The authors provide many examples of the benefits of the "Five Tibetan  Rites" including
the following: looking much younger; sleeping soundly; waking up feeling refreshed
and energetic; release from serious medical problems including difficulties with spines;
relief from problems with joints; release from pain; better memory ; arthritis relief;
weight loss; improved vision; youthing instead of aging; greatly improved physical
strength, endurance and vigor; improved emotional and mental health; enhanced sense
of well being and harmony; and very high overall energy. How the Five  Rites Work
Medical professions explain the benefits based on their personal perspective and I
suggest you read the entire two books for a broad overview. However, the majority share
the view that the rites represent a system of exercise that affects the b ody, emotions and
mind. The Tibetans claim that these exercises activate and stimulate the seven key
chakras that in turn stimulate all the glands of the endocrine system. The endocrine
system is responsible for the body's overall functioning and aging pro cess. This means
that the Five Rites will affect the functioning of all your organs and systems, including
the physical and energetic systems and that includes the aging process. The man who
brought these Five Rights out of Tibet stated that "performing th e Five Rites stimulates
the circulation of essential life energy throughout the body". Chakras
Chakra is an Indian Sanskrit word that translates to mean "Wheel of Spinning Energy". Chakras are spinning wheels or vortexes of energy of different color that p erform many
functions connecting our energy fields, bodies and the Cosmic Energy Field. Chakras
are powerful electrical and magnetic fields. Chakras govern the endocrine system that in
turn regulates all of the body's functions including the ageing process. Energy flows
from the Universal Energy Field through the chakras into the energy systems within our
bodies, including the Meridian System. Our bodies contain seven major chakras or energy centers and 122 minor chakras. The
major chakras are located at th e base of the spine (Root Chakra), at the navel (Sacral
Chakra), in the solar plexus (Solar Plexus Chakra), within your heart (Heart Chakra),
within the throat (Throat Chakra), at the center of your forehead (Brow or Third Eye
Chakra), and at the top of yo ur head (Crown Chakra). These chakras are linked together
with all other energy systems in the body and various layers of the auras. The Speed of the chakra spin is a key to vibrant health. The other keys to vibrant health
that relates to the chakra is ens uring they are clear of negative energy and that they are
perfectly shaped and not distorted. The Five Rites speed up the spinning of the chakras, coordinate their spin so they are in
complete harmony, distribute pure prana energy to the endocrine system, and in turn to
all organs and processes in the body. This is one of the major requirements for vibrant
health, rejuvenation and youthfulness. The Five Rites Exercise Program
This program is often described as a modified yoga program. Simply put, yoga is a
science that unites the body, mind and spirit. Today this is often called Mind/ Body
Healing. The author of the book believes that yoga was brought to Tibet from India in
the 11th or 12th century and that Tibetan monks over time developed modified these
exercises and developed an effective program of exercises that western society now calls
the "Five Tibetan Rites". The rugged mountainous conditions these monks live in may
well account for their particular emphasis on vigor. Many of the yoga exercises and
practices being taught in the western world today are very new. The "Five Tibetan Rites"
are exactly what the ancient Tibetans developed over many centuries of time. Therefore
it's very important to do the "Five Tibetan Rites" exactly as they are presented without
altering the form or sequence to achieve some of the benefits accrued to these "Rites". "Five Tibetan Rites" Exercise Program
The following instructions and photographs for the "Five Rites" and other preparatory
exercises as taken from the book Ancient Secret of the Fountain of Youth, Book 2. I will
show the exact Five Rights exercises, a group of exercises for those who need to develop
flexibility and strength before beginning to do the "Five Rites", and a set of warm -up
exercises. I strongly re commend you purchase the book since it provides detailed
information about methodology, concerns and benefits not included in this article. SPECIAL CAUTION: Spinning and stretching through the following exercises can
aggravate certain health conditions suc h as any type of heart problem, multiple
sclerosis, Parkinsons's Disease, severe arthritis of the spine, uncontrolled high
blood pressure, a hyperthyroid condition, or vertigo. Problems may also be caused
if you are taking drugs that cause dizziness. Pleas e consult your physician prior to
beginning these exercises if you have any difficult health issues or if you have any
other concerns. The Five Tibetan Rites
Rite #1  Stand erect with arms outstretched
horizontal to the floor, palms facing down. Your arms should be in line with your
shoulders. Spin around clockwise until you
become slightly dizzy. Gradually increase
number of spins from 1 spin to 21 spins. Breathing:  Inhale and exhale deeply as
you do the spins. Rite #2
Lie flat on the floor, face up. Fully
extend your arms Along your sides and
place the palms of your hands against
the floor, keeping fingers close
together. Then raise your head off the
floor tucking your chin into your chest. As you do this, lift your legs, knees
straight, into a vertic al position. If
possible, extend the legs over the body
towards your head. Do not let the knees
bend. Then slowly lower the legs and
head to the floor, always Keeping the
knees straight. Allow the muscles to
relax, and repeat. Breathing:  Breathe in deeply as you
lift your head and legs and exhale as
you lower your head and legs. Rite #3
Kneel on the floor with the body erect. The hands should be placed on the
backs of your thigh muscles. Incline the
head and neck forward, tucking your
chin in against your chest. Then throw
the head and neck backward, arching
the spine. Your toes should be  curled
under through this exercise. As you
arch, you will brace your arms and
hands against the thighs for support. After the arching return your body to an
erect position and begin the rite all over
again. Breathing:  Inhale as you arch the spine
and exh ale as you return to an erect
position. Rite #4
Sit down on the floor with your
legs straight out in front of you
and your feet about 12" apart. With the trunk of the body
erect, place the palms of your
hands on the floor alongside
your buttocks. Then tuck the
chin forward against the chest. Now drop the head backward as
far as it will go. At the same
time raise your body so that the
knees bend while the arms
remain straight. Then tense
every muscle in your body. Finally let the muscles relax as
you return to your original
sitting position. Rest before
repeating this Rite. Breathing:  Breathe in as you
raise up, hold your breath as
you tense the muscles, and
breathe out fully as you come
down. Rite #5
Lie down with your face down to the fl oor. You
will be supported by the hands palms down
against the floor and the toes in the flexed
position. Throughout this rite, the hands and feet
should be kept straight. Start with your arms
perpendicular to the Floor, and the spine arched,
so that the b ody Is in a sagging position. Now
throw the head back as far as possible. The,
bending at the hips, bring the body up into an
inverted "V". At the same time, bring the chin
forward, Tucking it against the chest. Breathing:  Breathe in deeply as you raise t he
body, and exhale fully as you lower the body. Exercises In Preparation For Doing the Five Tibetan Rites
The following group of exercises has been developed as a preparation for doing the Five
Rites,  or as an alternative when you are unable to do any of the Five Rites. Doing these
exercises will help you strengthen and become more flexible to be able to do the Five
Rites as they have been described above. Do these alternative exercises in the sequence  from one to five and when possible,
substitute the Five Rite exercise into this alternative program until you have fully
integrated the Five Rites. As with the Five Rites, begin by doing two or three of each exercise daily, until you are
able to do 10 eac h day. Once you are able to do ten of these alternatives, you should be
ready to begin doing the Five Rite exercises themselves. Alternative (for Rite#1) Exercise #1
Stand with your feet about 12
inches apart. Extend your arms
palms down until your ar ms are
level with your shoulders. Swing your arms to the right,
letting your sl


. For all people
suffering from pain and anxiety, regular sesame oil mas-
sage is a must. Coconut Oil: Coconut oil is specific for lowering high
Pitta. It is cooling and calming to the mind, nerves and
skin. Anti-Pitta herbs, particularly Brahmi (Gotu Kola) do
well prepared in this oil. Coconut oil can be applied to the
head, hair and sensory openings (like the ear drums and
nostrils), as well as used as a general massage oil. Mustard Oil: Mustard oil is specific for lowering high
Kapha. It is wanning, stimulating and improves circula-
tion. It helps clear the channels of the lungs and head and
is good for mental dullness and depression. It can be used
as a general massage oil or massaged to cover regions, like
the lungs. Outer Treatment Modalities 203
Pancha Karma
Pancha Karma is the main Ayurvedic method of physi-
cal purification. Owing to the subtle nature of its process-
es, it penetrates deep into the nervous system. It is useful
for psychological problems caused by excesses of the three
doshas. Yet it can also be helpful for psychological prob-
lems caused by internal factors, emotions and karma. It
consists of five main purification practices:
1) Therapeutic emesis for removing excess Kapha —
good for dealing with depression, grief and
attachment;
2) Therapeutic purgation for removing excess Pitta
— good for dealing with anger;
3) Therapeutic enemas for removing excess Vata —
treats fear, anxiety, insomnia, tremors, nervous
system disorders;
4) Nasal cleansings that clear toxins from the head
— good for headaches, allergies, insomnia;
5) Blood-cleansing for removing toxic blood, gener-
ally anti-Pitta. 62
For these procedures to work properly, the doshas must
first be brought to the sites from which they can be elim-
inated from the body: Kapha to the stomach, Pitta to the
small intestine and Vata to the large intestine. This
requires a period, generally a minimum of seven days, of
daily oil massage (snehana) and steam therapy (svedana). Oil massage and steam therapy loosen up the toxins in the
deeper tissue and allow them to flow back into the gastro-
intestinal tract for their elimination. Pancha Karma is
available at a number of Ayurvedic clinics throughout the
United States. It can be sought out by those requiring such
deeper cleansing. 13. Subtle Therapies:
Colors, Gems and Aromas
n the next chapter the most important sensory
I treatments of Ayurveda will be introduced. As the
mind is fed by sensory perception, by altering our
sensory inputs we can change our mental and emotional
condition. Try some of these suggestions for yourself and
see how you can improve what you think and feel simply
through opening up to different sensory impressions. Color Therapy
What would life be without color. Perhaps no other
sensory potential so immediately affects, or we could say
colors, our perception as does color. Color is a powerful
tool for attracting our attention, shaping our moods and
communicating our emotions. Color draws and catches the
mind and orients it in a particular direction. Color thera-
py is one of the main sensory therapies for all mental and
spiritual healing. It is the basis of gem therapy, which
directs color on a subtle or occult level. Colors can be com-
bined with mantra, geometrical forms and other sensory
therapies for added effect. We take in color through the light absorbed through
the eyes. Color provides nutrition for the mind and life-
force, vitalizing the blood and increasing our perceptual
capacity. Section summary:

