. [18] One thousand gallons of water are required to produce one gallon of milk. [19]Five percent of water consumed in the U.S. is by private homes. Fifty-five percent of water con-
sumed in the U.S. is for animal agriculture. [20]
Animal agriculture is responsible for 20 to 33 percent of all fresh water consumption in the
world today. [21]
LandLivestock or livestock feed occupies one-third of the Earth’s ice-free land. [22]Livestock covers 45 percent of the Earth’s total land. [23]223
FruiticultureAnimal agriculture is the leading cause of species extinction, ocean dead zones, water pollution,
and habitat destruction. [24]
Livestock operations on land have created more than 500 nitrogen flooded dead zones around
the world in our oceans. [25]
We are in the midst of the largest mass extinction in 65 million years. [26]Two to five acres of land are used per cow. [27]Nearly half of the contiguous U.S. is devoted to animal agriculture. [28] One-third of the planet is desertified, with livestock as the leading driver. [29]WasteEvery minute, 7 million pounds of excrement are produced by animals raised for food in the
U.S.[30]
A farm with 2,500 dairy cows produces the same amount of waste as a city of 411,000 people. [31]
One hundred and thirty times more animal waste than human waste is produced in the U.S.—
1.4 billion tons from the meat industry annually. Five tons of animal waste is produced per per -
son in the US. [32]
OceansThree-quarters of the world’s fisheries are exploited or depleted. [33]We could see fishless oceans by 2048. [34]Ninety to one hundred million tons of fish are pulled from our oceans each year. [35]As many as 2.7 trillion animals are pulled from the ocean each year. [36]For every on pound of fish caught, up to five pounds of unintended marine species are caught
and discarded as by-kill. [37]
As many as 40 percent (63 billion pounds) of fish caught globally every year are discarded. [38]Scientists estimate as many as 650,000 whales, dolphins and seals are killed every year by fish-
ing vessels. [39]224
FruiticultureFish catch peaks at 85 million tons. [40]
Forty to fifty million sharks are killed each year in fishing lines and nets. [41]RainforestAnimal agriculture is responsible for up to 91 percent of Amazon destruction. [42]One to two acres of rainforest are cleared every second. [43]The leading causes of rainforest destruction are livestock and feed crops. [44]Up to 137 plant, animal and insect species are lost every day due to rainforest destruction. [45]Twenty-six million rainforest acres (10.8 million hectares) have been cleared for palm oil produc -
tion. [46]One hundred and thirty-six million rainforest acres have been cleared for animal agriculture. [47]One thousand and one hundred land activists have been killed in Brazil in the past 20 years. [48]Ten thousand years ago, 99 percent of biomass (i.e. zoomass) was wild animals. Today, humans
and the animals that we raise as food make up 98 percent of the zoomass. [49]
HumanityWorld Population[50]
 1812: 1 billion
 1912: 1.5 billion
 2012: 7 billion
 2018: 7.6 billion
70 billion farmed animals are reared annually worldwide. More than 6 million animals are killed
for food every hour. [51]
We are currently growing enough food to feed 10 billion people. [52] Worldwide, at least 50 percent of grain is fed to livestock. [53] Eighty-two percent of starving children live in countries where food is fed to animals, and the
animals are eaten by Western countries. [54]
The average American consumes 209 pounds of meat per year. [55]225
FruiticultureThe world’s population grows 228,000+ people every day. [56]
Land Required to Feed One Person for One Year[57]
 Vegan:  one-sixth of an acre
 Vegetarian:  three times as much as a vegan
 Meat Eater:  eighteen times as much as a vegan
One and one-half acres can produce 37,000 pounds of plant-based food. One and one-half
acres can produce 375 pounds of beef. [58]
A person who eats a vegan diet produces the equivalent of 50 percent less carbon dioxide, uses
1/11th oil, 1/13th water, and 1/18th land compared to a meat-eater.59]
Each day, a person who eats a vegan diet saves 1,100 gallons of water, 45 pounds of grain, 30
square feet of forested land, 20 pounds CO2 equivalent, and one animal’s life. [60]
References[1] “Livestock’s Long Shadow: environmental issues and options. ” Food and Agriculture
Organization of the United Nations. Rome. 2006
[2] “Livestock’s Long Shadow: environmental issues and options”. Food and Agriculture
Organization of the United Nations. Rome. 2006
Environmental Protection Agency. “Global Greenhouse Gas Emissions Data” [3] Goodland, Robert & Anhang, Jeff. “Livestock and Climate Change: What if the key actors in cli-
mate change are...cows, pigs and chickens?” WorldWatch. Nov/Dec. 2009
Hickman, Martin. “Study claims meat creates half of all greenhouse gases. ” Independent. November 2009
Hyner, Christopher. “A Leading Cause of Everything: One Industry That Is Destroying Our Planet
and Our Ability to Thrive on It”. Georgetown Environmental Law Review. Oct. 23, 2015. [4] Shindell, Drew T, et al. “Improved Attribution of Climate Forcing to Emissions. ” Science. 326,
716. 2009
Vaidyanathan, Sayathri. “How Bad of a Greenhouse Gas is Methane? The global warming poten-
tial of the gaseous fossil fuel may be consistently underestimated. ” Scientific American. Dec., 22, 226
Fruiticulture2015. “IPCC Fourth Assessment Report: Climate Change 2007. 2.10.2 Direct Global Warming Potential. ”
Intergovernmental Panel on Climate Change
[5] Shindell, Drew T, et al. “Improved Attribution of Climate Forcing to Emissions. ” Science. 326,
716. 2009
“IPCC Fourth Assessment Report: Climate Change 2007. 2.10.2. Direct Global Warming
Potentials. ” Intergovernmental Panel on Climate Change
[6] “Livestock’s Long Shadow: environmental issues and options. ” FAO. Rome. 2006“Emissions of Greenhouse Gases in the United States. ” U.S. Energy Information Administration. Mar., 2011
[7] Tilman, David & Clark, Michael. “Global diets link environmental sustainability and human
health. ” Nature. Vol. 515. 27. Nov., 2014
[8] “Carbon Dioxide Emissions to 2040. ” Energy Global. Jan., 2015“World Energy Outlook 2014 Factsheet. ” International Energy Agency“International Energy Outlook 2016. ” U.S. Energy Information. May, 2016[9] “Overview of Greenhouse Gases. ” United States Environmental Protection Agency“Key facts and findings. By the numbers: GHG emissions by livestock. ” Food and Agricultire
Organization of the United States
“Inventory of U.S. Greenhouse Gas Emissions and Sinks 1990-2015. ” United States Environmental
Protection Agency
[10] Ross, Phillip. “Cow Farts Have ‘Larger Greenhouse Gas Impact’ Than Previously Thought;
Methane Pushes Climate Change. ” International Business Times. Nov. 26, 2013
Miller, Scot M, et al. “Anthropegnic emissions of methane in the United States. ” Proceedings of the
National Academy of Sciences. Vol. 110. No. 50. 18 Oct., 2013
[11] “Infographic: How Much it Would Cost for the Entire Planet to Switch to Renewable Energy. ”
Inhabitat. Sep. 24, 2013
Evans-Pritchard, Ambrose. “Paris climate deal to ignite a $90 trillion energy revolution. ” The 227
FruiticultureTelegraph. Oct. 28, 2015
[12] Oppenlander, Richard A. “Food Choice and Sustainability: Why Buying Local, Eating Less
Meat, and Taking Baby Steps Won’t Work. ” Minneapolis, MN : Langdon Street. 2013
[13] “Industry Leaders, including Energy Companies, Forge Partnerships to Advance Climate
Solutions and Reduce Short-Lived Climate Pollutants. ” Climate Summit 2014
[14] “Summary of Estimated Water Use in the United States in 2005. ” United States Geological
Service
Pimentel, David, et al. “Water Resources: Agricultural and Environmental Issues. ” BioScience. 2004. 54 (10): 909-918[15] “How Important is Irrigation to U.S


