 will be more robust and healthy from the extra nutrients you provide. Your birth
recovery will also be enhanced because your body will have a greater storage of nutrients to utilize
during and after the birth. Your life as a new mother will—one hopes—proceed more smoothly,
because you will have more energy to care for the new baby. Soups are particularly nourishing for
pregnancy and after birth. Tooth decay often occurs during pregnancy because the mother’s body is engaged in the borrowing
process. The borrowing process is illustrated in next photo. You can compare two mothers, one with
widespread tooth decay and the other with none. The difference is that the mother with extensive tooth
decay consumed a modern diet, and the mother without tooth decay ate her native diet which in this
case was rich in sea food. Tuscarora Native American mother from New York who ate a modernized diet. Copyright © Price-Pottenger Nutrition Foundation, www.ppnf.orgA typical mother was studied at her home. She had four children. Her teeth were ravaged by dental
caries. She was strictly modern, for she had gold inlays in some of her teeth. The roots of the missing
teeth had not been extracted. Twenty of her teeth had active dental caries. Her little girl, aged four,
already had twelve badly decayed teeth. 20
Mother on native diet of seafood with no tooth decay. Copyright © Price-Pottenger Nutrition Foundation, www.ppnf.org
These pictures tell an interesting story. The grandmother shown in the lower right knew the
importance of seafood for her children and grandchildren and did the fishing herself. Note the
beautiful teeth and well formed faces of her daughters. 21
The young mother above is free from tooth decay.When your body does not receive enough nutrients during pregnancy, it will borrow minerals from
your teeth. It is important to emphasize that this problem is usually dietary and there is nothing
inherently wrong with the woman herself. Her body is simply responding to a set of particular
circumstances.Breastfeeding and Cavities
Breast milk provides protection from cavities, so night-time nursing does not cause or promote tooth
decay. The claim that night-time nursing causes tooth decay is simply anti-breastfeeding propaganda
and is not scientifically based. The American Academy of Pediatric Dentistry (AAPD) presents contradictory positions on
breastfeeding. They support both day and night breastfeeding in their official policy, stating that
“breast-feeding ensures the best possible health as well as the best development and psychosocial
outcomes for the infant.”
22
 Their recommendation formerly advised avoidance of on-cue night time
breastfeeding after the first teeth erupt, but that no longer is the official policy. The AAPD policy
suggests
 that mothers not breastfeed a child on cue after the first teeth erupt to reduce cavities,
morning and night for all children. 23
 I disagree with this idea. This concept is also not supported by
studies provided on their own website. In fact, AAPD published a press release about a study which
states, “breast milk prohibits acid and bacterial growth in the mouth.”
24
 This would imply that you
would want to breastfeed your child to prevent cavities. An interesting note on this report is that
breast milk by itself was not shown to contribute to cavities, but when breastfeeding was alternated
with sweet foods it did promote cavities. This sounds a lot like what W.D. Miller reported in 1883
when he stated that a healthy tooth resists acid or other substances, but that a weak tooth succumbs
quickly to tooth decay. In the case of a child with very weak teeth from too much sugar or grain bran
and germ, it might appear that breast milk promoted cavities since anything with any sweetness at all
would promote cavities at that point. Night-time nursing helps protect against tooth decay. Children under the age of three who grow during
the night need breast milk on cue to provide their bodies with the nutrients they need for health. Children over the age of three may need less breastfeeding at night, but still some to help them sleep
well. Many children breastfeed at night and do not have cavities. Studies do not show a link between
long-term breastfeeding and a higher number of cavities. 25
 It is important to be clear about this. Commercial formulas usually have sugar added. The use of these formulas or the use of fruit juices,
for nighttime bottle feeding, will increase the likelihood of tooth decay. Breast milk is the best food
there is for your baby. If your child is experiencing decay, then one must examine what other foods in
the diet may be causing this decay, and not condemn breast milk or avoid breastfeeding. Many breastfed children have tooth decay even though breast milk protects against bacteria in the
mouth. 26
 How, then, can we say that tooth decay is caused by bacteria, when children constantly have
naturally antibacterial milk in their mouths to retard the decay? Recently I've learned of an important and overlooked factor regarding breastfeeding and cavities. Some young children who have cavities are being breastfed regularly over an extended period of
time. We know that cavities occur when the body chemistry is out of balance. How could it be that
breast milk would seem to unbalance a child's body chemistry, considering it is the ideal food? As the
child feeds for an extended period on the same breast, the milk becomes thicker, and the fat content
increases. If the mother mistakenly and consistently feeds her child too much of the foremilk, which is
sweet and lower in fat, then this could hypothetically create a body chemistry imbalance over time. Other factors, such as the mother not drinking enough fluids, or the intake of other inharmonioussubstances, can also cause imbalances in the breast milk. A nourished child drinks plenty of hind
milk, which is higher in fat. The baby will digest this milk more slowly, due to its higher fat content. If there is stress associated with breastfeeding, or the mother doesn't allow full breast feeding
sessions, then again the child may be receiving excessive amounts of the sweeter fore milk, which
may contribute to the formation of cavities. Attentive breastfeeding techniques will give your child
the best potential to be free of cavities. I know breastfeeding is a delicate subject. I support breastfeeding children on cue for long extended
periods, even for 4-7 years. I discuss this in greater detail in my book on early childhood and health,
Healing Our Children
,
www.healingourchildren.org
 If a parent is not careful then breast milk can
become an incomplete food for her child. As a child ages she needs more and more nutrients from
food. The amount of nutrients from food and from breast milk need to be balanced based upon the age
and physical development of the child. Weaning is not the answer, but rather simply finding the
balance of enough breastfeeding and enough supplemental solid foods. Finally, having the highest amount of vitamins and minerals possible in the breast milk will help your
young child grow strong and prosper. The breastfeeding mother of a child with significant tooth decay
should supplement her diet with many of the special foods described in this book, including high
vitamin butter and liver or cod liver oil, along with food-source vitamin C and adequate calcium. Close Your Baby’s Mouth at Night
When I first read about this principle it sounded peculiar to me. Of course our bodies are designed to
primarily breathe through our noses. Otherwise why do we have noses? Yet some children and adults
are primarily mouth breathers. The syndrome of breathing through the mouth when asleep is
associated with a smaller jaw size, bed wetting, ear infections, heart disease, hypertension, and
snoring. 27
 How your child’s jaw grows and develops may even be connected to how he breathes at
night. George Catlin’s book,
Shut Your Mouth and Save Your Life
, describes practices of Native
Americans with whom Mr. Catlin lived during the mid 1800s. Mothers always made sure that from
birth, their children slept with their mouths closed. An open mouth at night can, among other things,
affect the substance P level in the body and affect the trigeminal nerve which could possibly have
adverse repercussions on the child’s growth and physical development. After you breastfeed at night,
make sure your baby’s mouth is removed from the nipple and closed so that she is breathing through
her nose. Fathers and Tooth Decay
I have talked with many mothers who are struggling with their child’s tooth decay. The problem
seems to be related to the relationship between the father and the mother, or between the father and
the child. Single moms can easily feel particularly stressed because they do not have the support that
they need to take care of their child. Many mothers also have to deal with fathers who do not care as
much as is necessary to provide their child with healthy food. There appears to be a connection
between the lack of nourishment in a child, and the absence—either physically or emotionally—of the
father, since part of the father’s primal role is to provide nourishment for the family. For couples who
are together, fathers of children with cavities need to play an active role in supporting the mother. Forsingle mothers, notice how the absence of the father is affecting you.Final Thoughts on Remineralizing Your Child’s Tooth Decay
Dental treatments only address the symptoms of tooth decay. They were not designed for children, nor
are these treatments proven to work for them. Because tooth decay is not caused by bacteria, dental
treatments cannot prevent tooth decay. Children grow rapidly in their early years and, with these high
demands for


. The	effects	of	these	toxins	may
not	become	known	for	years,	while	irreparable	harm	is	being	done. The	best	way
to	avoid	these	foods	is	to	eat	organically	produced	foods. (More	on	this	subject
in	chapter	9,	on	the	genetic	pathway.) Beware	of	the	Air	in	Your	Home
We	have	already	discussed	how	toxic	your	food	pantry	and	cupboards	may	be,
but	your	home—while	it	may	be	your	castle—may	be	more	like	a	toxic	waste
dump. In	fact,	our	greatest	exposure	to	volatile	organic	compounds	occurs	in	the
home. Toxicity	from	indoor	air	pollution	affects	most	Americans’	health	to	some
degree	and	produces	a	wide	variety	of	symptoms,	including	anxiety,	depression,
