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In early scientific experiments, scientists would give a drug to a group of test subjects and then report, for instance, that “70% of the participants improved due to this drug.” But some smarty pointed out that some of those people might have gotten better without treatment. Thus, the “control group” was born.
Half of the participants (the “controls”) would get nothing (or some well established intervention the scientists endeavored to compare their new treatment with). Then they could report, “70% improved on our drug and only 20% improved in the control group.” But someone pointed out that perhaps a participant’s expectation that they were getting a new drug (or that they were getting nothing) would influence the outcome.
Thus, the “blind study” was born. Those in the control group would be given a sham treatment that would appear to be real, and participants wouldn’t know which group they were in. This revealed just how significant the “placebo effect” is (a positive health effect due to one’s belief in the [non-existent] treatment). Occasionally people even have negative reactions to sham treatments, which is called a “nocebo effect” – such as a headache or dizziness from a sugar pill – presumably because they believe they’re taking a drug. But someone pointed out that if the scientists administering the drugs and the fake drugs knew which pill they were giving to which group, they might somehow convey belief or disbelief to the recipient, potentially affecting the outcome.
Thus, the “double blind” study was born. Rather than marking the pill bottles as “Miracle Drug” and “Sugar Pills,” perhaps they’d be labeled as “Drug A” and “Drug B,” and neither the scientists nor the participants would know who was getting which until the end of the study. It was also discovered that the treatment group and control group needed to be composed of similar kinds and ages of people, and they needed to be assigned randomly to one or the other.
This progression brought us to the current “gold standard” in biomedical research – the double-blinded randomized controlled trial. (The “gold standard” claim has been hotly disputed lately, but that’s another story). It also raised some big questions about the body-mind connection. Scientists, not usually known for their faith in unseen, immeasurable mechanisms, had to concede that the placebo effect is real. People are able to affect their health – often instantly – through their thoughts and beliefs. Furthermore, we have evidence that people’s feelings about each other (e.g, “You’re lucky you’re in the treatment group,” or “You’re really sick,” or “This isn’t going to do anything”) – despite their best efforts to reveal nothing and remain neutral – also have an impact on others’ health.
While these research concepts were explored at great length in the research portion of my education, they were absent from my clinical training. That is, we didn’t talk about how to apply such ideas in the context of the treatment room. But some years into my practice, I began to notice that my thoughts and energy affected my patients. If I bounded into the room full of energy with a smile and full eye contact, the patient would respond differently than if I walked in slowly, scanning their chart and looking pensive. But that’s just a momentary response, isn’t it? Well, it’s hard to say, but I believe not.
It’s impossible to measure the depth and duration of impact of any given stimulus on a person. Let’s say you watched a movie with a graphic torture scene (aside: I don’t recommend this). The impact of your reaction to that violence might have subtle repercussions on the rest of your life. Luckily, the same could be true of a beautiful or deeply inspiring story. (However, given your probable aversion and resistance to the former, I’d say it’s [unfortunately] likely to cut a deeper groove in your psyche. But that, too, is another story.)
When comparing something as palpable as a Patch Adams persona versus that of a dour clinician who barely regards the patient as a living person, we could easily do an "exit poll" to measure the difference in the patient’s experience. But what about the impact on patients of our thoughts about them – as occurs in single-blinded studies where scientists can’t help thinking, “This might save your life” or, “We’re just wasting what little time you have left”? If scientists are able to skew the results of a study based on their thinking, how are we affecting each other and the world based on our outlook?
I decided to control my thinking to the best of my ability: to avoid buying into my patients’ fears and negative self-images, and to see them as the healthy, happy, whole beings I know they can be. I can’t honestly tell you that no one has ever gotten worse or died since then, but I firmly believe it has made a difference. Sometimes we start with a conversation about how bad everything is for them, and I find myself seeing them with pity and despair before remembering my role. Then I attempt to look through the labels of sick and broken. I focus on their light instead. I see their strength and vitality. I see their gifts. And I watch them change before my eyes.
