. Mark and his marriage were a classic case of inertia. He avoided
his problems and justified his avoidance by saying, “If I wait and
do nothing, maybe it’ll work itself out.” But Mark learned that things
never work themselves out. They remain precisely as they are. At
best, things change, but they don’t get better. Things themselves
(circumstances, situations, events, people) will not improve alone. If your life is better, it is because you have done something construct-
ive to make it better. Let’s take a closer look at this procrastination behavior and how
to eliminate it with some rather simple resolutions. This is one zone
that you can clean up without a lot of hard “mental work,” since it
is one that you alone have created for yourself, without any of the
cultural reinforcement that is the hallmark of so many other erro-
neous zones.178 / Your Erroneous ZonesHow Procrastination Works
Donald Marquis called procrastination “the art of keeping up with
yesterday.” To this I would add, “and avoiding today.” This is how
it works. You know there are certain things that you want to do, not
because others have so dictated, but because they are your deliberate
choices. However, many of them never get done, despite your telling
yourself that they will. Resolving to do something in the future
which you could do now is an acceptable substitute for doing it, and
permits you to delude yourself that you are really not compromising
yourself by not doing what you have set out to do. It’s a handy sys-
tem that works something like this. “I know I must do that, but I’m
really afraid that I might not do it well, or I won’t like doing it. So,
I’ll tell myself that I’ll do it in the future, then I don’t have to admit
to myself that I’m not going to do it. And it is easier to accept myself
this way.” This is the sort of convenient if fallacious reasoning that
can be brought into play when you are faced with having to do
something which is unpleasant or difficult. If you are a person who lives one way and says you are going to
live another way in the future, those proclamations are empty. You
are simply a person who is always adjourning and never getting
things done. There are, of course, degrees of procrastination. It is possible to
put things off up to a point, and then complete a task just prior to
the deadline. Here again is a common form of self-delusion. If you
allow yourself an absolute minimum amount of time to get your
work done, then you can justify sloppy results or less than top-notch
performance by saying to yourself, “I just didn’t have enough time.”
But you have plenty of time. You know that busy people get things
done. But if you spend your time complaining about how much you
have to do (procrastination), then you’ll have no present-moment
time for doing it. I once had a colleague who was a procrastination specialist.PUTTING AN END TO PROCRASTINATION—NOW  / 179He was always busy chasing down deals and talking about how
much he had to do. When he talked, others got tired just imagining
the pace of his life. But a close look would reveal that my colleague
actually did very little. He had a zillion projects going in his mind
and never got down to work on any of them. I imagine that each
night before dozing off, he deluded himself with a promise that to-
morrow he would get that job finished. How else could he go off to
sleep with his self-delusional system intact? He may have known
that he would not, but so long as he swore that he would, his present
moments were safe. You are not necessarily what you say. Behavior is a much better
barometer of what you are than words. What you do in your present
moments is the only indicator of what you are as a person. Emerson
wrote,
Do not say things. What you are stands over you the while, and
thunders so that I cannot hear what you say to the contrary. Next time as you say you’ll get it done, but know that you won’t,
keep those words in mind. They are the antidote to procrastination. Critics and Doers
Putting it off as a way of life is one technique that you can use to
avoid doing. A non-doer is very often a critic, that is, someone who
sits back and watches doers, and then waxes philosophically about
how the doers are doing. It is easy to be a critic, but being a doer
requires effort, risk and change.180 / Your Erroneous ZonesTHE CRITIC
Our culture is full of critics. We even pay to hear them. As you observe yourself and the people around you, take note of
how much social intercourse is devoted to criticism. Why? Because
it is just plain easier to talk about how someone else has performed
than to be the performer. Take note of real champions, those who
have sustained at a high level of excellence over a period of time. The Henry Aarons, the Johnny Carsons, the Bobby Fishers, the
Katharine Hepburns, the Joe Louises, and people of that ilk. Doers
at the highest levels. Champions in every way. Do they sit around
poking serious criticism at others? The real doers of the world have
no time for criticizing others. They’re too busy doing. They work. They help others who are not as talented, rather than serve as their
critics. Constructive criticism can be useful. But if you’ve chosen the role
of an observer rather than a doer, you are not growing. Moreover,
you may be using your criticism to absolve yourself of the respons-
ibility for your own ineffectiveness by projecting it onto those who
are really making an effort. You can learn to ignore the fault-finders
and self-appointed critics. Your first strategy will be to recognize
these same behaviors in yourself, and resolve to eliminate them en-
tirely, so that you can be a doer rather than a procrastinating critic. Boredom: A Spin-Off of Procrastination
Life is never boring but some people choose to be bored. The
concept of boredom entails an inability to use up present moments
in a personally fulfilling way. Boredom is a choice; something you
visit upon yourself, and it is another of those self-defeating items
that you can eliminate from your life. When you procrastinate, you
use your present moments doing nothing, as an alternative to doing
anything. Doing nothing leads toPUTTING AN END TO PROCRASTINATION—NOW  / 181boredom. The tendency is to blame boredom on the environment. “This town is really dull” or “What a boring speaker.” The particular
town or speaker is never dull, it is you experiencing the boredom,
and you can eliminate it by doing something else with your mind
or energy at that moment. Samuel Butler said, “The man who lets himself be bored is even
more contemptible than the bore.” By doing what you choose, now,
or using your mind in creative new ways now, you can insure that
you’ll never again choose boredom for yourself. The choice, as al-
ways, is yours. Some Typical Procrastinating Behavior
Here are some areas where procrastination is a much easier choice
than action. • Staying in a job in which you find yourself stuck and unable to
grow. • Hanging onto a relationship that has gone sour. Staying married
(or unmarried) and merely hoping that it will get better. • Refusing to work on relationship difficulties such as sex, shyness
or phobias. Simply waiting for them to improve, instead of trying
to do something constructive about them. • Not tackling addictions such as alcoholism, drugs, pills, or
smoking. Saying, “I’ll quit when I’m ready,” but knowing that you
are putting it off because you doubt that you can. • Putting off arduous or menial tasks such as cleaning, repairing,
sewing, lawn work, painting and the like—providing you really care
about whether or not they get done. If you wait long enough, maybe
it will get done by itself. • Avoiding a confrontation with others, such as an authority fig-
ure, a friend, a lover, a salesperson or a serviceman.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Instead, shift the process to, “There is
no such thing as the right college. If I select A then these are the
more likely consequences, while B will probably bring about these. ”
Neither is right, one is simply different than the other, and you’ll
have no guarantees regardless of the choice to attend, A, B, or Z. Similarly you can ease your indecision-neurosis by viewing all po-
tential outcomes as being neither right nor wrong, good nor bad, or
even better or worse. Simply different. If you buy this dress which
you like, this is how you are going to look, which is only different
from (not better than) wearing that dress. Once you give up those
inaccurate and self-destructive rights and wrongs, you’ll find de-
cision-making a simple matter of weighing which consequences
you’d prefer at a given present-moment. And if you


 grains, beans, nuts, and seeds often have an aversion to eating proteins and
fats. You will have to eliminate the foods that are not being digested well in order for them to eat
meat. Herbs or homeopathy can also be used to help rebalance a child’s constitution.Vaccines Promote Tooth Decay
There is evidence in studies performed on dogs that implicates vaccines in the formation of tooth
decay. I know of one case of significant tooth decay in a young girl that was traced to a DPT vaccine. Vaccines contain many neurological poisons. Vaccine ingredients include ethylene glycol
(antifreeze), formaldehyde, aluminum, thimerosal (mercury), neomycin (anti-biotic),
streptomycin(anti-bacterial), squalene (fish, or plant oil), gelatin, MSG, phenol(a caustic, poisonous
acidic compound present in coal tar and wood tar). When the body faces an onslaught of injected carcinogens, vital organs can lose some of their
functional ability. The modified proteins and DNA strands may bind to or clog the villi in the
intestine, restricting food absorption. Vaccination makes children weaker and more prone to tooth
decay because vaccines mostly consist of poisons and toxic material. While this is not a full
discussion of vaccinations, there are no reputable double blind studies to show that they work or that
they are safe. In other words there is no evidence of their success. Vaccines can promote tooth decay
by unbalancing the body chemistry as the body tries to cope with this toxic burden. Seek natural
replacements and alternatives. Learn more about vaccines at:
www.healingourchildren.net/vaccine_side_effects.htm
Other drugs may also cause or promote tooth decay including antibiotics. How to Prevent Cavities in Babies
What conventional dentists do not know is that the key to preventing cavities in children is not found
in genetics, but in the parents’ diet prior to conception. Prior to conception, the mother and father
need to avoid the industrialized foods that make us sick and depleted. At the same time, they need to
regularly consume plenty of fat-soluble vitamins and avoid the bran and germ of most grains. During
pregnancy the mother needs to have the same fat-soluble-rich food and limit her exposure to grain
anti-nutrients and sweets. During breastfeeding and the early years of the child, a diet of nutrient-rich whole foods that contain
