willingly gave permission for me to go.

From there I set out for Nakhorn Ratchasima Province, where I spent the rains in Cakkaraad District. I started practicing concentration (samadhi) and was amazed at how my mind developed stillness and calm step by step. I could clearly see my heart settle down in peace. After that the senior monk who was my Pali teacher asked me to return to Bangkok to continue my studies. He even had the kindness to come after me, and then continued further out into the provinces. On the way back he was going to have me accompany him to Bangkok. I really felt in a bind, so I headed for Udorn Thani in order to find Ven. Acariya Mun. The progress I had been making in concentration practice, though, disappeared at my home village of Baan Taad. The reason it disappeared was simply because I made a single klod. [1] I hadn't even spent a full month at Baan Taad when I began to feel that my mind wasn't settling down in concentration as snugly as it had before. Sometimes I could get it to settle down, sometimes not. Seeing that things didn't look promising and that I could only lose by staying on, I quickly left.

In coming from Nakhorn Ratchasima to Udorn Thani, my purpose had been to catch up with Ven. Acariya Mun, who had spent the rains at Wat Noan Nives, Udorn Thani. I didn't reach him in time, though, because he had been invited to Sakon Nakhorn before my arrival, so I went on to stay at Wat Thung Sawaang in Nong Khai for a little more than three months.

In May of that year, 1942, I left Nong Khai for the town of Sakon Nakhorn, and from there went on to the monastery where Ven. Acariya Mun was staying in Baan Khoak, Tong Khoam Township, Muang District, Sakon Nakhorn Province. When I reached the monastery, I found him doing walking meditation in the late evening dusk. 'Who's that?' he asked, so I told him who I was. He then left his meditation path and went to the meeting hall — he was staying in a room there in the meeting hall — and conversed with me, showing a great deal of kindness and compassion for the incredibly ignorant person who had come to seek him out. He gave me a sermon that first evening, the gist of which I'll relate to you as far as I can remember it. It's a message that remains close to my heart to this day.

'You've already studied a good deal,' he told me, 'at least enough to earn the title of "Maha." Now I'm going to tell you something that I want you take and think over. Don't go thinking that I underrate the Dhamma of the Lord Buddha, but at the present moment no matter how much of the Dhamma you've studied, it will serve no purpose in keeping with your status as a scholar other than simply being an obstacle to your meditation, because you won't be able to resist dwelling on it and using it to take the measure of things when you're trying to calm your heart. So for the sake of convenience when fostering stillness in your heart, I want you to take the Dhamma you've studied and put it away for the time being. When the time comes for it to benefit you, it will all come streaming in to blend perfectly with your practice. At the same time, it will serve as a standard to which you should make the heart conform. But for the time being, I don't want you to concern yourself with the Dhamma you've studied at all. Whatever way you make the mind still or use discernment (pañña) to investigate the khandhas, I want you first to restrict yourself to the sphere of the body, because all of the Dhamma in the texts points to the body and mind, but the mind doesn't yet have any firm evidence and so can't take the Dhamma learned from the texts and put it to good use. The Dhamma will simply become allusions and labels leading you to speculate elsewhere to the point where you become a person with no foundations, because the mind is fixated on theory in a manner that isn't the way of the Lord Buddha. So I want you to take what I've said and think it over. If you set your mind on the practice without retreating, the day will come when these words of mine will impress themselves on your heart.' Of what I can remember him saying that day, this is all I'll ask to tell for now.

I felt an immediate sense of faith and conviction in him as soon as I saw him face to face that night, both because of my conviction in the Dhamma he was so kind to teach me, and because of the assistance he gave in letting me stay under his guidance. I stayed with him with a sense of contentment hard to describe — but also with a stupidity on my own part hard to describe as well. He himself was very kind, helping me with the Dhamma every time I went to see him.