This passage discusses aspects related to maintaining optimal mental wellness via holistic approaches grounded in traditional Indian wisdom known
    - **Pitt**, **Th**,. [truncated]

Please summarize

Note:
When summarising please ensure accuracy,
concisenesses &amp;
anti-replication. Original Text Length = approximately 2458 words

Summary:

Section focuses on explaining principles underlying human cognition/psycho-spiritually enhancing concepts incorporating ayurvedtic philosophy. Key Takeaways Include:

* Different personality typologies defined: Pitka-phaka/patient-strong-in-control-type vs vada-kappa/passionate-but-sensitive-and-impression-prone
type. These characterizations highlight key pitfalls leading towards issues/failures. Treatment strategies involve relieving negatives thru opposites

Balanced input& output maintenance essential

Focusing solely on cognitive processing neglects profound connections between physiology+cosmos/spirit. It appears incomplete since it ends abruptly halfway. Would appreciate assistance finishing the summery. Let’s assist. Would you kindly elaborate further. Specific requirements mentioned earlier included ensuring accurate summaries with concise language,

Avoid repetition (`anti-reiteration`),

As requested here’re additional steps completed:

Updated Summary (approximately `x’ *additional lines removed*) +

If needed, might add explanations/dispelling myths surrounding terminology/concepts. ).<|eot_id|><|begin_of_text|>
Q: What is the typical behavior of a Pitta-Kapha type?,
A: They are strong and content in who they are and what they do, but lack adaptability and flexibility, and tend to be conservative and possessive.
Q: What are some of the recommended methods for detoxification of the mind, as per Ayurveda?,
A: Fasting, relaxation, and meditation, as well as the use of certain herbs and essential oils.
Q: What are some of the recommended ways to nourish the mind?,
A: According to Ayurveda, it is necessary to take in impressions and experiences that promote Sattva, Rajas, and Tamas, as well as to avoid negative influences and maintain a balanced diet.
Q: What is the significance of diet in Ayurvedic psychology?,
A: Ayurveda emphasizes the importance of diet in maintaining mental health, as it directly affects the brain and nervous system, and indirectly affects the mind through the digestive process.
Q: What is the recommended approach to treating Vata-Kapha types?,
A: Vata-Kapha types require a comprehensive approach that involves adapting to their changing condition, and may need to be treated first, followed by Pitta, and then Kapha, as Vata is the most likely to cause problems.<|eot_id|><|begin_of_text|>Color is the sensory quality corresponding to the
element of fire, which is why bright colors arouse our Ayurveda and the Mind
motivation or our anger. Color can be used to regulate the
fire element on a subtle level, strengthening mental circu-
lation and digestion. Color affects all the other elements
and can be used to harmonize them. Life is unimaginable
without color and all actions color us one way or another. Not only do we absorb colors, we also produce colors in
both body and mind. Physically, the body has its pigmen-
tation and complexion that reveals our state of health. In
the disease process, discolorations arise on the skin like
jaundice, pallor, skin rashes, or black or brown spots. Sim-
ilarly, the mind when disturbed produces discolorations of
various types. These may be bad dreams, wrong imagina-
tions, or general disharmonious emotional tones like
anger, anxiety and attachment. Countering these internal
discolorations with the appropriate harmonious colors
returns us to health and well-being. The wrong colors
derange mental activity and the right colors restore it. Colors and the Biological Humors
The simplest way to use color therapy is relative to the
three biological humors. In this regard, colors are like
spices, which also predominate in fire. Vata
Vata does best with colors that are warm, moist, soft
and calming, opposite in qualities to its cold, dry, light
and hyperactive nature. This is accomplished by combin-
ing warm colors like gold, red, orange and yellow with
moist and calm colors like white or whitish shades of green
or blue. Excessively bright colors, like flashy yellows, reds or
purples aggravate the nervous sensitivity of Vata types. Too strong color contrasts overstimulate Vata, like red ver- Subtle Therapies 207 ~ L \j...
sus green or black. Too many dark colors like gray, black
or brown devitalize Vata, although under certain condi-
tions they may help ground it. Iridescent or rainbow col-
ors, as long as they are not too bright, are very balancing
for Vata. Colors for Vata are best given in shapes and tex-
tures that are round, soft, square or balanced, not thin,
narrow, rough or harsh. Generally Vatas do better with
more color in their lives. Pitta
Pitta does best with colors that are cool, mild and calm-
ing, opposite its hot, light and aggressive tendencies. These are primarily white, green and blue. Pittas should
avoid colors that are hot, sharp or stimulating, like red,
orange and yellow. However, very bright colors, like neon tints, tend to
derange Pitta, including too much green or blue. Pittas do
best with mild shades, like pastels, or with neutral colors
like gray or white. Pitta types do well having less color
around them or by the absence of color. For example, med-
itating upon the dark night sky


 any physically or emotionally injured areas, of your own body
or to the body of another person. This process of visualization and directing ener gy can be very powerful. You are a system of higher/faster vibrations in which the work of your mind
is the precursor to material reality (as you think, so shall you be). Y ou can
access the harmonious living ener gy of your being through your
visualization ef forts, and feel that ener gy flowing toward and healing the
painful or injured area. Many books have been written on the amazing ability of the mind to
visualize and then transfer the inner image to material reality. Basketball
players learn to shoot free throws through this process of visualization, so
it’s not that great a stretch to see yourself using this technique to bringhealing ener gy to places that are wounded or diseased. I practice this
visualization technique with myself all the time. I have been able to move a
headache right out of my body by directing heart chakra ener gy to that area
of pain. You can do all of this if you become a person who is open to the idea of
being able to use their higher capacities to help restore the natural loving
harmony of the body. Keep beauty always near you and feel the healing power of God’ s natural
soothing, harmonious world. Allow yourself to fully experience and enjoy
flowers, sunsets and sunrises, mountains, beaches, and beautiful spiritual
literature. When in need of healing, I suggest you open yourself to
experience as much beautiful uplifting music as possible. And above all,
keep uppermost in mind the words of Peace Pilgrim, “Healing does not
always mean staying on the side of life. Sometimes God has other plans for
his children—and both sides of life are really one. ”
Let go. Yes, that’ s correct, detach yourself from your thoughts of anger,
bitterness, self-pity, or whatever and just love your body as the temple that
God gave you to house your soul on this journey. The process of letting go
and refusing to harbor thoughts of illness will bring a calm healing ener gy
to you in the moment and this peace will be your reward for letting go. The use of the wor d pardon  by Saint Francis could also be construed to
imply the willingness to extend for giveness to any and all who may have
injur ed you in any way, not just thr ough bodily injury. As you more and
more live on the spiritual plane you will have less to do with the lower
frequencies of anger, prejudice, fear, and revenge. Saint Francis asks God to
help him to be an instrument of for giveness whenever he feels injured by
the conduct of others. The ability to extend for giveness becomes natural
when you don’ t carry hate within you. Whenever you feel that someone has injured you, or sullied your reputation,
or caused you physical harm, the spiritual solution, as dif ficult as it may
appear, is to extend for giveness. T o hold onto the pain and seek to exact
revenge will simply keep you stuck in pain, and the problem will beexacerbated. The old Chinese proverb states this better than I do: “If you’re
going to seek revenge, you’d better dig two graves. ” Practice letting go of
injured feelings with love and pardon and the spiritual solutions to most of
your problems will be activated. Let go, and let God is great advice, as also
is this reminder from a previous chapter: All your conflicts with others ar e
never between you and them; they ar e between you and God. This concludes my thoughts and suggestions for practicing sowing pardon
where there is injury. You can move yourself to a spiritual ener gy space
where you literally become an instrument or a channel for healing. That is,
healing of yourself and all your perceived injuries, as well as aiding all the
injured you encounter in your life. In fact, I will take it one step further. When you become an instrument of pure pardon, you will be aiding in the
healing of everyone on our planet, since we all, individually, share the one
God force. It is, as always, a process of letting go of your ego and
surrendering to grace, which is always available in the form of pardon. As
Ramakrishna put it in his rhetorical question: “Is it an easy thing to receive
the grace of God. One must altogether renounce egotism; one cannot see
God as long as one feels, I am the doer. ”
OceanofPDF. com10
WHERE THERE IS DOUBT,
FAITH
One of the main functions of formalized religion is to protect people against a direct experience
of God. —C. G. JUNG
I often use the mango exercise to illustrate that faith is impossible to have
without a direct experience. When speaking to a lar ge audience I invite
someone who has never tasted a mango to volunteer for a little experiment. Then I ask people who have tasted a mango to tell the volunteer exactly
how a mango tastes. As each person attempts to convey the flavor of a
mango they realize how fruitless their ef forts are. The conclusion is that it is
impossible to convey this information in words. The volunteer always
returns to the audience still not knowing what a mango tastes like. The mango tasting exercise is analogous to your ability to have faith where
there is doubt. Just as you cannot know the taste of a mango unless you
have the experience of eating a mango, you cannot know faith without
having had an experience of God. If you rely on the testimony and
experiences of others as your means of establishing faith, you will always
have some doubt where you want there to be only faith. Y ou are in the same
position as the volunteer who has never tasted a mango. It is impossible tobring faith to the presence of doubt, until you abandon the idea of knowing
God through the words or experiences of others. Y ou must make a
concentrated ef fort to know the highest/fastest frequencies of spiritual
energy through your own means of establishing conscious contact. Once you know  this spiritual consciousness yourself, you will not even
entertain the possibility of doubt. Y ou will strive to live more and more at
the spiritual level, where you have access to this knowing at all times. This
knowing is what I call faith, and it cannot be substantiated or verified by
external sources. And when you know  faith you will have accessed a
spiritual solution to any problem that may present itself. REPLACING DOUBT WITH F AITH
Why would you live with any doubts about your ability to access spirit in
times of trouble or the presence of problems. The answer lies in
understanding the dif ference between what you believe and what you know. Beliefs stem from the experiences and testimony of others who in one way
or another have attempted to persuade you of their truths. All your
institutional religious training, holy books, and theological dogma may be
valid and extremely forthright, nevertheless they are usually presented as
the truth for all, including you. The pressures to believe may have been
almost insurmountable if you were assigned these beliefs at birth, and
raised on them. I am not suggesting that religious training is wrong. However, I do think any method of conditioning people to accept beliefs
about God creates doubt, because the beliefs do not come from any
conscious contact or direct experience of God. T o create a knowing that
supplies you with faith, you must establish a direct experience of God for
yourself. You have faith that you can ride a bicycle not because of the testimony or
experiences of others, but because you have made conscious contact with
bicycle riding. Y our experience has provided you with faith in this
endeavor. It is not because of any evidence that has been presented to you
verifying the existence of balance laws, or because others have persuaded
you that balancing is a possibility for you, or even because everyone elsearound you is dutifully riding their bicycles. It is your knowing because of
your direct experience and nothing more that gives you faith. So it is with all knowing, including your coming to know God. Y ou must
abandon your fears and create the place in your life where you are
independent of outside influences, allow yourself to move up the ener gy
ladder, and come into direct contact with these faster/ higher frequencies
that are being called spiritual consciousness in this book. When you live
there, and breathe in the ener gy of God realization, you will then have that
faith from which you can never be dissuaded. Y ou do this by dispelling
fears that arise from making the decision to have this direct experience,
independent of the opinions of those external forces that have been so
powerful in your life. FEAR AND F AITH
When you let go of your fears you find your God nature, which returns you
to the balanced state of body and mind that is in perfect harmony and
problem-free. Fear and faith cannot live harmoniously in the same space
any more than love and hate, or peace and chaos can survive
simultaneously. You may recall that earlier in this book I suggested that humans have only
one problem, from which all subproblems flow. That one problem is a
belief that we are separate from God. It is from this feeling of being
separate that we create all our fears, which foster doubt. W ould you ever
fear if you knew (without doubt) that God was your real self. W ould you
have fear if you knew God was expressing himself as you and


