effect within the respiratory and urinary tracts. SeedsPinus sylvestris (Pinaceae)
Scots Pine
Description Coniferous tree growing to
100 ft (30 m). Has reddish-brown bark, pairs of
fine, needle-like leaves, yellowish buds in winter,
and oval to conical cones. Habitat & Cultivation Native to mountainous
regions of Europe and north and west Asia, Scots
pine is now found throughout the northern
hemisphere. The leaves are gathered in summer. The stems are usually harvested when the tree
is felled. Parts Used Leaves, branches, stems, seeds,
essential oil. Constituents The leaves of Scots pine contain
a volatile oil (consisting mainly of alpha-pinene),
resin, and bitter principles. History & Folklore Pine oil is added to
disinfectants and other preparations. The distilled
resin produces turpentine. Medicinal Actions & Uses Scots pine leaves,
taken internally, have a mildly antiseptic effect within
the chest, and may also be used for arthritic and
rheumatic problems. Essential oil from the leaves Piper angustifolia (Piperaceae)
Matico
Description Perennial shrub reaching 23 ft (7 m). Has deeply veined aromatic lance-shaped leaves,
spikes of tiny yellow flowers, and small black fruit. Habitat & Cultivation Matico is native to
mountainous regions of Bolivia, Peru, and Ecuador. It is found in the wild and widely cultivated in these
and other countries in tropical South America. The
leaves are gathered throughout the year. Parts Used Leaves. Constituents Matico contains a volatile oil
(including camphor, borneol, and azulene),
alkaloids, tannins, mucilage, and resins. History & Folklore Matico was and is
used by Andean and Amazonian people as a
wound-healing remedy and urinary antiseptic. European settlers learned of it in the19th century
and it became an official drug in some South
American pharmacopoeias. Medicinal Actions & Uses Matico is an
aromatic stimulant, diuretic, and astringent used
extensively for gastric and intestinal problems,
including peptic ulcers, diarrhea and dysentery. US_246-265_Pergularia_Extensa_Salvia_Sclarea.indd   249 17/03/16   4:01 pm
250
other medicinal plantsPiP er betle
It is commonly used in South American herbal
medicine for internal bleeding, particularly within the digestive tract—for example, rectal bleeding and hemorrhoids. It is also taken for bleeding in the urinary tract. Applied externally, a decoction  of matico makes a valuable remedy for minor wounds, sore and inflamed skin, and insect bites and stings. The decoction may also be used as either a mouthwash or a douche. Piper betle (Piperaceae)
Betel
Description Slender climbing vine growing to
16 ft (5 m). Has heart-shaped leaves, tiny yellow-green flowers, and small spherical fruit. Habitat & Cultivation Betel is native to
Malaysia and southern India. It is widely cultivated in much of southern Asia, East Africa and Madagascar, and the Caribbean. The leaves are gathered throughout the year and dried for extracts or  to use whole.Habitat & Cultivation Native to
southwestern India, pepper is now cultivated in tropical areas around the world. The fruit is harvested from plants that are at least 3 years old. Green peppercorns are picked unripe and pickled,
black peppercorns are picked unripe and dried,
red peppercorns are picked ripe and dried, and
white peppercorns are picked ripe and soaked  in water for 8 days before drying.the incidence of cancer of the mouth and tongue. Ironically, the habit of chewing betel leaves is now giving way in many regions to cigarette smoking. Medicinal Actions & Uses Betel leaves
are chiefly used as a gentle stimulant, since they apparently induce a mild sensation of well-being. They also affect the digestive system, stimulating salivary secretions, relieving flatulence, and preventing worm infestation. In many Asian traditions, including Ayurvedic medicine, betel leaves are thought to have aphrodisiac and nerve tonic properties. In Chinese herbal medicine,  betel root, leaves, and fruit are sometimes used  as a mild tonic and stomach-settling herb. The  root has been used with black pepper (P. nigrum,  below) or jequirity (Abrus precatorius, p. 158)  to produce sterility in women. Caution The observed increase in the occurrence
of oral cancers in regular users makes it unwise to chew betel. Parts Used Leaves, root, fruit. Constituents Betel leaves contain up to
1% volatile oil (including cadinene, chavicol, chavibetol and cineole). As with many volatile oils, the percentages are variable. Malaysian samples have been shown to contain up to 69% chavibetol. History & Folklore Betel leaves, wrapped
around areca nut (Areca catechu) and lime  (Citrus aurantiifolia), are known to have been chewed in India and Southeast Asia for several thousand years. Betel leaves are described in the Mahavasama, the most ancient Sri Lankan text. Chewing quickly produces a red-stained saliva and does not, despite what is commonly thought, lead to blackened teeth. However, long-term use of betel leaves and areca nut is considered to increase Betel leaves, traditionally chewed with areca nut and lime,
give a mild sensation of well-being.Pepper, here drying after the harvest, is still highly valued both medicinally and in cooking. Parts Used Fruit, essential oil. Constituents Pepper contains a volatile
oil (including beta-bisabolene, camphene, beta-
caryophyllene, and many other terpenes and sesquiterpenes), up to 9% alkaloids (especially piperine, which is largely responsible for the  herb’s acrid taste), about 11% proteins, and  small quantities of minerals. History & Folklore Cultivated as a spice and
a medicine since ancient times, pepper was a vital commodity in world trade for thousands of years. Attila the Hun is reputed to have demanded
3,000 lb (1,360 kg) of pepper as ransom during  his siege of the city of Rome (408 ce). Medicinal Actions & Uses The familiar sharp
taste of pepper reflects the stimulant and antiseptic effect it has on the digestive tract and the circulatory system. Pepper is commonly taken to warm the body, or to improve digestive function in cases  of nausea, stomachache, flatulence, bloating, constipation, or lack of appetite. The essential oil eases rheumatic pain and toothache. It is antiseptic and antibacterial, and reduces fever. Research Piperine, the main active constituent
within black pepper, has significant therapeutic benefits, with a 2012 research paper listing "immunomodulatory, antioxidant, antiasthmatic, anticarcinogenic, anti-inflammatory, antiulcer and antiamebic properties." Piperine appears to aid the absorption of herbal and chemical medicines, e.g. curcumin (from turmeric, Curcuma longa, see  p. 90), and in some cases, to slow their clearance by the liver. Caution Do not take the essential oil internally
without professional supervision. Self-help Use  Back pain, p. 313. Piper nigrum (Piperaceae)
Pepper
Description Perennial woody climber growing
to about 16 ft (5 m). Has large oval leaves, spikes  of small white flowers, and clusters of small round fruits, which ripen from green to red.Piper cubeba (Piperaceae)
Cubeb
Description Climbing evergreen perennial
growing to 20 ft (6 m). Has oval to oblong  leaves, small flowers forming spikes, and round  brown fruit. Habitat & Cultivation Native to Indonesia,
cubeb is cultivated in much of tropical Asia, especially in the shade of coffee bushes (Coffea arabica,  p. 192). The fruit is gathered when immature. Part Used Fruit. Constituents Cubeb contains a volatile oil
(up to 20%), a bitter principle (cubebin), an  alkaloid (piperidine), resin, and fixed oil. Medicinal Actions & Uses Like other
members of the pepper family, cubeb has a significant antiflatulent and antiseptic action. The fruit is used medicinally as a means to counter infections of the urinary tract, and has been taken in the past as a treatment for gonorrhea. In addition, the fruit is helpful in relieving digestive problems such as flatulence and bloating. Cubeb  is occasionally employed as an expectorant in the treatment of chronic bronchitis. Cautions Cubeb should not be taken by people
suffering from kidney disease or inflammatory conditions of the digestive tract. US_246-265_Pergularia_Extensa_Salvia_Sclarea.indd   250 26/02/16   12:47 pm251 other medicinal plantsPlumbago zeylanica
the gum resin being useful in treating and preventing
atheroma (fatty deposits in the arteries), to have
antifungal and liver-protective activity, and to aid in
conditions such as arthritis and gout. Related Species The pistachio is produced by


Occasional itching skin Occasional nausea
Occasional rash or hives but not often
Occasional stomach ache
Occasional sweating
Rumbling or growling of intestines sometimes
Seldom get motion sickness
Seldom have diarrhea
Seldom have insomnia
Seldom have spells of sneezing
Sour stomach sometimes
Typical Characteristics of Balanced Metabolizers:
Actions are occasionally extreme or explosive
Normal alertness
Occasionally get angry
Occasional periods of fatigue
Sometimes experience belching
Normal bowel movements
Eyes are set normally in sockets
Normal thickening on soles of feet
Average size chests
Face colors are normal — not white or red
Sometimes have stomach pains
Seldom have constipation
Like a wide variety of food
Sometimes have dreams
Have a fair amount of drive
Hair is not too oily or too dry
Skin is not too oily or too dry
Like fruit, but also like meat
Normal endurance
Eyelids — eye slits normal
Fall asleep within a reasonable length of time
Normal amount of sexual passion
Don’t mind exercise when there is time to do it
Gums have normal color tone — not too light or too pink
Seldom have hoarseness
Don’t get hungry between meals
Have coffee occasionally
Normal initiative and energy
Normal stools — not hard or loose
Very seldom need laxatives
Get started in morning without too much trouble
Occasionally cough up mucus
Once in a while do things on impulse Sometimes have a sense of ill health
Eyes have very little sensitivity to strong light
Like all kinds of salad dressings
Saliva is normal — not too thick or thin
Occasionally need extra sleep
Occasional splitting of nails
Seldom, if ever, have mood changes
Handle stress fairly well
Voice is normal — not low or high pitched
Don’t worry much
Normal size bowel movements
Skin is not too thick or thin
Occasionally have reaction to shots or injections
Handle quite a bit of pain
Fair muscle tone
Don’t get excited easily
Stable but occasionally run out of energy
General Nutritional Guidelines for Balanced Metabol izers (Group C)
Balanced metabolizers have different needs and requ irements depending upon which type they
are. Generally however, they do well on a large var iety of food. Metabolic Type Three
Type Three metabolizers are balanced metabolizers. That is, their sympathetic and
parasympathetic nervous systems are functioning in balance equally well. However, Type Three
metabolizers come with bodies that are very ineffic ient. No matter what foods or supplements
they take in, they are generally only going to use about 10% to 15% of them. Type Three
metabolizers find it difficult for their individual  cells to obtain adequate nutrition. All refined,
processed, synthetic foods and food additives must be avoided at all times. Type Three
metabolizers of necessity must take larger quantiti es of nutritional supplementation to maintain
their nutritional health than any other type. They must eat food prepared in such a manner as to
be easily digested. They should have a wide variety  of foods, which enables them to get the wide