Detoxification is just as necessary for the mind as it is
for the body. Yet for detoxification to begin we must first
stop taking toxins into ourselves. For mental well-being,
there must be first a prevention of wrong impressions and
experiences from entering into our consciousness, just as
for physical well-being we must avoid wrong food. The Cycle of Nutrition for the Mind 17^ax
Second, there must be a strong intelligence to digest
impressions properly. We must strive to avoid negative
experiences as much as possible. When we cannot do this,
we must have enough intelligence to digest even disturb-
ing impressions, which are not always avoidable. Elimi-
nating toxins from the consciousness involves stopping
their intake, which requires control of the mind and sens-
es. Then it requires directing the light of intelligence
within to bum up the wrong experiences we have already
absorbed. Just as fasting from food helps detoxify the body, so
fasting from impressions detoxifies the mind. Once the
intake of impressions ceases, consciousness, whose nature
is space, will naturally empty itself out. Its contents will
come up to the level of the intelligence which can then
digest them properly. This requires deep thinking, inquiry
and meditation. When the outer mind and senses are calm
and quiet, our inner thoughts arise. Deep-seated habits
and memories float to the surface. If we leam to observe
and understand them, we can let them go, but this
requires that we are willing to be free from them. Physical Level of Detoxification — Pure Diet
Toxic accumulations of the gross elements, mainly
earth and water, are eliminated from the physical body
through ordinary elimination channels of excretion, urina-
tion and sweating. Special Ayurvedic detoxification mea-
sures help us release excesses of the three Doshas along
with these waste materials. " Fasting is another important
measure, which allows the body to bum up toxins. Special
herbs can help as well. 176 Ayurveda and the Mind
Subtle Level of Detoxification — Pranayama
Negative impressions (the subtle elements) are elimi-
nated mainly through Pranayama or yogic breathing exer-
cises, which create a special type of sweating that releases
excess subtle water and earth elements (taste and odor). Ordinary sweating therapies help in this process, includ-
ing use of sweat lodges, steam baths, saunas and diaphoret-
ic (sweat-inducing) herbs. Sweating therapy is part of
Ayurvedic Pancha Karma therapy, which aids in the purifi-
cation of the subtle as well as the gross body. Fasting from
impressions (Pratyahara) is another helpful method,
which, like fasting from food, allows undigested and toxic
impressions to be released. Crying, a sincere flow of tears
reflecting a real change of heart, is another way that the
mind can be purified of negative emotions. Causal Level of Detoxification — Mantra
The gunas are the core level of matter and are inde-
structible. There is no release of the gunas from conscious-
ness (Chitta) but they can be transformed. Toxic accumu-
lations of the gunas (excess Rajas and Tamas) can be
changed into Sattva. This occurs through mantra or sound
therapy. Sattvic mantras like OM help change the Rajasic
and Tamasic patterns in our deeper consciousness and
make it Sattvic. They change the fabric of the Chitta and
make it receptive to higher influences. Cultivating the Field of Consciousness
Consciousness (Chitta) is a field and like the earth has a
feminine and creative quality. What we put into it, in
terms of our life-experience, is how we cultivate this field. According to how we cultivate it, so things will grow
within it. If our field of consciousness is cultivated with The Cycle of Nutrition for the Mind 111
good food and impressions, then bad habits and impulses
will not have a favorable environment in which to take
root. If we take in bad food and impressions, then even
good thoughts and impulses will have no favorable ground
on which to grow. We can again draw a physical comparison. If we build
up our bodily tissues with wrong food, the tissues them-
selves will be damaged or deficient. Once the structure of
the body is damaged, it becomes difficult to maintain
health. Similarly, consciousness has its substance that is
created through time. If it is wrongly developed, like a
wrongly grown tree, it can require much time and effort to
fix, if it can be fixed at all. Consciousness is also like a deep well. What we take in
through the senses and mind are like the things that we
throw into the well. We do not see the effects of what we
take in because the well is so deep. Yet whatever we throw
into the well of consciousness grows according to its
nature and will eventually impel us to act. Nothing that
we put into our consciousness remains static or has no
effect. Consciousness is fertile and creative. Whatever we
deposit in it has its progeny, which we will have to deal
with for good or ill. We must be very careful in how we feed our minds. The
results will manifest over time, after which it may be too
late to reverse if these are negative. We must constantly
guard our consciousness and what we put into it. We must
treat it like a delicate flower that requires proper soil and
nutrients. We must protect it from wrong influences and
associations as if it were a child. This requires a clear intel-
ligence and a consistent life regimen in harmony with our
nature. Ayurveda and the Mind
Factors of Mental Nutrition
For treating disease, physical or mental, we must con-
sider the following factors of nutrition: 1) Proper food and
drink; 2) Proper air and right breathing; and 3) Proper
impressions. Proper food, drink and air nourishes the
physical body and the Pranas. Proper impressions nourish
the outer mind and senses. Our impressions serve as vehi-
cles for the feelings, emotions, beliefs, values and attitudes
that nourish our intelligence and deeper consciousness. For properly nourishing the mind, Ayurveda employs
certain techniques involving positive impressions, emo-
tions, thoughts, beliefs, and attitudes. The physical side of
mental nutrition or food is dealt with in the chapter on
diet and herbs. The use of the breath is examined in the
chapter on Yoga relative to Pranayama. In the remainder of
this chapter we will examine internal factors that affect the
mind, primarily various types of impressions. Sensory Impressions
The senses are our main gates to the external world,
through which we take in not only sensory but mental and
emotional influences. The proper and balanced use of the
senses makes us healthy and happy. The improper, exces-
sive or deficient use of the senses makes us unhealthy and
disturbed. Our senses are constantly feeding us with
impressions, which determine who we are and what will
we become. 5'
We are constantly bringing in sensory impressions of
all types that must affect us in their different ways. We
spend much of our time taking in special sensory impres-
sions through various forms of recreation and entertain-
ment. However, most of the time we are so engrossed in
the world of the senses, like watching a movie, that we fail The Cycle of Nutrition for the Mind 179
to step back and examine what is happening to us through
our sensory interactions. The intake of impressions is a subtle form of eating in
which certain nutrients are taken in from external objects. This we can easily observe by seeing how our daily impres-
sions reverberate in our minds when we sleep through the
kinds of dreams that they create. For example, if we have
been caught in hectic traffic in a noisy and polluted part of
a large city, our minds will also feel noisy and polluted. On
the other hand, positive impressions, like those gathered
during a hike or walk in the woods, will make the mind
feel expansive and peaceful. However, many people today, including those in the
medical field, do not accept that sensory impressions influ-
ence the mind. This debate is most noticeable in the issue
of television violence, which many people claim does not
make those who watch it more violent. To Ayurveda, this
is like saying the food we eat does not affect our health. Ayurveda states that the impressions we take in affect our
behavior directly. Watching television violence may not
make us overtly violent, but it does not make us non-vio-
lent. And it certainly makes us dull and dependent upon
external stimulation of a distorted nature. The mind is very sensitive to impressions. Our impres-
sions feed our life-force and motivate our actions. Dis-
turbed impressions cause disturbed expressions. Peaceful
impressions cause peaceful expressions. Only if we have a
great deal of inner awareness can we effectively ward off
the negative impressions that we all must contact to some
degree. Impressions are taken in by the outer mind based upon
its receptivity to them. They are judged or digested by the
intelligence and their residue is deposited in the feeling Ayurveda and the Mind
nature or consciousness. There, any residue of wrong
im


 and perform
miraculous healings, although I am in no way suggesting that this isimpossible either. I am asking you to open yourself to an idea that you may
think of as outrageous or even impossible, but one that you will consider
here, if for no other reason than to merely entertain yourself with some of
“Dyer ’s folly. ” Perhaps T ilopa’ s tenth-century definition of enlightenment
will encourage you: “T o have a mind that is open to everything, and
attached to nothing. ”
I want to make very clear how I believe we can look at the presence of
illness or injury in our lives and the lives of our loved ones from a
perspective of implementing spiritual solutions. When we have to recognize
and accept a given state of disease in our body, our primary thought ought
to be how to create a solution. This generally implies returning our body to
a disease free state as quickly and as painlessly as possible. When I suggest taking responsibility for any disease and injury, I emphasize
that this should be without any accompanying guilt or shame. By saying to
yourself, “This state of disease or imbalance is mine; I own it and I am in
charge of my attitude toward it,” you acquire a sense of empowerment
because you open yourself to the healing ener gy found in a spiritual
solution. Feeling guilt or anger about arthritis, cancer, heart disease, kidney
failure, or any kind of injury prevents you from approaching the ener gy
levels where spiritual solutions abound. We do live in a carcinogenic world, we have pollutants in our air, food, and
water. Guilt or anger about these conditions or blaming the polluters will
only serve to magnify the “problem. ” Seeking a spiritual solution means
letting go of those disempowering ener gies of shame, guilt, anger, and
blame. By saying, “This is mine and I seek the spiritual solution to this
situation,” you move into those higher healing ener gies. Your body is your curriculum to God in this lifetime. Some of us have the
condition of a bald head, a short stature, eyes that don’ t see, ears that don’ t
hear, legs that don’ t walk, and on and on. If you refuse to see these
incarnated conditions as problems, and proceed to fulfill their destinies
without guilt, anger or remorse, you attract a higher, faster ener gy into your
life. In short, you simply do not see the physical apparatus as being relevant
to who you are and what you will do. It is as if you know that your spiritualself was assigned this vehicle, this body whatever its condition, for this
incarnation. It is not you and you are not it. I also believe that the law that has allowed any miraculous healing of any
disease or injury is still on the books. It has never been repealed and can be
accessed as evidenced by so many spontaneous healings and abandonment
of crutches and wheelchairs in such high ener gy places as Lourdes in
France, Fatima in Portugal, and remote villages of Brazil, to name only a
few. The presence of injury and disease in children is particularly troublesome to
contemplate. Once again it is important to note emphatically that from a
spiritual perspective we are infinite souls, never dying, never born. Our
essence is not our material form. A young child might be an ancient soul. Who is to know. What I am certain about is that teaching any af flicted child
to adamantly refuse to think of him- or herself as limited in any way, and to
help them to see that their spirit is perfect and always connected to God
regardless of their body’ s impairment is the way to implement a spiritual
solution in the mind of any young person. Always see the unfolding of God
in every person, and teach those in young af flicted bodies to do the same. It
is in such teachings that pardon is brought to the presence of injury and will
facilitate the healing process. Placing the words “where there is injury, let me sow pardon” into the
context of A Spiritual Solution to Every Pr oblem,  is my way of sharing my
belief in the spiritual release of illness, woundedness, or injury through the
individual personal ability to unite in wholeness with the healing capacity
of God. This means beginning to conceptualize the body and the mind as
one, and to use one’ s spiritual essence to maintain a sense of perfect
unifying health. The closer you get to the faster, spiritual based frequencies
of love, kindness, for giveness, connectedness, gratitude, and infinite
awareness, leaving behind the lower/slower vibrations of fear, doubt, hate,
and separateness in your thoughts, the more you will be able to af fect the
health of others and yourself in a healing way. Healing is the state of
consciousness in which you allow God to flow through you to the injury
and to the injured. All illness, metaphysically speaking, is the result of
disconnecting from God in our minds and bodies. There is a strong knowing within me that one can never truly be separate
from the one power, so that once again we see that illness itself is one of
those illusions that can be corrected when we bring spirit to the presence of
this error. And pardon is another word for that spirit. In a very real sense,
you have the power to bring this higher healing ener gy of pardon to the
presence of this thing called injury and in so doing, you bring the power of
God to bear on it. When I say there is a spiritual solution to every  problem, I am not leaving
out the problems we face with our health. While I am not disparaging the
medical community in any way, I am suggesting that it is not doctors or
medicines or therapy that heals anyone. Every physician friend I know
acknowledges the inexplicably awesome power of the body to heal itself. They know there is a power at work that they cannot see or touch, a power
that is pure spiritual ener gy that heals a wound and keeps the whole
organism in perfect harmony. It is to this perfect spiritual ener gy that you
must turn in order to fulfill Saint Francis’ s request to sow pardon in the
presence of injury. YOUR BODY IS ROOTED IN SPIRIT
The functioning of your body represents an invisible source of ener gy in the
universe working actively in you. Y ou do not cause your blood to flow or
the acids in your stomach to perform the miracle of digestion. Y our body
has sprung from something invisible that I am calling spirit. It is rooted in
that spirit, and that spirit is perfect. In a sense your body is a manifestation
of God’ s knowledge, an expression of an idea held in universal
consciousness. This body is a part of the universal cycle of life that you see all around you
in seed, bud, bloom, growth, decay, and giving way to new life. Y our body
and the bodies of all others are destined to express this idea of spirit and
give way to a more perfect idea. Body itself is always firmly rooted in this
perfection of spirit. When it loses contact with this perfect spirit, injury or
illness are the result. Thus, there are no imperfect bodies, only ideas that
people have which reinforce their separateness from God. There are only
imperfect ideas. These imperfect ideas are the ego at work creating a mind-set that we are unable to heal ourselves or others. An idea that says I have
arthritis or migraine headaches and there is nothing I can do about it or I am
stiff and in constant pain because of these af flictions, rather than thinking
which says I have these af flictions because of the imperfect ideas I have
about my body. I want to say unequivocally that the intelligence that inhabits your body will
become whatever you project it to be. It will create a healthy or a sickly
body depending on how you decide to use your mind. If you want a truly
healthy body, and the ability to sow pardon in the face of any kind of injury,
you must first heal your mind with unconditional love and recognize that
your body is a firmly entrenched instrument of spirit. Make your mind
vigorous, loving, healthy and positive and your body will respond
accordingly. Moreover, you will be able to bring this attitude of healing to
everyone you encounter, which is what Saint Francis was best known for. You can also bring pardon to injury and in the process, facilitate healing. You share the same ener gy. There is a healer in you, rooted in and always
connected to spirit. T o know this healer and to make it work in your life and
the lives of others, you must (once again) get your ego out of the way. GOING BEYOND YOUR EGO
In order to develop an unshakable trust in the healing power of nature you
must learn to harmonize your body with the body, mind and spirit of nature. To accomplish this feat you will need to do all that you can to suppress your
ego. Remember, the definition of ego is that it is nothing more than an idea
that you carry around that identifies you as separate from everyone else and
as the sum total of your accomplishments and acquisitions. In short, your
ego tells you that you are your personality and your body that needs to
compete with all those other bodies and personalities you encounter every
day. When you see yourself as a separate body/mind you are in a world of
illusion in which disease and injury are the way of life.