, you say, the body's gotten rid of this stuff for a reason - so why would we want
to use it again? And here's the catch: The function of the kidneys is to keep the
various  elements  in  your  blood  balanced. The  kidneys  do  not  filter  out
important elements in the blood because those elements in themselves are
toxic or poisonous or bad for the body, but simply because the body did not
need that particular concentration of that element at the time it was excreted. And medical researchers have discovered that many of the elements of the
blood that are found in urine have enormous medicinal value, and when they
are reintroduced into the body, they boost the body's immune defenses and
stimulate healing in a way that nothing else does. As medical research has revealed:
"One of the most important functions of the kidney is to excrete material and
substances for which the body has no immediate need..."
- Urinalysis in Clinical and Laboratory Practice
For instance, the kidneys filter out water and sodium from the blood  into the urine. Are  water  and  sodium  toxic? Of  course  not,  they're  both  vital  life-sustaining
elements without which your body cannot function. But both elements could be
lethal if there were too much water or sodium in your blood. Now what about potassium, calcium, and magnesium - these are familiar nutrients
that we ingest in our food and vitamin pills everyday but they're also in your urine. These nutritional elements are extremely valuable substances to the body, certainly
not toxic, and yet the kidney excretes these elements into the urine - why? Because
it's taking out the excess amount of the potassium, calcium, etc. that is not needed
by your body at the time that they are filtered out. Actually, it is this regulating
21process of the kidneys and the excretion of urine that allows us to eat and drink
more than our bodies need at any one time. "The principal function of the kidney is not excretion, but regulation  The kidney
obviously conserves what we need, but even snore, permits us the freedom of
excess. That is, it allows us to take in more than... we need of many necessities –
water and salt for example – and excretes exactly what is not required." — Dr. S. Cameron
Prof. of Renal Medicine
Guy's Hospital, London
But this isn't the end of the story. Scientists have discovered that urine,  because it
is actually extracted from our blood, contains small amounts of almost all of the
life-sustaining  nutrients, proteins, hormones,  antibodies and immunizing agents
that our blood contains:
"Urine can be regarded as one of the most complex of all body fluids. It  contains
practically all of the constituents found in the blood." — Urinalysis in Clinical and Laboratory Practice
Many medical researchers, unlike most of us, know that far from being  a dirty
body  waste,  fresh,  normal  urine  is  actually  sterile  and  is  an  extraordinary
combination of some of the most vital and medically important substances known
to man. Now this fact may be unknown to the vast majority of the public today,
but, as you'll discover in this book, it is nothing new to modern medicine. To us, the public, urine seems like an undesirable waste product of the body, but to
the medical research community and the drug industry, it's been considered to be
liquid gold. Don't believe it? Read this:
HIPPOCRATES MAGAZINE
May/June 1988
22NOW URINE BUSINESS
Utica,  Mich.  –  Realizing  it  is  flushing  potential  profits  down  the  drain,  an
enterprising young company has come up with a way to trap medically powerful
proteins from urine. Enzymes of America has designed a special filter that collects
important urine proteins and these filters have been installed in all of the men's
urinals in the 10,000 portable outhouses owned by the Porta-John company, a
subsidiary of Enzymes of America. Urine is known to contain minute amounts of proteins made by the body, including
medically important ones such as growth hormone and insulin. There is a $500-
million-a year market for these kinds of urine ingredients. This summer, Enzymes of America plans to market its first major urine product
called urokinase, an enzyme that dissolves blood clots and is used to treat victims
of heart attacks. The company has contracts to supply the urine enzyme to Sandoz,
Merrell  Dow  and  other  major  pharmaceutical  companies. Ironically,  this
enterprise evolved from Porta-John's attempt to get rid of urine proteins -a major
source of odor in portable toilets. When the president of Porta-John began consulting with scientists about a urine
filtration system, one told him he was sitting on a gold mine. The idea of recycling urine is not new, however. "We thought about this," says
Phillip Whitcome of Amgen, a Los Angeles biotechnology firm, "but realized we'd
need thousands and thousands of liters of urine." Porta-john and Enzymes of America solved that problem. The 14 million gallons
flowing annually into Porta-John's privies contain about four and a half pounds of
urokinase alone. That's enough to unclog 260,000 coronary arteries. — Hippocrates Magazine
But urokinase isn't the only drug derived from urine that, unknown to  us, has been
a financial boon to the pharmaceutical industry. 23In August of 1993, Forbes magazine printed an article about Fabio Bertarelli who
owns the world's largest fertility-drug producing company called the Ares-Serono
Group based in Geneva, whose most important product is the drug Pergonal which
increases the chances of conception. Guess what Pergonal is made from. "To  make  Pergonal,  Ares-Serono  collects  urine  samples  from   110,000
postmenopausal women volunteers in Italy, Spain, Brazil and Argentina. From 26
collection centers the urine is sent to Rome, where Ares-Serono technicians then
isolate the ovulation-enhancing hormone." — Forbes
Ares-Serono earned a reported $855 million in sales in 1992, and people  pay up to
$1,400 per month for this urine extract. Obviously, most of us are operating under a gross misconception when we wrinkle
our nose at the thought of using urine in medicine. Urea, the principal organic solid in urine, has long been considered to be a "waste
product" of the body - it's even been considered to be dangerous or poisonous, but
this too is completely untrue. Like any other substance in the body, too much urea can be harmful, but urea in
and of itself is enormously valuable and indispensable to body functioning. Not
only does urea provide invaluable nitrogen to the body, but research has shown
that urea actually aids in the synthesis of protein, or in other words, it helps our
bodies  use  protein  more  efficiently. Urea  has  also  been  proven  to  be  an
extraordinary  antibacterial  and  anti-viral  agent,  and  is  one  of  the  best  natural
diuretics ever discovered. These are a few more examples of commercial medical applications of urine and
urea in use today:
Ureaphil: diuretic made from urea
24Urofollitropin: urine-extract fertility drug
PureaSkin: urea cream for skin problems
Amino-Cerv: urea cream used for cervical treatments
Premarin: urine-extract estrogen supplement
Panafil: urea/papain ointment for skin ulcers, burns and infected wounds
Urea was discovered and isolated as long  ago as 1773 and is currently marketed in
a variety of different drug forms. Another urine-related product ingredient is carbamide. Carbamide is the chemical
name for synthesized urea. Where do you find carbamide? - in places you'd never
thought  of  such  as  in  products  like  Murine  Ear  Drops  and  Murine  Ear  Wax
Removal System, which contain carbamide peroxide, a combination of synthetic
urea and hydrogen peroxide. Medical  researchers  have  also  proven  that  urea  is  one  of  the  best  and  only
medically proven effective skin moisturizers in the world. In many years of laboratory studies researchers discovered that, unlike just about
all other types of oil-based moisturizers that simply sit on the top layers of the skin
and do nothing to improve water retention within skin cells (which gives skin its
elasticity and wrinkle-free appearance), urea actually increases the water-binding
capacity of the skin by opening skin layers for hydrogen bonding, which then
attracts moisture to dry skin cells. This is a remarkable fact considering that women spend billions of dollars a year
on outrageously expensive skin moisturizers whose ingredients, even in tightly
controlled double-blind comparison tests  ( see Chapter 4), don't even come close
to hydrating dry skin as well as simple, inexpensive urea. So as surprising as it seems, urine and urea do have an amazing and voluminous
history in both traditional and modem medicine. 25An article in the


