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. 9. D


permission to be whatever you choose. And it gives you the right to self-
determination. Everything that you have done is over, regardless of your
opinion about it. It simply is. Try to simply be. The past is over, and
everything you did got you to the point that you are at right at this moment. Everything had to happen exact ly as it did, without any exceptions in order
for you to be here, reading these words in the exact location in which you
find yourself right now. You needed to do it all, and all you have to do, to
really learn this lesson of forgiveness, is to allow that thought in and
lovingly forgive yourself. Receive the lesson from it and be in harmonywith yourself and everyone that you encounter. The more peaceful you are
with that idea, and the more willing you are to be gentle with yourself, even
if you slip, the more you will find forgiveness your way of life. Which
means the more you will find acceptance, which is the absence of the need
to for give, as your way of life. You will notice  so many others  violate the values and beliefs  that you
hold. Refuse to judge them. Reach out to help when asked, and know that
where you are on your path, you can choose to be unaffected by their
conduct. The more you know that you are thinking and acting in harmony
with what the universe can be, the less you will be inclined to judge others. And you will have stopped judging yourself as well, and that is a glorious
aspect of this process. You are treating yourself the way you truly want to
be treated, as the divine being that you are. You have the intelligence that
supports all form running through you at all times. You are important
enough to know that, and divine enough to give it away. SURRENDERING: THE UL TIMA TE ACT

I am bringing this book, this wonderful labor of love for me, to a close with
a final concept that I call surrendering. This in no way implies giving
control of your life over to another person, organization, or set of ideas. By
surrendering I simply mean trusting in the forces and princip les that are
always at work in this perfect universe, just as you surrender every day to
the principles that make you a working, loving unit, without questioning,
fighting, demanding, or even asking to fully understand them all. And just
as you surrender also to the greater principles that govern the universe and
all of the living beings contained within it. The act of forgiveness is easier when you surrender. When you know that
all of us are on our own paths, doing exactly what we know to do at the
moment, given the conditions of our lives, then you can let go of any malice
toward others for acting out their own destiny. You also know that you
brought every person and his or her behavior into your life in some way,
and for some reason. With surrender, you sense that there is a powerful
lesson for you as a result of that person’ s being in your life, even if he or
she visited havoc and pain on you. Forgiveness comes with surrendering to
the perfection of it all. Surrende ring replaces questioning why some things
are so painful and dif ficult to grasp. Surrendering goes beyond forgiveness, and can easily carry the burden
not only of this particular chapte r but of the entire book as well. Inherent in
the business of surrendering is the notion of trust. With surrender you trust
the perfe ction and beauty of it all, and at the same time know the paradox
that all of the suffering that seems to go on all over our planet  is a part of
that perfection, as is your own strong desire to end it. Death is not a punishment, but a transition. The only thing that dies is
form, while thought is eternal energy. You are that thought, and can never
die. Surrender completely and stop fighting anything and everything. When
you have this trust you will wonder why you did not surrender long ago,
because of the peace and serenity that you will feel. One way to move in to surrende ring is to make a personal commitment to
forgive every single person that you have ever had any conflict with. Send
each one a gift and a note wishing him or her well, and when you are
tempted to haul out those old thoughts of bitterness and angu ish, remind
yourself that that relationship has healed with the balm of forgiveness. It is
as if you knew you were going to die tomorrow, and you knew also that you
could not make  the transition if you left any people behind you that you
hated. Imagine heaven requiring  love for everyone, no exceptions, and you
having the capacity to make that happen. In many ways, heav en on earth
does require exactly that—love  that is not conditional, that is free from
demands, that allows the loved one the right to be anything that he or she
chooses without  losing your love. This is the kind of surrendering that I am
talking about, a kind of trust that everything is in perfect working order in
the universe, including yourself. As I approached the writing of this work, I surrendered. I accepted that
the principles that I was writing about are true and omnipresent in the
universe. I trusted that comple tely, as I do right now. As I proceeded to
write, I allowed  myself to flow throughout this entire project, no strain, no
worry, no fear that I would not be able to complete my undertaking. I
surrendered to the idea that this book would be written and that I had
nothing to fight or struggle abou t in the production of this work. I would sit
down and simply outline the ideas that I have had as a result of my own life
experiences, my research and reading, my listening to great spiritual
masters. Everything that I needed seemed to come in at just the right time. While
working on a particular chapter, I would receive a tape in the mail fromsomeone who had heard me speak, telling me that this would clarify some
of the points. It always did. On other occasions, someone woul d send me a
book in the mail, telling me that I simply had to read it. That book would be
the one that I needed on that particular day. Many many times when I
wanted a specia l quote to use, I would reach into the massive pile of books
and pamphlets on my huge glass table, and my hands would bring out a
book. While I sat at the typewriter, I would open that particular book to a
page, and there it would be—perfect. Just what I wanted to embellish the
point that I was making. Never before have I had this experience of
effortless perfec tion for such an extended period of time. I surrendered to it
in my writing, and allowed it to flow unimpeded through me to you. No
worry, no stress, no fighting any of it, simply knowing that it is all working
perfectly. I am not advocating an absence  of planning or caring. In fact, you will
find yourself caring and preparing even more than ever before. What I am
describing is the process of knowing that everything is going to work out
because you are at harmony within. You only have love and serenity to give
away. In the process of going about your life’s work, have that inner
knowledge that it is all going to be as it should be. This is what surrendering is about. Inner knowingness. Inner contentment
that overtakes you when you trust the force of the universe to be in
harmony with yourself. Knowing that abundance is your birthright and that
it all flows to and through you when you are no longer challenging
anything. It is like having a guardian angel or a loving observer as a part of
your consciousness, a companion that you are always having compassionate
silent conversations with, a consciousness behind your form. That part is
always perfect. There is no struggle or suffering in that part of you. That is
your transcendent dimension of thought. A sensiti ve Norwegian poet, Rolf Jacobsen, wrote a beautiful poem titled,
“Guardian Angel. ” It deserves to be read slowly and lovingly. I am the bird that knocks at your window in the morning
and your companion, whom you cannot know,
the blossoms that light up for the blind. I am the glacier ’s crest above the forests, the dazzling oneand the brass voices from the cathedral towers. The thought that suddenly comes over you at mid-day
and fills you with a singular happiness. I am the one you have loved long ago. I walked alongside you by day and look intently at you
and put my mouth on your heart
but you don’ t know it. I am your third arm and your second
shadow, the white one,
whom you don’ t have the heart for
and who cannot ever for get you. We all have our own connection to that invisible part of us. There is
much more to life than simply living out our days as form, and then
disappearing into an abyss of infinite nothingness. Our thoughts are a magic
part of us, and they can carry us to places that have no boundaries and no
limitations. In that dimensionless world of thought everything is possible. It demands nothing of you, this awakened life, only that you fill yourself
with the life energy that makes the dynamic work, and that you celebrate
the invisible part of you as well as


 had
adopted this treatmeritfor the last four years as a yog1c pract~~e, t~
take over the charge of that lady for t~is treatment. Ra~Jitbhal
himself lived on milk diet and gave his urine to the.pat1ent for
rubbing while her own urine was used for drinking. Th~ lady co~ld
not take food and could. not digest even milk. Ten days of rubbmg
·resulted in the lowering down of blood-pressure from 240 to 225. 86 : AL)TO-URINE THERAPY
She had sleep for two to three hours a day and could digest some
milk. In the next ten days, all pain had gone and blood-pressure
came down to 200. She began to feel comfortable and could sit with
the support of a pillow. She had loose motions which eliminated the
foul matter accumulated in her body. Sleep was longer and
sounder. In spite of all this improvement, there was no relief in the
swe!ling of hands and feet. Anubhai suspected it as the after-effect of
too many injedions. The foltowers of Ayurved diagnosed that she
had Kathodar due to the accumulation of foreign poisons in the
body. Her heart and kidneys also were not functioning properly. Consequently, though blood-pressur.e came dowrf, the swelling
continued. The treatment of urine was continued and in six weeks,
blood-pressure came down to 1 50. It was no longer abnormal for
her age of forty-five. Now.swelling was the main trouble. The fast
could not be prolonged and so she was given little amount of milk
and lentil soup. The rubbing of urine was continued as before. As
water was to be eliminated from her body, she was not given any
water to drink. The treatment had already been continued for long
and the patient was unwilling to prolong it. Her attendant informed
me that she was taking water secretly because she could not control
herself. I felt this would not do. It would give the treatment an ill name. I
instructed Ranjitbhai to give up the treatment. The blood-pressure
had come down from 240 to 150 and we could consider our
tre.ttment as successful. After that the lady was treated by a Vaidya