fatigue,	headaches,	poor	concentration	and	mental	acuity,	and	bodily	aches	and
pains. When	people	complain	of	these	symptoms	to	their	doctor,	however,
indoor	pollutants	are	almost	never	suggested	as	a	probable	(or	even	possible)
cause. Learn	to	recognize	toxins	in	your	home. Seemingly	benign	items	can	produce
dangerous	toxins	that	pollute	your	indoor	air,
such	as	the	off-gasses	of
mattresses,	pillows,	televisions,	clothes,	furniture,	carpets	and	tap	water. Toxins
from	these	sources	expose	us	to	even	higher	concentrations	than	outdoor	air
pollution. In	fact,	the	level	of	indoor	pollutants	in	your	home	may	be	hundreds	of
times	greater	than	outside	air. Because	most	Americans	spend	about	90	percent
of	their	time	indoors,	this	toxic	load	can	substantially	contribute	to	toxic
overload,	resulting	in	disease. As	mentioned	earlier,	I	used	to	suffer	from	an	extreme	case	of	multiple
chemical	sensitivities,	and	I	was	easily	incapacitated	by	exposure	to	even	minute
quantities	of	toxins	in	my	own	home. I	was	able	to	restore	my	health	only	after
years	of	minimizing	toxins	and	improving	my	nutrition. One	of	the	most
profound	things	I	learned	from	my	illness	is	that	all	of	us	are	chemically
sensitive	in	varying	degrees. This	experience	led	me	to	research	how	the	fumes
from	cleansing	agents,	air	fresheners,	fragrances	and	body	care	products	injure
our	delicate	detoxification	mechanisms	and	use	up	the	body’s	nutrient	reserves
that	are	required	to	operate	these	systems	and	prevent	toxic	damage. There	are	multiple	sources	of	indoor	pollutants:	new	carpets,	new	paint,
household	cleansers,	furniture,	mattresses,	copy	machines,	printers,	electronic
equipment,	dry	cleaning,	newspapers	and	magazines. Anything	you	can	smellthat	is	not	a	natural	smell	is	probably	toxic. The	longer	you	breathe	it,	and	the
more	concentrated	it	is,	the	more	damage	it	inflicts. Indoor	air	is	a	health	risk
because	of	the	combined	effects	of	multiple	toxic	sources	concentrated	in	a
confined	space. Few	people	know	better	the	incredible	amount	of	damage	that	can	be	done	by
indoor	air	pollution	than	Sally,	a	young	newlywed. Sally	was	truly	“brought”	to
my	office. Her	husband	had	to	carry	her	from	their	car. She	did	not	have	enough
energy	to	walk	or	even	to	hold	her	head	up	straight	while	seated. Sally	was
suffering	from	acute	chronic	fatigue,	a	condition	that	physicians	are	not	trained
to	recognize	or	understand. She	and	her	husband	had	already	spent	many
thousands	of	dollars	on	consultations	with	physicians	and	diagnostic	tests. Unable	to	find	anything	“physically	wrong,”	Sally’s	doctors	referred	her	to	a
psychiatrist. Of	course,	Sally	was	not	crazy,	but	she	was	very	sick. Her	cells	were
malfunctioning	so	badly	that	she	had	become	totally	disabled. The	couple’s
responses	to	my	questions,	in	addition	to	my	own	experience	with	chemical
sensitivity,	allowed	me	to	understand	what	was	wrong. First	(like	most	of	us),
Sally	had	frequently	been	given	antibiotics	throughout	her	life. (Antibiotics
cause	fundamental	and	damaging	changes	to	human	physiology.) This	intake
resulted	in	a	heightened	susceptibility	to	environmental	toxins. I	asked	many
questions	about	Sally’s	medical	history,	diet,	lifestyle	and	environment	before
focusing	on	the	toxin	pathway	as	the	most	important	factor. Sally	was	a	writer,	and	her	husband	had	converted	their	oversize	laundry	room
into	an	office	for	her. Also	in	that	room	was	a	gas-fired	water	heater. Natural	gas
appliances	release	toxic	gases,	including	nitrogen	dioxide,	carbon	monoxide	and
small	amounts	of	the	natural	gas	itself. With	insufficient	ventilation,	the	gases
became	concentrated,	and	poor	Sally	was	breathing	them	all	day	long. She	began
to	suffer	from	sore	throats,	eye	irritations,	respiratory	problems,	headaches	and,
eventually,	chronic	fatigue. I	recommended	they	install	an	electric	hot	water	heater. Sally’s	worst
symptoms	immediately	were	alleviated,	although	significant	damage	had	already
been	done	(both	by	the	gases	and	the	antibiotics). Her	health	was	restored
eventually	after	she	worked	to	reverse	the	damage	through	improved	diet	and
nutritional	supplementation. One	of	the	great	joys	in	my	life	is	to	watch	someone	like	Sally	go	from	being
sick	and	disabled,	with	little	to	look	forward	to,	to	smiling	once	again	and
enjoying	life. I	am	saddened	to	think	how	many	people	remain	sick	because	their
physicians	do	not	understand	the	toxin	pathway	and	have	no	idea	how	to	helpthem. In	fact,	physicians	who	prescribe	antibiotics	and	other	medications	often
create	susceptibility	to	such	problems	in	the	first	place. Gas-fired	appliances	(hot	water	heaters,	ovens,	stoves,	furnaces,	fireplaces	or
clothes	dryers)	diffuse	toxic	gases	into	the	surrounding	air. If	you	have	such
appliances,	try	to	keep	them	out	of	your	living	space	and	put	furnaces,	clothes
dryers	and	water	heaters	in	a	garage,	shed	or	breezeway	along	with	stored
volatiles	such	as	paints	and	cleaning	fluids. A	gas	stove,	because	it	is	in	your
living	space,	should	be	replaced	or	at	least	very	well	ventilated. In	my	own
recovery	process,	I	had	to	convert	from	a	gas	to	an	electric	water	heater	because
I	had	become	so	sensitive	to	these	toxins. Giving	off	toxic	gasses	is	an	especially	common	problem	with	products	when
they	are	new. At	one	of	my	seminars,	a	woman	named	Diane	raised	her	hand	and
explained	that	she	was	suffering	from	splitting	headaches. After	hearing	the
story	about	Sally,	Diane	realized	that	her	headaches	coincided	with	the	purchase
of	a	new	car;	she	suspected	a	connection. Her	new	car	was	off-gassing	toxins,
producing	the	“new	car”	smell. Diane’s	family	had	two	cars,	so	I	suggested	that
she	drive	the	older	car	un


 reduced their intake of meat by merely 10%, 100,000,000 people could be
fed using the land, water and energy that would be freed up from growing livestock feed. [45]
Ten billion people could be sustained from present croplands if all ate a vegetarian diet. [46]
References[1] Lester Brown, et al., Vital Signs 1994, Washington, DC : Worldwatch Institute, 1994, pg. 32. [2] Robert Repetto “Renewable Resources and Population Growth, ” Population and
Environment 10:4, Summer 1989) pg. 228-29 cited in Rifkin, Beyond Beef (New York: Dutton Press, 1992. [3] Myra Klockenbrink, “The New Range War Has the Desert as Foe, ” New York Times, Aug.
20, 1991, pg. C4. [4] Ibid., pg. 3. [5] Ibid., pg. 3. [6] U.S. Department of Agriculture, Agricultural Statistics. 1989; p. 390, table 554, “Crops: 219
FruiticultureArea, Yield, Production and Value, United States, 1986-99”, Washington, DC: GPO, 1989. [7] Ibid. [8] Tom Aldridge and Herb Schlubach, “Water Requirements for Food Production, ” Soil
and Water, no. 38, Fall 1978), University of California Cooperative Extension, 13017; Paul and Anne Ehrlich, Population, Resources, Environment, San Francisco: Freemna, 1972, pg. 75-76. [9] Ibid., pg. 13-17. [10] Georg Borgstrom, presentation to the Annual Meeting of the American Association
for the Advancement of Science, 1981, cited in John Robbins, Diet for a New America
(Walpole, NH: Stillpoint, 1987), pg. 367. [11] Losos, et al., The Living Landscape, Washington, DC: Wilderness Society and
Environmental Defense Fund, 1993), pg. 20. [12] Ibid, pg. 10. [13] Norman Myers, The Primary Source: Tropical Forests and Our Future, 1992, cited in
Brown et al. as per note 7. [14] Lewis Scott, The Rainforest Book, Venice, CA: The Living Planet Press, 1990). [15] Alan During and Holly Brough, Taking Stock, Worldwatch Paper #103, Washington,
DC: Worldwatch Institute, 1991, pg. 25. [16] Jim Mason, “Fowling the Waters, ” E Magazine, Sep/Oct 1995, pg. 33. [17] EPA workgroup report 1994, cited in Jim Mason, note 15. [18] Natural Resources Defense Council and International Alliance for Sustainable
Agriculture, Hog Wash: Factory Farm Giveaways in Clean Water Act Proposals, July 1995. [19] Ibid. [20] San Jose Mercury News, Sept. 6, 1994. [21] Pimental, et al., Handbook of Pest Management in Agriculture, 2nd ed., Boca Raton, FL:
CRC Press, 1990. [22] David Pimental, Cornell University, as quoted by Lisa Y. Lefferts and Roger Blobaum, 220
Fruiticulture“Eating as if the Earth Mattered, ” E Magazine, Jan/Feb 1992, pg. 32. [23] Ibid. [24] Environmental Working Group and Physicians for Social Responsibility, “Tap Water
Blues, ” Oct. 1994. [25] Lewis Regenstein, How to Survive in America the Poisoned (Herndon, VA: Acropolis
Books, 1982), pg. 173. [26] EPA study cited in USA Today, Sept. 13, 1994. [27] Rachel’s Environment and Health Weekly, #450, July 13, 1995. [28] Ibid. [29] “A Brief Review of Selected Environmental Contamination Incidents with a
Potential for Health Effects, ” prepared by the Library of Congress for the Committee on Environment and Public Works, U.S. Senate, Aug., 1980, pg. 173-174. [30] Carl Safina, “The World’s Imperiled Fish, ” Scientific American, Nov. 1995. [31] Lester Brown and Gary Gardner, State of the World 1996,W.W. Norton & Company,
New York, 1996 pg. 93
[32] Frances Moore Lappe, Diet for a Small Planet, 10th Anniversary edition, New York:
Ballantine Books, 1982, pg. 69. [33] Brown, Lenssen and Kane, Vital Signs 1995, Worldwatch Institute, 1995, pg. 137. [34] USDA, Economic Research Service, “World Agricultural Supply and Demand
Estimates, WASD-256, ” July 11, 1991, tables 256,-7, -16, -19, -23. [35] USDA, Agricultural Statistics 1989; pg. 31, table 40, “Corn: Supply and Disappearance
US, 1974-1988. ”
[36] USDA, Economic Research Service, “World Agricultural Supply and Demand
Estimates, WASD-256, ” July 11, 1991, pg. 17. [37] Amended Petition Requesting the Food and Drug Administration to Halt the
Feeding of Ruminant Animal Protein to Ruminants, The Foundation of Economic Trends, Washington, DC, June 3, 1993.221
Fruiticulture[38] James W. Oltjen, “Potential Sources of Water Contamination from Confined and
Grazing Animal Operations, ” Animal Agriculture: Impacts on Water Quality in California, University of California, Davis, October 1994, pg. 10. [39] Gurney Williams III, “Swearing Off the Miracle, ” Vegetarian Times, Feb., 1994. [40] USDA figures as cited in Frances Moore Lappe, op. cit. note 35, pg. 70. [41] Lester Brown, op. cit, note 1. [42] “Eating into the deficit, ” U.S. News and World Report, March 6, 1995, pg. 73-78. [43] Colin Greer, “Something is Robbing Our Children, ” Parade Magazine, March 5, 1995[44] Patricia Allen, “The Human Face of Sustainable Agriculture, ” Issue Paper No. 4, Nov.
