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bathing, wind-bathing, saunas, reducing sleep
Emotional: cultivating detachment, service to oth-
ers and selfless love; releasing greed, attachment,
and clinging
Mental: anti-Kapha mantras like Aim, Krim or
Hum, cultivating wakefulness, mental exercises and
games (like chess), breaking with the past and with
tradition
Spiritual: meditation on active or wrathful Deities,
including strong forms of the Divine Mother (like
Kali) or of the Divine Father (like Rudra), medita-
tion on the Void or on the inner light 187
12. Outer Treatment Modalities:
Diet, Herbs, Massage and
Pancha Karma
reating the mind is unlikely to be successful if
Twe do not also consider the condition of the
body. In this chapter we will examine the phys-
ical treatment methods of Ayurveda and how they
used relative to the mind. These begin with the most basic
factors, which are diet, herbs and massage. Because they
are explained in detail in regular Ayurveda books, we will
only examine them generally. Diet
The food that we eat affects not only our body but our
entire state of mind. As is the quality of our food, so
becomes the quality of our consciousness. Similarly, unless
we change our diet, we are unlikely to be able to change
our consciousness. We can all easily observe how different
foods affect us. Food that is heavy, like steak, makes the
mind heavy and can cause irritability, dullness and depres-
sion. Food that is light, like fruit or salads, makes the
mind light, and in excess causes lightheadness and insom-
nia. Food that is balanced and full of the life-force, like
whole grains and cooked vegetables, improves sensory
function and promotes mental harmony and clarity. If we
want to calm our emotions or raise our state of conscious-
ness, we cannot ignore the food we eat or our dietary
habits. 188 Ayurveda and the Mind
Diet is one of the most important therapies in Ayurve-
da. In fact, Ayurvedic treatment begins with the proper
diet. The physical body, after all, is made up of food which
builds the tissues. While diet is not central to treating
psychological conditions, it cannot be ignored. An
Ayurvedic diet can be a very helpful factor for treating the
mind. This section does not aim at outlining a complete
Ayurvedic dietary therapy. That can be gained from other
books on Ayurveda. 5' Here we will deal primarily with the
mental and emotional effects of food. Food provides three levels of nutrition: 1) Physical
(outer level) — five elements; 2) Mental (inner level) —
sensory and mental impressions; and 3) Spiritual (core
level) — three gunas. Food itself is a physical substance composed of the five
elements of earth, water, fire, air and ether. It provides the
first or physical level of nutrition directly, the other two
indirectly. The second and third levels of nutrition occur
on the levels of the mind (Manas) and consciousness (Chit-
ta) respectively. This was discussed in the chapters relating
to sensory therapies and the functions of the mind. However, because food affects the other levels of our
nature through a physical medium, it takes its influence
deep into the unconscious. Food nourishes the vital force
that sustains autonomic and instinctual reflexes. Through
the vital force, the effects of food can reach the emotional
urges embedded in our deeper consciousness. Through the
vital-force, the food drives us to particular activities,
according to its nature. For example, if we eat a lot of
meat, which is permeated with the influence of harm to
other creatures, this will promote aggressive and perhaps
violent actions on our part. During the process of eating, our life-force and mind Outer Treatment Modalities '89 A
open up and are exposed to environmental influences. Our
Prana becomes exposed. While eating we become vulnera-
ble to impressions and feelings from the world around us. We are strongly influenced by people while eating with
them, particularly in social circumstances, like in a restau-
rant. We are not only what we eat but whom we eat with,
as well as where we eat. The impulses of the unconscious are the hardest part of
awareness to change and the source of the hidden fears and
desires that most disturb us. Therefore we should not
underestimate the power of food to affect either our
thoughts or our behavior. Control of diet aids in the con-
trol of the subconscious and the release of its contents. As
psychological problems are rooted in the unconscious, diet
should not be overlooked in treating them. Most psychological problems reflect our dietary habits,
either in what or how we eat. They cause us to eat wrong
food or to eat in a wrong or irregular manner. All imbal-
ances of the mind disturb the digestive system through the
nervous system. Correcting diet helps clear out the uncon-
scious habits that sustain our mental unrest. Levels of Nutrition Through Food
Food provides nourishment through all the five ele-
ments, predominantly earth. The six tastes of food help
build up the respective elements in the body and mind (see
table below). 190 Ayurveda and the Mind
Element In Nourishes
Earth Solid food Internal organs, muscles, skin,
bones and other earth predomi
nant tissues
Water Liquid food Mucous membranes, secretions,
plasma, fat, And drink nerve,
reproductive and other liquid
predominant tissues
Fire Heat, sunlight and
fire element in food Blood, digestive fire, and fire
predominant enzymes and
digestive juices
Air Breath and the air
element in food Vitalizes nervous system, promotes
discharge of impulses and
secretions
Ether Space in breath and
in food Clears and nourishes mind
and senses
Along with the food we eat, we take in various sensory
impressions, the most evident being the taste of the food,
although smell, texture, and sight also come into play. Additional subtle impressions come in through how the
food is grown and prepared, as well as the atmosphere and
state of mind in which it is eaten. This is part of the sec-
ond or mental level of nutrition. Food, like all things in the universe, consists of the
three cosmic qualities of Sattva (balance), Rajas (agitation)
and Tamas (resistance). These are reflected in both the ele-
ments and impressions gained through the food. These
constitute the third or core level of nutrition, which
Ayurveda emphasizes through a Sattvic diet. Sattvic Diet
Ayurveda emphasizes a Sattvic diet for healthful living,
particularly for keeping our minds happy and at peace. Outer Treatment Modalities
Sattvic diet was originally devised for the practice of Yoga
and the development of higher consciousness. It aids in the
treatment of mental disorders because it helps restore har-
mony and balance (Sattva) to the mind. The prime factor in a Sattvic diet is vegetarian food. If
one follows a vegetarian diet, one goes a long way toward
a wholesome diet for the mind. This means avoiding meat
and fish, and all other foods caused by harming animals. 56
Red meat is the worst in this regard, particularly beef. Yet being a vegetarian does not require following a
strict raw food diet, living only on salads and fresh fruit. The cerebrospinal fluid has an oily nature and needs cer-
tain rich foods to sustain it. Nutritive vegetarian foods like
whole grains, seeds, nuts, and dairy products help build
the brain tissue and develop Ojas. Raw foods, like salads
and greens, detoxify the body and increase Prana, but are
not adequate to sustain our energy over long periods of
time, particularly if we do physical work or movement. Sattvic diet means not only vegetarian food, but food
rich in Prana (life-force) like organic fresh fruit and veg-
etables. It requires avoiding canned and processed food,
and foods prepared with chemical fertilizers or sprays. It
also means properly cooked fresh food. Even if we cook
food, we should make sure that it is fresh to begin with,
eaten at the same meal and not overcooked. It takes time for the effects of dietary changes to mani-
fest on the mind. Changing our diet may not impact our
psychology overnight, but in a period of months can affect
it significantly. A number of psychological disorders can
be cured, or at least alleviated, by following a Sattvic diet
as outlined in the appendix. While it may not be possible
to follow a strictly Sattvic diet, we should at least orient
our food habits in that direction. For psychological imbal-
ances, we should consider diet more seriously. A 192 Ayurveda and the Mind
Sattvic Diet and the Six Tastes
Ayurveda recognizes six tastes, each of which is
composed of two of the five elements:
Sweet earth and water
Salty water and fire
Sour earth and fire
Pungent fire and air
Bitter air and ether
Astringentearth and air
Sweet is the primary Sattvic taste because it is nurtur-
ing and harmonizing, reflecting the energy of love