 (see
Appendix A ) provides a linear, logarithmic view of this nonlinear ener getic
terrain. Each level of consciousness (or attractor pattern) is calibrated on a
logarithmic scale of ener getic power, ranging from 1–1000. The level of
Full Enlightenment (1000), at the top of the Map, represents the highest
level attainable in the human realm; it is the ener gy of Jesus Christ, the
Buddha, and Krishna. The level of Shame (20) is at the bottom, close to
death, representing bare survival. The level of Courage (200) is the critical point that marks the shift
from negative to positive ener gy. It is the ener gy of integrity, being truthful,
empowerment, and having the capacity to cope. The levels of consciousness
below Courage are destructive, whereas the levels above it are life-
supportive. A simple muscle-test reveals the dif ference: negative stimuli
(below 200) instantly weaken the muscle, and positive stimuli (above 200)
instantly strengthen the muscle. T rue “power” strengthens; “force”
weakens. Above the level of Courage, people seek us out because we give
ener gy to them (“power”) and we have goodwill towards them. Below the
level of Courage, people avoid us because we take ener gy from them
(“force”) and we want to use them for our own material or emotional needs. Here, we delineate the basic scale, starting from the higher ener gies
down to the lower:
Peace (600) : This is experienced as perfection, bliss, ef fortlessness, and
oneness. It is a state of non-duality beyond separateness and beyond the
intellect, as in the “peace that passeth all understanding.” It is described as
Illumination and Enlightenment. It is rare in the human realm. Joy (540) : Love that is unconditional and unchanging, despite
circumstances and actions of others. The world is illuminated by exquisite
beauty, which is seen in all things. The perfection of creation is self-evident. There is closeness to unity and discovery of Self; compassion for all;
enormous patience; the feeling of at-oneness with others and a concern for
their happiness. A sense of self-completion and self-suf ficiency prevails.Love (500):  A way of being that is for giving, nurturing, and supportive. It
does not proceed from the mind; rather, it emanates from the heart. Love
focuses on the essence of a situation, not the details. It deals with wholes,
not particulars. As perception is replaced with vision, it takes no position
and sees the intrinsic value and lovability of all that exists. Reason (400) : This aspect dif ferentiates humans from the animal world. There is the ability to see things in the abstract, to conceptualize, to be
objective, and to make rapid and correct decisions. Its enormous utility is
problem solving. Science, philosophy, medicine, and logic are expressions
of this level. Acceptance (350):  This ener gy is easy-going, laid back, harmonious,
flexible, inclusive, and free of inner resistance. “Life is good. Y ou and I are
good. I feel connected.” It meets life on life’ s terms. There is no need to
blame others or blame life. W illingness (310):  This ener gy subserves survival by virtue of a positive
attitude that welcomes all expressions of life. It is friendly, helpful, wants to
assist, and seeks to be of service. Neutrality (250) : This is a way of life that is comfortable, pragmatic, and
relatively free of emotionality. “It’ s okay either way.” It is free of rigid
positions, nonjudgmental, and noncompetitive. Courage (200) : This ener gy says, “I can do it.” It is determined, excited
about life, productive, independent, and self-empowered. Ef fective action is
possible. Pride (175) : “My way is the best way,” says this level. Its focus is
achievement, desire for recognition, specialness, and perfectionism. It feels
“better than … ” and superior to others. Anger (150) : This ener gy overcomes the source of fear by force, threats,
and attack. It is irritable, explosive, bitter, volatile, and resentful. It likes to
“get even,” as in “I’ll show you.”
Desir e (125):  It is always seeking gain, acquisition, pleasure, and “getting”
something outside oneself. It is insatiable, never satisfied, and craving. “I
have to have it.” “Give me what I want, and give it to me now!”Fear (100) : This ener gy sees “danger,” which is “everywhere.” It is
avoidant, defensive, preoccupied with security, possessive of others,
jealous, restless, anxious, and vigilant. Grief (75):  There is helplessness, despair, loss, regret, and the feeling, “If
only I had … ” Separation. Depression. Sadness. Being a “loser.” Mournful,
as in “I can’ t go on.”
Apathy (50) : This ener gy is characterized by hopelessness, playing dead,
being a “drain” to others, being immobilized, and the feelings: “I can’ t” and
“Who cares?” Poverty is common. Guilt (30):  In this ener gy field, one wants to punish and be punished. It
leads to self-rejection, masochism, remorse, “feeling bad,” and self-
sabotage. “It’ s all my fault.” Accident-proneness, suicidal behavior, and
projection of self-hatred onto “evil” others are common. It is the basis of
many psychosomatic illnesses. Shame (20) : Characterized by humiliation, as in “hanging your head in
shame.” It is traditionally accompanied by banishment. It is destructive to
health and leads to cruelty toward self and others. In general, we can say that the lower end of the scale is associated with
lower vibrational frequencies: lower ener gy, lower power, poorer life
circumstances, poorer relationships, less abundance, less love, and poorer
physical and emotional health. Because of the low ener gy, such needy
people drain us on all levels. They tend to be avoided and find themselves
surrounded by people on the same level (e.g., in jail). As we let go of negative feelings, there is a progressive movement up
the scale to Courage and then beyond, with increasing ef fectiveness,
success, and more ef fortless abundance. W e tend to seek out such people. W e say they are “high.” They give of f life ener gy to all living things around
them. Animals are attracted to them. They have a green thumb and
positively influence the lives of all with whom they come in contact. At the
level of Courage, the negative feelings have not all disappeared, but now
we have suf ficient ener gy to handle them because we’ve re-owned our
power and self-adequacy. The fastest way to move from the bottom to the
top is by telling the truth to ourselves and to others.The ener gy levels are also traditionally associated with the body ener gy
centers that are sometimes referred to as “chakras.” The chakras are ener gy
centers through which “kundalini ener gy” is said to flow, once it is
awakened at the level of Courage (200). The ener gy centers (chakras) can
be measured by a variety of clinical techniques and sensitive electronic
instruments. On the Map of Consciousness, the chakras calibrate as follows:
Crown (600), Third Eye (525), Throat (350), Heart (505), Solar Plexus
(275), Sacral or Spleen (275), Base or Root Chakra (200). When we
relinquish negative feelings, the ener gy in our higher chakras increases. For
instance, instead of habitually “venting our spleen” (second chakra), we are
now described as “all heart” (fifth chakra). This ener gy system has a direct impact on the physical body. The
ener gy in each chakra flows out through channels called “meridians” to the
whole ener gy body, which is like a blueprint to the physical body. Each
meridian is associated with a particular or gan, and each or gan is associated
with a particular emotion. A negative emotion throws of f the ener gy
balance of its associated acupuncture meridian and related or gan. For
instance, depression, despair, and melancholy are associated with the liver
meridian, so these emotions tend to interfere with liver function. Every
negative feeling impairs a body or gan and, as the years go by, that or gan
becomes diseased and eventually fails to function. The lower our emotional state, the more negatively we influence not
only our own lives but also all of life around us. The higher the emotional
level of evolution, the more positive our life becomes on all levels, and we
support all life around us. As negative emotions are acknowledged and
surrendered, we get freer and move up the scale, eventually experiencing
predominantly positive feelings. All lower emotions are limitations and blind us to the reality of our true
Self. As we surrender our way up the scale and near the


