 the mucous tissue lining the eyes, which is contiguous with the nose and throat. Problems affecting the linings of the eyes often respond well to local treatment with herbal remedies, but care must be taken not to irritate the eyes with particles of herbs left in the lotion.General Remedies
Herb Thyme (Thymus vulgaris, p. 143)Remedy T ake 3 cups (750 ml) of infusion a day. Dry Coughs in the Throat & Chest
Herbs Balm of Gilead (Populus x candicans,
p. 254), thyme (Thymus vulgaris, p. 143), licorice (Glycyrrhiza glabra, p. 101)Remedy Make an infusion using equal parts of
thyme, balm of Gilead buds, and licorice powder. T ake 1/3 cup (75 ml) 6 times a day, or mix equal parts of each tincture and take 1 tsp up to 5 times a day with water. Reduce the dosage as the cough eases. QCautions Seek professional advice if no improvement
occurs after 1 week. Do not take licorice if pregnant. Chest Coughs & Bronchitis
Herbs Elecampane (Inula helenium, p. 107), eucalyptus (Eucalyptus globulus, p. 96), licorice (Glycyrrhiza glabra, p. 101)Remedy (Internal) Make a decoction of elecampane and take 11/4–12/3 cups (300–450 ml) a day. Add 5 g licorice powder to improve flavor.Note For acute bronchitis and coughs, add
5 g of eucalyptus leaf to the decoction. Caution Do not take elecampane during pregnancy. Herbs Echinacea (Echinacea spp., p. 92), garlic
(Allium sativum, p. 59)Remedy (Internal) T ake
1⁄2 tsp of echinacea
tincture with water 2–3 times a day, or take tablets. In addition, eat 2 garlic cloves daily. Herbs Thyme (Thymus vulgaris, p. 143), cajuput
(Melaleuca leucadendron, p. 234), eucalyptus (Eucalyptus globulus, p. 96)Remedy (External) Mix 5 drops each of eucalyptus and thyme essential oils with 2 tsp  of olive or sunflower oil. Massage over the chest and back, up to twice a day. Alternatively, burn 5–10 drops of one of the oils in a burner for  30 minutes. Caution Do not apply thyme oil during pregnancy. Prevention of Nosebleeds
Herbs Eyebright (Euphrasia spp., p. 209), nettle
(Urtica dioica, p. 146)Remedy Make an infusion using 25 g of either
herb to 3 cups of water. T ake up to 21/2 cups a day. Sore & Tired Eyes
Herbs German chamomile (Chamomilla recutita,
p. 77), ju hua ( Chrysanthemum x morifolium, p. 78)
Remedy Make a compress by infusing a German
chamomile teabag, or make a poultice with 15 g
of either herb to 1 cup (250 ml) of water. Cool,
squeeze out the excess, and place the teabag or poultice over the eye.Nosebleeds
Herbs Wild geranium (Geranium maculatum,
p. 216)
Remedy First, pinch the nostrils and tilt back the
head. Then sniff 1⁄2 tsp of the powdered herb. Conjunctivitis
Herbs Eyebright (Euphrasia officinalis, p. 209),
cornflower (Centaurea cyanus, p. 185)Remedy Make an infusion with either herb and
strain. When warm (not hot), put in an eyebath and bathe eyes well. Use no more than twice a day. QCaution Seek professional advice if there is no
improvement in 3–4 days. QSeek immediate professional
advice for:
■ Difficulty in breathing or chest pain
■ Cough that lasts for more than 2 weeks
■ Severe pain in the respiratory tract
■ Coughing up blood
■ Fever of 102°F (39°C) or more
■ Heavy nosebleed lasting longer than
1 hour
US_310-313_Respiratory_Tract_Problems.indd   310 26/02/16   4:43 pm311 Herbal remedies for Home useColds, Flu, & Fevers
Sore Throats & T onsillitis  The common cold, with which most of us are
only too familiar, is a viral infection normally
affecting the nose and throat. Flu is considerably
more debilitating and may include fever, headache,
muscular pain, nausea, and vomiting. Both have a
habit of striking when we are stressed or run
down. Herbal home treatment is especially suitable
for these familiar “self-limiting” ailments since it
enables us to make life more comfortable, control
fever, and improve the body’s recovery rate. Garlic, ginger, and lemon  combine to
create the classic flu remedy that can also be
used to relieve colds, sore throats, and tonsillitis. Ginger, cinnamon, cloves, and cayenne
have heating properties and stimulate sweating. This helps to lower the body’s temperature
during fever. Elderberry and yarrow  are antiviral, stimulate
sweating, and astringe the mucous membranes
of the nose and throat, reducing the production
of mucus. Boneset and cayenne  are particularly helpful
for respiratory infections. Wormwood and gentian  are bitter herbs
that cool the body and combat high fever. Diet
For all these problems, eat lightly. Fruit and
vegetables are best, the latter perhaps in a
soup. Avoid greasy, fatty, sugar-rich food and
dairy products. Self-help
Reduce fever and temperature by washing with
cool or cold water and drinking plenty of liquid,
especially when sweating. QGeneral cautions Remember that in the very
young and very old, even a common cold can develop
into pneumonia. Always seek professional advice if
symptoms persist or suddenly get worse. The garlic, ginger, and lemon mixture listed
under General Remedies for Colds, Flu, & Fevers
(see above) can alleviate the symptoms of both
sore throats and tonsillitis. The brave can slowly
chew a clove of garlic; sage and echinacea are
also strongly antiseptic. All these herbs will
relieve symptoms and aid a speedy recovery. QGeneral caution Always seek professional
advice and treatment for children under 5 suffering
from tonsillitis.General Remedies
Herbs Garlic ( Allium sativum, p. 59), ginger ( Zingi
ber officinale, p. 155), lemon ( Citrus limon, p. 82)
Remedy Crush a medium-sized garlic clove, grate
a similarly sized piece of fresh ginger, and squeeze
the juice from 1 lemon. Mix together with 1 tsp of
honey. Add 3/4 cup (150 ml) of warm water and stir. Drink up to 12/3 cups (450 ml) a day while
symptoms last. Herbs Thyme ( Thymus vulgaris, p. 143), boneset
(Eupatorium perfoliatum, p. 208)
Remedy Make an infusion using 1⁄2 tsp of each
herb with 3/4 cup (150 ml) of water and then drink
12/3–21/3 cups (450–600 ml) a day. Note  This remedy is very effective if thick green mucus
and nasal congestion occur. Colds
Herbs Lemon ( Citrus limon, p. 82), cinnamon
(Cinnamomum spp., p. 81)
Remedy Drink the freshly squeezed juice of
1 lemon, neat or diluted in warm water. Option Add 1 tsp of honey to the juice and 1⁄2 tsp
of cinnamon powder. Herb Ginger ( Zingiber officinale, p. 155)
Remedy Infuse 2–3 slices (1 g) of fresh ginger
with 3/4 cup (150 ml) of water for 5 minutes. T ake
up to 3 cups (750 ml) a day. Herbs Elderberry ( Sambucus nigra, p. 132), lemon
(Citrus limon, p. 82)
Remedy T ake 1 tsp (5 ml) of elderberry tincture
or extract in warm water up to 3 times a day. Add
in freshly squeezed juice from half a lemon. High Fever
Herbs Y arrow ( Achillea millefolium, p. 56), boneset
(Eupatorium perfoliatum, p. 208), cayenne
(Capsicum frutescens, p. 74)
Remedy Make an infusion using 1 tsp each of
yarrow and boneset, with a pinch of cayenne, to
3/