for five weeks and she unfortunately expired. In my view the urine
experiment was successful. I do not claim that urine can avoid even
death. The doctors held that he patient could be cured if
blood-pressure came down even to 170-175. For this purpose they
had cut out the nerves by two operations but he pressure did not
abate. They had, therefor, lost all hope. With the treatment of unine,
blood-pressure was brought down from 240 to 150 and many of her
pains disappeared. This is no ordinary success. It is unfortunate that
she coLld not control hereself. The urine cure is not to be blamed for HIGH BlOOD-PRESSURE : 87
this. Thank God, (had the intuition to stop the treatment in time so
as to save the urine treatment from getting a bad name. Such cases
can. enlighten the path of any person engaged in research work on
urine therapy. Low Blood-pressure : Shri Devdas Pandya of Nadiad (of Kala
Mandir) suffered from low blood-pressure and was feeling
discomfort and weakness due to it. He had a relative who was a
Vaidya and wanted him to undertake urine treatment. He devised a
trick for this. He used to collect urine of Shri Pandya on the pretext
of its examination and returned the same telling him to be cowls
urine! Shri Pandya used to drink it thinking it to be so. As a result,
his blood-pressure went up from 11 0 to 122 and weakness
diminished. Had the Vaidya asked him in the beginning to drink auto-urine,
he would not have done so. So he was compelled to give it in the
name of cow1s urine. Now he has overcome nause and can
participate in a number of activities without feeling any exer;ion. AFTERMATH OF CASES
1. Shri Ratilal Mody (7, Triveni Plot No. 62, Sion, Bombay) had
tried this therapy in full faith. He was fuffering from blood-pressure
for the last 30 years and had diabetes and eczema too! He could
bring under control blood-pressure· and diabetes and could. cure
eczema. This is a case of three-in-one-cure treatment. It IS no
wounder urine thrapy is really an ali-in-one-cure treatment. 2. Shrimati Saralaben R. Desai, (Vadifalis, Store Sheri, Surat) aged
thirty years,'had. high blood-pressure during pregnancy. Blood-pressure durJng pregnancy is certainly a serious sy.mpt?m. Doctors could not'bring it down. She began to take auto-unne 1n 4
oz. dose. She could not fast nor did she rub urine. Even then
blooil:pressure became normal and delivery was quite easy. She
recommended all pregnant women to take auto-urine to keep free
from big or small ailments during pregnancy. CHAPTER IV
TUBERCULOSIS
T. B. of Lungs : On the 12th and 13th March 1960, we held a
seminar on urine therapy in Harijan Ashram, Ahmedabad. The chair
was occupied by Dr. Pranjivandas Mehta,.M.D.M.s., the Director of
Ayurvedic Research Institute, Jamnagar (Saurashtra). A number of
doctors and Vaidyas participated in it. About 40 people related their
ideas and experiences about urine therapy. Shri Rambhai Himabhai
Patel, a farmer from Navagam (Ahmedabad), gave his account of
recovery from T.B. of lungs by the application of urine. The
chairman was surprised to hear his account and asked him to send a
written statement. It is as follows:
"I had been suffering from T.B. of lungs for the last four years. It
was preceded by cough and fever. I had been reduced to a bare
skeleton. I took the treatment of doctors and had some relief. In the
next winter, there was a relapse and cough and fever attacked me
·again. Another doctor advised me to undergo an operation and get
rid of the affected ribs. "But God willed otherwise. I happened to go to a relative. He
asked me to try urine treatment before undergoing operation and I
agreed.. "I started with rubbing of urine on the 7th auspicious day of the
dark half Chaitra. After a week, drinking of urine was also begun. After two weeks, I saw Shri Raojibhai and related to him my
experience. He listened to me with much interest and gave further
instructions. After that there was considerable improvement. Eleven
months have passed since then but I have never been obliged to see
any doctor or take any medicin. There is considerable improvement
in my appetite and power of digestion. Motions are regular. While
working in the field on two or three occasions, I got drenched in the
rains but there was no adverse effect on my healtp. The experiment
88 TUBERCULOSIS : 89
has been continued for cough were experienced but they
disappeared after three or four days. Neither had I to take doctor's
medicine, not to keep in bed. Really this experiment is very
effective and encouraging." Dr. Gunanidhi Bhatt, a homoeopath, has his dispensary near
Fernandiz Bridge, Gandhi Road, Ahmedabad. He has successfully
cured two T. B. patients with urine, though they were declared
as incurable. He has given me a report of the cases is writing,
on 13th November 1948. Case No. I : "Shri K. D. Mehta, twenty-five years of age,
Suakadi Sheri, Ahmedabad, was an unmarried youth. About a
dozen doctors had diagnosed him a T. B. patient and had given
treatment. They had given up the case as incurable. ;'Occasionally he had attacks of blood-vomiting and dysentery. The temperature continued from 100° along with cough. He could
not relish or digest any food. His body was reduced to have
skeleton. Even the slightes exertion caused gasping., "I gave him homoeopathic treatment for abou~ four months and
he felt some relief. After two months, the patient again sent for
me and after examination. I found that the disease was still there. I advised him to drink an ounce of his own urine in the morning
and it was gradually increased to 3 oz and thrice a day. He was
also advised to rub urine before going to bed and wash the body
with warm water the next morning. The improvement began with
the first day ·of the treatment and a gradual relief was felt in
dysentery, fever digestion, vomiting, weakness and anemia. Due
to dysentery, the weight had been reduced to 80 lb. but it
increased to 1 00 lb. by two month's treatment. There


	catch	the	wave	or	ignore	it,	to	embrace	it	or	defend	against	it. Ego:
	Yoga	uses	mindfulness	in	all	its	various	forms,	such	as
contemplation	and	meditation	(
Dhyana
),	to	bring	a	person	to	consciousness	of
the	“I	am”	that	underlies	all	experience. Body	of	bliss:
	Yoga	uses	sustained	periods	in	a	deep	state	of	silence
(
Samadhi
)	to	bring	the	subtle	vibration	of	bliss	to	the	surface	of	the	mind,
making	a	person	conscious	that	the	“hum”	of	the	universe	is	present	in	every
experience. I’ve	outlined	very	briefly	the	contours	of	yoga	as	a	way	of	life,	but	a
typical	modern	person	cannot	be	expected	to	suddenly	shift	his	or	her
allegiance	so	drastically. This	makes	the	“after”	in	the	afterlife	too	far	away	to
work	with;	we	must	create	more	unity	in	the	“now.”	Yoga	was	not	meant	to	be
specifically	Indian	or	to	belong	primarily	to	ancient	times,	but,	unfortunately,
this	is	how	things	transpired,	leaving	us	with	a	new	challenge. How	do	we
take	the	fact	that	we	live	in	five	worlds	and	use	it	to	redefine	life	as	a	whole? At	Home	in	Consciousness
You	and	I	may	seem	to	live	primarily	in	the	physical	world,	yet	our	awareness
began	in	pure	consciousness,	and	as	we	traveled	into	this	life	layer	by	layer
through	different	dimensions,	each	one	gave	us	a	new	sense	of	self. We
possess	an	entire	self	system. The	rishis	studied	this	system	and	came	to
various	conclusions:
Pure	consciousness	is	always	present	in	everything,	no	matter	what
world	it	occupies	or	form	it	takes. The	physical	world	has	the	least	amount	of	pure	consciousness
because	it	is	dominated	by	physical	things	and	the	illusion	of
separateness. The	closer	you	get	to	pure	consciousness,	the	more	powerful	it
becomes. Changing	one’s	consciousness	on	subtle	levels	brings	change	to	all
the	Koshas	at	once.If	we	follow	these	principles,	we	can	gain	the	same	mastery	enjoyed	by
the	sages,	or	at	least	a	fair	share	of	it. I	posted	opinions	on	the	Internet	to	this	effect,	saying	that	basing	one’s
life	on	consciousness	is	the	best	route	to	mastering	the	physical	world. Responders	were	quite	skeptical,	however. Many	said,	in
effect
,	“Talk	about
consciousness	all	you	want,	but	we	have	to	get	people	to	stop	destroying	the
planet.”	Or	“Consciousness	is	all	well	and	good,	but	it	won’t	end	war	and
terrorism.”	Or	“Good	luck	using	consciousness	to	stop	a	bullet.”	In	other
words,	they	were	putting	the	physical	Kosha	first,	assuming	that	material
things	can	only	be	influenced	through	direct	action. How	can	one	prove	that	the	best	way	to	change	reality	is	through
consciousness? On	the	physical	level	action	seems	separate	from
consciousness. The	Buddhist	concept	of	nondoing	seems	quite	mystical	until
you	realize	that	it	means	“action	in	consciousness.”	Action	in	consciousness
takes	many	forms. The	passive	resistance	of	Gandhi	was	an	outward	form	of
nondoing	that	had	a	huge	effect	on	consciousness;	it	brought	an	entire
historical	era	to	an	end. Powerful	ideas	are	also	in	consciousness,	and	there	is
no	doubt	that	have	changed	the	world,	from	the	Greek	invention	of
democracy	to	modern	theories	of	relativity. As	we	move	to	subtler	Koshas,
all
action	takes	place	in	consciousness
. Let	me	simplify	things	by	making	some	suggestions	about	action	in	each
of	the	five	Koshas:
Annamaya	Kosha
,
	the	physical	body:	Nourish	and	respect	your	body. Appreciate	its	incredible	inner	intelligence. Do	not	fear	it	or	taint	it	with
toxins. Take	time	to	really	be	in	your	body. Take	it	outside	and	let	it	play. Pranamaya	Kosha
,
	the	vital	body:	Go	out	into	Nature	and	sink	into	the
feeling	that	this	is	your	home. Respect	and	nourish	the	ecosystem. Do	not
harm	other	living	things. See	Nature	without	fear	or	hostility. Reverence	for
life	is	the	key	here. Manomaya	Kosha
,
	the	mental	body:	Develop	positive	uses	of	the	mind. Read
and	appreciate	what	is	finest	in	human	expression. Become
	aware	that	you	are
a	wholeness,	and	allow	ideas	to	come	in	that	support	wholeness	over
separation. Resist	us-versus-them	thinking. Examine	your	automatic	reactions
and	secondhand	beliefs. Find	every	opportunity	to	welcome	signals	from	your
higher	self. Vigyanmaya	Kosha
,
	the	ego	body:	Find	a	vision;	go	on	a	quest. Fit	yourself
into	the	larger	pattern	of	growth. Seek	ways	to	evolve	personally. Celebrate
the	vast	traditions	of	spirit	and	wisdom	that	unite	cultures. Be	as	humane	asyou	can	in	every	way,	following	the	dictum	“The	world	is	my	family.”
Anandamaya	Kosha
,
	the	body	of	bliss:	Develop	your	own	practice	for
transcending	and	finding	bliss. You	already	know	the	phrase	“Follow	your
bliss”;	now	put	it	into	practice	through	some	kind	of	“alpha	wave”	exercise
like	meditation	and	deep	relaxation. Devote	yourself	to	discovering	what
Samadhi,	the	silence	of	deep	awareness,	is	really	like. Experience	your	own
being	as	a	reason	to	be	here.11
G
UIDES	AND
	M
ESSENGERS
“HAVE	I	LEARNED
	enough	now?”	Savitri	asked. She	was	beginning	to	change,
she	could	feel	it. Many	things	she	once	considered	real	now	seemed	like
phantoms,	while	the	most	profoundly	real	things	were	invisible. “I	think	so,”	said	Ramana. “Go	home.”