spectrum of nutrients their bodies require. Type Three (and Six and Seven) metabolizers are gen erally those with the poorest health. They
have to keep constant vigilance over their diet and  supplements. Generally they have inherited
weak, defective bodies and very rarely will they ev er have good health and feel really well if
they are not extremely cautious. Unfortunately, due to the stress of modern living a nd agribusiness, more and more Americans
who have inherited good bodies have so exhausted an d destroyed their bodies that they are now
functioning in the Type Three (or Six and Seven) ra nge. It would take supreme effort to rebuild
and repair these bodies and put them back into norm al optimum health again. Metabolic Type Eight
Type Eight metabolizers account for the greatest nu mber of people. More Americans are Type
Eight than any other metabolic type. Type Eight met abolizers have fairly healthy bodies. Their
bodies can adapt to a wide variety of stresses and yet remain stable. Their autonomic nervous
systems also have a wide range of adaptability. Typ e Eight people need a wide variety of foods
each day. This permits them to attempt to obtain a large variety of nutrients required to operate
their bodies efficiently. Nutritional supplements, like their food, must cover a wide spectrum. Metabolic Type Nine
Type Nine metabolizers are in the balanced class — their sympathetic and parasympathetic
nervous systems work equally well. This type is the  most difficult to understand. If these people
had a choice, they would always prefer cooked food. Working with these people through the
years has led to the conclusion that they truly can not do well on raw foods. Evidently they have
mutated to the point that they need cooked food to be satisfied. They generally require 70%
cooked food and can comfortably handle 30% raw food. Type nine metabolizers do best when
they can eat at Smorgasbord three or four times a w eek. In other words, if they eat a little of
everything, they function best. Metabolic Type Ten
Type Ten metabolizers are the people with balanced and super efficient metabolisms. They need
a wide variety of foods and supplements, but they d o not require a large quantity of anything. Their bodies are so incredibly efficient that they need very small amounts of food. If they eat a
normal meal, they feel more than satisfied. They ca n eat half as much as any other metabolic
type. They do well on any food but often prefer raw  fruits, vegetables, whole grains and
unpasteurized goat cheese. Recap of The Ten Types of Metabolism
Vegetarian Types
Type 1  — Needs no animal products at all. Can live entire ly on fruits, vegetables and nuts. Type 4 — Needs some animal products such as fish, chicken,  eggs and unpasteurized goat
cheese several times a week. Type 6  — Combination of Types 1 and 4, but has horrible m etabolism. Needs more food to
make up for lack of absorption. Carnivore Types
Type 2  — Needs meat up to 14 ounces a day, preferably bee f. Has little or no energy unless they
eat meat. Type 5  — Needs meat to feel good, but less often, perhaps  2-3 times a week. Type 7  — A cross between Types 2 and 5 but with a horribl e metabolism. Balanced Types
Type 3  — Has horrible metabolism. Only absorbs 15% of wha t he or she eats. Feels so bad that
they often wish they were dead. Type 8  — Normal balanced metabolism. Can eat and benefit from all foods, provided they are
wholesome. Type 9  — Needs 70% cooked food in diet. Hates raw food. Type 10  — Super-efficient metabolizer. Needs very little f ood and sleep, yet feels terrific. How To Order Dr. Kelley’s Self-Test for the Differe nt Metabolic Types
Dr. Kelley developed his Self-Test for the Differen t Metabolic Types to help bridge the gap of
research to practical application. He realized that  the overall state of health of this nation could
no longer be maintained acceptable unless the nutri tional needs of the people were brought into
immediate and sharp focus. No one (doctor or patien t) knows what a well-balanced meal is. Doctors have not been trained along these disciplin es, nor do they have the time or inclination to
educate themselves in these areas. In order to make the most efficient use of research  data, it must be related and applied directly to
each individual to meet his specific needs. The pro blem then arises as to which data is significant
for each patient. Dr. Kelley had to develop a syste m to accomplish this. It was decided that the
most practical system would be an extensive questio nnaire: Dr. Kelley’s Self-Test for the
Different Metabolic Types. The test is bound in a b ook that contains hundreds of health
questions. It includes complete instructions so you  can score the results yourself (the results are
compiled on an as-you-go basis during the completio n of the questionnaire). Taking the time (it takes a few hours) to complete the questionnaire will tell you whether you are
a meat-eater, a vegetarian, or have a balanced meta bolism. It will tell you which types of meats,
fruits, and vegetables you should eat. Furthermore,  it will tell you what supplements you should
take, and, perhaps even more important, which you s hould avoid. When you complete the questionnaire and follow the directions at the end of the book for scoring
your answers, you will know where your body, at the  present time, is functioning. There are
three main metabolic types (Vegetarian, Carnivore a nd Balanced), and a number of sub-types
(three in Vegetarian, three in Carnivore and four i n Balanced). Each person will know exactly
which of the three main types they are functioning in and also which sub-type. After one follows the nutritional guidelines at the  back of the questionnaire for their metabolic
type for a few weeks or months they will want to ta ke the Self-Test again to determine if their metabolism has switched to another type. Everyone s hould recheck their metabolic type every
six months to a year, because it can change. If and  when it does,


 paragraph. Wow. So the answer here, in any unwelcome and difficult situation where thin gs are
changing rapidly, is to stop and think. That whole process does not take long, by the way. Seconds, at most. Your mind is an amazing instrument. It can weigh all the options that are
before you in nanoseconds and come up with a response. Yet it does  take time. Response
takes time, reaction  is instantaneous. Of course, it will do you little good to “stop and think” if your thoughts are based in
Imagined Truth. Then your responses will be not much more elevated than raw reactions. If
the passengers on that plane imagined that this was “it,” this was the end, they were going
to die, even if the plane landed safely on the water, they were soon going under, etc., etc.,
etc., panic would have ensued. Not enough can be said about the captain and the crew of
that airliner, who kept people calm, cool, and collected. So the trick is to raise your consciousness from the lowest to the highest level of
awareness, no matter what is going on  around you. Remember, reactions  are instinctive,
responses  are thought out. That is, thoughts pushed outward. Yet your thoughts have no shape or form or substance. They are as wisps of smoke. Not
even that. They are less than smoke. They are simply ideas  you hold. So, how to deal with
that...? The funny thing about ideas is th at they don’t even have to be true to seem real. When it
comes to a thought, your mind does not know the difference between what is real and what
is imagined, between what is happening “now” and what was happening “then,” between
what is factually “true” a nd what is obviously “false.”
So it is that you can watch a scary movie and your mind accepts the data as real,
instructing your body to respond accordingly. Your heart starts racing, your breath
becomes short, you may even perspire. Likewise, you can see a sensual photograph and
experience bodily responses —even while knowing that the observed image is just a
picture. It’s what your mind does  with the data, not the data itself, that produces your
reaction. The event and your reality about it are not the sam e.
Your mind really is a mechanism. It is like a computer. Your laptop doesn’t “care” about
things, it merely responds to input —and to what has been put into it previously. There is a
famous acronym used by computer techs: GIGO. It means, “Garbage In, Garb age Out.”
Your mind operates in exactly the same way. It responds automatically to what you put
into it —and if what you put into it is faulty data (that is, not based in Observed Reality or
Ultimate Reality), your mind will come to faulty conclusions. Now,  if you base your response  on such conclusions, you could be preparing yourself for
a journey to emotional hell. (Which is where you might be right now.) You could find
yourself embroiled in thoughts having nothing to do  with what is true. And it won’t eve n
matter to you —because you will not know  that your thoughts are not true. Until you do. That’s what this conversation is all about. What we are up to here is repeating,
repeating, repeating the same thing; inputting, inputting, inputting the same data. Yo ur
mind does  respond automatically to what you put into it —so what this book is about is
putting into your mind what you want it to respond to automatically. I just said, if what you put into your mind is faulty data (that is, not based in Observed
Reality  or Ultimate Reality), your mind will come to faulty conclusions. The reverse is also
true. If what you put into your mind is accurate  data (that is, based in Observed Reality or
Ultimate Reality), your mind will come to accurate conclusions. This will eli minate all
manner of grief and anguish, turmoil and suffering, anger and fear from your life. So keep up with me now. As my mother used to say, “There’s a method to my madness.”
This is all going to start coming together very quickly and you’re going to se e the elegance
of the design, the perfection of how this all fits into one pattern, as you deal with the
changes you are having to face now. (If you have some questions, or there’s something you’d like explained a little more fully,
I invite you to go at a ny time to www.ChangingChange.net  and see if you can find out what
you need to know. Remember, this is a joint exploration. This is not like most books... read
it and “get it” or not. This is a new kind o f literature. This is living  literature. So for heaven’s
sake, don’t plow ahead here if your head is spinning and you need some help right now.) Your thoughts create your emotions. We’ve now firmly established that. This means that
you are creating your emotions. This is another very important piece of information. I can’t
say it enough. Most people don’t think they create  their emotions. They think they just have  them. Like
snowflakes or raindrops, they fall out of the sky. People ofte n say that they were just
overcome  by emotion. In fact, emotions are chosen. The mind decides  to feel a certain way. Emotions are an Act
of Will. Wow, that’s tough. That’s a tough one. That’s very difficult for people to accept. You
accept this and suddenl y you’re responsible for everything; for how you feel, for how you
act with others as a result of how you feel... so when people hear this, they look for an
“out.”
(“There must be some  way in which I am not responsible for how I’m feeling. I mean, I
can see that I’m responsible for what I do with my feelings, but my feelings themselves? C’mon! I can’t be responsible for that. I feel the way I feel, dammit, and that’s just my truth.”)