1994, University of California, Santa Cruz, Center for Agroecology and Sustainable Food Systems. [45] Lester Brown, as quoted by Resenberger, “Curb on U.S. Waste Urged to Help the
World’s Hungry, ” New York Times, 14 Nov. 1974, adjusted using 1988 figures from USDA, Agricultural Statistics 1989, table 74, “High Protein Feeds, ” and table 75, “Feed Concentrates Fed to Livestock and Poultry. ”
[46] Council for Science and Technology, How Much Land Can Ten Billion People Spare for
Nature?, Feb. 1994, pg. 13. The Facts
http://www.cowspiracy.com/facts
Greenhouse GasesAnimal agriculture is responsible for 18 percent of greenhouse gas emissions, more than the
combined exhaust from all transportation. [1]
Transportation exhaust is responsible for 13 percent of all greenhouse gas emissions. [2]Livestock and their byproducts account for at least 32,000 million tons of carbon dioxide (CO
2)
per year, or 51 percent of all worldwide greenhouse gas emissions. [3]Methane is 25 to 100 times more destructive than CO
2 on a 20-year time frame. [4]
Methane has a global warming potential 86 times that of CO2 on a 20-year time frame. [5]222
FruiticultureLivestock is responsible for 65 percent of all human-related emissions of nitrous oxide—a green-
house gas with 296 times the global warming potential of carbon dioxide, and which stays in the atmosphere for 150 years. [6]
Emissions for agriculture are projected to increase 80 percent by 2050. [7]Energy related emissions are expected to increase 20 percent by 2040.[8]U.S. methane emissions from livestock and natural gas are nearly equal. [9]Cows produce 150 billion gallons of methane per day. [10]Converting to wind and solar power will take 20+ years and roughly 43 trillion dollars. [11]Even without fossil fuels, we will exceed our 565 gigatons CO
2 equivalent limit by 2030, all from
raising animals. [12]Reducing methane emissions would create tangible benefits almost immediately. [13]WaterAnimal agriculture water consumption ranges from 34 to 76 trillion gallons annually. [14]Agriculture is responsible for 80 to 90 percent of U.S. water consumption. [15]Growing feed crops for livestock consumes 56 percent of water in the U.S. [16]Californians use 1,500 gallons of water per person per day. Close to half of that is associated
with meat and dairy products. [17]
Two thousand five hundred gallons of water are needed to produce one pound of beef


 balancing
therapy to work, we must know how the qualities of
things affect us. The following chapters examine the role
of food, impressions, and associations so we can apply
them to return to this original state of harmony that is
inherent in our original nature. 11. The Cycle of Nutrition
for the Mind:
The Role of Impressions
ow can we have a healthy mind. How can our
H consciousness, like the body, become strong,
flexible, resilient and enduring. Just as there
are rules for creating physical health, so there are
creating mental health. Most importantly, just as the body
needs the right nutrition for health, so does the mind. The mind is an organic entity, apart of Nature, and has
its cycle of nutrition that involves taking in substances to
build it up, like impressions, and releasing waste materi-
als that can become toxins, like negative emotions. Food
for the mind, like that for the body, creates the energy that
allows it to work. Like the body, the mind has its proper
exercise and expression, which requires the right food to
sustain it. Though most of us consider how we feed our bodies, we
seldom consider how we feed our minds. We are often so
caught up in our emotional impulses that we do not nour-
ish our minds properly. As a result, our minds become dis-
torted. Their natural urge toward light and knowledge
becomes warped into seeking pleasure and self-aggran-
dizement. To change the mind, we must change what we
feed it. Unless what we put into the mind changes, we
cannot change what comes out of it. But what are the sub-
stances that feed the mind. Unless we know this we can-
not go very far in treating the mind. 170 Ayurveda and the Mind
In this chapter we will examine in detail all the main
factors of mental nutrition and mental digestion. Various
methods will be provided to improve our mental nutrition
and increase our capacity of mental digestion. Physical — Food
The first level of nourishment for the mind comes
through the food we take in, which provides the gross ele-
ments of earth, water, fire, air and ether. The essence of
digested food serves to build up not only the brain and
nerve tissue but also the subtle matter of the mind (note
chapter on Diet and Herbs). The five gross elements build
up the physical body directly and, indirectly, the mind. For example, the earth element in the food we take, like
proteins, builds the heavy matter of the body, like the
muscles, and helps ground and stabilize the mind through
increasing the earth element within it. Subtle — Impressions
The second level of nourishment for the mind comes
through the impressions and experiences we take in
through the senses. Through the senses we take in impres-
sions from the external world: the colors, shapes, and
sounds around us, which constitute the subtle elements. The five sensory potentials directly build up the outer
mind (Manas) and indirectly the inner mind or deeper con-
sciousness (Chitta). Sensory impressions color our
thoughts and affect our feelings. The mind (Manas) itself
brings in mental and emotional impressions that most
strongly affect it. The Cycle of Nutrition for the Mind 171
Corresponding Gross and Subtle Elements
1) Earth smell
2) Water taste
3) Fire sight
4) Air touch
5) Ether sound
6) Mind mental and emotional impressions
Causal — Gunas
The third and deepest level of nutrition for the mind,
which determines the nature of our deeper consciousness
(Chitta), is through the three gunas of Sattva, Rajas and
Tamas. The gross and subtle elements (food and impres-
sions) affect our deeper consciousness according to their
constituent gunas. Most importantly, we are affected by
the gunas of the people we associate with at a heart level. After all, our relationships make the greatest impression
upon us. This is why right relationship is so crucial in
treating the mind. Our deeper consciousness is the level of
the heart. The gunas are the primal level of matter (Prakriti) and
cannot be destroyed, but they can be transformed, which is
what our food, impressions and associations affect. Sattvic
food, impressions and associations activate the Sattvic
qualities of consciousness like love, clarity and peace. Raja-
sic food, impressions and associations activate its Rajasic
qualities like passion, criticalness and agitation. Tamasic
food, impressions and associations activate the Tamasic
qualities of insensitivity, ignorance and inertia. Chitta, our
deeper consciousness, is the ultimate product of digestion
of food, impressions and associations. To have a healthy A172 Ayurveda and the Mind
consciousness requires that we consider all three levels of
nutrition. Impressions and associations go together as the
basic factors of our experience. Mental Digestion
We must not only consider the nature of the food we
take in but also our capacity to digest it. Even if we take
good food, if our digestion is weak, it may turn into tox-
ins. The mind, like the body, has its digestive power or
digestive fire (Agni) which is intelligence (Buddhi). The mind exists to provide experience and liberation
for the soul. Experience that we have digested or under-
stood brings freedom and allows for the expansion of
awareness, just as food we have digested releases energy
that allows us to work. Experience that we have not digest-
ed becomes a toxin and initiates various pathological
changes in the mind, just as undigested food causes the
disease process in the physical body. Just as well-digested
food brings physical happiness and undigested food causes
disease, so well-digested experience brings mental happi-
ness, and poorly digested experience causes mental disor-
ders. The mind has its own pattern of digestion which
resembles that of the physical body. 1. Outer Mind and Senses — Gathering of Impressions
The five senses bring in impressions, much like the
hands and the mouth bring in food. These are gathered in
the outer mind (Manas), which organizes them but does
not have the power to digest them. The outer mind corre-
sponds to the stomach in the physical body, which gathers
and homogenizes food but cannot fully break it down or
absorb it. The Cycle of Nutrition for the Mind 173
2. Intelligence — Digestion of Experience
Once the outer mind has gathered and homogenized
our impressions, intelligence (Buddhi) works to digest
them. Intelligence is the Agni or digestive fire for the
mind and corresponds to the small intestine as a physical
organ. Intelligence digests impressions and turns them
into experiences. It turns present events into memories. Proper mental digestion depends upon proper function
of intelligence, through which we discern the truth of our
experience from its outer names and forms. It enables us to
take in the Sattva guna from our experiences and release
their Rajasic and Tamasic components. Wrong mental
digestion occurs when we are unable to break down the
names and forms of our experience into truth energies. Then the undigested names and forms accumulate in the
mind and block its perception. We mistake the appearance
of things for their meaning or truth content. 51
3. Consciousness — Absorption of Experience
Once intelligence has digested our impressions, they
pass in the form of experience or memory into our deeper
consciousness (Chitta), which they affect according to their
qualities (gunas). Experience absorbed in the deeper con-
sciousness becomes part of its fabric, just as the food
digested becomes part of the tissue of the physical body. II
our experience is not digested properly, it damages the
substance of the mind, just as undigested food damages
the tissues of the body. Experience that we have digested
does not leave a mark or scar upon the mind in the form of
memories, but allows us to function in life with peace and
clarity. Let us examine some examples of this process. If we sec
a beautiful sunset with an open heart this impression is Ayurveda and the Mind
easily digested and leaves an energy of light and peace in
our deeper consciousness. If someone attacks or robs us,
however, our mind gets disturbed. The experience is hard
to digest, and leaves a residue of anger, frustration or fear. Our lives are filled with many such examples. Undigested
experiences re-arise from our subconscious, influencing
our current state of mind, until we understand and resolve
them. The Three States of Waking, Dream, and Deep
Sleep
In the waking state we gather impressions through the
outer mind (Manas) and senses. In the dream state we
digest impressions through our inner intelligence (Bud-
dhi) and these are reflected through our subtle senses in
the form of various dreams. In deep sleep, the residue of
our digested impressions, reduced to seed form, becomes
part of our deeper consciousness (Chitta). Our dreams show the process of mental digestion. Good dreams reflect good mental digestion. Bad dreams
show poor mental digestion. 2 Similarly, good deep sleep
reflects a well-developed body of consciousness. Inability
to sustain deep sleep shows a poorly developed body of
consciousness. Detoxification for the Mind


 have to give them money, or food, or anything material. Just the
wonderful act of sowing love creates a spiritual solution to this problem as
well as nourishing your own soul. Never take hatr ed personally. Sowing love where there is hatred means
reminding yourself that you are love, and that is all you have to give away. Consequently, anyone who visits his or her hatred upon you is unable to
reach your soul, because hate cannot live where love is present. Your best method for deflecting hatred is to be conscious of how you react
to hatred. If you immediately find yourself of fended by the conduct of the
hater you have taken it personally and allowed your ego into the fray. When
you respond to the hater with the words, “Y ou feel,” then you have put the
emphasis where it belongs and not taken it personally. Because personally
speaking, you know that you are sowing love here and the hate has nothing