“Will	you	come	with	me?”
He	shook	his	head,	smiling. “I	wouldn’t	want	to	scare	Yama	to	death.”
Savitri’s	heart	skipped	a	beat. “But	how	do	I	get	back? I	don’t	know
where	I	am.”
“Or	so	you	imagine.”	Ramana	pointed	into	the	darkest	part	of	the	forest,
and	Savitri	saw	a	swarm	of	lights	that	might	have	been	fireflies,	only	it	was
midafternoon. Ramana	nodded	toward	them. “Go,”	he	said. “I	know	you	think
I	won’t	be	with	you. That’s	just	another	bit	of	imagination.”	Seeing	her
reluctance,	Ramana	bowed	his	head. “Everything	will	be	as	it	will	be.”
Savitri	remembered	that	those	were	Yama’s	exact	words	to	her. She
lingered	for	a	moment	until	Ramana’s	form	disappeared	into	the	heart	of	the
forest. Then	she	walked	toward	the	hovering	lights. They
grew
	larger,	and	she
knew	she	was	seeing	a	band	of
devas
. (A	deva	is	the	same	as	an	angel,	but	it
can	also	be	a	Nature	spirit.) “Who	are	you?”	she	asked. “Are	you	tree	devas?”	In	India	devas	inhabit
every	level	of	Nature	to	infuse	them	with	life. But	instead	of	answering,	the	lights	darted	away. Savitri	had	the	distinct
feeling	that	they	were	afraid	of	her. In


 a chemotherapy junkie. Greta, another ECaP  member,
imagined her chemotherapy as “scrubbing bubbles” from a TV commercial
for bathroom cleanser. She told her doctor he didn’ t need to describe every
possible side ef fect, that she would talk with him if anything came up, but
he didn’ t have to program her in a negative way. She never had any
significant adverse reactions. Greta later said, “I believe cancer is the best thing that ever happened to
me. If I can help someone else know how they can fight cancer, it’s all
worthwhile. I’m sure that’ s why I got cancer.” Patients who say this or
similar things are those whose lives have been so filled with pain that the
redirection caused by the illness is profoundly important, bringing new
meaning and love into their lives. It doesn’ t mean they wouldn’ t get rid of
the disease in a minute if they could, but they wouldn’ t give up the changes
it brought. The desire to learn from this experience and help others makes
any treatment more bearable. As Dr. Kenneth Cohn wrote after his recovery
from lymphoma, “The opportunity for personal growth during
chemotherapy can and should be conveyed to patients, because the
heightened self-esteem which results from that growth will increasepatients’  stamina…and diminish the likelihood of their discontinuing
therapy prematurely.”
No matter what method is chosen to restore physical health, it’ s
essential to plan it so that it doesn’ t impair mental health. Chemotherapy
regimens, for example, can be adjusted to fit the other important things in a
person’ s life. A young man named Denny was referred to me by his
oncologist because of terrible side ef fects to chemotherapy. When he came
to my of fice, Denny said, “Don’ t say ‘it.’”
I asked, “What’ s ‘it’?”
He said, “Y ou know what ‘it’  is.”
“Cancer?” I asked. “Yes,” he said, and went to the sink and threw up. He told me, “I’m
given my medication on Friday night and Saturday so I’ll be sick on the
weekend and then be able to go back to college on Monday. But I can’ t date
and I can’ t participate in sports.”
I asked him why he didn’ t have his treatment on Monday. He said, “My
oncologist and my mother think this is the best program, and it’ s part of the
protocol.”
I told him, “W ell, it’ s your life, but if I were you I’d skip a weekend or
perhaps have it on Monday, so you can enjoy your life.”
Next week on Friday I got a phone call asking if I knew where Denny
was. A few hours later I got a phone call from Montreal. He’d driven the
family jalopy to Montreal to see his girlfriend. He returned on Monday for
chemotherapy, and had no side ef fects. He was able to complete his course
of therapy with no further problems, and he is well today. On the next Thursday Denny’ s mother came to an ECaP  meeting. At
first I thought she was going to wallop me with her pocketbook, but she
said, “No, I knew you were right.” When I asked her why, she said, “W ell,
he drove all the way to Montreal and back in the family jalopy. I wouldn’ t
have gone around the corner in that car. On Monday when he got back, I did
go around the corner, and it broke down. I knew he had spiritual guidance!”
ECaP’ s main goal is to foster this kind of autonomy and awareness in
patients and their loved ones by helping them achieve the peace of mind
that enables them to deal with life’ s issues. We’ve come to believe that the
resolution of conflicts, the realization of the authentic self, spiritual
awareness, and love release incredible ener gy that promotes the
biochemistry of healing.We had a physician named Herb who came to our group. He said he
meditated every night while he walked the dog. One night, while walking
down the street, he heard God say to him, “Y ou are Jesus.”
Herb said, “I’m Jewish.”
God said, “I know that. So was Jesus.”
Herb thought, “I guess God is telling me to heal myself by the laying on
of hands.” He started patting himself all over as he stood out there in the
street. When he came to the group and told this story, I asked him, “Did it ever
occur to you that God was saying, ‘Y ou need to become loving and
spiritual’? Being a physician, you reacted in a mechanical way and did
something mechanical, like patting yourself all over, but the message is
‘Change and be spiritual.’”
In ECaP  we promote these changes in weekly two-hour group meetings. ECaP  is a nonprofit corporation. We char ge a modest fee to defray costs, but
anyone who cannot af ford it is admitted free. Personally, I feel this is a form
of therapy that no one should consider as his sole source of income. I spend
large amounts of time with patients, and I never want them to be thinking,
“How much will this cost me?”
No physician’ s referral is needed, and no one is ever turned away. The
only admission requirements are that people do the drawings and fill out the
admission form with the four questions and request for historical
information. Each member begins by doing a drawing of himself, his
disease, his white blood cells, and his treatment. We then discuss these
drawings in at least one individual session before the patient joins one of
the groups. We maintain a lending library to encourage members to become
as well informed as possible. We supply members with an assortment of
self-help educational materials. In our group sessions we discuss every aspect of our lives—treatment
goals and options, nutrition, exercise, the psychological origins of disease,
management of pain and fear, and techniques of stress reduction. We help
patients set goals for their lives, find occasions for play and laughter, deal
with sexual problems, and develop an emotional support system among
friends and family. Most of all, we seek to help them rise to what for most
is the supreme challenge of their lives, by developing and enjoying  their
unique personalities to the fullest. In many ways we try to accomplish what
Alcoholics Anonymous tries to do for alcoholics—changes in lifestyle,acceptance of responsibility, spiritual awareness, sharing. Like AA, we
provide an “instant family,” which is nonjudgmental. In general, we discuss
why we’re alive and what we’re here for. Each session closes with a period
of meditation and guided imagery, and we help patients adapt these
techniques for their daily use. The ECaP  family is often more loving and
supportive than the biological one. An oncologist once asked me, “Since you’re not trained in
psychotherapy, how do you know you won’ t do these patients harm?” I
replied, “I love them. I may not help, but I’m sure I won’ t hurt them.” ECaP
can be supplemented by further psychotherapy, but a patient facing a life-
threatening illness may not have the luxury of in-depth analysis. Reliving
self-destructive tendencies is not a live message. We need to utilize a
therapeutic approach that makes life joyful. I tell patients “Deal with your
emotions and live as if you were going to die tomorrow. Later, if you still
need to, you may have the time to look back and discover why you are who
you are.”
In ECaP’ s seven years, we have had only two letters ques tioning what
we were doing, and both came from psychiatrists who seemed worried
about losing control over their patients. One protested our giving his patient
a book, and the other condemned our helping a patient who had stopped his
anti-depressant medication. I have no qualms about recommending the
same approach to other doctors, no matter what their training. Caring is the
key. Studies have shown that when you put a janitor in a psychiatrist’ s
office, the patients get better—as long as the janitor is empathetic. The remainder of this chapter concerns the “externals” of the program
—methods for changing what you do. In the following chapters we will
explore the “internals”—ways to change who you ar e. Please keep in mind
that most of the discussion concerns cancer because, as a sur geon, I see
many cancer patients. However, I believe that the same practices improve
the prospects in all diseases, and in ECaP  we have seen positive results with
diabetes, scleroderma, multiple sclerosis, arthritis, neurologic disorders,
obesity, asthma, AIDS, cancer. One patient came because of cancer but was
more concerned with his asthma. After a few months of work on lifestyle
changes, meditation, and imagery, he needed no cortisone and almost no
other medication. That was when he became convinced that he was on the
right track, because in his family asthma and emphysema, not cancer, have
always been the killers. As oncologist Sam Bobrow said in reply to aBoston Globe  reporter who asked how my patients do, “It’ s not clear to me
that patients live longer with Bernie, but


 to consume this remedy daily or once in 2-3 days after the initial 1-month period.
Q: What is the purpose of adding a pinch of cardamom to the ash gourd remedy?,
A: There is no mention of adding a pinch of cardamom to the ash gourd remedy in the text.
Q: What is the recommended dosage for the Castor leaf decoction for joint pain?,
A: The text does not specify a recommended dosage for the Castor leaf decoction for joint pain.
Q: What is the recommended duration for the application of the Jasmine leaf paste for skin diseases?,
A: The text does not specify a recommended duration for the application of the Jasmine leaf paste for skin diseases.