fat-soluble vitamins should continue. I have created a free website that presents in more detail some factors to consider for preconception
health. www.preconceptionhealth.org
What You Can Expect from Nutritional Treatments
Treating tooth decay with nutrition means that children will not suffer from pain or dental infections. The teeth will become hard and resilient, as they are meant to be. In some cases of severe cavities the
rapid and severe tooth decay can be slowed down, but not totally stopped in the short term. Even
when the decay is not entirely halted and seems to slightly progress, new tooth dentin can still form
and your child's teeth can be protected from breaking and from infection of the tooth root.The teeth rarely if ever fill in; they can only remineralize over the surface of the decayed area. The
tooth may have a hole, but the tooth root and pulp will be protected by the hard dentin, the middle
tooth layer. My daughter has two primary teeth worn to the gum line. They are little more than black
spots. The black color and hard texture indicates arrested tooth decay. Her teeth are hard to the touch,
even the black ones. Monitoring Your Child’s Tooth Decay
The best way to monitor tooth decay in a child is with the help of a good dentist. If you look at an x-
ray or diagram of a tooth, you will see that at least 50% of the tooth structure is below the gum line. That means that even badly decayed teeth may have significant and even healthy tooth structure below
the gum line. The health of the gums around the decayed tooth is one indication of whether or not the
tooth is healthy below the gum line. Pink, firm gums are healthy; bleeding or inflamed gums would
indicate less health. To monitor healing of tooth decay at home, use an explorer, a tool with a pointed end that is not sharp,
but strong enough so that you can probe the decayed area and see if it is soft, or hard and glassy. You also can learn whether or not dietary intervention is working if your child seems happier and is
vibrant with plenty of energy. Whining, constant complaining and lethargy are all signs your child is
still deficient in nutrients. Take digital pictures of your child’s teeth so that you have a visual chart for
reference. Children's Dentists
Many parents have a difficult time finding a dentist they can trust for their children. Parents are better
off working with a good dentist. However I understand that you may not find one who works well
with your child and desires. I suggest that you take care of yourself and your child in a way that
allows you to feel comfortable. Put the best effort towards paying attention to your child’s tooth
decay. If you have a dentist with whom you already have a relationship, then in the case of an
emergency or urgent need, you will at least not have the added stress of finding a dentist. There are
some dentists who are self-confident. They trust themselves and as a result they do not pressure the
parents to perform needless dental surgery. They do not rush you into decisions or manipulate you to
submit to drastic dental procedures. Dentists can help support the monitoring of tooth decay to make
sure it does not progress. This will help some parents feel better. I urge you to be cautious here, as
many dentists offer harmful advice and treatments. First, I want to acknowledge what a stressful and terrible situation many parents face with their
dentist. Many mothers have contacted me, upset by the violent and aggressive attitudes that dentists
have concerning treatment for children. Not all dentists are like this, but it seems very common. In a majority of cases dentists whose focus is not on giving complete dental surgery for children will
give you much better treatment than those whose income is based on performing surgery under general
anesthesia. Generally these are dentists who do not specialize in children’s dentistry. Topical Care for Infants’ and Children’s TeethToothbrushes, tooth pastes, sealants, and other facsimiles do little to prevent or cure tooth decay in
children. You will want to use natural tooth cleaning as discussed in chapter eight about dentistry. Since the brushing movements of children can be inaccurate, they are likely to brush into their gums,
and jam plaque up into the gum line. A soft bristle brush or a cloth and teaching your child how to
gently clean the gums and soft tissues of the mouth with a brush seem to be the best ideas for cleaning
children’s mouths. A Little More about Early Childhood Tooth Decay
White spot lesions
 are the white areas which are not always tooth decay, but are usually the first
visually detectable signs of it. They are smooth patches or markings that usually form along the gum
line. Children who experience successful treatment through nutrition have no tooth pain and no tooth or
gum infections. The child also has no sensitivity to hot or cold foods nor a fear of biting into things. The white spots may fade away and the decayed tooth material in the cavities turns from sticky or
soft, with a light brown color, to dark and hard. The edges of the cavities will stop spreading or the
spread will be minimal. The child's gum tissue will be firm and pink. The remineralized dentin (the
healthy middle layer of the tooth below the enamel) on any decayed teeth will have a yellow or white
tinge, and the appearance can be glassy. Knocked-out baby tooth. Do not perform a root canal on the tooth. Re-implant it as soon as possible
and use homeopathic remedies like arnica and hypericum. 18
Chipped teeth. A small chip probably does not need to be repaired. A more severe chip can be
repaired with bonding materials. If the nerve is exposed, do not give your child a root canal. Use
homeopathic calendula and have a good dentist use a dental base and composite materials to seal it. 19Homeopathic Cell Salts
Homeopathic cell salts, or tissue salts help improve absorption and utilization of minerals at the
cellular level. They can help balance digestion and remove toxins from the body. Working with a
practitioner who can help you use homeopathic cell salts can be a beneficial way to help heal your
child’s cavities by improving nutrient absorption. Likewise, finding support using food-based dietary
supplements like Standard Process™ can also aid in healing children’s cavities by correcting nutrient
deficiencies.Pregnancy and Cavities
During pregnancy and breastfeeding, the nutritional burden on the mother's body is much higher than
usual because she is eating for two people. While the diet of a mother before pregnancy may have
been adequate, with the higher nutritional demands of pregnancy and lactation the former diet may not
provide enough nutrients, and tooth decay can be the result. Pregnancy is also a time when extra
hormones (such as estrogen) are being released. At this time of increased physical demands, minerals
can easily be pulled from the bones and previous imbalances can become exaggerated. This can also
contribute to tooth decay. A diet which includes fat-soluble vitamins will help to balance this
condition. Healing cavities with nutrition during pregnancy or lactation provides an added health
benefit: your child


ioaccumulation,	cellular	malfunction	and	disease. Minimize	tap-water
consumption;	drink	high-quality	distilled	or	spring	water	(preferably	in	glass
containers	to	avoid	toxins	from	plastics). Purchase	from	companies	willing	to
provide	you	with	a	chemical	analysis	of	their	water. Another	alternative	is	to
drink	tap	water	purified	by	a	filter	that	uses	reverse	osmosis. Remember	that
commercial	fruit	juices	and	other	beverage	products	are	usually	made	with	tap
water. Pure	water	is	what	your	body	needs;	when	you	can	get	it,	choose	it. What	Is	in	Your	Drinking	Water? How	do	some	of	the	toxins	commonly	added	to	municipal	water	suppliesharm	your	health? About	80	percent	of	the	drinking	water	in	the	United	States	is
chlorinated. Chlorine	is	an	extremely	toxic	and	volatile	chemical	that	reacts	with
organic	matter	in	tap	water	to	form	carcinogenic	compounds	called
trihalomethanes. These	compounds	bioaccumulate	in	fatty	tissues	and	are
capable	of	causing	genetic	mutations,	suppressing	immune	function,	and
interfering	with	the	natural	controls	of	cell	growth. Long-term	consumers	of
chlorinated	water	have	been	shown	to	have	higher	risks	of	rectal,	bladder,
kidney,	intestinal,	liver,	pancreatic	and	urinary	tract	cancers,	as	well	as
spontaneous	abortions. The	Department	of	Health	Services	in	California	reports
that	women	who	drink	bottled	or	filtered	water	have	substantially	lower	rates	of
birth	defects	and	miscarriages	compared	to	women	who	drink	tap	water. Just
opening	the	tap	to	wash	your	hands	releases	toxic	chlorine	fumes	that,	when
breathed,	damage	your	health;	taking	a	shower	is	many	times	worse. I	use	a
charcoal	filter	in	my	shower	to	filter	out	the	chlorine	and	organic	pollutants. Fluoride	is	more	toxic	than	lead	and	only	slightly	less	toxic	than	arsenic,	yet
we	have	been	conditioned	to	believe	that	fluoride	is	good	for	us. Presumably,	we
put	fluoride	in	our	water	to	prevent	tooth	decay. Although	tooth	decay	has
indeed	declined	worldwide	since	the	1970s—an	event	for	which	fluoride	is	often
wrongly	credited—the	real	reason	for	the	decline	remains	unknown,	because
tooth	decay	has	declined	at	the	same	rate	in	countries	that	do	not	use	fluoride. Most	people	are	unaware	that	in	more	than	fifty	years	of	testing	and	widespread
use,	no	one	has	ever	been	able	to	prove	that	fluoride	is	either	safe	or	effective,
which	is	why	fluoride	has	never	been	approved	by	the	FDA. After	half	a	century
of	use,	the	FDA	still	classifies	fluoride	as	an	“unapproved	new	drug.”	Once
again,	we	are	guinea	pigs	in	a	vast	medical	experiment	gone	awry. The	truth	is,
fluoridation	of	drinking	water	is	making	us	sick,	but	no	one	is	ready	to	admit	it
because	of	the	almost	unthinkable	legal	liability. Do	you	think	it	is	a	coincidence
that	toothpastes	now	have	toxicity	warnings	about	their	fluoride	content? Many
young	children	swallow	toothpaste,	unless	supervised	by	adults. The	truth	about	fluoride	is	gradually	being	revealed;	a	number	of	large-scale
studies	suggest	that	fluoride	does	not	prevent	and	may	even	cause	dental
problems. Fluoride	bioaccumulates	in	the	body	and	has	been	shown	to	damage
teeth,	bones,	kidneys,	muscles,	nerves,	genes	and	immune	function. In	fact,
fluoride	toxicity	is	causing	diseases	such	as	dental	and	skeletal	fluorosis. Dental
fluorosis	is	a	malformation	of	tooth	enamel	characterized	by	brittleness	and
discoloration,	ultimately	damaging	the	health	of	the	teeth. Dentists	tell	people
that	fluorosis	is	“merely”	a	cosmetic	problem. In	reality,	fluorosis	is	a	sign	of
systemic	fluoride	poisoning. More	than	one	out	of	five	U.S.	schoolchildren	nowhave	some	degree	of	dental	fluorosis,	and	X	rays	of	children	with	dental
fluorosis	often	show	bone	abnormalities	(skeletal	fluorosis)	elsewhere	in	the