to do with you. Imagine someone says to you, “I hate you; you are so
wishy-washy and you never give me any credit for anything. All you ever
do is criticize me. ” Y ou might respond with something like, “Y ou feel that I
don’t give you enough credit, and it really makes you angry. I want you to
know that I think you are able and talented and I’ll work at telling you so
more frequently. ” You have not taken anything personally and you have
responded to hate with love. A spiritual solution. And even if the hatredcontinues, you keep your resolve to never, ever take anyone’ s hatred
personally. Make time to join into the lives of those who send out hate. When you get to
know the people who seem to be filled with hate, you’ll discover that they
want the same things you do. They want to feel loved, and their external
manifestations of hatred are nothing but a cry for love. Years ago one of my teenage daughters was rebelling in anger and often
with hatred toward any and all authority figures and particularly toward me. I asked her if we could set aside one evening to spend together at dinner to
which she grudgingly consented. Those few hours of my spending time
talking with rather than at her, and taking an interest in her life from a
nonauthority figure position made a huge dif ference in our relationship. By getting to know someone, by spending time with them, by making a
little extra ef fort to sow some love toward anyone from whom you feel
hatred might be emanating, you create an atmosphere of openness where
love has a chance to bloom. This is not only true of family members. Y ou
can go to lunch with the person who is most disrespectful to you at work,
and in one hour of just being together, you’ll defuse much of the hate. The
word prejudice  comes from a Latin word meaning to prejudge. T o prejudge
is to form an opinion without any contact. It is done before contact. W ith
contact, you embrace the light that you both share, and the “pre” disappears,
as does the judgment. Use a letter as a means of sending love. Very often it seems impossible to
reach someone who is full of hate. The more you attempt to talk with them
about it, the more entrenched they become in their beliefs that they have no
other choice than to be the way they are. These encounters frequently
deteriorate into ar guments, and loud, unpleasant, intolerant exchanges are
often the result. I recommend that you make your feelings known in a letter format, so the
reader is unable to ar gue back with their invested hatred. Even if they
disagree with everything you write in the letter, make an ef fort to let them
know that they are important, worthwhile, intelligent, and most of all, lovedby you and by God. But also include how you feel when their hate is
directed at you, and why you frequently remove yourself from the
immediate vicinity of that hatred. By sending love in a written form you
don’t fan the sparks of hatred, which flare up when words are flying back
and forth in heated exchanges. This is one more opportunity for you to
reach down inside your soul, and sow love where there is hatred. Try being kinder, and still kinder, as your r esponse. One of the best ways
I’ve discovered to sow love where there is hatred is to be generous and
giving in my response. Send flowers to someone who has been verbally
abusive. Mail a box of candy or send a gift certificate in response to hatred. Over the years I have had the experience on many occasions of people
ordering products, sending me a check, and then a week or so later
discovering that the person had insuf ficient funds to cover the costs of the
materials I had purchased and mailed. There was a time when I reacted to
this experience of being defrauded with complaints about how irresponsible
and immoral this was. About five years ago I did an about-face. Every time
this happened to me I mailed the person a free gift of an autographed book,
and requested payment for the bounced check. The response was amazing. About ninety-eight percent of the people who received a free gift in
response to their NSF check, not only returned the money, but took the time
to write a lovely letter of apology as well. This was in contrast to the less
than forty percent who made good on their bad checks previously. The old
saying goes “Kill them with kindness. ” I prefer “Connect to them with love
and generosity,” or as Saint Francis would say, “Sow love. ”
Forgive yourself and look upon yourself with love. Always remember that
you are connected eternally to God. Y ou are a divine creation, and you do
not want to fear your divinity any longer. You do not have to perform to
anyone else’ s standard to be loved; you are loved unconditionally. You do
not have to be mistake-free; you are always loved. Y ou do not have to win;
you are loved regardless of the outcome or the score. All the reasons that you may have adopted to hate yourself are the result of
a rigid belief that your ego is the dominant force in your life. Y our ego
believes you are what you do, what you have, what others think of you. Your ego believes you are separate from everyone else, and separate from
God. Thus, that ego is always judging, evaluating, and comparing you to
others. When you don’ t measure up, you engage in self-contempt. Then you
review how many times you failed and turn those self-perceived failures
into self-hate. As a spiritual being, you do not have to perform, compare, win, or anything
else. Y our worthiness is a given. Y ou are a piece of God. Always connected. Remind yourself of this truth whenever you resort to any form of self-
hatred. For give yourself and you are sowing love in your ener gy field, as
well as providing yourself with a spiritual solution to the “problem” of self-
contempt. This concludes my suggestions for learning to sow love where there is
hatred. I know in my heart that no person can love another unless he loves
humanity first. The ability to sow love stems from this inner sense of
feeling connected to, rather than separate from all living creatures, all of
humanity and God as well. An emancipated slave who one would think had every reason to be full of
hate exemplifies the message of this chapter and the request of Saint
Francis. His name was Booker T. Washington and he put it this way, “I shall
allow no man to belittle my soul by making me hate him. ” Here was a man
who went to work at the age of nine, worked as a janitor to obtain an
education, and later headed up the T uskegee Institute in Alabama. He
refused to hate. Why. Because, as he said, hatred belittles the soul. Sow
love and enjoy the bouquet of respect that adorns your soul. OceanofPDF. com9
WHERE THERE IS INJUR Y,
PARDON
The world is not in need of a new religion, nor is the world in need of a new philosophy: What
the world needs is healing and regeneration. The world needs people who, through devotion to
God, are so filled with the spirit that they can be instruments through which healings take place,
because healing is important to everybody. —JOEL S. GOLDSMITH,
THE ART OF SPIRITUAL HEALING
I find the use of the words injury  and pardon a fascinating way of
expressing the desire of Saint Francis to heal the sick and bring recovery to
the wounded. He uses the word pardon as a way of expressing the desire to
have an injury released, much like a prisoner would be released from
custody by the issuance of a pardon. As you are aware, Saint Francis was
known in his time as a healer of the sick. His presence among the injured
brought about miraculous cures that were inexplicable to the physicians of
his time. He is asking, in this line of the prayer, to reunite himself so
completely with spirit that body and universal mind become one. He prays
for the perfection of God’ s consciousness to permeate his body so he can
convey this spiritual ener gy to those who are less than whole. I am not asking you to become a Saint Francis or a Jesus


um 117
potato white 83,117
potato sweet 83,117
poultry fresh or frozen 117
primost cheese 117
propylene glycol 209
prostaglandins 25-30
protein 49,81-82
prunes 114
psychiatric conditions 5-7, 21,63
pumpkin 114
pyridoxine, see vitamin B6
Q
quinoa 117
R
raisins 114
recipes 119-156
recommended foods 111-114
rhubarb 114
riboflavin, see vitamin B2
rice 117
ricotta cheese 117
romano cheese 114
roquefort cheese 114
rye 117
S
saccharin 117,209
sago 117
salicylates  73-76
salt 121-150
satsumas 114
sausages 117
schizophrenia 5-7, 21, 63-68
scotch 114 seaweed 117
secretin 192-194
seeds 105
semolina 117
shellfish 114
sherry 117
Shaw,William, 51,191
spelt 117
starch 80-81,117
stomach 47, 49,191-195
stomach acid 47, 49.191-195
stress 35
soda soft drinks 117
sodium lauryl sulphate (SLS) 209
sour cream 117
soy 90-91,117
sucrose, see sugar
sugar (sucrose) 80, 89-90,117
sulphation 42
spices 114
spinach 114
squash (summer and winter) 114
steroid drugs 33-34,54
stilton cheese 114
string beans 114
swimming 210,221
swiss cheese 114
T
tea 114,118
talcum or talc 209
tangerines 114
tapioca 118
tetracycline 32
Thi immunity 28-29
Th2 immunity 28-29
thiamin, see vitamin B1
thimerosal 59
titanium dioxide 209
tomato 114
tomato puree 114
tomato juice 114
triethanolamine (TEA) 209
triticale 118
tryptophan 74
turkey 114,118 turnips 114
twin studies 231
U
ugly fruit 114
ulcerative colitis 12
uncreamed cottage cheese
(dry curd) 114
V
vaccination 59-62
vegetables 103-104,118
vegetarians 110
villus (plural - villi) 18-20,78-79
vitamin A 47.187-190
vitamin B1 23,63,73
vitamin B2 23,73
vitamin B3 (niacin) 23,63,67-68
vitamin B6 23,48-49,63,73
vitamin B12 23,63
vitamin B group 23, 47
vitamin C 63,73
vitamin E 73
vinegar 114
vodka 114
W
Wakefield, Andrew 11-12
walnuts 114
water 107
watercress 114
wheat 88-89,118
wheat germ 118
whey 118
wine 114
withdrawal, antipsychotic drugs 66-67
World Health Organisation (WHO) 188,
189
¥
Yams 118
Yoghurt 114,118
Z
zinc 23, 63,202
zucchini 114<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Wheat gluten  as a  pathogenic factor  in schizophrenia. Science
1975:191:401-402. 29. Sioudrou et al. Opioid peptides derived from food proteins. The exorphins. J Biol Chem. 1979; 254:2446-2449. 30. Tanskanen, Antli, et al. Fish consumption, depression, and suicidality in a
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966-970,1984. 32. Ward PE et al. Niacin skin flush in schizophrenia: a preliminary report. SchizophrRes,Vo\ 29,1998, pp. 269-74. 33. Wittenborn IR. Niacin  in the  long term treatment  of schizophrenia. Arch Gen
Psychiatry,\o\ 28,1973, pp. 308-15. The Diet - a Discussion (Part 2, A: Chapter 1)
The Appropriate Diet for GAP Syndrome (Part 2, A: Chapter 2)
1. Anthony H, Birtwistle S, Eaton K, Maberly J. Environmental Medicine in
Clinical Practice. BSAENM Publications 1997. 2. Boris M, Mandel E Food and additives are common causes of the atten
tion deficit hyperactive disorder  in children. Annals  of Allergy  72:  462-68,
1994. 3. Carter CM et al (1993). Effects of a few food diet in attention deficit disorder. Arch  Dis Child 69:564-568. 4. Ebringer a et al. The use of a low starch diet in the treatment of patients suffer
ing from ankylosing spondyllitis. Clin  Rheumatol 1996:15, suppl 1:62-6. 5. Egger I et al (1985). Controlled oligoantigenic treatment of the hyperkinetic
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14. Mirkkunen M (1982). Reactive hypoglycaemia tendency among habitually vio
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Practitioner,Vol 3(3), 2001, p.<|eot_id|><|begin_of_text|>
Q: What is the title of the book written by Udo Erasmus?,
A: Fats that heal, fats that kill
Q: Who wrote the book "The yeast connection"?,
A: Crook
Q: What is the name of the book written by Abram Hoffer?,
A: Not mentioned in the provided text
Q: Which of the authors wrote "The madness of Adam and Eve"?,
A: Horrobin
Q: What is the name of the book written by Joseph R. Hibbein?,


I N T R O D U C T I O N
While in contemplation one day, the mind said:
“What in the world is wrong with us?”
“Why doesn’ t happiness stay put?”
“Where are the answers?”
“How do we address the human dilemma?”
“Have I gone nuts or has the world gone crazy?”
The solution to any problem seems to bring only brief relief, for it is
the very basis of the next problem. “Is the human mind a hopeless squirrel cage?”
“Is everybody confused?”
“Does God know what He’ s doing?”
“Is God dead?”
The mind just kept chattering along:
“Does anybody have the secret?”