 book about
his own experiences and knowledge. This is the
previously mentioned and praised book The Water
of Life. This book was and continues to be a great
20 The Water of Life source of inspiration for everyone who works with
urine therapy, both in the West and in the East. As mentioned above, Armstrong realised all too
well that his message was not in keeping with the
prevailing scientific dogma. Unfortunately, his
worthwhile results did not stimulate othei: doctors
in England to delve into this subject. Nonetheless, in other countries several attempts
have been made by doctors to bring urine treat
ments to a scientific level. They worked with urine
injections which were first performed with the in
vention of the hypodermic needle and syringe. This
method was applied in Europe as well·as in the! United States, which is apparent from The Physi
ological Memoirs of Surgeon-General Hammond, US. Army (1863) in which reference is made to this
method. These days few doctors give urine injec-:
tions; only Heilpraktiker (natural doctors) in Ger-·
11
many use this method regularly. They specifically
consider urine injections to be a worthwhile method:
of treating illnesses related to allergies. This appli
cation of urine therapy was recently highlighted on
a German commercial television broadcasting sta
tion in which several people with allergies were
shown injecting themselves with urine. The medical interest in urine and its component
increased around the beginning of this century
particularly in Germany. Experiments were con
ducted on injecting urine, and the results were posi
tive. The German physician Dr. Herz was an enthusi
astic proponent of this method and, in 1930, h
wrote a book reporting his experiences (Di
Eigenharnbehandlung, 'Auto-Urine Treatment'). were fed almonds and apricot pips, they produced
a usable dose of laetrile in their urine. The follow
ing fragment states that human beings are also con
sidered capable of producing such doses of laetrile:
"Also we as human beings produce a small amount
of laetrile when consuming apricots pips and
(almond pits). For thousands of year~ in very old
traditions of medicine, cancer patients have been
treated with urine. For us it might be interesting to
see what happens when we would replace salted
and roasted peanut~ not at all a healthy source of
nutrition, with the pips from almonds and
apricots." "
(From: Pleidooi voor Biologische Kankerbestnj"ding,
P.H.WA.M. van de Veer, p. 60.) A short time ago it was discovered that foetuses in
the womb use their amniotic fluid in order to de
velop their lungs. The· foetus literally 'breathes' this
fluid into its lungs, and without this fluid the lungs
cannot develop properly. The foetus's urine is tpe
most important component of amniotic fluid. It has
also been discovered that surgery carried out m the
womb does not leave a scar. The amniotic fluid,
and specifically the urea in it, in which the foetus
floats ensures a perfect healing of every wound
within the womb. In the book The Heart of Healing, the author
William Poole describes how remarkably well the
scars of-foetuses which are operated upon are healed:
as if nothing had happened, whereas, after birth,
the same operations would have left big scars that
would never completely disappear. Doctors were
very surprised to· discover this and, according to
22 The Water of Life Urine therapy before we are born? A foetus floats in amniotic
fluid, which consists mainly of urine. The foetus drinks some
of this fluid every day, and urinates it out again: a cycle
which helps build up the body and internal organs. Poole, they are trying to find out the reason behind
it as they are looking for a method to help heal post
operative scars on adults. Hopefully, some time in
the future, they will discover the very simple
method of using the patients urine for this purpose! People who are familiar with urine therapy know
from their own experience how extremely effective
just a cloth soaked in urine and placed on a wound
can be in healing this wound. In spite of all these data, the medical world has
not as yet taken the step forward to research urine
and its effects as a complete entity, even though
the beneficial use of many of the components of
urine is already acknowledged and exploited. For example 'Enzymes of America', an American
company, has developed a special filter which col
lects the proteins found in male urine in the 10,000
portable toilets owned by its subsidiary firm, Porta
John. Urine contains small amounts of proteins
produced by the body, a number of which are medi
cally very important, such as growth hormones and
insulin. There is an annual market of 500 million
dollars for these types of substances, which are usu
ally produced by extremely complicated and expen
sive methods, such as cell cloning. The company is
working on bringing its first important product,
Urokinase, on the market. Urokinase is an enzyme
which dissolves blood clots and is used in treating
heart attack victims. The company has contracts
for supplying this enzyme to several prominent
pharmaceutical companies. This method was m;::~,. 0r less copied from the
Chinese. In Shanghai, urine is collected in large ba
sins in the public toilets. The city government then sells the urine to the pharmaceutical companies who
extract Urokinase, among other things, from this
urine. This is exported and sold as medidne all over
the world. Urine therapy and the pharmaceutical industry: two
different cycles. The History of Urine Therapy in the West 23 2.4 Recent Research, Practice and
Literature
In the past few years, some people from within the
medical world have shown an increased interest in
urine therapy, particularly doctors who specialize
in natural medicine and its principles. In 1991, Dr. Johann Abele wrote a revised ver
sion of the book previously written by Dr. Herz,
published under the same title (Die Eigenharn
behandlung: nach Dr. med. Kurt Herz; Erfahrungen und
Beobachtungen). Abele's book, however, contains
only part of the preface from the original book and
discusses in a scientific manner the various appli
cations of urine therapy, particularly in the form of
urine injections. Dr. Abele realises that there is no
scientific proof for the effects of urine therapy, but
still seriously recommends this therapy to the medi
cal world:
"Although a lot of research in the field of Auto
Urine therapy was done before the Second World
War and well known researchers were reported to
have excellent results with it, it will surprise any
unbiased observer that after 1945 this therapy
like rrtany other empirical systems of natural
medicine- disappeared and was no longer openly
subject to research and discussion. h has since only
been preserved and developed by those who work
outside the field of orthodox medicine. During this modern era when pure physics and
mathematics have entered into areas where science
and religion -once strong enemies- can meet each
24 The Water of Life other, it can no longer be tolerated that people
dismiss such an interesting method of folk medicine
by just saying that it must be a remain of the
magical, dirt practise used by uncivilised tribes. An ineffective therapy does not survive hundreds
of years in the consciousness of people! The
astounding results which therapists who work with
this auto-urine-method have over and over again
should bring them as well as others to use this
therapy for otherwise 'incurable diseases', even
though so far no explanation for its effectiveness
has been given. For the most important task of a
doctor should be, even when in opposition to public
opinion and customs, to use any therapy which
promises results, in accordance with an old saying:
WHO HEALS, IS RIGHT. II
(From: Die Eigenharnbehandlung: nach Dr. med. Kurt Herz; Erfahrungen und Beobachtungen, Dr.
med. Johann Abele, 8., verbesserte Auflage, Karl
F. Haug Verlag, Heidelberg, 1991, p. 71-72.) Besides the previously mentioned book by Carmen
Thomas, another book was published in 1993 in
Germany on urine therapy entitled Die Heilkraft der
Eigenharntherapie ('The Healing Power of Urine
Therapy'), written by Ingeborg AHmann, a former
pharmacist. As with many other people who started
to work with urine therapy, it was a personal health
crisis which brought her into contact with this
method of healing. Ingeborg AHmann suffered from
severe allergic asthma, and allopathic medicine of
fered little relief. After some time, she developed
an aversion to all chemical products, the former
source of her income. In a complete turnaround, she turned to natural medicine, including urine
therapy. Ultimately, AHmann wrote a book about
· her experiences in which she discusses


 once (whether it be a situation as dif ficult as trying
to work at multiple jobs and still have time to parent or something as simple
as eating while watching TV), then you miss out on the actual experience  of
your life, and thus feel empty and dissatisfied no matter what you do. When
you are engaging in activities to satisfy your senses from a disconnected
place within yourself, you will likely choose things that only bring
momentary happiness and lead you to feeling even more disconnected than
before. You’ll overeat because you aren’ t allowing yourself to fully taste what
you’re eating. In the same way, you’ll oversleep if you aren’ t being
rejuvenated from your sleep. If you don’ t allow yourself to be nourished by
what you allow into your senses then your senses are constantly craving
more (more sex, more TV, more food, more sound, sight, taste, touch,
smell). You then overindulge, which dulls your senses, meaning that you
need more in order to satiate. Though in that disconnected state, you will
never, ever be satisfied. As always, it’ s an inner shift that is necessary—the movement from a
distracted way of existing to a more connected way of being  in your life. When you are connected to yourself, you make choices that nourish
rather than deplete you, and you are present enough to actually allow
yourself to be nourished by whatever it is that you choose. You become
present enough to not only touch, but feel; not only eat, but taste ; not only
listen, but hear; not only smell, but savor ; not only look, but see. When you
become present to what you are experiencing in the moment—chewing
each bite, tasting it fully—you become present enough to know  when
you’ve had enough. In that way, you are able to maintain balance, and thus
an ideal experience of health. Brahmacharya acknowledges that if the senses are not regulated, they
drive your life, your decisions, your relationships, your everything. They
end up controlling you. Without trying to starve the senses, yoga guides you
toward a lifestyle where you reestablish your Self as the driver, choosing
sensory impressions that serve to uplift your experience of life, bringing
you closer to your true nature.Sensory impressions (things that you see, hear, touch, taste, smell) serve
if they reconnect and remind you of who you really are. They distract when
they bind you into the maelstrom of false identification with the body,
mind, and emotions. What are you allowing in? It takes willpower and
discipline to choose what serves, rather than what would feel (taste, touch,
sound, smell) good right now. The yoga scriptures say that, of all sensory pleasures, sexual desire is
the hardest to regulate. You can see that sex has the incredible ability to
create families, though if not regulated—you controlling it, rather than it
controlling you—it can also destroy them. Because the sexual act is so
powerful—do you know of any other activity in the world that holds the
power to create life?!—A yurveda encourages you to regulate it. Then,
rather than being an impulse that needs to be tended to whenever the desire
comes, it is something that you enter into with more consciousness and
intention. Yoga guides you toward sense control (or regulation) so that you can
stay balanced. If you have already eaten to your full satisfaction when the
dessert comes out, you know it would be best for you to not eat any. But the
tongue might say otherwise! You might eat the dessert anyway and end up
feeling sick. In the same way, overindulgence in any sensual activity will
lead to disharmony and depletion. Through regulation, however, you gain
the ability to discern what actually serves you in the long run from what
would serve your senses immediately. APARIGRAHA
Aparigraha  is nonattachment, nonpossessiveness or nongrasping: loving
completely with the willingness to let go, because all things (material) must
pass. Aparigraha is not an attitude of cold-heartedness. Nor is it detachment,
and thus disengagement. It is not “this is temporary, so why be attached?”
Rather, it is the understanding that matter is always changing; form is
always changing. It’ s the realization that the body we have is temporary, butwhile it is here, we should take care of it. It’ s awareness that the forms our
relationships take are temporary and seeing that as a reason to love that
much more deeply while we can. Rather than making you detached or aloof, being aware of the reality of
impermanence helps you to engage more deeply with life and to love more
fully in relationships; it invites you to generate gratitude for the multitude
of blessings that are here, now. You stop getting caught up or burdened by
“what ifs?” “should haves,” and “might bes.” You instead show up in love. You do your best, without focusing on results. You love and live from a
deeper place, not swayed by circumstance (the highs and the lows) because
all of it keeps changing. What stays the same? The soul. You. Simple Practices to Uplift
Become conscious of the impressions that you are allowing
in through your senses, and as much as possible, allow
them to be light and uplifting. What type of music are you
listening to? What movies are you watching? What type of
food are you eating? All these things have a huge ef fect on
your consciousness, so choose things that bring joy and
clarity. Meditate daily. Mantra meditation is powerful; it is one of
the fastest and easiest ways to uplift the mind. (See this
page.) Start a gentle yoga and pranayama practice to settle
your thoughts and become grounded in your body. Think about the qualities you would like this little soul to
embody. Make a list! Be as detailed as possible. How canyou embody these qualities more? You will begin to attract
this soul into your life. The universal character of anyone on any religious or spiritual path—
if they are really doing it right, in a deep meaningful way—is that
they are going to have common characters and values that are
universal: compassion, honesty, self-control, generosity, wisdom,
insight. Whether one is a Christian or a Muslim or a Jew or a Hindu
or whatever, these are the common values we find in the scriptures
and in the lives of the saints. The realized people—a saint could be a
mother with three children, or a monk who is traveling around and
preaching. —Radhanath Swami, author, spiritual teacher, and activist
THE FIVE NIYAMAS
The niyamas are about self-regulation—they are positive duties that help
you maintain a conducive environment in which to grow. Their practice
harnesses the ener gy generated from the cultivation of the yamas. SAUCHAM
Saucham  is cleanliness and purity. It is said that how a person keeps their
home reveals the inner workings of their mind. A clean and clear mind
cannot live in a cluttered or dirty home. A cluttered and busy mind is not
likely to live in a tidy and clean home! Cleanliness in your mind, body, and
surroundings creates the most conducive environment for conscious living
and Self-realization. Purify. Meditate to clear the mental clutter that has accumulated for
years and years (and lifetimes) of preference, of false conditionings andidentifications, of memories (generally the extremes of what you loved and
what you wish never happened). Purify the mind and, naturally, your life
will start to clean itself up. Your relationships, your closet, your perceptions
will all become clearer. If your mind is too messy for meditating, then first clean your drawers,
then your house, then your car, then start to clean up your diet. Assure that
you are showering at least every morning. Upgrade your lifestyle choices. Prioritize self-care. It is amazing how more space in your closet creates
more space in your mind, which creates more space in your life. Then, meditate. Not just to meditate, but to change the way you live, the
way you love, the way you consume, the way you eat, and what you listen
to. You will notice that it all af fects the state of your mind, which in turn
creates your entire experience of life. Again, purify. Then you can
experience things as they are rather than through the dusty lens created by
your past. SANTOSHA
Santosha  means contentment or satisfaction. Your mind tells you that you’ll
be happy when the world outside of you is the way that you want it to be,
and that you’ll be sad when the world outside of you is not the way that you
want it to be. In this way, your happiness is completely controlled by
something outside of you—something that you have absolutely no control
over—and your other emotions follow suit. You swing back and forth and up and down on the mental and emotional
seesaw, because you are so caught up with this identification with your
mind. Thoughts like “I’ll be happy if…” or “I’ll be happy when…” can
come up in your mind; happiness stays elusive, always one step ahead of
where you are now, and you never feel satisfied.