 Y our ego fails to see
the lar ger dimensions of being in which it is lodged. So, it often becomes
upset, lonely, frustrated, and fearful, turning on itself to confirm the lowered
value it places on life. These very thoughts of self-contempt, limitedthinking, and fear of not measuring up will manifest in some form of injury
or illness. As you now know if you’ve read this far, these inner thoughts of
ego are nothing more than errors. There is only one power, it is omnipresent
and, therefore, it is in you at all times. Y our ego is the part of you that gives
total credibility to an illusion. Y our ego is what you must transcend in order
to know the truth of healing by bringing pardon to the place where injury
resides. Going beyond your ego is accomplished quite readily by turning your
attention to the one power that is the harmonizing force in all of nature. The
pathway to the miracle of creation and all of existence awaits your
footsteps, yet fear has been allowed to push out this ener gy and create
injury in one form or another. All things proceed from mind, the invisible,
and taming your ego’ s demands and assertions is no exception. Y our body
can become a perfect instrument of your thoughts, as long as you are
continuously on the alert for removing thoughts of impending illness and
the expectation of injury. You are going to release (or pardon) such thoughts
from your being by going to the indwelling being of spirit that creates
perfect harmony in the physical world, including your body. As it says in
the scriptures, “W ith God, all things are possible. ” Now you know that this
leaves nothing out. FORGET THE CONCEPT OF INCURABLE
The one basic underlying principle of the physical universe is that of
thoughts becoming things. The ancestor to every material thing in existence
is a thought. When you think that something is impossible you give more
power to the thought of it being impossible. The idea that a disease is
incurable or an injury unfixable is tantamount to saying to God, “I give up
on you and myself as an extension of you as well. ” Perfect spirit is within
everyone. When we rid ourselves of the ideas that create the illusions of our
diseases we open ourselves to the potential for creating perfect health. I prefer to think of any disease or injury problem in terms of ener gy. As you
recall from reading the chapters in the first half of this book, all is ener gy
and ener gy is a vibration. When your body is immobilized in any way it is
due to frequencies that are incompatible with your personal higher harmonyfrequencies of perfect health, as created by spirit. When you are able to
identify the frequencies of disease and provide new ener getic solutions, the
negative frequencies can be permanently dislodged and removed. Y our job
in bringing pardon to injury is to first be ener getically balanced. I encourage you once again to look back in chapter two to Patanjali’ s
observations on higher awareness. When you become steadfast in your
abstention from ignorance (false identification with the ego) you are able to
bless and even heal yourself and others by your mere presence in their
energy fields. Being balanced ener getically is actually returning to your
normal state of grace by meditating, having unconditionally loving
thoughts, feeling connected to spirit, being cheerful and, in essence, living
in the faster vibrations of higher spiritual consciousness. In those higher
frequencies, there is no room for the idea of something being impossible or
incurable. My friend Stephen Lewis has written a book titled Sanctuary: The Path to
Consciousness. It is a novel yet it is based on fact as he knows it. He writes
enthusiastically of healing ener gies and the removal of incompatible
energies from the body. Some of it sounds “way out” and will be rejected
by those who are entrenched in the exclusive model of medicines, drugs,
surgery, radiation, and chemotherapy as the only treatment modalities
available for removing diseases from our lives. I have been in the ener getic balancing program and have seen it work for
others and me in my life. Remaining open to all possibilities has allowed
me to see a breakthrough into a healing consciousness, and a deeper
awareness of well-being. I have a very strong knowing that there is much in
the universe and ener gy balancing that has yet to be touched on. Letting go
of the concept of incurable allows you to truly move into the realm of
perfect harmonious ener gy, which is what is meant by spiritual
consciousness, and to realize that there is nothing in God consciousness that
wants us to be warped or injured or plagued by disease. Recognize your
own spiritual perfection and you will come to know the absurdity of
anything ever being viewed as impossible. WHA T IS HEALING. When anyone is experiencing illness or injury as Saint Francis calls it, they
have in some way become disconnected from God. A process of rejoining
accomplishes spiritual healing; what I call God realization. It has nothing to
do with the names of diseases, the swallowing of medicines, or the work of
a skilled sur geon. Healing is a rejoining of the self to the whole. I have
repeatedly referred to diseases (as well as discord and disharmony) as
illusions, since all that is of God is good, and everything is of God. I want
to expand upon this as we look at this process of healing. When I speak of disease as an illusion or being unreal, I do not mean to
imply that it is nonexistent. I do not ask you to fool yourself into believing
that that which exists in you or others is only in your imagination. As Joel
Goldsmith reminds us in The Art of Spiritual Healing :
When disease (like death and sin) is called unreal, it is not a denial of
the so-called existence of these things: It is a denial of their existence
as a part of God or reality. In the realm of the real, the kingdom of
God, the discords of sense have no existence. That however does not
change the fact that we suf fer from them. the beginning of wisdom
is the realization that these conditions need not exist. Healing then is not accomplished by asking God for relief, since God is not
a withholding God, but in seeking relief through God and rising to the place
where you become rejoined in that highest ener gy spiritual field which is
where God always is. Healing then is a rising above the concept of the
physical or material and into God realization, and the term unreal or illusion
refers to the unreality of disease in a realm of wholeness and spiritual
consciousness. As Saint Francis beseeches God to bring pardon to injury, he
asks that he be rejoined in this spiritual wholeness and that he allow that
consciousness to radiate outward to any and all who live in the “unreal”
world of disease and disharmony. When you know that your true essence is
spirit, and you live there in your mind, your body will follow suit and
healing will eventually be the result. To witness healing is a miraculous event, and it takes place daily in a
myriad of ways. A blemish disappears as healing invigorates the skin. Symptoms of a cold that lingered suddenly have no impact on you. Y our
nose stops running, your temperature returns to normal, your upset stomachis soothed, your broken finger mends. All this “healing” is nothing more
than a return to wholeness. Y our thoughts have a lot to do with this healing
process. The closer you stay in harmonious bliss in your thoughts to God, the more
you facilitate this one power of the universe in flowing ener getically
through you. Y our thoughts and low ener gy patterns can activate an ulcer
and so can they activate the flow of chi to remove that imbalance. The
mind-body connection is real, but the God-body connection is the essence
of all healing. T o see yourself connected to the highest spiritual ener gy
vibrations and to work at staying in that space is to see the underlying
principle of healing at work. Now you might ask, why did Saint Francis die of tuberculosis, and why did
Jesus die on a cross, and why do saints get cancer and die if they are in
touch with this highest ener gy of wholeness. Like disease, death is unreal,
in that it has never happened in the spiritual kingdom. When Saint Francis
was asked why he didn’ t heal himself of his terminal illnesses he replied, “I
want everyone to know that it is not me who does the healing. ” T o the
spiritual master, death is unreal, not nonexistent, unreal. Because reality at
the spiritual level is infinite, no one is ever born, and no one dies. The
reality of the spiritual level is formless, timeless, and boundaryless. Living
in that dimension is living in the realm of wholeness. Bringing pardon to injury is just like rejoining the body with God
consciousness. When this occurs, that which we call healing seems to take
place miraculously. As Saint Augustine put it so succinctly, “Miracles
happen, not in opposition to nature, but in opposition to what we know of
nature. ” If you know that healing is nothing more than God realization, and
you abandon all thoughts of being separate from that consciousness,
including fear of illness and death, then you create an ener gy field for


 become nothing more than a
walking encyclopedia of disease and the worst part about the entire situation was
that no matter how many failed drug therapies I tried, any visit to the doctor's
office only resulted in another discouraging failure. Another  big  problem  was  the  drug  side  effects  -I  felt  like  a  ping-pong  ball,
bouncing  from  one  drug  to  another  as  my  doctors  kept  prescribing  more  and
different drugs to counteract the side effects of the ones I was already taking. By the time I turned 30, the natural health movement was really picking up speed,
and, desperate for any solution, I tried out the Adelle Davis nutrition regimen,
7mega-vitamin therapy, acupuncture, chiropractic care and every herbal preparation
and drug-free natural health therapy that I could find. Within  two  years,  my  chronic  cystitis  cleared  up  and  the  menstrual  pain  and
bleeding markedly decreased. The ulcerative colitis also responded and the sinus
infections disappeared. I felt that I was slowly and surely regaining strength and
health and even beginning to experience a portion of the energy and vigor that
'normal' healthy people enjoy - and all without drugs. When I conceived my son at
34 and made it through the first trimester without miscarrying I felt as though I'd
conquered the final health frontier. Unfortunately,  in  my  burst  of  enthusiasm,  I  underestimated  the  impact  of
pregnancy on my understandably frail health, and the birth that I had so carefully
prepared for was a near fatal disaster requiring emergency surgery. And as it turned out, even despite all the illness and pain I'd gone through in the
years before the birth, all of it seemed like child's-play after I ran head on into the
serious complications of a difficult childbirth. For months after the birth, I hounded my gynecologist, complaining of unremitting
and severe abdominal cramps, cystitis and horribly painful menstrual periods. My
natural  health  treatments would  give  temporary  relief,  but  mystifyingly,  didn't
seem to have the same beneficial and lasting effects that they'd had before my
pregnancy. I underwent every conceivable medical test, all of which came back negative, but
the problems just didn't go away My doctor flinched every time I walked in the
door and then sent me back out again with increasingly severe assurances that the
pain was "unwarranted" and probably all in my head. After alienating every doctor in town with my complaints, I finally gave up and
decided to'suffer in silence' until one hot summer day almost twenty-four months
after the birth, I suddenly fell, screaming with pain, on my living room floor in
front of my terrified two year old. I literally had to crawl to the phone to call my
husband. When he carried me, screeching, into my OB's office, the doctor clicked
his tongue disapprovingly. "Now it can't be that bad, dear, we just checked you out
a few months ago", he cajoled. 8He gave me Codeine and sent me home - 48 hours later I was in  the operating
room having emergency surgery for multiple ruptured ovarian tumors. A couple of days after the procedure, my doctor sauntered into my hospital room
with a conciliatory grin on his face. "Gee", he drawled apologetically, "We had no
idea anything like this was going to happen. Your ovary looked horrible - engorged
to the size of a grapefruit. No wonder you were hurting. Sorry you had to go so
long without help but, you know, the tests just never turned up anything. And oh,
by the way, the pathologist found a little endometriosis in your right ovary." Endometriosis is an incurable women's disease in which uterine tissue for some
unknown reason detaches itself from the uterus, moves to other locations in the
body, and attaches itself to other organs or body tissue. This misplaced uterine
tissue  spontaneously  bleeds  in response  to  hormonal  changes,  causing  internal
bleeding, scarring and often excruciating pain that can destroy the woman's ability
to live and function normally. This disease is not uncommon among women, but it
is incurable, at least by conventional medical standards. My "little" endometriosis turned into the monster that ate Tokyo - three months
after my doctor had "successfully" operated, I was sitting in the ultrasound room at
the hospital again, watching as several new endometrial tumors appeared on the
monitor  screen,  accompanied  by  the  usual  excruciating  pelvic  pain,  internal
bleeding, constipation, hemorrhagic cystitis and acute exhaustion. After the ultrasound, I decided to contact a doctor who was recommended to me as
an expert on endometriosis. He told me that he felt that my health problems had
originally stemmed from undiagnosed severe endometriosis and an underactive
thyroid which had probably been present since adolescence. He recommended an
immediate  hysterectomy,  which  I  underwent. The  day  after  the  operation,  the
doctor visited  me  arid  compassionately  whispered  that I would  "never  have a
problem with endometriosis again". But he was wrong. Twenty months later, I had more tumors and another operation. Three months after
that, the pain, tumors and internal bleeding reappeared again and I was scheduled
for what would by now have been my sixth surgical procedure in five years, which
I refused to undergo. 9Desperate and seriously debilitated, I flew to Mexico where I spent $15,000 on an
intensive course of intravenous mega-vitamin and livecell therapy at one of the
alternative cancer clinics which had offered some hope for my case. For weeks,
doctors poured nutrients and natural medicines into my veins and mouth. I watched
as many of the cancer patients around me seemed to get better and better with the
treatments. And I did too - for about two months. I spent my fortieth birthday hopelessly sick and in bed which was where I stayed
that entire year. The drugs, operations and Mexican treatments had completely
failed,  and  my  usual  herbs  and  homeopathic  remedies,  although  they  gave
temporary relief, seemed almost useless against the disease. And by now, even
though I had health insurance, my husband and I had spent over $100,000 of our
own money, and still, I couldn't even get out of bed. I had one last surgery which removed another large bleeding tumor. When I got
home  from  the  hospital,  I  weighed  89  pounds  and  developed  a  post-surgical
infection which required several courses of antibiotics. After taking the antibiotics,
I developed an extremely severe case of candida (yeast infection). My hands and
arms became covered with a horribly itchy fungal infection that nothing could
relieve or cure, and I remained generally exhausted, bedridden, and in intense pain. Because of the surgeries, I was also experiencing early and severe menopausal
symptoms – hot-flashes, mood swings, water retention and depression. But because
endometriosis is exacerbated by estrogen, my doctor recommended that I refrain
from taking estrogen supplements which she said would have relieved the severe
and very unpleasant symptoms. Several  months  after  the  surgery,  the  all-too-familiar  endometrial  symptoms
returned. My  doctor  assured  me  that  all  was  well,  but  when  I  asked  for  and
received my surgical records from the hospital, I found that she had written that
"all attempts to remove endometriosis will be done, but complete surgical care can
rarely be guaranteed; the patient may require further therapy for endometriosis,
medically or surgically" For my exhausted and bewildered husband and myself,
this prognosis seemed like an insurmountable and final defeat. I had one more heart to heart talk with a gynecologist who told me, "given the
severity of your case, the reality is that you could be facing a lifetime of corrective
10surgery". Given the state of my health at the time, I couldn't envision that 'lifetime'
meant anything more for me than a few additional years of mind-numbing pain and
misery before my body finally gave out. After nearly a lifetime of illness, these last episodes in my late thirties and early
forties seemed like the final blow, and in all honesty I felt that there was no way
out and no hope in sight. No matter how many times I'd been assured by my
doctors  that  drugs  and  surgery  would  cure  the  endometriosis  and  my  other
disorders and make it possible for me to live a normal life, the doctors had been
proven wrong. A few weeks later, when I heard that one of my friends from the cáncer clinic had
died in his sleep, I felt sad for his family, but happy for him, because he was finally
free of his pain and suffering. In many ways, I felt that he was the lucky one and I
almost wished that the same thing would happen