Don’ t worry—everybody’ s desperate. Some seem cool about it. “I can’ t
see what all the fuss is about,” they say. “Life seems simple to me.” They
are so scared they can’ t even look at it!How about the experts? Their confusion is more sophisticated, wrapped
in impressive jar gon and elaborate mental construction. They have
predetermined belief systems into which they try to squeeze you. It seems
to work for a while and, then, it is just back to one’ s original state again. It used to be that we could count on social institutions, but they have
had their day; nobody trusts them any more. W e now have more watchdogs
than institutions. The hospitals are monitored by multiple agencies. Nobody
has time for the patients, who get lost in the shuf fle. Look down the
corridors. There are no doctors or nurses. They are in the of fices doing
paperwork. The whole scene is dehumanized. “W ell,” you say, “there have to be some experts who have the
answers.” When upset, you go to a doctor or psychiatrist, an analyst, a
social worker, or an astrologer. Y ou take up religion, get philosophy, take
the Erhard Seminars T raining (est), tap yourself with EFT. Y ou get your
chakras balanced, try some reflexology, go for ear acupuncture, do
iridology, get healed with lights and crystals. Y ou meditate, chant a mantra, drink green tea, try the Pentecostals,
breathe in fire, and speak in tongues. Y ou get centered, learn NLP, try
actualizations, work on visualizations, study psychology, join a Jungian
group. Y ou get Rolfed, try psychedelics, get a psychic reading, jog,
jazzercise, have colonics, get into nutrition and aerobics, hang upside down,
wear psychic jewelry. Get more insight, bio-feedback, Gestalt therapy. Y ou see your homeopath, chiropractor, naturopath. Y ou try kinesiology,
discover your Enneagram type, get your meridians balanced, join a
consciousness-raising group, take tranquilizers. Y ou get some hormone
shots, try cell salts, have your minerals balanced, pray, implore, and
beseech. Y ou learn astral projection. Become a vegetarian. Eat only
cabbage. T ry macrobiotics, go or ganic, eat no GMO. Meet up with Native
American medicine men, do a sweat lodge. T ry Chinese herbs,
moxicombustion, shiatsu, acupressure, feng shui. Y ou go to India. Find a
new guru. T ake of f your clothes. Swim in the Ganges. Stare at the sun. Shave your head. Eat with your fingers, get really messy, shower in cold
water. Sing tribal chants. Relive past lives. T ry hypnotic regression. Scream a
primal scream. Punch pillows. Get Feldenkraised. Join a marriage
encounter group. Go to Unity. W rite af firmations. Make a vision board. Get
re-birthed. Cast the I Ching. Do the T arot cards. Study Zen. T ake morecourses and workshops. Read lots of books. Do transactional analysis. Get
yoga lessons. Get into the occult. Study magic. W ork with a kahuna. T ake a
shamanic journey. Sit under a pyramid. Read Nostradamus. Prepare for the
worst. Go on a retreat. T ry fasting. T ake amino acids. Get a negative ion
generator. Join a mystery school. Learn a secret handshake. T ry toning. T ry
color therapy. T ry subliminal tapes. T ake brain enzymes, antidepressants,
flower remedies. Go to health spas. Cook with exotic ingredients. Look into
strange fermented oddities from faraway places. Go to T ibet. Hunt up holy
men. Hold hands in a circle and get high. Renounce sex and going to the
movies. W ear some yellow robes. Join a cult. T ry the endless varieties of psychotherapy. T ake wonder drugs. Subscribe to lots of journals. T ry the Pritikin diet. Eat just grapefruit. Get
your palm read. Think New Age thought. Improve the ecology. Save the
planet. Get an aura reading. Carry a crystal. Get a Hindu sidereal
astrological interpretation. V isit a transmedium. Go for sex therapy. T ry
T antric sex. Get blessed by Baba Somebody. Join an anonymous group. T ravel to Lourdes. Soak in the hot springs. Join Arica. W ear therapeutic
sandals. Get grounded. Get more prana and breathe out that stale black
negativity. T ry golden needle acupuncture. Check out snake gallbladders. T ry chakra breathing. Get your aura cleaned. Meditate in Cheops, the great
pyramid in Egypt. Y ou and your friends have tried all of the above, you say? Oh, the
human! Y ou wonderful creature! T ragic, comic and yet so noble! Such
courage to keep on searching! What drives us to keep looking for an
answer? Suf fering? Oh, yes. Hope? Certainly. But there is something more
than that. Intuitively, we know that somewhere there is an ultimate answer. W e
stumble down dark byways into cul-de-sacs and blind alleys; we get
exploited and taken, disillusioned, fed up, and we keep on trying. Where is our blind spot? Why can’ t we find the answer? W e don’ t understand the problem; that’ s why we can’ t find the
answer. Maybe it’ s ultra simple, and that’ s why we can’ t see it. Maybe the solution is not “out there,” and that’ s why we can’ t find
it.Maybe we have so many belief systems that we are blinded to the
obvious. Throughout history, a few individuals have reached great clarity and
have experienced the ultimate solution to our human woes. How did they
get there? What was their secret? Why can’ t we understand what they had
to teach? Is it really next to impossible or nearly hopeless? What about the
average person who is not a spiritual genius? Multitudes follow spiritual pathways, but scarce are the ones who
finally succeed and realize the ultimate truth. Why is that? W e follow ritual
and dogma and zealously practice spiritual discipline—and we crash once
again! Even when it works, the ego quickly comes in and we are caught in
pride and smugness, thinking we have the answers. Oh, Lord, save us from
the ones who have the answers! Save us from the righteous! Save us from
the do-gooders! Confusion is our salvation. For the confused, there is still hope. Hang
on to your confusion. In the end it is your best friend, your best defense
against the deathliness of others’ answers, against being raped by their
ideas. If you are confused, you are still free. If you are confused, this book
is for you. What’ s in the book? It tells of a simple method to reach great clarity
and transcend your problems along the way. It’ s not by finding the answers,
but by undoing the basis of the problem. The state reached by the great
sages of history is available; the solutions are within us and easy to find. The mechanism of surrender is simple and the truth is self-evident. It works
during daily life. There is no dogma or belief system. Y ou verify everything
for yourself, so you cannot be misled. There is no dependence on any
teachings. It follows the dicta of “Know thyself”; “The truth shall set you
free”; and “The kingdom of God is within you.” It works for the cynic, the
pragmatist, the religionist, and the atheist. It works for any age or cultural
background. It works for the spiritual person and the non-spiritual person
alike. Because the mechanism is your own, nobody can take it away from
you. Y ou are safe from disillusionment. Y ou will find out for yourself what
is real and what are just the mind’ s programs and belief systems. While all
of this is going on, you will become healthier, more successful with less
ef fort, happier, and more capable of real love. Y our friends will notice adif ference; the changes are permanent. Y ou aren’ t going to go for a “high”
and crash later. Y ou will discover there is an automatic teacher within
yourself. Eventually you will discover your inner Self


. At that time however I still could not imagine
that I could drink my own urine without a strong
aversion, and yet I had a feeling that what was
written in that book was true. Quite apart from
my intuition, I also have a fairly academically in
clined mind, and the combination of the two stimu
lated me at least to research and test this whole
business thoroughly! The experience with my toe was what really per
suaded me to do this. After three days the wound
was completely clean, the swelling was gone and
the pain considerably reduced. On the fourth day,
radiant, new, pink skin appeared under the wound
tissue. A few days thereafter, the wound was al
most completely healed and a new nail had even
started to grow. It was obvious that something quite
unusual had happened here: in a tropical climate, it
normally takes at least three weeks under the most
favourable conditions for such a deep wound to
close up and heal. Within a week, the combination
of my own experience and reading that book had
won me over. I was keen to know more! But where could I learn more? Who knew about
this therapy in our Western culture? Research and
university libraries did not yield any information. The year following my return from India, I drank
my urine in the morning from time to time, but
there were also times when I thought, "What am I
doing this for? Could I be going too far in my belief
An Introduction to Urine Therapy 3 and trust in something so bizarre?" Whenever I
caught a cold or the flu, I fasted for a day or two on
urine and water, and quickly felt better, but, even
then, I would question whether this also would
have happened without drinking my urine. A year later I was travelling in the United States. While shopping at a bookstore specialising in spiri
tual awareness and alternative medicine, I suddenly
came across a small, blue book entitled The Mira
cles of Urine Therapy. I was pleasantly surprised! I
had been looking for this book without even know
ing it existed. It was a recently published work by
a Swiss-American natural doctor who had even es
tablished a Water of Life Institute in America. The
book contained practical information about urine
therapy, as well as texts from various cultures and
religions which show that the origin of this therapy
is centuries old, both in the Far East and here in the
West. My trip to the United States had been worth
while, if only for this discovery. Back in the Netherlands, I plunged into my re
search on urine therapy with renewed enthusiasm. I
contacted the Water of Life Institute in the United
States and received more information from them,
specifically on the scientific background of urine
therapy. From this information I learned, for instance,
that many separate components of urine are used in
cosmetic products, without our being aware of it. Soon after this, I came across a cosmetic product
in which urea was processed. Apart from water, urea
is th:e main component of urine, so you can i~ag
ine that this provided a wonderful topic for convers
ation: you often 'use' urine without even being
aware of it. 4 Getting the Taste As a result of the increasing number of questions
I received each time I told my story, I decided to
start giving lectures. Several people in the audience
related their own experiences with urine therapy,
once again a sign that it was not as obscure as I had
initially assumed. Many people knew it was once
used for chillblains and for disinfecting wounds. For most of the audience, though,· all t.his was
completely new. For them, the first question was
always: "If urine is a waste product, isn't it un
healthy to drink it?" Since then I have found that
my most important task has been to break down
this psychological barrier. Urine is not dirty. Urine
is, in fact, a clean substance: it is sterile, consists
for the most part of water and for the remaining
part of harmless and often even beneficial sub
stances. I began to enjoy telling people about this's'h'oc
king' therapy and seeing the various reactions,
which ranged from total disgust to instant enthu
siasm. Several times, people were so keen on the
idea that they immediately began the next morn
ing. Others believe in it, but cannot bring them
selves to take even a sip of it. Whatever the reaction,
though, the topic of conversation often leads to a
good laugh, in itself very healthy. I decided to return to India in order to look for peo
ple who worked with urine therapy. After staying ·
for a few weeks in the same monastery I had vis-1
ited earlier, I went to New Delhi in the hope of
finding more literature on this subject in a small
bookstore I knew of there. After digging around in
enormous, chaotic piles of books, I was delighted to see the owner appear with two books on urine
therapy, one of which had recently been published
by someone in Bombay. Considering that I already
had an address there, it seemed clear that this was
to be my next port of call. I also had an address in Baroda, and so I made a
stopover there on my way to Bombay. Indian cities
are large, chaotic and swarming with people. The
inhabitants often do not know the names of the
streets and the thousands of alleys in the city-and
this also goes for the rikshaw- and taxi-drivers. It
took me two full days of rambling around in this
city devoid of tourists in order to find the address I
was seeking. On top of that, when I finally got
there, the door of the house was locked. A crowd
quickly gathered around to find out what I, a West
ern foreigner, was doing there. In the broken Eng
lish conversation that followed with the
'street-elders', I finally had to acknowledge that my
efforts had been in vain: the man I sought, who
offered advice on urine therapy, was travelling at
that time and I could not find out when he would
be back. I therefore decided to move on to Bombay, a day's
travelling by train, where I had much more suc
cess. I met with three enthusiastic urine therapists,
including the founder and chairman of the Water
of Life Foundation India, Dr. GK. Thakkar. Dr.
·Thakkar was also a lawyer and tax consultant. These were his original two professions, but,
throughout.the years, the number of people that
came to him for advice on the subject of urine
therapy had steadily grown. Three professions are
stated on his business card: lawyer, tax consultant and urine therapist, a combination which would
certainly perplex people in the West! Dr. Thakkar sees his 'patients' at his office in one
of the busy, overcrowded streets of Bombay. At the
end of the day he receives patients with all sorts of
complaints, from the common cold to cancer. They
get free advice and consultations from him while
he works on complicated tax papers. Dr. Thakkar
BA.ll B D.Sc. (MAJ.