Q: What is the recommended frequency of consumption for the banana leaf remedy for gastritis?,
A: The text does not specify a recommended frequency of consumption for the banana leaf remedy for gastritis.<|eot_id|><|begin_of_text|>People with sensitive stomach, gastritis and who are Pitta body type – better
to avoid, or use curds in place of buttermilk in this remedy, after consulting
Ayurvedic doctor. It may not be eﬀective in bleeding hemorrhoids. How It Acts? It is one of the best home remedies for hemorrhoids. Chitraka and buttermilk – both are hot in nature. ey both help to correct
digestive enzymes, improve liver functions. is remedy helps to reduce the
size of the pile mass, decrease mucous discharge and relieve pain.150. Home Remedy for
Bloating and Gas Trouble
Using Buttermilk
Y
Here we are making home remedy for bloating and gas trouble using three
powerful Ayurvedic ingredients. is traditional Ayurvedic home remedy is
good for bloating, mild constipation and to improve digestion. Ingredients
Rock Salt – 1 Pinch It is a powerful ingredient to improve digestion and to
relieve bloating. Haritaki – Fruit Powder – 1 Teaspoonful – Haritaki botanical name is
Terminalia chebula, Chebulic myrobalan in English and Harad in Hindi. It is
one among of Triphala group of herb. It is useful to improve digestion, to
relieve bloating, gas trouble. It also relieves mild constipation and used for
rejuvenation purposes. Hence it is an ingredient in Triphala, which is used for
rejuvenation. Buttermilk – 100 ml: Buttermilk is good for digestion. It is especially good at
night. It is slightly hot in nature and balances coldness of night. Hence it is
better to avoid curd at night and use buttermilk instead. How to make? Add 1 pinch of rock salt and one spoon of Haritaki powder to buttermilk
Stir well.Take it after food once or two times a day. Taste: Astringent, salty and slight bitter. What benets to expect? Relief from bloating, if used for up to 1–2 w eeks. Improves digestion
Relieves mild constipation
Useful for those who feel as if they have not emptied their intestines and feel
heaviness
Who cannot use it? Since it co ntains salt ingredient, people with high BP should avoid this. As a general rule, it is better to use this home remedy only after consulting
your doctor.1. 2. 3. 4.151. Cinnamon and Honey
Benets
Y
Cinnamon (bark powder) and honey, both are widely used in numerous
Ayurvedic herbal preparations and Ayurvedic home remedies. Cinnamon is
used in Ayurvedic herbal powder mixes, tablets, herbal jams, etc. While Honey is used extensively in Asavas, Arishtas, Lehyams (herbal jams
such as Chyawanprash and Brahma rasayana) and also as a vehicle for many
Ayurvedic tablets and herbal powders. So, here are a few tips about of honey
and cinnamon benets. How to Lower Creatinine Levels – Cinnamon is one of the rarest
herbs to be found benecial to naturally lower serum creatinine levels. For this purpose, Cinnamon powder – 1–2 grams can be administered
along with honey. Honey has been explained as Yogavahi in Ayurveda. It acts as a positive catalyst and accelerates the absorption of the herbs,
with which it is being administered. Cinnamon and Honey Wound Healing – Cinnamon is an excellent
antimicrobial herb and used in wound healing. Honey is also a very
good wound healing agent. So, a paste of honey and cinnamon applied
over the wound is very useful to heal wounds quickly. Cure Skin Itching – Cinnamon is explained as ‘Kandunashana’ –
Meaning cure skin itching. A paste of cinnamon along with honey
applied over skin aﬀected with allergy etc. is used to treat itchy skin. Home Remedy for Indigestion – Both Cinnamon and honey tend to
balance Vata and Kapha, and explained as ‘amanashana’ and ‘aruchi5.nashana’ cures Ama, tastelessness and indigestion. So, a paste of
Cinnamon with honey can be eﬀectively used to treat indigestion. Cinnamon and Honey for Weight Loss: One pinch of cinnamon
with one teaspoon of honey, with warm water, early in the morning, on
empty stomach is traditionally used for weight loss. It is better to avoid
coﬀee or tea till half an hour after taking this home remedy.152. Amla Murabba Recipe,
Preparation, Benets, Side
Effects
Y
Amla murabba is a sweet preparation of Amla fruit – Indian Gooseberry. It is
useful in Vata and Pitta imbalance disorders. Step 1: Preparation of Lime Water
For this, 240 ml of water is mixed with 1 gram of lime powder. Mixed well so that lime is completely dissolved in water. It is kept undisturbed for 10 minutes for sedimentation. It is ltered to get lime water free of solid particles. Well formed 5 amla fruits – Indian gooseberries are taken. ey are punctured in all direction. Punctured Amla fruits are kept soaked in lime water for one day. On the next day, they are taken out of lime water. Making of Sugar Syrup
If you are not comfortable with using sugar, you can use jaggery. 100 Grams of sugar is added with 400 m l of water. Stirred well. It is heated till one thread consistency to prepare sugar syrup.It is taken out of re and the amla fruits soaked in lime water is added to the
sugar syrup. e fruits are kept soaked in sugar syrup for 3 days. en it is taken out and served fresh. Mistakes with Other Methods of Amla Murabba
Some prescribe preparing Sugar-lemon juice solution with water, then adding
amla fruits and boiling. is would cause loss of Vitamin C.
Benets of Amla Murabba
It contains almost all benets of Amla –
Natural aphrodisiac, anti ageing, nervine tonic
It brings about rejuvenation. Rich source of anti oxidants, improves immunity
Balya (tonic)
Indicated in –
Burning sensation in hands and feet
Gastritis, hyperacidity, nausea and vomiting
Heavy periods
Low body weight. Kshaya (emaciation)
Kasa (cough)
Mukhapaka (stomatitis)
Amlapitta (acid peptic disorders)Mutradaha (burning micturition)
Raktapitta (bleeding disorders)
Pandu (anemia)
Kamala (jaundice) etc
Eﬀect on Tridosha –
Amla Murabba balances Vata and Pitta Dosha. Dose – 1 Amla murabba fruit twice a day, preferably taken in the rst part of
diet. Children can take half a fruit once or twice a day. How long can amla murabba be consumed? It can be consumed for a few months time. Side Eﬀects of Amla Murabba
Because it is a coolant, it is  best avoided during cold, cough and fever. It is best to avoid in diabetic patients. Because it im proves weight, it is  not recommended in obese people. It is best to avoid in indigestion and in “Ama” conditions. Store in a cool dry place. Ensure air tight closure of container. Shelf Life: 1 year
Question: I understand Amla and milk is not advised together however can
Amla Murabba with milk be taken. As Amla is processed/boiled during
murabba process?Answer: It depends on the product. Mix a small piece of murabba in the milk. If it does not curdle the milk even after half an hour, then it is good to take.153. Amla Shower for
Healthy Hair and Wrinkle
Free Skin
Article by Dr. Manasa
Y
According to Ayurveda, Amalaki (Emblica oﬃcinalis – Indian Gooseberry) is
the best Rasayana (Rejuvenating agent, Anti-ageing medicine, Immunity
modulator herb). Its benets are unlimited. It is a medicine,


 in
addition to drinking juices. However, the removal of the fibers in the
extraction of the juices, enables juices to be very quickly digested and
assimilated, sometimes in a matter of minutes, with a minimum of
effort and exertion on the part of the digestive system. For example, it is well-known that celery because of its high
sodium chloride content is our best food to counteract the effects of
extreme heat. To eat the celery would involve so much time in the
process of digestion that one may readily be overcome by the intense
heat before the beneficial effects of celery can be obtained. On the
other hand, by drinking a glass or a pint of fresh-raw celery juice, we
get quick results. This has often made the sizzling Arizona desert
heat quite bearable for me. Whole vegetables and fruits are composed of a considerable
quantity of fibers. Within the interstices of these fibers are enclosed
the atoms and molecules which are the essential nutritional elements
we need. It is these atoms and molecules and their respective enzymes
6 in the fresh-raw juices which aid the speedy nourishment of the cells
and tissues, glands, organs and every part of our body. The fibers of vegetables and fruits are also valuable. When the
food we eat is raw, uncooked and unprocessed, these fibers act as an
intestinal broom. When food is cooked, the intense heat destroys its
life. Its fibers, having lost their magnetism through the heat, being
lifeless, dead, act in the nature of a mop swabbing through the
intestines, all too often leaving a coating on the walls of the intestines. In the course of time this coating accumulates, putrefies and causes
Toxemia. The Colon then becomes sluggish and distorted and
constipation, colitis, diverticulosis and other disturbances result. The juices extracted from fresh-raw vegetables and fruits are the
means by which we can furnish all the cells and tissues of the body
with the elements and the nutritional enzymes they need in the manner
they can be most readily digested and assimilated. Notice that I said nutritional enzymes. This applies to the enzymes
in our food. The cells and tissues of our body have their own
corresponding enzymes which assist and cooperate in the work of
digesting and assimilating our food. In addition, the composition of
every atom and molecule in our body has a superabundant supply of
enzymes. The oxygen is collected by enzyme action and then by the
blood. For example, the air we breathe is taken into our lungs as a
combination of approximately 20% Oxygen and 80% Nitrogen. The
air we expel from our lungs, is mainly carbonic acid and carbon
dioxide. What happens to the Nitrogen? This is what happens when we breathe. Two main classes of
enzymes in our lungs come into action the moment air reaches the
tiny bunch-of-grapes-like interior of our lungs, known as alveoli. One
set of enzymes, known as Oxidase, separate the Oxygen while the
other set of enzymes, known as Nitrase, separate the Nitrogen from
the air. The Oxygen is collected, by enzyme action, by the blood and
circulates it through the body, while the Nitrogen, by the action of
"transportation" enzymes, passes into the body for protein generation. Our entire system is composed of innumerable enzymes. These
enzymes are found throughout the mouth, stomach and intestines. More than a dozen of them are involved in the digestion and
assimilation of our food. They work in conjunction with the enzymes
that are also found in the atoms and molecules contained in the food
itself. 7 COOKED FOODS
As a rule it will do no great harm to occasionally eat a little cooked
food, but never fried food provided that a sufficient quantity of raw
food is also eaten. We are now living in the Atomic Age, and to slow
ourselves down by eating much cooked food creates a physical and
mental conflict within us which is a handicap blocking the streamline
of our existence. The juices extracted from fresh-raw fruits and vegetables form
the means of furnishing all the cells in the body with the elements