contrary. The expression of a feeling, first, tends to propagate that feeling
and give it greater ener gy. Second, the expression of the feeling merely
allows the remainder to be suppressed out of awareness. The balance between suppression and expression varies in each
individual depending on early training, current cultural norms and mores,
and the media. Expressing oneself is now in vogue as a result of a
misunderstanding of the work of Sigmund Freud and psychoanalysis. Freud
pointed out that suppression was the cause of neurosis; therefore,
expression was mistakenly thought to be the cure. This misinterpretation
became a license for self-indulgence at the cost of others. What Freud
actually said, in classical psychoanalysis, was that the repressed impulse or
feeling was to be neutralized, sublimated, socialized, and channeled into
constructive drives of love, work and creativity. If we dump our negative feelings on others, they experience it as an
attack and they, in turn, are forced to suppress, express, or escape the
feelings; therefore, the expression of negativity results in the deterioration
and destruction of relationships. A far better alternative is to take
responsibility for our own feelings and neutralize them. Then, only positive
feelings remain to be expressed. 3. Escape. Escape is the avoidance of feelings through diversion. This
avoidance is the backbone of the entertainment and liquor industries, and
also the route of the workaholic. Escapism and avoidance of inner
awareness is a socially condoned mechanism. W e can avoid our own inner
selves and keep our feelings from emer ging by an endless variety ofpursuits, many of which eventually become addictions as our dependency
upon them grows. People are desperate to stay unconscious. W e observe how often people
flick on the television set the minute they enter a room and then walk
around in a dream-like state, constantly being programmed by the data
poured into them. People are terrified of facing themselves. They dread
even a moment of aloneness. Thus the constant frantic activities: the
endless socializing, talking, texting, reading, music playing, working,
traveling, sightseeing, shopping, overeating, gambling, movie-going, pill-
taking, drug-using, and cocktail-partying. Many of the foregoing mechanisms of escape are faulty, stressful, and
inef fective. Each of them requires increasing amounts of ener gy in and of
itself. Enormous amounts of ener gy are required to keep down the growing
pressure of the suppressed and repressed feelings. There is a progressive
loss of awareness and an arrest of growth. There is a loss of creativity,
ener gy, and real interest in others. There is a halting of spiritual growth and
eventually the development of physical and emotional illness, disease,
aging, and premature death. The projection of these repressed feelings
results in the social problems, disorders, and the increase of selfishness and
callousness characteristic of our present society. Most of all, the ef fect is the
inability to truly love and trust another person, which results in emotional
isolation and self-hatred. In contrast to the above, what happens instead when we let go of a
feeling? The ener gy behind the feeling is instantly surrendered and the net
ef fect is decompression. The accumulated pressure begins to decrease as we
constantly let go. Everyone knows that, when we let go, we immediately
feel better. The body’ s physiology changes. There are detectable
improvements in skin color, breathing, pulse, blood pressure, muscle
tension, gastro-intestinal function, and blood chemistries. In the state of
inner freedom, all bodily functions and or gans move in the general direction
of normalcy and health. There is an immediate increase in muscle power. V ision improves and our perception of the world and ourselves changes for
the better. W e feel happier, more loving, and more easygoing. Feelings and Str ess
There is much attention and publicity given to the subject of stress without
a real understanding of its essential nature. It is said that we are more stress-prone than ever. What is the essential cause of stress? Certainly it is not the
external precipitating factors. They are merely examples of the mechanism
we described as projection. It is “they” or “it” that is thought to be the
culprit when, in fact, what we are feeling is merely the letting out of the
inner pressure of repressed emotions. It is these repressed feelings that
make us vulnerable to external stress. The real source of “stress” is actually internal ; it is not external, as
people would like to believe. The readiness to react with fear, for instance,
depends on how much fear is already present within to be triggered by a
stimulus. The more fear we have on the inside, the more our perception of
the world is changed to a fearful, guarded expectancy. T o the fearful person,
this world is a terrifying place. T o the angry person, this world is a chaos of
frustration and vexation. T o the guilty person, it is a world of temptation
and sin, which they see everywhere. What we are holding inside colors our
world. If we let go of guilt, we will see innocence; however, a guilt-ridden
person will see only evil. The basic rule is that we focus on what we have
repressed. Stress results from the accumulated pressure of our repressed and
suppressed feelings. The pressure seeks relief, and so external events only
trigger what we have been holding down, both consciously and
unconsciously. The ener gy of our blocked-of f feelings re-emer ges through
our autonomic nervous system and causes pathological changes leading to
disease processes. A negative feeling instantly causes a loss of 50% of the
body’ s muscle strength and also narrows our vision both physically and
mentally. Stress is our emotional reaction to a precipitating factor or
stimulus. Stress is determined by our belief systems and their associated
emotional pressures. It is not the external stimulus, then, that is the cause of
stress, but our degree of reactivity. The more surrendered we are, the less
prone we are to stress. The damage caused by stress is merely the result of
our own emotions. The ef fectiveness of letting go and reducing the body’ s
response to stress has been demonstrated in scientific studies (see Chapter
14 ). Many stress-reduction programs of fered today often miss the essential
point. They try to relieve the after -ef fects of stress rather than remove the
cause of the stress itself, or they concentrate on external events. This is like
trying to reduce the fever without correcting the infection. For instance,
muscle tension is the aftermath of anxiety, fear, anger, and guilt. A course inthe techniques of muscle relaxation is going to be of very limited benefit. It
would be far more ef fective, instead, to remove the source of the underlying
tension, which is the repressed and suppressed anger, fear, guilt, or other
negative feelings. Life Events and Emotions
The rationalizing mind prefers to keep the true causes of emotion out of
awareness and utilizes the mechanism of projection to do this. It blames
events or other people for “causing” a feeling and views itself as the
helpless innocent victim of external causes. “ They  made me angry.” “ He  got
me upset.” “ It  scared me.” “ W orld events  are the cause of my anxiety.”
Actually, it’ s the exact opposite. The suppressed and repressed feelings seek
an outlet and utilize the events as triggers and excuses to vent themselves. W e are like pressure-cookers ready to release steam when the opportunity
arises. Our triggers are set and ready to go of f. In psychiatry, this
mechanism is called displacement. It is because we are angry that events
“make” us angry. If, through constant surrendering, we have let go of the
pent-up store of anger, it is very dif ficult and, in fact, even impossible for
anyone or any situation to “make” us angry. The same, therefore, goes for
all other negative feelings once they have been surrendered. Because of social conditioning in our society, people even suppress and
repress their positive feelings. Suppressed love results in the broken heart of
the heart attack. Suppressed love re-emer ges as excessive adoration of pets
and various forms of idolatry. T rue love is free of fear and characterized by
non-attachment. Fear of loss ener gizes undue attachment and
possessiveness. For example, the man who is insecure about his girlfriend is
very jealous. When the pressure of suppressed and repressed feelings exceeds the
individual’ s tolerance level, the mind will create an event “out there” upon
which to vent and displace itself. Thus, the person with a lot of repressed
grief will unconsciously create sad events in life. The fearful person
precipitates frightening experiences; the angry person becomes surrounded
by infuriating circumstances; and the prideful person is constantly being
insulted. As Jesus Christ said, “Why do you see the splinter which is in
your brother ’ s eye, and do not feel the beam which is in your own eye
(Matthew 7:3)?” All the Great Masters point us within.Everything in the universe emits a vibration. The higher the vibration,
the more power it has. Emotions, also, because they