body. Skeletal	fluorosis	weakens	bones	in	a	manner	similar	to	osteoporosis. Early	stages	usually	are	misdiagnosed	as	arthritis,	and	advanced	stages	usually
are	misdiagnosed	as	osteoporosis. The	minimum	crippling	fluoride	dosage	(the
dosage	that	can	cause	skeletal	fluorosis)	is	5	milligrams	per	day	for	twenty	to
forty	years,	according	to	the	National	Academies	for	the	Advancement	of
Science,	yet	Americans	living	in	fluoridated	areas	average	up	to	6.6	milligrams
per	day! Fluoride	is	a	powerful	enzyme	poison	that	fundamentally	damages	cell
function,	thereby	causing	disease	and	death. Mortality	rates	are	higher	in
fluoridated	communities. A	1978	study	in	the
New	England	Journal	of	Medicine
found	that:	“This	pattern	of	a	higher	crude	death	rate	in	the	cities	with
fluoridated	water	supplies	was	apparent	for	all	categories	of	death	except	for
those	by	accidental	means	and	suicide.”	According	to	Dr.	William	Marcus,	a
senior	scientist	at	the	EPA,	fluoride	is	the	only	substance	known	to	cause	bone
cancer,	and	bone	cancer	rates	are	80	to	600	percent	higher	in	communities	with
fluoridated	water. Similarly,	new	research	connects	fluoride	intake	to
Alzheimer’s	disease	by	implicating	a	reaction	that	happens	between	aluminum
and	low-dose	fluoride. Most	home	water	filters	do	not	remove	this	toxin. You
need	to	use	reverse	osmosis	or	buy	bottled	water	that	does	not	contain	fluoride. Another	toxin	in	our	drinking	water	is	arsenic. Arsenic,	a	contaminant	in	the
chemicals	used	to	fluoridate	water,	is	known	to	cause	cancer	and	to	damage	the
digestive,	cardiovascular,	neurological,	reproductive	and	immune	systems. Aluminum	salt	(alum)	is	added	to	water	to	“purify”	it	by	helping	to	settle	and
remove	particulate	and	organic	matter. A	study	in	the
Journal	of	Epidemiology
found	that	the	risk	of	developing	Alzheimer’s	is	increased	in	individuals	who
drink	water	with	high	aluminum	concentrations. Foods	That	Tamper	with	Destiny
No	discussion	of	food	toxins	would	be	complete	without	mention	of	the
potential	for	poisoning	the	entire	population	with	genetically	modified	foods. Genetic	engineering	is	the	process	of	disrupting	the	genetic	blueprints	of	living
organisms	by	inserting	genetic	information	from	other	organisms	to	obtain	some
“desirable	characteristic,”	such	as	resistance	to	herbicides	or	insects. These	foods
are	novel	and	totally	unnatural,	and	we	have	no	idea	what	the	future	health
consequences	may	be,	yet	avoiding	genetically	modified	foods	is	difficult.Insertion	of	genes	into	genetic	material	is	not	a	precise	process. It	is	all	too
easy	to	obtain	unintended	results	that	lower	nutritional	content,	create	harmful
allergens	or	lead	to	the	creation	of	unique	toxins


 C. Pfeiffer, Mental
and Elemental Nutrients, New Canaan, CT: Keats, 1975. [24] National Research Council, Recommended Dietary Allowances, 9th ed., Washington,
DC, National Academy of Sciences, 1989. [25] L. Allen, “Protein-induced Hypercalcuria: A Longer-term Study. ” American Journal
of Clinical Nutrition,1979, 32:741; J. Brockis, “The Effects of Vegetable and Animal Proteins on Calcium, Urate, and Oxalate Excretion. ” BR J. Urology, 1982, 54:590; V. Barzel, Osteoporosis. New York: Grune and Stratton. 1970. [26] B. Brenner, “Dietary Protein Intake and the Progressive Nature of Kidney Disease: The
Role of Hemodynamically Mediated Glomerular Injury in the Pathogenesis of Progressive Glomerular Sclerosis in Aging, Renal Ablation and Intrinsic Renal Disease. ” New England Journal of Medicine,1980. 307:652; G. Maschio, “Effects of Dietary Protein and Phosphorus Restriction on the Progression of Early Renal Failure. ” Kidney Int., 1982, 22:371. [27] Same as note 16.214
Fruiticulture[28] Same as note 17. [29] Same as note 15. [30] Ibid. [31] Lappe, Frances Moore, Diet for a Small Planet, tenth anniversary edition, Ballantine
Books, New York, 1982. 17, 162. [32] For complete documentation, refer to: John McDougall, MD and Mary A. McDougall,
The McDougall Plan, Piscataway, NJ: New Century, 1983; John McDougall, MD, McDougall’s Medicine, A Challenging Second Opinion. Clinton, NJ: New Win Publishing, 1985), 75; John Robbins, Diet for a New America, Walpole, NH: Stillpoint, 1987. [33] For complete documentation, refer to: John Robbins, Diet for a New America,
Walpole, NH: Stillpoint, 1987; John McDougall, MD and Mary A. McDougall, The
McDougall Plan, Piscataway, NJ: New Century, 1983; John McDougall, MD, McDougall’s
Medicine, A Challenging Second Opinion. Clinton, NJ: New Win Publishing, 1985, 75. Food Choices and the Planet
http://www.earthsave.org/environment.htm
The toll exacted on human health by a diet laden with saturated fat and cholesterol is
devastating, and thoroughly documented. What is this same diet doing to our planet? It takes 2,500 gallons of water, 12 pounds of grain, 35 pounds of topsoil and the energy
equivalent of one gallon of gasoline to produce one pound of feedlot beef. Because of over-consumption of fish, all 17 of the world’s major fishing areas have reached or ex -
ceeded their natural limits. One-third of the world’s fish catch is fed directly to livestock. Seventy percent of U.S. grain production is fed to livestock.Five million acres of rainforest are felled every year in South and Central America alone
to create cattle pasture. Roughly 20% of all currently threatened and endangered species in the U.S. are harmed
by livestock grazing. Animal agriculture is a chief contributor to water pollution. America’s farm animals pro -215
Fruiticultureduce 10 times the waste produced by the human population. The Good News About the Environment and Our Food ChoicesMany farmers are rediscovering the farming methods of their grandfathers and aug-
menting this with new knowledge of sustainable techniques. These are achieving the same or greater yields without the use of costly, harmful and soil-depleting petrochemi -
cal fertilizers and pesticides. Ultimately, it is consumer demand that has brought us to this juncture of depleted and
polluted soils, seas and freshwater supplies through the desire to have a “cheap” food supply. Only a profound change in consumer demand can prevent a total collapse of the seas and the soils. By eating a varied plant-based diet, you can easily get all the nutrients you need to lead
a healthy active life. Besides being easy, delicious, economical, fun and healthful, follow -
ing a plant-based diet transforms your fork into a powerful tool for environmental pro -
tection and restoration. Land Utilization and Soil ErosionOne-half of the Earth’s land mass is grazed by livestock. [1]More than 60% of the world’s rangelands were damaged by overgrazing during the past
half century. [2]
As much as 85% of rangeland in the western U.S. is being degraded by overgrazing. [3]Overgrazing is by far the most pervasive cause of desertification. [4]Thiry-five pounds of topsoil are lost in the production of one pound of grain-fed beef. [5]Sixty-four percent of U.S. cropland produces livestock feed. [6]Only 2% of U.S. cropland produces fruits and vegetables. [7]Pounds of edible product that can be produced on an acre of prime land: Apples 20,000;
Carrots 30,000; Potatoes 40,000; Tomatoes 50,000; Beef 250. [8]
Water ConsumptionThe number of gallons of water needed to produce one pound of edible product: Apples 216
Fruiticulture49; Carrots 33; Potatoes 24; Tomatoes 23; Beef 2,500. [9,10]
Endangered SpeciesAt least 100 animals are added to the endangered species list each year. [11]Between 19 and 22 percent of all threatened and endangered species are harmed by
livestock grazing. [12]
Rainforest DestructionFive million acres of rainforest are felled every year in South and Central America to cre -
ate cattle pasture. [13]Cattle ranching has destroyed more Central American rainforest than any other activity. [14]
Seventy percent of cleared forests in Panama and Costa Rica are now in pasture. [15]PollutionManure produced by all farm animals in the U.S. annually is roughly 10 times the waste
produced by the human population. [16]
Factory farms are the biggest contributors to polluted rivers and streams in the US. [17]At least 1,785 water bodies were impaired by feedlot pollution in 39 states in 1993. [18]About 60,000 miles of streams in the U.S. have fisheries impaired by feedlot pollution. [19]
More soot is emitted from the grills in Los Angeles fast food restaurants than all the city
buses. [20]
Pesticides & Food ContaminationSince 1945, when pesticides made from petrochemicals became popular, the following
changes have occurred:[21,22,23]
Percentage Increase
 Three thousand, three hundred percent overall pesticide use
 Twenty percent overall crop losses due to insects
 One hundred thousand per cent pesticides applied per acre of corn217
FruiticultureThe drinking water in nearly every midwestern city south of Chicago is contaminated
with agricultural weed killers. [24]
Meat, poultry and dairy products contain the major source of pesticide residues in the
western diet. [25]
Ninety-five percent of human exposure to the potent carcinogen dioxin comes from
consuming meat, poultry and dairy. [26]
The EPA issued more than 1,000 warnings against eating fish from chemically-contami-
nated waters in 1994. [27]
Nearly half of all fish sampled by Consumers Union was contaminated with bacterial
from human or animal feces. [28]
Ninety-nine percent of U.S. non-vegetarian mother’s milk has significant levels of DDT. [28]
Only eight percent of U.S. vegetarian mother’s milk has significant levels of DDT. [29]Resource DistributionResources used in the production of livestock:
 33% of world’s fish catch[30]
 38% of the wor ld’s grain harvest{31]
 50% of all the wa ter used in the U.S.[32]
 60% of Brazil ’s grain harvest[33]
 70% of U.S. grain harvest[34]
 80% of U.S. corn harvest[35]
 Almost half of all energy expended in U.S. agriculture[36]
Fourteen percent of all cattle are fed back to cattle as part of protein-fortified feed[37]Approximately 8 million pounds of poultry manure are fed annually to California’s beef
cattle. [38]
Fifty-five percent of all the antibiotics used in the U.S. are fed to animals, and 80% of 218
Fruiticulturethem are used to promote growth, not to treat disease. [39]
Twelve to sixteen pounds of grain and soy are needed to produce one pound of grain-
fed beef. [40]
All 17 of the worlds major fishing areas have reached or exceeded their natural limits due
to overfishing. [41]
$3.7 billion subsidized animal feed grains in 1995. They are the U.S. ’s most heavily subsi -
dized crop. [42]World HungerFive million children in the U.S. go hungry every month. [43]Approximately 40,000 people die each day worldwide due to hunger or hunger-related
causes. [44]
If Americans


rical forms and other sensory
therapies for added effect. We take in color through the light absorbed through
the eyes. Color provides nutrition for the mind and life-
force, vitalizing the blood and increasing our perceptual
capacity.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Pitta-Kapha
Pitta-Kaphas have both energy (fire) and stability