Have you ever told yourself some version of that? Yet the human race ca n never evolve
until we see the role we all play in the creation of our emotions. So I will repeat: emotions
are chosen. The mind decides  to feel a certain way. Emotions are an Act of Will. Now I will concede this much: your mind does what it does so fast  that it can seem  as
though you have no control over your emotions. Your brain works faster than the fastest computer ever manufactured. (That may not be
true in a few more years, but it is still true today... I think.) Your mind moves you very
quickly i nto an emotion based on the thought it has formed. This is what is meant when
people say, “I was very moved.” Indeed they were. Thought is energy, and your mind’s job is
to move that energy into motion  (E+motion). Since this happens so doggone fast, so lightning  fast, it becomes crucial that we know,
ahead of time, the answer to what has now become the central question: What generates
the thought that creates the emotion? Where does the thought come from? If you can figure that  out you will have gone a long  way toward being able to change
your thought about something. And if you can change your thought about something, you
can create a different emotion around it —which will produce a different experience of it. As fast as the mind works, it still works only on the data it is working with. Garbage
in/garbage out. Bingo. Bingo! Because producing an experience different from the one you are now having is precisely
what you want to do. I promised  you that this was all going to get back around to you, to
what is h appening with you, right here, right now. So... what creates a thought that creates an emotion? Where does a thought come
from? It comes from your inner truth. And where does your inner truth come from? It
comes from your prior data. So, knowing this ahead of time, can we change a thought that is
likely to produce an unwelcome emotion before it produces that emotion? Probably not. Maybe, in some rare instance, but in most cases, probably not. Because it
happens too fast. It all happens so darned fast. Even knowing ahead of time why  it’s
happenin g cannot stop it from happening before you know it. (I meant that literally!) Not
unless you’re a true Master. Not unless you’re His Holiness, the Dalai Lama or somebody. (And I’m not making fun of him. He really is a Master. But how many are there like hi m?) So what’s the point of all this... what’s the use of us discussing this, exploring all this,
examining this every which way from Sunday...? Fair question. A really, really, really  fair
question. Such a fair, and important, question that it feels  like this might be a good time,
before plowing right ahead, to give yourself some
Breathing Space
Breathe into what you’ve just read, then... decide now if you want to go on, or rest with
it for a while and meet with me here later.


 w hich are
fewer and more spontaneous. When anger arises, it fades almost
immediately. Emotions were still positive and negative but rarely,
if ev er, were t hey extreme. Martin’s subjects could be irritated
when somethin g bad happened at work, yet they didn’t c arry the
residue of stress around with  them afterward, and it wou ld never
build in to angry frustration. They felt a sense of inner peace that
could b e interrupted, but quite soon it would return. In a word,
these people were very good at letting go. To bring order to his findin gs, Martin divided the awakened
state into several “locations” as separate stages of awakening,
according to their intensity. His subjects regarded waking up as a
definite shift, which for some occurred as recently as six months
previously, for  others as long as forty years before. On ce they
arrived in Location 1, as Martin calls the opening stage of
awakening, pe ople usually kept progressing and rarely  slipped
back or jumped ahead. In o ther words, they were experiencing
personal evolution, and the process showed no prospect of
stopping. As Martin described their attitude, they “agreed that
their initial transition was just the beginning of a process that
seemed to be able to unfold, and deepen, endlessly—a never-
ending adventu re. ” Everything happened internally, and for many
the shif t wasn’t something they would define as spiritual. It was
just the way they experienced themselves. “If y ou sat in a roomful of peo ple and a small percentage b elong
to th is a ltered sense of self,” says Martin, “you wouldn’t be able to
spot them. To all outer appearances they are just like you and me. ”
So w ho exactly are these peo ple. At the outset, before Ma rtin’s
research began  to expand to many universities and countries, his
typical subject was a white m ale from the United States or Europe. Martin was disappointed to find that women, for unknown
reasons, were not eager to vo lunteer as enlightened or to discuss
their experien ces of “waking up. ” Religious backgroun ds were
diverse, spanning Eastern and Western faiths, yet mos t of the
subjects had done some kind of spiritual practice—they wanted tobe in a h igher state of conscio usness. Curiously, around 14 percent
had done nothing of this kin d. They had spontaneously popped
into higher consciousness or, more typically, drifted into it. Martin’s resear ch base has ex panded to more than a thou sand
subjects, which means we must ask ourselves if “normal”
awareness isn’t a fixed state at all but a spectrum, with
consciousness evolving much further than anyone has pr eviously
predicted. At the very least, higher consciousness has become
much le ss exot ic. It’s no longe r the province of sadhus and  yogis in
the Himalayas. When we communicated by email and later met in person, I
accepted why Martin, for academic reasons, had to remain value-
neutral. But waking up has  for centuries been associated with
bliss, for example, or communication with higher beings like
angels, or feeling a divine pr esence. Was all of that abse nt when
modern people woke up. Martin assured me that “outside”
phenomena we re present, but he felt constrained not to mention
them in his doctoral thesis. He found that the spiritual dimension
of some of his subjects had also opened up. Some of the p eople he
tested reported the kind of open, clear, silent awareness associated
with Buddhism. Still others, however, had no idea what to make of
their state of awareness. In late r reports Martin notes that a small number of his
subjects had experiences that defy normal explanations. A small
number “experience a deep bliss sensation all through their body,
including during moments that would otherwise be ph ysically
painful. For some this seems to bring pain tolerances that appear
infinite. A few of [them] have reported experiences that should
have involved horrific amoun ts of pain, but only resulted in bliss. Others who experience ongoing bliss find that they can reach its
limits. They report a threshold, unique to each individual, above
which pain is experienced. ”
It turns  out, as his researches deepened, that Martin disco vered
more and more uniqueness among these people. Beyond Location
4 a few  progr essed as far a s Location 9, for example. In that
location, Marti n notes, people would “say something like ‘it feels
like it is just the universe looking out these eyes. ’ ” But g enerally
speaking, all of his subjects were amazed at the amount of well-being th ey were experiencing, and this grew as they moved further
along the spectrum. Paradox ically, in Location 4, all emotion fell
away, even love, which Martin associates with a larger shift—the
self that was built up through a continuous story (he calls this the
Narrative-Self) falls away, along with socially defined em otions. After L ocation 4, emotions begin to return in a different form,
based on the foundation of co ntinuous well-being. Yet even before
this re turn, his subjects reported that they didn’t miss the
experience of emotions, beca use in freedom they had found the
highest state of well-being. T e a c h i n g  P e o p l e  t o  W a k e  U p
Martin had made what he considered “the fundam ental
discovery that these were psychological states that had been
identified and adopted for thousands of years by many cultures
and belief systems. ” In the present climate, where consciousness is
an expl oding growth field, the real issue isn’t skepticism. In one
survey, one-third of American adults believe in things widely
considered fringe or New Age, from reincarnation and the
paranormal to medical applications long opposed by mainstream
medicine. (According to vari ous sources, between one-th ird and
38 percent of American adults use alternative medicine. This
includes the 30 million, for ex ample, who visit chiropractors every
year. ) Martin was not unique in saying that higher consciousness
wasn’t “inhere ntly spiritual or religious, or limited to any given
culture or population. ” Given his academic and technical bent, he
decided to put his data to wo rk. He sifted out the techniq ues that
his subjects considered the most powerful in getting them to
arrive at higher consciousness, and he organized these into a
fifteen-week Finders course. What’s fascinating is that the
students would  be ordinary people who, for whatever reason, were
attracted to take the course. Three participants gathered at the website Reality Sandwich to
report on their experience: Catherine, a business and leadership
consultant from Paris; Paul, the co-owner and manag er of a
garden center in Wales; and Rebekah, a semiretired photographer
from Texas. Each had different reasons for taking the course. Paul
described a period of personal difficulties. “I’d become
disconnected, disillusioned, mostly due to physical and material
matters. I had a very spiritu al upbringing, but I seemed to have
lost the  plot altogether. ” His general state was “not quite suicidal,
but about as low as I could possibly be. ”
Catherine had heard about Martin’s research and was intrigued
by t he possibility of higher st ates of consciousness. It particularly
interested her that these states could be specially described—“It’s
not just nirvana all day long. My objective was to go through the
experience and to reach higher states of well-being and quiet. ”
Rebekah had no prior expect ations. “[I] did not know wh at to
expect, just open to whatever. ” But she had heard about Martin’s
research projects, and said, “I trusted the science in them. ” She
also knew what she wanted out of the course. “My g oal was
spiritual evolu tion. How can I raise my consciousness to a higher
level. ”
The m ethods presented to them were highly inten sive,
amounting to two to three hours a day, which they were expected
to k eep up w hen they went back to their everyday liv es. The
instruction consisted of a weekly video about what the participants
would b e doing for the follow ing week. Before the next video, as
Catherine describes it, “[y]ou  do a summary of the week. How do
you feel. What has happened to you. How many times a day did
you do the different activitie s. ” There was meditation and also
group discussion. Some exe rcises came straight from standard
therapy, such as writing down and forgiving people from your past
who had wronged you. At the core of the course, however, was Martin’s eight-year
research into people who con sidered themselves enlightened. He
gave ea ch a questionnaire ab out which practices they found most
useful i n their journey, leadin g to a wealth of data. “We lo oked atall of that, and only a handfu l of things rose to the top. Some of
them were across all tradition s, like, for instance, a mantra-based
meditation practice. ” Other techniques were more specific.


	studied	to	make	assumptions	about	the
dietary	habits	of	those	in	Paleo	times. 27
	But	as	pointed	out	by
T.	Colin	Campbell,PhD,	in	his	book
The	Low-Carb	Fraud
,	Cordain	“confesses	in	several	places	in	his
research	papers
28
	that	estimates	of	dietary	intakes	in	both	of	these	groups	are
‘subjective	in	nature’

”	and	furthermore	“acknowledges	that	‘scores’	attempting	to
rate	these	presumed	intakes	from	a	very	large	compendium	of	862	of	the	world’s
societies	are	‘not	precise.’

”
29
	Cordain	notes	that	the	true	“hunter-gatherer	way	of
life,”	devoid	of	Western	influence,	is	“now	probably	extinct.”