 a Vespasienne. It is actually quite logical that urine was used in
the laundering industry. Chemical research has
demonstrated that when urine (particularly the
ammonia found in urine) is mixed with fat, a
white soap is spontaneously created. This partly
explains why urine is so effective in keeping skin
and hair clean and healthy, without the use of soap
or shampoo. Urine has also been used in the textile industry
in Northern Europe; particularly as detergent. I have
already referred to the collecting of urine by city
laundries in German villages and cities. Another
interesting example can be found in Tilburg, The
Netherlands where a statue by the name of 'The
Bottle-Pisser' is displayed. A short history of the
name 'The Bottle-Pisser' is given on the back side
of a postcard of this statue:
'Til burg formerly had a farming population, which
lived in poverty. In the Middle Age.s; the Tilburg
farmer starteflspinning wool from his own sheep
and wove it on a homemade loom in his living room. He kept part of the wool for his family and sold
the rest. In this wav the wool industrv which made
Til burg great, became a domestic industry. Later,
small factories were established where wage
labourers worked for a few cents per hour. The
material was refined in a particular way, known
as splashing and milling Ammonia, found in urine,
was necessary in order to mill and paint the wool. And so the labourers were paid to bring their own
urine to work. Some labourers received a payment
14 The Water of Life of up to thirty to forty guilders annually for their
urine. It is said that Monday's urine was not
acceptable, due to the high percentage of alcohol it
contained. And so the Tilburg population was
named 'Bottle-Pissers. "' Statue of a so-called 'Bottle-Pisser' from the Dutch city of
Til burg Yet another use for urine can be found in the Celtic
culture of the Druids. The older Druids periodically
went into a trance in order to be able to perform
their rituals. To do so, they made use of so-called
'magic mushrooms', mushrooms which induced a
hallucinatory state. However, these mushrooms
also contained poisonous substances which could
inhibit the hallucinatory process and cause dam
age to the liver. They therefore had young men eat
the mushrooms first so their livers could filter out
the mushrooms' poisonous substances. The hallu
cinatory substances, in themselves not poisonous,
remained in the blood and were urinated out of the
body some time later. The older Druids then drank
the urine, and in this way safely reached an altered
state of consciousness! This tradition was also known by the Finno-Ugric
tribes in Siberia. In the book Plants of the Gods, a
passage on the hallucinogenic mushroom 'amanita
muscaria' (Fly Agaric) includes a reference to drink
ing urine:
/'These Siberian mushroom users had no other
intoxicantS; until the Russians introduced alcohol. They dried the mushrooms in the sun and ingested
them either alone or as an extract in water/ reindeer
milk/ or the juice of several sweet plants. When the
mushroom was swallowed as a solid/ it was first
moistened in the mouth1 or a woman rolled it in
her mouth into a moistened pellet for the men to
swallow. The ceremonial use of the Fly Agaric
developed a ritualistic practice of urine-drinking
since these tribesmen learned that the psychoactive
principles of the mushroom pass through the body unmetabolized or in the form of still active
metabolites -most unusual for hallucinogenic
compounds in plants. An early account/ referring
to the Koryakl reported that 11they pour water on
some of these mushrooms and boil them. They then
drink the liquor1 which intoxicates them; the poorer
sort1 who cannot afford to lay in a store of the
mushrooms/ post themselves on these occasions
round the huts of the rich and watch the opportunity
of the guests coming down to make water and then
hold a wooden bowl to receive the urine/ which they
drink off greedilv as having still some virtue of
the mushroom in it1 and by this wav they also get
drunk.1111
(From: Plants of the Gods; Their Sacred Healing and
Hallucinogenic Powers, Evans Schultes, R. &
Hofmann, A., Healing Arts Press, Rochester
Vermont 1992, p. 83)
George Andrews mentions in his book Drugs and
Magic (1975) that the reindeer hunters of the Mid
dle Anadyr, Siberia, used Fly Agaric mushrooms and
when there was a shortage of the mushrooms they
would drink cupfuls of each other's urine without
inhibition to prolong the effect. The History of Urine Therapy in the West 15 2.2 Medical Use of Urine in the
Last Centuries
Throughout history, urine has played a part in the
alchemist tradition. Nowadays urine still plays a
role in the preparation and use of medicines pro
duced on an alchemical basis. The well-known
Dutch aurologist and alchemist Jelle Veeman has
spoken many times about the significance of urine
in this context. The following fragment illustrates
the use of urine by so-called alchemists:
//Phosphorus was discovered in 1669, by Brandt, a Hamburg chemist who was looking for the
philosophers' stone. He believed that the metal
could be transm-uted into gold by mixing it with
the extract of urine. Uing this method, he obtained
a luminous substance that burned with an intensity
such as had never been seen before. For a long time
phosphorus was obtained by vigorously heating the
residue of evaporating urine in an earth retort the
neck of which was submerged in water. Today it is
extracted from the bones of animals, which contaitt
phosphoric acid and lime. /1
(From: Like Water for Chocolate, Laura Esquivel,
Anchor Books Doubleday, New York 1992)
'Manneke Pis', a playful symbol of urine in Europe. ~
16 The Water of Life Since approximately 1700, a number of sources ex
plicitly refer to the healing effect of urine. A den
tist in Paris in the eighteenth century praised urine
as an extremely valuable mouthwash, and French
and German doctors used cow-urine in the eight
eenth century to control and cure jaundice, rheu
matic disorders, gout, dropsy, sciatica and asthma. Johann Heinrich Zedler is·quoted in the Crossen
Vollstiindigen Universallexikon (1747), in which he
offers the folloyving tips concerning the use of urine
as medicine:
"Useful substances can be found in human as well
as animal urine... Human urine has strengthening
and curative characteristics concerning many
deficiencies:
"For example, a mixtuh~ of potato-and sulphur
powder, mixed with heated, old urine helps against
hair loss. One should rub this mixture into the
scalp; this slows down loss of hair (calfs gall can
be added if necessary). "One can best heal injuries to the eyes with honey
dissolved in the lightly boiled urine from a young
man. One should wash the eyes as often as possible
with this fluid. "All kinds of throat inflammation can be helped
by gargling with urine to which a bit of saffron
has been added. "Trembling hands and knees can be helped by
washing and rubbing one's own warm urine into
the skin directly after one has urinated. "In the beginning stages of dropsy, one should drink one's own morning urine on an empty stomach for
a prolonged period of time. This also helps against
jaundice." In his book, Armstrong quotes the English book One
Thousand Notable Things, which was published in
England, Scotland and Ireland at the end of the
eighteenth century. A number of quotations are
given below:
"An universal and excellent remedy for all
distempers inward and outward. Drink your own
water in the morning nine days together and it cures
the scurvy, makes the body lightsome and cheerful. "It is good against the dropsy and jaundice, drunk
as before (stated). "Wash your ears with it warm and it is good
against deafness, noises and most other ailments
in the ears. "Wash your eyes with your own water and it cures
sore eyes and clears and strengthens the sight. "Wash and rub your hands with it and it takes
away numbness, chaps and sores and makes the
joints limber. "Wash any green wound with it and it is an
extraordinary good thing. "Wash any part that itches and it takes it (the
itch) away. "Wash the fundament and it is good against piles
and other sores." (From: The Water of Life, J.W Armstrong, Health
Science Press, London 1971, p. 13.) The History