(water) and are generally the strongest physically of the
different types. They have good resistance and are general-
ly very healthy. They are strong and content in who they
are and what they do. Psychologically, they are also strong
and they are the least likely to seek out a therapist unless
they have been unsuccessful in life. Pitta-Kapha types lack adaptability and flexibility (air). They prefer to be dominating and controlling and tend to
be conservative and possessive. This leads them to eventu-
al suffering and frustration because most of life must
remain beyond our power. They often break down later in
life after they have failed in some major enterprise. In their
case, such failures are often blessings in disguise and help
them look within. While they may be successful in the outer world, they
may have difficulties in spiritual practices unless they
learn to develop lightness, detachment and surrender. They require more activity, creativity and new challenges
(more Prana). They need to learn to move on from what A164 Ayurveda and the Mind
they have succeeded in and not get caught in power and
control. Once settled in a line of treatment, they do well
unless they get attached to their progress. For this reason
it is best for them to have some variety in their treatment
and not turn their therapy into a new form of achievement
or acquisition. Vata-Kapha
Vata-Kapha types lack energy, motivation, passion, and
enthusiasm. They simply do not have the fire to get going
in life, however much they may want to. They are often
weak, passive, dependent, hypersensitive, and extremely
yin. They will agree with what they are told but will lack
the energy to put it into action. They are both emotional-
ly and mentally (nervously) unstable, easily disturbed and
frightened. They possess amorphous or chameleon person-
alities and will appear as you want them to be. Their judg-
ment and discrimination tends to be poor and they easily
get carried away by wrong associations or emotional influ-
ences. On the positive side, Vata-Kapha types are sensitive,
humble and adaptable. They can be highly artistic, imag-
inative or creative. They are considerate of others. They
have no violence or ill-will toward anyone but blame
themselves. They tend to be naive and need to be more
realistic about other people and their motivations. They
have to be careful not to let themselves be used or con-
trolled. For this they need to be more assertive and chal-
lenge their fears. They respond to warmth and firmness but it is hard for
them to be consistent in their responses. They must learn
to develop clarity, motivation and determination. They are
most likely to develop dependency on their therapists and Ayurvedic Counseling and Behavioral Modification 165
become addicted to their problems. However, once they
turn their deep sensitivity in the right direction, they can
contact inner sources of love and grace and themselves
develop healing powers. Vata-Pitta-Kapha Types
In some individuals, all three biological humors exist in
relatively equal proportions. Treatment for them usually
involves dealing with the biological humor currently out
of balance. On a psychological level as well their condition
can be changing. They need adaptability in their treat-
ment and comprehensiveness of approach. Generally it is
best to deal with any Vata problems they may have first,
particularly through psychological therapies, because Vata
is the most likely of the biological humors to cause prob-
lems. Pitta problems can be dealt with second, because
these are the next problematical, and Kapha problems
third because these are the least. Balancing Therapy for the Mind
The Ayurvedic method of treatment is to relieve a neg-
ative condition by applying therapies of an opposite
nature. If Vata (air) is too high, for example, its qualities
of coldness, dryness, lightness and agitation will be elevat-
ed. This manifests in symptoms like cold extremities, dry
skin, constipation, loss of body weight, or insomnia. Opposite therapies, like a rich nutritive diet, warm oil
massage, rest and relaxation, are necessary to counter these. The same principle holds true for the mind. A psycho-
logical imbalance is treated with opposite qualities to
restore balance. This method for the mind is called Prati-
paksha-Bhavana in Sanskrit. '" It has been translated as
"thinking thoughts of an opposite nature.'However, its Ayurveda and the Mind
implications go beyond our surface thinking patterns. It
means to "cultivate a balanced state of consciousness. " For
example, if our minds are disturbed by anger, we must cul-
tivate peace. This requires not only thinking peaceful
thoughts but taking in peaceful impressions, visualizing
peace between ourselves and others, doing prayers for
peace, and intentionally acting toward others, even our
enemies, in a peaceful manner. It requires a complete
lifestyle discipline. Our consciousness is the result of the food, impressions,
and associations to which we have become accustomed. It
is reinforced by our actions and expressions. Whatever
external force conditions us, we make it our own by
expressing it. For example, if I am surrounded by anger as
a child, I will likely become an angry person. When I act
in an angry manner, then this anger, whose original impe-
tus was external, becomes part of my own nature and auto-
matic responses. The influence of our daily lives creates a subtle imprint. It colors our consciousness just as a dye colors a cloth. This
permeation of our consciousness by the subtle influences of
our lives predisposes us to certain attitudes, which deter-
mine our mental happiness or unhappiness. The food,
impressions and associations that we habituate ourselves
have a permeating effect upon the mind. This permeating
action goes deeper than our conscious thoughts. Most of it
affects us on a subconscious level, as we note through how
advertising manipulates us by appealing to instinctual
responses like sex. To counter these deep-seated tenden-
cies, an opposite type influence is required, an appeal to
the subconscious but directed in a higher way toward heal-
ing and wholeness. To change harmful mental conditions, we must culti-
vate an opposite way of consciousness, which means to ere- Ayurvedic Counseling and Behavioral Modification 167
ate an opposite way of living. For example, if we are
depressed we should eat vitalizing food. We should open
ourselves up to the vital impressions of nature: the trees,
flowers, and sunshine. We should associate with people
who are creative and spiritual. We should not cultivate the
thought that we are depressed. Rather we should cultivate
the thought that we have energy, that we are not depen-
dent upon anyone or anything else to make us happy. This
requires understanding the part of our nature that is inher-
ently free from psychological problems, our deeper Self. According to Vedic thought, our original nature is
good, beneficent and full. We are nothing but the Divine
Self in incarnation. However, we obscure our original
nature through contact with external conditioning factors. We take on a false or artificial nature, an ego identity that
leads to sorrow. Whatever problem we have psychological-
ly is not our true nature but a superimposition, a result of
wrong conditioning; to look at it Ayurvedicly, it is just an
expression of mental indigestion. We often naturally try to counter our psychological
problems with opposite influences, but in the wrong way,
and therefore fail. For example, if we are depressed, we
look for someone to cheer us up. If we cannot find such a
person we get more depressed. Or we look for a stimulant. We drink coffee or alcohol, or take an anti-depressant. Such external stimulants breed dependency and leave us
more depressed when they are not at our disposal. The
method we are trying is correct, which is to counter our
negative condition with an opposite positive energy, but
our application is faulty. We are relying on substances that
merely mask our condition but cannot resolve it. We are
not ourselves creatively and consciously participating in
the process. We must create a positive energy within our 168 Ayurveda and the Mind
own mind and behavior to counter negative psychological
conditions. We can benefit from positive external influ-
ences but should avoid those which breed addiction or
dependency. This cultivation of a balanced state of mind should not
be confused with simple positive thinking. It is more than
that. It requires not just thinking we are happy when we
are sad, which may be only a fantasy, but also changing the
conditions that make us unhappy, including our thoughts
and our actions. We should not cover over thoughts of
unhappiness with thoughts of happiness, but affirm the
deeper happiness at the core of our being. For a


 since they cannot live together in the
same place. Becoming conscious of your thoughts in the face of hatred, and
being committed to staying in thoughts of love is the spiritual solution. It
takes time, but gradually and surely, love will transform that hate into joy
and beauty. SOWING SEEDS OF LOVE FOR YOURSELF WHERE THERE IS
SELF-HA TE
If you have places within your heart where hatred for yourself resides, it is
incumbent upon you to let love replace this hatred as well. Sowing love
where hatred resides means anyplace where you encounter hate, even deep
within yourself. Consider these words of Saint Francis, “I have been all
things unholy, if God can work through me, he can work through anyone. ”
Imagine the man who bore the stigmatic wounds of Christ, who tamed wild
animals with his divine presence, who healed the sick, and preached
unconditional love for all, saying, “I have been all things unholy. ” If it is
true for Saint Francis, surely you can take a look at all of your unholy
actions and thoughts and recognize the need to for give yourself, and replace
that self-hatred with self-love. Everything you have ever done for which you may carry around self-
contempt is in the past. So don’ t spend any of today entertaining self-hate. Remember that the truth about hate is it is love, only it is going in the
wrong direction. Shift your gears into reverse and begin moving your
thoughts in the direction of love. For giveness is the means to accomplishing
this reversal. I have written so much in this book (and others) on the
significance of self-love and self-for giveness that I choose not to replicate
that here. I include this brief section because sowing love where there is hatred
applies wherever hatred appears. All of your errors of the past, mistakes in
judgment, and self-perceived flaws occurred because they had to. Y ou
needed to be there, in that darkness in order to be able to transcend it. As
for your flaws, that is an insult to God, plain and simple. Y ou are a divine
piece of God, flawless, since God is good and all that is created of and by
