 one speaks of twelve Meridians. The T riple Burner originates ou t of the “moving Qi between the kidneys”,
which is another name for the O riginal Qi found below the umbilicus. The T riple
Burner divides itself into distinct fields: a) Upper Burner (above the diaphragm); b)
Middle Burner (between the navel and the diaphragm); and c) Lower Burner
(below the navel). The T ri ple Burner‘s main function is to transmit the Origi nal Qi. The
kidneys store the Original Qi wh ile the T riple Burner helps distr ibute it to the other
Or gans and throughout the body. Also the T riple Burner assist s in circulating the
Ancestral, Nutri tive and the Def ensive Qi which are centered an d issue forth from
the Upper, Middle and Lower Burners, respectively. Both T riple Burner and kidneys  have an influence on the body’ s regulation
of heat through their connection to the Original Qi that forms the body’ s basal
ener gy l evel. T ri ple Burner also assists the circulation of Defen sive Qi that warms
and protects the body. From this perspective, and considering that the kidneys are
the only  or gans situated retroperitoneal (behind the abdominal lining), the T riple
Burner m ay fun ction through the fascial linings of the periton eum and pleura to
ener getically insulate and protect the Or gans.The Heart Protector is located w ithin the chest, acting as a buf fer to protect
the heart, physically and ps ychologically. Just as the T riple Burner may
ener getically function through abdominal fascial linings, the Heart Protector may
utilize th e pericardium as its me dium. Though there has been an  endless debate as
to the correspondence of the Heart Protector and T riple Burner to the Five
Elements, they clearly appear to  have a harmonizing and mediating role and are of
great clinical significance. Other or gans su ch as the brain, bones, womb and the blood vessels, though
recognized by Chinese medicin e, are formulated to exist independently of any
external Meridia n. Y et other or g ans and glands found in moder n medicine such as
the thyroid, pancreas and adrenals are not distinguished by Chinese medicine;
however, their functions do appear under the various Or gan Images.6
T h e  M e r t b t a n  S y s t e m
T he  concep t and practical use of the Meridian System distinguis hes / Chinese
medicine from other ancient h ealing traditions. The Inner Classic  states: “The
Meridians move the Qi and Blood, regulate the Y in and the Y ang, moisten the
tendons and the Bones, and benefit the joints... internally the Meridians connect
with the Or gans and externally with the joints, limbs and the outer surface of the
body.” T he anci ent Chinese perceived that within the body th ere exists a whole
network of subtle three-dimensional pathways linking and bal ancing the various
structures, Substances, Or gans and spheres of influence. The Meridian System has specifically four major functions:
1) T o promote communication between the internal Or gans and the exterior of
the body, and to  connect the in dividual to the rhythms of the biosphere and the
celestial ener gie s. 2) T o regulate and harmonize the Y in and Y ang as seen in the
activities of the Or gans and Substances. 3) T o distribute Qi from the Or gans to the
body. 4) T o protect the body by creating a protective shield. There are seven dif ferent types of pathways referred to in the theory of the
Meridian System. Of these, the twelve Regular Meridians (zheng jing) and the
eight Extraordin ary V essels (ba mai) are of principal importan ce. The other five
types of pathways are of lesser importance and act primaril y as supports and
extensions to the Regular Meridians and Extraordinary V essels. The tw elve Re gular Meridian s connect internally to the Or gans and
externally to the surface of the skin. Each Meridian is distributed bilaterally and
symmetrically o n the body, bein g named after its respective associated Or gan. The
twelve M eridians are divided equally into Y in or Y ang groups  according to their
pertinent Or gan’ s classification and are subdivided by their di stribution to either
the hand  or the foot. Generally  if you imagine a person standing with the hands
above the head, the Qi within t he Y in Meridians flows from the ground upward
(i.e. from foot to chest to hand); while in the Y ang Meridians, Qi flows from
ceiling downward (i.e. from hand to head to foot) (see illustration 5). The Qi of the twelve Regular Meridians travels in a fixed direction, each