My practice when I first went to stay with him was a matter of progress and regress within the heart. My heart hardly ever settled down firmly for a long period of time. The first rains I spent with him was my ninth rains, in as much as I had spent my first seven rains in study, and one rains in Nakhorn Ratchasima after starting to practice. During that first rains with Ven. Acariya Mun, there was nothing but progress and regress in the area of my concentration. After the rains, I went up to stay on a mountain for more than two months and then returned to be with him, my mind still progressing and regressing in the same way. I couldn't figure out why it kept regressing even though I was intent on practicing to the full extent of my ability. Some nights I was unable to sleep all night long out of fear that the mind would regress, and yet it would still manage to regress. And especially when the mind was beginning to settle down in stillness, I'd accelerate my efforts even more, out of fear that it would regress as it had before — and even then it would regress on me. After a while it would progress again and then regress again. When it had progressed, it would stay at that level for only three days and then regress right before my eyes. This disturbed me and made me wonder: Why was it able to regress? Was it because I had let go of my meditation word? Perhaps my mindfulness (sati) had lapsed at that point. So I made a note of this and promised myself that no matter what, I would have to keep the meditation word in charge of my mind at all times. Regardless of where I would go, and regardless of whether I was in our out of concentration — even when I was sweeping the monastery compound or doing any of my chores — I wouldn't allow my mind to slip away from buddho, the word I liked to repeat in my meditation.

At this point, when the mind would settle down into stillness, if it could continue to think of the meditation word buddho in that stillness, I wouldn't let go of it. If the mind was going to regress in any way, this was where I would have to know.

As soon as I had taken note of this point and had made my promise, I started repeating the word buddho. As I was repeating it, the mind was able to settle down quickly, much more quickly than it had before. It would let go of its meditation word only when it had settled snugly into stillness. At that moment, whether or not I would think buddho, the awareness of that stillness was already solidly 'buddho' in and of itself. It wouldn't be forming any thoughts at all. At that point I'd stop my repetition. As soon as the mind made a move to withdraw — in other words, as soon as it rippled slightly — I'd immediately start pumping the meditation word back in again as a means of keeping the mind in place. At the same time, I'd keep watch to see at what point the mind would regress. I abandoned my concern for the progress or regress of the mind. No matter how far the mind might progress or regress, I wasn't willing to let go of my meditation word. Even if the mind was going to regress, I'd let it regress, because when I had been determined that it not regress, it had still regressed in spite of my determination.

Now, though, I felt no more concern for whether the mind would progress or regress. I'd simply force it to be conscious of buddho. I'd try to be aware of progress and regress only in terms of the heart that had buddho in charge. This was where I would know. This was where I would clearly see. This was the one spot in which I'd place my confidence. I wouldn't have to concern myself with progress or regress.

As time passed, the mind that had once progressed and regressed didn't regress. This was what made me realize: The fact that the mind had kept regressing so often was because of a lapse in its meditation word; mindfulness must have slipped away at that moment for sure. So from that point on I kept my meditation word continually in place. No matter where I'd go or where I'd stay, I wouldn't let mindfulness lapse. Even if I was to be on the verge of death, I wouldn't let mindfulness slip away from buddho. If the mind was going to regress, this was the only place where I'd try to know it. I wouldn't concern myself with the matter in any other way. As a result, the mind was able to establish a foundation for itself because of the meditation word buddho.

After that came my second Rains Retreat with Ven. Acariya Mun. Before the rains began, my mind felt still and firm in its concentration, with no regressing at all. Even then, I refused to let go of my meditation word. This kept up to the point where I was able to sit in meditation without changing to any other position from early night until dawn.

During my second rains with Ven. Acariya Mun, I held to sitting in meditation until dawn as more important than any other method in my practice. After that I gradually eased back, as I came to see the body as a tool that could wear out if I had no sense of moderation in using it. Still, I found that accelerating my efforts by means of sitting all night until dawn gave more energy to the heart than any other method.

The period in which I was sitting up all night until dawn was when I gained clear comprehension of the feelings of pain that arise from sitting in meditation for long periods of time, because the pain that arose at that time was strange and exceptional in many ways. The discernment that investigated so as to contend with the pain kept at its work without flagging, until it was able to understand the affairs of every sort of pain in the body — which was a solid mass of pain. At the same time, discernment was able to penetrate in to know the feelings of the heart. This did a great deal to strengthen my mindfulness, my discernment, and my courage in the effort of the practice. At the same time, it made me courageous and confident with regard to the future, in that the pains that would appear at the approach of death would be no different from the pains I was experiencing and investigating in the present. There would be nothing about those pains that would be so different or exceptional as to have me deceived or confused at the time of death. This was a further realization. The pain, as soon as discernment had fully comprehended it, disappeared instantaneously, and the mind settled down into total stillness.

