 at home. The grain foods were usually from freshly ground
organic grains which were soaked overnight prior to cooking. The whole grains were even consumed
in the context of a nutrient-rich diet high in fat-soluble vitamins. Toxins in grains, whether it is phytic acid, lectins or other compounds, can cause severe cavitiesquite rapidly. A severe case of cavities in a five-and-a-half-year-old girl was related to me from a
Canadian correspondent which illustrates the point. The mother took the child to her dentist regularly
every 6 months for the child’s entire life. She submitted the child to dental surgery under general
anesthesia and spent thousands of dollars on her dental treatments. Yet even after all of this, the child
needed four more root canals, three more crowns and five new fillings. A severe case like this is not
the result of a high sugar diet, but the result of a potent toxin in grains. When questioned about the
girl’s diet, the mother told me that the girl received, along with nut butters, seeds, and sweet fruits, a
daily supplement of wheat bran and wheat germ in her morning smoothies. I have studied the diets of several cases of children and adults with rampant cavities. Severe cavities
behave like an unending torrent of decay which seems impossible to stem as new cavities rapidly
form. One tooth may have multiple cavities, and nearly every tooth is infected with tooth decay. Under most circumstances, it is quite difficult to cause this sort of rampant severe tooth decay in such
a brief period of time. For example, in adults, drinking multiple cans of decay-causing soft drinks
every day over a period of several years will produce severe cavities. A diet consisting of a large
percentage of fruit over a period of many years in one case produced ten cavities. Yet in a relatively
short period of time, whole grains can cause severe cavities in children with hypoplastic (weak) teeth
from birth. Young children cannot digest modern grains well. A good suggestion is to wait until they are one or
two years old to feed them any grains at all. Always avoid white flour, crackers and store-bought
breakfast cereals. Avoid any grains containing bran. The exception may be pseudo-cereals like
buckwheat and quinoa. If your child has significant cavities I would not recommend feeding any
grains to your child until the severe tooth decay has stopped. If a child has minor tooth decay, then
you can feed the safe grains as discussed in chapter four, such as sourdough bread from unbleached
flour, or correctly prepared rice. Sprouted grain breads are not helpful for any child with cavities
because of their bran content. Severe Tooth Decay and Children
Children with a weak constitution or ones who develop cavities easily many times have been exposed
to toxins from the bran and germ in grains, or to an extremely inferior diet such as a vegan diet filled
with lots of sweet foods. Because these children face a large nutritional deficiency, you will need to
be extremely vigilant to heal these types of cavities. If whole grain consumption (no matter how you
prepared it) is the cause, then your child will be hypersensitive to most grains. I recommend at least
avoiding all grains for 3 weeks for a child with pain or severe tooth decay. You will want to focus on
increasing calcium in the diet such as from cheese, and vitamin D such as from fermented cod liver
oil, and vitamin C from vegetable or berry sources. These children will do better on a lower grain
and lower carbohydrate diet. Their diet will therefore focus primarily on vegetables, with animal
proteins and fats. You can use sweet potatoes, other root vegetables, or dairy products to provide
them with carbohydrates. Tooth Infections and Tooth Pain
A young child with severe decay can develop infections in the gum as a result of compromised teeth. The infections come and go and are usually a result of poor food choices by the parents. The whitepus is a sign that the rest of the body will be protected. With improved diet, tooth infections normally
heal. Echinacea with goldenseal tincture diluted in water can help heal tooth and gum infections
. This is to be taken internally by both the child and breastfeeding mother. I have seen echinacea
perform wondrous healing of infections. Goldenseal powder or plantain powder can be placed on the
infected gum itself. Again use herbs with care. Try a very small dose at first to make sure your child
doesn’t react adversely to it, and make sure not to use these herbs with prescription medications or
other strong herbs unless advised to do so by a practitioner. You can learn more about tooth infections in the dentistry section. The same general principles apply
to children. Make sure to closely monitor teeth that can become infected. Infected teeth that do not
heal properly can result in bone loss, or the child getting sick from a focal infection. Infected teeth
that do not heal or improve in a short period of time usually need to be extracted. If the pain and
infection do not go away and stay away then this is a sign that the body is not able to heal the damaged
tooth. Remember there could be years of deficiency that have caused the tooth to break down. While I
would not recommend pulling teeth as a preventative measure since there is no evidence to support
this, pulling out painful teeth or ones where the infection does not heal quickly can be a good idea. This is your decision to make along with your dentist. You know what is right to do, so trust your own
feelings on the matter. Moderate Tooth Decay in Children
Not all children require heroic measures to restore their dental health. It really depends on how
strong they are, and how many cavities they have. Children with a few small cavities will respond
very well to a moderate amount of dietary modifications. In particular, adding fat-soluble vitamins
into the diet, and getting good quality raw milk or cheese is usually sufficient to remineralize small
cavities in children’s teeth. This along with avoiding too many sweets is a good place to begin if you
feel unable or unwilling to completely clean up your child’s diet. Junk Foods in Schools, at Parties and Gatherings
There are two types of sweet foods. There are sweets that in moderation do not harm healthy children
who have no tooth decay, and then there are just plain harmful sweets. Occasionally having sweet
fruit or natural sugar in a dessert does not harm a healthy child. But many children are exposed to high
intensity sweeteners with high fructose corn syrup (corn sugar). When children eat these foods at
parties, such as ice cream, or cake, it throws their body chemistry into a tail spin. Children with tooth
decay can be adversely affected by these sweets for weeks and months. When well-meaning adults at
schools, community gatherings or birthday parties feed children high intensity sweeteners, they are
poisoning them with highly toxic artificial food. This is not acceptable behavior from organizations
that are supposed to support and safeguard children’s health and safety. Be vigilant about keeping
these sweets away from your child especially if he has tooth decay. Grains You Can Feed Your Children
If your child’s cavities have remineralized and you believe the original cavities were not caused by
too many whole grains, then you can safely feed your child grains as discussed in the previous
chapters. Likewise if your child has a strong and robust constitution and the tooth decay is not toobad, you can follow the grain guidelines for adults. If your child has more severe cavities or other
damage from grains, you will need to be very careful with any grains you feed your child for many
years, and in this case, grains should be used minimally. Vegetarian Children
Vegetarian children should follow a diet similar to the diet in the vegetarian section. I would
encourage a parent whose child is vegetarian and has severe cavities to consider some sea food or
cod liver oil. Green Pasture’s™ butter oil is a must for vegetarian children because they will
otherwise be lacking in fat-soluble vitamin D.
Dairy-Free Diets for Children
Since children with tooth decay may be lacking calcium, having dairy foods in the diet is extremely
helpful in healing tooth cavities. If your child is sensitive to dairy foods, see if kefir, goat milk, or
some type of grass-fed cheese is comfortable for them to eat. If your child absolutely cannot tolerate
dairy products, then you will need to get calcium from sea foods and vegetables. In this case you will
need to prepare vegetable soups and stews, preferably with a meat or fish stock base to provide
adequate calcium. The calcium guidelines in chapter four will help you with more suggestions for
calcium-rich foods. Feeding Children Who Won’t Eat Good Food
Children mirror and mimic their parents’ food habits. Pay attention to the foods you eat and you might
find that even though you may eat meat or eggs, you could be a finicky eater and consume too many
foods that are not in balance with your needs. While these habits may not affect you overtly, they
affect your child to a greater degree. Sometimes children won’t eat meat if they have a chronic feeling
of pain and emotional upset. If a parent smiles and enjoys a particular food, then the child will usually
follow. Sometimes you will need to be positively assertive to persuade your child to eat certain
foods. A small struggle may ensue while you help your child switch from addictive, less healthy
foods, and you may need many days to completely make the change. Children who do not digest foods
high in phytic acid such as


100	percent	of	their	diet	raw	(I	eat	about	80
percent	of	mine	raw),	but	whenever	you	choose	to	eat	a	raw	food	in	place	of	a
highly	cooked	or	processed	one,	you	obtain	better	nutrition	and	less	toxic
exposure. Cook	foods	lightly. Ideally,	food	should	not	be	cooked	at	temperatures
higher	than	boiling	water	or	steam. Foods	change	fundamentally	when	they	are
cooked;	they	can	become	more	toxic,	less	nutritious	and	even	more	difficult	to
digest. Avoid	browned	or	charred	foods,	which	are	highly	toxic. Unfortunately,
many	Americans	have	developed	a	taste	for	charbroiled,	toasted	or	barbecued
foods,	which	develop	mutagens	that	contribute	to	cancer. When	food	is	heated	above	375	degrees	(as	it	usually	is	in	toasting,	frying,
grilling,	broiling	and	barbecuing),	a	number	of	toxic	compounds	can	be
produced,	including	heterocyclic	aromatic	amines	(HAAs). HAAs	are	among	the
most	powerful	carcinogens	ever	discovered,	and	even	minute	amounts	of	them
can	damage	your	DNA. The	rule	of	thumb	is	that	the	higher	the	temperature	and	the	longer	the
cooking	time,	the	more	HAAs	are	formed. Thus,	medium	rare	is	safer	than	well
done,	and	blackened	foods	are	absolutely	not	acceptable. If	ever	I	am	served
food	that	is	black,	I	cut	off	the	blackened	parts. Even	toast	is	dangerous. Experiments	at	Lawrence	Livermore	Laboratory	showed	that	a	well-toasted
piece	of	bread	had	20	percent	of	the	cancer-causing	activity	of	a	well-done
hamburger. Dosage	and	frequency	are	the	problems;	many	people	eat	several
slices	of	toasted	bread	or	bagel	every	morning	for	breakfast,	which	is	like	laying
out	a	welcome	mat	for	cancer. Microwaves:	A	Fast	Track	to	Trouble
Cooking	food	is	not	a	good	idea,	especially	at	high	temperatures,	but	cooking
in	microwave	ovens	may	be	even	worse. While	not	browning	or	blackening	food
like	conventional	cooking,	microwaving	changes	the	chemistry	of	food
fundamentally,	lowering	nutritional	content	and	producing	unique	toxins. A	lot
more	goes	on	inside	a	microwave	than	just	making	things	hot. Microwaves“zap”	food	with	enormous	amounts	of	energy—enough	to	break	apart	water