Meridian transfe rring its Qi to the next Meridian where they meet. Y in Meridians
meet in  the chest, Y ang Meridians meet in the head, and  b oth Y in and Y angMeridians conjo in at the distal ends of the extremities. This fixed directional flow
takes a complete day to make one cycle and is synchronize d with the ancient
Chinese twelve hour day. According to this diurnal concept of the Meridian flow,
which is fundamentally an ancient codification of the body’ s subtle biological
(circadian) rhyth ms, each Or gan and thus its Meridian achieve s its peak level of
vitality during an allocated h our (a roughly two-hour period in our time
reckoning), the whole cycle beginning and ending at 3 am, at th e junction of liver
and lung.When an  excess or deficient condition within an Or gan or Meridian exists,
symptoms may manifest during its specific hour within the d aily cycle. Usuallythese ar e the recurring symptoms often found in chronic disorders; for example,
patients with liver imbalance often wake up out of deep sleep between 1 and 3 am
and have dif ficulty returning to sleep. The following is a list of time relationships
within the Or gan-Meridian Qi flow:
In comp arison, the eight Extraordinary V essels function as reservoirs for the
Regular Meridians, supplementing or storing the Qi of the Meridians as needed,
contributing in this way to the o verall balance within the Meridian System. While
the Reg ular Meridians are perceived as subtle thread- like pathways, the V essels
are considered broad receptacles for the Qi. Furthermore, the Extraordinary V essels
are c onsidered a primary force in embryological development, being responsible
for the or gani zation of the embryonic terrain and early life’ s structural
development. O f the eight Extraordinary V essels, the Conception (ren), Governing
(du) and Penetrating (chong) V essels originate first. The Governing V essel is name d after its function of regulating the Y ang
Meridians by acting as their reservoir. The Conception V essel regulates the Y in
Meridians and is so named because its external pathway corre sponds to the linea
nigra, th e dark line that appears on the abdomen during pregnancy. The Penetrating
V essel is  said to regulate the twelve Regular Meridians and Blood, being so named
after its deep pa thway. Also  of i mportance is the Belt V essel wh ich, along with the
above three core V essels, forms the nucleus of the embryonic formative force. The other four V essels, known as the Y in and Y ang Heel (qiao) V essels and
the Y in and Y ang Linking (wei) V essels, are of secondary manifestation and
significance, functioning to protect, restrain and counterbalance the outwardmoving tendenc y of the three core V essels. These four secondary V essels also
provide reservoir functions for the Regular Meridians. Along t he Regular Meridians and the Conception and Governing V essels
there exist a number of Qi holes or points (xue) where the ener getic influences
found w ithin the pathway become concentrated and accessib le to manipulation
through certain therapeutic techn iques such as acupuncture and massage, or for use
in diagn osis. Th e six other V e ssels do not have independent points along their
external projections but share points found along the Regular Meridians (see
illustration 6). Archaeology of fers evidence th at there was a progressive evolution within
the Meridian System theory. The most ancient manuscripts to date that mention the
Meridians are scrolls that pre-d ate China’ s first medical canon, the Inner Classic,
by abou t two centuries. These scrolls, which were recently unearthed in the
Mawangdui tombs, mention th e practice of moxibustion, and specify eleven
Meridians whose names and trajectories in the body dif fer fro m those currently
accepted today. Nor do the Mawangdui manuscripts suggest any mutual
interconnection between the m eridians. Puncturing the body with stone needles
was documented in various texts as


 of the skin for jam and jelly. Pur chasing/Storing
• 1 lb (500 g) yields 1-1/2 cups (375 mL) sliced Fuyu persimmons. • Y ou will need about 2 lb (1 kg) for each quart (1 L) jar. Select fr uit that is fully ripe, esp ecially Hachiya. Both varieties may ripen at
home at room temperature, but it is always best to buy tree-ripened fruit if
possible. Good W ith