they need, in the manner in which they can be most readily assimilated. We must bear in mind that while it is true that cooked and
processed foods sustain life, nevertheless that does not mean that
they have the power to regenerate the atoms which furnish the life
force to our body. On the contrary, progressive degeneration of the
cells and tissues follows the continuous consumption of cooked and
processed foods. There is not a drug in the world that will supply the blood stream
with anything in a way in which the body can use it for permanent
repair or regeneration. One can eat four or five big meals a day, and yet the body may be
starved through the lack of the vital elements in the food and the
disturbance of the enzyme balance. Fruit juices are the cleansers of the human system, but the fruit
should be ripe. An apple a day will keep the doctor away, if we also
eat plenty of other raw food. But fruits, with only three or four
exceptions, should never be eaten during the same meal in which
starches and sugars are included. Fruits in sufficient variety will
furnish the body with all the carbohydrates and sugar that it needs. Vegetable juices are the builders and regenerators of the body. They contain all the amino acids, minerals, salts, enzymes, and
vitamins needed by the human body, provided that they are used fresh,
raw, and without preservatives, and that they have been properly
extracted from the vegetables. Like all the most valuable things in life, the vital part of vegetables
— that which contains the greatest concentrated value — is the most
difficult to reach, being hidden within the fibers. Hence, the need for
a thorough mastication of all raw vegetables. In the final analysis, raw food is the nourishment intended for
human beings. However, not everyone is able to change the lifelong
habit of eating foods mostly or totally cooked and devitalized, and in
8 their place eat only raw foods. Such a sudden change may cause
disturbances which the individual may not be able to understand, but
which, nevertheless, may be entirely beneficial. Under these
circumstances, it is wise to consult someone who is experienced in
the reactions which may result from such a change. After all, it does
require considerable mental as well as intestinal fortitude to make
this change and to stay with it, but we have found that it pays to do so. In any event, fresh-raw vegetable juices are necessary as a
supplement to every diet, even when no special diet is followed and
the individual eats anything and everything he pleases. When a promiscuous unregulated food regimen is followed or
indulged in, such juices are of vital importance because they will
furnish the body the live elements and vitamins deficient in the cooked
and processed foods. On the other hand, an entirely raw food regimen, without the
inclusion of a sufficient quantity and variety of fresh-raw juices is
equally deficient. The reason for this deficiency lies in the fact that a
surprisingly large percentage of the atoms making up the nourishment
in the raw foods is utilized as fuel for energy by the digestive organs
in their processes of digesting and assimilating the food, which usually
requires as long as 3, 4, or 5 hours after every meal. Such atoms,
while furnishing some nourishment to the body, are mostly used up
as fuel, leaving only the smaller percentage available for the
regeneration of the cells and tissues. However, when we drink raw vegetable juices, the situation is
entirely different, as these are digested and assimilated within 10 to
15 minutes after we drink them and they are used almost entirely in
the nourishment and regeneration of the cells and tissues, glands and
organs of the body. In this case the result is obvious, as the entire
process of digestion and assimilation is completed with a maximum
degree of speed and efficiency, and with a minimum of effort on the
part of the digestive system. The important thing is to drink your juices fresh daily, irrespective
of the manner or process by which they have been extracted. Naturally,
the more completely the juice is extracted, the more efficiently it will
work in the body. MY FIRST CARROT JUICE
My first experiments were made by grating carrots on anything
that would reduce them to a pulp, then squeezing the pulp in a cloth,
9 to get the juice. After discovering the miracle of using that juice so
simply made, I tried making the carrots into pulp by other means
until I could make a larger amount of juice for myself in less time and
with less effort. I soon discovered that these juices fermented and
spoiled unless used immediately, the time element being the factor. Eventually I discovered a means to triturate (pulverize) the
vegetables into a pulp nearly as fine as apple butter. This split open
the interstices of the cells of the fibers, liberating the atoms and
molecules. Then, by squeezing the pulp in a hydraulic press, I obtained
a virtually complete extraction of the juice, and its quality was
unsurpassed. Naturally this is an expensive piece of equipment. However, do
not consider the price involved, but rather the investment in health
that pays for itself! The centrifugal type of juicer which came on the market some


 221,
 236, 285pregnancy & childbirth 51, 55, 57, 238-41,   291
pressing 169
pressure sensors & signals 8-10, 13, 18-21,
 58, 290-1
principles of reflexology 13
prostate, enlarged 55, 245
prostate reflex area see uterus/prostate
 reflex areas
psoriasis 257
puberty 217
Referral areas & zones 22-5
reflex areas 18
 targeting 71, 184, 192-3, 250
 see also  maps & charts; specific areas
  (eg spine reflex areas)
reflexes & reflexive actions 16, 20, 21, 290-1
reflexology sessions see sessions
rejuvenation 20, 289-91 feet 44, 57, 292-3, 302-9
 hands 44, 314-25
relaxation & tension relief anxiety & depression 254
 digestive system functioning 264
 foot relaxer workouts 294-301
 hand relaxer workouts 316-19, 322-5
 keyboarding 180-1, 329
 mini-sessions 189, 194-7, 199, 251
 relaxation exercises 178-81, 309
 session goals 69, 230
 simple relaxation 232-3
 spa-at-home experiences 62, 232-3, 308
 strategies 250-1
 women 230, 232-3
 see also  stress
relaxation response 13, 20, 42, 56repetitive strain injuries 63, 64-5, 220, 328,
 329
reproductive reflex areas see specific
 areas (eg ovary/testicle reflex areas)
reproductive system 193, 284-5
research studies 19-20, 42, 46, 48, 51, 54-5,
 184, 252, 302
respiratory system 193, 250, 280-3
roads & sidewalks 58, 60
rocks see stones & rocks
rollers 57, 168 see also  foot rollers
rotating-on-a-point 77, 118, 308
 see also  circling
rubber balls 168, 202
Sacral vertebrae skeletal reflex areas 34, 35
sciatic nerve reflex areas
 foot self-help sequences 118, 119, 121
 foot sequences 100, 101, 107
 lower backache 240
 maps 26, 27, 29, 342
 musculoskeletal system 273
self-help 48 foot rejuvenation 306-8
 foot rollers 162-5, 229, 237, 245 foot sequences 108-21
 foot tools 52, 162-7, 230
 hand desserts 142-5
 hand rejuvenation 320-5
 hand relaxer workouts 322-5
 hand sequences 146-61
 hand tools 52, 57, 168-9, 202, 230
 health concerns
see specific health
  concerns (eg headaches)
 keyboarding 180-1, 329
 men 244-5, 246, 247
 pregnant women 57, 238, 241
 reproductive system 285
 senior citizens 223, 227, 228, 229
teenagers 216-21 tired feet 57, 302-5
 tired hands 320-5
 urinary system 287
 women 235, 236, 237, 238, 241
 see also  golf-ball techniques; specific
  techniques (eg percussion)
senior citizens 46-7, 48, 55, 70, 194, 222-9,   251, 291
sensors & signals 8-10, 13, 18-21, 58, 290-1
sensory-motor cortex 276
sessions babies 70, 202
 children 69, 70, 194, 202, 208
 equipment 69, 70, 233
 men 242
 senior citizens 222
 targeted mini-sessions 183-99
 teenagers 216
 women 230-1
 see also  foot workouts; hand
  workouts
shingles 258
shock 191
shoes 60-1, 291
shoulder blade, skeletal reflex areas 35
shoulder reflex areas foot maps 26, 27, 28, 29, 272, 336
 foot-roller technique 163
 foot self-help sequences 120
 foot sequences 86, 87, 88, 89, 104
 golf-ball technique 172, 176
 hand maps 30, 31, 32, 33, 272, 336
 hand self-help sequences 150, 151, 159
 hand sequences 130, 131, 140
 musculoskeletal system 272, 273, 274
 skeletal reflex areas 35
 tops of the shoulders reflex areas 28,
  29, 30, 31, 32, 33, 86, 87
side-to-side (foot dessert) bladder problems 193
 children 209
 foot relaxer workouts 294, 298, 299, 301
 left foot sequences 102, 103, 104, 105, 106
 mini-sessions 195, 196, 199
 right foot sequence 84, 85, 87, 89, 91, 95,
  101
 stress 218, 224INDex 351 technique 78
side-to-side (hand dessert) see finger side-
 to-side
side-to-side rock 178
sidewalks & roads 58, 60
sigmoid colon reflex areas 27, 30, 93, 104
sinus problems 48, 258
sinus reflex areas
 foot maps 26, 27, 28, 29, 332
 foot-roller technique 163
 foot self-help sequences 108, 109, 116,
  117, 121
 foot sequences 84, 85, 96, 97, 107
 golf-ball technique 170, 175, 177
 hand maps 30, 31, 32, 33, 332
 hand self-help sequences 146, 147, 154,
  155, 159, 161
 hand sequences 126, 127, 134, 135, 138-
  9, 140
 headaches 252
skeleton & skeletal reflex areas 34-5
skills development & practice 52-3, 56
sleep 207, 257
small intestine reflex areas children 212
 constipation 229, 267
 digestive system 264
 flatulence 267
 foot maps 26, 27, 264, 339
 foot-roller technique 165, 229
 foot self-help sequences 112, 113, 121
 foot sequences 92, 93, 104, 105
 golf-ball technique 173, 177, 229, 267
 hand maps 30, 31, 264, 339
 hand self-help sequences 152, 153, 160,
  161
 hand sequences 132, 133, 140
 irritable bowel syndrome 266
solar plexus reflex areas acne 218
 anxiety & depression 191, 254
 arthritis 223
 babies 203, 206, 207
 breathing 101, 107
 cardiovascular system 260, 261
 children 211
 constipation 267
 foot maps 26, 27, 260, 336
 foot self-help sequences 111, 120
 foot sequences 88, 89, 103
 golf-ball technique 170, 244, 266
 hand maps 30, 31, 32, 33, 260, 336
 headaches 253
 heartburn 266
 hiatus hernia 266
 high blood pressure 262
 insomnia 257
 mini-sessions 195, 196, 199, 251
 pinching webbing 227, 254, 262
 shock 191
 sleep 207
 stress & tension relief 189, 218, 225,
  244, 251sole-mover foot relaxer workouts 299
 foot sequences 87, 89, 91, 99, 103, 105, 106
 stress 225
 technique 80
sore throat 259
spinal cord 64, 276, 277
spinal twist children 209
 foot relaxer workouts 299
 foot sequences 95, 101, 103, 106
 relaxation mini-sessions 195
 stress 225
 technique 79
spine reflex areas children 212
 depression 219
 foot maps 26, 27, 28, 29, 272, 343
 foot-roller technique 163
 foot self-help sequences 114, 115
 foot sequences 94, 95, 99, 106
 golf-ball technique 166, 174, 176
 hand maps 30, 31, 32, 33, 272, 343
 hand self-help sequences 154, 155, 160,
  161
 hand sequences 134, 135, 141


, with the mind-
set of “I must get rid of the e go and be a totally spiritual person. ” This
mind-set tends to create imbalances and must be approached with caution. The ego is your personality i n society. It represents your s ense of
individuality and uniqueness. Self-esteem and self-worth em anate from
your ego. Y our sense of person al power and accomplishment  come from