Now we’ve finally come to the real topic of this newsletter, which is how we save our world. I’ve been encountering lots of articles and conversations about how bad things are today with climate change, water shortages, wildfires, fake news, political corruption, fracking, mass shootings, poverty, high fructose corn syrup, and so on. So, there must be a lot of people out there who see the world as a very sick patient. I know I do sometimes. And if we (the most powerful, most sentient beings) believe this– if we believe that the world is in a dire state - how is the world affected?
It’s not an answerable question, but I’d guess the net effect is negative. Sure, there’s a bit of positive impact when we feel momentarily spurred to act. But the overall effect of viewing the world as “going to hell” can’t be good for our consciousness or the planet itself.
So, this newsletter is a request – an experiment, actually. I ask that we all commit for one week to holding in mind an image of the world as healthy, balanced, light, loving, peaceful, and beautiful. Ask all your friends to do it with you, too. When you catch yourself focusing on the bad, shift your perspective. The worst case scenario is that you miss out on a week’s worth of pessimistic thoughts. Of course, you can continue to take positive action toward helping the world, but see if you can do it from a mindset of “Yes, my beloved world! I believe in you!” rather than, “Oh no, oh no, oh no!” Meanwhile, and as you do this experiment, look for signs that we’re making a difference.
Be well,
Peter
P.S. If all is going well after one week, commit to a month. If all is going well after a month, commit to a year. And if all is going well after a year, commit to the rest of your life.
P.P.S. Thanks.
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Later this week Briana and I will be hosting the Illuminator Training – part of Dragontree Life Coaching Program – and we’ll spend four days in a very special space. It’s going to be at our house, and while I think our house is a special physical space, the space I’m talking about here is something different. I really mean that we’ll be in a special state of consciousness – one in which people feel safe to really see themselves and others, to be in loving community, to learn and heal.
I am both proud and humbled to co-create such a space. When I write or talk about it, it’s hard not to feel I’m exaggerating; so much positive change occurs in such a short time. For me, it reinforces the value of what we teach in the course – primarily the value of holding space.
The first handful of times I heard the term “hold space” I regarded it as New Age jargon and didn’t give it serious consideration. Once I was 20-something at a big dance event and the movie Baraka was being projected onto the walls. Amidst beautiful, sometimes haunting imagery, we were taken to an egg factory. There were conveyor belts and metal chutes along which were tumbling thousands and thousands of fuzzy yellow chicks. Attendants casually pulled them out by a wing and then tossed half of them (the males) down a giant funnel (into a grinder). The remainder were de-beaked, and in the next scene they were sickly and missing feathers, crammed into stacks upon stacks of wire cages.
There was a sudden collective moan of sorrow through the crowd. Someone shouted, “Breathe! Hold space for them!” And I thought, “What does that even mean?”
Well, now I know what it means and I think it was good advice – not just to hold space for the chicks, but to hold space for everyone involved. I also think that the term “hold space” is perfect for describing this practice. It’s an art, really. It comes naturally to some people but not most, and many gifted healers, teachers, and guides are skilled at it even if they’ve never heard the term.
Holding space has a few meanings for me. First, it means to become a neutral, benevolent container for what’s happening. That is, hold this moment in your awareness – ideally until some resolution or balance has developed. This entails giving your attention to what’s happening right here, right now and supporting its natural unfoldment.
When we’re holding space, we’re not trying to diagnose, fix anything, or come up with the answer. We’re not trying to be impressive or spiritual, and we’re not hoping to get approval. And we’re not departing from the task at hand to meander into the forest of our own thoughts.
Second, holding space means focusing on and protecting the space itself – maintaining an opening. By space here, I mean the formless consciousness that is the Universe – the matrix from which all objects (things, feelings, ideas) arise. You could also call it God or Undifferentiated Awareness or Spirit. It’s the bulk of the iceberg of reality, while the stuff that tends to get 99.9% of our attention is the very tip. Because space is more ethereal than form, it not only surrounds everything, but also exists within everything.
When we happen upon a moment when our consciousness is on the space (rather than engrossed in its contents), it usually feels good – our stories fall away and we expand into that space (because we are the space!). But the ego doesn’t like it. “Hey! Don’t forget about me!” it yells. “Come back! I’ve got some juicy gossip and some intense fears and a long list of grievances with the world!”