God is also God, no mistakes, no flaws, no one any better than anyone else. Apply Emerson’ s observation as your antidote to self-perceived flaws:
Never lose an opportunity of seeing anything that is beautiful; for
beauty is God’ s handwriting—a wayside sacrament. W elcome it in
every fair face, in every fair sky, in every fair flower, and thank God
for it as a cup of blessing. That includes your fair face as well. Look upon yourself as an ingredient in
that cup of blessing and let love be there, within you, for yourself. This is
truly one of those opportunities of seeing something that is beautiful. SOME SUGGESTIONS FOR SOWING LOVE WHERE THERE IS
HATRED
I recommend that you practice what I do each and every time I find myself
in a situation wher e hatr ed is pr esent. I repeat the line from the Saint
Francis prayer, “Where there is hatred, let me sow love. ” Believe it or not,
the ef fortless act of repeating the line to myself, allows me to shift my inner
dialogue away from the hatred and onto thoughts of love. This prayerful
reminder also empowers me to take actions based upon love, rather than my
ego’s inclination to fight hatred with my own hatred. Last week on a tennis court in the midst of a doubles match, one of the
players began hurling hateful epithets at another player, accusing him of
cheating. The angrier he got with his verbal insults the more the
environment of the court was being poisoned. I had been writing about the
prayer of Saint Francis, and the reminder to sow love where there is hatred
came immediately to mind. I told my partner, who was the intended
recipient of the hatred, to simply say nothing in response, rather than return
the insults. I suddenly said out loud for all to hear, and directly to the man
who was filled with hatred, “Y ou know, we all love you, win or lose. ” I was
surprised that I did that, but even more surprised at his response. He looked
at me, smiled, and said, “I’m sorry, I just lost it. ” It was an amazing
example of sowing love in the face of hatred and seeing it disappear almost
instantaneously. When you ar e in the pr esence of someone who is obviously dir ecting hate
towar d you, think of Jesus washing the feet of his disciples on the night
befor e his crucifixion. My wife told me that she was taught to think this
way when she was a young girl and has practiced it silently throughout her
life. In your mind imagine what it is like to walk in the shoes of the hater. Then mentally remove those shoes from that person’ s feet and create a
picture of yourself washing his or her feet as Jesus did. This mental image
not only allows you to project love to the hate you are witnessing, but it
distracts you from your conditioned habit of just being hurt and angry. After any episode wher e hatr ed has been dir ected at you, or when you have
been a silent witness to hatr ed, don’ t allow the incident to linger in your
mind. Furthermore, resist the temptation to discuss the episode or make it
the focus of your conversation. Many people, who do not themselves send
out hatred, seem to enjoy discussing the hateful ways of others, and tend to
make that the focal point of almost all their discussions. On and on they go
relating what someone else said, how terrible it was, and how it af fected
everyone around them. Meanwhile, the present moment environment is
reduced to one of hatred by proxy. When you talk about another person, make a serious ef fort to send or direct
loving support to their ener gy field and encourage others to think about and
send loving ener gy to those who seem lost in their hatred. Be the personwho promotes the idea that people can change. Ask everyone in your family
and circle of friends to direct loving, prayerful guidance toward those who
are stuck in the torment of their hatred. When you have private conversations, make the focus of your conversation
love rather than hatred for the hater. In the moments when you are not
witnessing hatred, you can also sow love. Deciding to pray for a person
who is filled with hatred makes just as much sense as praying for someone
who is ill, or impoverished, or injured in some way. Unobtrusively enter hatr ed ener gy fields with love. Without ever having to
identify yourself, you have opportunities to use your love ener gy to halt the
passions of hatred. When you live with love in your heart you radiate
outward a faster, more spiritual ener gy. You can direct this higher ener gy of
love toward situations of hate. I recall being in a park one afternoon with two of my children when a
father ’s anger toward his small son erupted. He shouted and threatened this
little boy with violence. I moved immediately into action, not to confront
the irate father, but to move closer and send him loving ener gy. I enveloped
him in an imaginary cloud of kindness. As I surreptitiously moved into his
energy field I saw him begin to soften, partly because he noticed me and
was embarrassed by his conduct, but mostly because I was bringing the
higher/faster ener gy of love into a space where the lower/slower ener gy of
hate was present. This higher ener gy was impacting his conduct even before
he noticed my presence. You’ve heard the expression, “Let’ s send him some positive ener gy. ” This is
not fiction; it is just another way of sowing love where there is hatred. Y ou
have the power to use your loving ener gy this way at any time. Whenever you encounter hate r emind yourself that the person dir ecting that
hate outwar d is feeling hated. This will ignite within you the desire to ease
the torment of feeling hated with the warmth of your love. Whenever any of
our children say or do things that indicate feeling hate, both my wife and I
attempt to reassure them that they are loved, and that they are deserving of
love. Little reminders, after the air has cleared, such as a hug or a pat on theshoulder, or a statement like, “Y ou know, Mom loves you and so does God;
always, even when you are angry. ” No long lecture, just a gentle reminder
that they are loved. In the midst of a serious ar gument when hatred is being projected, remind
yourself that God loves everyone involved. If you can somehow convey
this, to all the combatants including yourself, that alone is enough to defuse
hate and simultaneously bring a spiritual solution to the situation. Make a deliberate commitment to spend an unselfish hour with someone
less fortunate. Within three blocks of your home there is someone who feels
desperate and helpless. Most often they do not know that the source of their
anguish is in an absence of feeling loved. Most often they feel unloved by
the world at lar ge and by the individuals in their lives. Y ou can be the
instrument of peace, sowing love for both the person and yourself. Y ou
don’t


 milk  49-50,55-56
brick cheese 111
Brie cheese 111
broccoli 111
Brussels sprouts 111
buckwheat 115
bulgur 115
burdock root 115
butter beans 115
buttermilk 115
C
cabbage 111,119,125
Cade R. 13
camembert cheese 111
Candida 33,37-42,55,76-78,167
canellini beans 115
canned fish 111
canned vegetables and fruit 115
cauliflower 111
capers 111
carrots 111
carob 115
carrageenan 115
casein 21, 49-51,71-73
cashew nuts 111
casomorphines 21,49-51,72
cayenne pepper 111
celery 111
celeriac 111
cellulose 111
cellulose gum 115
cereals 85-87,115
cheddar cheese 111
cheeses processed 116
chelation 199,202-204
cherimoya (custard apple or sharifa) m
cherries 111
chestnuts 112
chestnut flour 116
chevre cheese 116
chewing gum u6
chicken 112 DHA (docosahexaenoic acid) 176-179,
181
diethanolamine (DEA) 209
digestion 9-14,21-24, 59-6i
digestive enzymes 50,191-196
dill 112
docosahexaenoic acid, see DHA
Dohan, EC. 13,64
dopamine 74
doxycycline 32
drinks 116
drugs, anti-schizophrenic 63-68
dry curd, seeuncreamed cottage
cheese
dysbiosis 15-30,28,34-36,55
dyslexia 5-7, 63
dyspraxia 5-7, 63
E
ear infections (glue ear) 213-220
E. Coli 17-25,31-36,168
eczema 5-7,25-30,56-58
edam cheese 112
edu cation 235-242
EFAs (essential fatty acids) 175-186
eggplant 112
eggs 102-103,112
eicosapentaenoic acid, see EPA
endoscopy 11-12
enema 226-228
enterococci 15,32
enterocytes 18-20,50,79-81
environment, impact of 207-211,231
enzyme 21,191-196
EPA (eicosapentaenoic acid) 175-186
epilepsy 49,208
epithelium 17-18
erythromycin 32
essential fatty acids 175-186
evening primrose oil 175-186
F
faba beans 116
fats 82,108,173-185
fatty acids 173-185
feeding problems 157-160 Feingold diet 74
feta cheese 116
fibre 21-22
filberts 112
fish 112, n6
fish oils 175-186
flour 116
fluoride 209
foetus 57
folic acid 63,73
food allergies 38-39
foods to avoid 115-118
formaldehyde 208
FOS (fructooligosaccharides) 116
fructose 116
fruit 104,116
G
gallic acid 74
game fresh or frozen 112
gamma-linolenic acid, see GLA
garbanzo beans 116
garlic 112
ghee 98,112
genetics l, 229-234
gentamycin 32
gin 112
ginger root fresh 112
gjetost cheese 116
GLA (gamma-linolenic acid) 175-179
glucose 46
gluten 21,49-51,71-73
gluteomorphines
(gliadinomorphines) 21, 49-51,72
glue ear, see ear infections
glycerol 174
gorgonzola cheese 112
gouda cheese 112
grains 82-83,116
grapefruit 112
grapes 112
gruyere cheese 116
H
ham 116
havarti cheese 112 hazelnuts 112
heavy metals 202-204
hemolysis 204
herbs 112
herbal teas 112
herpesvirus 43
histadelia 39
histamine 39,74
Hoffer, Abram 13, 63
hot dogs 116
hydrochloric  acid  191-195
hyperactivity, see ADHD
hyperglycaemia 84-86
hypoglycaemia 84-86
I
IBS (irritable bowel disease) 13,38
ice-cream 116
IgA (immunoglobulin  A) 26-27
IgE (immunoglobulin E) 28
immune  system  25-30,48,221,223
immunoglobulins 25
inflammation 11-12,213-220
interferon 16
interleukin 28
iodine 23
iron 23-24
J
jams 116
jellies 116
Jerusalem artichoke 116
juices 112,204-206
K
kale 112
kanamycin 32
ketchup 117,122
kiwi fruit 112
kumquats 113
LA (linoleic acid) 175-176,179-181
lactobacilli 15-24,31-36,53,167
lactose 22, 80,117
lamb 113
lanolin 209 lead 209
lemons 113
lentils 113
lettuce all kinds 113
lima beans 113
limburger cheese 113
limes 113
linoleic acid, see LA
linseed 175
liqueurs 117
liver 47,119,120,124,137-138
lymph nodes 11-12
lymphocyte 11-12,25-26
M
macrophage 26
magnesium 23-24,63,202
manganese 23-24, 63,202
mangoes 113
manic-depression, see bipolar
disorder
margarines and butter
replacements 117
measles virus 12,42
meats 113,117
melons 113
mercury 202-204
metals, see heavy metals
microvilli 18-20
miEet 117
milk  cow,  goat  95-99,117
milk coconut 107,117
milk soy 117
milk rice 117
milk dried 117
minerals 197-199
MMR vaccination 12,59
molasses 117
monterey (jack) cheese 113
mozzarella cheese 117
muenster cheese 113
mungbeans 117
Muramil Dipeptide 25-26
mushrooms 113
mustard 113
myelin 48 N
nectarines 113
Neufchatel cheese 117
neurotoxins 41,46-52
neurotransmitter 47-48,51, 74
neutrophils 26
niacin, see vitamin B3
niacinamide, see niacin
nutra-sweet, see aspartame
nuts 105,113,117
nut flour (ground nuts) 113
nutmeg 113
Nystatin 33,38
O
oats 117
OCD(obsessive compulsive disorder)
5-7, 63
okra 117
olive oil 108,113,182
olives 113
omega-3 fatty acids  24,175-179
omega-6  fatty acids  24,175-181