Advocate. Tax Consultant
Urine Therapist
Chairman
WATER OF
LIFE
FOUNDATION
(INDIA)
377-8. J. Shonkorshet Rood
Bomboy-400 002. Indio
Phone: (002) 290168/ 253278
Business card of Dr. Thakkar. An Introduction to Urine Therapy 5 himself suffered from amoebic dysentery and
eczema for twenty years before he was introduced
to urine therapy five years ago. Like most other In
dian urine therapists with whom I have spoken or
corresponded, Dr. Thakkar talks about urine
therapy as if it w~re a gift from God. He has since
given lectures at various international conferences
on natural medicine. ~hen I visited him, he invited
me to attend his consultations for a few days, which
I of course did with much interest and pleasure. I also found some more books on urine therapy in a
bookstore in Bombay. The amount of information
and literature I collected had thus grown consider
ably after my visit to this bookstore. Together with
the copies of newspaper clippings and a list of all
the urine therapists in India which I had collected,
I now had access to the most important written
information available on this subject. It was a suc
cessful expedition- not only from a research point
of view, but also because my regular use of urine
therapy helped me to remain healthy for the whole
trip in India without the usual pills and injections
Westerners are normally advised to take. Satisfied with my research, I concluded my sec
ond adventure in India, and in the spring of 1992 I
returned to the Netherlands. A few weeks after my return, I 'achieved' a new
success. People around me told me that my hair had
become fuller and that the bald patch at the back
of my head had practically disappeared. I had not
noticed it yet, but I then realised that my experi
ment had


, you will feel colder. “Opposites balance” directs that if you feel cold and you
drink a hot beverage, you will move toward a state of more
internal symmetry. If you’re feeling heavy in your body and
mind, what can you do to bring in the quality of lightness? If
you’re feeling dry, what foods can you eat or what self-care
practices can you do that will support you in counteracting
that arid sensation? Ayurveda’ s equation encourages you to
step out of established habits and become aware of yourcurrent experience of balance or dis-ease, in order to make
the moment-to-moment choices that invite you to thrive. In chapter 3 we’ll talk more deeply about three major
qualities of nature, called the maha gunas  in the V edic
literature. Within those major gunas, Ayurveda recognizes
twenty minor gunas—ten qualities and their opposites, which
balance each other out—that exist everywhere in our
environment: in our bodies, our minds, our activities, our
food and drink, and anything else in material existence. The
following list of paired qualities is a foundational Ayurvedic
tool, and as you embark on your journey as an Ayurveda
mama, it can be useful to review the twenty gunas each
morning to notice what qualities you are feeling in your body
and mind—then invite the opposite quality through your
dietary and lifestyle choices to create a state of ease and
connection. Heavy ♦ Light
Dull ♦ Sharp
Cold ♦ Hot
Oily ♦ Dry
Smooth ♦ Rough
Solid ♦ Liquid
Soft ♦ Hard
Static ♦ Mobile
Big/Gross ♦ Subtle
Cloudy ♦ ClearVATA DOSHA: AIR + ETHER
Vata is the ener gy of air and ether. When you think of the air and ether
elements, do you think hot or cold? Heavy or light? Moist or dry? It is quite
intuitive, actually! Vata is cold, light, dry, mobile, subtle, and irregular. Vata
is responsible for your ener gy and movement as well as for nerve impulses,
breath, speech, circulation, and many aspects of digestion. When vata is balanced it brings with it creativity, spontaneity, and
enthusiasm. From an excess of these qualities—for example, too much cold
food, a cold and dry climate or environment, too much light food, excess
talking, too much fast-paced exercise or travel—an imbalance of vata is
born. This imbalance breeds fear, anxiety, and nervousness as well as
physical symptoms such as bloating, gas, constipation, nausea, and fatigue. The late fall and early winter months are governed by vata
dosha. When you observe nature during that time, you can
see that the leaves are starting to dry up; there is more
coolness, and more wind in the atmosphere. Because there
is more vata in the environment, you will also be af fected by
the predominance of the air and ether elements and the
qualities that come from them. Thus, take extra precautions
during the fall and winter months to balance vata dosha. In an article for Yoga Journal  titled “Intro to Ayurveda: Understanding
the Three Doshas,” Scott Blossom, a traditional Chinese medical
practitioner and Ayurvedic consultant, of fers this overview of vata dosha:
Vata types tend to be thin and lanky. They are very mentally and
physically active and enjoy creative endeavors, meeting new people,
and traveling to new places. When they are balanced, vatas areflexible, have lively imaginations, and are original thinkers. When
imbalanced they can get anxious, ungrounded, and can seem “flaky”
about fulfilling commitments, sticking to a routine, and completing
projects. They tend to run cold and dry and enjoy warm, humid
weather. It’s common for vata types to experience cold hands and feet,
constipation, dry skin, and cracking joints. The influence of the air
element in their constitution causes their ener gy, mood, and appetite
to fluctuate dramatically. For this reason, vata types often fail to eat
and sleep regularly, swinging from eating heavy foods to ground and
sedate themselves, or ingesting stimulants like cof fee and sugar to
sustain intense physical or mental activity. Insomnia and low
immunity are very common problems for the sensitive vata person. [*2]
Whether or not you are generally a vata type, vata is the most important
dosha to observe during pregnancy and postpartum. (Y ou should also pay
close attention to vata when you are preparing for pregnancy, as
preconception is a time where you want to feel nourished, stable, deeply
trusting, and supported—all things that you will experience when vata is
balanced.) Vata especially governs the first trimester, where there is rapid
cell separation and growth, though it is also responsible for the expansion
and intense transformation happening inside the mother ’s body throughout
pregnancy. During this time of constant internal movement and change,
vata tends to go out of balance quite easily. Excess vata dosha—too much
of dry, light, mobile, cool, or clear qualities—may lead to a pregnant mama
experiencing constipation, dry skin, nervousness or anxiety,
absentmindedness, or dif ficulty sleeping. An imbalance of vata is also one
of the potential causes of disruption in the embryo, early miscarriage,
ectopic pregnancy, hemorrhage, eclampsia, and a long, dif ficult labor. To
balance vata, try to bring in the opposite qualities—warm, heavy, moist,
stable, and regulated—when planning your meals, your self-care, your
workouts, and your daily rhythm. Watch for the following cues that your vata is out of balance:PHYSICAL  SIGNS
Dry, cracking skin and joints
Dry nails and hair
Gas and bloating (often from dryness in colon)
Constipation
Low back pain, nerve pain, twitches
Fatigue, exhaustion, depletion
MENT AL AND EMOTIONAL  SIGNS
Insomnia, restlessness
Inability to focus, scattered thinking
Rapid speech, lost train of thought
Fear, anxiety, nervousness
Feelings of ungroundedness
Feelings of loneliness, isolation
CAUSES OF VATA IMBALANCE
Excess vata dosha can be traced to specific qualities in diet and lifestyle. For instance, vata may go out of balance if a pregnant mama is eating foods
that are overly dry, light, cold, rough, or “mobile” (such as raw food,
crackers, rice cakes, caf feine, cooling foods such as coconut or cucumber). Having irregular meal times, skipping meals, or eating without full attention
on food can also cause excess vata. Living in a cold or dry climate or being
in the dryness of the fall or the chill of winter months, traveling too
frequently, engaging in excessive movement and talking (or excessive, fast,
intense exercise), or being overstimulated by the sensory environment (withlights that are too bright, sounds that are too loud, an overload of screen
time, and so on) can likewise send vata into imbalance. BRINGING VATA INTO BALANCE
The key words to keep in mind for bringing vata into balance are
nourishment, warmth, and rhythm. In your diet, these qualities can be
achieved in the following ways:
Favor sweet, sour, and salty flavors. Eat in a peaceful environment. Eat mindfully; dine quietly or silently. Avoid caf feine. Avoid dry, raw, cooling, and cold foods. Have most of your meals be warm, cooked, and grounding, made
from oily and nourishing foods that are easy to digest. Only eat when you’re actually hungry at regular times throughout the
day, without snacking (if you do need a snack, opt for a juicy fruit, a
few soaked nuts, or a blended soup with digestive spices like black
pepper, ginger, cumin, and fennel). You can also increase your experience of nourishment, warmth, and rhythm
by paying attention to self-care and exercise. When you notice signs of
excess vata dosha, slow your life down! And try the following activities and
lifestyle adaptations to bring vata back into balance:
Reduce sensory stimulation (lower lights, reduce volume, minimize
screen time). Create a quiet environment before bedtime.Find routine and rhythm with regular waking, eating, and sleeping
times. Do exercises such as belly breathing; long exhalations/sighs (to
activate the parasympathetic nervous system, allowing for
relaxation), or alternate-nostril breathing (see this page ). Perform abhyanga  (self-massage with sesame oil) in the mornings,
twenty minutes before your shower (see this page ). Take baths. Do slow, rhythmic, stabilizing, and grounding exercises, such as
hatha yoga, swimming, tai chi, or walking (especially in nature). Alternate-Nostril Breathing ( Nadi Shodhana )
Alternate-nostril breathing ( nadi shodhana ) is a stabilizing breathing
technique ( pranayama ) with the following benefits:
Improves ability to focus the mind
Supports lungs and respiratory functions
Restores balance in the left and right hemispheres of the brain
Clears the energetic channels
Rejuvenates the nervous system
Balances the hormones
Removes toxins


 as fibroid tumors, cysts, polyps, or reproductive
cancers. In this case, guduchi is a recommended replacement for shatavari,
as an herb that will strengthen the uterus during pregnancy without
affecting estrogen levels. Blue Lotus for New Mothers
Blue lotus ( Nymphaea caerulea ) has been known since
ancient Egyptian times as the “flower of intuition. ” It was
traditionally used for its meditative qualities that aid in Third
Eye intuition and lucid dreaming. Although there is no
reference to blue lotus that I am aware of in Ayurveda, it has
become one of my main herbal allies as a new mother. Blue lotus has the power to cool the nervous system and
relax the entire body. As a sedative and a nervine, it
provides a calming, euphoric feeling. It can be a wonderful
aid for sleep and stress (hello, motherhood. ). Some people
may experience it as deeply relaxing, while others
experience it as a mild stimulant. Blue lotus has the intelligence to provide what is needed
for a new mother. How we experience the ef fects of plants
often reflects the profile of the plant itself. In this case, the
plant that is used to enhance intuition in the recipient itself in
turn uses intuition to serve the one who takes it. Blue lotus is believed to bring insight, release of fear, and
connection with the cosmos. I love this herb for new mothers
because it provides a feeling of calm, centered, meditative
relaxation that is greatly needed throughout motherhood. It
can help to promote restful sleep, calm anxiety, strengthen
breast tissue, uncover the root of your depression, release
the worries in your mind, relieve pain and muscle spasms
(such as afterpains and cramping), connect to your
“motherly instincts,” and much more. Blue lotus is traditionally an aphrodisiac, used to support
fertility and conception. But its use is dangerous during
pregnancy; only use it prior to conception, during
postpartum, and throughout motherhood. See the pages that follow for two of my blue lotus milk
tea recipes, along with recipes for two ready-to-use herbal
tea blends to keep on the shelf. —Krsna Jivani, clinical herbalist
Mama’ s Mood T ea 1
You can drink this tea as your daily pick-me-up—it boosts dopamine
levels in the brain and gives sustainable energy. Omit the jasmine
green tea in the early postpartum period or when you are choosing
not to consume caf feine. I find jasmine green tea to have a gentle,
uplifting, energizing ef fect that keeps me in balance while still
providing the daily energy I need. Ingredients
1 teaspoon jasmine green tea
1 teaspoon rose petals
1 teaspoon mucuna powder
1 teaspoon brahmi
1 teaspoon blue lotus (omit during pregnancy)
1–3 tablespoons (to taste) honey
milk or nut milk
Moon Milk T ea
During the postpartum window, drink this tea before bed for a deep,
relaxing sleep. Note:  if you are co-sleeping with your babe, be
cautious of overdoing sleep aids. If you sleep too deeply, sharing abed can be dangerous for your newborn. Use your motherly intuition