• Mediterranean herbs such as basil, bay, thyme, sage, oregano. • Sweet seasonings such as cinnamon, cloves, nutmeg, vanilla. • Creamy cheeses such as Camembert, Danish blue, gor gonzola. • Other fruit, such as raspberries, mangoes, oranges and tangerines. • T oasted pecans, almonds and walnuts; raisins; chocolate. • Chicken and fish. Pr eparation
T reat pe rsimmons gently. W ash in a sink full of cool water to which a drop
of food-safe soap has been added. Rinse well and pat dryCut away the calyx and the leaves at the top of the fruit and discard. Cut persimmons in half and peel with a paring knife. Slice or chop persimmons for canning or preserves. Cut Hachiya persimmons in half lengthwise and scoop out the soft flesh. Canning Persimmons
Only Fu yu persi mmons are firm enough to be canned in syrup. See detailed
canning information, Methods. 1. Pr epar e Equipment:  W ash and heat pint (2-cup/500 mL) or quart (1 L)
jars, and  scald the lids, funnel, la dle and tongs ( Boiling W ater Method, Step
by Step ).2. Make a Medium Syrup:  In a lar ge saucepan, combine 2 cups (500 mL)
granulated sugar  with 4 cups (1 L mL) water; stir until dissolved. Bring to a
gentle b oil over high heat. Make s 5 cups (1.25 L) syrup, enough for three or
four 1-quart (1 L) jars of sliced or cubed Fuyu persimmons. Note:  Y ou  can use the same amount of apple juice or white grape juice in
place of the medium syrup. 3. Pack sliced or cubed Fuyu persimmons into jars either hot or raw. Make a Raw Pack:  Fill jars with prepared fruit. Cover with hot syrup or
juice, leaving a 1/2-inch (1 cm) headspace. Run a thin non-metallic utensil
around the inside of the jar to allow air to escape. Add ho t liquid, if
necessary, to leave a 1/2-inch (1 cm) headspace. W ipe sealing edge of jars
with a clean, dam p, lint-free cloth. Position flat lids over the top s of jars and
hand-tighten screw bands. OR
Make a  Hot Pack:  Add  pe rsimmon slices to gently boiling syrup or juice
and boil  for 45 seconds. Fill hot jars with hot fruit and coo king liquid,
leaving a 1/2-inch (1 cm) headspace. Run a thin non-metallic utensil around
the inside of the jar to allow air to escape. Add more hot fruit or liquid, if
necessary, to leave a 1/2-inch (1 cm) headspace. W ipe sealing edge of jars
with a clean, dam p, lint-free cloth. Position flat lids over the top s of jars and
hand-tighten screw bands. 4. Pr ocess persimmons in a canner:  Use a Boiling W ater Canner
according to the chart below. OR
Process persim mons in a Pr essure Canner following manufacturer ’ s
directions for steam pressure and time at your altitude. 5. Cool, Label and Stor e:  L ift jars from c anner and place on a clean towel
or rack. Do not re-tighten screw bands. Let the jars cool to room
temperature. This may take from 12 to 24 hours. Remove and store screw
bands. Check lid seals ( Boiling W ater Method, Step by  Step ). W ipe and
label sealed jars. Store in a cool, dark place. p e r s i m m o n s  i n  r o s e h i p  s y r u p
In t his simple comestible, deli cate persimmon slivers float in ruby-r ed
syrup. I find the taste is exotic and only lightly tinged with the  tartness of
the r osehips. If yo u gr ow r ose s and ar e not particular about deadheading the m, you will
always have a good supply of r osehips for fall and winter teas and syrup. If
you don ’ t gr ow r oses, you can still make this syrup using cho pped dried
r osehips or r osehip and r ose pet al tea found in specialty tea shops or health
food sto r es. I often use a combin ation of r osehips and hibiscus f lowers; this
r ecipe is  based on using the dried r osehips. If you ar e using r o sehips that
have not yet dried out completely, double the amount given her e.MAKES 6 CUPS (1.5 L)
4 cups (1 L) water
1/2 cup (125 mL) chopped dried r osehips or combination (see above)
2 cups (500 mL) granulated sugar
4 lb (2 kg) Fuyu persimmons

1. W ash and heat pint (2-cup/500 mL) jars in boiling water an d scald the
lids, funnel, ladle and tongs ( Boiling W ater Method, Step by Step ). 2. In a deep-sided, heavy-bottomed saucepan, bring water to a boil. Add
rosehips and simmer gently for 10 minutes. 3. Over a lar ge bowl, strain of f a nd discard the rosehips. Return the rosehip
infusion to the saucepan and add  the sugar. Simmer gently over low heat for
4 mi nutes, stirring constantly, or until the sugar is completely dissolved and