molecules	and	cause	them	to	react	with	the	food	in	ways	they	would	not	do
otherwise. These	reactions	create	a	lot	of	strange,	new	molecules	that	are
unnatural	to	the	human	body;	some	of	them	are	toxic	and	carcinogenic. Research
in	Switzerland,	the	former	Soviet	Union	and	the	United	States	all	suggest	that
eating	microwaved	food	may	promote	certain	types	of	cancers,	hormone
imbalances,	lymphatic	disorders,	digestive	disorders,	immune	and	blood
abnormalities,	emotional	problems,	permanent	brain	damage,	and	even	heart
disease. In	1992,	at	the	Swiss	Federal	Institute	of	Technology,	volunteers	who	ate
microwaved	food	experienced	decreased	hemoglobin	content	of	their	blood	and
an	increased	white	cell	count. Thus,	microwaved	food	decreases	the	amount	of
oxygen	available	to	our	cells	and	stresses	the	immune	system. Also,	microwaves
have	been	demonstrated	to	damage	nutrients. Research	at	the	Institute	of	Radio
Technology	at	Kinsk,	in	the	former	Soviet	Union,	found	that	microwaves	reduce
the	nutritional	content	of	food	by	60	to	90	percent. When	reheating	food,	use	the
stovetop	or	oven. Modern	foods	are	already	nutrient	deficient. Why	make	them
worse	by	using	a	microwave? Use	the	right	cookware. The	best	pots	and	pans	are	those	made	of	glass	or
ceramics	such	as	Corning	Ware. Other	materials	interact	with	foods	and
introduce	some	level	of	toxins	into	the	food. Stainless	steel	contains	nickel—
both	an	allergen	and	a	carcinogen. A	study	in	the
Journal	of	the	American
Dietetic	Association
found	that	toxic	chemicals	from	stainless	steel	pots,
including	nickel,	iron	and	chromium,	enter	food	during	cooking. Aluminum—
from	pots,	pans	and	aluminum	foil—is	another	toxic	contaminant. Teflon
coatings	on	cookware	also	present	problems,	especially	when	such	cookware	is
heated	to	higher	temperatures. Of	course,	not	all	meals	come	from	your	own	kitchen. Americans	eat	an
enormous	percentage	of	food	at	restaurants. Making	optimal	food	choices	when
eating	at	restaurants	is	almost	impossible. However,	with	care	in	menu	selection,
you	can	usually	do	fairly	well. As	a	rule	of	thumb,	upscale	restaurants	usually
have	fresher	and	better	prepared	foods,	while	fast-food	restaurant	offerings	are
more	toxic	and	less	nutritious. Many	restaurants	do	not	even	“cook”	for	you;
they	merely	serve	prepared	and	processed	foods	that	are	reheated	(perhaps	in	a
microwave,	so	be	sure	to	ask). Very	few	restaurants	use	high-quality	organic	meats. Bear	this	in	mind	the
next	time	you	ponder	a	menu. Deep-water	ocean	fish	is	probably	your	best
choice,	but	only	if	it	is	fresh. Fresh-water	fish	is	likely	to	be	contaminated	withtoxins,	and	farmed	fish	are	neither	nutritious	nor	free	of	toxins. When	ordering
out,	I	often	select	large	salads	or	freshly	harvested	fish,	with	vegetables. Many
restaurants	are	willing	to	make	up	a	vegetarian	entrée	on	request. Avoid
anything	that	is	“blackened,”	as	well	as	selections	containing	meat	and,
particularly,	dairy	products. Make	simple	selections,	and	be	able	to	identify	all
the	ingredients. Caution:	This	Water	Is
Hazardous	to	Your	Health
In	addition	to	food,	water	is	an	essential	ingredient	for	life	and	good	health. Adequate	water	intake	helps	rid	your	body	of	toxins,	both	through	the	kidneys
and	through	sweat. Shockingly,	however,	in	a	highly	developed	nation	such	as
the	United	States,	almost	all	of	the	water	is	toxic;	it	adds	poisons	to	your	body
and	is	unfit	to	drink. Toxins	from	landfill	runoff,	sewage	pollutants,	industrial	chemicals	such	as
PCBs	and	vinyl	chloride,	agricultural	runoff	(particularly	pesticides),	leakage
from	gasoline	storage	tanks,	and	other	pollutants	contaminate	our	water. Some
researchers	believe	chronic	low-level	exposure	to	these	chemicals	contributes	to
our	cancer	epidemic. Even	those	of	us	fortunate	enough	to	live	near	a	high-
quality	water	source	would	probably	be	disappointed	to	learn	that	our	local	water
supplier	takes	perfectly	good	water	and	contaminates	it	with	toxins	such	as
chlorine,	fluoride,	arsenic	and	aluminum. Water	then	travels	through	municipal
and	household	pipelines,	which	can	add	contaminants	such	as	lead,	cadmium,
copper,	asbestos,	iron	and	nickel. Although	these	toxins	exist	in	minute	amounts,	we	drink	water	(or	beverages
made	with	water)	daily,	so	we	are	exposed	chronically. This	exposure	leads	to
toxic	b


 imagine how such centers
could effect the problems noted above and offer living solutions that could transform individual, societal and planetary health? If so, I hope you will find the inspiration and means to begin sharing these solu-tions and enjoying a more regenera-tive life with many others around the world! I will be grateful to hear what ideas
you have and what progress you’re making, and offer any assistance that I can. I and co-workers are also seek -
ing land on which to co-create Earth Regeneration Centers in California, Hawaii and else -
where worldwide. Contact: earthdon@yahoo.com
209
FruiticultureAppendix C
Statistics Compiled by EarthSave and
Cowspiracy
Food Choices and Y our Health
http://www.earthsave.org/healthy.htm
There is overwhelming scientific evidence that what we eat has a profound influence on
our well-being. The medical community is in agreement: for optimal health, they recom -
mend diets rich in whole grains, fruits, vegetables and legumes, and low in fat, especially animal fat. Despite this, millions of North Americans continue to eat in ways that severe -
ly compromise their health. Please consider these realities:
More than 2,500 Americans die each day from heart disease, the number one killer of
both women and men. People eating no meat have 24% less heart disease than meat-eaters. People eating no
meat and dairy have 57% less heart disease. Physicians are able to reverse existing heart disease in more than 70% of patients by pre -
scribing a low-fat vegetarian diet.More than 1.2 million Americans are diagnosed with cancer each year, and more than
500,000 die from the disease. A study of more than 11,000 people found that those eating a vegetarian diet have 40%
less chance of contracting cancer than people who eat meat. Health & NutritionSixty-eight percent of all diseases in the U.S. are diet related. [1]ObesityThere’s been a 40 percent increase in obesity since 1966. [2]Nearly 30 percent of the adult population (24 million people) is considered obese. [3]Eleven percent of American children between 6 and 17 are considered severely over -210
Fruiticultureweight. [4]
Americans each consumed an average of 140 pounds of sugar in 1991. [5]Diet and DiseaseTotal dollar costs and deaths from excess dietary fat far exceed costs and deaths from all
forms of substance abuse, including tobacco, alcohol, and illegal drugs combined. [6]
Heart Disease is the most common cause of death in the U.S.[7]Nine hundred and twenty-five thousand Americans die each year from cardiovascular
disease. [8]
Forty percent of all cancers in the U.S. are diet related. [9]
Disease    Health C are Costs   Americ ans with Disease  Ra te in Vegetarians
Heart     $40.4 billion    6.2 million    50-75% low er
High blood pressure  $12.5 billion    63 million    33-50% low er
Cancer    $35.5 billion    1.2 million    25-50% low er
Diabetes    $39.0 billion    7.3 million    90% low er
Gallbladder surgery   $3.2 billion    0.5 million    75% low er[10]
CholesterolAmount of cholesterol in a 3 oz. serving of: T-bone steak 72 mg; Chicken 75 mg; Turkey
76 mg; Salmon 74 mg; Shrimp 166 mg[11]
All foods derived from plants (fruits, vegetables, grains, legumes, nuts, seeds) 0 mgEvery time the blood cholesterol level rises one percent a corresponding risk of coronary
heart disease rises two percent. [12]
A recent international conference of leading heart researchers concluded, “The optimal
intake of cholesterol in the adult is probably zero. ”[13]
The Good News About CholesterolThe human body makes all the cholesterol it needs. By changing their eating habits
now, today’s children can save themselves from elevated cholesterol and saturated fat levels that would have caused 1.5 million heart attacks and 500,000 needless premature deaths by 2030. [14]211
FruiticultureFood Safety
Annually E. coli-tainted hamburger is the leading cause of at least 7,500 children con-
tracting a severe disease, Hemolytic Uremic Syndrome. [17]
500 deaths and 20,000 illnesses are caused by E. coli every year. [18]An estimated 325,000 Americans contract food-borne illnesses from eating fish each
year. [19]
The food-borne illnesses in 1992 afflicted up to 7.13 million people and cost $6 billion. The majority of these come from animal products. [20][21][22]
Protein RequirementsThe World Health Organization of the United Nations recommends only 4.5% of daily
calories be provided as protein. [23]
The National Research Council says 8-10%. [24]The average North American consumes four times the minimum daily requirement of
protein and this leads to a host of overconsumption problems. Excess protein cannot be stored by the body and it must be broken down and excreted as waste material. Animal ProteinOsteoporosis[25] and kidney disease[26] are linked to excess animal protein
consumption. Tens of millions of cases of osteoporosis[27] and kidney disease[28] exist in the United
States. Female meat eaters at age 65 experience an average measurable bone loss of 35%. [29]The Good News About Vegetable ProteinFemale vegetarians at age 65 experience an average measurable bone loss of 18%. [30]Frances Moore Lappe, who popularized the concept of combining proteins, provided
updated research that protein combining is unnecessary in a healthy, varied vegetarian diet. [31]212
FruiticultureThe Good News About Plant-Based Diets
A low-fat diet free of animal products can prevent, improve and/or cure: [32][33]
Arthritis, Diverticulosis, Osteoporosis, Obesity, Diabetes, Impotence, Kidney Disease, Strokes, Hypoglycemia, Prostate Cancer, Salmonellosis, Constipation, Peptic Ulcers, Breast Cancer, Colon Cancer, High Blood Pressure, Asthma, Gallstones, Heart Disease, Trichinosis
References[1] The Surgeon General’s Report on Nutrition and Health, Pub. #88-50210, Washington, DC:
U.S.Dept. of Health and Human Services, 1988. [2] President’s Council on Physical Fitness and Sports, as cited in Madu Dillingham, “Off
the Scales, ” E Magazine, July/Aug 1995. [3] Ibid. [4] “Kids’ weight has ballooned since 1980, U.S.survey says, ” Washington Post, Oct 3, 1995. [5] Environmental Nutrition, Sep. 1995. [6] Attwood, Charles, MD, Dr. Attwood’s Low-Fat Prescription for Kids, Viking, New York,
1995, p. 48. [7] Roy Walford, Maximum Life Span, New York: Norton, 1983, 8. [8] Peggy Eastman, “Healthier Habits, Science Curbing Heart Disease, ” AARP Bulletin, Sep
1995. [9] National Institutes of Health, National Cancer Institute, Annual Cancer Statistics
Review, 1989. [10] Preventive Medicine,1995, 24, p. 646-655; Physicians Committee for Responsible
Medicine, “Recommended Revisions for Dietary Guidelines for Americans, ” January 31, 1995. [11] Jean Pennington, Food Values, 15th edition, Perennial Library Press, 1989. [12] MJ Martin et al, “Serum cholesterol, blood pressure, and mortality, implications from
a cohort of 361, 662 men, ” Lancet 1986; 2:933-6. [13] S. Moncada, JF Martin, A. Higgs, Symposium on regression of atherosclerosis, 213
FruiticultureEuropean Journal of Clinical Investigation 1993; 23:385-98. [14] Charles Attwood, op. cit. p. 156. [15] Phillip Kapleau, To Cherish All Life, Harper and Row, San Francisco, 1981, p. 59. [16] McDougall, The McDougall Plan, op. cit. p. 7. [17] Fact Sheet from Lois Joy Galler Foundation, Melville, NY 1995. [18] Susan Meeker-Lowry, “Challenging the Meat Monopoly, ” Z Magazine, March 1, 1995. [19] Centers for Disease Control cited in “Is our Fish Fit to Eat?”, Consumer Reports, Feb.