 destructive power. [*3]
During your second trimester you may experience more of the qualities
that come with an excess of pitta dosha, though a pitta imbalance can show
up any time during pregnancy. The changes in metabolism and increased
bodily heat due to pitta (hot, sharp, light, penetrating, or oily qualities) may
also lead to irritability, anemia, morning sickness, nausea, heartburn,
indigestion, bleeding tendencies, or trouble falling asleep. Watch for the following cues that your pitta is out of balance:
PHYSICAL  SIGNS
Inflammation (any “-itis”)
Skin rashes, hives, acne, sunburn, poison ivy that spreads, bug bites
that become inflamed
Heartburn, sour burps, acid indigestion
Loose stools
Ulcers
Hemorrhoids
Burning, irritated, itchy, bloodshot eyes
MENT AL AND EMOTIONAL  SIGNS
Anger, frustration, irritation, agitation, impatience
Overcompetitiveness
Tendency to be overly critical, judgmentalPropensity toward being manipulative and controlling of others
CAUSES OF PITTA IMBALANCE
Excess pitta can result from a diet that includes eating excessively oily,
spicy, and penetrating foods; eating while angry; or drinking cof fee, black
tea, or alcohol. Lifestyle-associated reasons for pitta imbalance include
living in a hot climate or being in the heat of summer months; being in the
active middle years of adulthood; being overscheduled (in professional or
personal life); having exposure to loud, aggressive sensory input (like
violence on TV); or engaging in highly intense interactions including
arguing, gossiping, manipulating, or debating. The pitta dosha also goes out
of balance because of exercising in a way that is intense, aggressive, or
overly competitive; practicing fitness activities in hot, humid environments;
or exercising during the hottest time of day. BRINGING PITTA INTO BALANCE
The key words to keep in mind for bringing pitta into balance are cooling,
calming, and content. In your diet, these qualities can be achieved in the
following way:
Favor nourishing, cooling, simple yet filling foods (summer harvest
foods or foods that are sweet, bitter, or astringent). Avoid caf feine, alcohol, spicy foods, fried foods. Eat in a peaceful environment. You can also try the following activities and lifestyle adaptations to
bring pitta back into balance:
Volunteer or perform acts of generosity (this helps you get out of
self-centeredness).Meditate daily. Avoid overbooking your social or professional schedule. Listen to calming music. Take time to rest every day. Laugh and smile more. Find ways to cool down: do self-massage with coconut oil; enjoy a
cool foot bath; take a cool shower; walk on the cool grass. Do intermediate or gentle yoga (during the cooler time of day). Do exercises such as belly breathing, long exhalations, alternate-
nostril breathing (see this page ), or the cooling breath (see below). Go swimming, spend time in nature, relax in the shade. Cooling Breath ( Sitali )
“Cooling breath” (Sanskrit: sitali) is a pranayama that can be
practiced on an empty stomach while in a comfortable seated
position. Stick your tongue out and roll the lateral edges upward to
form a tube. Inhale through the curled tongue, and exhale normally
through the mouth. KAPHA DOSHA: EARTH + WATER
Earth and water are the elements with the most density. When you think of
these elements, you may think of the qualities of heavy, slow, cool, oily,
dull, smooth, cloudy, soft, and stable. The common translation of kapha  is
“that which binds things” or “that which holds things together.” Kapha is
the lubricating factor in the body, which brings the necessary moisture to
the brain, gastrointestinal tract, sense or gans, joints, and skin. It is
associated with the mucosal lining, or the myelin sheath, that protects thenervous system and is responsible for carrying hormones throughout the
body. It is responsible for all nourishment in general. When kapha is balanced according to your prakruti, you will experience
contentment, thoughtfulness, and generosity as well as the feeling of being
nourished, stable in your body and mind, and safe. Kapha dosha supports
memory, emotional calm, mental and physical endurance, and it allows you
to feel deeply, to empathize, and to be patient and compassionate. Scott Blossom summarizes the kapha constitution this way:
Kapha types have strong frames and are naturally athletic as long as
they are exercising regularly to manage their tendency to gain weight. The influence of the earth and water elements makes them innately
stable, compassionate, and loyal. They appreciate doing things in a
methodical, step-by-step manner, and prefer a regular routine in their
personal and professional lives. When imbalanced they can become unmotivated, stubborn, and
complacent even when change is necessary. Their metabolism tends
to be slow and their appetite for both food and stimulation is less
intense than vata or pitta types. They benefit from exposing
themselves to new environments, people, and occasionally fasting. [*4]
During pregnancy, a pregnant mama’ s increase in bulk—especially later
in pregnancy—is due to (and can lead to) excess kapha: slow, heavy, dull,
sluggish, cloudy, cool, and oily qualities. This may contribute to excess
weight gain, fluid retention, excess congestion, yeast infections, or excess
sleep. Kapha imbalance is most noticeable during the third trimester, when
baby is accumulating their fatty tissues and you, mama, may start to feel
like a little whale yourself! It is not uncommon to feel more cloudy, tired,
and inwardly focused in the last few weeks of a pregnancy. Watch for the following cues that kapha is out of balance:
PHYSICAL  SIGNS
Cold, cough, congestion; excess mucus and phlegmSpringtime seasonal allergies
A heavy feeling in the stomach, sluggish digestion, lack of appetite
Obesity and weight gain
Water retention, swelling, puf finess
Excessive sleeping
Yeast conditions
Lymphatic disorders
MENT AL AND EMOTIONAL  SIGNS
Lethargy, depression, lack of motivation (feeling stuck, hopeless, or
having heavy emotions)
Feelings of attachment or greed, hoarding
Stubbornness
Having a hard time saying no; being overly passive
CAUSES OF KAPHA IMBALANCE
Excess kapha can be traced to a diet of heavy, dense, thick, oily, sticky, or
cold foods; to overeating; or to a habit of eating to of fset emotions (like
indulging in sweets when depressed). Kapha also becomes imbalanced by
living in cool and wet climates and during the cool and damp of spring
months. A person’ s kapha time of life is considered to be the early or
childhood years. Excess kapha also results from a lifestyle that is sedentary,
lacks variety, or does not have enough physical or mental stimulation. Along the same lines, too little exercise and movement, exercise that is too
slow, and exercise that does not have enough heat and circulation can
contribute to an imbalance of kapha.BRINGING KAPHA INTO BALANCE
The key words to keep in mind for bringing kapha into balance are drying,
stimulating, and expressing. In your diet, these qualities can be achieved in
the following way:
Favor light, simple, cooked foods (spring harvest foods; foods that
are bitter, astringent, or pungent; steamed or grilled veggies; dry
grains such as millet, barley, and quinoa; and spices such as black
pepper, ginger, and cayenne). Eat in a loving environment. Include some caf feine in your diet if you wish (black tea, black
coffee). Avoid heavy foods including meat, wheat, sugar, and dairy. Eat at regular mealtimes without snacking. You can also increase the qualities of drying, stimulating, and expressing in
your life through adjustments to daily behavior including self-care and
exercise. Try the following activities and lifestyle adaptations to bring
kapha into balance:
Go to bed early and get up before sunrise; don’t take daytime naps. Add variety! Seek out mental and physical stimulation. Focus on nonattachment in daily life. Listen to enlivening music. Do intermediate to vigorous yoga (incorporating movement that is
heating and circulating; vinyasa, twists, arm balances). Engage in warming activities such as walking, hiking, dancing, or
jogging. Treat yourself to dry, brisk, exfoliating massage.Take cold showers. Receive fast and deep massage with sesame oil. SKIP N OTES
*1 https://www.ncbi.nlm.nih.gov/pmc/articles/PMC2515351/. *2 Scott Blossom, “Intro to Ayurveda: Understanding the Three Doshas,” Yoga
Journal, January 21, 2021, https://www.yogajournal.com/lifestyle/health/intro-
ayurveda/. *3 Blossom, “Intro to Ayurveda.”
*4 Blossom, “Intro to Ayurveda.”
OceanofPDF.comConscious Conception 2
The Ayurvedic ideal goes far beyond mer el


 avoiding, 283
Leboyer, Frédérick, Birth without V iolence,  124
leftovers, 278, 281, 282legs, restlessness of, 110
lemon balm, 208, 210
lemon oil, 107, 123, 311, 313, 314, 319
lemons, 55
licorice, 99, 124, 198, 199, 263
life, six symptoms of, 9–10, 31
lifestyle
for balancing pitta, 25–26
for balancing vata, 21–22
of father, preconception, 32
during pregnancy, recommendations, 93–95
role of, 14
sedentary, 28, 77
like increases like, opposites balance, 18, 60, 61, 100
limbic system, 309
limes, 65, 99, 275, 284, 285, 289, 294, 296
linden, 126, 151, 200
lochia, 174, 179, 200, 202, 285
love, 3, 229
ahimsa and, 37
in baby massage, 247
commitment and, 52
of God and mothers, 232–33
in mothering, 224, 228–29
for newborns, 173–74, 196
preconception, 35
responding from, 230–32
Sri Radha as embodiment of, 232
surrender and, 46
for unborn child, 137
unconditional, 4, 142, 174, 187–89
lunar cycles, 62
luteinizing hormone, 304
lymphatic system, 27, 66, 85, 103, 246, 262, 271, 312
M
maca, 207, 307
macro- and micronutrients, 269
magnesium, transdermal, 207, 209, 210
magnolia oil, 316
maha gunas, 18, 71, 73–78
maha mantra, 83–84, 158
Maharishi Ayurveda, 31majja dhatu, 86
mamsa dhatu, 85
mantra meditation, 42, 83–84
maple syrup, 56, 284, 291–92, 293–94, 298
Marginal Cord Insertion, 163
marjoram oil, 314, 316
marma therapy, 79, 110, 211, 214, 215
massage
for babies, 187, 247, 254
breast, 261, 262–63, 264
head and foot, 110
perineal, 124–25
scalp, 204
See also  abhyanga
matter, 8
as always changing, 41–42
consciousness entering, 31
five elements in, 15
identifying with, 9, 10–1 1
maha gunas and, 78
as spiritual, 78–80
meals
Ayurvedic guidelines for, 271–72, 283
for postpartum, 283–85
during pregnancy, 273–77
regularity in, 112, 179
timing and amounts, 65
meda dhatu, 86
meditation, 25, 43, 64, 68, 75, 86, 92. See also  mantra meditation
melaleuca (tea tree) oil, 312, 318, 319, 320
melissa oil, 317
Melnick, Narelle, 141
menopause, 208
menstruation, 57, 62, 208, 304
microcosm-macrocosm, 60
midwives and doulas, 62
author ’s experiences with, 162, 165
communicating with, 147
newborns and, 243, 251
roles of, 152–53, 156
milk, 215–16, 276
Ayurvedic Cow’ s Milk Formula, 264–65
in baby soap, 247–48
cold, 282cow’ s, 260, 265
Hot Milk Tonic, 290–91
Panchamrit, 274
tonic, 180, 207, 208, 252
mind
as always changing, 12
identifying with, 41, 44
maha gunas and, 74
noticing, 225–26
nourishing, 80
understanding nature of, 8
mirror metaphor, 34
miscarriage, 20, 94, 102–3, 208, 216–18
mood
balancing, 213
essential oils for, 317
postpartum disorders, 204–6
mood swings, 104–6, 206–7
morning sickness, 24, 106–7, 303
mornings, daily practices for, 64–65
Mother Earth (Bhumi), 232
Mother Teresa, 224
motherhood
boundaries in, 230–31
reflections for, 228
as spiritual practice, 225–27, 231, 236–37, 321
transition to, 141–42, 161, 172–74, 192–93
two hearts in, 218–19
universal principles, 194
mucuna, 206, 207, 306, 307
mucus plug, 144, 146, 159
mustard seeds, 278, 294–95
myrrh oil, 314, 315, 318
N
nadi shodhana. See alternate-nostril breathing
Natural Health after Birth  (Romm), 210
nature, 14, 90–91
nausea, 95
agni and, 271
essential oils for, 311, 314
herbs for, 303
in labor, 149pitta imbalance and, 24, 62
postpartum, 206
during pregnancy, 97, 108, 274
vata imbalance and, 19
See also  morning sickness
neroli oil, 316
nervous system, 90–91
abhyanga for, 66
herbs for, 198, 212, 303–4, 305
imprints on, 2–3
kapha and, 26
of newborns, 192, 238
parasympathetic, activating, 21
vata and, 100
yoga for soothing, 208
nesting, 121–22, 157, 194, 196
nettles, 100, 109, 204, 303
newborns, 192, 223–25, 238
basic needs, 239–40
common challenges, 249–54
essential oils for, 312
in hospital births, 136
immediately following birth, 150–51
list of essentials, 241–42
loving, 232–33, 235, 256–58
mother ’s health and, 248
needs of, responding to, 230–32
normal occurrences, 243–44
nourishment for, 239–40
oiling head and feet, 154
sense of self, 172
skin changes, 254–56
solid foods for, 260–61
niyamas, five
ishvarapranidhana, 45–46
purpose of, 36–37
santosha, 43–44
saucham, 43
svadhyaya, 45
tapas, 44–45
nonattachment, 41–42
nonviolence, 37–38, 75
nourishment
Ayurvedic and Western views, dif ferences in, 71–72Ayurvedic basics of, 268–73
importance of, 267
kapha and, 26
preconception, 33, 85
See also under  birthing ; labor ; newborns ; pregnancy
nutmeg, 56, 110, 206, 207, 293–94
O
Oakes, Ysha, 171, 186. See also Touching Heaven
oat flour, 297–98
oats, 260, 263, 274, 284
colloidal, 92
Nourishing Oatmeal, 293–94
Warm Oatmeal Shake, 291–92
oatstraw, 100, 200, 303–4
oil pulling, 65
ojas
abstinence and, 55
abundant and depleted, signs of, 272
building, 95, 102, 127–28, 215–16, 280, 291, 303
diminishing, 56–57
foods that undermine, 272
between mama and baby, 154
Ojas Milk, 56