to do what is best for you and your babe. Ingredients
1 teaspoon blue lotus (omit this ingredient during pregnancy)
1 teaspoon rose
1 teaspoon chamomile
1 teaspoon passionflower (use sparingly during pregnancy)
1–3 tablespoons (to taste) honey milk or nut milk to taste
Instructions for Both T eas
Bring a pot of water to almost boiling on the stove. Leaving out the rose, honey, and milk, steep all the other ingredients
in the near-boiling water for five to seven minutes. Remove the pot from the stove, add the rose petals, and steep for
three minutes. Strain out the tea leaves and petals. Once the tea is cooled enough to sip, add honey (as honey should
not be heated). Enjoy warm, adding milk to taste if you wish (if you are using cow’ s
milk, boil the milk with a pinch of cardamom before adding it). The following recipes suggest blends you can make to have ready-to-use
herbal elixirs on the shelf. Mama’ s Mood T ea 2
This variation on Mama’ s Mood Tea leaves out the blue lotus but
adds ginger, shatavari, and maca. Like the blue lotus version, itboosts dopamine levels in the brain and gives sustainable energy—it
can be taken as an aphrodisiac during preconception, to boost mood
during pregnancy, and to regulate mama’ s hormones postpartum. Ingredients (makes 7–8 servings)
1 tablespoon rose petals or powder
1 tablespoon mucuna powder
1 teaspoon dried jasmine flowers
1 tablespoon dried ginger or powder
1 tablespoon shatavari
1 tablespoon maca
1 tablespoon vanilla powder
Mood Milk T ea 2
This variation on Moon Milk Tea leaves out the blue lotus but adds
ginger and ashwaganda. It can be taken during pregnancy and
postpartum to ease anxiety and aid with sleep. Ingredients (makes 3–6 servings)
1 tablespoon rose petals or powder
1 tablespoon chamomile
1 tablespoon ginger powder
1 tablespoon passionflower (use sparingly during pregnancy)
1 tablespoon ashwagandha
Instructions (for Both T eas)
Mix the herbs and store these tea blends in a jar in your pantry. Use
1 tablespoon of the desired tea steeped in boiled water or simmeredin hot milk as desired. After steeping or simmering in your water or
milk, let the elixir cool down enough to sip and then add 1
tablespoon of honey, or to taste. (Do not add honey to boiling hot
water or milk, as honey becomes toxic when heated. ) Enjoy your
elixir or milk tonic while it’ s warm. These tea blends are made with potent herbs, so take them only one
to three times per week rather than daily. You can also alter the
recipes by omitting various herbs and picking and choosing others to
add, switching it up every time you make it. ESSENTIAL OILS FOR SUPPORT
AND HEALING
Mama earth has given us everything that we need to be healthy and to heal. Our world and our food are laden with chemicals. Over one hundred
thousand children in the United States get sick every year from the
chemicals in house cleaners alone. These are toxins that we consciously
invite into our homes. The smell after cleaning your bathroom that makes it
feel “clean”. Those are the chemical constituents of toxic cleaners entering
into your nose, and thus into your bloodstream, transferring into every
organ of your body within minutes. Essential oils work the same way,
though instead of having negative side ef fects, each and every oil carries
side benefits that will help your body heal. Essential oils can be used to make your own nontoxic house cleaners. They can be used to make your own natural bath salts, as well as hair and
skincare products, and they can treat chronic and acute health conditions. They are scientifically proven to heal tissues and or gans, they have
powerful ef fects on your mind and your mood, and they may even mend
broken hearts. Essential oils always seemed a little “woo-woo” to me. As far as I knew,
they were something you used for relaxation or to make your home smellpleasant. Little did I know, essential oils are mama earth’ s most potent form
of medicine. One drop of peppermint oil is equivalent to the medicinal
compounds found in 28 cups of peppermint tea. They are the volatile
compounds (meaning they evaporate quickly—and are absorbed into the
skin just as quickly) found in the bark, resin, seeds, stems, flowers, roots,
and leaves of plants, as well as in the skin of citrus fruits. Each plant, and thus each oil, has distinctive qualities and healing
properties. They are a secondary metabolite of the plant, meaning they are
not needed for the plant’ s survival but are there to fend of f predators and
other threatening influences. They support the entire plant’ s system,
enabling it to thrive. When humans use them, they support us in the same
way. QUALITY IS EVERYTHING
Because essential oil regulation is limited and standards are minimal, many
botanical oil companies can advertise that their oils are 100 percent pure
but, in fact, they may be full of chemical additives and fillers used in order
to save money and time. Unfortunately, when proper testing measures are
not taken, it is impossible to ensure that an essential oil is truly “pure. ” For
effective healing to take place, it is important to only use unprocessed oils
that are sourced directly from mama nature with nothing added— especially
when using these oils as a pregnant mama or for your babe. doTERRA  is a company that I have grown to love and feel completely
comfortable advocating for. They have trusted alliances with honest
growers and distillers. They have searched the world for the plants with the
most therapeutic compounds. They have strict standards that verify the
purity of each batch, along with third-party testing to guarantee
transparency. To ensure that each bottle of essential oil is pure and free from
contaminants or synthetic fillers, doTERRA  created the Certified Pure
Therapeutic Grade protocol. The oils and blends that I


 or
objective, is recontextualized into Oneness. Enlightenment is merely the emer gence of Truth when the obstru ctions to
the realization of that Truth have been removed. By analogy, the shining of
the sun is not conditional upon the removal of the clouds ; it merely
becomes apparent. The way to sudd en enlightenment is through strict adherence to spiritual
awareness and specifics of consciousness so that the personality (ego) is
transcended rather than perfected. The term “enlightenment” is semantically correct. It is the recognition
and realization that one’s reality is the light of the Self—and that it stems
from within as an awareness and profound, self-evident Reality. In Reali ty, time is merely an illusion and an appearance. No “time” is
really wasted once one has chosen the spiritual goal. Actually, it makes no
difference in the end whether enlightenment takes a thousand lifetimes or
one. In the end, it is all the same.A “goo d person” is one thing; enlightenment is another. One is
responsible for the effort and not the result, which is up to God and the
universe. The essence of man includes the potentiality for enlightenment. Readiness implies that one has evolved through the lower levels of
consciousness, so spiritual inspiration now becomes the spark that ignites
the quest. To understand the nature of consciousness makes enlightenment possible. This essentially entails the realiz ation of the difference between duality and
nonduality, as well as how to transcend the realm of duality. The straightest way to enlighten ment is by transcending the limitation of
the ego/mind by dedication to verified Truth itself. This proces s is suitable
for modern humankind and devoid of conflict with science and religion. When one stops identifying with either the body or the mind, the
functions continue autonomously, but merely without an identification as
“myself.” The sense of authorship disappears. Ongoing survival is
autonomous, and continuance is an expression of conscious ness in its
alliance with the Holy Spirit.From the viewpoint of conscious ness and enlightenment, the reign of fear
does not cease until the desire for existence itself is surrendered  to God. In
the silen ce that ensues comes a great realization that one’s existence has
always been due to the Presence of the Self, which has attracted from the
Universe whatever is necessary for survival. Salvation requir es purification of the ego; enlightenment requires its total
dissolution. The goal of enlightenment is more demanding and radical. The seeking of enlightenment is a very major commitment—and is, in
fact, the most difficult of all human pursuits. Enlightenment as the primary
goal of one’ s life occurs in only one in ten million people. Clarify that it is not a personal “you” who is seeking enlightenment but
an impersonal quality of consciousness that is the motivator. There is no separation in the Allness of Creation, so it is impossible for
the created to be separate from the Creator. Enlightenment is therefore the
revelation of the Self when the illusion of the reality of a separate self is
removed. The road to enlightenment is not for bleating sheep. To be offended
signifies that one is defended, which, in itself, signifies the clinging to
untruth. Truth needs no defense  and therefore is not defensive ; Truth has
nothing to prove and is not vulnerable to being questioned for an answer. The oneness of Self-identity is the substrate of the phenomenon known as
Revelation or Realization. Enlightenment is the finalized state that ensues—
and it is unconditional, total, and complete. The personal “I” is “content,” whereas the “I” of Reality is context. By
analogy, the cloud is subject to change and dissolution. Weather  comes and
goes, but the sky itself remains unchanged. Enlightenment is merely the
shift of identity from the cloud to the sky. Enlightened awareness is best described as a state or a condition, a realm
or a dimension. It is self-revealing and all prevailing. It eclipses and
displaces mentation, which beco mes unnecessary and would, in fact, be an
interference and intrusion. Revelation is subtle, powerful, soft, gentle,
exquisite, and all embracing. The senses are bypassed, and all perception of
“this” or “that” disappears. It is also apparent that the entire content of
revelation has been there all along and simply not experienced or observed. The vision of what “Is” in its totality is entirely “Known” by virtue of the
Self already being All That Is. Identity confers absolute authority of
knowledge. The observer, that which is observed, and the process of
observation are all identical. To be enlightened merely means that consciousness has realized its most
inner, innate quality as nonlinear subjectivity and its capacity for awareness. Be resol ute on the level of absolutely no reservation. Avoid the lure of
the astra l realm s. Beware of the wolves in sheep’ s clothing, for they are
attracted to the devotee who is making significant progress. Do not accept
anyone into your life who does not pass the calibratable level of Truth. Keep your spiritual goal ever in awareness, no matter what the activity. Dedicate all endeavors to God. Remember the true nature of God and avoid
any teachings that state otherwise. The desire to search for God or enlightenment is already evidence of
having been spiritually inspired. As the ego vacates, the Radiance of the
Self uplifts and inspires. Hence forth, it is not possible to be alone. At the
critical moment, spiritual commitment and dedication bring forth the
unseen help of the Great Beings who are no longer in physical bodies—yet
their energy stands at the great doorway of the final moment when one is
sustained by the Holy Spirit and the wisdom of the teachers of T ruth. The straightest way to enlightenment is through devoted introspection,
meditation, and contemplation of the inner workings of the ego so as to
understand consciousness. The process is energized by intention,
dedication, and devotion; and the total effort is supported by spiritual
inspiration. The dedication is focused on the process itself as a surrender to
God. The focus needs to be intense, and it is energized by fixity and
deliberateness of intention. The process is one of discovery and becomes
progressively self-revealing.To follow the strict pathway to enlightenment is a specific disci pline and
commitment. It is not the same as practicing a religion. While there are
many tenets of religion that support the search for enlightenme nt, there are
also many that do not and actually constitute a hindrance. T o be pious is one
thing; to be enlightened is quite another. It is important to realize that the destiny of those who choose
enlightenment is enlightenment—who else would be on such a quest? To
merely seek spiritual purification and awareness is already a gift. Enlightenment means that the former personal identity and all that had
been believed about it have been erased, removed, transcended, dissolved,
and displaced. The particular has been replaced by the universal, qualities
have been replaced by the nonlinear, and the discrete has been replaced by
the unlimited. When enlightenment occurs, the ensuing state also completely
reconstructs the appearance of the world. Everything is seen to happen of its
own. There is no longer a “me” or a personal “I.” The orientation to the
world is completely altered, and functioning may be impossible or very
difficult. In the state of enlightenment, all is self-revealing of its essence as its
existence. Everything already is what it “means.”