1992. [20] Preventive Medicine, 1995, 24 p. 646-655. [21] Food and Nutrition Board, Vegetarian Diets, National Academy of Sciences,
Washington, DC, 1974, p. 2. [22] G. Bell, Textbook of Physiology and Biochemistry, 4th ed. Williams and Wilkins,
Balentine, 1954, p. 167-170. [23] “Protein Requirements, ” Food and Agriculture Organization, World Health
Organization Expert Group, United Nations Conference, Rome, 1965:


pi, and valerian. Tonic and rejuvenative agents strengthen our inter-
nal organs, tissues, systems and energies. Those that
strengthen the body as a whole or the vital force improve
the mind indirectly. Some are specifically tonics for the
mind. Below are some of the main tonic herbs on different
levels. Tonics for the Biological Humors
Vata: amalaki, ashwagandha, bala, garlic, licorice,
shatavari, vidari
Pitta: amalaki, aloe gel, bala, gotu kola, red coral,
licorice, lotus seeds, shatavari
Kapha: aloe gel, ashwagandha, elecampane, garlic,
guggul, myrrh, pippali, shilajit
Rejuvenatives for the Mind61: calamus, gotu kola,
manduka pami, shankha pushpi
Taking Herbs
Herbs can be used to treat mild complaints and as gen-
eral tonics for the mind. For this, their dosage should be
about one gram of the powder or one teaspoon of the cut
and sifted herb per cup of water, taken two or three times Ayurveda and the Mind
a day. High dosages of herbs or powerful herbs should be
given by a practitioner. Herbs vary their action according
to the medium (anupana) with which they are taken. Below we list the most important and commonly used of
these mediums. Ghee: Ghee is clarified butter. It is made by cooking
butter (preferably raw and unsalted) over a low flame until
all the milk fats settle to the bottom and the above liquid
is clear. Ghee is an excellent vehicle with which to take
nervine herbs. Ghee feeds the nerve tissue and guides the
effects of herbs into it. Ghee is taken with tonic herbs to
improve their nutritive properties and with bitter herbs
for strengthening their cooling effects. Honey: Honey has decongestant, expectorant and
nutritive properties. It helps clear the head, mind and
senses. It is a good vehicle to take with pungent or spicy
nervines like bayberry, calamus, ginger or pippali. Milk: Taking an herb in a milk decoction increases
both its tonic and calmative properties. A quarter-tea-
spoon of nutmeg taken in a cup of warm milk, along with
a little ghee, is a mild sedative-relaxant. A teaspoon of ash-
wagandha with a little nutmeg in a milk decoction is a
good nervine tonic. Gotu kola prepared in milk is a mild
herbal tonic. However, we should try to get good quality
milk, raw if possible. Tinctures
Tinctured herbs, owing to the properties of alcohol
which are subtle and penetrating, have a more direct activ-
ity on the brain. The alcohol increases their anti-Kapha
effects. Usually a mixture of half pure alcohol and half dis-
tilled water is used. Alcohol extracts only the fire, air and
ether elements of which it is composed. It is best for stim- Outer Treatment Modalities 201 0
ulant and detoxifying actions, not for tonic actions. It can
be boiled away for those wishing to avoid the alcohol. Herbs and the Nose (Nasya)
One of the best ways to bring the effects of herbs into
the brain and nervous system is to apply them through the
nose. There are several ways to do this:
1) Aroma therapy and incense (discussed in a sepa-
rate chapter)
2) Application of oils to the nose:
Sesame oil can be put into the nose for its calming
and nurturing action. Ghee is especially good for
soothing the nerves and for countering allergies. Coconut can be used in a similar manner. Apply a
few drops of these oils with an eye dropper while the
head is tilted. Or put some oil on the tip of your lit-
tle finger and apply gently inside the nose. 3) Snuff of the powders of various herbs:
Snuff of calamus powder is one of the best ways to
open the head and sinuses, stimulate blood flow to
the brain, and bring great acuity to the voice and the
senses. Put some of the powdered herb on the outside of the
index finger and inhale, closing the opposite nostril
with a finger of the other hand. Oil Massage
Oil massage (Abhyanga) is an important Ayurvedic
therapy not only for physical but for psychological condi-
tions. Oil massage is calming to the mind, nurturing to
the heart, and strengthening to the bones and nerves. We Ayurveda and the Mind
should all get oil massage on a regular basis as part of a
healthy life regimen, as well as using them to treat various
diseases. Oils should be applied warm. They should be left on for
some time (at least fifteen minutes) for proper absorption. Afterwards one can take a shower or steam bath to remove
the excess oil. To make this easier, apply a powder like
calamus to absorb the excess oil and then rub off the pow-
der. Sesame Oil: Sesame oil is specific for lowering high
Vata and increasing Ojas. It is very grounding and nurtur-
ing to the mind. Anti-Vata herbs like ashwagandha, cala-
mus, nirgundi, fennel or ginger can be cooked in it to give
it more strength. Sesame oil can be applied to the head, hair, back or feet
for calmative purposes, particularly in the evening. The oil
should be left on for at least fifteen minutes, after which it
can be washed off during a warm shower. For all people
suffering from pain and anxiety, regular sesame oil mas-
sage is a must. Coconut Oil: Coconut oil is specific for lowering high
Pitta. It is cooling and calming to the mind, nerves and
skin. Anti-Pitta herbs, particularly Brahmi (Gotu Kola) do
well prepared in this oil. Coconut oil can be applied to the
head, hair and sensory openings (like the ear drums and
nostrils), as well as used as a general massage oil. Mustard Oil: Mustard oil is specific for lowering high
Kapha. It is wanning, stimulating and improves circula-
tion. It helps clear the channels of the lungs and head and
is good for mental dullness and depression. It can be used
as a general massage oil or massaged to cover regions, like
the lungs. Outer Treatment Modalities 203
Pancha Karma
Pancha Karma is the main Ayurvedic method of physi-
cal purification. Owing to the subtle nature of its process-
es, it penetrates deep into the nervous system. It is useful
for psychological problems caused by excesses of the three
doshas. Yet it can also be helpful for psychological prob-
lems caused by internal factors, emotions and karma. It
consists of five main purification practices:
1) Therapeutic emesis for removing excess Kapha —
good for dealing with depression, grief and
attachment;
2) Therapeutic purgation for removing excess Pitta
— good for dealing with anger;
3) Therapeutic enemas for removing excess Vata —
treats fear, anxiety, insomnia, tremors, nervous
system disorders;
4) Nasal cleansings that clear toxins from the head
— good for headaches, allergies, insomnia;
5) Blood-cleansing for removing toxic blood, gener-
ally anti-Pitta.62
For these procedures to work properly, the doshas must
first be brought to the sites from which they can be elim-
inated from the body: Kapha to the stomach, Pitta to the
small intestine and Vata to the large intestine. This
requires a period, generally a minimum of seven days, of
daily oil massage (snehana) and steam therapy (svedana). Oil massage and steam therapy loosen up the toxins in the
deeper tissue and allow them to flow back into the gastro-
intestinal tract for their elimination. Pancha Karma is
available at a number of Ayurvedic clinics throughout the
United States. It can be sought out by those requiring such
deeper cleansing. 13. Subtle Therapies:
Colors, Gems and Aromas
n the next chapter the most important sensory
I treatments of Ayurveda will be introduced. As the
mind is fed by sensory perception, by altering our
sensory inputs we can change our mental and emotional
condition. Try some of these suggestions for yourself and
see how you can improve what you think and feel simply
through opening up to different sensory impressions. Color Therapy
What would life be without color? Perhaps no other
sensory potential so immediately affects, or we could say
colors, our perception as does color. Color is a powerful
tool for attracting our attention, shaping our moods and
communicating our emotions. Color draws and catches the
mind and orients it in a particular direction. Color thera-
py is one of the main sensory therapies for all mental and
spiritual healing. It is the basis of gem therapy, which
directs color on a subtle or occult level. Colors can be com-
bined with mantra, geomet


 to extend for giveness to any and all who may have
injur ed you in any way, not just thr ough bodily injury. As you more and
more live on the spiritual plane you will have less to do with the lower
frequencies of anger, prejudice, fear, and revenge. Saint Francis asks God to
help him to be an instrument of for giveness whenever he feels injured by
the conduct of others. The ability to extend for giveness becomes natural
when you don’ t carry hate within you. Whenever you feel that someone has injured you, or sullied your reputation,
or caused you physical harm, the spiritual solution, as dif ficult as it may
appear, is to extend for giveness. T o hold onto the pain and seek to exact
revenge will simply keep you stuck in pain, and the problem will beexacerbated. The old Chinese proverb states this better than I do: “If you’re
going to seek revenge, you’d better dig two graves.” Practice letting go of
injured feelings with love and pardon and the spiritual solutions to most of
your problems will be activated. Let go, and let God is great advice, as also
is this reminder from a previous chapter: All your conflicts with others ar e
never between you and them; they ar e between you and God. This concludes my thoughts and suggestions for practicing sowing pardon
where there is injury. You can move yourself to a spiritual ener gy space
where you literally become an instrument or a channel for healing. That is,
healing of yourself and all your perceived injuries, as well as aiding all the
injured you encounter in your life. In fact, I will take it one step further. When you become an instrument of pure pardon, you will be aiding in the
healing of everyone on our planet, since we all, individually, share the one
God force. It is, as always, a process of letting go of your ego and
surrendering to grace, which is always available in the form of pardon. As
Ramakrishna put it in his rhetorical question: “Is it an easy thing to receive
the grace of God? One must altogether renounce egotism; one cannot see
God as long as one feels, I am the doer.”