A: Not mentioned in the provided text
Q: Who wrote "The Gerson Therapy"?,
A: Gerson<|eot_id|><|begin_of_text|>YOUR   OWN
PERFECT
MEDICINE
by Martha M. Christy
The Incredible Proven  Natural Miracle Cure
That Medical Science has Never Revealed! Published by Wishland, Inc. Publishing P.O. Box 41504 Mesa, Arizona 85274
1TABLE OF CONTENTS
CHAPTER  1
An Amazing Untold Story............................................................7
CHAPTER  2
What Modem Science Knows About
A Miracle Medicine (And Isn't Telling) .....................................17
CHAPTER  3
Why Nobody Knows Anything About
The Most Researched Natural Substance in Medicine .............. 33
CHAPTER  4
The Research Evidence and Case Studies .................................. 67
CHAPTER  5
The History................................................................................ 161
CHAPTER  6
How To Use The Therapy At Home.......................................... 171
CHAPTER  7
Specific Disorders...................................................................... 195
Personal Testimonials
2Appendix  A
Alkaline and Acid Food List...................................................... 207
Appendix  B
Suggested Reading..................................................................... 211
Appendix  C
References....................................................................................215
index............................................................................................ 225
YOUR OWN PERFECT MEDICINE
by Martha M. Christy
ISBN 0-9632091-1-6
First Printing– May, 1994
Second Printing– August, 1994
Third Printing - October, 1994
Fourth Printing - May, 1996
Fifth Printing - July 1998
Sixth Printing - February 2000
Copyright 1994 Martha M. Christy. All rights reserved. Library of Congress Catalog Card No: 94-071171
3The medical information and all procedures mentioned and contained in this book
are not intended to be used or construed as a substitute for professional medical
care and advice by your physician. People who read this book and make decisions
regarding  their  health  or  medical  care  which  they  believe  are  based  on  ideas
contained in this book, do so as their constitutional right. Please do not use this
book if you are unwilling to assume responsibility for results that arise from the
use of any of the suggestions, preparations or procedures in the book. The author
and publisher are not responsible for any adverse effects or consequences resulting
from the use of any of the suggestions or information contained in the book, but
offer this material as information which the public has a right to hear and utilize at
their own discretion. No part of this publication may be reproduced, stored in a retrieval system, or
transmitted, in any form, or by any means, electronic, mechanical, photocopying,
recording or otherwise without the prior written permission of the copyright owner. Printed in the United States of America. ABOUT THE AUTHOR
Martha Christy is a nutritional and natural health care consultant, medical research
writer and editor, and author of the international bestseller  Learn to Control Stress
With the Stress Test. Her other books include Reconstructing the Real You, Your
Body's Best Defense: How pH Balancing Conquers Aging and Disease, Simple
Diagnostic Tests  You Can Do At Home, Healing Yourself with Homeopathy,
Colloidal  Silver:  The  Natural  Alternative  to  Antibiotics,  Herbal  Grobust:  The
Natural Way To a Fuller, Firmer Bust Through Herbal Hormone Balancing, MSM:
The Super Supplement of the Decade and The Pacific Yew Story: How An Ancient
Tree Became a Modern Miracle. CHAPTER  1
4AN AMAZING UNTOLD STORY
There is an extraordinary natural healing substance PRODUCED  BY OUR OWN
BODIES that modern medical science has proven to be one of the most powerful
natural medicines known to man. Unlike many other natural medical therapies, this method requires  no monetary
investment a doctors' intervention and can be easily accessed and used at any time. The extensive medical research findings on this natural medicine have never been
compiled and released to the general public before now, but those who have been
fortunate enough to hear about this medicine and use it have found that it can
produce often astounding healing even when all other therapies have failed. This book  tells of  the  doctors,  medical  researchers  and  the  hundreds of  other
people who have used this extraordinary medicine throughout our century to cure a
huge variety of common illnesses and to combat even the most incurable diseases. This is the extraordinary untold story of a natural healing substance so remarkable
that it can only be called our own perfect medicine. My own experience with this little-known natural medicine began  as a result of my
search for an answer to many years of serious chronic illnesses that had begun very
early in life. Like thousands of people today, I had developed chronic, degenerative
disorders that couldn't be helped by conventional medicine and which threatened to
permanently destroy my ability to work, function and simply enjoy life. When I was young, I suffered through the same measles, mumps,  chicken pox and
colds that everyone else did. And like other children, I played hard, worked hard,
and dreamed of the day when I would become a vigorous, emancipated teenager,
just like everyone else. But, for me, that particular dream wasn't going to come
true. 5One beautiful July morning at the age of twelve, I awoke with a start. Suddenly,
surprised and frightened, I realized I was lying in a dark red pool of blood that was
so large it had soaked through even the thick layers of my mattress. Trembling and
weak, I pushed myself up out of bed and felt a horrible, wrenching pain tear
through my abdomen. My worried mother came running in answer to my screams, but after  assessing the
situation, said there really wasn't much she could do about the pain of my first
menstrual period. But what neither she nor I knew at the time, was that what
should have been a natural transition to adolescence and menstruating was, for me,
going to become a waking nightmare that lasted almost 30 years. At the onset of each one of my monthly menstrual periods, I would invariably end
up either in my doctor's office or at the emergency room of the hospital screaming
with pain, bleeding copiously and passing huge clots of blood. For several months after my 'periods from hell' began, my mother chauffeured me
around the city from doctor to doctor with no success until our family doctor
finally instituted a monthly regimen of pain killers such as Demerol or Darvon
injections  and  then  sent  me  home  with  a  big,  round  bottle  of  full-strength
prescription Codeine with which I proceeded to dope myself senseless for the next
eight to ten days. This same cycle was repeated every month for almost twenty
years. Throughout adolescence, the simple everyday functions of getting up and going to
school were an often monumental and utterly exhausting effort for me. Unlike the
rest of my family and friends, I had marked periods of extreme exhaustion. I
became extremely susceptible to colds and flu and felt bone-chillingly cold all the
time – even in the warmest summer weather. By the age of fourteen, the effort of combatting severe chronic pain and fatigue
while trying to keep up normal activities became impossible. I collapsed and had to
be hospitalized and removed from school for several months. But even after a huge
battery of medical tests and innumerable visits with doctors and specialists, no one
was able to diagnose what was causing my problems. 6After many weeks, I returned to school and struggled through the high school years
with the aid of generous amounts of codeine and other strong pain killers that my
doctor willingly prescribed. But by the time I left home for college, the symptoms
of bleeding, exhaustion, pain and digestive problems became so bad that I often
was unable to even leave my room or to take part in daily activities. I kept up the Demerol injections and codeine for many years and added several
other new painkillers and drugs which had been developed for menstrual problems
to my regimen. But the problems continued unabated and in the ensuing years I
developed a myriad of other serious health problems. During  the  years  from  age  eighteen  to  thirty,  I  was  diagnosed  with  pelvic
inflammatory  disease,  ulcerative  colitis,  Chron's  disease  or  ileitis  (a  chronic,
painful inflammation of the colon), Chronic Fatigue Syndrome (CFS), Hashimoto's
disease (a disorder of the thyroid gland) and mononucleosis. I had severe chronic kidney infections, two miscarriages, chronic cystitis, severe
candida and external yeast infections along with marked adrenal insufficiency and
serious chronic ear and sinus infections for which I was prescribed antibiotics on
an ongoing basis for several years. Food and chemical allergies also became a big
problem. And  even  though I ate  almost  nothing because  of my extreme  food
allergies, I actually kept gaining weight, which only added to the discomfort of all
the other health disorders I was dealing with. The bottles of drugs I had taken during this time could have filled a small landfill,
but none of my illnesses or disorders had been resolved, and in fact, were more
debilitating than ever - it seemed as though I had