 to food and eating, and encourages the reader to take responsibility for their own health and well-being.
Q: What is the book's focus on?,
A: The book focuses on the importance of a conscious relationship with food, and how it can be used as a tool for personal growth and healing.
Q: What is the author's approach to food and nutrition?,
A: The author, Meena Puri, emphasizes the importance of simplicity, intuition, and self-awareness in approaching food and nutrition.
Q: What is the book organized into?,
A: The book is organized into four sections: "Our Challenges", "Ayurveda Offers Solutions", "Healing: A Collective Concept", and "Recipes: Let the Healing Begin in Your Kitchen".
Q: What is the author's message about food and emotions?,
A: The author argues that food is not just a means to satisfy our physical hunger, but also to nourish our emotional and spiritual needs, and that we must learn to surrender to our emotions and allow ourselves to feel what we feel, rather than trying to suppress or control them.<|eot_id|><|begin_of_text|>Sip on a cup of tea or a glass of water. Grab an orange. While y ou’re wa iting, check in with yourself. How are you feeling? What’ s
going on emotionally? Even if you end up eating, you’ll have a better
understanding of why you did it. This can help you set yours elf up for a
dif ferent response next time. It may take you a few tries to clue in as to
whether or not your hunger is related to your emotions. Anything you eat
outside of your meals is worth paying attention to. Our body is hig hly intelligent, however we can definitely undermine that
intelligence if we stuf f our cravings with fatty and sugary snacks. Cravings
tend to hit between meals, especially if our meals are missing t he nutrients
and taste s our body needs. In fa ct, cravings are indicative of an  imbalance
in our physiology. In my clinical practice, I have noticed an interestingassociation betw een the tastes my clients crave and their psychological
implications. Here’ s what I have discovered: sweet cravings point to th e need for
nurturance or love in our lives. Salty or spicy cravings may point to the
need of adding some spice or zing to our lives. Cravings for bitter foods
may be due to the need to dige st the bitter in our lives, perhaps our own
bitterness. Crav ings for astringent tastes may point to the need to set
boundaries, and cravings for pungent foods means we need to experience a
kick, or more passion, in our l ife. Cravings for sour taste may indicate a
need to be more flexible or ada ptable to life’ s ups and downs. Don’ t take
this too seriously, but it may help you to think beyond your cravings. 6. A V O I D  E X T R E M E S
Extremes tend to present one of the major challenges in our relationship
with foo d. Whet her we are deali ng with guilt, shame, or other emotions, we
very often end up in a state of either overconsumption or utter rigidity in
our diets. W e continue to swing like a pendulum from one extreme to the
other. Here are my thoughts on why this is so: extremes give us a solution, a
short-term one and a misguided  one, but a solution nonetheless. W e know
what to do when we are taking an all-or -nothing approach to our food. Either w ay, we don’ t need to think, we simply follow the path we’ve laid
out for ourselves. Thinking and figuring out food-related solutions without a logical, pre-
determined system to guide us is challenging to our mind. When we can’ t
figure it out, we give up and do what’ s easiest. W e have all be en there, at
least I know I have. As I mentioned earlier, we mess up our body’ s
intelligence by ignoring it. The way to restore it is to go deeper than the
craving and satisfy it by adding real nutrients to our meals. Wh en our body
and min d are balanced, we actually can eat whatever we want, as what we
want is the same thing as what our body needs. When we understand and
honor our body’ s innate intelligence, we can reap its benefits. Doesn’ t that sound like a se lf-functioning fool-proof system? It was
certainly design ed that way. Ou r body communicates to us and we listen toit. Our eating lines up with what our body needs. W e become intuitive, our
body responds and remains intel ligent, and we become even mo re intuitive. This is how living and eating is meant to be. Our long term obj ective is for
our who le being to function coh esively. How do we get to that stage? W e
begin w here we are, as we are, with a small tiny step in the direction of
following our own intelligence. If yo u ar e curiou s about how yo ur relationship with food might be af fecting
your overall health and wellbeing, then I invite you to complete the
questionnaire on my website. It will help you think a little more deeply
about w here you are in your healing journey and perhaps give you a few
things to  consid er as you read the rest of this book. Y ou can find it here:
https://www.ayurvedichealingcenter.com/ayurveda/initial-consulation-
questionnaire/. It isn’ t that we don’ t know what’ s right and wrong for us. It is just that we
don’ t do the right thing, even when we know we should. Our bod y is always trying to ach ieve homeostasis; a point of eq uilibrium in
all its functioning. It is always a  balancing act. Balance is how we want to
think wh en it comes to food. Not too much and not too little— the middle
ground, where growth happens. W e want to lean towards the mi ddle ground
and have an easy relationship w ith food. Do you love chocolate? Enjoy it in
moderation. Y ou  seldom need t he whole bar. A couple of squares will do. No food should be taboo if you  enjoy it. A voiding what you love will take
you to the other extreme of binging on it. Moderation is key. When you
become too strict with food i.e. “I will never ever eat _______,” the ur ge to
break that rule will grow just as strong because we have something called
an ego, the culprit that keeps us stuck. (Mind you, it can be a blessing if we
understand how to use it!) Findi ng the middle ground is the answer to many
of our challenge s in life and if we can become comfortable getting to that
place, w e will grow tremendously and find the inner peace and l ove that we
are ultimately seeking (we’ll talk more about that later). As I  me ntioned earlier, we can start with one step that we feel we can do. This will take us to the next step, and so forth. All the tools given here are
interdependent and not mutually exclusive. Following one technique will
help you with another. For example, writing in your food and mood journal,and exploring your beliefs about food, will raise your awareness to the point
where you may no longer care to indulge in the extremes, but can find a
middle ground. 7. A S S E S S  Y O U R  L I F E S T Y L E
It is rarely the case that our struggles are only with food. W e show up as we
are in all areas of our life. Our struggles with food have less to do with food
and more to do with us, as in, how we are being or showing up in our lives. In o ther words, our struggles are not isolated, rather they are re lated to the
whole o f our life. My clients d on’ t just have digestion issues, they have
issues with “digesting” their lives. Our lifestyle has to do with how we live, how we think, how we relate to
others and to Nature, and how we are being in our communities. Our
sleeping habits,  our emotional habits and our relationship habits are all
connected. Whe n we make a change to improve one thing—l et’ s say our
sleep habits—we improve our emotional health and our relationships. This
is re al medicine. How is your sleep? Both the quantity and the quality
matter. Sleep deprivation leads to over -indulgence in sugary and fatty foods,
not to mention caf feine. What about your shopping habits, particularly your
grocery shopping habits? What’ s in your pantry and fridge? W e won’ t eat
healthily if we d on’ t shop healthily. Who cooks in your home? What about
relationships? This is another big area that af fects our health. One of my
clients had chr onic back pain w hich disappear ed once she decided to leave
her toxic r elationship. Are  you happ y with your ca reer? What else is
unresolved in your life that may be pulling you down? As you do this self-
inquiry, you may notice patterns of behavior repeating in all areas of your
life. Thi s may give you a cleare r picture of what the real issues are, which
may be far


 before. You will know  more about grass than you
ever knew before, at a deeper level. You will never experience it in the same way again. You
will realize that you have been ignoring the grass  your whole life.”
Then, my master teacher said, do the same thing with a  flower. “Consider it. Look at it
closely. Regard it intently (that is, with intention ). Consider every aspect of it. What does it
look like? What are its specific characteristics? What does it feel like? What is its fragrance? What is its size, compared t o you? Look at it closely. What does it tell you about Life?”
Then, she said, “Experience the flower in its Completeness. Bring it to your nose and smell
it once more. Think of nothing else but your nose. Focus your attention on your nose and
consider imme nsely exactly what you are experiencing there. Tell your mind to experience
nothing else, just for that moment. Ignore all other incoming data except the data coming
from your nose. Close your eyes, if this helps. “Now focus on your sense of touch, and tou ch the flower carefully. Touch the flower at
the same time as you smell the flower. Ignore all other incoming data except the data about
the flower coming from your fingertips and your nose. Now, open your eyes and look
closely at the flower. See if you ca n still smell the flower, now that it is far enough away for
you to look at it and touch it. See if you can focus your attention in this way. If you can, you
will experience the flower as you may never have experienced it before. You will know
more about t he flower than you ever knew before, at a deeper level. You will never
experience it in the same way again. You will realize that you have been ignoring the
flowers  your whole life.”
Then, she said, do the same thing with a tree. Walk over to a tree and co nsider it. “Look
at it closely. Regard it intently. Consider every aspect of it. What does it look like? What are
its specific characteristics? What does it feel like? What is its fragrance? What is its size,
compared to you? Look at it closely. What does it tell you about Life?”
And she said, “Experience the tree in its Completeness. Place you hands upon it and feel it
totally. Think of nothing else but your hands. Focus your attention on your hands and
consider immensely exactly what you are experiencing there. Tell your mind to experience
nothing else, just for that moment. Ignore all other incoming data except the data coming
from your hands. Close your eyes, if this helps. “Now focus on your sense of smell, and smell the tree. Continue touching the tree  at the
same time as you smell the tree. Ignore all other incoming data except the data about the tree coming from your fingertips and your nose. Now, open your eyes and look closely at
the tree. Look up at it, and see if you can climb in consciousness to its top. See if you can
still smell the tree, now that it is far enough away for you to look at it. Keep touching it. See
if you can focus your attention in this way. If you can, you will experience the tree as you
may never have experienced it before. You  will know  more about the tree than you ever
knew before, at a deeper level. You will never experience it in the same way again. You will
realize that you have been ignoring the trees  your whole life. “Now, step away from the tree and lose all physical con tact with it. See if you can bring
to your mind the experience of the tree as you stand and look at it from farther away. Experience it completely. Do not be surprised if you can smell the tree, even from a
distance. Do not be surprised if you can, in a se nse, even ‘feel’ the tree from where you are. What has happened is that you have opened yourself  to the vibration of the tree. You are
‘catching the vibe.’ See how far back you can step from the tree and still retain ‘contact.’
When you lose touch with the  experience of the tree, move closer in, move back to it. See if
this helps you regain contact. “These exercises,” she said, “will help you develop your ability to focus your attention  on
whatever you want to experience at a heightened level. “Now, walk. W alk wherever you live. In the country, in the city, it does not matter. Walk
slowly, but deliberately. And look around you. Let your eyes fall where they may. As your
eyes find something, focus the fullness of your attention upon it. It can be anything. A
garbage truck. A stop sign. A crack in the sidewalk, a pebble by the road. Look at it closely,
from right where you are. Regard it intently. Consider every aspect of it. What does it look
like? What are its specific characteristics? What does it feel like,  from where you are? What
is its fragrance? Can you sense that from where you are? What is its size, compared to you? Look at it closely. What does it tell you about Life? “Continue your walk. Pick out three things on your walk to consider in this way. Thi s
walk should take you at least a half hour. You cannot consider three things fully in less
time, at first. Later, you will be able to consider something fully in just a moment, in a
nanosecond. But now, you are just practicing. “This is Walking Meditation, and what you are doing is training your mind to stop
ignoring  everything you are experiencing. You are training your mind to focus  on a
particular aspect of your experience, so that you may experience it completely.”
Practice Walking Meditation in this w ay for three weeks, my master teacher told me, and
“you will never experience life the same way again.” Then, take the final step in Walking
Meditation. Walk outside —or inside, for that matter. You can actually walk anywhere. From the bedroom to the kitche n will do. There is plenty to see, plenty to touch, plenty to
experience. You can spend three hours with the carpet alone —and this time, she said, “do
not pick out any particular part of what you are seeing or encountering. Try to encounter
all of it. Seek  to embrace all of it. Attempt to focus on all of it at the same time. “Take in the Big Picture. Close your eyes at first, if this helps. Smell what you are
smelling, hear what you are hearing, feel whatever you are ‘feeling’ of the space around
you. Then open your eyes and add sight. See everything you are seeing, and nothing in particular. See All Of It. Smell All Of It. Feel All Of It. If this begins to overwhelm you, refocus
on a Part Of It, so that you do not lose your psychic balance. “With enough pra ctice, you will soon be able to walk into any space or place and begin to
experience All Of It at some level. You will realize then that you have been literally walking
home. You have heightened your Awareness. You have raised your consciousness. You have
expanded your ability to be Present, fully, in the moment. “Now, do this with your eyes closed and while you are sitting down, and you have Silent
Meditation. Boom. It is as simple as that.”
With that my master teacher smiled at me. “Then try this with sex,” she said. “Once you
experience sex in this way, you will never want to experience it any other way again. You
will realize that, all your life, you have been ignoring what is really going on.”
And she laughed. Next I will tell you about Stopping Meditat ion. For now, just walk well. I never thought it
was polite to say this, but it is! I am going to tell you now to
Take a walk
And only when you’re ready, continue at... STOPPING MEDITATION
There are many ways to meditate, and it was a wonderful discovery when I learned this. One of the most powerful forms of meditation for me is what I have called Stopping
Meditation. The reason this is so powerful for me is that it can be done anywhere, and it
takes very little time. Therefore, it is perfect for  busy people “on the go.”
Stopping Meditation means just that. It means we stop whatever we are doing for just a
moment and pay attention to something about it. We dissect it in that moment and then
look closely at one of its individual pieces. This is a little bit different from Walking Meditation in that it does not take a half hour or
more, as Walking Meditation can take. In Walking Meditation we deliberately take a walk
for the deliberate purpose of deliberately focusing on a deliberate exper ience. In Stopping
Meditation we do not use nearly as much time, but we can accomplish the same thing:
focus. Stopping Meditation can be used in the midst of a very busy day. Combined  with Sitting
Meditation and Walking Meditation it can create a powerful Trio of Tools that can
dramatically alter your reality and raise your consciousness within a very short period of
time. Yet even if used as the only form of meditation, it can be transformative. Here is how Stopping Meditation works: decide that six times today


ro und you
expands. Waking up expands reality even more. YOUR EXPERIENCE:

 DAY 3

All biological organisms have their own unique
bandwidth of sensory experience. Experience defines us all, and since we are tuned in to only one
bandwidth of reality—call it the Me Channel—our identit y is also
narrow. Other living things are tuned in to different bandwidths,
giving them an existence we can barely imagine. But humans can
change the channel at will. Reality is only as narrow as our
awareness. Wh en you wake up, you are tuned in to the entire
bandwidth. Then reality is unlimited. For Today
Take a mome nt to listen to  the birds singing. Each bird is
telling its story. Birdsong communicates information from parent
to c hick, announces the limit s of territory, attracts a mate, signals
danger, and identifies which  species the bird belongs to. Notice
that you do not understand a single thing on Bird Channel. If it is
winter o r you hear no birds, consider a dog sniffing the air. A dog’s
nose can tell i t who has wa lked by, what was on that person’s
shoes, and when the incident occurred. Notice that your nose
gathers none of the information that comes across Dog Channel. YOUR EXPERIENCE:

 DAY 4

Our physical body is also a perceptual experience. The Me  Chann el tells you th at you have a body. The body you
see and feel, th e sensations that come through the nervous system,
the locations of pleasure and pain—these signals are constantly
broadcast on the Me Chann el. The body is not a thing; it is a
confederation of perceptions. Your mind unites these frag mented
perceptions int o a coherent im age in time and space. If your mind
didn’t do that, the Me Channel would just be transmitting noise. For Today
Take a momen t to perceive y our body directly. Close your eyes
and sit  quietly. Let your attention roam from sensation to
sensation. Lift your arm and feel its weight. Rub your fingers
together and feel their softne ss and the texture of the skin. Hear
your breath and your heartbeat. It doesn’t matter how many
signals you pick up, or wheth er your body feels nice to you or not
nice. You have contacted the real body you have. The experience of
the body is  the body. Everything else is mental interference. When
you wak e up, you will accept and enjoy the experience of t he body
for itself, which is blissful. YOUR EXPERIENCE:

 DAY 5

By itself each perceptual experience is a unique,
evanescent, ungraspable, momentary sensation. Our
senses take snapshots of reality. Life gives us a constant flow of perceptions that we live by. The
five sen ses are the pipeline through which everything flows. But
it’s not like a continuous flow of water from a faucet. Sensations
are muc h more like rain, whi ch falls one drop at a time. W e make
sense of life using fleeting t houghts and sensations. We ignore
how ev anescent every perception really is—each sensation starts
to fa de as soon  as it is noticed. Every thought has already v anished
by the time it registers. By w aking up, we stop ignoring what is
actually happe ning all the time. The need to turn fleeting
sensations into a running movie or story fades away. For Today
Put a grain of s alt or sugar on  your tongue. Notice how the  taste
starts to diminish after the first strong taste sensation. Pay
attention to how your saliva ry glands quickly reacted and how
your throat wanted to swallow. This puts you in touch with how
brief and temporary experien ce is. But here’s the real point. Try to
taste what was on your tongue before  you  pla ced the  salt or sugar
on i t. You can’ t. That taste, which you probably didn’t ma ke note
of w hen it occu rred, has fled forever. Fleeting perceptions  are the
texture of life. YOUR EXPERIENCE:

 DAY 6

The only constant in every snapshot of perception is the
presence of being and awareness. Snapshots don’t take themselves—there has to be a
photographer behind the camera. No matter how many thousands
of photos a professional photographer takes, he is the constant
behind the lens. His job is to  look, arrange the setting, p lace the
lights, focus, and decide if the image satisfies him. You do the
same with reality. Your senses deliver snapshots of raw data,
which change in endless ways. The only constant is you, seeing,
arranging, turn ing random bursts of perception into so mething
you can relate to. Most of this happens automatically, but when
you wake up, you see what you’re doing. Then you hav e much
more freedom to create. For Today
Get bac k in touch with the b asic units of experience. Sit for a
moment and be with your simplest experience of light, warmth,
the sme lls wafting your way, the taste in your mouth. Relax into
the experience. Notice each sensation spontaneously, w herever
your att ention wanders. The more you are able to relax, the more
effortless wakin g up will be. Waking up in itself is a totally  relaxed,
spontaneous state, open to whatever happens here and now. YOUR EXPERIENCE:

 DAY 7

The stringing together of perceptual snapshots creates a
sense of continuity, the same way a movie is created from
the rapid sequence of still frames. When the invention of motion pictures revealed that our eyes
can be fooled b y stringing together a series of snapshots at  twenty-
four frames per second, a d eeper truth about reality was also
revealed. The human brain w orks by the firing of neuron s. Each
firing is  a burst of energy, followed by a pause, then the ne xt burst. The bursts slice reality into bits of information from the five
senses. When a train races past you, you are not seeing it in
motion. You are seeing bursts of information in your brain that
give the illusion of motion. Likewise, you don’t hear con tinuous
sounds. The con tinuity of your life is  a necessary illusion. We have to
see the world in motion so that we can live in motion, no t frozen
bits of sensation. Right now you are experiencing pictures and
stories created in your mind through the same piecing-together
process. When you wake up, these pictures and stories will  be seen
for wha t they are: artificial constructs of the mind. You will live
from th e “real” reality that is beyond pictures and s tories—
consciousness itself. For Today
Sit in front of a moving image on your TV or computer—this
can be anythin g, from people walking around to a news or sports
event. Focus on something m oving across the screen from left to
right. In reality there is no person moving across the screen; not a
single p hoton of light is movi ng across the screen. Instead, burstsof color are ha ppening, each one totally stationary. By s tringing
these bursts in a sequence, th e illusion of motion is creat ed. Now
notice how hard it is to see the actual process taking place before
your very eyes. Your mind m ust see motion because, since you
were bo rn, the world has been a series of pictures in moti on—this
is how conditioned you are to accept an illusion as reality. YOUR EXPERIENCE:

 DAY 8

The physical body and the appearance of the physical
world are created in the mind as constructs from
sensations that are intermittent and ephemeral. In daily life we do not investigate how the mind creates a three-
dimensional world out of random, meaningless bits of sensation. Starting with the simple world a baby experiences, everything gets
more an d more complicated. A newborn cannot focus on its hand,
which l ooks like a pink blob floating in the air. In time the blob
becomes a hand attached to the body; it acquires a name; it
develops many  skills. Medicine studies it down to every tis sue and
cell. This buildup of knowledge occurs in the mind and is created by
the min d. A naked hand has  no story to tell; it has no developed
skills. E verything a hand can become when it belongs to a skilled
painter, sculptor, circus performer, chef, or welder is mind-made. The same goes for the whol e body and the physical world. We
construct virtual reality so that we can have the pictures and
stories that are necessary for being human. For Today
Take a  sheet of ordinary 8 ½ × 11-inch paper and poke a
pinhole in the center. If you hold the paper close to your eye, you
can see the wh ole room through the pinhole—this is your mental
picture of the room. Now hold the paper one or two inch es from
your eye, until you see only p arts of familiar objects—just pieces of
lamps, chairs, windows, and so on. Try to walk around the room
seeing only these bits and pi eces. It is quite difficult. Deprived of
the picture your mind makes,


	up. Such	vein	issues	can
become	more	pronounced	if	one	is	sedentary	or	has	reduced	circulation,	and
they	can	even	be	aggravated	by	hormonal	issues	like	hormone	replacement
therapy,	pregnancy,	or	birth	control. 4
	Here	are	some	things	you	can	do	about
them:
•
Walk	around	often	to	keep	circulation	flowing. •
If	you	stand	still	often,	look	into	compression	hose	to	help	with	support. Some	are	more	visually	appealing	than	others,	and	you	might	not	want	to
wear	some	of	them	on	your	bare	legs	(at	least	out	in	public),	but	you	can
certainly	wear	them	under	a	long	skirt	or	pants. •
When	showering,	massage	the	area	around	the	broken	veins	first	in	a	gentle
circular	motion	and	then	in	an	upward	motion	to	help	improve	circulation. (Avoid	this	with	painful	varicose	veins.) •
Dry	brush	your	skin,	as	discussed	earlier	on
this	page
,	which	helps	stimulate
the	growth	and	repair	of	the	tissues	and	underlying	veins	by	increasing
blood	flow	to	the	area. It	also	helps	remove	the	blood	that	has	leaked	out	of
the	capillaries	by	diffusing	it	into	the	interstitial	fluids	for	removal. Brushing	the	spider	veins	very	gently	in	a	circular	motion	then	upward
toward	the	heart	several	times	per	day	can	improve	their	appearance. •
Vitamins	A,	B	complex,	C,	D,	and	E	are	all	great	nutrients	to	help	with
tissue	repair,	optimal	circulation,	and	strong	veins. Great	sources	include
carrots,	nutritional	yeast,	mushrooms,	almonds,	lemons,	and	bell	peppers. •
Avoid	inflammatory	vegetable	oils,	especially	when	cooked,	which	can
become	rancid	in	your	body	and	increase	free	radicals	and	cellular	damage. •
Make	sure	you	eat	the	right	beauty
fats,	such	as	avocados,	coconut	oil,	and
olive	oil	(best	taken	raw	and	lightly	on	certain	dishes	such	as	salads). This
can	help	you	build	nice	strong	cell	walls. •
Eat
pineapple! It	contains	a	dietary	enzyme	called	bromelain,	which	can
improve	overall	circulation	by	reducing	the	buildup	of	fibrin	along	the	walls
of	the	blood	vessels. •
Spider	veins	are	often	associated	with	the	use	of	hormone	replacementtherapy	(HRT)	and	birth	control	pills. High	levels	of	estrogen	from	these
medications	seem	to	aggravate	venous	insufficiency. If	you	are	using	birth
control	pills,	you	may	want	to	ask	your	doctor	for	a	lower-estrogen-dose
formula. If	you	are	on	HRT,	you	may	want	to	consider	switching	to	a	lower
dose,	adding	progesterone,	or	using	a	weaker	formula,	such	as	an	estrone
cream. •
Try	to	elevate	your	legs	to	hip	level	for	a	few	minutes	several	times	a	day. Frequency	is	more	important	than	the	amount	of	time	in	this	case. Get	out
of	the	habit	of	crossing	your	legs,	knees,	and	ankles	when	seated. If	you	have
a	desk	job,	try	to	spend	a	few	minutes	walking	around	every	hour. If	you
have	a	job	that	requires	standing	for	hours	on	end,	try	to	sit	and	elevate	your
feet	to	hip	level	once	every	hour. CIRCULATION	AND	REJUVENATION	MASK
Chickpea	flour	has	been	used	in	some
Ayurvedic	recipe	preparations	for	the	skin	and	is	believed	to
help	exfoliate	and	soften	it	as	well	as	stimulate	circulation	and	rejuvenate	tissues. Bananas	are	a	rich,
incredible	beauty	food	high	in	B	vitamins,	vitamin	A,	and	minerals	such	as	potassium. Try	this	simple
mask	on	your	face—or	even	on	the	spider-vein	areas	of	your	legs—when	you	want	to	give	your	skin	a
revitalization	and	glow	boost. ¼	cup	mashed	ripe	banana
1	tablespoon	organic	chickpea	flour
2	teaspoons	sesame	oil	(or	a	little	more	or	less,
depending	on	the	size	of	the	banana)
Stir	the	banana	into	the	chickpea	flour	and	mix	in	the	sesame	oil. Apply	an	even	layer	to	your	face
and	neck,	leaving	it	on	for	15	to	20	minutes	while	you	relax,	before	rinsing	off.SHIFT	9:
Nourish	Strong,	Healthy
Hair	and
Nails
All	of	the	changes	you’ve	made	so	far	to	your	diet	and	self-care	routine	will
result	in	stronger,	more	naturally	beautiful	hair	and	nails. Like	your	skin,	the
strength	and	vitality	of	your	hair	and	nails	is	a	reflection	of	all	that	is
happening	inside	your	body,	and	there	are	many	ways	to	nourish	them	both
internally	and	externally. How	to	Grow	Healthy	Hair	from	the	Outside	In
If	you	want	strong,	healthy	hair,	it’s	essential	to	nourish	the	hair	follicles	that
grow	your	actual	hair	strands. Go	ahead	right	now	and	touch	your	scalp	with
your	fingers. Give	yourself	a	little	head	massage. It	feels	good,	right? Your	scalp
is	rich	in	nerves	and	blood	vessels. Get	familiar	with	touching	your	scalp	more
than	just	when	you	are	shampooing. It	likes	it	and	will	respond! Every	part	of
your	body	needs	love	and	attention	to	flourish,	and	that	includes	your	scalp. If
you	want	lovely	hair,	you	have	to	give	some	love	to	your	hair. This	includes
attention	from	your	hands,	not	just	from	products	you	buy. In	all	areas	of	life,
love	can’t	just	be	bought. Fluctuations	in	hormones	and	nutrition,	as	well	as	your	good	old	genes,	can
influence	the	quality	and	thickness	of	your	hair. The	dietary	advice	in
Pillar	1
,
Internal	Nourishment,	will	help	you	grow	more	beautiful	hair	over	time. However,	there	are	also	manual,	external	methods	that	you	can	combine	with
your	dietary	shifts	to	help	create	beautifully	healthy,	shiny	hair. Incorporating
these	methods	from	the	outside	and	the	inside	will	help	you	grow	the	beautiful
hair	that	is	your	birthright. Here	are	some	of	the	most	effective	ways	to	externally	nourish	your	hair. WASH	LESS	OFTENUnless	your	hair	is	incredibly	oily,	it	doesn’t	need	to	be	washed	every	day. Washing	a	few	times	a	week	will	keep	your	hair	clean	but	prevent	overdrying,
allowing	more	time	for	the	natural	oils	in	your	hair	to	moisturize	down	to	the
tips	of	your	strands. SCALP	MASSAGE
This	is	a	fantastic	and	highly	effective	way	to	stimulate	your	hair	follicles	and
foster	healthy	new	growth. This	can	be	incorporated	easily	into	your	daily
routine	as	part	of	your
abhyanga
	practice	(see
this	page
). When	you	are	doing
your	daily	oil	massage,	be	sure	to	take	a	few	minutes	to	massage	the	coconut	oil,
sesame	oil,	or	specialized	herbal	formula	oil	into	all	areas	of	your	scalp	to	help
stimulate	circulation	to	your	hair	follicles. If	you	want	to	add