30
Historically,	anthropologists	reached	a	consensus	that	only	about	33	percent	of
the	foods	consumed	by	hunter-gatherer	societies	were	animal	based. 31
	But	in
2000,	Cordain	added	a	larger	number	of	societies	and	changed	some	of	the
definitions,	leading	to	a	much	higher	estimate	that	about	66	to	75	percent	of	these
“Paleo”	diets	were	made	up	of	animal	foods. 32
	Scientific	literature	and
anthropologists	have	challenged	Cordain’s	conjectures,	including	anthropologist
Katharine	Milton,	who	asserts	that	Cordain’s	assumption	that	modern	hunter-
gatherers	are	representative	of	Paleolithic	hunter-gatherers	is	a	stretch. 33
Plant	foods	leave	little	or	no	traces	in	archaeological	remains,	making	it	hard	to
accurately	assess	ancient	dietary	habits,	if	we	did	want	to	use	that	as	a	guide	for
our	modern-day	diet. But	we	can	see	with	certainty	that	we	share	a	very	similar
gut	anatomy	(simple	acid	stomach,	a	small	cecum,	a	small	intestine,	and	a	distinctly
sacculated	colon),	as	well	as	a	lack	of	anatomical	tools	(sharp	fangs,	claws)	to	kill
and	eat	larger	animals,	with	our	nearest	genetic	relatives,	chimpanzees. Looking	at
their	natural	diet	reveals	that	chimpanzees	are	largely	plant	eaters,	and	may	only
get	upward	of	4	to	6	percent	of	their	diet	from	animal-based	foods	in	the	form	of
ants	and	termites. 34
Assumptions	and	highly	conjectural	“evidence”	from	ancient	history	should	not	be
used	to	assert	the	guidelines	of	eating	such	a	high	protein	and	high
fat	diet	today
(30	to	50	percent	of	each). Superior	research	directly	refutes	the	high	levels	of
protein	and	fat	pushed	by	high	protein	diets	such	as	the	Paleo. For	instance,	it	has
been	widely	established	that	when	diet	and	disease	correlations	for	different
populations	are	compared,	diets	like	Paleo	that	are	rich	in	fat	and	animal	protein
correlate	strongly	with	higher	rates	of
heart	disease	and	breast,	colon,	and
prostate
cancer,
35
	to	name	only	a	few	major	health	conditions. Eating	a	largely	(or
all)	plant-based	diet	that	is	lower	in	animal	protein	has	been	shown	to	prevent	and
even	reverse	such	serious	illnesses	as	certain	cancers,
36
,
37
	heart	disease,
38
	and
diabetes. 39
	And	that	is	truly	a	beautiful	thing. So	far,	protein	is	the	one	macronutrient	that	has	never	been	demonized	in
mainstream	diets,	though	you	will	find	evidence	against	overconsumption	of
protein	in	movements	instigated	by	the
China	Study	and	other	research. The
China	Study	was	headed	by	Dr.
T.	Colin	Campbell,	professor	emeritus	in	the
Division	of	Nutritional	Sciences	at	Cornell	University,	and	was	funded	by	such
prestigious	organizations	as	the
National	Institutes	of	Health,	the
American
Cancer	Society,	and	the
American	Institute	for	Cancer	Research. It	found
strong	evidence	of	the	diet’s	role	in	cancer	growth	and	a	correlation	between
high	protein	intake	and	cancer	growth. 40
Unfortunately,	what	we	see	today,	especially	in	modern	Westernized	societiesand	in	big	cities	in	many	parts	of	the	world,	is	a	huge	overconsumption	of
protein. This	is	the	result	of	both	larger	portion	sizes	and	more	frequent
consumption	of	animal	proteins,	which	is	a	dangerous	shift. Studies	in
Tunisia,
41

Beijing,
42
	and
Sweden
43
	have	shown	that	as	traditional	diets	rich	in
plant	foods	started	shifting	to	incorporate	more	animal	foods,	there	has	been	a
rise	in	heart	attacks	and	cardiovascular-related	deaths. Remember	that	our
cardiovascular	system	is	one	of	our	circulatory	systems,	and	optimal	circulation
is	a	key	contributor	to	health	as	well	as	your	highest	beauty. A	recent	study
found	that	those	who	ate	high	protein	diets	were	75	percent	more	likely	to	die
from
any
	cause,
44
	and	the	recommendations	arising	from	the	study,	namely	to
reduce	animal	proteins	and	consume	more	plant	foods,	were	in	keeping	with
the	protein	consumption	recommendations	from	the
World	Health
Organization	and	the
Institute	of	Medicine. Excessive	protein	puts	a	heavy	burden	on	digestion,	as	digesting	protein	is
energy	exhaustive	and	requires	a	great	deal	of	enzymes. It	is	especially	taxing	on
your	liver	and	kidneys,	which	have	a	limited	capacity	to	expel	uric	acid. This
leads	to	an	increased	possibility	of	an	accumulation	of	uric	acid	in	the	body. High	protein	foods	are	also	high	in	purines,	which	are	broken	down	into	uric
acid. Elevated	levels	of	uric	acid	in	the	bloodstream	may	lead	to	needlelike	uric
acid	crystals	in	joints,	with	gout	as	the	painful	outcome. In	addition,	kidney
stones	are	more	likely	to	form	in	someone	on	a	high	protein	diet. Because	diets
that	are	excessively	high	in	protein	are	acid	forming	after	the	protein	is
metabolized,	they	can	lead	to	loss	of	calcium,	as	it	is	leached	out	of	your	bones
and	excreted	through	your	body	by	urinary	calcium	excretion. Eating	such	high
levels	of	protein,	which	is	dense	in	various
fats	and	cholesterol	and	takes	a	lot
of	energy	to	break	down,	also	increases	the	risk	of	circulatory	issues,	which	can
hamper	beauty. The	percentage	of	protein	in	your	diet	should	range	from	10	to
20	percent. Again,	you	may	have	been	trained	to	believe	that	you	need	more,
but	experiment	with	your	own	body	and	try	staying	within	this	range,	noticing
how	your	energy	and	beauty	blossom. And	later	on,	in
Pillar	5
,	Beautiful
Movement	(
this	page
),	we	will	discuss	in	much	more	detail	the	specific	protein
needs	to	optimize	your	workouts	and	develop	muscle	tone. Your	body	recycles	proteins,	meaning	that	you	don’t	have	to	ingest	complete
proteins	at	every	meal. 45
	By	virtue	of	getting	enough	calories	and	eating	a	wide
variety	of	nutrient-dense	whole	foods,	you
will


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Angeles	Times
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. 21. R.	J.	Wurtman	and	J.	J.	Wurtman,	“Brain	Serotonin,	Carbohydrate-
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Journal	of	Clinical	Nutrition
	71


 myself become pure thought, though still
conscious of having a body. When I return to this form it is as if I am
rechar ged with an incredible energy. I know what the dimension
beyond form is like, because I am able to experience it at will, and I
urge you to put aside your resistance to this notion and just give it a
try. If you are patient with yourself and are willing to stay with it, Iassure you of positive results. It is not an accident that the most
enlightened spiritual people who have ever walked among us all
practice some sort of daily excursion into trans-form-ation, or
meditation. Surely you can see that you too are divine enough to
partake of this magnificent practice, if you are willing to stop
identifying yourself exclusively as form for a few minutes each day. Review the three stages of enlightenment and ask yourself in which
you currently reside. If you are in Stage One, and still having to wait
for time to elaps e before you see the lesson in your traumas, then work
at being  there with the problem and trying to glean something positive
from it while it is happening. This means suspending for a few
moments your anger and frustra tion at the situation, and shifti ng to a
different attitude: “All right, I created this mess for myself somehow,
even though I don’t quite understand how. What can I learn from it
now?” This exercise takes you off what is missing or what is wrong,
and puts you back on purpose. If you are in Stage Two, and you are looking for the lesson in it as it is
unfolding, then see if you can play the entire thing out in your mind,
actually seeing the consequenc es in thought, and then working at
eliminating the need to play them out in form, where suffering is
bound to take place. Simply stop the trauma in its tracks with your
powerful mind, and then follow your instincts as to how to let it go,
since you have already seen what the results are going to be if you
continue, and you know within your heart that you do not need  to go
there anymore. If you are in Stage Three, and you are able to bypass those traumas, or
at least minimiz e them by actua lly getting out in front of them in your
mind, then by all means help those around you to do the same. Share
your gift with others, and let them see the beauty of someone who is
transformed. Work to rid yourself of the idea that invisible connectors are not real. I
have shown you many such connectors that you use every day of your
life. Once you know that thoughts can connect form as well asthoughts, and that everything without exception in our universe is
energy vibrating, then you will be able to grasp how everything is
synchronized and perfect. With this internal insight, you can begin to
work at creating synchronistic events and happenings for yourself. You
can use the great power of your mind to focus on your healing, to
strengthen your relationships to others, and to bring a sense of balance
and harm ony within. It is all accomplished by focusing on what you
want to create, and the belief that you can co-create, along with the
intelligence that supports your form, whatever you want for yourself
without restrictions. But first you must know that your ability  to be
thought is the vehicle for bringi ng about this transformative process in
your life. Through thought and thought alone you accomplish the
miracles that may so far be eluding you. Practice trusting  your intuition or “that feeling” inside yoursel f. That
very intuitive process is your higher consciousness in action,  and if
you ignore it, you are reverting to responding out of habit and to what
you have been told for a lifetime. If you feel it within, and know  this is
the way to go, remember, this is the same process as if you wait it out,
analyze it to death, and then go with the most logical choice. An intuitive inner feeling is a thought. It is divine. It is you and you
are it. Trust it—it is your basic human/divine early-alert system
working. If you are afraid of it, or you want to hear from someo ne else
first, then you are actually inhibiting that system from functioning, and
you are teaching  yourself to ignore it. Before long, out of disuse and
mistrust, that early-alert system of thought or intuition will stop
kicking in, and you will be responding to life according to the wishes
and demands of others. While you are playing a tennis match, you do not stop to think
through and analyze each response. You allow your form to respond
simultaneously with your thoug hts. The more you allow this, the more
it works effectively for you. Respond automatically with your
intuition, trustin g the synchronicity of this perfect universe to flow
through you. Remember that “analysis” is a violent intellectual act, one which
breaks up thought and carves up the universe. When you have to breaksomething up and look ever more closely at each component part, you
are literally using your mind to break up wholes. It is an act of
violence in that it keeps you from seeing the whole, and it keeps you
focused on the breaking-up process. You are doing yourself a large
disservice metap hysically by carving up yourself, your relatio nships,
your very life activities, and trying to find the hidden meaning in each
individual piece of behavior. Remember that “synthesis” is the opposite of “analysis.” You can shift
from analyzing to synthesizing and at the same time shift from