Now at a point like this, if you wanted to, you could say that the mind is empty, but it's empty in concentration. When it withdraws from that concentration, the emptiness disappears. From there, the mind resumes its investigations and continues with them until it gains expertise in its concentration. (Here I'll ask to condense things so as to fit them into the time we have left.) Once concentration is strong, discernment steps up its investigation of the various aspects of the body until it sees them all clearly and is able to remove its attachments concerning the body once and for all. At that point the mind begins to be empty, but it doesn't yet display a complete emptiness. There are still images appearing as pictures within it until it gains proficiency from its relentless training. The images within the heart then begin to fade day by day, until finally they are gone. No mental images appear either inside or outside the heart. This is also called an empty mind.

This kind of emptiness is the inherent emptiness of the mind that has reached its own level. It's not the emptiness of concentration, or of sitting and practicing concentration. When we sit in concentration, that's the emptiness of concentration. But when the mind has let go of the body because of the thorough comprehension that comes when its internal images are all gone, and because of the power of its mindfulness and discernment that are fully alert to these things, this is called the emptiness of the mind on its own level.

When this stage is reached, the mind is truly empty. Even though the body appears, there's simply a sense that the body is there. No image of the body appears in the mind at all. Emptiness of this sort is said to be empty on the level of the mind — and it's constantly empty like this at all times. If this emptiness is nibbana, it's the nibbana of that particular meditator or of that stage of the mind, but it's not yet the nibbana of the Buddha. If someone were to take the emptiness of concentration for nibbana when the mind settles down in concentration, it would simply be the nibbana of that particular meditator's concentration. Why is it that these two sorts of emptiness aren't the emptiness of the Buddha's nibbana? Because the mind empty in concentration is unavoidably satisfied with and attached to its concentration. The mind empty in line with its own level as a mind is unavoidably absorbed in and attached to that sort of emptiness. It has to take that emptiness as its object or preoccupation until it can pass beyond it. Anyone who calls this emptiness nibbana can be said to be attached to the nibbana in this emptiness without realizing it. When this is the case, how can this sort of emptiness be nibbana?

If we don't want this level of nibbana, we have to spread out feelings (vedana), labels (sañña), thought-formations (sankhara), and cognizance (viññana) for a thorough look until we see them clearly and in full detail — because the emptiness we're referring to is the emptiness of feeling, in that a feeling of pleasure fills this emptiness. The mind's labels brand it as empty. Thought-formations take this emptiness as their preoccupation. Cognizance helps be aware of it within and isn't simply aware of things outside — and so this emptiness is the emptiness of the mind's preoccupation.

If we investigate these things and this emptiness clearly as sankhara-dhammas, or fabrications, this will open the way by which we are sure some day of passing beyond them. When we investigate in this way, these four khandhas and this emptiness — which obscure the truth — will gradually unravel and reveal themselves bit by bit until they are fully apparent. The mind is then sure to find a way to shake itself free. Even the underlying basis for sankhara-dhammas that's full of these fabricated things will not be able to withstand mindfulness and discernment, because it is interrelated with these things. Mindfulness and discernment of a radical sort will slash their way in — just like a fire that burns without stopping when it meets with fuel — until they have dug up the root of these fabricated things. Only then will they stop their advance.

On this level, what are the adversaries to the nibbana of the Buddha? The things to which the mind is attached: the sense that, 'My heart is empty,' 'My heart is at ease,' 'My heart is clean and clear.' Even though we may see the heart as empty, it's paired with an un-emptiness. The heart may seem to be at ease, but it depends on stress. The heart may seem clean and clear, but it dwells with defilement — without our being aware of it. Thus emptiness, ease, and clarity are the qualities that obscure the heart because they are the signs of becoming and birth. Whoever wants to cut off becoming and birth should thus investigate so as to be wise to these things and to let them go. Don't be possessive of them, or they will turn into a fire to burn you. If your discernment digs down into these three lords of becoming as they appear, you will come to the central hub of becoming and birth, and it will be scattered from the heart the moment discernment reaches the foundation on which it is based.