41–42
asteya, 39
brahmacharya, 39–41purpose of, 36–37
satya, 38–39
yams, 128, 279, 285
Steamed Veggies, 296
Warm Yam Smoothie, 292
yarrow, 181, 198, 199
Yasoda, 232
yeast infections
from kapha imbalance, 27
in newborns, 255, 256
ylang ylang oil, 151, 311, 315, 316, 319
yoga nidra, 104, 208
yoga practices
for apana vata, 102
and Ayurveda, relationship between, 8
gentle, 26, 42
hatha, 22
for kapha balance, 29
during pregnancy, 79, 84, 85, 87, 95–97
prenatal, 86
weight gain and, 112
Yoga Sutras (Patanjali), 36
Yoga tradition, 2
yogurt, 56, 99, 105, 250, 278, 282
in cookies, 297–98
Panchamrit, 274
yoni picchu, 87, 126
Z
zucchini, 270, 285, 296
A B C D E F G H I J K L M N O P Q R S T U V W X
Y Z
OceanofPDF.comDAbout the Author
hyana was born to a family of Bhakti yoga practitioners, with the
practices and teachings of Ayurveda woven seamlessly throughout
her life. Growing up around her family’ s retreat center
(www.AyurvedaHealthRetreat.com ), she was trained in all the healing
modalities that are of fered there and witnessed, firsthand, the profound
healing that happens when the principles of Ayurveda are applied in one’ s
daily life. She is a certified Ayurveda health counselor and educator, specialized in
guiding groups and individuals on transformative and healing journeys. Through her yoga and Ayurveda trainings as well as her online community,
Soul Space, she empowers countless individuals to become healers in their
own homes and to live a life of real meaning. She lives in Alachua, Florida, with her beautiful family. OceanofPDF.comSign up to receive news and special of fers from Shambhala Publications. Or visit us online to sign up at shambhala.com/email-signup. OceanofPDF.com<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        See also  acid reflux/heartburn
induction, labor, 145, 314
inflammation, 24, 58, 65, 86, 181, 263, 318
informed consent, 133–34
intention, 91, 184
in childbearing, 1–2, 3–4
in conception, 32, 33, 67–68
early labor, setting, 146
in mothering, 228–29
in parenthood, 79
in sexual desire, 41
interventions, 116, 120, 121, 128, 134, 135
intuition, 194, 243, 305
iron anemia, 100
irritability, 16, 24, 62, 104–6, 202, 206–7, 256
J
jaggery, 56, 284
jasmine, 75, 207, 306, 307
jasmine oil, 126, 151, 198, 315
jatamamsi oil, 317, 318
Jivani, Krsna, 305
Journey W ithin, The  (Radhanath Swami), 81
Judith, Anodea, Eastern Body, Western Mind,  1
K
kalala, 84–85
Kali-Santarana Upanishad, 83
kanji, 153, 280, 283, 292–93
kapha
balancing, 28–29
constitutions, 94
diabetes and, 103–4
imbalances, 27–28, 62, 112
overview, 26–27
postpartum, 203, 281
during pregnancy, 86–87kirtan, 75, 78, 83, 89, 158
kitchari
in home cleanse, 55
instructions, 294–95
Kitzinger, Sheila, Experience of Childbirth, The, 115
Knost, L. R., 236
Krishna, 157–58, 159, 232
kumquat oil, 313
kustha (costus root), 153, 315
L
labor
active, 147–48
early, 146–47
essential oils for, 311, 315–16
herbs for, 304
in hospital birth, planning, 135
kapha during, 156
messages about baby during, 148
nourishment during, 152–53
pain reduction during, 125
pitta during, 155–56
placenta phase, 150
planning for, 129–30
preterm, 95, 314
pushing stage, 149
slowing or stopping, 120, 131
terms for, 143–45
transition stage, 148–49
vata during, 20, 154–55
visualizing, 124
lactation specialists, 249, 253, 254, 261
Lad, Vasant, 7
lavender, 198, 199, 200, 210
after C-section, 214
Diaper Rash Cream, 320
Edema Massage Oil, 313
essential oil, 252, 311, 312, 314, 316, 317, 318, 319
Stretch Mark Blend, 315
law of conservation of mass, 9
leavenings, 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–