  as an awakening experience, and
begin living the greatest life anyone ever dared to dream. WHY  WE RESIST

We have become accustomed to thinking of ourselves as our physical
body rather than as an inner energy. We look into the mirror and
believe that what we see is who we are. We live in a culture that
reinforces this belief. We are bombarded with messages every  day to
remind us to perfume, shave, cleanse, feed, rest, and decorate our
bodies so that we can be happy, healthy, and successful. Many of us
have been subje cted to this philosophy since childhood and thereforetreat ourselves as primarily a package whose contents are irrelevant. It
is under standable that we would resist the idea that we also have a
significant self which is invisibl e and impervious to the demands of an
external world. The story of the man searching for his lost key outside his home,
under the streetlight, illustrates my point. When a stranger inquired if
she could help him look for the lost key, he was most grateful. After
thirty minutes of fruitless searching, the stranger asked, “Where did
you drop your key?” “Oh,” he replied, “I dropped it inside the house.”
“But why are you looking outside under the streetlamp if you dropped
it inside the house?” she asked. “I have no light inside the house, so I
came out here to look where there is light.”
   This is precise ly what we do every time we look outside of ourselves
for the solutions to problems. We live inside, we think inside, our
humanity resides within, yet we spend time ceaselessly looking outside
of ourse lves for the answers because we fail to illuminate the inside
with our thoughts. We resist the principle that thought is everything we
are, because it seems easier to look outside. It seems easier to define ourselves by the packaging rather than by the
inner qualities we cannot touch, see, smell, taste, or hear. Taking the
easier -appearing path is one of the predominant reasons for resisting
the princ iple of thought as the basis for our humanity. Besides, when
everyone else is perceived as defining himself or herself this way, it
seems easier to go along than to be different. I notice this with the
young people in my neighborhood. When I suggest the possibility of
thinking of themselves as separate from the crowd, they tell me, “Then
I would be seen as an oddball or weird.” They are concerned with how
others perceive them, unaware that their thoughts are a crucial
component of who they are. They do not realize that they can process
their world in any way they choose, and they often opt for the easier -
seeming choice of simply fitting  in. Many of us choose to act as others
do without examining our nonform reality. We may be unwil ling to
take the criticism  that goes with thinking independently. We may resist
seeing ourselve s as something beyond that form, because we have
totally identified with this kind of approach to life. To change, we have
to redefi ne our self and our priorities, to give ourselves permission toobserve where we are without being defensive or judgmental about our
point of view. We facilitate the next step on our path when we note our
present position uncritically. By identifying with form we are able to function exclusively in the
realm of things, excluding what may appear to us to be irksome
thoughts. Acquisitions become a way to demonstrate our competence
in life, while our nonform nature is relegated to a closed cupboa rd. We
behave as if we did not have a responsibility to the feelings and
thoughts of others by insisting that they find happiness in the material
things we provid e. We justify ourselves by saying, “I work hard, I pay
the bills, I give them all that they want—what else can I do?” The what
else we can do is to be receptive  to what they are thinking, to talk with
them about their aspirations, to touch them in that godlike  space
behind their form and encourage them to experience their life their
way. We work at accumulating, achieving, goal-setting, and acquiring
wealth and possessions. We identify success with the measurement of
things, never knowing happiness within. We are continually striving,
never arriving. I believe we are more, that we are intelligence within
our form, just as the rose is an intelligence that delivers the fragrance
and appearance of the flower. We can never create a rose by ourselves. We need the life force in the form that we call rose. Similarly, we need
to touch  the intelligence or god force behind the form that is us as well
as that of those with whom we come in contact. We may resist simply
because we are unfamiliar with this aspect of humanity and because
the unfamiliar is frightening. Ask yourself if that is a worthwhile
reason for you to remain exclusively in form. In the world of form, blame is a convenient excuse for why our life is
not exactly what we would like it to be. We blame the world for
illness, the stock market for financial conditions, the bakery for
causing overweight, and parents for our personalities.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        When you get the
broccoli home you are still so attracted to the picture that you empty the
contents into the garbage and proceed to prepare the wrapper for dinner. As
you put the picture of the broccoli on your plate, you suddenly  realize that
you are going to be very hungry if all you have is the packaging. Your life may be just like that. You may be paying so much attention to
the pack age that contains the real you that you toss away the most vital
ingredients. Your form is the package, and while its beauty and appearance
may seem all-im portant, it primarily serves to contain all the rest of your
magnificent humanity. The container cannot give you the pleasure and
satisfaction and nourishment that the contents do. Even though you cannot
see what is inside that beautiful package, you know that whatever it is
provides you with important and irreplacable nourishment. A lifetime of
focusing exclusively on the package will result in a spiritually
undernourished and quite unhappy you. OceanofPDF. comTHOUGHT

You are not a human being having a spiritual experience. You are
a spiritual being having a human experience. Thought is much more than something that you do. It is in fact what you,
and all the rest of us, are as well. Thought constitutes our entire being
except for the portion of us that is form, or the packaging that carries
around our mind s. Try thinking of thought as something that exists not only
within you, but outside of you as well. This may be difficult, because you
are accustomed to believing that your thoughts are an internal  mechanism
that guides the part of you that is form. Try instead to consider thought as a
universal that you were born into. It is something that you do, as well as
something that you are. Once you get used to this new idea, it will become
easier and easier for you to view all thought as something that is very much
a part of you. Here is a mini-le sson in what thought is. Your desir e to impr ove your life
is really your thought to improve your life. Your will to live is really your
thought to live. Your attitudes  about your entire life are really your thoughts
on these  matter s. Your entire past up until this moment is really nothing
more than thought. Your entire futur e from this moment onward is nothing
but thought. Your relationships  to everyone in your life are nothing more
than thought. Your determination  to succeed is nothing more than your
thought to do so. The idea of success is really the thought  of success. Since you can never get behind the eyeballs of another human being and
feel as that person does, you are actually one step removed from that
person’ s process and experience  him or her also through thought. You relate
to every thing and everyone on this planet through the mechanism of
thought. It is not what is in the world that determines the quality of your
life, it is how you choose to process your world in your thoughts. So many highly respected thinkers in disparate disciplines have
concluded that thought, the mind, is the total determiner of how our lives
will go. The Dutch philosopher Spinoza said, “I saw that all things I feared,
and which feared me, had nothing good or bad in them save insofar as the
mind was affected by them. ” Albert Ellis, the founder of Rational EmotiveTherapy, stated, “People and things do not upset us, rather we upset
ourselves by believing that they can upset us. ” “We become what we think
about all day long,” according to Ralph Waldo Emerson. “There is nothing
either good or bad, but think ing makes it so,” Shakespeare tells us. Abraham Linco ln said, “People are about as happy as they make up their
mind to be. ” “Change your thoughts and you change your world” was how
Norman Vincent Peale put it. Jesus tells us, “As you think, so shall ye be. ”
Our futures are formed by the thoughts we hold most often. We literally
become what we think about, and we are all given the gift of being able to
write our own story. For me this is