the mixture is clear (syrup will thicken upon cooling). 4. Add persimm on slices to gen tly boiling syrup and boil for 45 seconds. Fill hot jars with  hot fruit and syrup, leaving a 1/2-inch (1 cm)  headspace. Run a thin non-metallic utensil around the inside of the jar to allow air to
escape. Add more hot syrup, if necessary, to leave a 1/2-inch (1 cm)
headspace. W ipe se aling ed ge of jars with a clean, damp, lint-free cloth. Position flat
lids over the tops of jars and hand-tighten screw bands. 5. Process persimmons in a Boiling W ater Canner ( Boiling W ater Method,
Step by Step ), or process in a Pressure Canner following manufacturer ’ s
directions for steam pressure and time at your altitude. 6. Cool completely. Check seals, label and store. Use: Drain and reserve the syrup for cocktails and fruit drinks or to
drizzle over sorbet. Use the persimmon slices in a layered trifle or withpuddings or chocolate mouss e. Substitute them for pears to add a
dif ferent touch to the gingerbread. h a c h i y a  p e r s i m m o n  f r e e z e r  j a m
Because Hachiya persimmons must be absolutely ripe befo r e they ar e
edible, t he flesh is very soft and perfect for making fr eezer jam. Mango and
pineapple complement the taste of persimmons; try equal amounts of either
of these tr opical fruits with the persimmons to boost the flavour of this jam. MAKES ABOUT 4 CUPS (1 L)
1–1/2 cups (375 mL) granulated sugar
1 pkg (1–1/2 oz/45 g) fr eezer jam pectin crystals
1/2 tsp (2 mL) gr ound allspice
4 cups (1 L) Hachiya persimmon flesh

1. Select Equipment: Select suitable-size freezer containers, bags or Mason
jars ( Freezing ). 2. In a bowl, combine sugar, pectin and allspice. Stir to mix well. Add
persimmon flesh to sugar mixture, stirring for about 3 minute s. Let stand
for 10 minutes. 3. Sp oon jam int o freezer containers. Squeeze out air; leave 1/2-inch (1 cm)
headspace. Seal, label and freeze. This can be frozen for 4 to 5 months. Fr eezing Persimmons
1. Select Equipment:  Se lect suitable-size freezer c ontainers, bags or
Mason jars ( Freezing ).2. P ack in Syrup:  Use syrup for freezing Fuyu halves or slices. In a
saucepan, comb ine 3 cups (750  mL) granulated sugar and 4 cups (1 L)
water. Bring to a gentle boil over high heat, stirring frequently


 from the external to internal
thinking on the part of the woman is not easily accepted by her
husband. He becomes threatened. Anxiety is entering his life at a
time when he cannot afford it. The last thing he needs is an upstart
wife, even though he encouraged her to get out more on her own
and think for herself. He didn’t expect to create a monster, least of
all one that would challenge his own established supremacy. He
may react with a heavy dose of dominance, which has always worked
at putting his submissive partner in her place in the past. He argues
against the absurdity of working, when she is paying most all of her
salary for babysitters. He points to the illogic of her belief that she
isn’t equal. In fact, she’s indulged. “You don’t have to work, you
have it made, all you have to do is take care of a house and be a
mother to your children.” He tries guilt. “The children are going to
suffer.” “I can’t have this aggravation.” Perhaps he threatens her
with divorce, or as a last resort, suicide. This often works. The wife
says to herself, “Wow, I almost blew it,” and reverts to her sub-
missive role. The heavy dose of dominance served toDECLARE YOUR INDEPENDENCE  / 199remind her of her place. But if she refuses to regress, the marriage
itself may be in jeopardy. At any rate, there is a definite crisis. If the
wife persists in replacing her submissiveness with self-reliance, the
husband, who needs to dominate someone, might leave for a
younger wife who will stand in awe of him and thus put her in the
position of looking up to him and becoming a cute little showpiece. On the other hand, the marriage may survive the crisis, and an inter-
esting shift may take place. The thread of dominance and submission
still winds its way through the marriage. That is the only kind of
marriage both partners recognize. Often the husband will now take
on the submissive role out of fear of losing something he cherishes,
or at least depends on. Staying home more, getting closer to the
children (out of guilt from earlier abandonment), he may say things
like, “You don’t need me any more” or “You’re changing, you’re
not the girl I married and I’m not sure I like the new you.” He has
become more submissive. He may become a heavy drinker, and a