ego con sciousness. If you play any role in relationships with others and in
society, you must embrace your ego as your friend. For example, in
searching for a j ob you need to point out why you’re a better can didate than
others. Y ou need to have the self-awareness and self-confidence to point out
your strengths, talents, and expe rience. When you’re dating with the goal of
finding a  life partner, you need your ego not only to attract a potential mate
but also to win him or her over. Do you see how it’ s nearly impossible to go
through life denying your ego. However, your ego can be pro blematic when it takes over a nd you
operate only  from ego consciousness. Sometimes we can get into the mode
of only looking out for our own needs, wants, and desires and for getting
that everyone around us is tryi ng to do the same. Y ou can recognize this
limitation and try to move beyond it by bringing awareness to your ego. Notice when yo u are being self-centered or selfish. Become a detective and
find out why. If you naturally tend to think of yourself first, override that by
finding out what the other perso n wants first or making the decision to take
turns. Or perhaps you’re acting out of ego consciousness because you used
to d eny your n eeds and desires and now you’re fed up. W hatever thereason, honor your ego’ s messa ges and take action to bring balance to the
situation. Accepting Third Chakra Gifts
Become a shining example of who you are. While you can use your third
chakra gifts to m ove yourself ahead in life, you can also use them to help
make others’ lives better. Y o u can use your inner drive to create a
movement or to protest injustice, to contribute to a charity or cause, or to
start you r own business. Inner p ower is a gift. Y our inner power will allow
you to stand up for your belie fs, defend those who need it, and rise up
against those who might harm you. Gifts of  the Manipura chakra will allow you to set boundaries and be
assertive. These  are all positive aspects that delineate you from me and that
will, in the lon g run, create more positive and fulfilling rela tionships in
every aspect of your life. Healing Manipura
DAIL Y AFFIRMA TION
I stand firm in my personal power as a shining example for others. I am certain of my wants, needs, and desires. Healing the Physical Body
During our time in our mother ’ s womb, we were nourished through the
umbilical cord. W e received all our sustenance through this cord. This
constant nourish ment left us lac king for nothing, and when it got cut, our
journey to separateness in our  physical existence began. The symbolic
moment of the cord cutting  is intimately linked to th ird chakra
development. In  the course of those nine months, we were given everything
we need ed to survive and thrive  on this journey of life on earth. Assuming
we h ave developed normally bo th physically and mentally, we have a bodyand min d that work. In our sepa rateness, we can then figure out our mission
for the next hundred years or so. The trust built i n the first chakra and the desires of the second  chakra
lead us to the drive and power of the third. These three forces come together
to prope l us to work, create the life we desire, and begin to fu lfill our life
purpose. Interestingly, we  continue to receive nourishment from the same area of
the body as before the umbilical cord was cut. The third chakra is the seat
of digestion. A yurveda describes agni, o r the digestive  force, as the ultimate
way to determin e a person’ s he alth. Agni  m eans “fire,” a nd healthy agni
allows us to assimilate the nutrients we consume into vital ener gy to move
through life. Healthy agni also helps us digest emotions and experiences. The hea lth of your digestive fire will determine how you go th rough each
day. In the physical body, you s trengthen your solar plexus chakra through
proper nutrition and exercises to enhance your inner fire. P ROPER  D IGESTION AND  A SSIMILA TION OF  N UTRIENTS
A yurveda teach es much about creating healthy agni. When your agni is
strong, y ou crea te healing chemicals called ojas. W eak ag ni produ ces toxins
called ama. Eat ing clean a nd whole foods helps you create a healthy
digestive system. Refrain from eating processed, artificial, and chemically
produced food. As much as you’re able, eat or ganic food. Balance your diet
by e ating fruits and vegetables that have naturally vibrant col ors, such as
the d eep red and  purple pigments of eggplant, red onions, and to matoes; the
dark gre ens of kale, collard greens, and spinach; or the deep ora nge hues of
pumpkin, butternut squash, oranges, and carrots. For proper digestion, minimize  raw foods, and lightly cook or sauté
vegetables. During meals avoid drinking beverages other than room-
temperature water, and make sure you’re eating in a calm environment. A yurveda also suggests eating freshly cooked food at every meal versus
eating leftovers and reheated food. Y OGA  A SANAS AND  P RANA Y AMA  E XERCISES T O  H EAL THE
T HIRD  C HAKRA
It’ s relatively easy to balance the third chakra through movement and
breathing. Y ou can enhance your digestion and bring health to the Manipura
chakra simply by walking for ten minutes after each meal. T o view a video demo of these exer cises, go to
www. youtube. com/c/MichelleFondinAuthor. Click on the Playlists tab, and select
Chakra Healing Asanas & Pranayamas. Scr oll down the list until you find the one you’r e looking for. Bellows Br eath — Bhastrika :  T ranslated as “bellows breath,” bhastrika  is
a wa y to  create heat in the body. Y ou can also use this breathing technique
if you’re trying to lose weight. T o practice bhastrika, sit on the floor cross-
legged or in a chair with your feet flat on the floor, spine tall, an d shoulders
relaxed. Y ou will be breathing  through your nose with your lips closed. Place your awareness on the are a around your belly button and diaphragm. T o begin, inhale passively through your nose, and exhale forcefully while
contracting your  belly in toward  your spine. Then inhale forcefully as you
puf f out  your belly. Continue to forcefully exhale and inhale in one-second
increments. Y ou can even say quietly to yourself one-two-one-two-one-two. After about ten seconds, take a break and take in a deep inhalation and
exhalation. Then begin a second set of bhastrika. Practice bhast rika for one
to tw o m inutes. When you’re fin ished, it may feel as if you have  done many
sets of abdominal exercises. Boat Po se — Navasana :  S it tall with your knees bent an d feet flat on the
floor. If you’re working on a h ard surface, sit on a folded blanket. Find a
focal point ahead, and fix your  gaze at about eye level. W ith your arms
beside y ou, hold  on to the backs of your thighs. When you feel c entered, lift
your fee t of f the ground. Straigh ten your legs as much as you’re able — it’ s
okay to keep yo ur knees slightly bent if necessary. When you feel ready, let
go o f your thigh s and extend your arms in front of you. Y our torso and legswill be in a V  s ha pe. E ven tho ugh you will b e leaning backward, lengthen
through your back. Hold the p ose as long as you can. T o release from
navasana, hold on to your legs once again and lower your feet toward the
floor. Plank Pose:  Begin on all fou rs with your ha nds right below your shoulders
and your knees about hip-width  apart. Extend your right leg straight back,
and place the ball of your foot down. Then extend your left le g and place
that foot down so that both leg s are straight. Keep your hips level to the
floor; try not to overcompensate by raising your hips too high or sinking
your hip s too low. When you’re doing plank properly, you will feel the
intense fire in your belly. Brea the deeply. If you can


 your present perception can carry you. The
next step is to perform this meditation without the idea of time and space. Let your mind go blank and allow the sensation of time and space, a single
expanding circle, race away from  a point. Hold in your mind both extremes
—the point and the circle —without letting go of either. Don’ t strain or try
to visua lize too hard; this shou ld be as natural as possible. Let the circle
race away from the point until it disappears and you can no longer hold
both things in your awareness.Sense the state of your mind:
Is it open, watching, and alert? Is it reliving the past or anticipating the future? Is it undefended? Did you let your meditation happen, without turning it into something? Do you feel connected? You may notice  any or all of these things—or none. This isn’t a test but a
way to go beyond boundaries. The value of seeing infinity in a grain of sand
is personal: you may feel like laughing or you may feel profoundly quiet,
you may have a beautiful imag e come to mind or a silky emptiness, you
may be ecstatic or inspired. Give it some time—this meditation opens the
mind, easing your old ego boundaries without your having to address them
psychologically. The grain of sand is important. You are using this point of focus to slip
out of the net of time and space. Beyond the net lies openness, which is
pure potential. In that potential everything is possible. It is the door of the
present moment, which leads to eternity. PART TWO: THREADS IN THE  FABRIC OF  LOVE
On the path to love, inspiration  grows. The moments of insigh t that mark
the early  stages of the path are not as profound as those that come with
mature vision. This reflects a change of consciousness, but at the same time
there is a change of reality. Being infinite, spiritual reality is infinitely
flexible. It can accommodate any perspective. All perspectives are valid, yet
those that approach nearer to God contain more of His qualities: truth,
compassion, acceptance, and love. Your consciousness is your contribution to r eality. What you per ceive as r eal becomes r eal. When two people come together in love, they weave a fabric of
consciousness. If the fabric is strong, then both lovers have made it so; each
loving thought and action is a thread added to the fabric. In Sanskrit the
word for “thread” is Sutra,  which also has a metaphysical meaning. A sutra
is an aphorism or formula that expresses some fundamental truth about
consciousness. When Rumi says, “Love is the sea where intelle ct drowns,”he is uttering a sutra. It expresses a truth from his level of aware ness, and at
the same time it weaves truth by adding a thread no one else has added
before. In a mom ent of clarity and insight, Rumi felt within himself that his
intellect no longer struggled against love but was absorbed into it, as if
being drowned in the sea. His sutra reflects that experience and at the same
time evokes it in us as we read it. You and your beloved have privileged moments in which you understand
what your love is. No one else has ever had exactly the same revelations,
because you are unique people. Your inspirations are yours alone, even
though similar insights have been occurring for thousands of years. To
make your revel ations your own is important. You need to know what you