ama nauli). When
this is mastered, proceed to Stage (2). 121
Stage 2: Perform isolated contraction of the left rectus ab-
domini muscle only. This is vama nauli. Stage 3: As before, contracting only the right rectus ab-
domini muscle (dakshina nauli). Stage 4: The practitioner must, before attempting this, be
able to perform Stages 1, 2 and 3 without difficulty. In a stan
ding position, do uddiyana bandha. Then begin to churn or
roll the recti abdomini muscles so that they move from the
left across center to the right in one smooth motion. Repeat
the movement in succession as many times as possible while
holding the exhalation. Then relax the abdominal muscles
and breathe in. When breathing has returned to normal,
repeat the process, from right to left. 122
Preliminary practices: Before attempting Stage 1 of nauli,
the student should perfect agnisar kriya and uddiyana ban-
dha. Duration: Practice the stage 4 technique for as long as you
can hold the breath, and, counting this as one round, do up
to six rounds, three from left to right and three from right to
left. Period of practice: This technique takes time to perfect, and
regular daily practice is important. If Stage 4 is mastered
within 3 months, progress is good. Precautions: This kriya is best practiced under the
guidance of a yoga teacher. Do not perform until at least four
hours after a meal. Limitations: Those who are suffering from high blood
pressure, peptic or duodenal ulcers, hernia, or any other
serious digestive ailments should not practice nauli. Benefits: This is the most powerful method of relieving ab
dominal ailments since it massages all the organs in the ab
domen, keeping them healthy and free of malfunction. It is
very useful in cases of constipation because it encourages in
testinal peristalsis. It is also effective in treating sexual
ailments and keeping the sexual organs in good condition. The powerful massage given by nauli kriya to the digestive
organs controlled by the manipura chakra stimulates the
associated meridians, and this stimulation seems to be
transmitted to the manipura chakra, triggering the activation
of the chakra in a higher dimension. (5) Awakening the Anahata Chakra
In this practice, it is more important to breathe with full
awareness than to maintain one asana for a long time. There
fore, if a posture is uncomfortable it may be changed; if an
itch is felt, there is no reason why it should not be scratched. Sit in a meditational asana with the eyes closed, concen
trate on the throat, and become fully aware of the in-breath. 123
Feel the breath going down deep into the chest cavity. The
outgoing breath does not require any particular attention. Next, direct the awareness to the akasha, the space just
above the diaphragm; then, become aware of the space being
filled by the inhalation, and the filling process itself. Gradually, you will come to feel the space around the heart
itself. Once awareness of this "heart space" has developed,
you will feel it expanding and contracting in time with the
breath. Breathing should be normal, without any forced
retention or unusually long breaths. If the awareness of the heart space and of its contraction
and expansion is constant, after some time something will be
seen there. One must not try to produce the vision with the
imagination; it comes of its own accord. The practitioner has
only to wait and prepare for it with constant awareness. It is
a vision of a lake and a blue lotus. It is good if you can feel
the space of the heart contracting and expanding, but if this
is impossible, just try to feel the breath filling up the
space - the first stage. Then proceed to the second and third
stages, remembering that the vision in the latter appears by
itself in its own time. (5a) The Practice of Ajapa-Japa
This is another method helpful for awakening the ana-
hata chakra. It consists of awareness of the mantra SO
during inhalation and HAM during exhalation. * Be at ease
during this practice. Satyananda says that the mantras SO
and HAM, inherent in the natural breath, may be felt in the
nostrils, rising and falling between the navel and throat, in
the throat itself, or in the heart space, or in all at once, or in
each in turn. During this practice of ajapa-japa, a psychic sound (nada),
which is inaudible in the ordinary sense, is sometimes heard.
' Pronounced like English "so" and "hum." 124
This is a sign of the awakening of the anahata chakra. This
experience demonstrates the literal meaning of "anahata":
"unbeaten (sound)." (6) Awakening the Vishuddhi Chakra
To awaken the vishuddhi, Satyananda recommends the
repetition, in turn, of the methods described above for
awakening the other chakras, and finally, concentration on
each chakra in turn from the muladhara up to the ajna, and
then back down to the muladhara. A summary of these
methods follows. For the ajna chakra: Sit in siddhasana or siddha yoni
asana, hands in chin mudra, eyes closed and spine erect. Contract and relax the perineum in a natural rhythm, neither
too slow nor too fast. In a few days, you may sense the ajna
between the eyebrows; if so, concentrate on that spot. Prac
tice this stage for four minutes. For the muladhara chakra: Sit in Vajrasana and place the
hands, with fingers interlocked, below the navel. Concen
trate the eyes and mind on the tip of the nose with the eyes
closed. Continue manduki kriya for three minutes. For the svadhishthana chakra: Practice vajroli mudra for
three minutes. For the manipura chakra: Practice Part 3 of the first
method for awakening this chakra. During inhalation bring
prana from the throat down to the navel and at the same
time, apana from the muladhara up to the navel. Hold the
breath and unify prana and apana in this area. Then ex
hale. Practice for four minutes. For the anahata chakra: first concentrate on the throat and
feel the ingoing breath filling up the cavity of the chest. Be
aware of the heart space and its contractions and expan
sions, which follow the natural breath. Wait for the vision to
come spontaneously. Practice for four minutes. Next concentrate in turn on the muladhara, svadhishthana, 125
manipura, anahata, vishuddhi, and ajna; then return to the
muladhara in the reverse order. Practice this for three
minutes. This whole process is Satyananda's teaching for awakening
the vishuddhi chakra. The practitioner should stimulate the
lower chakras in ascending order before concentrating on
the vishuddhi itself, because the upper chakras cannot truly
awaken until the awakening of the lower chakras has taken
place. However, the ajna is a special case. As mentioned in the
section devoted to it, it should be activated first, in order to
lessen the serious dangers that may be encountered when the
karma of a lower chakra is activated. Also, the ajna is directly
connected with the muladhara (and kundalini], and the
awakening of these is interrelated, as detailed previously. After following the sequence given above, assume khechari
mudra and concentrate on the thyroid gland in the throat for
thirty minutes (the tongue may be relaxed at times). This
will greatly intensify the effect on the vishuddhi. (6a) Viparita Karani Mudra 126
This is a very effective mudra for activating the vishuddhi
chakra. Lie flat on the back with the feet together and the arms by
the sides, palms flat on the floor. Raise the legs and trunk us
ing the arms as levers. Then bend the elbows and prop up
the trunk with the hands. In the final pose, the legs should be
vertical and the trunk at a 45° angle to the floor. Relax the
whole body and close the eyes. Perform ujjayi pranayama
with khechari mudra. Inhale slowly, feeling the breath and the consciousness
move from the manipura chakra to the vishuddhi; keep the
attention on the vishuddhi during exhalation. Repeat as many
times as is comfortable. Duration: On the first day, practice for a few seconds only. Increase the time daily, until the mudra can be easily per
formed for 15 minutes or more. Sequence: Practice after asanas but before meditation. Precautions: Should not be practiced after heavy physical
exercise or less than three hours after eating. Limitations: This technique


I HUMAN URINE AND IMPORTANCE ('f D!tiiNG : 191
ail troubles cre.ated by impure blood and bile. Ayu(veda mentions 20 diseases caused by phlegm. The troubles
like drowsiness, excess of sleep, lethargy, wateriness of mouth,
desire ·for hot· food-stuffs, er.'"'e!'s of urine, dullness, absence of
hunger are the effects of phlegm. In these disorders urine treatment is
very advisable. In them repeated vomiting and fast and a fatless diet
excluding milk, ghee, cheese, oil and sweets are useful. According to Ayurveda a number of diseases are caused by the
trouble of the gas. The gas or the Prana has been called •fuel for the ·
machinery of the body' and it sustains the body. In the medical
terminology it is equivalent to nervous system and nerve-force. Any
, kind of gas-disorders results in diseases of the sense organs. Gas
trouble is dominant even in the diseases of bile and phlegm. Needless to say that urine treatment is useful in all these troubles.'·
Gas is caused by sleeping in day-time, strenuous physical labour,
sex-indulgence, waking in the night, worry, mourning, neglecting
natore's call, eating sour things, loss of appetite and injury to the
tender parts of the body. Dry, cold and insufficient food also cause
gas trouble. Urine treatment is extremely useful in troubles due to phlegm. Permanent.cold, chronic asthma, heart-trouble, loss of appetite and
indigestion can be effectively treated by urine if it is accompanied
with fasting, vomiting and dry food. Once should not be scared of
fasting. The organism can very well withstand fast as long as
foreign matters are present in the body. The foreign matter is
completely eliminated when heaviness in the body, loss of appetite,
indigestion, congestion of urine and stools are removed and the
patient develops good appetite' for food. At this stage light diet can
taken. This is why treatment prescribes fast. Naturopathy is generally regareded as. a foreign system of
healing. Its techniques are also more of'less similar to urine therapy. Naturopathy has beEm w€11 adovocated in Ayurveda. also. It is
unfortunate that we do not understand the simple principles of 192 : AUTO-URINE THERAPY
Ayurveda. There was a time when fasting cure was commonly
practised in India as a natural way of healing. But fasting did not
mena only abstaining from food. Charak says-
11The fasting cure includes four kinds of purification, (vomiting,
purgation, douche and elimination of impure blood), control of
excessive thirst, airbath, sunbath, treatment by digestion-stimulants,
fast (abstention from food) and physical exercise." (Charak Sutra
Ch. 22. Verse 18) ·
A second meaning of 1Langhan1, -the Sanskirt synonym of fast,
is, any metho::l by which lightness is acquired by the body. But
nowadays, as said earlier 1Langhan1 is taken for fast only. If fast is
necessary for a patient, the physician should look into his vitality. Fasting should not b~ prolonged for such a long period as it may
sack 1thc life substance1 itself. Care should also be taken to preserve
the strenght ofthe patient because it gives the power of resistance. Fasting can serve no real purpose ifth2 strength of the patient fails. A disease is like a red signal to a moving train. In is nature1s
warning for rest. The patient should therefore suspend all activties
of visiting, sefvice, study, etc. and take rest in bed with a peaceful
mind to relax the bodily organs. Orange juice is generally prescribed these days during any
illness. But sweet juice should be avoided in the diseases due to
phlegm as it is cough-producing. It is contra-indicated in cases of
asthma, cold, catarrh and ir.diges~ion. Moreover the poor cannot
easily affo~~· fur.h costly fruits. In the Indian system of medicine, in
the place of orange juice, lentil soup and vegetable soup containing
garlic, ginger, black pepper, Dhania, Gira, etc. is prescribed. Ginger, garlick and black pepper are extremely useful for patients
suffering from phlegm. Bitter juices are advisable for patients suffering from excess of
bile. S11ch ::. patient should take vegetables like Methi, karela, milk
and sweet fruits. ~weet, bitter and pungent juices are beneficial. Diet should be light and in moderate quantity so that it may be THE BEST MEANS TO PHYSICAL HEALTH : 193
easily digested. Tea and coffee should be avoided during treatment. It is good to take a boiled extract of Tulsi, Phudina, green tea,
pepperi-mu/ and black pepper. CHAPTER VI
THE BEST l\1_EANS TO PHYSICAL HEALTH
By Dr. Maganlal 0. Sa/aria
When Rudra cut off Daksha1s head,.the Ashvinikumaras rejoined
it at the request of the gods. Shankar also joined the head of his son
which he had cut himself. Such examples are plenty in Ayurveda
and mythology. It indicates that both gods and demons possessed
the knowledge of Ayurveda. There was a competition between them
and each party tried to excel the opponent in the developm~nt of ·
Ayurveda. They were in search of a method whereby every d1sease
could be cured with the minimum of medicine. The sag~ Atrey in
Charak Samhita has specified the uses of urine and herbs for curing
diseases.On the other hand Lord Shiva and his· foliowers have
prescribed iron, poisons, pearls, jewels, ruby etc. in their system of
treatment. At the end, they have proved that mercury alan can cure
all diseases. In Europe they have done a good number of experiments and
researches in order to reduce the number of medicines. First of all. Dr. Hanemann created the system of homoeopathy. He showed to
the world, that the medicines prescribed by allopathy and taken in
large doses has the opposite effect than when taken in very small
quantity (in high potency) as prescribed in homoeopathy. For
example op1u-m is useful for stopping motions but the same taken
according to the system of homoeopathy removes constip~ti_on. Later
on his disciple Suschler confined himself to twelve med1cmes only
fer· treating all diseases. In America Dr. Burgess invented
Epsompathy and successfully cured many types of maladies by 194 : AUTO-URINE THERAPY
epsom salt. Out of this salt, he made seven preparations which are
applicable to-all types of diseases. In 1921, when lwas a student in
National Medical ~allege (Bombay), I knew a famous Vaidya
treating· all the diseases with only three medicines. While sitting' in
his clinic, he u~d to keep only three bottles on his table labelled
as Vataghna (cure for bile trouble) Pittaghan (cure for bile. trouble)
and. Kaphaghna (cure for phlegm.) He·used to feel patient's pulse
and prescrible a mixture of the three in due proportion for internal'
and external use. I tried my best to know the' secret of the above
three medicines but he did not disclose it till the end. This mentality. of the Vaidyar is quite improper. later on I came across.a book
entitled R~sa-Mangal, published by Gonda! Rasa-Shala. In the very
beginning I read about the extracts. curing Vat, Pitta and Kapha
troubles which s;;.tlsfied me. The Tantras indicate that there was a practice among Aghoris to
use L•rine and stools as medicines. In Jain scriptures also a monk has
.been advised to take his auto-urine while practising short or long
Pratima (Dhyana). In Rudrayamal Tantra under the chapter
'Shivambu-kalpa', lord Shiva hap described to Parvati the virtues of
urine removes all diseases and· bestows upon man a long life:
Further ·Ayurveda and Rasa-tan~ra also have prescribed urine along
with subsidiary medicines. The sage Atreya has prescribed eight
types of urine to be used as m'edicines. They belong to herbivorous
animals only. In addition Sushrut has prescribed human urine also
as medicine. One can ask why sage Atreya did not describe the
utility of human urine in spite of the fact that it is more useful to
man. One can see that the' urine of animals is useful to themselves.. The sage Atreya has also stated that the eight types of urine are
useful to human beings as well. Why did he not refer to human
urine? The simple answer seems to be that he did not feel ~my
necessity to describe a very well