. Y ou always
unconsciously knew it was there. When you come upon it, you will
understand what the great sages of history were trying to convey. Y ou will
understand it because T ruth is self-evident and within your own Self. This book is written with you, the reader, constantly in mind. It is easy,
ef fortless, and enjoyable. There is nothing to learn or memorize. Y ou will
become lighter and happier as you read it. The material will automatically
start bringing you the experience of freedom as you read through the pages. Y ou are going to feel the weights being removed. Everything you do will
become more enjoyable. Y ou are in for some happy surprises about your
life! Things are going to get better and better! It’ s okay to be skeptical. W e’ve been taken down the primrose path
before, so be as skeptical as you like. Indeed, it’ s advisable to avoid gushing
enthusiasm. It is a setup for a letdown later. Therefore, rather than
enthusiasm, quiet observation will serve you better. Is there such a thing as something for nothing in the universe? Oh, yes,
most certainly there is. It’ s your own freedom which you have for gotten and
don’ t know how to experience. What is being of fered to you is not
something that has to be acquired. It is not something that is new or outside
of yourself. It is already yours and merely has to be reawakened and
rediscovered. It will emer ge of its own nature. The purpose of sharing this approach is merely to put you in touch with
your own inner feelings and experiences. In addition, there is much helpful
information that your mind will want to know. The process of surrender will
begin automatically, for it is the nature of the mind to seek relief from pain
and suf fering and to experience greater happiness. CHAPTER
2
T H E  M E C H A N I S M  O F  L E T T I N G  G O
What is it? Letting go is like the sudden cessation of an inner pressure or the dropping
of a weight. It is accompanied by a sudden feeling of relief and lightness,
with an increased happiness and freedom. It is an actual mechanism of the
mind, and everyone has experienced it on occasion. A good example is the following. Y ou are in the midst of an intense
ar gument; you are angry and upset, when suddenly the whole thing strikes
you as absurd and ridiculous. Y ou start to laugh. The pressure is relieved. Y ou come up from anger, fear, and feeling attacked to feeling suddenly free
and happy. Think how great it would be if you could do that all of the time, in any
place, and with any event. Y ou could always feel free and happy and never
be cornered by your feelings again. That’ s what this technique is all about:
letting go consciously and frequently at will. Y ou are then in char ge of how
you feel, and you are no longer at the mercy of the world and your reactions
to it. Y ou are no longer the victim. This is employing the basic teaching of
the Buddha, which removes the pressure of involuntary reactivity. W e carry around with us a huge reservoir of accumulated negative
feelings, attitudes, and beliefs. The accumulated pressure makes us
miserable and is the basis of many of our illnesses and problems. W e are
resigned to it and explain it away as the “human condition.” W e seek to
escape from it in myriad ways. The average human life is spent trying to
avoid and run from the inner turmoil of fear and the threat of misery.Everyone’ s self-esteem is constantly threatened both from within and
without. If we take a close look at human life, we see that it is essentially one
long elaborate struggle to escape our inner fears and expectations that have
been projected upon the world. Interspersed are periods of celebration when
we have momentarily escaped the inner fears, but the fears are still there
waiting for us. W e have become afraid of our inner feelings because they
hold such a massive amount of negativity that we fear we would be
overwhelmed by it if we were to take a deeper look. W e have a fear of these
feelings because we have no conscious mechanism by which to handle the
feelings if we let them come up within ourselves. Because we are afraid to
face them, they continue to accumulate and, finally, we secretly begin
looking forward to death to bring all of the pain to an end. It is not thoughts
or facts that are painful but the feelings that accompany them. Thoughts in
and of themselves are painless, but not the feelings that underlie them! It is the accumulated pr essur e of feelings that causes thoughts. One
feeling, for instance, can create literally thousands of thoughts over a period
of time. Think, for instance, of one painful memory from early life, one
terrible regret that has been hidden. Look at all the years and years of
thoughts associated with that single event. If we could surrender the
underlying painful feeling, all of those thoughts would disappear instantly
and we would for get the event. This observation is in accord with scientific research. The Gray-
LaV iolette scientific theory integrates psychology and neurophysiology. Their research demonstrated that feeling tones or ganize thoughts and
memory (Gray-LaV iolette, 1981). Thoughts are filed in the memory bank
according to the various shades of feelings associated with those thoughts. Therefore, when we relinquish or let go of a feeling, we are freeing
ourselves from all of the associated thoughts. The great value of knowing how to surrender is that any and all
feelings can be let go of at any time and any place in an instant, and it can
be done continuously and ef fortlessly. What is the surrendered state? It means to be free of negative feelings
in a given area so that creativity and spontaneity can manifest without
opposition or the interference of inner conflicts. T o be free of inner conflict
and expectations is to give others in our life the greatest freedom. It allows
us to experience the basic nature of the universe, which, it will bediscovered, is to manifest the greatest good possible in a situation. This may
sound philosophical, but, when done, it is experientially true. Feelings and Mental Mechanisms
W e have three major ways of handling feelings: suppression, expression,
and escape. W e will discuss each in turn. 1. Suppr ession and r epr ession. These are the most common ways in which
we push feelings down and put them aside. In repression, this happens
unconsciously; in suppression, it happens consciously. W e don’ t want to be
bothered by feelings and, besides, we don’ t know what else to do with
them. W e sort of suf fer through them and try to keep functioning as best as
we can. The feelings that we select to be suppressed or repressed are in
accord with the conscious and unconscious programs that we carry within
us from social custom and family training. The pressure of suppressed
feelings is later felt as irritability, mood swings, tension in the muscles of
the neck and back, headaches, cramps, menstrual disorders, colitis,
indigestion, insomnia, hypertension, aller gies, and other somatic conditions. When we r epr ess  a feeling, it is because there is so much guilt and fear
over the feeling that it is not even consciously felt at all. It becomes
instantly thrust into the unconscious as soon as it threatens to emer ge. The
repressed feeling is then handled in a variety of ways to ensure that it stays
repressed and out of awareness. Of these mechanisms used by the mind to keep the feeling repressed,
denial and projection are perhaps the best-known methods, as they tend to
go together and reinforce each other. Denial results in major emotional and
maturational blocks. It is usually accompanied by the mechanism of
projection. Because of guilt and fear, we repress the impulse or feeling, and
we deny its presence within us. Instead of feeling it, we project it onto the
world and those around us. W e experience the feeling as if it belonged to
“them.” “They” then become the enemy, and the mind searches for and
finds justification to reinforce the projection. Blame is placed on people,
places, institutions, food, climatic conditions, astrological events, social
conditions, fate, God, luck, the devil, foreigners, ethnic groups, political
rivals, and other things outside of ourselves. Projection is the main
mechanism in use by the world today. It accounts for all wars, strife, and
civil disorder. Hating the enemy is even encouraged in order to become a“good citizen.” W e maintain our own self-esteem at the expense of others
and, eventually, this results in social breakdown. The mechanism of
projection underlies all attack, violence, aggression, and every form of
social destruction. 2. Expr ession. W ith this mechanism, the feeling is vented, verbalized, or
stated in body language, and acted out in endless group demonstrations. The
expression of negative feelings allows just enough of the inner pressure to
be let out so that the remainder can then be suppressed. This is a very
important point to understand, for many people in society today believe that
expressing their feelings frees them from the feelings. The facts are to the