believe, how far you have come on the path together, how much growth you
have shared. Sutras can tell you all these things. The exercise here is to write down your inspirations as they come to you. Love grows the more you talk about it, think about it, and express it. Even
though moments of insight last only an instant, they are touchstones of
something eternal, the relations hip between self and Self. At this moment
your Self wants you to know about love but also about truth, compassion,
trust, acceptance, and devotion. These are the threads from whic h the fabric
of consciousness is woven. Writing sutras. Get yourself a notebook in which you will put your sutras, as well as
record those of others that inspire you. Do not wait to enter only your
inspired thoughts. At any moment spirit is ready to teach you about itself;
you only have to set aside some  time when you feel receptive— taking five
or ten minutes in the early morning works for most people. Sit down  with your pen and paper, and let your mind relax. Do not force
yourself into a state of inspiration, but have the intention to express what
you know. I don’t mean the information in your brain but what you know
from your heart—a spark of truth, a message from your Self. If words don’t
come so easily at first, you may want to start with a standard opening, such
as “Love is...” or “My Self wants me to know that....” After a little
practice, howeve r, you won’ t be able to stop writing—once communication
starts, it tends to pour out.The purpose of your sutras isn’t to sound poetic or wise but simply to
express where you are. Most of us cannot equal the brilliance of Rumi, but
our state of awareness is just as true for us as his was for him. The beauty of
recording your spiritual vision is that you will have the immense pleasure of
watching it grow. Each thread is valuable; none can be taken out of the
fabric of love without loss. Therefore keep in mind the preciousness of your
own awareness, and let your inspirations be a way to claim your spiritual
life as your own. THE P ATH to LOVE
The following are some sutras I have written over the past year in my own
notebooks. I wrote them in spare moments, on airplanes, waiting for lost
luggage, or sitting outside by the sea on sunny days when I wanted to be
with my Self and hear its voice. There are nearly a hundred sutras here, a
good harvest from a very busy year, and I was surprised, once I read them
all, how comple tely they express the material in this book. Thus they are
like crystals from which whole pages sprouted and grew. I do not of fer them
for you to read in one sitting, but all are given here to mark the progress of
one soul as it unfolded over a short span of time. If I could wish one thing
for myself, it would be that I weave this fabric of consciousness forever—
what is more thrilling than the prospect of truths you do not yet know? LESSONS FOR  LOVERS
Three things are absolute and cannot be destroyed: awareness, Being, and
love. You will be in love when you know that you are love. Love is the impulse of evolution that expands life. Any desire to grow is following the flow of love. If you block your desires, you block your natural avenue of growth. Growth is the willingness to let reality be new every moment.Love is the beginning of the journey, its end, and the journey itself. The path of love is everywhere and nowhere. There is no place you can go
that is devoid of love and no place you can leave that is not already love. Love is based not on how you act or feel but on your level of awareness. In duality love comes and goes; in unity there is only love. Personal love is a concentrated form of universal love; universal love is an
expanded form of personal love. Loving another person is not separate from loving God. One is a single
wave, the other is the ocean. The mind judges what is good or bad. Love brings only good. All prayers are answered. The ones answered the fastest are prayers for
understanding. Desires are fulfilled according to your level of awareness. When awareness
is pure, every desire is fulfilled completely. A prayer is a request made from a small part of God to a lar ge part of God. Dreams come true when they are held quietly in the heart. Don’ t tell your dreams to the world—whisper them to love. From a pure heart, anything can be accomplished. If you ask what the
universe is doing, it is eavesdropping on your every desire. Everything is the same spirit watching itself through the eyes of dif ferent
observers. Love is everywhere, but in some places it is blocked by fear. What does not contain love must contain an illusion.Pierce through all your illusions and you will discover that you are only
love. Other people are mirrors of your own love. In reality there are no others,
only the Self in other forms. Separation is merely an idea. At its core, reality is unity. When you blame and criticize others, you are avoiding some truth about
yourself. Everything in the outer world contains a message about the inner world. The sights and sounds of nature are reminders of a loving creation. Real change is accompanied by a new insight. Insight is an impulse of love dissolving some old imprint. Insights bring truth, which is love in action. Love is like water. If it doesn’ t flow, it stagnates. If you create any open space within yourself, love will fill it. Contemplate love every day. Loving reflections make the heart grow. Love takes many forms—it is up to you to choosewhich you wish to
express. The highest expression of love is creativity. Innocence is the ability to give and receive love without holding on. To love innocently is to allow


 in nostalgia. The Chinese poet Wu-Men counsels:
Ten thousand owers in spring,
the moon in autumn,
A cool breeze in summer,
snow in winter—
If your mind is not clouded by unnecessary things,
this is the best season of your life. If the balance between heart  and mind is disturbed, especially if
the subtle feeling level has been destroyed, there begins a process
we call rationalization. Why am I not happy at this very moment? “I’m too busy now. I’ll be happy when I’m successful.”
“Today’s not a good day; I’ll be happy tomorrow.”
“I can’t be happy with you, you’re not up to my standards.”
“Others need me so much that I have to be responsible.”
“Life is less risky if you are good and measure up to the
norm.”
“I’ll be happy when I get what I want.”In each phrase  one hears the victory of the head over the heart. Being happy is no longer immediate; it has become a distant or near
prospect, an idea rather than a feeling. In meditation the yogi tries
to clear a path for feeling, removing “unnecessary things ” from his
mind so that he can actua lly experience the bedrock of inner
satisfaction that all the ancient scriptures declare to be our
birthright. Whenever a person succeeds in joining head and heart,
that is Yoga. The reward of this union is immense: every moment
will become the best in the person’s life. A yogi balance s the qualities of intellect and feeling, but I often
think of him as a protester on behalf of the heart. Surrounded by
people (even in India) who pursue achievement without gaining
fulllment, he chooses fulllment rst. He will not let the mind rob
him of the subtle feelings of joy that come as freely as leaves blown
by the wind and are as easily swept away. The Mystery of Elaine
I sat on the edge of the emergency stretcher looking down at
Elaine in baement. It was midnight, and we had just had her
rushed from our clinic to the hospital with uncontrollable vomiting
and severe abdominal bleed ing. The crisis had erupted with little
warning. When Elaine became my patient two weeks earlier, her complaint
had been menorrhagia, or excessive menstrual bleeding. This
condition, which caused acute pain during her periods and lasted
for as long as fteen days a month, had persisted for more than a
decade. There was also a secondary complaint, which, combined
with the rst, made her mysterious in my eyes. Althoug h she had
never given birth, Elaine spontaneously secreted milk from her
breasts, a condition called galactorrhea. Medically speaking, these two symptoms are contradic tions of
each other. A particular pituitary hormone, prolactin, could have
caused her milk secretions, but another major eect of prolactin is
to stop the period. To compound matters, Elaine’s tests failed to
reveal any abnormalities in her hormone levels. I had beenpondering various explanations for her condition when she suddenly
suered this midnight attack. The young Indian doctor who was on call at our clinic that night
had sounded panicky when he phoned me, reporting that Elaine had
vomited twenty times in less than three hours. He notice d a droop
in her left eyelid and a slight facial tic, which made him fear some
kind of brain incident. He guessed that a tiny tumor, probably in the
pituitary, was beginning to hemorrhage, and he therefore had had
no choice but to get her into an ambulance as fast as possible. Now Elaine was no longer in pain and lay on the stretcher
sedated. Her symptoms had receded as unexpectedly as they had
begun, and a CAT scan, much to my relief, disclosed no sign of a
brain tumor. Incredibly, her entire sheaf of test results still indicated
that she was perfectly healthy. Nothing made any sense. As Elaine slept, I looked down at her worn, drawn face. It
occurred to me that this was the most relaxed I had ever seen her. In
her rst oce visit she had presented herself as a secure, successful
businesswoman. She owned her own public relations rm, with
twenty employees under her (they were all men, she took pains to
inform me). Whatever lay beneath this condent persona, I wasn’t
going to nd it that night. I scheduled an oce appointm ent on her
chart and in the meantime called her family doctor in Houston to
see if he could clue me in. He was not encouraging. “Elaine?” he said. “There’s nothing wrong with her, not that I
have ever been able to nd. She has had about sixty of these attacks
in the past ten years”—Elaine had neglected to tell me that when
she came up to Boston—“and I recently told her that there was
nothing more I could do.”
I asked him for his best guess at an accurate diagnosis. “Hysteria,”
he shot back. “No doubt in my mind. You’ll never be able to shake
her of this thing, but good luck trying.” With obvious satisfaction he
abruptly ended the conversation. The next morning I asked Elaine about the previous attacks. Looking embarrassed, she admitted that these had occurred o and
on for fteen years, dating from when she rst got married. Did she
have a happy marriage? She turned red and looked away. “I wasraised a strict Catholic, and I feel I have a duty to remain in this
marriage. Happy? My husband treats me very well, and I respect
him as a good man.” It turned out that because of a preexisting
organic condition, her husband had never been able to have
intimate relations with her. She described their current relationship
as caring and close but platonic. “Do you know what your doctor in Houston thinks is wrong with
you?” I asked. She answered angrily, “He thinks I’m hysterical, of course. I’m
sure he told you that.”