intellectual violence to intellectual harmony. To synthesize means to
bring it all together, to see how it fits with the whole. You can see your
behavior and that of everyone else in terms of how it relates to your
entire universe. You can look for ways to bring yourself into a more
centered whole, and concomitantly, bring yourself into harmony with
all of those who make up the Human Being. It is almost second nature
in our Western culture to analyze, to think only of ourselves and forget
about others, and even to break ourselves up into more and more parts
—into our personality, emotions, thoughts, form, athleticism, cultural
heritage, and so on. To transcend this intellectual violence which
inhibits us from seeing the perfect synchronized whole, we can shift to
the process of synthesizing, seeing ourselves as connected to all and a
connector as well. We can stop thinking of how everything affects only
ourselves. Instead, we can shift the perspective to serving others. I look for how we all fit togethe r in virtually everything that I read, see,
and do. I refuse to see myself as anyone’ s enemy, regardless of what the
current crop of politicians may say. I think globally in all of my intellectual
pursuits. I know that a world which spends $25 million a minute on
weapons and allows forty child ren on our planet to die of starv ation every
minute is one which spends too much intellectual energy on carving up the
planet and focusing on how different we all are. I know that I can resist my
temptation to believe that anyo ne anywhere on our planet is separate and
distinct from me. Every time I see other human beings, of any color or
persuasion, regardless of where they come from, I know I share somethingwith them: my everyday experience of humanness. They know what it is
like to be human, to be hungr y, to love children, to digest food, to feel
stomach cramps, to think. We all share that with each other. The more we
think in synthesizing rather than exclusively analytical ways, the more
likely we are to bring it all together. And the more likely we will be to stop
the terminal emphasis on what separates us. Remember each day as you look out at your world and see milli ons upon
millions of flowers opening up that God does it all without using any force. It is all done with synthesized perfection. And speaking of flowers, I’ve recently been told a story about a bouquet
that turned out to be far more special than its donors knew. A New Jersey couple had a big greenhouse attached to their home, and
they kept it filled with flowers —including nasturtiums, rarely grown in a
greenhouse. One snowy January evening the husband and wife went off to a rehearsal
of an amateur orchestra in a nearby town where they had once  lived. They
decided to take a large bouquet of nasturtiums to give away at the rehearsal,
for they felt that the sunny colors—orange, yellow, red—would warm up
that cold night. As they got to the town, the husband turned off onto a bywa y by the
river. The snow was falling, the area was deserted, but a little old lady was
walking all alone. They recognized her as the mother of their former next-
door neighbor and stopped to ask whether they could give her a ride. She
seemed confused  but finally told them where she was going, and they drove
her there. As they left her, they of fered her the bouquet of flowers. Three days later, they received a note from her, thanking them for the
ride and the flowers and telling them what their gesture had meant to her. She had been a practical nurse her whole working life, but had realized that
day that she was too old and infirm to continue her


pleasant is the smell of the melted ghee but a Zulu woman of South
Africa feels nauseated by it. She draws back and twists her nose
saying, "Naugagabi -it gvies a bad smell". But the same woman likes
to put on clothes or lether skirts soaked in castor oil day and night,
which mixed with perspiration smells so bad that nobody can even
stand beside her. It means that there is nothing like an absolute good
or bad smell in itself. On the contrary they are only relative. Similarly pleasantness and unpi;;asantness of smell is associated
with the habit of the sense of smell and it can be so trained that
wrong dislikes can well be given up for the sake of health. If urine is a natural gift for health, why does not the child possess
an instinct to take it from the very birth? It can be said that all other
living beings do possess that instinct from the very birth and use it
whenever necessary. The animals have another instinct also. They
do not take their food when ill. They do not touch ariy food as long
as sickness continues and take it only when absolutely free from it. Kind nature has provided human being with the power of discretion. But alsa! he does not preoperly use it. He is sometimes misguided 28 : AUTO-URINE THERAPY
by wrong logic and sensual mind. Consequently man is moving
away from natt:re. Any drunkard usually hesitates to take wine in his
first attempt. He feels natural reluctance and it arises from natural
instinct. But the instinctive reluctance is gradually suppressed and
ultimately he becomes a habitual drunkard. Similar might have been
his habit of taking herbs. In the beginning they might have
a2peared to him tastEful and palatable. At the same time he found
them convenient in utilising them and found them beneficial too. But in the course of time he began to create a science out of their
use, a11d he totally neglected to uti I ise the natural gift, I.e. urine as a
medicine, because he was too much habituated with use of herbs. Moreover, the same argument which is advanced by the doctors
against the uses of urine and in favour of allopathy was adopted by
them in favour of herbs. We know now how plausible is the argument of modern medical
practitioners about urine. If man moves away from nature as he is
misled by the glamour of mod2rn medicine, he must suffer the
consequences. He has to taste the bitter furits inasmuch as he
behaves in disregard of narturalla'-"(s. Armstrong and myself have experienced that urine taken
internally passes through all d:gestive organs and is well fihered
there through. With every f1.uation, its purity incerses on each
repe~ted intake of urine. Eve. ybody can have this experience by
keepmg one day's fast on uri.. 2 and water. Urine then purifies the
body and removes foreign accL!mulated matter. It renews the glands
and nerves rendered I ifeless by disease. As a matter of fact, urine
not only sets in order the lungs, gall-bladder, stomach, brain, heart~
etc., but removes many incurable diseases also. In short, we can
obtain best results by keeping a fast on urine and water. CHAPTER IX
A SURE CURE OF ALL DISEASES
I have repeatedly stated in this book that urine i-s not a medicine
for any particular disease. It is a gift of nature to gtt rid of many
physical ills. People ask how can there be "One· and the same
medicine for one and all diseases?" Disease~ differ from one another
in their causes.and symptoms. The dtsease.s, caused: by the
aggravation of vata (gas), pitta (bile) and kapha (pte~i, are cured by
different medicines. Can urine have the ingredints to· cure all the
three? If urine is beneficial in one case, it cannot b@ so in another
and opposite case. Such a question from ·a laymarh. tan well be
excused as they have no medical knowledge. iut wflen it is raised
by medical practitioners ~ith high de8rees a~ wsftions,.it can be
concluded that they are doing so with some mala fide intention or
a selfish motive of discouraging the use of urine. They have not at all
cared to study the principles underlying the urine therapy. It is true th<.t there cannot be the same med'icine icir atl diseases. The urine of cow does cure may diseases and V~idyas use it. Similarly the system of Ayurveda prescribes the tJrine o( eight or
nine animals for curing many diseases. It may be' used with-benefit. Such a practice cannot ~ accepted as scientifk.. Tnt! urir,e of an
animal is useful to itself only. Th~ use of auto-urine ooty, t:n:!refore,
is scientific. However healthy an cui:mal may be, it cannot be said
with surety that its urine will be positively beneficial to others. shri
Bapalal Vaidya, while writing about his own exper~nces ·(See part
IV of the book) states that he cured a wound on the neck of his mare
by the ointment of ashes and human urin~. The urine of cow, camel and goat may cure some of the
diseases of the human body. As the diet of the human beings and
the domestic animals is more or less similar as it is vegetarian, their
urine contains similar properties. Consequenly, their urine is useful
i.• certain conditions. I am sure, if Shri Bapalalbhai had used the
t;J. T.-5 29 i I I
~
~ i i 30 : AUTO~URINE THERAPY
urine of the mare herself in the above case, healing would have
been faster. But it must not have been possible to obtain its own
urine instantly. Consequently, he used whatever urine was available. A number of Vaidyas do under statnd the utility of human urine but
they dare not overcome the nausea against it prevalent in society. They hesitate to use 1t openly. Many of them are not aware that this
utility is confined to ::t.;to-urine only. But how can the utiltity of auto
urine in the case o( animals be ascertained? The fact could be
· known only if the anim~ls can describe their experience themselves! The poor dumb anin,als when sick, abjure food and cure themselves
by licking their own urine. I have said nowhere that urine of animals
of human beings is useful to others. It is the fundamental principle of
urine therapy that only the patient's own urine, i.e., auto-urine must
be used. The urine of another person, however healthy he or she
may be, is forbidden. It should not be given at least for drinking. The same rule applies in the case of animals also. After this clarfication, it must be perfectly clear that urine in
general is not a medicine for all diseases; but auto-urine alone is so
useful. It is a sure cure for all types of illness. The urine of very
person contains such properties as are useful to himself only and to
none else. On ihe contrary, it may prove harmful to others. There is
every danger of infection and the patient may catch a di~ease from
the other person through his urine. Consequently, only auto-urine is
useful to a patient, and the use of the same is scientific. After the above discussion, can a question be raised whether
urine can be held as the only medicine for many diseases? As a
niatter of fact, the property of urine vary with every individual. So
there arc as many medicines as the number of living being as. auto-urine differs from person to person. Every being has got his cure
ready within him in the form of urine. This cure and its method of
application have long been forgotten. We have to revive it by new
experiments on patients. The Vaidyas and doctors who regard
restoration of the health of the patient as their sublime duty, can
undertake it and serve humanity thereby. THE METHOD OF URINE THERAPY : 31
-t facts have been clearly stated, I. In conclusion, when all relevan d that no false propaganda
. h t" make an appeal to all concerne WIS ·' h
be made against this instant t erapy. CHAPTER X
THE METHOD OF URINE THERAPY