It seems crazy to go back to that – a reality marked largely by conflict and resistance – but we all do it. The ego is hooked up our survival mechanisms and it’s able to produce some compelling thoughts and feelings which shrink our consciousness like a turtle pulling into its shell. “It’s smelly and dark and crowded in here,” some part of us registers, “but it’s familiar.”
So, holding space in the second sense means maintaining the space – staying expanded, bringing in and honoring Spirit. We prevent encroachment upon or eclipsing of that space mainly by abstaining from the compulsion to fill it up with our stuff.
In the case of the chicken scene, it would have been a difficult setting in which to hold space for all the layers needing illumination (from the suffering of innocent creatures, to the knowing that we are complicit in this if we buy chicken, eggs, or pet food, and so on). But there are opportunities for space-holding all the time, and I see the magic of it so clearly at these Illuminator trainings – the magic of a whole room of coaches holding space for one individual to see themselves, heal, and blossom.
Holding space isn’t just for a formal coach-client or healer-patient setting, it’s a practice by which the mundane becomes holy, and we can do it all the time. At first (and sometimes later) it can feel like hard work. It takes discipline to stop thinking and to instead hold your attention on the Now. It takes trust to not intervene or analyze. But it’s deeply rewarding.
When you hold space for someone, even if they don’t know what you’re doing, they tend to experience that spaciousness. There’s more space between their thoughts. There’s a broadening of perspective and they access their resources. They begin to open and heal. Your space-holding is like a bridge that helps them connect with their Higher Self.
You can hold space for anything, for any and every moment. Things that are naturally riveting – like a baby being born – can be easier to hold space for because they’re so uncommon and so obviously miraculous. However, there’s much to be learned and experienced through holding space for the “everyday” – for the blowing of a tree in the breeze, for the dripping of a water faucet, for the barking of a dog. One of the most fundamental yet profound meditative practices is to simply hold space for your own breath. Let’s both hold space for whatever is happening right now for the next thirty seconds.
Mmmm. That was good. It reminded me of something I wanted to tell you: thinking is optional. I know we all have times when we can’t seem to turn off our mind, but just as you can stop talking aloud, you can stop talking inside. It’s an expression of reverence for the space to take a break from talking once in a while.
Be well,
Peter
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So much of what we do through The Dragontree – both at our spas and with our products, courses, and articles – is meant to assist people to prioritize self-care. In an age when many people barely take a minute in a day for pure self-care, I’m happy to hear of any way in which someone is making space in their life for wellness. And also . . . if I could be a little nit-picky about it, I’d wish for even more Self in people’s self-care.
From talking about it with my patients, I’ve gathered that most people’s idea of self-care includes things like grooming, bathing, exercise, eating well, and perhaps reading a book in a cozy chair. These are all good and important, but it’s possible to do them without really getting to what the Self needs, and we can perform these activities without any conscious care. I’ve even known people whose die-hard approach to yoga was ultimately more stress-inducing than it was nourishing.
Care implies listening – quieting the mind and being open to understand what is needed. If someone handed you a crying child and said, “Care for this child,” you’d probably drop what you were doing – both physically and mentally – and ask something like, “What’s wrong?” Then you’d just listen. And perhaps you’d next ask, “What do you need?”
I don’t mean to imply that grooming can’t be self-care. But let’s think of self-care as comprising multiple layers. On the surface there are the things you do to maintain your appearance, your general health, your ability to function in society, and your composure – bathing, eating, sleeping, haircuts, etc. The next layer contains the deeper (or higher, if you prefer) measures of maintenance that enable you to manage your challenges and thrive. Perhaps this means taking time to forgive, to process your relationship challenges, work on your communication skills, clean up interpersonal conflicts, deactivate your buttons, define and pursue your (worldly) dreams, discipline your mind, etc. Most of this falls within the realm of “self-help.”