onions 113
oranges 113
organ meats 100-102
P
pantothenic acid 23
papaya 113
parenteral feeding 35
parmesan cheese 113
parsley 113
parsnips 117
pasta or any kind 117
peaches 113
peanuts 113
peanut butter 113
pears 113
peas 113
pecans 113
pectin 117
pellagra 67-68
peppers 111, 113
pepsin 49,191,195
peptides 21,51 Pfeiffer, Carl 13,39, 64
phenylalanine 74
phospholipase A2, see PLA2
pickles 113
pineapple 113
PLA2 (phospholipase A2) 179-180
port du salut cheese 114
pork 113
post


 self and break through to the freedom for which we
long. This state of inner freedom and unalloyed happiness is our
“birthright,” he says. As we read, we draw encouragement and inspiration
from the real-life clinical examples that he shares from his decades of
psychiatric practice. In case after case, we see the power of surrender
applied to nearly every area of life: relationships, physical health, work
environments, recreational activities, spiritual process, family life,
sexuality, emotional healing, and addiction recovery. W e learn that the answer to the problems we face is within  us. By
letting go of the inner blocks to it, the truth of our inner Self shines forth
and the path to peace is revealed. Other spiritual teachers have emphasized
the cultivation of inner peace as the only real solution to personal
dif ficulties, as well as collective conflicts: “Inner disarmament first, then
outer disarmament” (The Dalai Lama); “Be the change you want to see in
the world” (Gandhi). The implication is clear. Because we are all part of the
whole, when we heal something in ourselves, we heal it for the world. Each
individual consciousness is connected to the collective consciousness at the
ener getic level; therefore, personal healing emer ges collective healing. Dr. Hawkins may be the first to attempt to understand this principle in light of
scientific and clinical applications. The crucial point is: by changing
ourselves, we change the world. As we become more loving on the inside,
healing occurs on the outside. Much like the rising of the sea level lifts all
ships, so the radiance of unconditional love within a human heart lifts all of
life. Dr. David R. Hawkins is a world-renowned author, psychiatrist, clinician,
spiritual teacher, and researcher of consciousness. Details of his
extraordinary life are given in the “About the Author” section at the back of
the book. His unique work ef fulges from a wellspring of universal
compassion and is dedicated to the alleviation of suf fering in all dimensions
of life. The gift of Dr. Hawkins’ work to human evolvement is beyond what
can be said about it.The state of Enlightenment is totally complete in its bliss, such that one
would never leave it except out of a total surrender of love to God and to
one’ s fellow human beings, to share the gift that was given. This book on
letting go, and all of his work in the world, is the result of that surrender. As
you will read in one of the chapters, there was a very deep surrender that
allowed the resumption of his personal consciousness in order to fulfill
certain commitments in the world. The state of oneness was not lost or left,
but extraordinary love had to be directed toward the challenge of
verbalizing the inef fable. Y ou will notice that some of his pronouns do not
fit grammatical convention—for example, “our life”—yet they are true to
the experience of a spiritual state that knows the impersonal oneness of all
life. That Dr. Hawkins would re-enter the world of logic and language in
order to share a “Map of Consciousness” with us—so that we might also
complete our destiny—speaks volumes of his selfless love for humanity. By
showing us the way to liberation, Dr. Hawkins gives us the chance of
reaching it. Thank you, Dr. Hawkins, for the gift of total surrender. Fran Grace, Ph.D., editor. Pr ofessor of Religious Studies and
Stewar d of the Meditation Room
University of Redlands, California
Founding Dir ector, Institute for
Contemplative Life
Sedona, Arizona
June 2012
P R E F A C E
During many years of clinical psychiatric practice, the primary aim was to
seek the most ef fective ways to relieve human suf fering in all of its many
forms. T o this end, numerous disciplines of medicine, psychology,
psychiatry, psychoanalysis, behavioral techniques, bio-feedback,
acupuncture, nutrition, and brain chemistry were explored. Beyond these
clinical modalities were philosophical systems, metaphysics, a multitude of
holistic health techniques, self-improvement courses, spiritual pathways,
meditative techniques, and other ways to expand one’ s awareness. In all of these explorations, the mechanism of surrender was found to
be of great practical benefit. Its importance necessitated the writing of this
book to share with others what was clinically observed and personally
experienced. The previous ten books focused on advanced states of awareness and
Enlightenment. Over the years, thousands of students at our lectures and
Satsangs have asked questions that reveal the everyday obstacles to
Enlightenment. It is pragmatic and helpful to share a technique that will
facilitate their success in overcoming such obstacles: How to handle the
vicissitudes of ordinary life, with its losses, disappointments, stresses, and
crises? How to be free of negative emotions and their impact on health,
relationships, and work? How to handle all of the unwanted feelings? The
present work describes a simple and ef fective means by which to let go of
negative feelings and become free. The letting go technique is a pragmatic system of eliminating obstacles
and attachments. It can also be called a mechanism of surrender. There is
scientific proof of its ef ficacy, an explanation of which is included in one of
the chapters. Research has shown the technique to be more ef fective than
many other approaches currently available in relieving the physiologic
responses to stress. After researching most of the various stress-reduction and
consciousness methods, this approach stands out for its sheer simplicity,
ef ficiency, clinical ef ficacy, absence of questionable concepts, and rapidity
of observable results. Its simplicity is deceptive and almost disguises thereal benefit of the technique. Simply stated, it sets us free from emotional
attachments. It verifies the observation made by every sage, that
attachments are the primary cause of suf fering. The mind, with its thoughts, is driven by feelings. Each feeling is the
cumulative derivative of many thousands of thoughts. Because most people
throughout their lives repress, suppress, and try to escape from their
feelings, the suppressed ener gy accumulates and seeks expression through
psychosomatic distress, bodily disorders, emotional illnesses, and
disordered behavior in interpersonal relationships. The accumulated
feelings block spiritual growth and awareness, as well as success in many
areas of life. The benefits of this technique can, therefore, be described on various
levels:
Physical:
The elimination of suppressed emotions has a positive health benefit. It
decreases the overflow of ener gy into the body’ s autonomic nervous
system, and it unblocks the acupuncture ener gy system (demonstrable by a
simple muscle test). Therefore, as a person constantly surrenders, physical
and psychosomatic disorders improve and frequently disappear altogether. There is a general reversal of pathologic processes in the body and a return
to optimal functioning. Behavioral:
Because there is a progressive decrease of anxiety and negative emotions,
there is less and less need for escapism via drugs, alcohol, entertainment,
and excessive sleep. Consequently, there is an increase in vitality, ener gy,
presence, and well-being, with more ef ficient and ef fortless functioning in
all areas. Interpersonal Relationships:
As negative feelings are surrendered, there is a progressive increase of
positive feelings that results in quickly observable improvement in all
relationships. There is an increase in the capacity to love. Conflicts with
others decrease progressively, so that job performance improves. The
elimination of negative blocks allows vocational goals to be more easily
accomplished, and self-sabotaging behavior based on guilt progressivelydiminishes. There is less and less dependence on intellectualism and a
greater use of intuitive knowingness. W ith the resumption of personality
growth and development, there is often the uncovering of previously
unsuspected creative and psychic abilities, which are thwarted in all people
by suppressed negative emotions. Of great importance is the progressive
diminution of dependency, the bane of all human relationships. Dependency
underlies so much pain and suf fering; it includes even violence and suicide
as its ultimate expression. As dependency diminishes, there is also a
diminution of aggressiveness and hostile behavior. These negative feelings
are replaced by feelings of acceptance and lovingness toward others. Consciousness/ A war eness/ Spirituality:
This is an area that opens up by continuous use of the mechanism of
surrender. The letting go of negative emotions means that the person
experiences ever -increasing happiness, contentment, peace, and joy. There
is an expansion of awareness, progressive realization, and experiencing of
the real inner Self. The teachings of the Great Masters unfold from within
as one’ s own personal experience. The progressive letting go of limitations
allows the realization at last of one’ s true identity. Letting go is one of the
most ef ficacious tools by which to reach spiritual goals. Anyone can accomplish all of these ends, with gentleness and subtlety,
as one silently surrenders throughout daily life. The progressive
disappearance of negativity and its replacement by positive feelings and
experiences is pleasurable both to watch and to experience. It is the purpose
of this information to assist the reader in having those rewarding
experiences. David R. Hawkins, M.D., Ph.D. Founding Pr esident,
Institute for Spiritual Resear ch
Sedona, Arizona
June 2012
CHAPTER
1


 However much urine therapy may seem to be
unorthodox and perhaps revolutionary, it does not
introduce anything new or originaL Urine therapy
has been practised for thousands of years and h~s
merely fallen a bit into obscurity. But all that rs
changing. Some time ago, my attention was drawn to two
articles in two Dutch national newspapers dealing
with research on yogis (holy men) in India who
drink their own urine. (This is, incidentally, a good
example of a tradition in which urine therapy has
been practised for thousands of years.) The news
paper reports dealt with research into_ the effects?f
a stress-reducing hormone, melatonme, found m
urine. Both articles were based on the reputable
English weekly journal The New Scientist. A quote
from one of these articles:
"Tense? A glass of morning urine apparently does
wonders. But it must be drunk every day. That
xii Introduction advice is not from _some urine-reader, it is from M.