Because no languaging of the state of enlightenment is actually possible,
a Zen master may just suddenly shout “Ha!” and hit you with a stick. What
is hoped for is a sudden flash, during which the inexplicable Reality stands
revealed. Enlightenment is the ultimate aesthetic awareness, for it allows the
beauty of creation to shine forth with stunning clarity. Another simple analogy is that a shadow does not become a sunbeam, but
is replaced by it. The ego is the shade; enlightenment is the consequence of
the light of the Self that replaces it. Enlightenment is merely the full, conscious recognition that innate Truth
is the core of one’s own existence—and that God as Self is the illumination
whereby that realization is made  possible. The Infinite Power of God is the
manifestation of the power of Infinite Context. The Unmanifest is even
beyond Infinite Context. As the Buddha pointed out, being mortal automatically entails suffering,
which is why he taught to seek enlightenment in order to preclude that
karmically determined recurrence. At very high levels, the subjective
experiencing of existence is no longer limited by the narcissisti c ego or the
psychological blocks of the positionalities. This condition is the
consequence of progressive surrendering at great depths of all limitations
and belief systems. The require ment is the persistent “one-pointedness of
mind,” processing out the emotional/mental residuals of lower
consciousness levels and surrendering all self-identities and mental belief
systems. The capacity to reach the condition or state classically called
“enlightenment” represents the fulfillment of the potential of consciousness
in its evolutionary progression. Consistent application of any spiritual principle can unexpectedly result
in a very major and sudden leap to unanticipated levels. At that point,
memory may not even be avail able; instead, the Knowingness of Spiritual
Truth presents itself silently. Comfort and confidence can be derived from this verifiable reality: that
the rare persons


 clarity. In fact, this person is often
confused, bewildered, and apprehensive. RUMINATIONWhen a person is overly pensive and contemplative, he can easily
become xated on worriso me thoughts and ideas. He is often
tormented by his overconce rn for details and becomes caught in
circular thinking from which  there is no escape. His approach to life
may become obsessive to the point that he is unable to have any
fresh thoughts or experiences. Secure but dull, safe yet sorry, he is
prone to apathy and boredo m. He may be construed as a stick-in-
the-mud. People can depend  on this type of person because he is
reliable, sympa thetic, and a good caretaker. Without the demands of
work or responsibility to others, he can become inert, dropping back
into the well-w orn trails of his own mind. In this state, his energy
becomes stagnant and leads to poor digestion, heaviness, and
abbiness. SORROW
When Sorrow  pervades, a person insulates and defends herself from
the pleasure of attachment and the pain of loss. She arranges her life
for the purpose of avoiding risk and the vagaries of passion. She can
become possessive, acquisitive, and domineering in an eort to
control her environment. Her striving for self-protection may keep
her too detached and inaccessible for true intimacy. She is pleasant
but cool. She has easy disdain for people she considers sloppy and
undisciplined and is uncomfortable with displays of emotion. Her
life is designe d to keep her feelings in. She appears tight, well
mannered, and scrupulously put together. Without the ordered
arrangement of her daily life, this person becomes completely
vulnerable and threatened. Overcontrol is her theme and can
manifest as asthma, constipation, and frigidity. She wards o
excitement and feeling. FEAR
Fear arises when survival is threatened. A man who is in the grip of
Fear can think only of escape. His life is dominated by theexpectation of threat, so he isolates himself and hides from the
world. He becomes furtive and suspicious, relies on no one and
prefers to be left alone. He is the hermit, drifter, and loner. He
anticipates the worst, imagining calamity and disast er lurking
around every corner. He lives under a cloud of doom and gloom. Critical and cynical, he believes the world is fundamentally harsh,
unsafe, and unfriendly. Among other people he remains aloof. His
isolation may eventually cut him o from life, leaving him cold and
hard like stone, impenetrabl e and devoid of spirit. Because of this
hardening, he is prone to develop arthritis, deafness, and senility. METHODS OF  EXAMINATION:  OBSERVATIONS, QUESTIONS, PALPATIONS
Western diagnosis often involves evaluation of a battery of
laboratory tests and machine measurements. Chinese diagnosis
emphasizes methods that rely solely on the practitioner’s own sense
perceptions, judgment, intuition, and experience. The practitioner
inventories what he sees, hears, smells, and feels. He listens to the
patient’s feelings and complaints. He asks questions about activities
and events that cannot be observed directly. Using himself as the instrum ent, the doctor takes the measure of
the patient: focusing mind and perception upon the gestalt of
posture, statur e, emotional and behavioral expression; upon specic
attributes of the tongue, pulse, and complexion; and nally upon the
areas and quality of pain or discomfort, restriction or freedom of
movement, overall vigor and weakness. Like the Feng Shui adept who divines the currents of Wind  and
Water  that circulate  through the environment to place people in a
proper and benecial alignment to them, the doctor turns himself
into a divining  rod that reads the movements of Qi, Moisture, and
Blood, assessing whether the Five Organ Networks  are working
harmoniously. The patient reports on current physical, mental, and emotional
complaints, states, and attitudes. Patterns of sleepin g, eating,
eliminating, working, and relaxing, as well as responses to stress,needs, desires, and goals, are useful information. The doctor wants
to know not only the nature  of the problem, but the nature of the
patient. Patient and doctor work together, recapturing and re-creating
relevant history, noting tendencies, patterns, and cycles that might
be inuencing the present condition. Together, family health,
emotional, physical, and sexual development, childhood illness and
treatment, injury, trauma and its resolution or lack thereof, and
times of crisis and change all reveal the evolutionary stages leading
to the present state. Just as every cell in the human body contains in its DNA a
template of the entire organism, so in Chinese medicine any part of
the body (puls e, tongue, eye, ear) broadcasts information  about the
whole. Just as the genes contain all the information about the
potential form and develop ment of the person, any aspect of a
human being can become a window or lens for revealing the state of
the person. This applies not only to the physical body, but to the
thinking and feeling body as well. METHODS OF  DIAGNOSIS
To observe: complexion, eyes, tongue, nails, hair, gait,
stature, aect, quality of excretions, secretions
To listen and smell: sound of voice and breath; odor of
breath, skin, excretions, secretions
To question: current complaints, health history, family health
history, pattern s of sleep, appetite, weight, elimination, menses,
stress
To touch: texture, humidity, temperature, elasticity of skin;
strength and tone of muscles; exibility, range of motion of
joints; sensitivity of diagnostic points; radial pulse evaluationMAY I PLEASE  SEE YOUR TONGUE? Of all the possi ble methods of examination, two are considered most
useful and reliable: inspection of the body and coating of the
tongue, and palpation of the pulse at both wrists. The tongue is
characterized by its color, texture, moisture, size, and shape. A
healthy tongue  ts comfortably in the mouth and is smooth, moist,
bright, pink, and rm, with a thin white fur that covers the upper
surface. Changes in the body of the tongue generally reect long-term
dysfunction of the viscera, whereas changes in the fur reect short-
term disturbances of digestion, uid balance, and heat regulation. In acute conditions such as a cold or u, the tongue may be red at
the tip with a yellow or white fur that is thicker than normal. The
red tip indicates Heat and possibly fever, and the thickened fur
indicates an Adverse Climate  such as Cold or Dampness. An enlarged, pale, and abby  tongue with greasy or cheesy white
fur is associate d with deciency and Dampness  or excess Moisture. This is charact eristic of illnesses such as chronic bronchitis, colitis,
nephritis, or a weak and enlarged heart. The thick, wet quality of
the fur is a sign of excess Moisture  manifested as phlegm in
bronchitis, loose, watery stool in colitis, and edema of the feet and
hands in heart disease or nephritis. The tongue fur primarily mirrors the Qi of the Stomach. Quite
Yang, this Qi is referred to as the “digestive Fire,” the “smoke of the
Stomach.“ If the fur is yellow, there is an excess of Heat in the
Stomach, associated with stomach pain or acidity, constipation, and
a sore, dry mouth or throat. If the fur is thick and white like cottage
cheese, this reects an extreme accumulation of Cold and Dampness
usually associated with marked deciency of digestive Fire,
manifesting in nausea, bloating, lack of appetite, and loose bowels. The color and shape of the tongue body also reect the intrinsic
strength and functional capacity of the individual. If the tongue is
very red overall or in one area, this indicates the presence of fever
or inammatio n that is attacking the Organ Networks. The Heart,
Lung, and Liver are most vulnerable to damage by Heat, which showsup as redness on the tip and edges of the tongue. In prolonged
febrile or chronic inammatory illness, the entire tongue may
become deep red. In additio n, if the tongue looks dry or parched,
this indicates serious deplet ion of Moisture, manifested by scanty
urine, constipa tion, thirst, and dryness of the skin and mucous
membranes. In these situations the tongue may appear to be
shrunken and shriveled. Tongue Zones
Kidney  zone: organs and functions below the navel including
kidneys, adrenals, large intestine, small intestine, bladder, uterus,
ovaries, and testicles; reproduction, elimination, regeneration,
locomotion, vegetative metabolism.Spleen  zone: organs and functions between diaphragm and navel and
between right and left sides including stomach, spleen, pancreas,
trans