, then frees from obstruction and
ft·nally rebuilds the vital organs and passages after
they have been wasted by the ravages of disease. An Introduction to Urine Therapy 9 In fact it rebuilds not only the lungs, pancreas, liver,
brain, heart, etc., but also repairs the linings of
brain and bowel and other linings, as has been
demonstrated in the case of many 'killing' diseases,
such as consumption of the intestines and the worst
form of colitis. In fine, it accomplishes what fasting
merely on water or fruit juices (as some naturopaths
advocate) can never achieve." (From: The Water of Life, J.W Armstrong, Health
Science Press, London 1971, p. 26)
Armstrong uses natural metaphors in order to il
lustrate the effects of urine therapy. Nature knows
how to take care of herself; there is much to learn
from her. In order to remain in balance, she makes
use of an economically and ecologically perfect sys
tem called recycling, in which nothing is wasted. For example, leaves fall from the trees in autumn. The leaves decay, and the remains slowly sink into
the earth. The tree feeds on these same substances
the next season. If we let the fallen leaves remain
on the ground instead of raking them away, the
trees yield a larger and better crop the next season. The cycle of water is another example. The sun
evaporates water, and this consequently forms
clouds. Some time later the clouds release water,
usually in the form of rain or snow. Back on the
ground, water cleanses the earth and serves as a
nutrient, until it returns to a reservoir and is evapo
rated again. Similar cycles also exist within ourselves. Our
blood has its own cycle; the heart pumps it through
the body. The most important function of blood is
to transport oxygen and nutrients to every cell in
10 Getting the Taste the body, and it passes through the liver and kid
neys on its way. One of the liver's most important functions
is detoxification of the blood. The liver removes
A natural cycle: trees grow best when they feed on their own
fallen leaves. poisonous substances from the blood and either
stores them or secretes them into the gall-bladder. In the latter case, the poisonous substances end up
as bile in the intestinal canal. They then leave the
body in the form of defecation. After the blood is
detoxified by the liver, it flows to the kidneys. This
is, of course, a simplified explanation. The kidneys' most important function consists
of balancing out all elements in the blood. They
remove all superfluous vital substances from the
blood, and filter out a surplus of water. This water
and the vital substances consequently form urine. For example, at any given moment, the body can
absorb only a certain amount of vitamin C. Any
surplus vitamin C in the bloodstream is at that
moment unusable and consumes energy; after all,
it has to be transported. This is why the body
removes the surplus of vitamin C through the
kidneys. A second example: In order to activate an enz
yme, a second co-enzyme is necessary. This co-en
zyme is usually a mineral or vitamin brought into
the body with our food. The co-enzyme activates
and transpcJrts the enzymes to the proper location
in the body. Even if our body produces more than
enough enzymes, it cannot function optimally if
our food does not contain enough nutrients, and
thus co-enzymes. In order to save energy and bring
the blood into balance, the kidneys remove unused
enzymes from the blood. The same goes for hor
mones, minerals and other substances. It is clear that
urine is full of vital elements, which can hardly be
called waste products. The harmful waste products which nonethe-less can be found in urine are often the result of
unhealthy eating and drinking habits. This includes
consuming products which contain chemica·! additives and radiation, alcohol, nicotine, caffeine
or indigestible fats. As previously mentioned, it
toilet re·use through
massage
A schematic and simplified representation of the excretion
system of the human body: liver, lungs and skin excrete the
toxic substances from the body; the kidneys filter superfluous
substances from the blood. In this way the kidneys guarantee
an optimal equilibrium of the elements the blood is composed
of Taking these substances into the body again, e.g. by
drinking urine or massaging it into the skin, creates the pos
sibility to use them once again. In this way we just make use
of a natural cycle, offered to us by our own bodies. An Introduction to Urine Therapy 11 is therefore advisable to follow a healthy and
non-toxic diet while applying urine therapy. If you
do so, your urine will also remain healthy and non
toxic. After all, no substance which has not earlier
been consumed will appear in the urine. This does
not mean that consuming toxic products excludes
the use of urine therapy, but it may make it less
effective. If a pathological process is in progress, the body
may produce poisonous substances. If these sub
stances, or part of these, end up in the urine, drink
ing urine can have a homoeopathic or isopathic
effect. These substances are not foreign to the body,
and can fulfil an important role in restoring the
natural balance. This usually concerns relatively
small amounts, unless the kidneys, bladder or uri
nary passages are inflamed, in which case some cau
tion is required. In those cases urine therapy can be
applied by placing a few drops of urine on or under·
the tongue or by means of a homoeopathic dilu
tion. You can read all about the practical applica
tions of urine therapy- possibilities and limitations
-in Chapter 4 of this book. To repeat, the liver detoxifies the blood and se
cretes the waste products in the intestinal canal. The kidneys, as mentioned above, keep the vital
substances and the water level in balance. So urine is actually filtered blood. When fresh, it
merely contains substances and elements found in
the bloodstream. Substances which at one point
were an integral part of your blood, and therefore
of yourself, shortly thereafter become your urine. So, actually, you are ingesting nothing more or less
than yourself. 12 Getting the Taste 2. THE WATER OF LIFE:
The History of Urine Therapy in the West
2.1 The Use of Urine in Ancient
Europe
Urine therapy is the most primitive, original and
simple form of homoeopathy or isopathy. Although
this natural healing method is still widely used in
India, urine therapy is not only an Eastern tradi
tion. In fact the use of urine as medicine in one
form or another can be found in many medical tradi-
1 tioris of people or tribes which are still in close con
tact with nature. I recently heard a story from a
native North American who told that he ha:; used
urine therapy his whole life in order to purify his
body and soul periodically. He had learned this from
his parents and grandparents. Gypsies and Eskimos
still use urine as medicine. Eskimo women often
use urine as shampoo; it gives hair extra body and a
beautiful shine. Also many people in the modern Western world
of Europe and America are familiar with the use of
urine in treating warts, chillblained hands and feet,
and as a disinfectant for minor wounds. The use of urine is thus also rooted in the European
tradition. Doctors in ancient Greece reportedly used urine for healing wounds. In book 28 of his Natura/is
Historia ('Natural History'), the Roman author C.
Plinius Secundus discusses the medicinal use of
urine in the treatment of wounds, dog and snake
bites, skin diseases, eye infections, burns and scars. Although only a few sources in Western history can
be found which discuss the use of urine as medi
cine, a number of sources describe other possible
applications of urine. A number of examples are
discussed below. Urine was used in ancient Rome for washing and
dying textiles. Urine was centrally collected by so
called laundries, as it is an excellent detergent and
cleanser. Large stone jugs for collecting urine were
placed on street corners. Urine was so important
during the time of the Roman Empire that, accord
ing to the author Suetonius, Emperor Vespasian lev
ied taxes on every drop collected in public toilets
and the urine-jars. Urine was therefore a commod
ity, and the emperor Vespasian wanted to get his
share of this lucrative business. The 'urine-traders'
thought the urine tax was unf<>ir: the work they
performed was oppressive because the old urine
stank so badly. Vespasian was not interested in their
objections. //Money does not stink" (pecunia non olet)
was his answer to their complaints, and is the
The History of Urine Therapy in the West 13 origin of this well-known expression. Even today ·
in Paris, a public urinal is known as


Settles stress
1.Take a comfortable and tall seat, making sure that your spine is
straight and your heart is open. 2.Relax your left palm comfortably into your lap and bring your
right hand just in front of your face. (Reverse “right” and “left” inthese instructions if your dominant hand is your left hand.) 3.With your right hand, bring your pointer finger and middle finger
to rest between your eyebrows, lightly using them as an anchor. The fingers you will be actively using are the thumb and ring
finger. 4.Close your eyes and take a deep breath in and out through
your nose. 5.Close your right nostril with your right thumb. Inhale through the
left nostril slowly and steadily. 6.Close your left nostril with your ring finger, open your right
nostril, and release the breath slowly through the right side. 8.Inhale through the right side slowly. 9.Close your right nostril and open your left nostril. Release the
breath slowly through the left side. 10.Repeat for five to ten cycles, allowing your mind to follow your
inhales and exhales. Steps 5 through 9 represent one complete cycle of alternate-
nostril breathing. If you’re moving through the sequence slowly, one
cycle should take you about thirty or forty seconds. Move through
five to ten cycles when you’re feeling stressed, anxious, or in need of
a reset button. Tip: Consistency is helpful; try to match the length of your inhales
and exhales. For example, you can start to inhale for a count of five
and exhale for five. You can slowly increase your count as you refine
your practice.PITTA DOSHA: FIRE + WATER
You can recognize pitta when you see the qualities of oily, penetrating or
sharp, hot, light, malodorous, spreading, and liquid. According to Ayurveda,
this is the dosha responsible for all transformation.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        PRAISE FOR
AYURVEDA MAMA
“I’ve always been fascinated by the ancient wisdom of Ayurveda. Dhyana’ s
book was my go-to for valuable insights thr oughout my pr egnancy—and
these age-old principles supported me and my baby tr emendously. I’m sur e
you’ll gain just as much fr om it as I did. ”
—Miranda Kerr, model and CEO of KORA  Organics
“Ayurveda Mama is a must-have guide for every par ent seeking to offer the
best physical, mental, emotional, and spiritual car e to their child. Dhyana
Masla exemplifies how to transform the primor dial needs of conception,
pregnancy, and childcar e into sacr ed practices that will also evolve the
consciousness of both par ents and childr en. Thank you, Dhyana, for
sharing your most intimate journey of mother hood so eloquently and
cheerfully. ”
—Divya Alter, Ayurvedic chef, culinary educator, and author of What
to Eat for How You Feel
“Dhyana makes integrating Ayurveda into your life so easy. I could not put
this book down and feel every female, whether you want to have childr en
now or way in the futur e, needs to r ead this wisdom. ”
—Melissa Ambrosini, podcaster and author of Mastering Your Mean
Girl
“Dhyana beautifully guides those looking to conceive consciously thr ough
her book  Ayurveda Mama. Conception, pr egnancy, and birth ar e such
powerful experiences, and this book shines a light on the beauty of this
stage of life. Dhyana appr oaches this time in a woman’ s life fr om all fr onts
of yoga, ayurveda, spirituality, and consciousness that truly cr eates aholistic experience, not overlooking one aspect or overpowering another. This book is a beautiful depiction of how to utilize ancient wisdom as well
as the inner -natur e and intuition for the modern and divine mama. ”
—Nishita Shah, Certified Ayurvedic Practitioner, C-AIYT, ERYT500
“This book is sur e to be a catalyst for raising the next
generation of enlightened, compassionate, and flourishing
individuals. ”
—Jay Shetty, author of Think Like a Monk,  host of the
On Purpose  podcast
OceanofPDF. comOceanofPDF. comShambhala Publications, Inc. 2129 13th Street
Boulder, Colorado 80302
www. shambhala. com
© 2024 by Dhyana Masla
Illustrated by Amy Charlotte
Illustrations © 2024 by Shambhala Publications
Cover art: Amy Charlotte
Cover design: Amy Sly
Interior design: Amy Sly
The statements in this book have not been evaluated by the Food and Drug Administration. Ayurveda Mama  is not intended to diagnose, treat, cure, or prevent any disease. The
information in this book is for educational purposes only and is not a substitute for medical
advice, diagnosis, or treatment. For more information pertaining to your personal needs,
please see a qualified health practitioner. All rights reserved. No part of this book may be reproduced in any form or by any means,
electronic or mechanical, including photocopying, recording, or by any information storage
and retrieval system, without permission in writing from the publisher. Library of Congress Cataloging-in-Publication Data
Names: Masla, Dhyana, author. | Devlukia-Shetty, Radhi, author of foreword. Title: Ayurveda mama: a comprehensive guide to preparing for pregnancy, birth, and
postpartum / Dhyana Masla; foreword by Radhi Devlukia-Shetty. Description: First edition. | Boulder, Colorado: Shambhala, [2024] | Includes bibliographical
references and index. Identifiers: LCCN 2022056764 | ISBN 9781645471196 (trade paperback)
eISBN 9780834845435
Subjects: LCSH: Pregnancy—Popular works. | Medicine, Ayurvedic—Popular works. |
Prenatal care—Popular works. | Postnatal care—Popular works. Classification: LCC RG551. M375 2023 | DDC 618. 2—dc23/eng/20230418
LC record available at https://lccn. loc. gov/2022056764
a_prh_7. 0_147032500_c0_r0
OceanofPDF. comFOR MY MOM AND DAD
who have been the most loving examples. FOR MY HUSBAND
who has embarked on the journey of conscious parenting with me. & FOR MY LITTLE DARLINGS
who have taught me everything that I know about being a mama. OceanofPDF.<|eot_id|><|begin_of_text|>
Q: Who wrote the foreword for the book "Ayurveda Mama"?,
A: Radhi Devlukia-Shetty
Q: Who are some of the people who have praised the book "Ayurveda Mama"?,
A: Miranda Kerr, Divya Alter, and Melissa Ambrosini
Q: What is the main focus of the book "Ayurveda Mama"?,
A: The book aims to provide a comprehensive guide to preparing for pregnancy, birth, and postpartum care, with an emphasis on Ayurvedic principles.
Q: What is the main difference between the approach of Ayurveda and allopathic medicine?,
A: Ayurveda focuses on treating the root cause of disease, whereas allopathic medicine often only treats the symptoms.
Q: What is the name of the book's author?,
A: Dhyana Masla<|eot_id|><|begin_of_text|>Pitta is the force behind
your ability to digest, learn, and grow from your life experiences as well as
the ability to digest your food. Because pitta is a combination of fire and water, especially
in the summer months, be mindful of the excess fire energy
that is already in the environment. Healthy pitta is responsible for clarity of perception and focus in the
mind. It governs intelligence and the ability to understand. Someone with a
lot of pitta in their prakruti will be disciplined, courageous, passionate, and
inspiring when balanced. Scott Blossom describes the pitta dosha constitution in this way:
Pitta types are dominated by the fire element, which makes them
innately strong, intense, and irritable. They tend to have a medium
build and endurance with powerful musculature. They often have
freckled skin that easily reddens in the sun, during exercise, massage,
and when blushing. They are strong willed and good at doing what they think is right. They approach work and play with the same intensity and
competitiveness. They are natural leaders and quick learners whose
ability to easily comprehend and master new skills and concepts can
make them judgmental or impatient toward people they feel are
slower or less focused than themselves.They have strong digestion and intense appetites, both for food
and challenges. If they miss a meal they are likely to become grumpy
and may take a “bite” out of somebody instead. It is common for
them to suf fer from health conditions such as inflammation, rashes,
acne, and loose stool. For balance, pittas need to manage their “fiery”
tendencies, channeling them in productive ways and learning to
recognize their