OceanofPDF.com10
WHERE THERE IS DOUBT,
FAITH
One of the main functions of formalized religion is to protect people against a direct experience
of God. —C. G. JUNG
I often use the mango exercise to illustrate that faith is impossible to have
without a direct experience. When speaking to a lar ge audience I invite
someone who has never tasted a mango to volunteer for a little experiment. Then I ask people who have tasted a mango to tell the volunteer exactly
how a mango tastes. As each person attempts to convey the flavor of a
mango they realize how fruitless their ef forts are. The conclusion is that it is
impossible to convey this information in words. The volunteer always
returns to the audience still not knowing what a mango tastes like. The mango tasting exercise is analogous to your ability to have faith where
there is doubt. Just as you cannot know the taste of a mango unless you
have the experience of eating a mango, you cannot know faith without
having had an experience of God. If you rely on the testimony and
experiences of others as your means of establishing faith, you will always
have some doubt where you want there to be only faith. Y ou are in the same
position as the volunteer who has never tasted a mango. It is impossible tobring faith to the presence of doubt, until you abandon the idea of knowing
God through the words or experiences of others. Y ou must make a
concentrated ef fort to know the highest/fastest frequencies of spiritual
energy through your own means of establishing conscious contact. Once you know  this spiritual consciousness yourself, you will not even
entertain the possibility of doubt. Y ou will strive to live more and more at
the spiritual level, where you have access to this knowing at all times. This
knowing is what I call faith, and it cannot be substantiated or verified by
external sources. And when you know  faith you will have accessed a
spiritual solution to any problem that may present itself. REPLACING DOUBT WITH F AITH
Why would you live with any doubts about your ability to access spirit in
times of trouble or the presence of problems? The answer lies in
understanding the dif ference between what you believe and what you know. Beliefs stem from the experiences and testimony of others who in one way
or another have attempted to persuade you of their truths. All your
institutional religious training, holy books, and theological dogma may be
valid and extremely forthright, nevertheless they are usually presented as
the truth for all, including you. The pressures to believe may have been
almost insurmountable if you were assigned these beliefs at birth, and
raised on them. I am not suggesting that religious training is wrong. However, I do think any method of conditioning people to accept beliefs
about God creates doubt, because the beliefs do not come from any
conscious contact or direct experience of God. T o create a knowing that
supplies you with faith, you must establish a direct experience of God for
yourself. You have faith that you can ride a bicycle not because of the testimony or
experiences of others, but because you have made conscious contact with
bicycle riding. Y our experience has provided you with faith in this
endeavor. It is not because of any evidence that has been presented to you
verifying the existence of balance laws, or because others have persuaded
you that balancing is a possibility for you, or even because everyone elsearound you is dutifully riding their bicycles. It is your knowing because of
your direct experience and nothing more that gives you faith. So it is with all knowing, including your coming to know God. Y ou must
abandon your fears and create the place in your life where you are
independent of outside influences, allow yourself to move up the ener gy
ladder, and come into direct contact with these faster/ higher frequencies
that are being called spiritual consciousness in this book. When you live
there, and breathe in the ener gy of God realization, you will then have that
faith from which you can never be dissuaded. Y ou do this by dispelling
fears that arise from making the decision to have this direct experience,
independent of the opinions of those external forces that have been so
powerful in your life. FEAR AND F AITH
When you let go of your fears you find your God nature, which returns you
to the balanced state of body and mind that is in perfect harmony and
problem-free. Fear and faith cannot live harmoniously in the same space
any more than love and hate, or peace and chaos can survive
simultaneously. You may recall that earlier in this book I suggested that humans have only
one problem, from which all subproblems flow. That one problem is a
belief that we are separate from God. It is from this feeling of being
separate that we create all our fears, which foster doubt. W ould you ever
fear if you knew (without doubt) that God was your real self? W ould you
have fear if you knew God was expressing himself as you and that you
could never be separated from him? Obviously, fear would be impossible. Remember, evil cannot and does not exist in the omnipresent good. It is all
the product of your mind (and of our collective mind as well), an error if
you will, in need of correction. In A Course in Miracles  we are reminded
that there are only two emotions, love and fear. When you are in a condition
of fear, you are experiencing problems. When you remove fear and replace
it with love, the problems dissolve right where you experience them, in
your thoughts. In the scriptures we are reminded, “Perfect love casteth outall fears.” In other words, you know that you can never be separated from
your real self which is God. REPLACING FEARS
Fear has the ef fect of changing the body through a chemical process. It also
changes the external world as well. For instance, Mother T eresa addressed
the fears of the sick and homeless.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Or in other
words, love and hate cannot live together. Many of the so-called problems in life are the result of having to deal with
others who bring hatred into the ener gy field. T ake note of how much of the
hatred infects your home, workplace, family and friends, relationships, and
even your health. Then ask yourself if you contribute to the hatred by hating
the haters. You see, none of this is a problem if you practice what Saint Francis begged
God to help him with in this line of his prayer, “Where there is hatred, let
me sow love. ” The challenge is to not allow yourself to be tangled in a web
of hatred that perpetuates more hatred. Even if you are completely
surrounded by this kind of ener gy, and you find it physically impossible to
remove yourself, you can make a conscious decision to not think anything
but loving thoughts. Silently reciting, “Lord, make me an instrument of thy
peace; where there is hatred, let me sow love,” will transform the situation. How. Problems are experienced in your thoughts first. If you have love
there you will not have room for hate,


9661238-0-6. 17. Steinman D, Epstein SS. The safe shopper's bible. Macmillan, New York, 1995. 18. Stortebecker P. Mercury poisoning from dental amalgam through,a direct nose
brain transport. Larccef 1989; 339:1207. 19. Wayland J, Laws E. Handbook of pesticide toxicology. San Diego: Academic
Press, 1990. Ear Infections and Glue Ear (Part 3: Chapter 1)
1. Effective Health Care 1992, No 4. The treatment of persistent glue ear in
children. Leeds. Univ of Leeds 1992. 2. Crook W. The yeast connection. 1986. Vintage Books,
3. Hagerman R, Falkenstein A. An association between recurrent otitis media in
infancy and later hyperactivity. Clinical Paediatrics, Vol.26, pp.253-257,1987. 4. Kontstantareas M, Homatidis S. Ear infections in autistic and normal children. Journal of Autism and Developmental Disease, Vol.17, p.585,1987. 5. Nsouli  TM et al. Role  of food allergy  in serious otitis media. Ann  Allergy
1994:73:215-9. 6. Ostfeld E, Rubinstein E, Gazit E and Smetana Z, (1977). Effect of systemic anti
biotics on the microbial flora of the external ear canal in hospitalised children. Paediatrics §0:364-66. 7. Scadding GK  et al. Glue  ear  guidelines. Lancet, 1993:341:57. 8. Seeley, Stephens, Tate. Anatomy and Physiology. 1992. Second edition. Mosby
Year Book. 9. ShawW. 2002. Biological treatments for autism and PDD. Self-published. A Few Words about Education (Part 3: Chapter 6)
1. Barkley RA. Taking charge of ADHD - the complete, authoritative guide for
parents. New York: Guilford Press, 1995. 2. Brooks R. The self-esteem teacher. Circle Pines, MN: American Guidance
Service, 1991. 3. Donaldson M. Children's minds. Fontana, 1978. 4. Garber S, Garber M and Spizman R. Good behaviour - over 1,200 sensible solu
tions to your child's problems from birth to age 12. New York: St. Martin's
Paperbacks, 1987. 5. Lovaas 10. Behavioural treatment and normal educational and intellectual
functioning  in young autistic children. / Consulting  and  Clinical Psychology,
1987, vol.55. L 3-9-
6. Ix»vaas 10 & Smith T. A comprehensive behavioural theory of autistic children:
paradigm for research and treatment. 1989. /Behav Ther  & Exp Psych. Vol 20,1,
pp 17-29. 7. Lovaas 10. The development of a treatment-research project for developmen-
tally disabled and autistic children. Journal  of Applied Behaviour  Analysis. 1993
Winter (4) 26, 617-630. 8. Lovaas 01. Teaching developmentally disabled children: The ME book. Austin:
Pro-Ed. 1981. 9. McCarney S & Bauer A, The parent's guide: solutions to today's most common
behaviour problems in the home. Columbia, MO: Hawthorne Educational
Services, 1989. 10. Maurice C. Let me hear your voice. New York: Knopf. 1993. 11. Maurice C, Green H & Luce SC. Behavioural intervention for young children
with autism. Austin: Pro-ed. 1996. 12. McEachin JJ, Smith T & Lovaas 01. Long-term outcome for children with
autism  who  received early intensive behavioural treatment. Am J  Mental
Retardation.1993, 97,359-372. 13. Rief S & Heimburge J. How to reach and teach all students in the inclusive
classroom. West Nyack, NY: The Center for Applied Research in Education,
1996. 14. Rief S. The ADD/ADHD checldist. An easy reference for parents and teachers. 1997- Prentice Hall Publishing. 15. Rhode G et al. The tough kid book (practical classroom management
strategies). Longmont, CO: SoprisWest, 1995. 16. Shure MB. Raising a thinking child. An Owl Book. Henry Holt and Company,
Inc, 1995. 17. Stern J & Ben-Ami U. Many ways to learn - young people's guide to learning
disabilities. New York: Magination Press, 1996. 18. Turecki S. The difficult child. New York: Bantam Books, 1989. INDEX
A
AA (arachidonic acid) 176-180
ABA (Applied Behaviour Analysis)
237-240
acesulphame 115
acetaldehyde 46-49
acidophilus milk 115
acrylamides 88
ADD (attention deficit disorder), see
ADHD
ADHD, see attention deficit
hyperactivity disorder
agar-agar 115
agave syrup 115
LNA (alpha-linolenic acid) 175-179
alcohol 46-49
algae 115
allergies 38-39, 56-58
almonds 111
aloe vera 115
aluminium 173,209
amaranth 115
amino acids 39, 51,81
aminoglycosides 32
amoxicillin 32
amphotericin 33
ampicillin 32
anaemia 23-24, 57-58
antibiotics 31-33,42
antibodies 25
antifungal antibiotics 33
artichoke French 111
artichoke Jerusalem 116
arachidonic acid, seeAA
asthma 5-7,25-30, 56-58
apples 111
apple juice 115
apricots 111
arrowroot 115
asiago cheese 111 asparagus 111
aspartame 89,115
aspirin 33,219-220
astragalus 115
attention deficit disorder (ADD) 5-7,
235-242
attention deficit hyperactivity disorder
(ADHD) 5-7,21, 63,235-242
aubergine 111, 119,123
autism 1-13, 25-30,59-63, 235-240
autistic enterocolitis 12
autoimmune 21,48
avocado 111
B
bacteroids 15,37,39, 40
baked beans 115
baking power 115
baker's yeast 115
balsamic vinegar 115
bananas 111
barley 115
beans 105-106,111
bean flour and sprouts 115
bee pollen 115
beef 111
beer 115
beets or beetroot 111,119,124,129
berries 104,111
bicarbonate of soda 115
bifidobacteria 15-24,25, 31-36,167
bipolar disorder (manic-depression)
5-7, 63
bitter gourd 115
bhindiorokra 115
black eye beans 115
black radish 111
blue cheese 111
Bok Choym
bologna 115 chick peas 116
chickoryroot 116
chocolate 116
cholecystokinin 192-194
cholesterol 21
cholin 39,74,102
cholinolytic drugs 34
cinnamon 112
citric acid 112
Clostridia 15,32, 37, 40-42, 51
cocoa powder 116
coconut 112,183-185
coconut milk 112
coconut oil 112,183-185
celiac disease 63-66
coffee 112,116
colby cheese 112
colitis 11-12
collard greens 112
colon 11-12
complement 25
constipation 10,225-228
contraceptive pill 34,53-57
cooking oils 116
cordials 116
coriander 112
corn 116
corn syrup 116
cornstarch 116
cottage cheese 116
cottonseed 116
courgette 112
cous-cous 116
cream 116
cream of tartar 116
cream cheese 116
Crohn's disease 12,38
cucumber 112
cyanocobalamin, see vitamin B12
D
dairy products 95-99
dates 112
depression 5-7,21,49,63
detoxification 75,201-212
dextrose 116 bouillon cubes or granules 115
brandy 115
Brazil nuts 111
breast


 of silence within us? Is there really a way to shake
of f the sludge and be free? Dance with unimpeded joy? Love all living
things? Live in our greatness and fulfill our highest potential? Become a
channel of grace and beauty in the world? In this book, Dr. Hawkins of fers a pathway to the freedom that we long
for but find dif ficult to attain. It may sound counter -intuitive to get
somewhere by “letting go”; however, he certifies from clinical and personal
experience that surrender is the surest route to total fulfillment. Many of us have been raised to correlate worldly and even spiritual
accomplishment with “hard work,” “keeping our nose to the grindstone,”
“living by the sweat of our brow,” and other self-stringent axioms inherited
from a culture steeped in the Protestant ethic. According to this view,
success requires suf fering, toil, and ef fort: “no pain, no gain.” But where
has all the ef fort and pain gotten us? Are we truly, deeply at peace? No.There is still the inner guilt, the vulnerability to someone’ s criticism, the
wanting to be assured, and the resentments that fester. If you’re reading this book, you’ve probably already reached the end of
your rope with the mechanism of ef fort. Perhaps you’ve seen that the more
you pull on the rope to hitch yourself up to where you want to be, the more
frazzled and frayed it becomes. Possibly, you might be wondering, “Isn’ t
there an easier, better way?” Are you willing to let go of the rope? What
would it be like to utilize the mechanism of surrender instead of the
mechanism of ef fort? I can share what it was like for a highly educated person who had
already tried many dif ferent methods of self-improvement. Despite
professional success, there were physical and emotional problems that
never seemed to improve and, eventually, reached a breaking point. The
encounter with Dr. David R. Hawkins and his writings catalyzed a healing
ef fect that was unexpected and dramatic. At first, there was skepticism. Having explored various spiritual,
philosophical, and religious avenues with unfulfilling or only temporary
results, I approached my study of Hawkins with the thought, “It will
probably turn out like the rest.” However, the conscientious seeker in me
said, “I’ll check it out. What have I got to lose?” So, I read Power vs.