And then there’s an even deeper (or higher) layer of self-care that’s could be described as making space for your Essence. That is, letting your Self (AKA the Consciousness that you are, your Divine nature, Spirit, God, your Highest Self) be recognized and listening to it. (By the way, I make no promise that there are only three layers. There might be seventeen layers. My point is that self-care can address the form or the essence or both.)
Take a break from giving your attention to your mind, your emotions, your pain, your grievances, or any of the other content of your life. Instead, notice the container that holds it all. Or, as Adyashanti says, “Turn your attention upon itself.” Your attention – whose attention is that? Turn the focus of your attention around to notice the source of that attention.
The container that holds all the contents of life – all the thoughts, feelings, events, all the objects of your attention – that container itself, the Space, is You. Many spiritual teachers assert that it’s actually much more your true Essence than any of its contents. The contents are fleeting. The container – Consciousness itself – is eternal. The deepest self-care is the practice of trusting in it. Surrendering to it. Relinquishing everything to it. Even if only for the duration of a single breath.
A daily practice is likely to yield the greatest transformation, and you don’t really need to make time for it. You just need to make Space for it. Several times a day, give the whole of your awareness to a single breath (or a couple breaths). Once in a while you might ask yourself, how much of my awareness did I give to that breath? I just took a breath between that sentence and this one, and I’d say I gave 83% of my awareness to it. Notice that. Does it change over time?
Sometimes, try doing it without stopping whatever else you’re doing. Watch your breath while you are in conversation, while eating, while showering, while driving, and especially while doing the other forms of self-care. Although getting a pedicure might be a relatively superficial form of self-care, if you are completely present to it, it becomes true Self-care.
Little by little, your Essence will be a growing presence in your everyday life. You won’t get wrapped up as easily in drama. Jiddu Krishnamurti said, “My secret is . . . I don’t mind what happens.” This is the case when Essence, rather than ego, is in the driver’s seat.
Be well,
Peter
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In early scientific experiments, scientists would give a drug to a group of test subjects and then report, for instance, that “70% of the participants improved due to this drug.” But some smarty pointed out that some of those people might have gotten better without treatment. Thus, the “control group” was born.
Half of the participants (the “controls”) would get nothing (or some well established intervention the scientists endeavored to compare their new treatment with). Then they could report, “70% improved on our drug and only 20% improved in the control group.” But someone pointed out that perhaps a participant’s expectation that they were getting a new drug (or that they were getting nothing) would influence the outcome.
Thus, the “blind study” was born. Those in the control group would be given a sham treatment that would appear to be real, and participants wouldn’t know which group they were in. This revealed just how significant the “placebo effect” is (a positive health effect due to one’s belief in the [non-existent] treatment). Occasionally people even have negative reactions to sham treatments, which is called a “nocebo effect” – such as a headache or dizziness from a sugar pill – presumably because they believe they’re taking a drug. But someone pointed out that if the scientists administering the drugs and the fake drugs knew which pill they were giving to which group, they might somehow convey belief or disbelief to the recipient, potentially affecting the outcome.
Thus, the “double blind” study was born. Rather than marking the pill bottles as “Miracle Drug” and “Sugar Pills,” perhaps they’d be labeled as “Drug A” and “Drug B,” and neither the scientists nor the participants would know who was getting which until the end of the study. It was also discovered that the treatment group and control group needed to be composed of similar kinds and ages of people, and they needed to be assigned randomly to one or the other.
This progression brought us to the current “gold standard” in biomedical research – the double-blinded randomized controlled trial. (The “gold standard” claim has been hotly disputed lately, but that’s another story). It also raised some big questions about the body-mind connection. Scientists, not usually known for their faith in unseen, immeasurable mechanisms, had to concede that the placebo effect is real. People are able to affect their health – often instantly – through their thoughts and beliefs. Furthermore, we have evidence that people’s feelings about each other (e.g, “You’re lucky you’re in the treatment group,” or “You’re really sick,” or “This isn’t going to do anything”) – despite their best efforts to reveal nothing and remain neutral – also have an impact on others’ health.