 suggest below are all
from doTERRA  and can be ordered through the link provided in the
resources section of this book. APPROACHES FOR USING OILS
For acute conditions, essential oils can be used every twenty minutes until
symptoms subside, then used every two to six hours as needed. For ongoing
conditions, use two times per day as preventive medicine, typically in the
morning and the evening. You can access the healing properties of essential oils three main ways:
aromatically, topically, and internally. When essential oils are used
ar omatically, they are inhaled, absorbed through the respiratory tract and
lungs, and then circulated through your bloodstream. Aromatic oils can be
used in a scent dif fuser, or you can inhale the scent from your cupped hands
or directly from the oil bottle. Your nose is the most direct route to your
brain, which makes the aromatic use of oils one of the fastest ways to alter
your mood. The scent travels from your olfactory nerve to your limbic
system, and once in the limbic system it triggers a response in your brain
based on memories and experiences, of fering immediate benefits that can
be uplifting, renewing, soothing, calming, or ener gizing. To use oils topically, you put the oils directly on your skin or diluted in
a carrier oil; the oil gets absorbed into your bloodstream and circulates
around your entire body within minutes. ( Note:  There are some “hot” oils—
such as oregano, cassia, clove, thyme, and cinnamon—that you should
never apply directly onto your skin without a carrier oil. ) The tissues and
the or gans then absorb what they need, whether it is the plant medicine or
the ener getic quality of the plant, such as “calm” or “ener gize. ” When using
essential oils for your little one, always dilute 1 drop of oil per 1 tablespoon
of a carrier oil such as olive, sweet almond, sesame, or coconut oils. You can apply oil topically to any area of pain or concern (dilute as
needed), or apply more generally under the nose, at the back of neck, to
forehead, or to wrists. To affect the entire body, apply oil to the bottoms of
feet, spine, or navel. Add a warm compress or massage into tissues to drive
the oils deeper, if you wish. You can also add 6–8 drops of essential oils to
bath salts before adding them to your bath. Pure essential oils can also be taken internally : remember that oils are
what give plants and fruits much of their flavor. Because our bodies are
already designed to metabolize and process plants and fruits, we are
consequently equipped to metabolize essential oils (when taken in
appropriate doses), which have higher concentrations of the natural
compounds. When taken internally, the oils are absorbed into systemic
circulation via the digestive tract. As lipid-soluble compounds, essential oils
can easily be transported to all the body’ s organs, even the brain. Note:  Not
all essential oils are safe for internal use, and I only advocate the use of
doTERRA ’s essential oils internally. To use an oil internally, put a drop under your tongue, hold for a few
seconds, and then swallow. You can also dilute a drop of oil by adding it to
a teaspoon of honey, and then adding that to warm water. To send the oil
directly to your digestive system, put a drop of oil in an empty veggie
capsule and swallow. MAMA MUST-HAVES
The next few pages provide an outline of the oils that I would personally
suggest to have on hand for common conditions that a pregnant, birthing,
and postpartum mama might experience, as well as essential oil solutions
for your babe. PREGNANCY
Copaiba. Take 1 drop under the tongue morning and evening for
headaches and nervous system support. doTERRA  DigestZen blend. Take 1 drop internally when needed to
relieve nausea and morning sickness, as well as indigestion. Lemon. Use aromatically to help with nausea and for its energizing
and uplifting ef fect. Frankincense. Take internally to tone and strengthen the uterus,
and for its emotional ef fect of calming the nervous system (helpingus to “be here now”). Peppermint. Apply topically for headaches, sore muscles, and
tension; inhale as an aromatic to relieve indigestion and nausea; use
for cooling if you are feeling overheated. LABOR
Lavender and clary sage. Diffuse lavender and clary sage together
to promote relaxation and stabilize contractions. Lavender and frankincense. Lavender and frankincense, used
topically with a carrier oil, can be used to promote skin integrity of
the perineum throughout the birthing process. They can be applied
topically toward the end of pregnancy and during birth to help
prevent tearing.<|eot_id|><|begin_of_text|>
Q: What is the recommended time to start eating apples?,
A: Seven to ten days postpartum.
Q: What is the recommended time to start using essential oils during pregnancy?,
A: Omit essential oils during pregnancy, except for a few specific oils mentioned in the text.
Q: What is the recommended time to resume eating shatavari after giving birth?,
A: At least six weeks postpartum.
Q: What is the recommended method for cooking vegetables during postpartum?,
A: Steaming is recommended as it preserves more nutrients.
Q: What is the recommended way to use essential oils during labor?,
A: Inhale the scent, apply topically, or take internally, as needed.
Q: What is the recommended time to start using shatavari for milk supply?,
A: Postpartum, at least six weeks after giving birth.<|eot_id|><|begin_of_text|>See also  acid reflux/heartburn
induction, labor, 145, 314
inflammation, 24, 58, 65, 86, 181, 263, 318
informed consent, 133–34
intention, 91, 184
in childbearing, 1–2, 3–4
in conception, 32, 33, 67–68
early labor, setting, 146
in mothering, 228–29
in parenthood, 79
in sexual desire, 41
interventions, 116, 120, 121, 128, 134, 135
intuition, 194, 243, 305
iron anemia, 100
irritability, 16, 24, 62, 104–6, 202, 206–7, 256
J
jaggery, 56, 284
jasmine, 75, 207, 306, 307
jasmine oil, 126, 151, 198, 315
jatamamsi oil, 317, 318
Jivani, Krsna, 305
Journey W ithin, The  (Radhanath Swami), 81
Judith, Anodea, Eastern Body, Western Mind,  1
K
kalala, 84–85
Kali-Santarana Upanishad, 83
kanji, 153, 280, 283, 292–93
kapha
balancing, 28–29
constitutions, 94
diabetes and, 103–4
imbalances, 27–28, 62, 112
overview, 26–27
postpartum, 203, 281
during pregnancy, 86–87kirtan, 75, 78, 83, 89, 158
kitchari
in home cleanse, 55
instructions, 294–95
Kitzinger, Sheila, Experience of Childbirth, The, 115
Knost, L. R., 236
Krishna, 157–58, 159, 232
kumquat oil, 313
kustha (costus root), 153, 315
L
labor
active, 147–48
early, 146–47
essential oils for, 311, 315–16
herbs for, 304
in hospital birth, planning, 135
kapha during, 156
messages about baby during, 148
nourishment during, 152–53
pain reduction during, 125
pitta during, 155–56
placenta phase, 150
planning for, 129–30
preterm, 95, 314
pushing stage, 149
slowing or stopping, 120, 131
terms for, 143–45
transition stage, 148–49
vata during, 20, 154–55
visualizing, 124
lactation specialists, 249, 253, 254, 261
Lad, Vasant, 7
lavender, 198, 199, 200, 210
after C-section, 214
Diaper Rash Cream, 320
Edema Massage Oil, 313
essential oil, 252, 311, 312, 314, 316, 317, 318, 319
Stretch Mark Blend, 315
law of conservation of mass, 9
leavenings,