Mills and T. Faunce of the University of Newcastle
in Australia." After reading this article, I contacted the editorial
staff of the newspaper and they were interested in
an interview. Of course anybody who drinks his
own urine is (still) a sensation in a 'civilised' coun
try like the Netherlands where we are su~posed to
be beyond medieval beliefs and charlatamsm. T?e
interviewer was somewhat surprised when I drs
played a series of facts and literature _demonstr~t
ing that drinking urine is neither a medreval practrce
nor charlatanism -and that the effects go much
further than the mere reduction of stress. Urine
therapy has been practised for millennia, and is s~ill
being practised, not only in 'exotic' countries hke
India but in the United States and Europe as well,
and has proved to achieve positive results with all
sorts of ailments, from warts and eczema to cancer
and AIDS. The newspaper interview resulted in numerous
reactions from the media; since then I have appeared
a number of times on Dutch television and radio. Since these various programmes have been aired, I
have received many reactions. Many people wanted
to know specifically how urine therapy could be
applied; some had immediately begun and alr~ady
reported positive results. Others had questiOns
about how they could get over the psychological
barrier in order to be able to drink urine, and
whether it was not terribly disgusting. And again
others were curious as to why I started urine therapy
and from where it originates. 1. GETTING THE TASTE:
An Introduction to Urine Therapy
1.1 My Introduction to Urine
Therapy
Many years ago I read an article in the American
weekly Time in which it was reported that an In
dian politican drank a glass of his own urine every
day. I found this hard to believe- the thoug);lt filled
me with disgust. I never would have guessed that
some years later I myself would become so deeply
involved in the practice of drinking urine. During
my quest for information on the backgro)Jnd and
application of urine therapy, this man's image
changed for me from a bizarre man in a maga
zine to a man whom I visited during my last trip to
India. The man I am referring to is Morarji Desai, former
prime minister of India. For years he spoke, in his
position as prime minister, about the miraculous
therapy which kept him fit and healthy in spite of
his advanced age (then almost ninety years old). When I visited him in the spring of 1994, Morarji
Desai was ninety-nine years old and still in good
health. He drank a glass of urine every day, and
massaged and washed himself with it. His skin still
looked remarkably radiant and soft. This is how the story in the magazine many years ago literally
and figuratively came to life for me. It was also in India where I was first introduced
to urine therapy, although the first book I read there
on this subject was written by an Englishman. I
found this book in the library of a monastery in the
Himalayas. It is called The Water.of Life and was
The former Prime Minister of India, Morarji Desa( was a
strong propagator of urine therapy. Here, his pulse Is being
checked by a friend of his, a urine therapist. MorarJi Desai
died in March 1995, at the age of 100. When I visited him
one year before he was still in good health. An Introduction to Urine Therapy 1 written in the 1940's by J.W Armstrong. The book
revealed an intriguing fact: by drinking your own
urine and massaging yourself with it, you can re
main or become perfectly healthy and can recover
from the simplest of ailments to the most serious
of illnesses. This certainly raised my eyebrows. For
years I had been interested in alternative medicine,
but this miraculous story opened new doors for me. Double doors, that is: besides an enthusiastic inte
rest, I also had a considerable dose of skepticism. How did this book find its way into my hands? I
often ask myself this question. An initially unpleas
ant experience caused me to get acquainted with
urine therapy. The story goes as follows. Five years ago, I decided to go to India for a few
months. I was finished with my studies, and the
adventure beckoned. I went to a small monastery
('ashram') in the Himalayas founded by an Indian
saint by the name of Babaji of Haidakhan. It was a
remote monastery, and one has to walk the last fif
teen kilometres through a riverbed to reach it. At
first it felt like I had travelled to the end of the world,
even though the monastery was named 'the Cen
tre of the World'. Daily life at the ashram consisted for the most
part of hard labour: working in the fields, building,
lifting and carrying heavy stones from the riverbed,
and all of this at temperatures between 30° and 40o
Celsius. On the second day of my stay there, I had a pain
ful accident which would ultimately lead me to
urine therapy. While we were pulling a cart up the
side of a mountain, a large stone was knocked loose
from a wall and fell one metre onto my left foot. 2 Getting the Taste Because I was wearing leather sandals, luckily only
my middle toe was seriously injured. I later discov
ered that it had been broken. At that moment I
could see that the flesh, including my tuC.tlail, had
been ripped off from the upperside of my toe to
the bone. An Indian man helped me, and without a
moment's hesitation tore off a piece of his shirt
and bandaged my toe in order to stop the heavy
bleeding. Back in the monastery, a nurse treated the wound
with antiseptic cream andre-bandaged my toe. Al
though the wound was treated and re-bandaged
The temple of the Babaji-Ashram in Haidakhan, a little
village in the foothills of the Himalayas. daily, the pain increased and the toe appeared to
get worse and worse. With a serious wound in the
tropics, it is definitely a good idea to seek proper
care. An infection can have upleasant consequences,
and wounds heal quite slowly. After a week, I
started to worry because my condition worsened,
and people started warning me about possible com
plications, such as gangrene. At that time I happened to be talking with a
woman, also Dutch, who advised me to wind a cloth
soaked in my own urine around my toe. My initial
reaction was disgust -urine is dirty, so how could
it help heal a wound? Even so, I later felt that I
should at least try it -the situation could not get
any worse. In addition, this woman had in the
meantime told me more about urine therapy, and
she had also given me the book The Water of Life
from the library at the monastery. I finally plucked
up the courage to try it. The following day while I was reading this book
(with a cloth soaked in my own urine wrapped
around my toe), I oscillated between my aversion
to urine and the persuasive contents of the book I
was reading. It was stated in the book that, by drinking your
own urine.and massaging yourself with it, you could
cure various wounds, ailments and illnesses. In the
first half of this century, Armstrong, the author of
the book, promoted the use of urine therapy. Al
though his doctors had offered him little hope of
recovering, Armstrong cured himself of tuberculo
sis with the help of urine ·therapy. Thereafter he
began helping and advising others. He successfully
treated hundreds of patients, many of whom were suffering from life-threatening illnesses such as tu
berculosis and cancer. Armstrong recorded the re
sults of these treatments. The Water of Li{e i-;.~~ since
become a standard work in the application of urine
therapy, both here in the West as well as in India


. The Vedas, the ancient sacred texts of India, use the Sanskrit term sat-
chit-ananda  to describe the soul. Sat means that the soul is eternal. The soulis unborn and never dies; it simply moves from body to body at the time of
death. Chit conveys that the soul is fully conscious and fully aware; the soul
is seeing through your eyes, hearing through your ears, feeling through your
skin, and so on. And ananda  signifies that the soul is eternally blissful, with
the potential to experience the highest happiness that comes from the love
shared between the individual soul and God. The V edic literature compares God to the sun and our
eternal nature to the sun’ s rays. The celestial body we call
the sun is the source of all light and all heat, and nothing can
live without it. The sun’ s rays are not dif ferent from the sun,
in quality; they give of f heat, they give of f light, and they are
of the same substance. And every sun ray is coming from
the same source; so they are all related, they are all united. But quantitatively, there is a dif ference between a sun ray
and the sun itself: the sun is not coming from the sun ray,
rather the sun ray is coming from the larger body of the sun. Similarly, the Upanishads explain nityo nityanaam cetanas
cetananam : that is, there is one Supreme Truth—God—who
is like the sun—from whom everything emanates, and there
are limitless, eternal, unique, and individual souls—like the
sun rays. Wherever there is life, there is part of God. So in
the Bhakti tradition, we are all like those sun rays. W e are
sat-chit-ananda;  just like God, we are eternal, full of
knowledge, full of bliss.THE CAUSE OF DISEASE
Ayurveda teaches that disease begins with raga  and dvesha, attachment and
aversion, which come from identifying with matter and for getting who you
really  are. Raga and dvesha cloud your connection to your true essence, as
you become caught up in choosing what you want and what you do not
want; what you like and what you do not like; what you move toward and
what you move away from, based on your previous experiences in life. You
make your decisions based on the limited scope of your past, moving
toward what you think  will bring pleasure and away from what you think
will bring pain, measured and weighed by what brought pleasure or pain
before. You have conditioned responses, habits if you will, of action and
reaction based on what you have already experienced in life. You may go for that third bowl of ice cream because you want  it, even
though you know  that you will not feel good afterward. You avoid deep,
loving relationships because twelve years ago your best friend moved away
and deep relationship, unconsciously, equals pain. You drink cof fee each
morning because it is what you are used to doing, even though you
experience dryness, irritation, and anxiety (things that cof fee will
exacerbate!). You seek pleasure in people, places, or things that remind you
of past pleasurable experiences, even if choosing those things is not best. You avoid people, places, and situations that remind you of past painful
experiences—even if they would ultimately be good. Because you filter all
your choices through raga and dvesha, attachment and aversion, based on
your past experiences, these govern your entire experience of life and are
the cause of all imbalance. Like and dislike take away your ability to be centered and to perceive
things clearly. If you were centered—connected to your self—you would
make choices that ultimately serve, rather than being pulled or pushed by
what you want or don’ t want right now. If your baby will not stop crying,
rather than being present with them and seeing how you can support them,
your mind may say, “I don’ t like this.” It will continue by trying to validateitself and find a solution: you might think, “This is not acceptable,” and
decide the baby deserves to be hit, or ignored, or yelled at. Parents will oftentimes respond to their children based on how their
own parents responded to them. By observing and experiencing your
parents’  likes and dislikes and their corresponding reactions, you were
programmed to like and not like certain things, and you learned how to
respond. So much of your spiritual life, or your attempt to live consciously,
is in the practice of noticing what programs run your life and your impulse
to respond based on them. The Vedas teach that out of millions of species of
life on this planet, the main thing that distinguishes the human form of life
from any other species is our ability to choose, and to thus consciously
evolve and realize the essence of our spiritual existence. All other animals
on this planet (including most humans!) are making decisions based on their
previous experiences; choosing things that they think will bring happiness
and avoiding things that they think will bring pain, based on how they have
been programmed by their past. Once you become aware of this phenomenon, rather than responding to
the world based on your personal programmed preferences, you can instead
choose to show up in a way that actually serves. Rather than continuing the
cycles of dysfunction and dis-ease, you begin to more clearly see and
understand the most beneficial way to be in each situation. Awareness
creates a gap between stimulus and response, and that gap is a crucial skill
on the journey of parenthood. When you act from a place of deeper
awareness, your actions will be helpful and bring about an experience of
balance and ease. In every circumstance there is right action. Not right as opposed to
wrong, but “right” in the sense of what actually serves. Because of raga and
dvesha, attachment and aversion, you become unable to make this
distinction. By contrast, when you are able to feel steady within any
situation you can make a “right” decision based on what is real, rather than
a decision founded in your hopes, past fears, and fantasies. When you are
present, rather than being pushed and pulled by personal preference and
how you think things should  be, you can choose how to respond based onyour values, whether the situation involves what food to eat, whether to stay
in a relationship, or how to parent your child. When reacting from a mental
or an emotional place, you will often say or do things that do not serve the
highest good but instead only serve to temporarily pacify your state of
stress, fear, anxiety, unhappiness, or desire. The mind and emotions are always changing, so being governed by
them will never lead you to lasting happiness or a life of true meaning. If
your desires are not stemming from a deeper place than your mind and
emotions—that is, stemming from a sense of who you really are—acting
with those desires as your compass is the cause of all imbalances. When you have for gotten who you really are, you seek lasting happiness
in a temporary world, when what you are actually seeking is anandamayo
bhyasat —the happiness that is inherent within the nature of your soul. It is
said that this inherent happiness is anandam buddhi var dhanam —like an
ever-expanding ocean of happiness that is not caused by anything! It is not
because  I got the raise, or because  he looked at me a certain way, or
because  life is unfolding the way that I want  it to. Anandamayo bhyasat is a
happiness that is beyond circumstance, which means that it will not be
interrupted as the circumstances inevitably change. This is unconditional
happiness, as it is not dependent on conditions or circumstances. This happiness is what you experience when you awaken to your true
Self. The happiness that you experience in life is often linked to something
external being the way that you want it to be. You feel “happy” thinking, “I
got the job,” “It is sunny outside,” “He complimented me.” Your happiness,
then, is completely dictated by an external experience or circumstance that
you have absolutely no control over. This is conditional happiness:
happiness based on the conditions of your environment. The other side of
that coin is that as soon as things outside of you are not the way that you
want them to be—or are the way that you do not want them to be—youbecome sad, distressed, disappointed, or angry. If your happiness is linked
to something outside of you being a certain way, you are going to suf fer
because it is not going to stay that way. The Three Causes of Disease
Because you have forgotten who you really are, you might
experience the following. Prajnaaparadha, knowing what is best but choosing
something different. Eating something that you know
makes you sick just because it tastes good or watching a
scary movie even though you know you will have
nightmares. Acting from ignorance, you ignore your own
wisdom, trying to satisfy particular needs, though in a
temporary and unsatisfactory way. Asatmendriyartha samyoga, misusing your senses. Eating too much or not enough; eating foods out of season
or not supportive to your health; watching too many movies;
indulging in too much screen time; listening to music too
loud; and so on.