For ce: The Hidden Determinants of Human Behavior. When the book was
finished, there was the inner realization, “I’m a changed person from the
one who picked up this book.” That was in 2003. Now, many years later,
the catalytic ef fect is still operating in all areas of life. What convinced me of the truth of his work, ultimately, were the
transformations in my own physical and nonphysical consciousness. There
were empirical facts that I could not deny: the healing of an addiction that
had been previously impossible to overcome, despite many sincere
attempts; freedom from several aller gies (pet dander, poison ivy, mold, hay
fever); letting go of long-standing resentments, with a capacity to see the
hidden gifts within the various life traumas I had been through; alleviation
of several life-long fears and an anxiety disorder that had severely limited
my career and personal life; resolution of several inner conflicts related to
self-acceptance and life purpose. These major breakthroughs at the physical
and nonphysical levels were concretely observable not only by myself but
by those around me. They would ask, “How do you explain the
transformation?” Now, if faced with that question, I will suggest that theyread this new book, Letting Go: The Pathway of Surr ender. It lays out the
pragmatics of the inner process of transformation that was experienced
upon reading his earlier books. Letting Go: The Pathway of Surr ender  provides the roadmap to a freer
life for anyone who is willing to make the trip. Y our life will be changed for
the better if you apply the principles described in this book. They are not
dif ficult to understand or to implement. They do not cost anything. They do
not require special attire or travel to an exotic country. The major
requirement for the journey is a willingness to let go of the attachment to
your current experience of life. As Dr. Hawkins explains, the “small” part of ourselves is attached to
the familiar, no matter how painful or inef ficient it is. It may seem bizarre,
but our self with a small “s” actually enjoys an impoverished life and all the
negativity that goes with it: feeling unworthy, being invalidated, judging
others and ourselves, being inflated, always “winning” and being “right,”
grieving the past, fearing the future, nursing our wounds, craving assurance,
and seeking love instead of giving it. Are we willing to imagine a new life for ourselves, characterized by
ef fortless success, freedom from resentment, gratitude for all that’ s
happened to us, inspiration, love, joy, win-win resolutions, happiness, and
creative expression? One of the biggest hurdles to happiness, he tells us, is
the belief that it isn’ t possible: “There’ s got to be a catch”; “It’ s too good to
be true”; “It can happen for others but not for me.”
The gift of a person and teacher like Dr. Hawkins is that we see and
experience a being who IS that happiness; who IS that boundless joy; who
IS that unassailable peace. The book was written because he himself
experienced the power of the mechanism it describes. T o read about and be
in the presence of such a liberated being gives us the catalyst, the hope, and
the launch for our own inward trek. And so, despite the cynicism of the
small self, there is the Self that beckons us on. W e may first hear its call as
coming from an advanced consciousness such as Dr. Hawkins, a teacher, a
guide, or a sage who has realized the Self. Then, as we have our own
experiences of truth, healing, and expansion, we hear the call as coming
from an inner place. “The Self of the teacher and that of the student are one
and the same,” says Dr. Hawkins. He radiates the truths of this book. As a serious seeker who saw much
of contemporary spiritual writing as shallow, I wanted to verify theauthenticity of this work. It was all-important to know: does this author
speak from a true inner Realization? The answer is “Y es!” Close
observations made during several years of interviews and visits confirmed
the advanced state. In this book, he reminds us of the law of consciousness
that says: W e are all connected at the ener getic level, and a higher vibration
(such as love) has a powerful ef fect on a lower vibration (such as fear). I
feel the truth of this law whenever I am with him; his ener gy field transmits
healing love and profound peace. As he explains in this book, these higher
states are available to all of us at any time. No matter where we are in life, this book will illumine a “next step.”
The mechanism of surrender that Dr. Hawkins describes is applicable to the
entire inner journey: from the letting go of childhood resentments to the
final surrender of the ego itself. Thus, the book is equally useful for the
professional interested in worldly success, the client in therapy seeking to
heal emotional issues, the patient diagnosed with an illness, and the spiritual
seeker devoted to Enlightenment. The important step for all of us, he
advises, is to acknowledge that we have negative feelings as a consequence
of our human condition, and to be willing to look at them without judgment. The high state of non-dual awareness may be our goal. But how do we
handle the persistently dualistic “small self” that wants us to see ourselves
as “better than” or “worse than” another? In his previous ten books, Dr. Hawkins has described the non-dual state
of Enlightenment with rare pristine awareness. As he says humorously at
the start of many lectures, “W e begin with the end.” Indeed, in his lectures
and books, he has thoroughly illuminated the highest states of
consciousness that are the culmination of human inner evolution. Now, in this book published in the latter part of his life, he is taking us
back to our common starting point: acknowledging the existence of the
small self. W e must start where we are to get to where we want to go! If we
want to go from here to there, we don’ t get there faster if we fool ourselves
and say we are starting from nearby. By thinking we’re closer than we are
to the goal, we actually make the trip longer. As he explains in the book, it
takes courage and self-honesty to see negativity and smallness in ourselves. Only when we can acknowledge the negativity that we’ve inherited from
the human condition will we have the possibility to surrender and be free of
it. W e simply need to be willing to acknowledge and accept that part of ourhuman experience. By accepting it, we can transcend it—and Dr. Hawkins
shows us the way. In this highly pragmatic book, he illumines a technique by which we
can transcend the small


4 Recent Research, Practice and Literature -4
a. NECTAR OF IMMORTALITY: The History of Urine Therapy in the East
3.1 Urine Therapy within Hindu Tradition 29
3.2 Medical t..Se of Urine within Buddhist Tradition 38
4. GOING WITH THE FLOW: The Application of Urine Therapy
4.1 Introductory Remarks 43
' 4.2 The First Sip 44
4.3\ Internal Applications 45
Contents vii 4.4 External Applications
4.5 Warnings and Guidelines
4.6 The Influence of Food
4. 7 Answers to Frequently Asked Questions
A NATURAL PHARMACY: Medical and Scientific Aspects of Urine Therapy 51'
5
59
61
In Search of an Explanation 69
I Several Hypotheses 72.1 5. 5.1
5.2. 5.3
5.4 Some Individual Substances Found in Urine 81 1
References 84'
6. 6.1
6.2. 6.3 A SOURCE OF INSPIRATION: Personal Experiences with Urine Therapy
Reports from Urine Therapists
Some Personal Stories
Immunity-Related Diseases: Cancer, Allergies, AIDS
7. THE WATER OF AUSPICIOUSNESS: Shivambu Kalpa Vidhi
7.1 Intrpduction to the Indian text
7.2. · The Entire Document on Urine Therapy from the Damar Tantra
Bibliography
INDEX 1 -Diseases
INDEX 2 -General
Further Information and Useful Addresses i
I
88i
92. 103
114
114
12.7
135
138 FOREWORD
by Swami Pragyamurti Saraswati
When I was first asked to write a foreword to this
book, I was delighted -delighted just to be asked
and delighted to be able to contribute something
to a subject which has been very dear to my heart
and an important part of my life for some years. And then I sat down and read the manuscript of
this book, and I realised that this is probably the
most complete book on Urine Therapy to be pub
lished and therefore there was virtually nothing for
me to add! Furthermore, it is being published in
Britain and will be readily available here. Those of
you already interested in the subject will doubtless
be familiar with rummaging through dusty piles of
books from India or trying to order something a
little more up-to-date from the USA! The history of Amaroli - the lovely Indian name
for Urine Therapy- in itself makes for fascinating
reading and will surely encourage those who may
feel that they are about to embark on something
little known and distinctly odd. It belongs to all of
us and is as old as time. And you can be completely
reassured by the detailed medical and scientific in
formation given in these pages, and the clear in
structions for the various practices of Amaroli. I
would like to ~hank Coen van der Kroon for his
extensive and painstaking research, which makes • the book so valuable. As a student and teacher of Yoga, I first came
across Amaroli in some of the ancient yogic texts,
where it is advised as a sadhana or spiritual prac
tice, rather than a therapy or cure for various ail
ments. But I must confess that my first flirtation
with it was short and not very sweet! However,
about eight years ago the subject reappeared and I
started again, this time without any doubts or hesi
tation. And yes, it works! I apply fresh urine daily all
over my skin and I also drink it two or three times
a day. I have also experimented with only taking it
once a day and with drinking the entire day's sup
ply, according to my instinctive feelings about my
needs. The first benefits I noticed concerned my
skin and my greatly increased energy. And that first
winter I didn't get a single cold, whereas in the past
I had spent months coughing and sniffing. This lead
me to think that the urine must be having a posi
tive effect on my immune system, and I continued
to experiment with my consumption of the Golden
Nectar. Eventually I introduced Amaroli to some of the
students in the Yoga classes I teach for people liv
ing with HIV and AIDS, and was amazed at the
Foreword ix open-mindedness and enthusiasm with which they
greeted it. Since then, many people are now using
their urine to great effect, from clearing up skin
infections to increasing their T -cells. Students tell