“Do you know  what is mean t by the term hysteria?” I asked. She
admitted that she had only a vague idea. “I’m not a psychiatrist,” I
said, “but in layman’s terms, an hysteric is someone who is the
victim of self-deception. He presents all the signs of a physical
illness and is completely convinced by them, yet no one else can
nd a ‘real’ cause for his symptoms. On the other hand,  deceiving
yourself can also be considered a real cause in its own way.”
Whereas the word “hysteric” had deeply oended her, I noticed
that Elaine looked interested in the line of explanation we were now
pursuing. “People nd numerous reasons for deceiving themselves,”
I continued. “You’ve already mentioned that your marriage lacks
certain types of normal fulllment, such as having sexual relations
with your husband and becoming a mother. Your doctor has
concluded that your symptoms are basically born out of frustration. I don’t know how frankly you can talk to your husband, but I’m sure
you’ve made all these connections on your own already.”
She said nothing, which I took to be assent. She was extremely
startled, howe ver, by my next words. “You’re not an hysteric,
Elaine. I think there’s a aw in your doctor’s reasoning. The fact is
that you are quite conscious of what is missing in your life, which is
not true of a deeply deceived  person. I would feel more comfortable
if we dropped the psycholog ical jargon and looked at your problem
much more directly.”
“What do you mean?” she asked nervously. “Let’s start with a very basic thing,” I replied. “How do you feel at
this moment?”“Right now?”
“Yes. What word would describe Elaine right now?”
“Empty,” she said without hesitation. “But I have lived with that
for a long, long time.”
“Why?” I asked. She looked at me hard. “Do you think I have a choice? That’s just
the way I feel.”
“Does feeling that way make you happy?” I asked. “You may not believe this,” she said, “but I think I’m basically as
happy as the next person.”
“Really?” I asked. “You just said you feel empty much of the time. A lot of people  feel that way, or are afraid that they feel that way,
but a lot of people don’t.”
“How do you feel?” she asked. “Can’t you tell?”
“Well, no. How could I?”
“I’m giving it o.”
“You are?”
“Sure,” I said. “In my tone of voice, the look in my eyes, and in
many other subtle ways, I give o feelings, just as you and all other
people do. We are having a conversation in feelings, though it may
be taking place below the verbal level. Right now I feel interested in
you. I am worried about why we can’t explain what is happening to
you, and at the same time I must admit that I am excited by
exploring your emotions. It’s an intimate moment.”
Elaine didn’t comment. “Can’t you sense those feelings?” I urged. “Don’t you have much the same ones?” She nodded


genated fats can't be properly broken down by the body's digest ive
enzymes, adding to the body's toxic load. Margarine, bei ng a chemically -treated vegetable oil with artificial yellow color and
artificial flavorings to make it seem like butter, also releases free radicals in the body that accelerate ageing. So, to avo id the
dangers of eating cholesterol -containing butter, peop le eat something far worse for them! There are severe inconsistencies with the entire "cholesterol -is-evil" theory. Ethnic groups like the Danes, who eat enormous
quantities of cholesterol -containing foods, have little circulatory disease. Actually, the li ver itself produces cholesterol; it's
presence in the blood is an important part of the body chemistry. Cholesterol only becomes a problem because of deranged body
chemistry due to the kind of overall malnutrition Americans usually experience on their junk  food diets. Avoiding cholesterol in
foods does little good, but eating a low -fat, low -sugar, complex -carbohydrate (whole foods) diet high in minerals does lower blood
cholesterol enormously. Actually, high quality fresh (not rancid) butter in moderate qu antities is about the finest fat a person could eat. But high quality
butter is almost unobtainable. First of all, it has to be raw, made from unpasteurized cream. Second, butter can contain very  high
levels of fat -soluble vitamins, but doesn't have to. Vi tamin -rich butter's color is naturally bright yellow, almost orange. This color
does not come from a test tube. Pale yellow butter as is found in the commercial trade was probably almost white before it wa s
artificially tinted. Butter from grass -pastured c ows naturally changes from yellow -orange to white and back again through the year
as the seasons change. Spring grass, growing in the most intense sunlight of the year contains very high levels of chlorophyl l and
vitamins. Cows eating this grass put high l evels of vitamins A and D into their cream, evidenced by the orange color of vitamin A. By July, natural butter has degraded to medium -yellow in color. By August, it is pale yellow. Industrial dairy cows fed exclusively
on hay or artificial, processed feed s (lacking in these vitamins), produce butterfat that is almost white. I prefer to obtain my butter from a neighbor who has several dairy cows grazing on fertile bottom land pasture. We always fre eze a
year's supply in late spring when butter is at its be st. Interestingly, that is also the time of year when my neighbor gets the most
production from her cows and is most willing to part with 25 pounds of extra butter. In general, fats are poor foods that should be avoided. Their ratio of nutrition to calori es is absolutely the worst of all food types,
except perhaps for pure white sugar, which is all calories and absolutely no nutrition (this is also true for other forms of sugar. Honey, too, contains almost no nutrition.). Gram for gram, fats contain many m ore calories than do sugars or starches. Yet gram
for gram, fats contain virtually no nutrition except for small quantities of essential fatty acids. The perverse reason people like to eat fats is that they are very hard to digest and greatly slow the dige stive action of the stomach. Another way of saying that is that they have a very high satiety value. Fats make a person feel full for a long time because their
presence in the stomach makes it churn and churn and churn. Fats coat proteins and starches and delay their digestion, often
causing them to begin fermenting (starches) or putrefying (proteins) in the digestive tract. The best fats contain high levels of monosaturated vegetable oils that have never been exposed to heat or chemicals –like virgin
olive oil. Use small quantities of olive oil for salad dressing. Monosaturated fats also have far less tendency to go rancid than a ny
other type. Vegetable oils with high proportions of unsaturated fats, the kind that all the authorities push because they con tain no
cholesterol, go rancid rapidly upon very brief exposure to air. The danger here is that rancidity in vegetable oil is virtual ly
unnoticeable. Rancid animal fat on the other hand, smells "off." Eating rancid oil is a sure -fire way to accelerate ageing,  invite
degenerative conditions in general, and enhance the likelihood of cancer. I recommend that you use only high -quality virgin olive
oil, the only generally -available fat that is largely monosaturated. (Pearson and Shaw, 1983)
When you buy vegetable o il, even olive oil, get small bottles so you use them up before the oil has much time being exposed to air
(as you use the oil air fills the bottle) or, if you buy olive oil in a large can to save money, immediately upon opening it,  transfer
the oil to pin t jars filled to the very brim to exclude virtually all air, and seal the jars securely. In either case, keep now -opened, in -
use small bottles of oil in the refrigerator because rancidity is simply the combination of oil with oxygen from the air and this
chemical reaction is accelerated at warmer temperatures and slowed greatly at cold ones. Chemical reactions typically double in speed with every 10 degrees C. increase in temperature. So oil goes rancid about six t imes
faster at normal room temperature than  it does in the fridge. If you'll think about the implications of this data you'll see there are
two powerful reasons not to fry food. One, the food is coated with oil and gains in satiety value at the expense of becoming
relatively indigestible and produc tive of toxemia. Secondly, if frying occurs at 150 degrees Centigrade and normal room
temperature is 20 degrees Centigrade, then oil goes rancid 2 to the 13th power faster in the frying pan, or about 8,200 times  faster. Heating oil for only ten minutes in a hot skillet induces as much rancidity as about 6 weeks of sitting open and exposed to air at
room temperature. Think about that the next time you're tempted to eat something from a fast food restaurant where the hot fa t in
the deep fryer has been reactin g with oxygen all day, or even for several days. Back to butter, where we started. If you must have something traditionally northern European on your bread, you are far bette r off
to use butter, not margarine. However, Mediterranean peoples traditionally d ip their bread in high -quality extra -virgin olive oil that
smells and tastes like olives. It’s delicious, why not try it. But best yet, put low -sugar fruit preserves on your toast or develop a
taste for dry toast. Probably the finest use for butter is melt ed over steamed vegetables. This way only small quantities are needed
and the fat goes on something that is otherwise very easy to digest so its presence will not produce as many toxins in the di gestive
tract. Milk, Meat, And Other Protein Foods
Speaking of butter, how about milk? The dairy lobby is very powerful in North America. Its political clout and campaign
contributions have the governments of both the United States and especially that of Canada eating out of its hand (literally),
providing the dair y industry with price supports. Because of these price supports, in Canada cheese costs half again more than it
does in the United States. The dairy lobby is also very cozy with the medical profession so licensed nutritionists constantly
bombard us with "d rink milk" and "cheese is good for you" propaganda. And people naturally like dairy foods. They taste good and are fat -rich with a high satiety value. Dairy makes you feel full for a
long time. Dairy is also high in protein; protein is hard to digest and this too keeps one feeling full for a long time. But many
people, especially those from cultures who traditionally (genetically) didn't have dairy cows, particularly Africans, Asians and
Jews, just do not produce the enzymes necessary to digest cows milk. Some individuals belonging to these groups can digest goats
milk. Some can't digest any kind except human breast milk. And some can digest fermented milk products like yogurt and kiefer. Whenever one eats a protein food that is not fully digestible, it put refies in the digestive tract, with all the bad consequences
previously described. But no one, absolutely no one can fully digest pasteurized cows milk, which is what most people use because they have been ma de
to fear cow -transmitted diseases and/or they are forced to use pasteurized dairy products by health authorities. I suspect drinking
pasteurized milk or eating cheese made from pasteurized milk is one of the reasons so many people develop allergic reactions to
milk. Yet many states do not allow unpast eurized dairy to be sold, even privately between neighbors. To explain all this, I first
have to explain a bit more about protein digestion in general and then talk about allergies and how they can be created. Proteins are long, complex molecules, intricat e chains whose individual links are amino acids. Proteins are the very stuff of life. All living protoplasm, animal or plant, is largely composed of proteins. There are virtually an infinite number of different proteins
but all are composed of the same few  dozen amino acids hooked together in highly variable patterns. Amino acids themselves are
highly complex organic molecules too. The human