iguing	response	came	when	Aimee	concentrated
on	a	picture	of	flowers. Instead	of	simply	uttering	the	key	word	“flower,”
Ni’kisi	said,	“That’s	a	pic	of	flowers. ”
How	did	he	do	overall. Out	of	71	trials,	N’kisi	got	23	hits,	as	compared
with	7. 4	hits	that	would	have	been	expected	if	the	results	had	been	random. Sheldrake	points	out	that	this	is	quite	a	significant	outcome,	all	the	more
because	N’kisi	wasn’t	aware	that	he	was	being	tested	and	often	said	the	right
key	word	after	the	allotted	time	was	up. In	a	small	Manhattan	apartment	this	bit	of	proof	was	added	to	mounting
evidence	that	the	mind	isn’t	solely	human	property,	and	in	fact	might	exist
outside	the	brain. Communication	between	the	animal	kingdom	and	humans
may	seem	odd,	but	pets	can’t	cheat	and	they	have	no	ulterior	motive	for
proving	they	have	special	abilities. The	Vedic	rishis	long	ago	asserted	that	the
entire	universe	is	intelligent,	because	it	is	permeated	by	consciousness. Let’s
see	how	precisely	we	can	put	this	in	modern	terms. Into	the	Mind	Field
Mind	has	remained	a	metaphysical	riddle	for	centuries	because	it	inhabits	the
physical	world	like	a	ghost. But	that’s	a	Western	perspective	based	on	our	bias
for	solid,	tangible	things. We	insist	that
the
	brain	must	be	the	source	of	mind
because	the	brain	is	a	visible	object,	which	is	like	saying	that	a	radio	must	be
the	source	of	music	because	it	is	a	visible	object	from	which	music	emerges. The	Vedic	rishis	adopted	the	opposite	perspective,	insisting	that	visible
objects	couldn’t	be	the	source	of	mind	since	the	physical	plane	is	the	least
conscious	of	worlds. It	may	seem	significant	that	the	brain	is	active	during
thought,	but	a	radio	is	active	during	a	broadcast,	and	there	is	no	doubt	that
N’kisi	(not	to	mention	human	telepaths)	picked	up	a	thought	that	was	being
broadcast. Our	Western	prejudice	against	the	invisible	isn’t	easy	to	overcome. Mind
will	only	be	proved	to	exist	outside	the	brain	if	it	leaves	some	kind	of
footprint,	a	visible	sign	that	is	as	convincing	as	the	MRIs	that	provide
concrete	evidence	of	neural	activity. One	such	piece	of	evidence	isinformation,	which	we’ve	touched	on	before. If	information	permeates	the
entire	quantum	field,	it	can	bridge	mind	and	matter	in	terms	more	acceptable
to	a	materialist. No	scientist	has	a	problem	believing	that	matter	and	energy
cannot	be	created	or	destroyed,	and	the	cutting	edge	of	physics	is	grappling
with	the	notion	that	information	cannot	be	created	or	destroyed,	either. What
we	see	in	the	universe	is	constant	transformation. Helium	atoms	that	fuel	the
sun	send	heat	to	Earth	that	gets	transformed	by	photosynthesis	into	plants	and
all	other	life-forms. It	can	fairly	be	said	that	life	consists	of	the	sun’s	atoms
exchanging	information	with	atoms	on	Earth. (Energy	is	information	in	the
sense	that	all	chemical	or	electrical	charges	can	be	expressed	as	plus	or	minus,
positive	or	negative,	zero	or	one. ) It	doesn’t	matter,	then,	that	your	body	bears
no	resemblance	to	a	fiery	star. Both	are	part	of	the	same	information	field,
which	undergoes	endless	transformation	within	itself. Or	as	Lord	Krishna
says	in	the	Bhagavad-Gita,	“Folding	back	in	on	myself,	I	create	again	and
again. ”
Amit	Goswami,	a	prominent	physicist	who	writes	extensively	on	the	self-
aware	universe,	says	that	creativity	is	just	another	face	of
transformation. “The	universe	is	always	putting	new	wine	into	old	bottles,	or	new	wine	into
new	bottles. ”	The	same	energy	packets,	containing	the	same	information,	are
being	endlessly	shuffled	in	the	Zero	Point	Field. Goswami	approaches
reincarnation	in	the	same	context. Identities	are	passing	through	the
information	field,	exchanging	data	with	new	identities	that	feel	like	a	new
“me”	but	are	actually	transmutations	of	indestructible	zeros	and	ones	strung
into	long	chains	of	ideas	and	experiences. Right	now	you	are	a	bundle	of	information	in	mind	and	body. You	have
unique	memories;	your	cells	have	undergone	chemical	changes	shared	by	no
one	else	in	the	world. When	you	die,	none	of	this	information	will	vanish,
because	it	can’t. There	is	nowhere	for	plus	and	minus,	positive	and	negative
to	go	since	the	field	contains	nothing
but
	information. Therefore	their	only
alternative	is	to	recombine. How	do	they	do	that. The	answer	lies	in	the	root	word	of	information,	which	is	“form. ”	We
inhabit	an	“in-formed	universe”	according	to	Ervin	Laszlo,	which	strings
atoms	along	the	double	helix	of	DNA,	bits	of	information	in	physical	form,
just	as	it	strings	together	information	in	nonphysical	form	as	ideas. This
brings	us	one	step	closer	to	the	breathtaking	notion	that	the	whole	universe	is
God’s	mind;	that	is,	a	dynamic	field	of	infinite	information	undergoing
infinite	transformations. But	we	can’t	take	that	step	unless	we	know	how
small	ideas	survive,	much	less	cosmic	ones. The	rishis	taught	that	ideas	survive	in	the	Akashic	field	as	memories. You
and	I	constantly	access	Akashic	memory	when	we	assume	that	we	are
accessing	our	brains. In	esoteric	circles	Akashic	memory	functions	to	give	us
information	from	departed	spirits	and	past	lifetimes. In	Jungian	psychologythe	same	memory	accounts	for	cultures	sharing	the	same	myths	and
archetypes. Venus	and	Mars	are	invisible	beings,	yet	present	and	alive. The
Akasha	remembers	every	god
created
	by	humans	and	every	epic	battle,
romance,	and	quest. We	tap	into	them	all	the	time	as	the	human	story
continues	from	age	to	age. The	brain	has	a	locatable	memory	center,	but	mind	isn’t	confined	to	the
brain. Consider	a	deeply	meaningful	experience	in	your	life—a	first	kiss,	or
the	last	time	you	saw	a	beloved	grandparent. That	memory	is	the	remaining
trace	of	an	event	in	time	and	space. The	experience	can	still	be	activated	in
your	brain,	which	means	that	millions	of	molecules	that	could	be	flying
randomly	through	your	neurons
know
	that	they	have	to	stay	together	in	order
for	your	memory	to	continue,	year	after	year,	without	fading. How	could	they
know	this,	since	molecules	aren’t	intelligent. The	physical	basis	for	memory
remains	totally	unknown	to	neurologists,	so	we	can	only	speculate. Somehow	your	first	kiss	has	an	afterlife. The	afterlife	isn’t	physical,
because	there’s	absolutely	no	difference	between	the	hydrogen,	oxygen,
nitrogen,	and	carbon	in	a	neuron	and	those	same	elements	in	a	tree,	a	dead
leaf,	or	decomposed	soil. Neurons	aren’t	immortal. They	die,	just	as	the	rest
of	the	body	does,	and	atoms	fly	in	and	out	of	them	every	second. How,	then,
does	a	memory	get	transferred	to	a	new	atom,	or	to	a	new	ne