-the importance of urine
I dQ not want to dwell any ~ore on mentation to remove the
therapy. I have tried my best ~ _ar~~e minds of the people.The
Prejudice against it, so deep-seate m. d from the actual practice. f. well be recogn1ze
real ment o unne can. s detailed in the following pages. I am
of the method and expenment. d. world be rooted out after · · and preJU 1ces sure that stong superstitions dreds of arguments are insignificant
their thorough perusal. Hun ·n his book The Water of f · ence Armstrong'' before a pinch o


what	lay	across	the
boundary	of	death. All	she	had	was	an	invisible	thread. Would	it	be	enough. “Yes,”	Ramana	said. “You	have	listened	well	today. You	are	learning. ”
Savitri	smiled	a	bit	doubtfully. Suddenly	she	was	quite	tired. She	sank
down	on	a	billowy	bank	of	moss	and	closed	her	eyes. Her	mind	slowed	down,
bit	by	bit,	until	she	forgot	where	she	was	or	the	dangers	she	faced. It	was
enough	just	to	sleep. A	WEB	OF	WORLDS
The	Akashic	field	has	been	interpreted	by	every	culture	to	make	it	meaningful
to	that	culture. In	and	of	itself,	the	field	is	pure	potential. But	the	great
spiritual	guides	of	the	past	wanted	to	reassure	their
followers
	that	space
wasn’t	the	same	as	a	void. We	know	this	because	our	own	inner	silence	isn’t	a
void. It	doesn’t	take	dying	to	go	beyond	thoughts	and	images. When	someone
meditates	deeply	enough,	thoughts	disappear	and	leave	only	the	experience	of
silence. One	could	say	that	this	silence	is	nothing,	emptiness,	but	the	Vedic
sages	tell	us	that	it’s	a	very	rich	silence	indeed. We’ve	been	following	the	soul’s	journey	into	the	highest	stage	it	can
attain,	which	is	the	Akasha	itself,	the	source	of	creativity. Different	spiritual
traditions	envision	this	end	point	in	different	ways. Here	are	seven	versions
that	continue	to	shape	how	people	experience	their	spiritual	journey:
Paradise
The	Godhead
The	Spirit	World
Transcendence
Transmigration
Awakening
Dissolution
These	are	seven	settings	for	the	soul,	and	each	possibility	is	self-created. A	dream	begun	on	earth	continues	until	it	reaches	its	conclusion. Its
ingredients	are	taken	from	the	mind’s	invisible	structure,	then	combined	in
such	a	way	that	makes	sense	of	the	Akashic	field. SEVEN	DESTINATIONS	FOR	THE	SOUL1. Paradise:
	Your	soul	finds	itself	in	a	perfect	world	created	by	God. You
go	to	paradise	as	a	reward	and	never	leave. (If	you	are	bad,	you	go	to	Satan’s
home	and	never	leave	it. ) 2. The	Godhead:
	Your	soul	returns	to	God,	but	not	to	any	particular	place. You	discover	the	location	of	God	as	a	timeless	state	infused	with	His
presence. 3. The	Spirit	World:
	Your	soul	rests	in	a	realm	of	departed	spirits. It
rejoins	your	ancestors	and	those	who	passed	on	before	you,	who	are	gathered
with	the	great	Spirit. 4. Transcendence:
	Your	soul	performs	a	vanishing	act	in	which	this
expression	person	dissolves,	either	quickly	or	gradually. The	pure	soul	rejoins
the	sea	of	consciousness	from	which	it	was	born. 5. Transmigration:
	Your	soul	is	caught	in	the	cycle	of	rebirth. Depending
on	your	karma,	your	soul	moves	from	lower	to	higher	life-forms—and	even
may	be	reborn	in	objects. The	cycle	continues	eternally	until	your	soul
escapes	through	higher	realization. 6. Awakening:
	Your	soul	arrives	in	the	light. It	sees	with	complete	clarity
for	the	first	time,	realizing	the	truth	of	existence	that	was	masked	by	being	in
a	physical	body. 7. Dissolution:
	Eternity	is	nothingness. As	the	chemical	components	of
your	body	return	to	basic	atoms	and	molecules,	the	consciousness	created	by
the	brain	disappears	completely. You	are	no	more. There	is	a	good	deal	of	cultural	overlap	here	as	one	tradition	feeds	into
another. The	Muslim	vision	of	eternity	as	a	paradise	garden,	complete	with
the	sexual	attractions	of
houris
	and	exotic	fruits,	owes	its	existence	in	part	to
the	Garden	of	Eden. Spirit	worlds	are	common	all	over	the	globe. The	ancient
Greeks	expected	to	meet	the	shades	of	the	departed	across	the	River	Styx	in
Hades,	but	filtered	through	time	and	Christianity,	Hades	became	a	punishing
hell	presided	over	by	Satan	while	the	Greek	place	of	blessed	spirits,	the
Elysian	Fields,	became	heaven. There	are	invisible	spirit	worlds	found	in	the	ancestor	worship	of	Japan
and	China. In	a	prehistoric	age	aboriginal	peoples	drifted	from	South	Asia	to
Australia	and	the	islands	of	the	South	Pacific,	bringing
their
	spirit	worlds	with
them. With	them	also	came	a	kind	of	“dream	time”	that	infused	ordinary	time,
in	which	material	events	could	be	seen	as	depending	upon	spiritual	events. But	spirit	worlds	didn’t	hold	in	India,	where	the	dominant	belief	gathered
around	three	other	afterlives:	transcendence	(rejoining	the	sea	of
consciousness),	awakening	(discovering	that	one’s	true	nature	is	Atman	or	the
soul),	and	transmigration	(the	eternal	cycle	of	rebirth). Being	born	in	a	certain	culture,	however,	doesn’t	always	determine	where
your	soul	finds	itself	after	“crossing	over. ”	Eternal	life,	it	turns	out,	is	alsovery	personal. Expanded	Awareness
The	standard	assumption	is	that	no	one	really	knows	what	happens	after	we
die. But	the	rishis	asked	the	question,	Why	don’t	we	expect	to	know. Instead
of	being	unknowable,	perhaps	the	afterlife	is	something	we	haven’t	looked	at
hard	enough. And	if	so,	why	not. For	one	thing,	the	mind	is	addicted	to	repetition. We	pursue	the	same
desires	today	that	we	had	yesterday. Even	our	thoughts	today	are	generally
about	90%	the	same	as	the	thoughts	we	had	yesterday,	according	to	some
studies. Habit	rules	our	actions;	a	fixed	roster	of	likes	and	dislikes	governs
our	taste. If	you	are	afraid	of	being	poor	today,	it’s	likely	that	you’ve	had	that
same	fear	since	childhood. If	you	think	about	losing	five	pounds,	it’s	likely
that	this	reflects	a	bodily	obsession	that	goes	back	years. On	the	positive	side
psychologists	point	out	that	the	pursuit	of	pleasure	and	the	avoidance	of	pain
motivate	us	every	day,	and	generally	to	good	effect. We’re	reassured	by	what
we	know. In	fact,	the	Vedic	rishis	declare	that	habit	is	what	makes	a	person
feel	real. (In	the	business	world,	when	someone	suddenly	loses	his	job,	the
loss	can	be	psychologically	devastating—not	to	mention	that	a	sudden	layoff
greatly	increases	a	person’s	risk	for	heart	attack,	cancer,	and	stroke. ) At	the	same	time	that	it	reassures	us,	repetition	has	a	deadening	effect. By
keeping	out	what’s	new,	it	forces	reality	into	the	straitjacket	of	the	old. Each
of	us	lives	behind	a	wall,	beyond	which	lies	the	infinite	potential	of	the
unknown. Only	the	smallest	gates	are	built	into	the	wall,	and	we	stand	guard
at	these,	allowing	one	experience	to	enter	but	excluding	another,	calling	this
experience	good	and	that	one	evil. As	long	as	we	keep	on	taking


 Married men also have one-third the lung-can cer
incidence of single men and can smoke three times as much with the same
cancer incidence as single men. Career reversals also commonly lead to malignancy. The defeats of
Napoleon Bonaparte, Ulysses S. Grant, William Howard Taft, and Hubert
Humphrey have often been implicated in their fatal cancers. One of the ar guments of those who discount mental factors in cancer
has been the notion that the latency period is too long for the mind to play a
role in childhood cancer, but there is now evidence to the contrary. A study
at the Albert Einstein College of Medicine in the Bronx found that children
with cancer had had twice as many recent crises as other children matched
to be similar except for their disease. Another study showed that 31 of 33
children with leukemia had experienced a traumatic loss or move within the
two years before their diagnosis. Psychologists are now learning that infants
are far more perceptive than heretofore imagined, and I wouldn’ t besurprised if cancer in early childhood was linked to messages of parental
conflict or disapproval perceived even in the womb. I don’ t say this to
create guilt but to give us more insight into our participation in the healing
process. In dealing with the problems presented by cancer, therefore, we must
not for get the ef fects this crisis may have on family and friends, particularly
if the patient dies. The doctor must help the others deal with their fears and
grief openly, in an ef fort to prevent further disease. When stress is
confronted and love is shared, everyone—the family as well as the patient
—benefits. QUIET  DESPERA TION
Not everyone who suf fers a tragic loss or stressful change in lifestyle
develops an illness. The deciding factor seems to be how one copes with the
problem. Those who can give vent to their feelings yet continue with their
lives generally stay well. The husband of a patient once called me up and asked, “What did you
tell my wife. ” He said she came home and yelled at him for hours about
their twenty years of marriage —and he thought they had been pretty good. I told him, “I didn’ t say anything to your wife, but she has learned that she
has cancer, and she’ s sharing the resentment that she has built up over the
years. ” Anger is a normal emotion if it is expressed when it is felt. If it isn’ t
it develops into resentment or even hatred, which can be very destructive. A
woman who says, “I’ll make this marriage work if it kills me” may find it
will. If a person deals with anger or despair when they first appear, illness
need not occur. When we don’ t deal with our emotional needs, we set
ourselves up for physical illness. Yet what are most of us more comfortable
with—telling the neighbors we have to see a psychiatrist or that we need an
operation. We’re uncomfortable saying we’re being driven crazy but not
that we’re being driven to illness. The simple truth is, happy people generally don’ t get sick. One’ s
attitude toward oneself is the single most important factor in healing or
staying well. Those who are at peace with themselves and their immediate
surroundings have far fewer serious illnesses than those who are not. In one of the most thorough studies of this “contentment factor,”
psychiatrist Geor ge Vaillant followed two hundred Harvard graduates for
thirty years, correlating health surveys with psychological tests each year. Comparing the happiest versus the unhappiest group, he reported: “Of 59
men with the best mental health assessed from the age of 21 to 46 years,
only two became chronically ill or died by the age of 53. Of the 48 men
with the worst mental health from the age of 21 to 46, 18 became
chronically ill or died. ” Those who were extremely satisfied with their lives
had one-tenth  the rate of serious illness and death suf fered by their
thoroughly dissatisfied peers. The findings remained valid when the ef fects
of alcohol, tobacco, obesity, and ancestral longevity were statistically
eliminated—even though unhappiness obviously can contribute to all but
the last variable. Mental health, Vaillant found, retards mid-life
deterioration in physical health. The common denominator in all depression is a lack of love or a loss of
meaning in life, at least as perceived from the depressed person’ s point of
view. Illness then often functions as an escape from a routine that has
become meaningless. In this sense it might even be called a Western form
of meditation. One of the most common precursors of cancer is a traumatic loss or a