 who are actual ly attracted to enlightenment as a life goal
are attracted because that is already their destiny. For the same reason, only
future golfers would be taking golf lessons. Enlightenment is the consequ ence of the surrender of all dualistic
illusions to Truth. All suffering ends with dissolution of the ego’s
positionalities. Thus do we praise the Lord God for radiating Light to the
world. To seek enlighte nment is a major decision. The decision itself is therefore
akin to a “yang ” position—bu t subsequently, the process itself is more
intrinsically akin to a “yin” posture. While the ordinary ego is programmed
to “getting” (yang), spiritual intention now shifts to “allowing” (yin). The dedication to Self-realization and enlightenment is a disciplined
straight-and-narrow path. Thus, a serious devotee is advised to bypass the
attraction of curiosity and the appeal to the inner child offered by the
magical and mysterious paranormal and psychic phenomena that are
commonly merchandized and prof fered as learnable skills. Spiritual evoluti on is a lifetime commitment and a way of life by which
the world and all experience subserves spiritual intention.... Miraculous
events are merely the actuali zation of potentiality that appears when
conditions are appropriate.... From an even more advanced level of
consciousness, it becomes apparent that all phenomena are actually
occurring sponta neously as a consequence of the evolution of the universe
itself, and therefore not only is life perfect at any moment, but it is also a
continuous revelation in which one is a participant/observer. Aware mind is not prone to bana l positionalities or judgments nor does it
get entrapped in frenetic endea vors. It tends to be easygoing and mellow
and prefers to observe rather than to become involved in the world’ s
dramas. A ware mind is not involved in worldly definitions of gain or loss. The state of enlightenment is therefore the potential Reality that replaces
the illusions of the ego’s perceptual positionalities. Spiritual intention,
effort, and decision potentiate the evolution of consciousness from the
linear limited to the nonlinear Allness of Reality. God is the source and presence of peace, love, stillness, and beauty. God
is beyond all universes and materiality, yet is the source of All That Is. To seriously seek enlightenment is a very strict discipline that therefore
eschews the attraction of involvement in supposed spiritual movements that
are actually intrinsically politica l in nature and factional. The attraction of
“changing the world” (for the presumed better, of course) appeals to the
naïve idealism of the inner spiritual adolescent and is transcended with
maturity. The nature of human life is the automatic consequ ence of the
overall level of human consciousness itself. Therefore, to benefit the world,
it is necessary to change not the world but oneself—for what one becomes
is influential by virtue of its essence (nonlinear) and not its actions (limited
and linear). The energy of life is a radiance from the field of consciousness,  which is
the mode of the Presence of Divinity that manifests in physicality as
Creation. The capacity for enlightenment is merely a consequence of
consciousness returning to its source, which is Divinity Immanent as Self. The ego/self identifies with its various functions and qualities and labels
them as “me” and says that is “who I am.” This results in the vanity of
authority, an error that originated during evolution as a consequence of
identification with the experienc e of the senses. Thus comes about a typical
conclusion that “I” itch, instead of “the body” itches. The same error of
authorship/ownership occurs with feelings and thoughts in that the witness
identifies with the subject and the content of the experiencer. The experiencer function is an information probe that collects linear data
and therefore is an “it” and not a “me.” It is a functional processing unit
similar to the senses of smell or touch. Enlightenment is the consequence of a major shift of content and
identification. The experiencer focus is like a screen that veils Reality and
drops of its own accord when the props are removed. This is the
consequence of surrendering the will to God. The sense of reality of the self
was actually due solely to the underlying Presence of the Self. It is helpful to remember that neither Truth nor enlightenment is
something to be found, sought, acquired, gained, or possessed. That which
is the Infinite Presence is always present, and its realization occurs of itself
when the obstacles to that realization are removed. It is therefore not
necessary to study the truth but only to let go of that which is fallacious. Moving away the clouds does not cause the sun to shine but merely reveals
that which was hidden all along. Spiritual work, therefore, is primarily a letting go of that which is
presumably known for that which is unknown—with the encouragementthat the effort is more than well rewarded from others who have realized the
Infinite Presence. To look within for the actual source of love leads to the discovery of the
Self. Like the sun, the Self is ever present, unconditional, and not subject to
thought, opinion, or attitude. The Self can only love because  that is its
essence. The love of the Self is not earned, deserved, or subject to
limitation. The Self is the source of life and the subjective awareness of
existence.... It is beyond all dualities; there is no duality between the Self
and existence. The Unmanifest and Manifest are one and the same. Consciousness may include content, or it may not. By analogy, space is not
dependent on the presence of planets or universes, yet it includes all of
them. Consciousness does not recognize separation, which is a limitation of
perception. The enlightened state is a “Oneness” in which there is no
division into parts. Such division is only apparent from a localized
perception; it is only an accident of a point of view. To best serve the world, seek enlightenment and transcend illusions
rather than contribute to them. The Infinite, Ultimate Potentiality is the Actuality of Existence. “All That
Is” is therefore innately Divine, or it could not exist at all. The absolute
expression of Divinity is Subjec tivity. If I exist, then God Is. Enlightenmentis the verification that all existence is not only the result of Creation, but
that existence itself is not different from the Creator. The created and the
Creator are one and the same. Through spiritual alignment, intention, and devotion—aided by
meditation, contemplation, authenticated instruction, and Truth; and
assisted by the energy field of an advanced teacher—gre at leaps of
consciousness can occur unexpectedly. Thus, it is important to know of
these leaps well in advance, as confirmed by consciousness research. The chances of becoming enlightened are now more than one thousand
times greater than at any time in the past, which means that reaching the
level of Unconditional Love (calibration 540) is a very attainable and
practical goal. From the level of Unconditional Love, the pathway is
increasingly joyful. At level 600, there occurs an infinite, silent stillness and
peace—and progression from there is up to the Will of God, karma, and the
potentialized Knowingness nascent within the spiritual aura. Truth is recogniz ed. It presents itself to a field of awareness that has been
prepared in order to allow the presentation to reveal itself. Truth and
enlightenment are not acquired or achieved. They are states or conditions
that present themselves when the conditions are appropriate and the
obstacles are removed. All avenues of questioning lead to the same ultimate answer. The
discovery that nothing is hidden and Truth stands everywhere revealed is
the key to enlightenment about the simplest practical affairs and the destiny
of mankind. In the process of examining our everyday lives, we can find
that all our fears have been based on falsehood. The displacement of thefalse by the true is the essenc e of the healing of all things visible and
invisible. And always, a final question will eventually arise for every
questioner—the biggest question of all: “Who am I?”
Investigation into the nature of consciousness leads directly to the very
source of illumination, for the Light of Consciousness is the condition of
enlightenment. By its Light, the knower and the known are united in the
realization of the Self as God Immanent. You have to let go of the illusion that you know who you are. In the
Divine state, there is nothing to “know” about because you are it. That is a
difficult leap to make—but suddenly, it occurs of its own accord, and then
one is free forever. Uncertainty is replaced by endless delight. Human life is
then an endless comedy! Y ou’re not a “who” but a “what.”
One reason for the seemingly endless delays on the way to enlig htenment
is doubt, which  should be surrendered as a resistance. It is important to
know that it is actually extremely rare for a human to be committed to
Spiritual Truth to the degree of seriously seeking enlightenmen t, and those
who do make the commitment do so because they are actually destined  for
enlightenment. Who am I? Who is asking? You find out who is asking, and that answers
the whole question. It’ s not a “who” but a “what.”
To not acknowledge the Presenc e of God


verse colon, lower portion of esophagus, duodenum;  digestion,
assimilation, anabolic metabolism. Liver zone: organs and functions in lateral areas of the body between
diaphragm and navel including diaphragm, liver, gallbladder,
spleen, hepatic and splenic exures of large intestine; digestion,
elimination, detoxication, catabolic metabolism, coordination. Lung and Heart  zones: organs and function s above the diaphragm
including, lungs, heart, diaphragm, esophagus, trachea, bronchi,
mouth, nasoph arynx, nose, ears, eyes, brain; respiration, circulation,
digestion, mentation, perception, communication. Pallor of the tongue usually  indicates chronic deciency of Qi,
Blood, and Moisture. When  this is severe, the tongue may take on a
purplish hue, indicating that deciency has led to stagna tion of the
Blood. This color appears in cases where there is Coldness  of the
body and limbs, tiredness, shortness of breath, and pain in the chest,
abdomen, or joints. The progress of illness is also disclosed by the tongue. As illness
improves, the quality of the fur and color of the tongue become
more normal. If the illness worsens, so will the tongu e and fur. Realistically it is common for individuals to have a complex tongue
picture showin g conicting conditions of Heat and Cold, excess and
deciency. For example, the tongue of a person with a chronic
peptic ulcer and acute inuenza might appear abby and pale,
reddened at the tip, with yellow fur in the center. This indicates the
intermingling of chronic interior deciency with acute exterior
excess. Each part of the tongue corresponds to the condition or state of an
Organ Network. To see the condition of the Heart Network  one looks
at the extreme tip of the tongue, whereas to gauge the state of the
Lung one looks near the tip. So a very red tipped tongue indicatesnot only the general presenc e of Heat, but Heat aecting these two
Networks. A tongue that is purplish indicates poor circulation,
particularly associated with the stagnation of Qi or Blood  in the
Liver. And greasy yellow fur in the center of the tongue reports
Damp Heat  in the Spleen  and Stomach. Many external factors can also aect the appearance of the
tongue, such as smoking, coee, alcohol, and the use of
pharmaceutical drugs. Under these conditions, the tongue may
reect the eect of these agents rather than give a true picture of
the underlying state. This is why the practitioner never relies on
only one method of diagnosis. MAY I PLEASE  FEEL YOUR PULSE? Pulse diagnosis is based on the principle that Qi and Blood  circulate
as a single entity. By feeling the movement of blood in the vessels,
the activity of Qi, Moisture, and Blood  is inferred. The pulse is
produced by the movement of blood in the arteries, but movement
is initiated by the force of Qi. The Chinese saying “Where  Qi goes,
Blood  ows” communicates this synergy of Qi and Blood. When Qi
and Blood  are disturbed, Moisture  may become abnormal as well.Palpating the Pulse
The practition er feels three positions on each wrist along the
radial artery. These positions correspond to metabolic zones known
as the Triple-Burner  or Three-Heater. The position closest to the
thumb corresp onds to the chest and upper body (the Heart  and
Lung). The middle position corresponds to the upper abdomen (the
Stomach, Spleen, Gallbladder, and Liver). The position farthest from
the wrist corresponds to the lower abdomen (the Kidney, Bladder,
Small Intestine, and Large Intestine ). The strength, rate, rhythm,  and size of the pulse express the
integrity of the Qi and Blood  and the functional activity of the Five
Organ Networks. A healthy pulse is regular, with four to ve beats
per cycle of respiration and a smooth, owing feeling as it rises and
falls. It is both elastic and resilient, evoking a sense of relaxed and
vigorous rhythm and harmony. As many as thirty-two pulse qualities are described in the classical
texts, each indicating a particular type of disturbance. For example,
if the pulse is “oating”—that is, it can be felt with light pressure
but fades away as the pressure increases—it indicates an AdverseClimate  (Wind, Cold, Heat, Dampness, or Dryness ) has penetrated the
surface from the outside. If the pulse is oating and rapid, or
oating and strong, this reects the inuence of these Adverse
Climates  in con ict with the vigorou s defensive Qi of the body. The
“sinking” pulse is its counterpart. It is perceived only with deeper
pressure and feels like a stone settling in water. Since it is relatively
hidden or buried, it indicate s that the problem exists at the deeper
internal level. Left
Heart : all organs and functions above the diaphragm, especially on
the left side of the body
Liver: all organs and functions between the diaphragm and the navel
especially in the lateral areas of the body
Kidney Yin: all organs and functions below the navel, especially in
the pelvic region on the left side of the lower abdomenHeart
Inch Position:
(Upper Burner): cun
Liver
Bar Position
(Middle Burner): guanKidney Yin
Cubit Position
(Lower Burner): che
Right
Lung: all organs and functions above the diaphragm, especia lly on
the right side of the body
Spleen : all organs and functions between the diaphragm and the
navel, especially in the central area of the abdomen
Kidney Yang: all organs and functions below the navel, especially in
the pelvic region on the right side of the lower abdomenLung
Inch Position:
(Upper Burner): cun
Spleen
Bar Position
(Middle Burner): guanKidney Yang
Cubit Position
(Lower Burner): che
The slow pulse suggests that Cold is retarding  movement,
manifesting in a lack of warmth, whereas the rapid pulse suggests
that the presence of Heat is accelerating  movement and activity. A
thin and forceless pulse is associated with weakness and a lack of
sucient Qi and Blood. A big, full pulse that “pounds” against the
ngers suggests excess and may be felt when too much Heat is found
in the Heart, Stomach, Liver, or Intestines. Generally, problems of a
Yin nature are indicated by a frail and weak pulse, while problems
of a Yang nature are indicated by a strong and full pulse. A given
individual may exhibit a full and forceful pulse in one position and a
soft and weak pulse in another, suggesting that one system is
hyperactive and another is underactive. Stagnation tends to produce
a tense and erratic pulse It can be generated by both conditions of
excess  or deciency. Heat  can be generated by a lack of Yin as well as
an excess of Yang or Fire. Most people are not diagno sed as having
problems of a purely Yin or Yang nature, and often more than one
Organ Network  is involved in their disorder. THE EIGHT GUIDING  PRINCIPLES
The Eight Principles  are four sets of polar categories that distinguish
between and interpret the data gathered by examination. These
include Yin-Yang, Cold-Heat, deciency-excess, and interior-exterior. They determine the relative nature, quality, and location of the Qi,
Moisture, and Blood  within the body as a whole and within each of
the Five Organ Networks. The energetic activity of the organism is determined by qualities
that distinguish between Heat and Cold. The locale of a disturbance
is judged by the presence of symptoms in the exterior  region
(aecting skin, hair, muscles, tendons, joints, peripheral bloodvessels, nerves, and meridians) or the interior  region  (aect ing the
visceral organs, deep vessels and nerves, brain, spinal cord, and
bones). The virulence of a pathology is compared with the inherent
strength of the body by the presence of symptoms and qualities that
indicate excess  or deciency. Excess  refers to noxious pathogenic inuences such as the Adverse
Climates  or Emotions  and abnormal accumulations of Qi, Moisture,
and Blood. Deciency  refers  to a lack of the fundamental
constituents, Qi, Moisture, and Blood. Any condition can then be
summarized in terms of the relative dominance of Yin and Yang. (see larger image)(see larger image)
Click  to download a PDF of Syndromes of Distress
Using the Eight Principles  enable s the practitioner to formulate
certain therapeutic objectives. Where Cold predominates, the body
must be warmed. Where excess  persists, it must be dispersed. When
the disease is internal, deep-acting remedies must be employed. Similarly, Heat is cooled,