. I’ll call them up and of fer my help. ’  “You are strong enough to
get through all those things. I know a woman named Emily who was so fearful she wouldn’ t go out
in the rain. She wouldn’ t sign checks, either. She avoided almost all of life’ sjoys and responsibilities. Her husband finally left her, and you couldn’ t
blame him. Then she developed leukemia and went through an incredible
metamorphosis. When last seen, she was at a political rally, yelling at the
top of her lungs. Her husband would remarry the woman she has become. But it took leukemia to get her to wake up and live. For many people, it
takes the knowledge that we won’ t live forever—so why be afraid to love. TRANSCENDING HA TE
Resentments and hate are the obstacles that keep many people from
clearing up their unfinished emotional business and achieving harmony
with others. Transcending fear opens the way to for giveness of those who
have wronged you, and it releases a love that can make you psychologically
immune to your environment. Choosing to love and hold on to the mean ing
of life increases the chances of survival under all conditions. Psychiatrist
Viktor Frankl, a survivor of the Nazi death camps, wrote in his memoir
Man’ s Sear ch for Meaning  that the guards found it easier to kill those who
seemed ready to die than those who looked at their captors, with a spark of
life in their eyes. Love saved Frankl’ s life at one point. When he and his
fellow prisoners were told that a train was going to a work camp where
conditions would be better, he gave his place to someone else. The train
went to one of the gas chambers. Another survivor, Jack Schwarz, has told how he passed out during a
whipping and had a vision of Christ. Filled with love from the image, he
said to his torturer, “Ich liebe dich. ” The guard was so shocked that he
stopped, and he was even more astounded when he saw right before his
eyes the prisoner ’s wounds healing within moments. Psychiatrist Geor ge Ritchie, author of Return fr om T omorr ow, tells this
story of “W ild Bill,” one of the death-camp survivors with whom he
worked after the liberation:

[“Wild Bill”] was one of the inmates of the concentration camp, but
obviously he hadn’ t been there long: His posture was erect, his eyes bright,
his ener gy indefatigable. Since he was fluent in English, French, German
and Russian, as well as Polish, he became a kind of unof ficial camp
translator…. Though Wild Bill worked fifteen and sixteen hours a day, he showed no
signs of weariness. While the rest of us were drooping with fatigue, he
seemed to gain strength…. I was astonished to learn when Wild Bill’ s own papers came before us
one day, that he had been in Wuppertal since 1939. For six years he had
lived on the same starvation diet, slept in the same airless and disease-
ridden barracks as everyone else, but without the least physical or mental
deterioration…. Wild Bill was our greatest asset, reasoning with the dif ferent groups,
counseling for giveness. “It’s not easy for some of them to for give,” I commented to him one
day…. “So many of them have lost members of their families. ”
“We lived in the Jewish section of Warsaw,” he began slowly, the first
words I had heard him speak about himself, “my wife, our two daughters,
and our three little boys. When the Germans reached our street they lined
everyone against a wall and opened up with machine guns. I begged to be
allowed to die with my family, but because I spoke German they put me in
a work group. ”
“I had to decide right then,” he continued, “whether to let myself hate
the soldiers who had done this. It was an easy decision, really. I was a
lawyer. In my practice I had seen too often what hate could do to people’ s
minds and bodies. Hate had just killed the six people who mattered most to
me in the world. I decided then that I would spend the rest of my life—
whether it was a few days or many years—loving every person I came in
contact with. ” This was the power that had kept a man well in the face of
every privation. I’m not saying all the survivors came through by being able to love the
Nazis as human beings, and I’m certainly not saying everybody else died
because they didn’ t love enough. Many hung on to life so they could be
witnesses to the world. Some did it by turning “hatred into ener gy,” which
was the slogan that enabled the Vietnamese to survive forty years of war
and overcome the Japanese, French, and Americans—but you have to be
careful that you don’ t end up becoming like your enemies. To attempt Wild
Bill’s kind of love just because somebody says it’ s righteous would be a
pathetic hypocrisy. Such love may have little to do with the individuals inthe drama but rather may be a welling forth of a universal power—God or
the basic goodness of humanity—through the deepest wounds of the spirit. What I am saying is that love can save you. You can look at a murderer
with love based on the fact that you know what got him where he is. I’m not
suggesting you love atrocities, but even the most depraved person started
out as an innocent baby. We have to remember that all of us are created by
our parents and society. If we get the wrong messages from them and
receive no love from them, then any of us can end up a Hitler. This is not an
acceptance of evil, but rather a refusal to sink to its level. As Martin Luther
King, Sr., has said, “Hate won’ t bring my family back. ” You may not be
able to change your oppressor or save your life by your love, but you can
keep hatred from destroying your heart, mind, and life, as it has destroyed
his. Among my patients I meet many who are dealing with “impossible”
spouses. There are two ways out: You can either divorce your “Hitler” or
stay and try to change him or her with love. I remember a woman named
Ruth, who once told me, “I’ll make this marriage work if it kills me. ” She
developed extensive metastatic breast cancer and became so depressed that
she was considering suicide. Then one day Ruth was in the audience at one
of my talks. The subject of suicide came up, and a young woman in the
audience related how her father had killed himself and her life had been
devastated, both because of the loss itself and because she couldn’ t deal
with her father ’s lack of courage. Her story moved Ruth so much that she
found new courage within herself, decided to live, and left her husband. However, when you realize that both you and your “Hitler” are only
human, you can probably learn to live together, helping each other change. Nothing helps someone become better as much as someone else granting
the possibility. As Goethe wrote, “If you treat an individual as he is, he will
stay that way, but if you treat him as if he were what he could be, he will
become what he could be. ” I find it useful to remember what Martin Luther
King, Jr., once wrote about Jesus’  command to love your enemies:

Forgiveness does not mean ignoring what has been done or putting a
false label on an evil act. It means, rather, that the evil act no longer remains
as a barrier to the relationship…. We must recognize that the evil deed of
the enemy neighbor, the thing that hurts, never quite expresses all that he is. An element of goodness may be found even in our worst enemy. The meaning of love is not to be confused with some sentimental
outpouring. Love is something much deeper than emotional bosh…. Now
we can see what Jesus meant when he said, “Love your enemies. ” We
should be happy that he did not say, “Like your enemies. ” It is almost
impossible to like some people. “Like” is a sentimental and af fectionate
word. How can we be af fectionate toward a person whose avowed aim is to
crush our very being and place innumerable stumbling blocks in our path. How can we like a person who is threatening our children or bombing our
homes. That is impossible. But Jesus recognized that love is greater than
like. When Jesus bids us to love our enemies, he is speaking of
understanding and creative, redemptive goodwill for all men. Only by
following this way and responding with this type of love are we able to be
children of our Father who is in heaven. The real test is not whether we could be crucified to save mankind but
whether we can live with someone who snores. You have to remember that you cannot change anyone. You can only
change yourself. But remember you create the other person by what you’re
like. This often gives a wife, for example, great power. Eleanor, one of my
patients, works with her husband in real estate. She’ s capable of making
million-dollar deals, but he criticizes the way she dresses, even


 smoothie
different from a juice. If you’re wondering exactly what they do
for your body, you’ve come to the right place — this chapter
highlights the beneﬁts of both. Finally, it helps you decide
whether one or the other (or both) ﬁts you and your lifestyle. Juicing and Smoothies Defined
Both juices and smoothies are incredibly good for your body,
taste great, and can be enjoyed any time. But if you think that
smoothies and juices are the same, you don’t know how these
healthy drinks are made and what ingredients are used to make
them. In this section, I ﬁll you in. Juices and smoothies are made mostly of fruit and
vegetables, so you may be interested to know the
components that make up these foods. Whole fruits and
vegetables are made up of between 80 percent and 95
percent water (this is what makes them so refreshing); the
other 5 percent to 20 percent is carbohydrate or ﬁbrous
cells and nutrients (see Chapter 6). W h a t  i s  j u i c e? Juice is the water and most of the nutrients that have been
separated from the carbohydrate or ﬁbrous pulp in fruits and
vegetables. Sometimes a very limited number of healthy
ingredients are added to juice, but these aren’t necessary and
only boost certain nutrients (see Chapter 6). You can squeeze or press citrus fruit (like oranges, grapefruits,
and lemons) in order to get the juice, but the only way to juice
at home is to run raw, fresh fruits and vegetables through ajuicing machine that presses or cuts and spins them so that the
juice is extracted from the pulp. You need a juice machine to make fresh homemade fruit
or vegetable juice, and you need a citrus press to make
citrus juices. You can’t make juice in the blender. W h a t  a r e  s m o o t h i e s? When a liquid (such as fresh juice, milk, or broth) and fresh
fruits and/or fresh vegetables are combined in a blender and
processed into a purée, the resulting drink is called a smoothie. The whole fruits and vegetables with the skin (if organic), but
not inedible seeds, are blended until the cells in the fruit and
other ingredients are so small that they’re transformed into a
drinkable liquid. Smoothies may have lots of other ingredients
added (see Chapter 14), but the main ingredients are the liquid
and the fruits and/or vegetables. The best machine for making smoothies is a blender or a
Vitamix. You can use a food processor, but the drink won’t
be as thick and smooth, and it may leave a mess when the
bowl is removed from the base. A brief history of juicing
The Dead Sea Scrolls have revealed that mashing pom egranat e and ﬁgs
for “profound strength and subtle form” was practiced from before 150
b.c. This is perhaps the ﬁrst record of man’s attempt to separ ate the vital
juices from fruits and vegetables for their heal ing beneﬁt s.
Throughout the ages, herbalists and other heal th practitioner s have
grated or ground fresh herbs and soft fruits and pressed the juice alongwith the healing, active constituents from them. Dr. Max Gerson was the
ﬁrst to put forth the concept that diet coul d be used as cancer  (and other
disease) therapy, but it wasn’t until the 1930s when author and raw food
proponent, Dr. Norman Walker invented the ﬁrst juicing machi ne that
juicing became widely available. Cumbersome and yet effective, Walker’s
machine, called the Norwalk, ﬁrst grates and squeeze s fruits and
vegetables. The pulp is placed into a linen bag and pressed using a
hydraulic press. The ﬁrst of its kind and still available, the Norwalk
allowed ordinary people to effectively extract the juice from fruit and
vegetables. Around the mid-1950s, the Champion machi ne, the ﬁrst masticating juicer,
was invented. The high speed (4,000 rpm) of the turning rod caus es
friction, which heats the juice and destroys the live enzy mes and other
nutrients. In 1993, the world’s ﬁrst twin-gear juice extractor, called the Greenpower
juicer, was produced. It’s based on the old mortar-and- pestle method of
pressing out the maximum living nutrients from fruits and veget ables
without losing them to heat. Today, many great makes and models of juicing machi nes are available. W h a t ’ s  t h e  d i f f e r e n c e  b e t w e e n  t h e  t w o? The differences in these healthy drinks are in the ingredients
and the equipment used to make them. Juices are made from
fresh fruits and vegetables, and that’s it. You need a juicing
machine to separate the juice from the pulp of the fruit or
vegetable. Juices are the pure water and nutrients, including the
pigments of the fruits and vegetables they’re made from, so
they’re thin and range in color from bright green to yellow to
orange to red and pink and even blue.Smoothies, on the other hand, are made from a large range of
many more ingredients. They, too, are made from fresh fruits
and/or vegetables, but they have some liquid (fruit or vegetable
juice, broth, milk, or yogurt) added and may include nuts,
seeds, ice cream, frozen fruits or vegetables, supplements, and
other health products. Smoothies are smooth and thick and
tend to be lighter or more muted in color than their juice
counterparts. A brief history of smoothies
Around the turn of the 20th century, soda fount ain jerks were hand-
tossing stainless steel cups of cream y milkshakes from milk, ice cream,
and ﬂavored syrups. But the fruit smoothie hadn’ t even been thought  of
yet, nor was it possible until Fred Waring marketed Steve Poplawski’s
new invention, which came to be know n as a blender. The blender was ﬁrst sold to drugstores with soda fount ains and to bars
and restaurants with bars. Milkshakes were the ﬁrst drinks to be made in
the new blender machines. These new  machi nes didn’t com e to be used
on the beaches of California until around the mid-1960s. The earliest fruit
smoothies were thick, frozen drinks made from orange juice,
strawberries, and ice, and although they shared the electric blender  in
common with the longer-standing milkshake, smoothies were a
completely different drink aimed at cool ing and refreshing beach- goer s.
Catering to the resurgence of macrobiotic veget arianism in the United
States, restaurants added smoothies to their menus, and the drink spread
around the country. Many commercial products have evolved since the late 1960s, and now
the word smoothie is generic, meaning a thick drink blended from fruit
juice and fruit. Today the international  smoothie indus try is a multi-billion-
dollar revenue generator with new drinks sporting suppl ements and
herbal tinctures along with other heal ing substances. Cookbook authors (like me) have expanded the s moothie categor y to
include vegetables and dairy, bringing it right back  to the milkshake. Butthe true smoothie will always be the icy cold fruit juice, fresh fruit, and ice
beach quencher. An Intr oduction to Juicing
With science backing the idea that diet has a direct effect on
health, more and more people are coming to realize that fresh
juice can be used to help prevent disease and all sorts of
modern ailments. It didn’t take long for gyms, clinics, health
clubs, pharmacies, health or whole-food shops, homeopathic
establishments, and even chain fashion stores and, of course,
malls to realize that the health drink trend was something they
could capitalize on. Although you can buy commercial juices in stores and
restaurants, it’s still healthier, not to mention less expensive, to
juice at home using fresh, organic fruits and vegetables. A whole
new generation of affordable, centrifugal juicing machines that
are smaller and easier to clean have made the juicing revolution
a fact of modern life. If you don’t have a juicer, ﬂip to Chapter 3 — it deﬁnes
the types of juicers available and gives you great tips on
what to look for in buying one. You can’t make juices
without a juicer. T h e  b e n e f i t s  o f  j u i c i n g
There are many, almost too many, beneﬁts to list. And you may
ﬁnd, as I did, that some beneﬁts you just can’t know until you
experience them. If you get into the habit of making and
consuming fresh juices twice a day, you’ll sense the juiceinstantly release nourishment into your bloodstream. It’s a
close-your-eyes-and-savor-the-experience kind of moment when
you tip the glass and let the brilliant liquid slide effortlessly
down your throat. Taking a juice break is like a visit to a spa —
relax and enjoy doing something special