 would be to negate the Allness
and Divinity of God; this is not possible for an enlightened being. At the last doorway to enlightenment stands the ego’s final challenge,
which is the central core belief that it is the source and locus of not only
identity but also of life itself. At that point, one is all alone and shorn of all
protection or comforting props,  belief systems, or even memo ry. There is
solely available within one’s aura the high-frequency vibration of the
consciousness of the Enlightened Teacher, with its encoded Knowingness. The last step is intuited as a finality from which no turning back is possible,
and thus there is consternation at the absoluteness of the finality. Then arises the knowing to walk straight ahead, no matter what, for all
fear is illusion.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Another obstacle
to spiritual growth is impatience. This can be overcome by surrender. When the mind stops talking,  one is aware that one is life. One is
immersed in it rather than being on the surface, talking about it. Paradoxically, this enables full participation. With diminution of
egocentricity, the joy of freedom and the sheer flow of life sweep one into
total surrender. One then stops reacting to life so that it can be enjoyed with
serenity. One has the illusion that one couldn’ t get through life unless one thinks. No such thing happens. It is not necessary for any individual to be there. It
is not necessary  to think that there is an “I” that is responsible for one’s
actions. Everything is doing itself. It is the vanity of the ego that says, “I did
this; I thought that; I decided that. ” There is no such “I” at all. By understandin g and accepting the nature of the ego, it is transcended
and finally collapses and disappears when all of its positionalities and their
resultant dualiti es have been surrendered. The ego does not become
enlightened but instead disappears and collapses. It is then replaced by a
Transcendental Reality as described by the Buddha; that is, the Buddha
Nature. Just as the sun shines forth when the clouds disappear, the Reality
of the Self shines forth of its own as Revelation, Reali zation, and
Enlightenment. Simply put, realization or enligh tenment is the condition where the sense
of self moves from the limited linear material to the nonlinear infinite and
formless. The “me” moves from  the visible to the invisible. This occurs as a
shift of awarene ss and identification from perception of form as objective
and real to the realization of the purely subjective as the Ultimate Reality. Curiosity can be shifted from the form and content of thoughts in order to
become aware of the silent nascent field of consciousness/awareness itself. Silence is of the Self; thoughts are of the self. In the process of spiritual discovery, one looks to discover what it is that
is aware  of—and has the autho rity to sense the existence of—“I-ness” or
the quality of “I-ness,” rather than a specific or circumscribed “me” as the
“I. ”
Spiritual intention subserves, reinforces, and focuses on witnessing and
observing rather than on “doingness” or specifics. Spiritual processing is
like positioning oneself in the wind or in a water current. One-pointedness of mind mean s to focus on the crest of the wave of
witnessing/experiencing, plus being willing to surrender perceived loss or
gain. That is the primary skill that is needed. The purpose of meditation is to transcend the mind and its mental
activities and limited percep tions, thereby transcending duality and
becoming increasingly aware of Oneness. It is simple to observe that although there is a “talking mind” going on at
the same time, there is also a silent awareness that is more  global and
unfocused and operates automatically. Contemplation or meditation that
focuses attention on context rather than content facilitates moving one’s
identity from the transient and volitional (thereby becoming personal) to the
unchanging quality of awarenes s itself. This leads to the discovery that one
is the field and not the specifics of the content. This jump in realization can
be very sudden, which is a level of the Buddhist state of satori. The ego often seems to collapse in a piecemeal fashion. Once faith in the
reality of the ego as being the true self is undermined, its dissolution has
already begun. When one’s loyalty and allegiance is shifted from  the ego tothe ultimate reality of God, a space is created. Into the opening flows God’ s
Grace, as represented by the Holy Spirit. The spiritual student is often seeking to transform, overcome, or slay the
ego, when all that is necessary  is to simply abandon it. This requires the
development of trust, faith, and confidence in the Reality of God. When the
seeking for gain is abandone d, life becomes relatively effortless and
peaceful. The ego equates survival of life with control. In a final surrender of
control, the underlying primordial fear arises. Life is a consequ ence of the
Divinity of its Source, which is the ultimate confrontation to the very core
of the ego. To undo the grip of the mind requires a radical humility and an intense
willingness to surrender its underlying motivations. This willingness
receives energy and power from another willingness—the one that arises
from the love of God—and the passion for surrendering love of thought for
love of God. Everyone already at a certain level knows that they “are”—the ego then
quibbles about the details of definition, but the Self is not fooled by the
ruse. All false identifications can be dropped in an instan t with the
willingness to surrender all mental activities to God. In Reality, everything is spontaneously manifesting the inherent destiny
of its essence; it doesn’ t need any external help to do this. With humility,
one can relinqui sh the ego’s self-appointed role as savior of the world and
surrender it straight to God. The world that the ego pictures  is a projection
of its own illusions and arbitrary positionalities. No such world exists. Traditionally, the pathways to God have been through the heart (love,
devotion, selfles s service, surrender, worship, and adoration) or through the
mind (Advaita, or the pathway of nonduality). Each way may seem more
comfortable at one stage or another, or they alternate in emphasis. Nevertheless, it is a hindrance to consider that there is a personal self or an
“I” or an ego that is doing the striving or seeking, or that will become
enlightened. It is much easier to realize there is no such thing as the ego or
an “I” identity that is doing any seeking; instead, it is an impersonal aspect
of consciousness that is doing the exploring and seeking. The basic purpose of spiritual work and dedication is to transcend the
innate evolutionary limitations of the ego and thereby access and develop
the nascent capacity of consciousness itself, which bypas ses all the
limitations of the ego/self. Truth then presents itself by virtu e of Divine
Grace. Divinity reveals Itself to those who call upon It in God’ s time. The
pace of spiritual evolution can seem  slow, but spiritual endeavor is never
futile. Progress can become very sudden and very major in dimension and
impact. All the truth that is necessary to know has already been spoken by actual
beings on this planet. All Great Teachers proclaim the same truth, for there
is none other. The Radiance of the Self within beckons one on and provides
spiritual inspiration and strength. The Presence of God within is the source
of one’s existence; therefore, to seek one’s source is in accord with God’ s
Will. The option for truth, peace, and joy is always available—although it’s
seemingly burie d behind an ignorance and non-awareness that results from
having chosen other options as a habit of thought. The inner truth reveals
itself when all other options are refused by surrender to God. OceanofPDF. comSpiritual commitment is energized by the alignment of the spiritual will
(calibration level 850) with the attributes of Divinity, which are truth, love,
compassion, wisdom, and nonpartiality. Devotion prioritizes one’s life and
attracts that which is of assistan ce. To be a servant of God is a dedication
whereby the goal takes precedence over all other positionalities, attractions,
or distractions. In the energy field of love, we are surrounded with love, and that brings
gratitude. We are thankful for our life and for all the miracles of life. We are
thankful for the doggies and the kitties, because they represent love. We are
grateful for every act of kindne ss from others, their affection, caringness,
and thoughtfulness. To unde rstand the nature of God, it is necessary only to know the nature
of love itself. To truly know love is to know and understand God, and to
know God is to understand love. That which is ultimate and eternal transcends both objectivity and
subjectivity and is beyond aware ness. It is referred to in the ancient spiritual
literature as “the Supreme Spirit. ” Out of the Supreme arises all