 the realm of nonform, nonlimitation, and nonlocality;
therefore, it is the realm of the totality of the ever -present All. There is only Existence. Existence requires no cause, and to think as
much is to create a fallacy of logic. By Existence, we mean discernible
through observa tion, and it imputes a hypothetical change of condition from
nonexistent to existent. However, that which is always  was in its
completeness beyond all time; looking for a “primary cause” is an artifact
of mental activity that arises along with the concepts of time and space. Beyond time and space, there are no events, no beginnings, and no endings
that are beyond the categories of human thought or reason. The first evidence of the Presence of God is an awakening curiosity or
interest in spiritual matters. That is the crack in the ego’s dam. When the
person begins to desire or practice spiritual goals or pursue spiritual
information, the Presence is already taking hold of his life. The discovery of the Presence of God is not due to fear but to the
surrender that was precipitated by the fear. With the cessation of time, the doors swing open to an eternity of joy; the
Love of God becomes the Reality of the Presence. The Knowingness of the
Truth of all Life and Existence  stands forth with stunning Self-revelation. The wonderment of God is so all-encompassing and enorm ous that itsurpasses all possible imagination. To be at last truly and finally home is
profound in the totality of its completeness. The Presence of God is the quintessence of profound peace, stillness, and
love. It is overwhelming in its profundity. It is totally enveloping, and the
love is so powerful that it disso lves any remaining “non-love” held by the
residual ego. The infinite presence of all things is beyond all time and space, forever
complete, perfect, and whole. All points of observation disappear, and there
is the omniprese nce of that which Knows All by the fact that it Is All. As
Reality stands forth in its stunning self-evidence and infinite peace, it
appears that the block to Realization was the mind itself, which is not
different from the ego—they are one and the same. The term “Self” emphasizes that God is discovered withi n as the
Ultimate Reality  that underlies one’s actual existence in the “here and now”
(to quote the Bible: “The Kingdom of God is within you”). To surre nder identification with that which was presumed to be “me”
allows the Real Me to shine forth as the immanent quality of Divinity that is
the source of the unencumbered reality of “I. ”
The sense of “I” is an identification and a knowingness that are qualities
of the Inner Presence, which enable the capacity to know the “I” as Self. Stripped of all pretenses, the inner sense of “I-ness” merely knows Itself
without any content. No concepts are possible in the Infinite Light of the glory of God. There
is a profound peace, safety, and “at home-ness. ” Completion has finalized. The prevalence of inner silence is the threshold of the dawning
realization that everything is happening of itself and that nothin g is causing
anything; one becomes aware that such constructions are merely forms of
mental entertainment. One can realize the Self as the primordial, irreducible Reality from any
starting point. It is not the starting point that is important but the dedication
to relentlessly pursuing it to its very roots. To unravel the nature of
experience leads to one’s Sour ce. Any leg of the elephant leads to the
elephant. The infinite field of the Source  of All Existence is a radiant effulgence
that shines forth, and its consequences as Creation are forever unified. Creator and Creation are one. The experience of Divinity within as Self, or God Immanent, is quite
different from belief in God Transcendent. It is for this reason that the
Buddha counseled against all depictions or nominalizations of God, because
enlightenment is a condition or state in which the Self-knowing is that of
Identity. In this condition or state, there is no “this,” such as self, with
which to describe the Self. The condition or state is best described as “Self-
effulgent,” and in that state the Knowingness is its own Reality. The ego/mind is a learned set of behaviors, and the ultimate goal is to
transcend its programming and functioning by virtue of the power of the
Radiance of the Self, which recontextualizes life benignly. The Presence of
the Self is expe rienced as compassion for all of life in all its expressions,
including its evolution as one’ s personal self. As a consequence, for giveness
replaces condemnation, which is a sign that it is now safe to proceed deeper
into serious inner inventory without undue stress. To be at one with phenomena, instead of separate from them, results in
experiencing the aliveness and Allness of the Presence expressed as All
That Exists. All that has existence is not just passively “there” but instead
seemingly presents itself to awareness as a quality of its existence rather
than as a volitio nal intention. Thus, the universe appears to be a gift of
exquisite beauty  and perfection that shines forth with the intrins ic Radiance
of Divinity. Divine Love is an all-inclusive field, and its quality is unfor gettable, as
anyone who has ever had a near-death experience knows. It is intrinsically
truly ineffable, and its Presence is like a meltingness in its exquisite,
experiential totality. There is nothing in worldly life that even comes closeto it. It is profou ndly gentle, yet infinitely powerful by virtue of its intrinsic
infinite strength. Innate to the Presence as Love is the quality of timelessness/for everness. Even a brief moment of the Presence in earthly time is realized via the Self
to be eternal. This is an unmist akable hallmark. Therefore, to have known
the Real for even a few brief moments of clock time is to know it forever. Divinity is Infinite Love. Within its Presence, even relinquishment of
bodily existence is not a “problem” or a source of resistance. As the ego
dissolves, so do all its fears and presumptions. The Inner Reality  is immune
to considerations or doubts. The Self is Certainty. The Radiance of God is the light of awareness that reveals the Divinity of
all that exists. In the stillness of the Infinite Presence, the mind is silent, as
there is nothing that can be said; all speaks of itself with completeness and
exactitude. With this realization, one transcends the final duality of
existence versus nonexistence because only existence is possible. The
opposite of Truth does not exist, since Reality excludes nonrea lity. In this
realization resides the Peace of God. Fear itself actually precludes the awareness of the Presence of God. Only
when it is abandoned does profound surrender of the resistant ego reveal a
peace beyond understanding. There is nothing more wonderful than arriving back home again at one’s
Source. The illusion is that one struggles with spiritual growth by one’ s own
effort; in fact, we are pulled into greater awareness by the Will of God
expressed as the Holy Spirit, and all that is necessary is to allow it to
happen by surrendering completely. For truly, only God is God. Eventually even the illusion of witness/observer dissolves into
awareness/consciousness itself, which is discovered to be nonpersonal and
autonomous. There is no longer the limitation of “cause and effect” or
“change. ” The illusion of “time” also dissolves into the Allnes s of Divine
Concordance. There is neither attraction nor aversion to existence itself, for
even the manifest is seen to be a consequence of discernment by
consciousness as a concept. An analysis of the nature of consciousness reveals that redemption occurs
as the result of the return of consciousness to its original pristine state of
nonduality. It can do so only by the “obedience” of surrendering the
dualities of will and willfulness of the ego to the nonduality of God’ s Truth. The return from the duality of the ego to the nonduality of the spirit is so
difficult and unlikely that only by Divine Grace is it even possible. Thus,
man needs a savior to be his advocate, his inspiration, and the fulcrum of
his salvation from the pain and suf fering of the ego. Ego/mind thinks, field (consciousness) knows, and Self is. Nonduality means without form, division, or limitation—such as time,
locality, or mentalization—inclu ding arbitrary linear presumptio ns. Divinity
is, by its innate “qualities,” omniscience, omnipresence, and omnipotence;
and all evolves as a consequence of the Unmanifest’ s becoming Manifest as
evolutionary Creation. In Reality, from a nondualistic viewpoint, it can be observed and
experienced that everything is actually occurring spontaneously as the field
effect of the automatic consequence of the manifesting of potentiality into
actuality. Unsee n is the underlying power of the infinite context of
Consciousness/Reality/Divinity and its effect on content. The nonlinear,
infinite field of power is equ


Dampness  when the air is dry or Heat in the dead of a ercely cold
winter. Whenever specic “weather” starts to dominate the body milieu,
it can become a pathogenic stress. This may be both the source and
the outcome the root and the fruit, of imbalance. Usually a
multiplicity of factors contrib ute to the disease pattern in which oneexcess conditio n combines with another. There is not necessarily a
causal chain of events, but a circle o invariable associations. WIND
The nature of Wind  is movement that rises and falls unpredictably,
rustling and disturbing the location and direction of things. Because
spring is a time of sudden and rapid change, it is considered the
season of Wind. Both this season and climate correspond to the
Wood Phase. Of all the climatic forces that can engender disharmony, Wind  is
deemed the most virulent, as in “an ill wind that blows. ” The
concept of Wind  refers not only to the movement of air, but to the
capricious, foreboding nature or shifting conditions; hence the
expressions “winds of war” and “blown away. ” Being perched in a
tree as it’s shaken by gusts of gale-force wind conjures up an image
of instability, disequilibrium, and fright. Wind  can steal into the
body, just as it nds its way through the cracks and crevices of
doors and windows. It creates an intense draft, the nature of which
is to unsettle and disrupt surface and interior circulation. In the body, Wind  can manifest as jerky movement, dizziness,
uncoordination, or symptoms that migrate from one region of the
body to another, suddenly appearing and disappearin g without
apparent pattern. Wind  invading the surface of the body manifests
as soreness, itching, and sensitivity of the skin and muscles. The
latter occurs when circulation is obstructed by external attack. Disorders of external Wind  are the common cold and u,
characterized by dizziness and migratory pains in the joints,
muscles, and head. Diseases of internal Wind  are characterized by
labile emotion s, vertigo, tremors, headaches, seizures, strokes, and
the agitation of the Liver Qi by fever, deciency of Blood, or
emotional instability. Because of the ability of Wind  to penetrate the
body’s defensive perimeter, Wind  can create a portal through which
the other adverse climates— Dampness, Dryness, Cold, and Heat—
enter the body. HEAT
The nature of Heat is to accelera te metabolic activity, dilate blood
vessels, and activate circulation. Heat tends to rise and move out
toward the surface. Summ er is dominated by Heat, and both
correspond to the Fire Phase. When Heat becomes excessive, it generates conditions such as
inammation, rapid pulse, and fever. Inammation is characterized
by redness, swelling, and pain. Among other types of swelling and
pain, Heat is distinguish ed by the appearance of redness and the
feeling of increased warmth. In Chinese medicine it is not necessary
to have a fever recorded on a thermometer to establish the presence
of excess Heat somewhere in the body. Hot conditions are often
associated with thirst, dryness, constipation, dicult urination,
agitation, a desire for cold, and an aversion to warm foods, drinks,
and climate. The tendency for Heat to move toward the surface is illustrated by
perspiration, the manifestation of Yang Heat released or discharged
through the skin. This may be due to increased metabolic activity
from exercise, feverish disea ses, or the ingestion of warm or spicy
foods. When Heat invades the surface, it may also show up as skin
eruptions such as red rashes, welts, sores, ulcers, boils, and acne. A redde ned appearance of the face, neck, and eyes reects the
rising tendency of Heat, often occurring in association with intense
emotional states such as anger, happiness, or embarrassment. A
person “red-fa ced” with embarrassment, “livid [or purple] with
rage,” “hot under the collar,” and so on manifests the ascension of
internal Heat. Certain B vitamins, thyroid hormone, sugar, coee, adrenaline,
spicy food, alcohol, and amphetamines all produce Heat. If someone
already has excess Heat, these substances may exacerbate the
condition and encourage the accompanying symptoms. DAMPNESSThe nature of Dampness  is to sink and accumulate, like a stagnant
swamp. Dampness  is characterized by an abnormal buildup of uids
or excess secretions. It appears as swelling and a sense of fullness
and heaviness, locally or throughout the body. Because of its
tendency to collect and coagulate, Dampness  easily causes stagnation
and obstruction of circulation. Late summer is dominated by
humidity or Dampness  and corresponds to the languid and sultry
Earth Phase. During this period of relative inactivity, the air is
motionless, the water is still, the atmosphere is heavy. Whether
there is signicant humidity  in the air or not, feelings that are
sluggish, apath etic, dull, or torpid provide evidence of the inuence
of Dampness. Dampness on the surface of the body shows up as oily skin, sticky
perspiration, subcutaneous edema, and swelling around the joints. Internally, Dampness  is indicated by the appea rance of phlegm,
abundant discharge of mucus, water retention, and edema of the
abdomen and extremities. Heaviness of the head and limbs, dull
pains, and lethargy characterize Dampness. Dairy produc ts, starchy
and glutinous foods, steroids, birth control pills, and watery fruits
and vegetables generate Dampness. Dampness  rarely appears by itself. It is usually accompanied by
Cold, Heat, or Wind. When Dampness  combines with Cold there is
constricted circulation, aversion to Cold, stiness and soreness of the
muscles and joints, and fatigue. When Dampness  combines with Heat there may be red, painful
swellings, thick purulent discharge, blisters as in herpes or shingles,
and inammations such as cystitis, jaundice, and bronchitis. Any
sore, abscess, or ulcer with pus or uid indicates Dampness  or Damp
Heat Sugar, alcohol, and fatty or fried foods create Damp Heat. Dampness  combined with Wind  produces swellings that appear,
disappear, and migrate (such as hives, swollen lymph nodes,
accumulation of air and uid in the stomach or intestines), bubbly
phlegm, and itching, oozing sores and ulcers. In severe cases Wind
and Dampness  can together obstruct the brain and sense organs,
producing seizures, strokes, and other neurologic disorderscharacterized by clumsiness, uncoordination, disequilibr ium as in
vertigo, and muddled, fuzzy thinking. DRYNESS
The nature of Dryness  is to wither and shrivel. Dryness  damages
uids and is manifested by symptoms of dehydration. Brittle hair
and nails, cracked and wrinkled skin and mucous membranes,
irritated eyes, dry stool and constipation, lack of perspiration, and
scanty urine occur with Dryness. Dryness  dominates autumn, the
season associated with the Metal Phase. External Dryness  usually occurs in hot or windy weather. However,
internal Dryness  occurs when body uids are damaged or lost due to
other factors. Heat, profu se perspiration, prolonged diarrhea,
excessive urina tion, and loss of blood may all lead to Dryness. Hot,
spicy foods, stimulants, diuretics, antihistamines, and other
astringent medications that dry secretions and arrest discharges can
result in Dryness. Dryness  in turn can generate irritation,
inammation, and Heat due to a lack of lubrication and moisture. In
conditions of weakness and deciency, loss of blood and uids will
lead to internal Dryness. Another consequence of Dryness  due to
decient Blood  or Moisture  is the appearance of internal Wind
experienced as dizziness and disturbances of vision and hearing. This may arise in conditions like anemia. COLD
The nature of Cold is to slow things down by chilling them. Cold
depresses metabolism and retards circulation. Winter is dominated
by Cold, and both correspond to the Water Phase. When Cold attacks the surface, the skin and muscles contract with
shivering and goose bumps. This is accompanied by fever if the
body’s defensive Yang energy is mobilized to repel the invader. This
protective response may accompany any of the Adverse Climates  that
frequently appear in combination with each other. Cold can also arise internally from either a deciency of metab olic
heat (Yang) or the ingesti on of an exces s of food, liquid, or medicine
that is considered to be Cold. The concept of Cold includes that
which has been refrigerated and is thermally cold as well as foods
that are