me that for the first time they feel that they them
selves are holding the answers to their health and
happiness, instead of sitting around waiting for the
miracle drug to be invented. It is.this spiritual dimension to Amaroli that I
believe to be the most important. By drinking your
own urine-thought by many to be disgusting, and
if you are HIV +, then lethal as well -a miraculous
transformation takes place. Your attitude to your
self changes; you start to really care for yourself, to love yourself. And this is the first vital step towards
self-healing, in the fullest sense of the term. The practice of Amaroli will continue to spread
through word of mouth and with the help of excel
lent books such as this, so I wish you a lot of pleas
ure and inspiration in reading this book. After all,
there is no money to be made from people who
manufacture their own medication, particular to
the needs of their body and spirit.' HARI OM TAT SAT. Swami Pragyamurti Saraswati,
London, 26th November 1994. INTRODUCTION
We all know that drinking urine is healthy and
strengthening, yet most of us have forgotten this. After all, we have all done it for nine months. Be
fore it is born, every child floats in amniotic fluid,
which consists primarily of urine from the foetus
and stimulates our growth. We drink this fluid and
then we urinate. We breathe it in and, in doing so,
our lungs grow and develop. We are born, and sud
denly we consider it to be dirty. And so we stop...? Nevertheless, I and many others have begun
again. I start every day by drinking a glass of morn
ing urine. "Because it is healthy," is my answer to
the regularly asked question, "Why?". At first, most
people think I am joking. We have all been taught
that urine is dirty. How could urine be healthy, let
alone help cure illnesses? Well, not everything we
have learned is based on the truth. Urine is not dirty. In fact, we can safely drink it
and rub it into our skin. This assertion raises many
questions, and rightly so. Why is urine healthy, and why does it have such
a healing effect on every possible illness? In order
to answer these questions, we must first consider
the concepts of health and healing. Many people think that the word 'healing' indi
cates how we can get rid of a physical ailment or
' illness as quickly as possible. We are cured if a drink
gets rid of the common cold, a pill makes the head
ache disappear or an aspirin suppresses the flu. However, healing, like life in general, is not so
simple. Our body is not the only significant factor
-emotions, thoughts and spirituality also influence
our health. True health is created when a person is
in physical, emotional, mental and spiritual har
mony. Only then does our life force flow through
us, and we can proceed vigorously through life. This
basic truth is usually ignored in our scientifically
oriented society. In the book Urine Therapy: It May Save Your Life!,
Dr. Beatrice Bartnett clarifies this principle by com
paring it to a rose: We can observe the magnificent
form, see the radiant colours· and even smell the
fresh and delicate ·scent. This rose is beautiful be
cause it is alive. Without its life force, the rose would
be a mere compilation of molecules, nothing more
than leaves and petals. We would not see any radi
ant colours or smell any delicate scents. The differ
ence illustrated here is known as 'life'. Everything
around us is full of life: people, animals, plants and
even minerals. Urine also contains life. It is a liquid full of energy,
full of life, a fluid that supports and strengthens the
Introduction xi life force already present, and regenerates lost life
force. However, urine is not a miracle drug. As men
tioned above, health is also dependent upon ~ther
factors: nourishment, surroundings, and emotwnal
and mental 'hygiene'. Urine therapy has proved to
be a fantastic and versatile aid in the process of
healing and becoming whole. It purifies and resto_res
the body and has a revitalising effect on the spmt
and state of mind. It also stimulates independence
and freedom: if it works for you, you always have
your own doctor and medicine at your side, free of
charge. It is no wonder that many people who use
urine therapy consider it to be a gift from the gods.


 life trying to prove
their own worth. If they were spoken to in ways that were condescending,
they will speak to themselves in the same way and then project that same
energy into other relationships in their life. If they do not do the inner work
to heal, they will treat their own children in the ways that their parents
treated them, thus continuing the cycle of abuse and dysfunction. In the same way, the love and af fection, the attention and intention, that
you pour into your little one grows a human being who is emotionally
adept. If you raise them with care, they learn how to care for themselves,
for others, and for the world. If you speak to them with kindness, they learn
to be kind. If you are able to be with them when they are feeling big
emotions (rather than trying to fix, change, or control), they learn how to
not run away from themselves. If you are present with them, of fering them
your full attention, they learn that they are valuable and worthy of loving
attention. If you listen and respond, they become capable of doing the same. If you teach boundaries in a supportive way, they understand that
boundaries are not limiting but are important in order to protect what is
sacred. By your example, and by the ways that you treat them, they learn
how to be in the world.How can you heal your own body so that you can provide this little soul
with a healthy and strong vehicle to live in? How can you become more
conscious and intentional, and then invite a child into the world with more
consciousness and intention? How can you strengthen your own
relationship so that you can show your little one what it means to really
love? How can you identify your own limiting belief systems so that you do
not instill the same beliefs into your child? How can you learn to feel, and
thus to heal,  the parts of yourself that you’ve learned to be unworthy? How
can you live a life founded in trust, harmony, and love, so that those are the
patterns that build your little one’ s foundation? By raising wholesome individuals who feel safe, loved, and cared for, you
begin to create a world that is more safe, loving, and caring. By existing in
conscious, loving partnerships and intentionally bringing children into this
world, you breed a world where each person feels fundamentally important
and will thus give what is important back to the world. This book explores, through the lens of Ayurveda, ways to build a
foundation of health before conception; the process of consciously inviting
a child into the fertile soil already established; how to maintain balance
throughout pregnancy; ways to prepare for birth and labor; the classical yet
practical ways to nourish the newborn mama and surround your little one
with love and care during the first forty-two days after birth; reflections on
mothering with self-awareness; the basics of caring for a newborn; and
knowledge about using diet, herbs, and essential oils to support the health
of you and your little babe. We will explore the ancient science of Ayurveda
as it applies to conceiving, growing, birthing, and caring for this precious
soul who has been entrusted to your care. You are my greatest adventure
and my greatest mystery. I have never felt so protective over anyoneor anything
in my life. May my heartbeat sustain you,
little one. With all the love and care and soul nutrition
that lets you know that you are always safe,
always taken care of,
always at home. May this foundation give you the strength
for a lifetime of service
so that you may experience
unmotivated
uninterrupted
unconditional
love
OceanofPDF.comOceanofPDF.comFoundations of Ayurveda 1
The state of ill health is a moment-to-moment happening. Healing is
moment-to-moment balance, bringing awar eness to your thoughts,
feelings, and emotions and how you r espond. —Dr. Vasant Lad, author and founder of the Ayurvedic Institute
Ayurveda is a five-thousand-year -old system of natural healing rooted in the
ancient culture of India. More than a mere system of treating illness,
Ayurveda is a science of life ( ayur = life, veda  = science or knowledge) that
will guide you not only toward vibrant physical and mental health but also
toward a deeper connection to your spiritual nature. It of fers a body of
wisdom designed to help you stay vital while realizing your full human
potential. Providing guidelines on ideal daily and seasonal routines, diet,
behavior, and the proper use of your senses, Ayurveda reminds you that
health is the balanced and dynamic integration between body, mind, spirit,
and environment. Ayurveda is a science that helps you understand the nature of this world and
how the elements the world is made of work together to create harmony or
dissonance, health or dis-ease. It guides you toward understanding yourself,
your own material makeup, so that you can interact with the world in right
relationship. It supports you in navigating life consciously, in making
choices that support your health and balance so that you can expand your
perspective and seek the deeper, big-picture questions in life: What is my
purpose? Who am I? Why am I here? Ayurveda and yoga are considered to be sister sciences—they are meant
to be practiced together. Yoga is the study of spirit, or the soul. It is a
science meant to help you understand the nature of your mind and cleanseyour heart so that you may awaken to the truth of who you really  are. Ayurveda is the study of matter, guiding you toward understanding the
nature of this world and the elements that it is made of. Practiced together,
yoga and Ayurveda guide you toward a way of living in this world-made-of-
matter while staying connected to your soul. PERFECT HEALTH
Real health includes not only a dynamic experience of wellness in the body
but also an experience of living a deeply fulfilling life, which includes—but
not limited to—mental and emotional well-being, thriving relationships,
core alignment with your purpose, and a genuine spiritual connection. Have
you ever had the experience of struggling in a relationship and it af fecting
your state of mind? Or feeling anxious in your mind and the anxiety making
your body feel queasy? Any aspect of your life af fects every other. Ayurveda teaches that in order to be really healthy, you must take into