 deciency  tonie d, and external  ailments
are treated with remedies that act on the surface.THE ACUPUNCTURIST AND THE  HERBALIST
Just like an irrigation engineer needs dierent data than a soil
analyst, the acupuncturist needs dierent information, or the same
information organized dierently, than the herbalist. Herbs are
classied by categories descr ibing the disruption of Qi, Moisture, and
Blood  corresponding to the Eight Principles  and Adverse Climates. For
example, the herb poria dispels Dampness ; angelica nourishes
decient Blood ; astragalus generates Qi; forsythia and
chrysanthemum clear Heat
Five-Phase Theory  is more critica l for acupuncture. It is not enough
to know that Dampness  or Heat need to be dispersed, or that
deciencies of Qi and Blood  need to be tonied. The acupuncturist
also needs to know which Organ Network  assumes primary
responsibility for the disru ption of Qi in order to treat the
appropriate channel. The methods of the acupuncturist emphasize
the direct manipulation of Qi within the Organ Networks. The properties of herbs are assimilated metabolically by the
internal organ s and then dispersed throughout the body as Qi,
Moisture, and Blood. There are particular herbs that clear Damp Heat
from the body. With acupuncture there is a dierent process—the
elimination of Damp Heat is accomplished by adjusting the
circulation of Qi of the Organ Networks  respon sible for distributing
and transforming Moisture  and generating heat. The Damp Heat is
not treated directly, but rather through the functional relationship
within and among Organ Networks. If the relatio nships among the
Organs  are harmonic, the pathologic condition resolves itself. Five-
Phase Theory  puts the relationship among Organ Networks  into
perspective. The doctor who practices both herbal medicine and
acupuncture gathers all the evidence and synthesizes and interprets
it, using both the Eight Principles  and Five-Phase  approaches. SAME SYMPTOM, DIFFERENT  DISORDERS
To use Five-Phase Theory  it is necessary to identify which Organ
Network  is disturbed. The evaluation identies where the symptomis located, when it occurs, whether anything makes it better or
worse, and what other events may have occurred just prior to or at
the same time as the sympto m. This information is interpreted via
lines of correspondence that link symptoms, timing, and
circumstances with Organ Networks. In the West, a symptom like a headache may be treated
universally with aspirin or Tylenol. This same headache needs
dierentiating in Chinese medicine. It’s like the many words in the
Eskimo language that describe varieties of “snow.” In Chinese
medicine a multiplicity of disease patterns produce what in Western
medicine is one named symptom or disease. For example, disturbance of the Liver Network  can produce
migraine or bilious headaches associated with nausea, vomiting, and
sensitivity to light and noise. These headaches may be provoked by
anger and occur more frequently in the spring. Disturbance of the
Stomach  and Intestines  may cause headaches associated with nasal
and sinus congestion, acidity, atulence, and constipation. This type
of headache may appear in the morning and improve in the evening. Especially in hot, humid weather, disturbances of the Spleen  and
Heart  may cause headaches associated with fatigue, dizziness,
perspiration, and anxiety. In winter, headaches associated with
backache, chilliness, and profuse urination may suggest a
disturbance of the Kidney. The headache could be a simple matter of
acute indigesti on or related to a complex and chronic problem such
as hypertension, asthma, allergies, or premenstrual syndrome. Treatment for someone’s headache will dier according to which
Organ Network  is disturbed. The same holds true for a “cough.” In Chinese medicine,  a cough
may be a deciency, excess, Cold, Heat, Damp, or Dry phenomenon,
characterized by the amount and type of phlegm. One type can
produce blood-tinged, clear, yellow, or green phlegm, another a
very small amount of clear, white phlegm or no phlegm  at all. A
productive cough can be further dierentiated by whether the
phlegm is thick, sticky, and dicult to expectorate or loose, clear,
and easy to expectorate. A nonproductive cough may beaccompanied by a feeling of dryness and thirst or a sense of
weakness and malaise. What dierentiates one cough from another is signicant,
alongside the idiosyncratic patterns that distinguish one person from
another. One diagnostic assessment evaluates the symp toms, the
other evaluates the general condition of the person who has them. The total relationship of person to symptoms forms the diagnostic
pattern. Each of the children described below complains of a
dierent type of cough:
Becca is hot and feverish, has diculty sleeping at night, and
craves lots of cold liquids. At night her head becomes damp with
perspiration and she throws o her covers. Her cough is
characterized by thick, dry, tenacious green phlegm. She has to
cough a lot to bring it up. David appears pale and listless. His hands and feet are cold and
clammy, and his arms and legs are sore. He craves warmth, wants to
be covered by lots of blankets, and desires warm drinks. He sleeps a
lot during the day and at night. His cough is characterized by easy
expectoration with large amounts of clear, colorless phlegm. Jenny no longer has a fever, but for several weeks she’s had a
hacking cough at night and seems tired and restless during the day. She complains that her throat is dry and scratchy, and her lips are
red and parched. Oered drinks, she shows no interest. When she
does cough, there is little phlegm and it is sometimes tinged with
blood. Alex had a cold several weeks earlier without a fever. He
recovered from the cold, but in the last few days he has a morning
cough with a rattle in his chest and loose bowel movements. He
seems sensitive to the cold, getting goose bumps easily, and he
requests an extra sweater. He has also lost his appetite. He easily
expectorates a lot of frothy gelatinous mucus, especially in the
morning. Here’s how a doctor of Chinese medicine would interpret the
condition and treat each of the four “coughs”:
Becca’s condition is generally characterized by Heat (fever, night
sweats, restles sness, and green phlegm) and excess  (thick phlegm,high fever, restlessness). Her diagnosis is an acute cough of the Heat
type. This requires a therapy that clears Heat, relieves thirst, calms
coughing, and loosens, phlegm. Since Becca has an excess  condition,
she can tolerate a strong treatment, and it’s unnecessary to attend to
strengthening the body (tonication). The primary goal for Becca is
to treat the symptoms. Along with David’s acute illness, his general condition is one of
weakness and fatigue. His cough is diagnosed as a Cold type
(chilliness, clear phlegm, craves warmth) accompanie d by the
underlying condition of deciency. In general, Cold types of cough
are treated by methods that stimulate circulation, perspiration, and
expectoration. Because of the signs of weakness, however, the
treatment should avoid overstimulation and be comple mented by
strengthening or tonifying therapy to replenish the Qi. Jenny’s cough is the kind that develops from a prolonged recovery
from an acute illness. Her lips are red and her throat is dry,
suggesting that her fever consumed essential body uids. Yet she is
not thirsty. This lack of thirst, combined with the presence of
fatigue, indicates that her body has been weakened and that she
does not have the energy to recover. Her cough is the decient-Heat
type. The Heat is no longer due to fever, but rather to dehydration,
deciency of Moisture, and the dissipation of Qi. Therapy for Jenny
will be directed primarily at restoring Moisture  and increasing Qi. Alex’s cough appeared after apparent recovery from a cold. This
suggests that in fact the cold was not completely cured, but rather
that the illness had penetrated to a deeper level in the body. The
combined symptoms of chilliness, loose stool, and loss of appetite
indicate weakened metabolism and resistance. When the metabolic
Fire is decient, the interior becomes Cold and Moisture  tends to
congeal. Alex’s  phlegm appears in the morning upon awakening, the
time of day the body’s metabolism is at its lowest ebb and the
external environment is the coolest. Treatment for Alex emphasizes
warming the body and stimu lating metabolism in order to eliminate
the Cold and dissipate the phlegm. Whereas for Becca and David the
treatment is directed primarily


aves through the nose. When  performing several breaths in a row, the
stomach performs wave-like movements, massaging the stomach,intestines, and liver, Fig. 35. The exercise is repeated 4-6 times  3-4 times a
day. Massaging the heart, liver, spleen, kidneys

Middle, or chest, br eathing
Starting position : lying, sitting or standing. Attention is directed to the ribs. After exhalation, slowly inhale through the nose, expanding the ribs on both
sides of the chest. The middle part of the lungs is filled with the air. Exhale
through the nose, gradually relaxing the ribs. The abdominal wall and
shoulders are not involved in the act of breathing. The hand that controls
the respiratory movements, located on the chest, rises with the chest. The
hand, located on the stomach, remains motionless. When performing this
exercise, the heart, liver, spleen, and kidneys are massaged. The exercise is
repeated, like the first, 4-6 times 3-4 times a day. Massaging the lungs and lymph nodes of the chest

Upper br eath
Starting position: lying, sitting  or standing. Attention is directed to the
upper part of the lungs. After exhaling, slowly inhale throug h the nose,
lifting the clavic les and shoulders, while air will fill the upper part of the
lungs. Exhale through the nose, gradually relaxing the ribs of the upper
chest and lowering the shoulders. The abdomen and the middle part of the
chest remain motionless. The exercise is repeated 4-6 times 3-4 times a day. With this exercise, massage of the lungs and lymph nodes of the chest
occurs. More intensive massage of your lungs

Fig. 36

Fig. 37

For a more intensive massage of the lungs and increased circulation, a sharp
exhalation is used. Take a full breath, at the same time raise your hands up
and touch the ears, hold your breath for 2-3 seconds. Then bend sharply,
lower your hands freely, relax, and exhale vigorously through your mouth,
as if pronouncing the syllable “ha”. Repeat the exercise 3-5 times. Exer cises to impr ove body function

Everyone knows that it is advisa ble to take air in and out throu gh the nose. But there are times when this "rule" has to be violated. For example, when
swimming, singing and ordinary talking. The structure of respiration
changes during physical exertion. It's offered a set of special exercises that
have a strengthening, training,  regulatory effect on the body. Breathing
rhythm: exhale twice as long as inhalation. • Rhythmic breathing with extended expiration. Take the main stand. Breathe in at the expense of 2-3, exhale at 4-6. Gradually extend the inhale
to the count of 4–5, and exhale  to 7–10. Watch the clarity of the rhythm. Repeat exercise 4–5 times. • Uniform breathing with exhal ation activation. Standing or sitting, take a
full deep breath through the nose and an elongated, extremely complete
exhale through the mouth, as when blowing out a candle. Repeat 4-6 times. • Cleansing breath. Take a deep breath through the nose, and exhale through
half-compressed lips with three to four short jerks. These exercises are
especially useful after a long stay in a stuffy room with stale air. Repeat 3-4
times. • Soothi ng breath. This exercise is usually performed after physical exertion
or during stops during dosed walking or jogging. Slowly, with a full deep
breath, raise your arms in arches forward and spread them apart with the
arms turned upward. Raise your head slightly at the same time. On a slow
full exhalation,  return to the starting position by doing the reverse
movement of the arms and head. Chapter 16. Cleansing reaction