 the product of the
fermentation by acidity of alcoholic fluids such as fermented wine
and malt liquors; these are known as Wine Vinegar and Malt Vinegar
respectively. The White Distilled Vinegar with a high acetic acid
content is widely used in this country. Vinegar made from apples is known as APPLE CIDER
VINEGAR. It contains MALIC ACID (C4H605) which is a natural
organic constituent of apples and is an element involved in the digestive
processes. Vinegar made by the process of fermentation of wine contains an
average of from 3% to 9% Acetic Acid, and usually some Tartaric
Acid in addition. Acetic Acid in Vinegar has been known to be a
contributing factor in causing hardening of the liver (cirrhosis of the
liver), duodenal and other intestinal ulcers. 65 APPLE CIDER VINEGAR, on the other hand, contains MALIC
ACID, a constructive acid which combines with alkaline elements
and minerals in the body to produce energy or to be stored in the
system as glycogen for future use. It has proved to be of immeasurable
value when used judiciously by humans and for animals. Space does not permit the publishing of the vast field of beneficial
results obtained. For example, how it helps in the coagulation of blood
in establishing a normal menstrual flow, and contributes to healthy
blood vessels, veins and arteries, and in the building of red blood. One of the great virtues of APPLE CIDER VINEGAR is its
extraordinary potassium content, an element so necessary for building
and storing body reserves and to help the system to achieve harmony
and calm. This potassium readily associates with some of the most
important elements in the body, such as calcium, sodium, iron,
magnesium, chlorine, silicon. It is important, when choosing Apple Cider Vinegar, to consider
its source, in order to be sure that it is made from whole apples and
not the kind that is cheaply made just from apple cores and peelings. Used judiciously, Apple Cider Vinegar is an indispensable item
for the kitchen cupboard. Its antiseptic qualities are almost beyond
belief. Many victims of skin blemishes, even of the contagious type,
have been helped by the application of Apple Cider Vinegar directly
on the skin. In Scotland it used to be, and perhaps still is a common practice
to shrink varicose and "bulging" veins by the application of Apple
Cider Vinegar on the skin to the whole length of the veins, morning
and night, for a month or so, and at the same time drinking daily two
or three glasses of water with two teaspoons of Apple Cider Vinegar
in each glass. And it worked. Your LIFE is manifested in the condition of your blood which is
generated in the marrow of your bones, activated through your spleen
and circulated through your blood vessels. It is a natural, systematic
process that causes the blood stream to be completely recreated every
period of 28 days, and unless the balance is maintained between the
creation of new blood cells while the old blood cells complete their
cycle, health cannot be maintained and one's efficiency is impaired. No single class of nourishment has proved as effective in the
maintenance of balance in the human body as the fresh, raw vegetable
and fruit juices. Likewise, no single means to help obtain the quick
66 reestablishment of such balance has proved to be as efficacious as
pure Apple Cider Vinegar. Excessive bleeding in menstrual cycles, bleeding hemorrhoids,
nose bleeding, cuts, etc., have been wonderfully helped by drinking
two teaspoons of Apple Cider Vinegar in a glass of water daily, and
two or three times a day if necessary. When our digestive system fails to digest proteins, it is a result of
a deficiency in hydrochloric acid. This can, as a result, give rise to
high blood pressure. Consequentially one to three teaspoons of Apple
Cider Vinegar in a glass of water, taken in the middle of meal has
effectually lowered blood pressure. ON THE SUBJECT OF MILK
PUBLISHER'S NOTE: Science is just now uncovering the medical facts that Dr. Walker knew and felt very strong about. — 'A high percentage of our children
are allergic to cow's milk.'Dr. Walker advocated raw goats milk. However, laws of today forbid the selling
of any unpasteurized milk. Consequently we have left Dr. Walker's word exactly
as he wrote them so that you can understand his concern and allow you to
make your own judgement. Whenever MILK, other than Mother's Milk, is needed, RAW
GOATS' MILK is the most logical and beneficial Milk for humans
of all ages to drink. Milk should NEVER be heated at temperatures above 118°F,
because at 130°F the Enzymes are destroyed. We should NEVER use
pasteurized milk for the same reason. It is best, when possible, to use
it as soon as practical after the goat has been milked, before the milk
is refrigerated. However, kept cold in a sealed bottle in the refrigerator
it will keep and be perfectly good for a day or two. It cannot be too strongly emphasized that for infants there is no
better milk than mother's milk. Recently my attention was directed to the little 22 months old
daughter of a good friend of ours. The mother, nursed the child for
one year, and up to that time, and for many months after, the child
never had so much as a "running nose" nor one upset day, physically
nor in her disposition, until one day she was given pasteurized goat's
milk. It happened that the child's father kept two goats. One day these "dried up. " He tried to get some RAW Goat's milk
from a goat dairyman, but the dairyman told him he could not legally
sell the milk to him RAW. It had to be pasteurized. Under the
dairyman's pressure and arguments my friend bought a quart of
pasteurized Goat's milk and fed it to his child. 67 Within two days after drinking the pasteurized milk the child's
nose started "running" and she became irritable. Her father
immediately went out and bought two "fresh" Goats, giving the child
the RAW Goat's milk. In two days the child's disturbances disappeared. This child drinks regularly RAW Goat's milk and fresh-raw carrot
juice. This is by no means a rare occurrence. On the contrary, RAW
Goat's milk is one of the cleanest foods we can use, whereas cow's
milk is rarely clean. Cow's milk has been proven to be very mucus
forming, whereas goat's milk is not. The reason Goat's milk is not generally used today is purely an
economic one. A cow yields a much larger volume of milk than does
the goat. The vast City and Urban populations are the deterrent to the
general use of goats' milk. A great many more farm hands would be
needed, for example, to milk 500 goats to get the yield which 100
cows would give. To keep goats, we need a shed only about 10' by 12' to shelter five
goats, and these five goats need LESS feed than one cow would
require. Of course, the ideal situation is for one or two families to acquire
4 to 5 acres of tillable land, with plenty of available water and about
one or more acres for trees. Ideally you would keep two or three milk
goats, a small flock of good poultry to feed in the fields, organic fruit
and vegetable gardens, a flower garden, and two or three beehives
that would yield 60 to 75, or more, pounds of honey a year. If funds were available to do so, this setup would create a very
independent life-style. One could live a long, healthy, and happy life
and very comfortably so, on little more than the benefits of Social
Security. Such a dream CAN come true. Do not let an inferiority complex
deter you: others have done it—you can. Remember the old proverb:
Aim at the sky and you'll hit higher than a tree. Lets revert back to the milk problem. Remember that the goat is
probably the cleanest animal we have. Its eliminative organs are close
to perfect. Hence her disposition is friendly—almost loving. Her milk
has a vastly higher vibration than cow's milk. It is of certainly higher
vibration than the milk of the mother who smokes, drinks "soft drinks"
and whose temperament may conservatively be classed as "touchy". 68 Besides being the cleanest of animals, goats are virtually free
from tuberculosis, brucellosis and others of the ailments which afflict
the cow. The quality of goat's milk is far superior to that of a cow's because
it is naturally homogenous. It has more nonprotein nitrogen, its proteins
are of better quality, and it has much higher amounts of niacin and
thiamine than almost any other food or product. Goat's milk has been known to be most beneficial and efficient
in cases of diarrhea in small children. This is due to its extremely
high niacin content. Thiamine is one of the most important of the B-complex vitamins
involved in all of life's vital processes from birth to the grave. Goat's
milk abounds in thiamine. Let me emphasize again it is