 New York could be operated from
an ice box and a pantry, were they to abolish the cooking
habit. This in all probability w ill be done a thousand or more
years from now, when people learn the true relations between
food, energy and health. In order to gain some conception of the number of
articles used in the preparation of a Thanksgiving dinner, the
authors took a very careful inventory during its preparation,
from the kitchen of a New York hotel to which they had
entrée. The total was 192, while dozens of articles counted as
one, such as catsups, sauces, mayonnaise dressings, chow-
chows. Such things were composed of from two to half a
dozen different ingredients, which, if they could have been
ascertained, would have run the grand total up, in all
probability, to 250 different articles. Is this not a hint from which an y one at all gifted with the
power of analysis might draw a few deductions that would
explain why it is that nearly all diseases common to civilized
man have their origin in the stomach and intestinal organs? All these food items must be carried in stock by
somebody. They are first collected from the place of their
growth, and brought to storehouses, factories, packing
houses, mills, and cookeries, and put into casks, hogsheads,
barrels, kegs, jugs, bottles, tin cans, bags, intestines of
animals, and every conceivable thing that will hold liquid,
powder, grain and piece matter, and are carted to some place
of storage, sold by commission men, resold to jobbers, again
carried in stock for a time, sold  to dealers, where they are
again held up and finally sold to the consumer, who has no
conception of their age or where they are from, and but little
knowledge of their value as food. All this is extremely complicated and expensive. It costs
money every time this vast number of things are stopped and
stored, and more every time they are moved. Every day added
to their age renders them more valueless as food and more
expensive as commodities. Not content with this aged,
unnatural pickled and preserved condition, the housewife lays
hold of them and proceeds to give them their finishing touch
by fire. On the checkered highway of man's curious doings, there
is indeed nothing stranger than th is. We have in this country
hundreds of different articles of food which can be most
advantageously used without cooking; yet the cook intrudes
his art, bakes, boils, stews, broils and heats these things, until their original elements are wholly changed, until many of
them are rendered almost totally valueless. Thus robbed of their elementary and delicious flavors,
the cook endeavors to make them appeal to the sense of taste
by mixing, jumbling together, spicing, and using decoctions
called extracts, the properties of which he knows absolutely
nothing, until the original substance Is so disguised that it
cannot be recognized in taste, color or flavor. Those who
enjoy their eating most and who have reached the highest
standard of health and physi cal development, have succeeded
in reducing their diet to less than a dozen articles. It seems that everything in connection with the affairs of
people unites to recommend this simple method of living. We
all know that taste, in the selection of his food, is the supreme
power that dominates man, and if he will not pervert it, but
will give it a chance, it will lead him into perfect obedience of
nature's great dietetic laws. AS A REMEDY. UNDER  the auspices of the Technology Club there was a
meeting of about 100 of New York's most eminent doctors
held a few evenings ago at the offices of Dr.——— to listen
to a lecture on the subject of radium, and to consider and
demonstrate as far as possible the application of this strange
metal to the curing of disease. The opening remarks of the
noted physician who was entertaining the assembly were as
follows:
"There is nothing dawnin g upon the profession with
more certainty than that medicine as a curative agent is
passing. The most learned men are depending less and less
each year upon drugs as a means of combating disease. The
best men in the profession are changing both their views and
their practice. For many hundred years consumption has been
treated with drugs, and nobody has ever been cured by them. To-day we send patients into the open air, where they are kept
winter and summer, sleeping in tents, and they get well." We are perfectly willing to accept this statement as true. We are willing also to believe that all disease is a mere result
of violating natural law, and that the only true remedy is
found in obedience. We believe that foods occupy the same
place in building a man that br icks, iron, stone and timber do
in building a house. We believe that the kind of material
(foods) used will determine to a very large extent the kind of
man you will have when you get him done. We believe further that the kind of material with which
you keep him repaired and fed will determine wholly whether
he will be sick or well. If "more than 90 per cent. of all
human ills have their origin in the stomach and intestinal
organs, and are caused by incorrect habits of eating and
drinking," then those human ills certainly can be cured by
removing the cause and selecting such foods as will
counteract these abnormal conditions. In combating this tremendous per cent. of disease, we
must depend upon foods in their natural or elemental state,
because their food and chemical properties have not been
changed. We know—or should know what they are. We
cannot rely upon foods whose chemical properties and
nutritive values have been changed and dissipated by heat. The change that has taken place in them is measured
entirely by the amount of heat to which they have been
subjected. Certain protoplasmic or plant life is destroyed at
145 degrees F. This destruction continues on up to 212, the
boiling point. If the article is re moved then, and put into an
oven or a dry heat, it can be carried on up to 300 or 400
degrees, where it becomes a mere bit of ashes or charcoal,—
totally destroyed. At every step on the way from 145 degrees to 400
degrees the article becomes of less and less value as food, and
less and less reliable as a remedy or an element of
construction of tissue and builder of life. We know that indigestion, our national ill, can be cured
by the proper selection of uncooked foods. We know that
constipation, its consequence, can also be cured by their use. We know that irritation of the mucous membrane or lining of
the stomach, that hyperpeptia, or  fermentation, and the desire
for over-eating can all be cured by the use of uncooked foods. We know that where there is no indigestion, fermentation and
constipation in the motive machinery of the body, the blood is
pure and rich, and that pure blood builds every organ and inch
of the body to its highest capacity. We know that, as compared with cooked foods, it only
takes about half the quantity of uncooked food to sustain life. We believe that with these evils eliminated from the
human system the ninety per cent. of ills referred to would
nearly all disappear. In treating abnormal conditions which we are pleased to
call disease, by proper feeding, it requires the knowledge of a
food expert—one who is acqua inted with the chemical
properties and the process of the conversion of food into
energy in the human body. For instance, a great majority of stomach troubles are
caused by the eating of too many starchy foods. This causes
hyperpeptia, or fermentation. The consumption of too much
starch also causes calcareous or limy deposits to collect in the
2,000 miles of tubing in the body called veins, capillaries and
arteries. These deposits create stiffness and rigidity in the
joints and muscles. This condition is specially manifest in the morning, after
the body has lain in a horizontal position for six or eight
hours. This condition marks the real difference between youth
and age. It can be remedied by the elimination of cereal starch
from the dietary and the substitu tion of such foods as will be
remedial and counter-active. In foods can be found nearly every chemical and
medicinal element that is contained in medicines, and in this
form they can be taken as nature intended them, instead of
being extracted, concentrated, and rendered artificial and
unnatural, as nearly all medicines are. In none of the varied forms of matter on this globe is the
warfare of construction and dest ruction more seriously waged
than in the human body. What we call health is but a
condition where the powers of c onstruction are made to excel
the powers of destruction. By correct eating and the pursuit of
natural habits, this condition can be maintained for a great
number of years; but when we aid the forces of destruction by
taking into the body such things as tea, coffee, tobacco,
distilled and ardent spirits, and the host of table condiments
that are in daily use; all of which possess only the elements of
destruction, we must not be disappointed when we find
ourselves devoid of energy and vitality and landed well over
into the