When these things are ended through the power of discernment, that too is a form of emptiness. No signs of any conventional reality (sammati) will appear in this emptiness at all. This is an emptiness different from the forms of emptiness we have passed through. Whether this emptiness can be called the emptiness of the Buddha, or whose emptiness it is, I'm afraid I can't say, other than that it's an emptiness that each meditator can know directly only for him or herself alone.

This emptiness has no time or season. It's akaliko — timeless — throughout time. The emptiness of concentration can change, in terms of progress and regress. The emptiness on the formless or image-less (arupa) level, which serves as our path, can change or be transcended. But this emptiness exclusively within oneself doesn't change — because there is no self within this emptiness, and no sense that this emptiness is oneself. There is simply the knowledge and vision of things as they are (yatha-bhuta-ñana-dassana) — seeing this emptiness in line with its natural principles as they actually are, and seeing all phenomena as they actually are, as they pass by and exist in general. Even virtue, concentration, and discernment — the qualities we use to straighten out the heart — are realized for what they are and let go in line with their actuality. Nothing at all remains lurking in the nature of this final stage of emptiness.

I ask that we all reflect on these three kinds of emptiness and try to develop ourselves to attain them — and especially the last form of emptiness, which is an emptiness in the principles of nature, beyond the range where any other person or any conventional reality can become involved with us ever again. Our doubts, ranging from the beginning levels of the Dhamma to this ultimate emptiness, will find resolution, with our own knowledge and vision acting as judge.

So now at the end of this talk — which started out with my telling you of my own ignorance step by step and then strayed off to this final emptiness, which is a quality somewhat beyond my powers to explain any further — I'll ask to stop, as the proper time seems to have come.

May happiness and contentment be with each and every one of you.(from Maha Boowa)

The Bounty(poem from Chris Spheeris on http://chrisspheeris.com/the-bounty)

Through the gift of loneliness, you lead me to love
Through the gift of suffering, you teach me compassion
Through the gift of my anger, you bring me peace
Through the gift of judgment, you show me equanimity
Through the gift of selfishness, my generosity is born
Through the gift of sacrifice, I am taught to receive
Through the gift of ignorance, your wisdom comes to me

Through the gift of limitation, I embrace the infinite

Through the gift of unworthiness, I am shown my value

Through the gift of conflict, I am given peace

Through the gift of sadness, I discover joy

Through the gift of mortality, my life is filled with meaning

Through the gift of confusion, I am brought to clarity

Through the gift of arrogance, humility finds its way to me

Through the gift of brutality, tenderness prevails

In the wake of your infinite mystery, my sense of wonder is born

In the face of your magnificence, I am filled with awe

Holding my hands out to your infinite generosity,

I am infinitely abundant

These are the gifts you bestow upon me

These are the gifts I receive so graciously

And in gratitude, I transmute your gifts

And in gratitude, I return them, transmuted, back to you...(from Chris Spheeris)

To nourish the vital energy, keep watch in silence;

In order to subdue the mind, act with non-action.

Of movement and stillness, be aware of their origin;

There is no work to do, much less someone to seek.

The true and constant must respond to phenomena;

Responding to phenomena, you must be unconfused.

When unconfused, the nature will stabilize by itself;

When the nature stabilizes, energy returns by itself.

When energy returns, the elixir crystallizes by itself;

Within the pot, the trigrams of heaven and earth are joined.

Yīn and yáng arise, alternating over and over again;

Every transformation comes like a clap of thunder.

White clouds form and come to assemble at the peak;

The sweet nectar sprinkles down Mount Sumeru.

Swallow for yourself this wine of immortality;

You wander so freely—who is able to know you?

Sit and listen to the tune played without strings;

Clearly understand the mechanism of creation.

It comes entirely from these twenty lines;

A true ladder going straight to Heaven.-Daoist text -

To us all towns are one, all men our kin. Life's good comes not from others' gift, nor ill. Man's pains and pains' relief are from within. Thus have we seen in visions of the wise !." - Tamil Poem-