While these research concepts were explored at great length in the research portion of my education, they were absent from my clinical training. That is, we didn’t talk about how to apply such ideas in the context of the treatment room. But some years into my practice, I began to notice that my thoughts and energy affected my patients. If I bounded into the room full of energy with a smile and full eye contact, the patient would respond differently than if I walked in slowly, scanning their chart and looking pensive. But that’s just a momentary response, isn’t it? Well, it’s hard to say, but I believe not.
It’s impossible to measure the depth and duration of impact of any given stimulus on a person. Let’s say you watched a movie with a graphic torture scene (aside: I don’t recommend this). The impact of your reaction to that violence might have subtle repercussions on the rest of your life. Luckily, the same could be true of a beautiful or deeply inspiring story. (However, given your probable aversion and resistance to the former, I’d say it’s [unfortunately] likely to cut a deeper groove in your psyche. But that, too, is another story.)
When comparing something as palpable as a Patch Adams persona versus that of a dour clinician who barely regards the patient as a living person, we could easily do an "exit poll" to measure the difference in the patient’s experience. But what about the impact on patients of our thoughts about them – as occurs in single-blinded studies where scientists can’t help thinking, “This might save your life” or, “We’re just wasting what little time you have left”? If scientists are able to skew the results of a study based on their thinking, how are we affecting each other and the world based on our outlook?
I decided to control my thinking to the best of my ability: to avoid buying into my patients’ fears and negative self-images, and to see them as the healthy, happy, whole beings I know they can be. I can’t honestly tell you that no one has ever gotten worse or died since then, but I firmly believe it has made a difference. Sometimes we start with a conversation about how bad everything is for them, and I find myself seeing them with pity and despair before remembering my role. Then I attempt to look through the labels of sick and broken. I focus on their light instead. I see their strength and vitality. I see their gifts. And I watch them change before my eyes.
Now we’ve finally come to the real topic of this newsletter, which is how we save our world. I’ve been encountering lots of articles and conversations about how bad things are today with climate change, water shortages, wildfires, fake news, political corruption, fracking, mass shootings, poverty, high fructose corn syrup, and so on. So, there must be a lot of people out there who see the world as a very sick patient. I know I do sometimes. And if we (the most powerful, most sentient beings) believe this– if we believe that the world is in a dire state - how is the world affected?
It’s not an answerable question, but I’d guess the net effect is negative. Sure, there’s a bit of positive impact when we feel momentarily spurred to act. But the overall effect of viewing the world as “going to hell” can’t be good for our consciousness or the planet itself.
So, this newsletter is a request – an experiment, actually. I ask that we all commit for one week to holding in mind an image of the world as healthy, balanced, light, loving, peaceful, and beautiful. Ask all your friends to do it with you, too. When you catch yourself focusing on the bad, shift your perspective. The worst case scenario is that you miss out on a week’s worth of pessimistic thoughts. Of course, you can continue to take positive action toward helping the world, but see if you can do it from a mindset of “Yes, my beloved world! I believe in you!” rather than, “Oh no, oh no, oh no!” Meanwhile, and as you do this experiment, look for signs that we’re making a difference.
Be well,
Peter
P.S. If all is going well after one week, commit to a month. If all is going well after a month, commit to a year. And if all is going well after a year, commit to the rest of your life.
P.P.S. Thanks.
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Thank You 🙏🏻 💜
You’re welcome!
This article came on the same day I got together with my best friend. We haven’t talked in a while. Life gets in the way. I am truly embarking on a short trip next week that addresses everything you just wrote about. My friend commented that I prefer trees over the ocean. I have always been rejuvenated after being in the forest. For her, it’s the ocean.
I have the Rituals of Transformation, I haven’t started yet.. life you know. Will the new additions be available for previous purchases?? Downloads or inserts?
Thanks for sharing, Amanda. Have a great trip!
As for the revisions, the bulk of it is corrections and minor clarifications to the wording, and because they’re scattered throughout the text, it would be difficult to supply owners of the previous version with a download that will point out each of the words we changed. But we didn’t replace any lessons entirely – the substance of the text remains about 95% the same.
Be well.
When is it coming out .. your books make the best gifts❤️
Nature is a great healer and joy💗