account the health of your body, your mind, your senses, and your soul. You
can be healthy physically, but if you are anxious or depressed, you will not
be feeling very well. Or perhaps your body feels great and your mind is
steady, but you do not feel a connection to your deepest purpose in life—
you do not feel fulfilled. Where many modern medical sciences focus on
the health of your body and mind, Ayurveda points to the awakening of the
soul—the spark that gives life to all forms—as an inseparable contingent of
perfect health. The word for health in Ayurveda is svastha. Svastha  literally translates
as being situated in the Self, situated within your true Self, beyond the ever -
changing body and mind; beyond the senses and their limited perceptions. Discovering the nature of your true Self is the journey and the destination of
any authentic spiritual tradition.THE NATURE OF THE SELF
Because we live in a world and in a body that is made up of matter, we start
to identify with it. I think that I am my body, I am this voice in my head
(the mind), and I seek happiness through my senses, in this world made of
matter, thinking that it will lead me to lasting joy. The law of conservation of mass states that matter is neither created nor
destroyed, but it is always changing. Everything in this world is made of
matter! Anything that can be perceived through your senses, that can be
seen, touched, tasted, smelled, or heard, is material. This book you are
holding, the ground beneath you, a yoga mat, a cup, even the air all around
you is matter. And this body you are in? It is made of the same elements! However, there is something about this lump of matter, your body, that is
different from a yoga mat or a cup. Ayurveda and yoga teach us that it is the
presence of the soul that gives consciousness, or life, to form—and that is
who you really  are. Six symptoms of life (or the presence of the soul) are manifest in all
sentient beings: birth, growth, the potential to procreate when healthy,
maintenance for a while, dwindling or disease, and eventually death. Wherever you see matter cycling through these six symptoms (not only in a
human body but also in the body of a plant, a grasshopper, a cat, or a tree)
you know that there is the presence of a soul. If you are driving a 1986 Ford pickup truck, you drive a certain way. You will likely drive slowly, chugging along on the interstate. Another day,
you might be driving a brand-new Porsche Carrera, which drives really fast
and zooms in and out of the lanes. Depending on the vehicle (or body) that
the soul is residing in, it has dif ferent abilities and limitations. A
grasshopper can do certain things that a plant cannot. A plant can do certain
things that a human cannot! But regardless of the vehicle, the quality of the
indwelling soul is the same


291–92, 293–95, 296–97
during pregnancy, 127
Rice Gruel, 277
shatavari, 87, 207
ginger, 303
Edema Massage Oil, 313
essential oil, 314, 317
fresh, 264–65, 294–95
Herbal Chewing Mix, 289–90
Hot Milk Tonic, 290–91
for postpartum, 286, 291, 293–94
powder, 56, 199, 215–16, 291
Tahini Cookies, 297–98
in teas, 55, 103, 106, 180, 283, 284, 307
Warm Yam Smoothie, 292
God, 10, 52, 232–33
golden hour, 150–51, 261
goldenseal, 245
grapefruit oil, 123, 313, 316
gratitude, 39, 42, 47, 80, 81, 125, 259
green tea, jasmine, 306
greens, leafy, 100, 260, 274, 282
grief, 175–76, 217
guduchi (heart-leaved moonseed), 58, 305guests (in postpartum), 178, 186
guilt, 231–32
gum acacia resin, 215–16
gunas, twenty, 18. See also  maha gunas
H
hair loss, 204, 209
headaches, 62, 99, 108, 311, 313
heart
formation, 86, 217
of mothers, 218–19
of newborns, 243
heat rash, 254, 256, 312
helichrysum oil, 214, 315, 317, 318
hemorrhoids, 24, 181, 198, 200, 204, 317
herbal baths
ashoka, 55, 217
Ayurvedic Baby Soap, 247–48
for colic relief, 250
essential oils for, 310
guidelines for, 92
labor and, 151
for newborns, 244–45
postpartum guidelines, 181, 199–200
during pregnancy, 91
herbal chewing mix, 213, 289–90
herbal teas, 302
CCF tea, 55, 103, 180, 202, 288
for colic, 249–50
dashamula, 179–80, 202, 205, 208, 212, 214, 287–88
herbal blends, 198–99
during labor, ratio for, 152
Mama’ s Mood Tea 1, 306
Mama’ s Mood Tea 2, 307
Moon Milk Tea, 306
Moon Milk Tea 2, 307
sweet water lactation tea, 212, 263, 288
hibiscus, 200, 207, 256
home birth, 120, 163
benefits of, 153
hospital transfer plan, 133
VCI and, 163, 164–67
homeopathic treatments, 177, 215, 250honesty, 38, 42, 45, 75
honey, 56, 61, 274, 310
in baths, 92
heating, toxicity of, 282
during labor, 130, 131, 132, 137, 153
during pregnancy, 85, 274
in teas, 306, 307
hormones
balancing, 204, 213
imbalances in, 57
kapha and, 26
mood swings and, 104–5
hospital birth, 121
Ayurvedic packing list, 136–37
plan for, 133–36
reasons for, 163–64
restrictions during, 152, 153
vata excess in, 154–55
when to leave, 147
hot packs, 181
house cleaner, DIY, 122–23
Humphrey, Sheila, Nursing Mother ’s Herbal, The,  261
hydration
congestion, 101
foods for, 57, 270
during labor, 148, 152, 155, 156
low milk supply and, 263
in postpartum, 179, 187, 201–2, 204
during pregnancy, 275
for vata balance, 112, 278
hypertension, 103, 104, 108
hyperthyroidism, 209–10
hypoglycemia, 156
hypothyroidism, 208–9
I
imbalance
causes of, 11, 12
chronic, 98
correcting, 14, 16
defining, 15
treating root of, 301
immunity/immune system, 55, 65, 208, 272abhyanga for, 66, 181
baby’ s, 246, 258, 269
baths for, 91
digestion and, 14
herbal support, 58, 213, 303
vata and, 19
indigestion, 24, 146, 271, 311.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Add the vegetables to the cooked rice and mung bean mixture and
cook twenty minutes longer. In a separate saucepan, sauté the seeds in the ghee until they pop. Then add the other spices. Stir together to release the flavors. Stir the sautéed spices into the cooked mung bean, rice, and
vegetable mixture. Add chopped fresh cilantro and salt to taste
(avoid salt until after three days postpartum in the case of swelling;
avoid cilantro until after two weeks postpartum). Steamed V eggies with T ahini Sauce
Steaming or boiling is the best way to have your veggies postpartum,
as these methods add liquidity that helps to balance the dry quality
of vata. I prefer steaming, as the veggies do not lose as many of the
nutrients into the water as they do when boiled. Any root vegetable
can be used in this recipe (besides white or red potatoes), as root
veggies are very grounding for a postpartum mama. Tahini (sesame
seed paste) is delicious and rich with calcium—a critical postpartum
nutrient, especially for nursing mamas. This veggie and tahini
combination is best served after two or three weeks postpartum. Ingredients
For the steamed veggies:
½ cup cubed yams
½ cup peeled, cubed beets
½ cup chopped fennel bulb
½ cup cubed zucchini or asparagusFor the tahini sauce:
⅓–½ cup tahini
½ small lime, juiced
2 bulbs roasted garlic
water as needed
salt and pepper, to taste
Instructions
Add suf ficient water to the steamer and insert the steamer basket,
making sure that the water is below the steamer basket. Place yam and beets into the steamer basket. Cover with lid, and
steam the root vegetables over medium heat for twenty to twenty-
five minutes. Add fennel and zucchini to the steamer basket and steam until all
vegetables are very soft. Separately, blend all ingredients for tahini sauce, adding water 1
tablespoon at a time until the sauce reaches the desired consistency. Serve veggies topped with as much tahini sauce as desired. Sautéed and Stewed Apples
A cooked apple serves as a gentle daily cleanse for the digestive
system. It supports regularity, strengthens digestion, lowers acidity
and excessive hunger, boosts immunity to prevent most colds and
flus, and is a simple and delicious way to start the day. Apples are best eaten starting seven to ten days postpartum. Prior to that, stewed dried fruits that are rich in iron (such as raisins,
dates, and prunes) are recommended. You can follow this apple
recipe and substitute iron-rich fruits for the apples. Ingredients
1 large apple
1 tablespoon ghee
3–5 saf fron threads
1 teaspoon cardamom
3 cloves
½ teaspoon fennel seeds
3 soaked dates (optional)
3 soaked prunes (optional)
¼ cup water
Instructions
Peel the apple and cut it into bite-sized pieces. In a pan, add ghee with saf fron, cardamon, cloves, and fennel
seeds. Sauté the spices in the ghee for about two minutes to enhance flavor
and extract their medicinal potency. Add the apples, stirring them occasionally as you let them sauté for
three minutes. ( Optional:  sauté dates or soaked prunes along with
the apples. ) Add ¼ cup of water and then cover until the apples are soft and
transparent. Tahini Cookies
Sesame is revered in Ayurveda as an ojas builder and breast milk
enhancer; its naturally balanced composition of qualities makes it a
tonic for increasing strength and immunity. High in healthy fats fromthe oily sesame seeds, tah


 the
surrender that was precipitated by the fear. With the cessation of time, the doors swing open to an eternity of joy; the
Love of God becomes the Reality of the Presence. The Knowingness of the
Truth of all Life and Existence  stands forth with stunning Self-revelation. The wonderment of God is so all-encompassing and enorm ous that itsurpasses all possible imagination. To be at last truly and finally home is
profound in the totality of its completeness. The Presence of God is the quintessence of profound peace, stillness, and
love. It is overwhelming in its profundity. It is totally enveloping, and the
love is so powerful that it disso lves any remaining “non-love” held by the
residual ego. The infinite presence of all things is beyond all time and space, forever
complete, perfect, and whole. All points of observation disappear, and there
is the omniprese nce of that which Knows All by the fact that it Is All. As
Reality stands forth in its stunning self-evidence and infinite peace, it
appears that the block to Realization was the mind itself, which is not
different from the ego—they are one and the same. The term “Self” emphasizes that God is discovered withi n as the
Ultimate Reality  that underlies one’s actual existence in the “here and now”
(to quote the Bible: “The Kingdom of God is within you”). To surre nder identification with that which was presumed to be “me”
allows the Real Me to shine forth as the immanent quality of Divinity that is
the source of the unencumbered reality of “I.”