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

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

        Section summary:

The provided article discusses various techniques related to alternative medicine practices. Specifically mentioned were certain principles concerning how one must approach these methods:
specific steps included avoiding anxiety, maintaining awareness throughout each step. This passage emphasizes the importance of proper posture in relation to achieving effective results;
it stresses keeping fingers close together and palms facing downwards

Please summarize sections A-B within two sentences. **Section Summary:** [Your response]

(Note) I'll provide guidance based upon whether your summarized version meets expectations. ).<|eot_id|><|begin_of_text|>
Q: What is the recommended duration for the first 2-3 weeks of performing the exercises?,
A: 2-3 times
Q: What is the recommended breathing rhythm for the "Rhythmic breathing with extended expiration" exercise?,
A: Exhale twice as long as inhale
Q: What is the recommended frequency of performing the "Soothing breath" exercise?,
A: after physical exertion or during stops during dosed walking or jogging
Q: What is the purpose of the Buteyko method, according to the text?,
A: to treat asthma, stress, allergies, and other diseases using special breathing exercises
Q: What is the recommended action to take if the control pause is below normal?,
A: resume exercises or activate them<|eot_id|><|begin_of_text|>Uncooked Foods &
How to Use Them

A    TREATISE    ON    HOW    TO
GET   THE   HIGHEST   FORM  OF
ANIMAL  ENERGY  FROM  FOOD

With    Recipes    for    Preparation,
Healthful Combinations and Menus

By

Eugene Christian

As the building is, so the structure must be. THE HEALTH. CULTURE COMPANY
1133 BROADWAY                             NEW   YORK

1924

COPYRIGHT. 1924

BY

EUGENE   CHRISTIAN
Dedication
To the Women of America
on whom depend the future greatness
of our glorious country,
we most affectionately dedicate
this work. We may live without poetry, music and art,
We may live without conscience, and live without heart;
We may live without friends, we may live without books,
And civilized man can live without cooks. (Apologies to Owen Meredith.} CONTENTS

INTRODUCTION
THE PROBLEM OF PROBLEMS
THE FUNCTION OF FOODS
FO


	‘thinker’	behind	thoughts,
a	‘feeler’	behind	feelings. These	are	illusions	that	reinforce	the	belief	that
one	is	a	separate,	distinct	entity	subject	to	birth,	death,	and	karma. Belief
that	one	is	a	separate	entity	engenders	fear	that,	in	turn,	reinforces	all	the
drives	for	survival	and	the	basic	ego	mechanisms	of	greed,	desire,	envy,
pride,	hatred,	and	guilt. To	see	oneself	as	a	separate,	finite	entity
automatically	creates	a	duality	based	on	‘me’	versus	‘not	me’,	‘here’
versus	‘there’,	‘now’	versus	‘then’,	and	so	on. Q:	What	then	is	the	basic	mainspring	of	the	ego’s	self-propagation? A:	Believing	it	is	a	separate	entity,	the	ego	resists	this	illusion	based	on	its
fear	of	nonexistence. It	fears	coming	to	an	end	and	not	surviving	in	time. Its	notion	of	reality	is	very	limited,	and	it	does	not	know	what	lies	beyond
itself. The	ego	cannot	experience	the	Infinite	or	know	of	the	exquisite
Presence	that	will	replace	it. The	ego	clings	to	the	small,	personal	‘I’
because	it	has	no	knowledge	or	conscious	experience	of	the	infinite	peace
or	joy	of	the	great	‘I’	that	comes	into	awareness	and	replaces	it. The	ego	cannot	be	blamed	for	its	own	ignorance. It	has	no	notion	that
anything	exists	beyond	its	own	limited	parameters. To	go	beyond	its	own
self-imposed	limitations	and	boundaries	is	not	a	goal	that	can	originate
from	the	ego	itself. Unaided,	the	ego	cannot	transcend	itself	or	dissolve	its
own	hindrances	and	limits. It	is	like	an	isolated	tribe	that	is	unaware	that
there	is	a	whole	world	beyond	itself. Commonly,	the	members	of	primitive
societies	refer	to	themselves	as	‘the	people’	of	the	Earth. The	ego	is	neither
bad	nor	an	enemy,	but	merely	an	illusion	to	release	so	that	something	far
better	can	replace	it. Q:	If	the	ego	is	as	described,	then	how	can	enlightenment	come	about? A:	That	is	the	function	of	spirituality,	which	informs,	educates,	inspires,	leads,
and	supports	the	exploration	of	consciousness	beyond	the	restrictions	of
the	ego	experience. Those	who	have	gone	farther	along	the	road	to	greater
awareness	report	their	findings	to	the	world	and	invite	those	who	are
interested	to	follow. Although	Enlightenment	is	statistically	infrequent,	it	happens
sufficiently	often	so	that	there	is	collectively	a	great	body	of	teachings
which	have	a	profound	influence	on	all	humanity. Each	enlightened	being,
by	its	own	energy	radiation,	silently	recontextualizes	and	expands	the
paradigm	of	human	consciousness. That	higher	levels	of	consciousness	are
possible	pervades	and	inspires	all	knowledge	and	creates	the	overall
context	for	the	human	experience. The	urge	to	progress	is	innate	in	all
societies	and	cultures,	both	individually	and	collectively. Human	striving
creates	the	history	of	civilization	in	its	efforts	to	better	itself. Even	though
it	is	often	mistaken	in	its	efforts,	the	striving	itself	is	still	present. Q:	It	is	said	that	the	world	we	see	and	experience	is	a	projection	of	the
mind	and	has	no	independent	existence. It	exists	only	as	a	perception. How	can	this	be	explained? A:	We	can	start	with	a	simple	example. We	hear	there	is	a	‘problem’	in	the
world,	or	the	observer	has	a	‘problem’. It	is	relatively	easy	to	see	that	all
‘problems’	exist	only	in	the	mind	of	the	observer	as	a	result	of	taking	an
arbitrary	point	of	view. All	‘problems’	are	products	of	mentation	only	and
do	not	exist	in	the	world. Desires	and	other	worldly	passions	and	belief	systems	result	in
selectivity	of	perception. Examine	the	so-called	‘signs	of	the	Zodiac’	and
‘constellations’	that	supposedly	exist	in	the	sky. If	you	photograph	the
starry	sky	at	night	and	look	at	it	with	no	preconceived	notions,	it	is
obvious	that	arbitrary	lines	could	be	drawn	between	any	group	of	bright
spots	so	as	to	produce	the	outline	of	any	familiar	figure	or	geometric
shape. One	can	draw	on	a	map	of	the	stars	a	dog,	a	cat,	quadruplets,	or
whatever. These	do	not	exist	in	reality	in	space;	in	fact,	there	is	no	such
thing	as	a	constellation	except	to	the	imagination	of	the	observer. From	a
different	viewpoint	in	space,	not	a	single	one	of	the	famous	constellations
with	fanciful	names	can	be	seen	by	anyone. Q:	Why	then	is	there	such	a	plethora	of	erroneous	observations	and
belief	systems? A:	Languaging	creates	and	defines	thought	patterns	and	forms	that	are	then
projected	onto	the	world. It	is	an	anthropomorphic	habit. We	see	a	big	tree
next	to	a	small	tree	and	say	the	big	tree	is	‘smothering’	the	little	tree	and
‘taking	away	its	sunshine’. Or	we	say	that	that	was	a	savage	or	angry
storm,	or	that	this	is	a	beautiful	tree	but	the	one	next	to	it	is	deformed	and
ugly. Naïve	anthropomorphic	statements	are	routine. When	we	saysomething	is	good,	we	mean	we	want	it. When	we	say	something	is	bad,
we	really	mean	we	do	not	like	it. In	and	of	itself,	the	world	contains	no	objects,	adverbs,	or	prepositions;
neither	is	there	sequence,	events,	or	happenings. Even	all	verbs	are
inappropriate. Nothing	is	‘doing’	anything. Even	nouns	are	sources	of
perceptual	illusion	as	a	noun	stands	for	an	arbitrary	selection	of	boundaries
and	qualities	that	have	prior	existence	only	in	the	observer’s	mind. What	is
difficult	to	see	is	that	all	is	complete	and	total	in	itself	and	exists	as	its	own
self-identity. No	‘thing’	exists,	and	even	if	it	could,	it	is	not	the	name	given
to	it. To	say,	“This	is	a	chair,”	is	to	deny	the	completeness,	wholeness,	and
absolute	self-identity	of	all	that	exists. To	say,	“That	is	a	chair,”	is	to	say
that	A	is	actually	B. The	name,	the	image,	the	idea	of	a	chair	is	again
something	other	than	a	chair,	and	the	mind	is	easily	deceived	by
nominalization	and	linguistic	convenience. Abstractions	are	linguistic
conveniences;	they	have	no	separate	existence. Language	is	metaphor. We	are	all	familiar	with	cleverly	constructed	pictures	that	hide	images. Children	love	to	‘find	the	cat’	in	the	picture. The	mind	does	this	constantly
over	and	over	out	of	habit. The	perceptual	world	is	formed	out	of	familiar
forms	and	images	held	together	by	belief	systems	and	energized	by
emotions. Whether	the	object	or	situation	is	loved	or	hated,	feared	or
admired,	seen	as	ugly	or	beautiful,	depends	on	the	observer. Such	qualities
do	not	exist	in	the	world. Adjectives	have	no	actual	existence	or	reality. As	consciousness	evolves	to	higher	levels,	the	world	changes	in
appearance	and	behavior. As	consciousness	reaches	the	levels	that
calibrate	in	the	high	500s,	the	beauty	and	perfection	of	the	world	shine
forth	with	divine	Radiance	as	the	core	of