feeling of emptiness in one’ s life. When a salamander loses a limb, it grows
a new one. In an analogous way, when a human being suf fers an emotional
loss that is not properly dealt with, the body often responds by developing a
new growth. It appears that if we can react to loss with personal growth, we
can prevent growth gone wrong within us. In like manner, researchers have
found, if a salamander is given cancer on a limb or tail and the appendage is
then amputated near the tumor, a new limb or tail appears and the cancer
cells become normal again. We know that the human body tries to heal
some cancers, such as neuroblastoma, by changing the malignant cells back
to normal in the same way, as well as by attacking them. Thus it is my main
job as a doctor to help you develop into a new person so you can resist the
unwanted, uncontrolled development of illness. If I transplant a kidney into you and give you drugs that inhibit your
immune system, the graft will take. Later we may find that the transplanted
kidney contained a cancer. The kidney and cancer will both thrive. If I take
away the drugs that keep your body from rejecting the kidney, the new
organ will be destroyed, and so will the cancer. A vigorous immune systemcan overcome cancer if it is not interfered with, and emotional growth
toward greater self-acceptance and fulfillment helps keep the immune
system strong. Depression’ s effects on the immune system often appear very quickly if
some remnant of a previous disease remains. Arnold, a patient who had had
malignant melanoma and had been in remission for seven years, came to me
with a recurrence in a lymph node in his armpit. I asked what had happened
in his life during the last six months. He told me he had brought up all his
children himself, because his wife had been mentally ill. The last child, a
son to whom he was especially close, had just gotten married and left home. He’d been so depressed by his son’ s departure that he’d cried for weeks. Despair had depressed Arnold’ s immune response, allowing residual
cancer cells that had been under control to multi ply again. As part of his
therapy we brought together his children and the rest of the family, to help
plan new interests and social activities for him, as well as to find ways in
which the others could remain close to him. He was able to understand the
physical danger of sinking into despair and self-pity. He began to
participate in staying well by learning to deal with the unavoidable
emotional problems of his life. He eventually died of his disease, but his
remaining time was filled with happiness from the love of his family, new
friends, and a girlfriend. Depression as defined by psychologists generally involves quitting or
giving up. Feeling that present conditions and future possibilities are
intolerable, the depressed person “goes on strike” from life, doing less and
less, and losing interest in people, work, hobbies, and so on. Such
depression is strongly linked with cancer.<|eot_id|><|begin_of_text|>
Q: What is the author's concern about the medical profession?,
A: The author is concerned about the negative impact of the medical profession on the well-being of both the doctor and the patient, and the importance of changing this by becoming more empathetic and compassionate.
Q: What is the key to helping patients recover from illness?,
A: The key is to help patients develop a positive self-image and a sense of self-worth, which can be achieved through self-love, self-acceptance, and self-forgiveness.
Q: What is the author's approach to patient care?,
A: The author emphasizes the importance of empathy, compassion, and understanding in patient care, and believes that a doctor must be willing to listen and share their own experiences to build a trusting relationship with the patient.
Q: What is the author's view on the relationship between cancer and stress?,
A: The author suggests that stress and a lack of emotional fulfillment can contribute to the development of cancer, and that it is essential to address these underlying issues to prevent or treat the disease.
Q: What is the author's message to his son Keith?,
A: The author is trying to convey that he and his son are both going through a similar experience, and that his son should not be afraid to express his feelings and seek help when needed.<|eot_id|><|begin_of_text|>Finally Lee spoke up for himself. He told his doctors he wanted more
than a miserable few years on drugs. He wanted to beat the whole thing. He
charted his own course of psychological readjustment and nutritional
therapy. His oncologist told him he was “just


urvedic system of medicine it is used in several disease conditions
eﬀectively and few important indications are teeth and gum infections, throat
problems, congestion of the lungs, pulmonary tuberculosis, inammation of
the eyelids, gastrointestinal disorders, disintegrating kidney, impotency, erectile
dysfunction, premature ejaculation, gall bladder stones etc.1. 2. 3. 4. 5.It is used as a home remedy in several parts of this country and few
important and eﬀective remedies are referred here below –
Ela Phanta – Hot Infusion for Bad Breath, Sore roat
2–3 Grams of cardamom or its powder is added to 150–200 ml of hot
water and kept for a while till it becomes lukewarm. is is used for
mouth gargling. is helps to relieve nausea, tastelessness, sore throat
and foul smell of the mouth. Cardamom and Sugar Candy for Cough, roat Congestion,
Dryness of the Mouth etc. Cardamom and sugar candy are taken in 3:1 ratio and powdered well. is is chewed in the dose of 1–2 grams 3–4 times a day. is is very
eﬀective in the conditions like cold, cough, throat congestion, asthma,
dryness of the mouth etc. For Bloating and Food Poisoning
Cardamom, rock salt and ginger are taken in equal amount and ne
powder is made. is is consumed in the dose of 1–2 grams twice or
thrice a day along with warm water. is pacies farting, abdominal
bloating and food poisoning. Elaichi Pod and Banana Leaf Ash in Hiccup
Dried cardamom pod and matured banana leaf are taken together and
burnt into ashes. is is taken in the dose of 2–3 grams along with
honey and licked. is helps to reduce the hiccup and gastric irritation. Cardamom Powder Mixed with Jaggery in Travelling Sickness and
Nausea
Cardamom is made into ne powder and kept ready. During travelling
this is taken along with jaggery or water. It is very eﬀective in travelling
sickness and nausea.6. 7.Cardamom Added in Traditional Tea Relieves Head Ache and Acts
as Stress Relieving Agent and Mood Elevator
If cardamom is added to traditional tea or green tea it helps to relieve
head ache and stress due to its good aroma. is acts as a mood
elevator also. Cardamom Powder Rub to the Teeth to Relieve Bad Breath
In cases like halitosis (bad smell of the mouth/teeth) ne powder of
cardamom is rubbed to the teeth and gums. is is found to be
eﬀective in many people. Cardamom contains many plants derived alkaloids that are known
for their potent anti-oxidant, disease preventing and health promoting
properties. e main chemical constituents are pinene, linalyl acetate,
a-terpineol, a-terpineol acetate, citronellol, nerol, geraniol, methyl
eugenol, sabinene, myrcene, phellandrene, limonene, terpinene, p-
cymene, terpinolene, linalol and trans-nerolidol. Cardamom being a choice of general use in day to day food
preparations has several health benets. Also its unique avour and
aroma makes us to appreciate it several preparations. It is the reason in
recent days several modern syrups and linctus too possess cardamom
avour. Instead of using the chemical or synthetic derivatives it is
always better to practice natural extracts instead of mimicking agents
or substitutes of similar physico-chemical nature.1.113. 7 Henna Home
Remedies: Grey Hairs,
Dysuria, Jaundice
By Dr. M.S. Krishnamurthy MD (Ayu), Ph.D.
Y
Henna or Mehandi is more than just a hair coloring herb. It is a very good hair
tonic and strengthens the hair roots. It also possesses anti-fungal and anti-
bacterial properties. It is eﬀective against dandruﬀ and scalp fungal infections. Botanical name – Lawsonia inermis Linn
Family – Lythraceae
Used part – leaves contain 12–16% of natural dye. e leaves are coolants and pacify Pitta and Kapha Doshas. Ayurveda explains about analgesic, cholagogue and anti inammatory
properties. It is a laxative and appetizer too. Eﬀective Henna Home Remedies
Henna Powder Application and Rinsing of Hair in Greyness of
Hair
Mature leaves are made into ne paste. According to the need liquorice
(Yastimadhu), Indigofera tinctoria (Wild Indigo, neelini), Amla
(Emblica oﬃcinalis) etc are also added while applying this to the scalp,
to get the added benets.2. 3. 4. 5.is is suitable to those who have hair dye allergy and to get long
term health benet to the scalp. In addition it has cooling eﬀect and
prevents from thinning and falling of hair. Henna Leaf Juice with Sugar Candy in Dysuria and Burning
Urination
10–15 ml of fresh juice of leaves is added with 3–5 grams of sugar and
10–15 ml of fresh juice of Durva (Cynodon dactylon Linn.) is juice mix is administered in a dose of 15 ml, 2 times a day. It
relieves burning urination and diﬃculty in passing the urine. Leaf Paste with Raisins in Constipation and Repeated Distension
of Abdomen
5–10 Grams of henna leaves and 5–10 grams of raisins are taken and
ne paste is made. is is administered during at night, after food in a dose of 10–20
grams. is helps to pass the bowel freely and to relieve distension of
abdomen. In burping and gurgling, half a teaspoonful of fennel and
cumin seeds are added to this and taken at night. Henna and Triphala Powder for Silky and Lustrous Dark Hair
Equal amount of Triphala and henna are taken and ne powder is
made. is is administered orally in a dose of 3–5 grams, once or twice a
day. is helps to achieve lustrous silky hair and bright eyes. Liquorice and Henna Powder Hair Wash for Boils, Itching of Scalp
and Splitting of Hair6. 7.50 Grams of each of liquorice and henna are taken and soaked in 2
litres of cold water. Next morning, this is macerated well and ltered
gently. is is used to rinse the hair. It is found to be very eﬀective in
case of boils or blisters of scalp, itching of scalp and splitting of the
hair. Henna and Phyllanthus (Phyllanthus indica or Phyllanthus
amarus) Whole Plant Juice for Jaundice
1 Fistful of each of Henna and Phyllanthus indica are taken and
pounded with 10 grams of cumin seeds. is helps to mask the
peculiar smell. Fresh juice is extracted and ltered. is, in a dose of 1–
15 ml, is administered along with sweet buttermilk in the morning, on
empty stomach. is remedy acts as a carminative, digestive and
cholagogue. It relieves jaundice. Traditional Oil for Hair Care Using Henna
10 Grams each of Fenugreek seeds, Gunja (Abrus precatorius – leaves),
amla (Emblica oﬃcinalis – dried fruit rind) and 30 grams of henna
(fresh leaf) are taken together and cooked with 200 m l of sesame oil, in
mild intensity of heat. is oil can be applied over scalp regularly. is is a traditional hair
oil used since several decades in our family.1. 2. 3.114. 7 Table Salt Remedies
for Sore Throat, Heel Pain,
Toothache
By Dr. M.S. Krishnamurthy MD (Ayu), Ph.D.