The sense of “I” is an identification and a knowingness that are qualities
of the Inner Presence, which enable the capacity to know the “I” as Self. Stripped of all pretenses, the inner sense of “I-ness” merely knows Itself
without any content. No concepts are possible in the Infinite Light of the glory of God. There
is a profound peace, safety, and “at home-ness.” Completion has finalized. The prevalence of inner silence is the threshold of the dawning
realization that everything is happening of itself and that nothin g is causing
anything; one becomes aware that such constructions are merely forms of
mental entertainment. One can realize the Self as the primordial, irreducible Reality from any
starting point. It is not the starting point that is important but the dedication
to relentlessly pursuing it to its very roots. To unravel the nature of
experience leads to one’s Sour ce. Any leg of the elephant leads to the
elephant. The infinite field of the Source  of All Existence is a radiant effulgence
that shines forth, and its consequences as Creation are forever unified. Creator and Creation are one. The experience of Divinity within as Self, or God Immanent, is quite
different from belief in God Transcendent. It is for this reason that the
Buddha counseled against all depictions or nominalizations of God, because
enlightenment is a condition or state in which the Self-knowing is that of
Identity. In this condition or state, there is no “this,” such as self, with
which to describe the Self. The condition or state is best described as “Self-
effulgent,” and in that state the Knowingness is its own Reality. The ego/mind is a learned set of behaviors, and the ultimate goal is to
transcend its programming and functioning by virtue of the power of the
Radiance of the Self, which recontextualizes life benignly. The Presence of
the Self is expe rienced as compassion for all of life in all its expressions,
including its evolution as one’ s personal self. As a consequence, for giveness
replaces condemnation, which is a sign that it is now safe to proceed deeper
into serious inner inventory without undue stress. To be at one with phenomena, instead of separate from them, results in
experiencing the aliveness and Allness of the Presence expressed as All
That Exists. All that has existence is not just passively “there” but instead
seemingly presents itself to awareness as a quality of its existence rather
than as a volitio nal intention. Thus, the universe appears to be a gift of
exquisite beauty  and perfection that shines forth with the intrins ic Radiance
of Divinity. Divine Love is an all-inclusive field, and its quality is unfor gettable, as
anyone who has ever had a near-death experience knows. It is intrinsically
truly ineffable, and its Presence is like a meltingness in its exquisite,
experiential totality. There is nothing in worldly life that even comes closeto it. It is profou ndly gentle, yet infinitely powerful by virtue of its intrinsic
infinite strength. Innate to the Presence as Love is the quality of timelessness/for everness. Even a brief moment of the Presence in earthly time is realized via the Self
to be eternal. This is an unmist akable hallmark. Therefore, to have known
the Real for even a few brief moments of clock time is to know it forever. Divinity is Infinite Love. Within its Presence, even relinquishment of
bodily existence is not a “problem” or a source of resistance.... As the ego
dissolves, so do all its fears and presumptions. The Inner Reality  is immune
to considerations or doubts. The Self is Certainty. The Radiance of God is the light of awareness that reveals the Divinity of
all that exists. In the stillness of the Infinite Presence, the mind is silent, as
there is nothing that can be said; all speaks of itself with completeness and
exactitude. With this realization, one transcends the final duality of
existence versus nonexistence because only existence is possible. The
opposite of Truth does not exist, since Reality excludes nonrea lity. In this
realization resides the Peace of God. Fear itself actually precludes the awareness of the Presence of God. Only
when it is abandoned does profound surrender of the resistant ego reveal a
peace beyond understanding.There is nothing more wonderful than arriving back home again at one’s
Source. The illusion is that one struggles with spiritual growth by one’ s own
effort; in fact, we are pulled into greater awareness by the Will of God
expressed as the Holy Spirit, and all that is necessary is to allow it to
happen by surrendering completely. For truly, only God is God. Eventually even the illusion of witness/observer dissolves into
awareness/consciousness itself, which is discovered to be nonpersonal and
autonomous. There is no longer the limitation of “cause and effect” or
“change.” The illusion of “time” also dissolves into the Allnes s of Divine
Concordance. There is neither attraction nor aversion to existence itself, for
even the manifest is seen to be a consequence of discernment by
consciousness as a concept. An analysis of the nature of consciousness reveals that redemption occurs
as the result of the return of consciousness to its original pristine state of
nonduality. It can do so only by the “obedience” of surrendering the
dualities of will and willfulness of the ego to the nonduality of God’ s Truth. The return from the duality of the ego to the nonduality of the spirit is so
difficult and unlikely that only by Divine Grace is it even possible. Thus,
man needs a savior to be his advocate, his inspiration, and the fulcrum of
his salvation from the pain and suf fering of the ego. Ego/mind thinks, field (consciousness) knows, and Self is.Nonduality means without form, division, or limitation—such as time,
locality, or mentalization—inclu ding arbitrary linear presumptio ns. Divinity
is, by its innate “qualities,” omniscience, omnipresence, and omnipotence;
and all evolves as a consequence of the Unmanifest’ s becoming Manifest as
evolutionary Creation. In Reality, from a nondualistic viewpoint, it can be observed and
experienced that everything is actually occurring spontaneously as the field
effect of the automatic consequence of the manifesting of potentiality into
actuality. Unsee n is the underlying power of the infinite context of
Consciousness/Reality/Divinity and its effect on content. The nonlinear,
infinite field of power is equa lly present within, without, and beyond. Potentiality beco mes actuality when conditions permit or are favorable. The
process is empowered by intention, as well as by the innate impersonal
quality of consciousness itself. In the nonduali ty of awareness, even sequence no longer occurs, and
awareness replaces experiencing. There is no longer the experience of
“moments,” as there is only a continuous Now. Movement appe ars as slow
motion, as though suspended outside of time. Nothing is imperfect. Nothing
actually moves or changes; no events actually take place. Instead of
sequence, there is the observation that everything is in a stage of
unfoldment, and that all form is only a transitional epiphenomenon created
by perception and the observational habits of mental activity. In Reality, all comes into being as an expression of the infinite
potentiality of the universe. Evolving states are the consequences of
conditions but are not caused by them. Conditions account for appearances,
and the phenom enon as change is really the result of an arbitr ary point of
observation.In the Reality of nonduality, there


 dimensio n of the
total picture, the way cameras on a movie set record the same scene
from a dierent angle. Each method conrms and validates the
others. These points of view parallel each other and interact through
their mutual correspondence to the fundamental concepts of Yin-
Yang and Five-Phase Theory. Like the editing room in which the
footage is spliced together, a diagnosis becomes one person’s
seamless moving story. There are many possible combinations and permuta tions of
interacting variables. This chapter illustrates methods and
techniques of information gathering and the process by which a
complex array of symptoms, signs, and other characteristics is
interpreted. CATEGORIES OF  STRESS AND THE  GENESIS OF  DISEASE
Efrem studied in China at the Kunming Railway Workers Hospital in
the midst of an icy winter. Because it was almost as cold indoors as
out, he took notes wearing gloves, periodically wrapping  his hands
around a hot cup of tea. A tense and downhearted young man
walked into the hospital acupuncture clinic complaining of
numbness and immobility on the left side of his face. The left corner
of his mouth drooped, interfering with his speech. Terse and
reticent, he appeared unhappy as well as worried about his
condition. He reported that he had spent much of the previous day
riding his motorcycle, whipp ed about by the harsh cold wind. The
doctor placed  needles in points corresponding to the areas of
paralysis, warming the area with a lighted moxa stick. She also
inserted needles on the top of his feet in a point on the Liver
meridian. Efrem asked why she included these distal points. She
replied that the young man felt angry and depressed following a
disagreement with his family and had torn o on his motorcycle to
relieve his frustration. She felt that his emotional state had
predisposed him to being injured by the cold wind. Treating theLiver channel would help to loosen the Qi that had become blocked
by prolonged frustration and unhappiness. A disturbed emotional state, harsh weather, and imprudent
behavior comb ined to adversely aect the health of this young man
in Kunming. Generally, Chinese medicine recognizes emotions,
climate, and life-style as the primary sources of pathogenic stress. Sudden changes in weather or prolonged exposure can leave the
body vulnerable to attack by wind, heat, dampness, dryness, and
cold. Intense, persistent or suppressed emotional reactions such as
anger, joy, rumination, sorrow, or fear can cause a disruption of the
circulation of Qi and Blood. Misuse of the body through overwork,
overuse of the senses, or prolonged sitting, lying, or standing wastes
the Qi and injures the Blood. Overindulgence in or neglect of dietary
and sexual needs depletes Vital Essence. THE FIVE CLIMATES
The Five Climates  correspond to the cycle of the seasons. When a
person exhibit s internal response patterns analogous to external
climatic conditions, Chinese medicine postulates that a person has
that condition: that climate exists internally. Cold, for example,
makes things  contract. Contracted blood vessels constrict
circulation, chilling the body and producing a craving for warmth. When symptoms correspond to those produced by cold, Chinese
medicine describes a person as manifesting a condition called Cold,
regardless of whether actual exposure to external cold caused the
condition. An adverse intern al climate can be unrelated to outside
weather. An inhabitant of the Antarctic can manifest a condition of
Dampness  when the air is dry or Heat in the dead of a ercely cold
winter. Whenever specic “weather” starts to dominate the body milieu,
it can become a pathogenic stress. This may be both the source and
the outcome the root and the fruit, of imbalance. Usually a
multiplicity of factors contrib ute to the disease pattern in which oneexcess conditio n combines with another. There is not necessarily a
causal chain of events, but a circle o invariable associations. WIND
The nature of Wind  is movement that rises and falls unpredictably,
rustling and disturbing the location and direction of things. Because
spring is a time of sudden and rapid change, it is considered the
season of Wind. Both this season and climate correspond to the
Wood Phase. Of all the climatic forces that can engender disharmony, Wind  is
deemed the most virulent, as in “an ill wind that blows.” The
concept of Wind  refers not only to the movement of air, but to the
capricious, foreboding nature or shifting conditions; hence the
expressions “winds of war” and “blown away.” Being perched in a
tree as it’s shaken by gusts of gale-force wind conjures up an image
of instability, disequilibrium, and fright. Wind  can steal into the
body, just as it nds its way through the cracks and crevices of
doors and windows. It creates an intense draft, the nature of which
is to unsettle and disrupt surface and interior circulation. In the body, Wind  can manifest as jerky movement, dizziness,
uncoordination, or symptoms that migrate from one region of the
body to another, suddenly appearing and disappearin g without
apparent pattern. Wind  invading the surface of the body manifests
as soreness, itching, and sensitivity of the skin and muscles. The
latter occurs when circulation is obstructed by external attack. Disorders of external Wind  are the common cold and u,
characterized by dizziness and migratory pains in the joints,
muscles, and head. Diseases of internal Wind  are characterized by
labile emotion s, vertigo, tremors, headaches, seizures, strokes, and
the agitation of the Liver Qi by fever, deciency of Blood, or
emotional instability. Because of the ability of Wind  to penetrate the
body’s defensive perimeter, Wind  can create a portal through which
the other adverse climates— Dampness, Dryness, Cold, and Heat—
enter the body.HEAT
The nature of Heat is to accelera te metabolic activity, dilate blood
vessels, and activate circulation. Heat tends to rise and move out
toward the surface. Summ er is dominated by Heat, and both
correspond to the Fire Phase. When Heat becomes excessive, it generates conditions such as
inammation, rapid pulse, and fever. Inammation is characterized
by redness, swelling, and pain. Among other types of swelling and
pain, Heat is distinguish ed by the appearance of redness and the
feeling of increased warmth. In Chinese medicine it is not necessary
to have a fever recorded on a thermometer to establish the presence
of excess Heat somewhere in the body. Hot conditions are often
associated with thirst, dryness, constipation, dicult urination,
agitation, a desire for cold, and an aversion to warm foods, drinks,
and climate. The tendency for Heat to move toward the surface is illustrated by
perspiration, the manifestation of Yang Heat released or discharged
through the skin. This may be due to increased metabolic activity
from exercise, feverish disea ses, or the ingestion of warm or spicy
foods. When Heat invades the surface, it may also show up as skin
eruptions such as red rashes, welts, sores, ulcers, boils, and acne. A redde ned appearance of the face, neck, and eyes reects the
rising tendency of Heat, often occurring in association with intense
emotional states such as anger, happiness, or embarrassment. A
person “red-fa ced” with embarrassment, “livid [or purple] with
rage,” “hot under the collar,” and so on manifests the ascension of
internal Heat. Certain B vitamins, thyroid hormone, sugar, coee, adrenaline,
spicy food, alcohol, and amphetamines all produce Heat. If someone
already has excess Heat, these substances may exacerbate the
condition and encourage the accompanying symptoms. DAMPNESSThe nature of Dampness  is to sink and accumulate, like a stagnant
swamp. Dampness  is characterized by an abnormal buildup of uids
or excess secretions. It appears as swelling and a sense of fullness
and heaviness, locally or throughout the body. Because of its
tendency to collect and coagulate, Dampness  easily causes stagnation
and obstruction of circulation. Late summer is dominated by
humidity or Dampness  and corresponds to the languid and sultry
Earth Phase. During this period of relative inactivity, the air is
motionless, the water is still, the atmosphere is heavy. Whether
there is signicant humidity  in the air or not, feelings that are
sluggish, apath etic, dull, or torpid provide evidence of the inuence
of Dampness. Dampness on the surface of the body shows up as oily skin, sticky
perspiration, subcutaneous edema, and swelling around the joints. Internally, Dampness  is indicated by the appea rance of phlegm,
abundant discharge of mucus, water retention, and edema of the
abdomen and extremities. Heaviness of the head and limbs, dull
pains, and lethargy characterize Dampness. Dairy produc ts, starchy
and glutinous foods,