to the count of 4–5, and exhale  to 7–10. Watch the clarity of the rhythm. Repeat exercise 4–5 times. • Uniform breathing with exhal ation activation. Standing or sitting, take a
full deep breath through the nose and an elongated, extremely complete
exhale through the mouth, as when blowing out a candle. Repeat 4-6 times. • Cleansing breath. Take a deep breath through the nose, and exhale through
half-compressed lips with three to four short jerks. These exercises are
especially useful after a long stay in a stuffy room with stale air. Repeat 3-4
times. • Soothi ng breath. This exercise is usually performed after physical exertion
or during stops during dosed walking or jogging. Slowly, with a full deep
breath, raise your arms in arches forward and spread them apart with the
arms turned upward. Raise your head slightly at the same time. On a slow
full exhalation,  return to the starting position by doing the reverse
movement of the arms and head. Chapter 16. Cleansing reaction

In the process of carrying out exercises, there is a high probab ility of the
occurrence of cleansing reactio ns against the background of cleansing all
organs, tissues and body systems of the causes of diseases. These reactions
resemble the disease, because they occur in the form of persisting, and
sometimes even intensifying symptoms. For example, asthmatic attacks
may intensify, weakness will appear, palpitations will become more
frequent, etc. These symptoms are not observed constantly, but usually in
cycles. Moreover, those that appeared last are the first to disappear, and the
earliest symptoms disappear last. You can also find out that the cleansing reaction has come abou t by CP. On
the eve of the manifestation of cleansing reactions, there is a sharp increase
in CP, sometim es by 3-5 seconds, and immediately during cleaning it
decreases. This is due to the fact that the body spends all its efforts on the
restructuring of its systems: respiratory, digestive, cleansing, cardiovascular,
nervous, and musculoskeletal. On average, the CP does not fall below the
initial level. Only a third of those using the VEDB method under go a period of a
purification reaction, almost without noticing it; in other cases, purification
reactions are pronounced. During the cleansing reaction, do not stop or, on the contrary, complicate
the training. If symptoms recur, take half-dose medications that relieve
symptoms of the disease. In addition, you should limit physical activity,
more likely to be in the fresh air, eat right and drink a lot, especi ally mineral
water. Upon completion of the cleansing reaction, there is a significantimprovement in health status or complete recovery. Breathing is
normalized, as evidenced by the indicators of CP. You can use the VEDB method not only for the purpose of healing, but also
for the prevention of diseases. Continue to monitor your breathing, track a
control pause and keep a diary even when breathing has already  returned to
normal. This will help to avoid a return to deep breathing, and therefore to
illness. If the CP is below normal, you need to resume exercises or activate them. Conclusion

Now you know about the Buteyko method as a complementary and
successful non- medicinal way of treating asthma, stress, allergies and other
diseases using special breathing exercises. It was introduced in 1950 of the
last century and has millions followers across the world. The Buteyko
method helped millions of Asth ma sufferers to get rid of Asthma and over
100 other diseas es and health conditions or reduce the usage of prescribed
medications. This method also helped people cleanse their body of toxins,
boost immune system, reduce weight and restore health and well-being. About Author
Samuel Greenber g, writer, teacher, educator, researcher and practitioner
with interests in astrology, NLP, psychology, human health by natural
methods and other fields. For questions and contacts, please use e-mail: samlost100@gmail.com
I will glad to answer your questions and use them in my upcoming books. OceanofPDF.com<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        For breathing exercises you will need the place in the pool where the water
has the smallest depth - it reaches the armpits. Exer cise 1

Standing in the pool, make circular movements with straight arms forward
5 times in a row, then take a deep breath, immerse your face in water and
exhale slowly. Straighten your body, take another breath and repeat a slow
exhale into the water. Now make circular motions with your hands back and
again inhale twice and exhale twice in the water. At first, repeat the exercise
2-3 times, subsequently - up to 10 times. Increase the load gradually. Exer cise 2
 Lie down on the water with your hands on the pool handrail. To maintain a
horizontal positi on, make movements with your legs, as when swimming
with the crawl style. Breathe in the method of diaphragmatic breathing by
exhaling into the water. The duration of the exercise is 1-2 minutes. Exer cise 3

Standing in the water, take a deep breath and sit down, immersed in the
water with your head. Grasp your knees with your hands, press your chin to
your chest and float to the surface. In the float position, continue holding
your breath for 5-15 seconds (depending on your health condition and
duration of your workouts). Then exhale into the water through half-closed
lips and return to the starting position. Initially, it is enough to perform this
exercise once. After 2-3 weeks after the start of classes, you can repeat it 2-
3 times per workout. Exer cise 4

Walk along the bottom of the pool, lifting your hips high in the water. Respiration counts: 1,2 - inhale, 3, 4, 5 - exhale, 6, 7, 8 - pause. Duration -
2-3 minutes. Exer cise 5

Stand with your back to the pool wall. After taking a deep breath, sit down
and exhale slowly underwater through half-closed lips. Return  to starting
position and after a short pause, repeat the exercise. Repeat 5-10 times. Exer cise 6

Standing in water, jump out of it as high as possible. Start with 3-4 jumps
and gradually bring this number to 10-15. Exer cise 7

Lie on the water on your back. Resting your feet against the wall, take a
deep breath, then push your legs bent at the knees from the pool wall, hold
your knees to your chest and, holding your hands along the torso, slip along
the surface of the water on your back while exhaling. Perform this exercise
1-2 times per lesson. Exer cise 8

Standing in the water, perform movements with your hands, as when
swimming with the breaststroke style, for several minutes. At the end of the gymnastics, swim in the pool for your pleasure or find
yourself company and play ball in the water. The total duration of the lesson
is 30-60 minutes. Chapter 15. Massage of the internal organs with
the help of breathing

In Chin a, practitioners of the Taoist teachings practice almost the same
exercises. They call it "back breathe. " During such training, the abdominal
muscles do not relax on inhalation, but tense. The diaphragm moves down. The chest does not expand. Filling the lungs with air is possible only due to
their "inflating" towards the abdominal cavity, and, accordingly, squeezing
the internal organs. At the same time, an active massage of the internal
organs, including the adrenal glands, affecting the hormonal background of
a person takes place. And similar exercises below are suggested by Buteyko followers. These
simple exercises can alleviate and cure many acute and chronic diseases and
health conditions, improve the functioning of the cardiovascular system,
immune, muscle  and nervous system, kidneys, digestive tract, liver, lungs,
eyes, skin and other or gans and systems of a person. Depending on your state of health, you can choose exercises that will help
you overcome the disease and recover faster after the surgical procedure, as
well as restore your physical and mental health and well-being. They will
not take you much time to learn  and perform them. You will feel their deep
healing effect after just a few sessions. They are useful for people of any
age, including children from four years of age, and health status. Massaging the stomach, intestines, liver

Fig. 35

Stomach br eathing or lower br eathing
Starting position : lying, sitting or standing. The muscles are relaxed. Place
one palm on your stomach, the other on your chest. Take a slow but strong
exhale, while pulling the abdominal wall inward. Slowly through the nose,
inhale, the diaphragm relaxes during this movement, the abdominal wall
bulges outward; the lower part of the lungs is filled with air. When you exha le, the abdominal wall is pulled inward, air from the lungs
le