Y
Ayurveda prescribes Saindhava lavana (rock salt) for daily usage in cooking. But sea salt or table salt is commonly seen in cooking these days. Both these
salts have their own specic health benets. Tonsillitis, Sore roat, Anorexia – Mouth Gargling with Salt
Water
is practice is well known in most parts of the world. Half a teaspoon
of salt, 2 pinches of turmeric powder


 tablespoon ground hemp seeds or ﬂaxseed
Dir ections
1 Peel the cucumber and cut into chunks. 2 Chop the spinach into cubes (if using frozen). 3 Combine the milk, cucumber, spinach, basil, yogurt, and hemp
seeds or ﬂaxseed in the blender container. 4 Secure the lid on the container. 5 Starting on a low speed and gradually easing toward high, blend
the ingredients for 45 seconds or until smooth and there are no
visible pieces of vegetable in the mixture. 6 Pour the smoothie into 2 glasses, and enjoy!Per serving: Calories 94 (From Fat 22); Fat 2g (Saturated 0g); Cholesterol 2mg; Sodium 116mg;
Carbohydrate 14g (Dietary Fiber 3g); Protein 6g. Vary It! For a slightly sweeter version, use fresh apple juice or
orange juice in place of the almond milk and add 1 peeled and
quartered kiwifruit. Tip: To make thick, Greek-style yogurt, strain plain yogurt through
cheesecloth. V i t a - E
Prep time: About 4 min • Blending time: 1 min • Yield: 2 servings
Ingr edients
1 red or green bell pepper
1/2 avocado
11/4 cup fresh carrot juice
2 cups fresh chard pieces or spinach
3 tablespoons chopped raw almonds
2 tablespoons rolled oats (large-ﬂake oatmeal)
1 tablespoon ground ﬂaxseed
Dir ections
1 Cut the pepper in half. Remove the seeds and membrane, and
cut it into chunks. 2 Peel the avocado, remove the stone, and cut into chunks. 3 Combine the carrot juice, chard or spinach, pepper, avocado,
almonds, oats, and ﬂaxseed in the blender container. 4 Secure the lid on the container.5 Starting on a low speed and gradually easing toward high, blend
the ingredients for 45 seconds or until smooth and there are no
visible pieces of vegetable or nuts in the mixture. 6 Pour the smoothie into 2 glasses, and enjoy! Per serving: Calories 213 (From Fat 116); Fat 13g (Saturated 2g); Cholesterol 0mg; Sodium 156mg;
Carbohydrate 23g (Dietary Fiber 8g); Protein 7g. Tip: Vitamin E prevents cell damage from free radicals and helps
protect against prostate cancer and Alzheimer’s disease. Vary It! If you’re juicing the carrots for this smoothie, try adding a
parsnip or half a beet to vary the juice. T o m a t o  E n e r g i z e r
Prep time: About 4 min • Blending time: 1 min • Yield: 2 servings
Ingr edients
2 small zucchini
1 red or green bell pepper
3/4 cup fresh tomato juice
2 tablespoons fresh lemon juice
1/4 cup fresh parsley leaves
2 tomatoes, quartered
1 tablespoon fresh grated ginger
Dir ections
1 Peel the zucchini and cut into chunks. 2 Cut the pepper in half. Remove the seeds and membrane, and
cut it into chunks.3 Combine the tomato juice, lemon juice, parsley, zucchini,
tomatoes, pepper, and ginger in the blender container. 4 Secure the lid on the container. 5 Starting on a low speed and gradually easing toward high, blend
the ingredients for 45 seconds or until smooth and there are no
visible pieces of vegetable in the mixture. 6 Pour the smoothie into 2 glasses, and enjoy! Per serving: Calories 95 (From Fat 8); Fat 1g (Saturated 0g); Cholesterol 0mg; Sodium 23mg;
Carbohydrate 21g (Dietary Fiber 5g); Protein 5g. Vary It! Red pepper adds color and easily substitutes for the green
pepper. R e d  V i t a l i t y
Prep time: About 4 min • Blending time: 1 min • Yield: 2 servings
Ingr edients
1 pear
2 small beets, lightly steamed
3/4 cup fresh carrot juice
2 tablespoons fresh lemon juice
1 cup fresh spinach
2 tomatoes, quartered
Dir ections
1 Peel the pear (if not organic) and cut into quarters. Remove the
core and seeds. 2 Peel the beets and cut into eighths.3 Combine the carrot juice, lemon juice, spinach, tomatoes, pear,
and beets in the blender container. 4 Secure the lid on the container. 5 Starting on a low speed and gradually easing toward high, blend
the ingredients for 45 seconds or until smooth and there are no
visible pieces of vegetable in the mixture. 6 Pour the smoothie into 2 glasses, and enjoy! Per serving: Calories 141 (From Fat 10); Fat 1g (Saturated 0g); Cholesterol 0mg; Sodium 135mg;
Carbohydrate 33g (Dietary Fiber 6g); Protein 1g. Vary It! You can use an apple, mango, or other whole fruit or a
slice of pineapple in place of the pear in this drink. Lunch and Dinner Smoothies
The USDA suggests that eating three to ﬁve servings of
vegetables daily reduces the risk of stroke, type 2 diabetes,
cancer, heart disease, and bone loss. Vegetables rich in
potassium help to maintain healthy blood pressure, while those
high in Vitamin C keep connective tissue, including gums,
healthy. Vitamin A in vegetables helps the immune system ﬁght
infections and promotes healthy eyes and skin. An added beneﬁt of vegetables is their low energy density,
which means they don’t have as many calories, volume for
volume, as most other foods. This makes them a great choice
for snacks because the ﬁber in them will give you a satisﬁed
feeling of fullness that helps you to resist other high-fat or
empty-calorie between-meal bites. For the same reasons, vegetable smoothies also may replace
lunch and dinner occasionally. Some weight-loss diet plans
suggest that you replace one or two meals a day with avegetable smoothie, but I recommend that you work with a
health professional before starting in on any aggressive weight-
loss program. If you plan to use vegetable smoothies as meal
replacements on a consistent basis, you’ll need to ensure
that the third meal of the day includes a portion of low-fat
protein (chicken, ﬁsh or shellﬁsh, nuts, seeds, or legumes)
along with raw or cooked vegetables, whole grains, and one
serving of fruit. Cooked legumes (lentils, peas, or beans) make a great lunch or
dinner smoothie ingredient because of their plant proteins,
which tend to stay with you longer than carbohydrates. Their
high-ﬁber content prevents blood sugar levels from rising
rapidly after drinking smoothies, and it helps lower cholesterol. They’re also excellent sources of folate, tryptophan,
manganese, and iron. You can easily cook raw lentils, but good canned
legumes and lentils are widely available. To use cooked,
canned legumes, simply open and spoon into the blender
container. If you prefer, drain and rinse canned legumes
before adding to the container, but the liquid contains
water-soluble nutrients, so I recommend adding it to the
liquid ingredients in the smoothie. If you use ground or powdered legume “ﬂour” as an ingredient
in smoothies, you’ll greatly increase the antioxidant power of
the drink (see Chapter 20). All the smoothies in this section are very thick and
meant to be eaten with a spoon. B e a n s  a n d  C a r r o t s
Prep time: About 3 min • Blending time: 1 min • Yield: 2 servings
Ingr edients
1 cucumber
1 apple
1 cup fresh carrot juice
1 cup cooked lentils or lima beans
Dir ections
1 Peel the cucumber and cut it into chunks. 2 Peel the apple (if not organic) and cut into quarters. Remove
the core and seeds. 3 Combine the carrot juice, cucumber, lentils or lima beans, and
apple in the blender container. 4 Secure the lid on the container. 5 Starting on a low speed and gradually easing toward high, blend
the ingredients for 45 seconds or until smooth and there are no
visible pieces of vegetable in the mixture. 6 Pour the smoothie into 2 glasses, and enjoy! Per serving: Calories 188 (From Fat 8); Fat 1g (Saturated 0g); Cholesterol 0mg; Sodium 65mg;
Carbohydrate 38g (Dietary Fiber 10g); Protein 10g.Vary It! Green, red, or brown lentils may be used in this recipe. You can use any cooked, canned bean such as navy beans, lima
beans, or chickpeas. S p i c e d  P a r s n i p
Prep time: About 3 min • Blending time: 1 min • Yield: 2 servings
Ingr edients
3 lightly steamed or cooked parsnips
1 cup fresh apple juice
1 cup cooked chickpeas
1/4 cup chopped walnuts
1/4 teaspoon ground cinnamon
1/