ini paste nourishes and strengthens
nervous, muscle, and fat tissue. Because tahini is also high in
calcium, it supports the maintenance of bone strength. Its earthy
quality and magnesium content help soothe and relax tension in the
muscles, allowing you to unwind after a period of stress. Enjoy these
tahini cookies throughout pregnancy. Resume this nutrient-filled treat
again after two weeks postpartum. Ingredients
1 cup tahini
2 cups oat flour
1 cup sucanat
2 tablespoons yogurt or apple sauce
¼ teaspoon salt
½ teaspoon cinnamon
½ teaspoon ginger powder
2 teaspoons black and white sesame
seeds, plus extra for topping
1 tablespoon shatavari powder (optional)
Instructions
Mix all ingredients together, adding one at a time in the order listed. Make little balls with the batter and gently flatten with a fork on a
greased cookie sheet, leaving space between. Bake at 350 degrees Fahrenheit for twelve to fourteen minutes and
let them cool completely. Mama Jill’ s Cookies
This is a delicious, nourishing cookie recipe from my sister ’s
husband’ s mama. Enjoy throughout pregnancy and after six weeks
postpartum. These cookies are the perfect ojas booster. My family uses
husked almond flour and ghee to nourish the tissues and maple
syrup to nourish vata dosha. Feel free to play with added ingredients
such as dates instead of the chocolate chips, black sesame seeds,
and nuts. Ingredients
¼ cup coconut oil or ghee
¼ cup date sugar or maple syrup
1 spoonful yogurt (vegan is fine too. ) 1½ cups almond flour
2 tablespoons coconut flour
½ teaspoon baking soda
½ teaspoon sea salt
½ cup chocolate chips
Instructions
Mix wet ingredients in one bowl, dry ingredients in another, then mix
together. Spoon dough out onto a baking tray in small scoops. Bake at 350 degrees Fahrenheit for nine to twelve minutes. My little love,
Every moment with you is so, so precious. I am seeing how time moves so quickly
as I watch you shift and change and grow each day. Your smile lights up my life. The new little sounds you make;
your wiggles and squirms;
your beautiful blue eyes;
the way you look at the world
gives me a clearer perspective
of the newness,
the presence,
the gifts
of each moment. You are this precious little soul
that has somehow been entrusted in our care,
and it is the greatest privilege I’ve ever had:
to get to love you. You are the smallest you will ever be, in this moment. The joy and the heartache that comes with loving you so much. It is the sweetest experience: getting to be your mama. Thank you,
for being the easiest thing to love. OceanofPDF. comBenecial Herbs and Essential Oils 9
The medical model of care has given us ways to treat acute conditions, but
allopathic medicine often leaves us with a trail of side ef fects that may
complicate our situation even more. Pharmaceuticals treat symptoms but
often don’ t address the root cause of an imbalance, meaning that we
become dependent on using these medicines in order to feel okay. Natural
plant-based medicine helps to ease the discomfort of symptoms while
simultaneously treating the root cause of the imbalance, leading to
sustainable health and healing in the body and mind. Using herbs and oils as part of your daily routine, as outlined in this
chapter, will bring astounding abundance into your life, as that is the ener gy
of Mama Nature. She helps you to heal in a holistic way, nourishing your
mind, body, and emotions. Not only will the plants discussed in the next
pages deliver their medicine into the tissues of your body, but their
energetic blueprint also leaves a mark on your ener gy field. Think of each
plant as a personality; as you spend time with them each day you will begin
to develop a relationship and understand the ener getic qualities of each. Ayurvedic plant-based remedies can support you in the journey of
motherhood, whether you are using these botanicals to prepare your womb
for conception, to address occasional or acute imbalances during pregnancy,
or for supporting healthy lactation, balanced mood, and restful sleep
postpartum. The chapter also discusses oil remedies for labor and birth, and
then for supporting your little one as you welcome them into the world. In addition to the herbs cited in this chapter, you can refer back to Krsna
Jivani’ s “Light on the Sacred Window” in chapter 6 (see the sidebar on this
page ), along with “Postpartum Spices and Herbs” in chapter 8 (see this
page ), for other staple herbs that are highly recommended postpartum. HERBAL ALLIES FOR PREGNANCY
AND THE POSTPARTUM
WINDOW
The herbs described below are safe during pregnancy and breastfeeding and
can be made into teas to be consumed daily or as needed. Drinking herbal
teas during pregnancy is an easy way to boost nutrients so that you can
grow a healthy babe. During the postpartum period, herbal support can
provide nourishment for your body to heal; teas should be made with a ratio
of 1 teaspoon of herbs to 8 cups of water to keep their hydrating properties. If you are using the powdered form of the herbs, especially for the roots,
you can make a decoction by boiling 1 teaspoon of the powder in 2 cups of
water and boiling until you have just one cup of water left. ASHWAGANDHA ROOT
Ashwagandha root is a rejuvenative and an adaptogen—it helps the body
adapt to stress and intense changes. The word ashwagandha  translates as
“strength of a horse”—ashwaganda is renowned for its ability to enhance
strength and vitality. It also supports healthy sleeping patterns, reduces
stress, and supports the immune system and the health of the reproductive
systems for both men and women. FENNEL SEED
Fennel is medicine for the gastrointestinal tract, easing cramping, gas, and
bloating. In addition to its many digestive benefits, fennel seed has been
used for boosting fertility, alleviating water retention, and facilitating a
healthy supply of breast milk in nursing mamas. GINGER
Ginger ’s warm, soothing qualities make it one of the most well-known
medicinal plants. Celebrated not only for its spicy flavor that stimulates the
palate and supports digestion, ginger also of fers relief for expectant mamas
by easing morning sickness and nausea. NETTLES
Nettle contains a rich supply of vitamins and minerals and is a powerful
support for the nervous system. From an Ayurvedic perspective, nettle
serves as a nourishing and rejuvenative tonic—particularly for the kidneys
and adrenals. The herb increases ojas (vitality), making it useful for mamas
who need extra nourishment during pregnancy and breastfeeding—but
nettles have astringent properties, so new mamas should wait at least six
weeks postpartum to resume nettles in their diet. OATSTRAW
Oatstraw is an incredible herb for soothing the nervous system (similar to
oats) and is thus a perfect tonic for pacifying vata. Rich in calcium,
magnesium, and B vitamins, it is a nutritive tonic for the whole body. Make
oatstraw into a tea whenever you feel fatigue, nervous exhaustion, anxiety,
stress, low ener gy, unsettled sleep, or insomnia. Oatstraw is the perfect
herbal ally during pregnancy and in your first forty-two days after giving
birth. RED RASPBERRY LEAVES
Throughout history, herbalists and midwives have turned to red raspberry
leaf tea to ease discomfort during menstruation, pregnancy, and labor. As a
mineral-rich remedy, red raspberry leaf is especially valuable in the last two
or three months of pregnancy, because of its ability to strengthen the uterusprior to giving birth. Many mamas continue to drink red raspberry leaf tea
after childbirth because of the way it helps restore the reproductive system
and continues to nourish. ROSE
Rose—whether it be petals used in teas or rosewater for drinks and
flavoring—is medicine for the heart and mind. Rose will support mama in
processing her emotions so that they are well digested and integrated into
her being. Rose also brings the ener getic experience of feeling God’ s grace
in our lives, and thus a feeling that life is happening for you, not to you. SHATAVARI
The literal translation of shatavari  is “she who possesses one hundred
husbands. ” Shatavari is an adaptogen—it helps the body adapt to its
circumstance, bringing the body back into a state of balance, whether that
means resisting stress when needed, giving ener gy when depleted, or
increasing milk supply based on the baby’ s need. It has been used in
Ayurveda for thousands of years to support female reproductive and
maternal health. Shatavari is helpful in regulating menstrual cycles because it supports
estrogen and the luteinizing hormone—the hormone responsible for
triggering ovulation, crucial for conceiving. Postpartum (after 10 days or so
to assure the digestive fire is strong), shatavari can help to increase milk
supply, reduce stress, balance hormones, rebuild strength and vitality, and
boost immunity. Note:  Shatavari is contraindicated if the mother has any history of high
estrogen conditions such