self-pitier out of a need to manipulate his wife or to recapture his
long-lost superiority. The wife is now in a career, or moving toward
one; she has her own circle of friends, and is developing outside in-
terests of her own. Perhaps she is having an affair as an assertive
retaliatory gesture, but at the least, she is feeling good about receiving
some acclaim and compliments for her accomplishments. However,
the thread is still there, and a crisis looms heavy. As long as one
partner must be more important than the other or fear-of-divorce is
the thing that binds the two together, dependency is still the
cornerstone of the alliance. The dominant partner, be it man or wo-
man, is not satisfied with a slave for a spouse. The marriage may
continue in a legal sense, but any love or communication between
the two partners has been destroyed. Divorce is common here, but
if not, two people begin to go their separate ways within the mar-
riage—no sex, separate quarters, a communication pattern based on
mutual put-down, in lieu of understanding. A different conclusion is also possible, if both partners decide200 / Your Erroneous Zonesto reevaluate themselves and their relationship. If both work at be-
coming free of erroneous zones, and loving each other in the sense
of allowing the other partner to choose his own fulfillment, then the
marriage can flower and grow. With two self-reliant people, who
care enough about each other to foster independence rather than
dependence, but at the same time share happiness with a loved
person, marriage can be an exciting prospect. But, when two people
try to merge into oneness, or one tries to dominate the other in any
way, that spark that is within us all fights for one of the greatest
human needs, independence. Longevity is not an indication of success in marriage. Many people
stay married out of fear of the unknown, or because of inertia, or
simply because it is the thing to do. In a successful marriage, a
marriage where both partners feel genuine love, each is willing to
let the other person choose for himself rather than to dominate. There
is not the constant hassling that involves thinking and speaking for
the other partner, and demanding that he does what he’s supposed
to. Dependency is the serpent in the paradise of a happy marriage. It creates patterns of dominance and submission and ultimately
destroys relationships. This erroneous zone can be eliminated, but
it will never be an easy battle, since power and control are at stake,
and few want to give them up without a fight. Most important, de-
pendency should not be confused with love. Putting some spaces
in togetherness ironically solidifies marriages. You Are Treated the Way You Teach Others to Treat You
Dependency is not something that just happens because of associ-
ation with domineering people. It is, like all erroneous zone behavior,
a choice. You teach people to dominate you, and to treat you the
way you’ve always been treated. There are manyDECLARE YOUR INDEPENDENCE  / 201schemes that maintain the domineering process, and they are re-
peated only if they work. They work if they keep you in line and in
a dependent position in the relationship. Here are some of the com-
mon strategies for maintaining dominance and control threads in
marriage. • Yelling, screaming and voice-raising of any kind. This will keep
you in line if you are a soft person and want things quiet and smooth. • Threatening behavior such as, “I’ll leave, I’ll get a divorce.”
• Inducement of guilt. “You had no right to—” “I don’t understand
how you could have done such a thing.” If guilt is your hang-up,
then you can be kept “submissive” with such statements. • The use of anger and explosive behavior, such as throwing
things, swearing, hitting objects. • The physical ailment ploy. Having a heart attack, headache,
back problem, or whatever when one partner doesn’t act the way
the other wants him to. You can be manipulated by this if you have
taught your partner that you’ll behave when he gets sick. • The silent treatment. No talking and deliberate sulking are su-
perlative strategies that one partner can use to maneuver the other
into correct behavior. • The tears routine in which you cry in order to help the other
person to feel guilty. • The leaving scene. Simply getting up and walking out is a good
way to manipulate a partner into or out of certain behavior. • The “You don’t love me” or “You don’t understand me” contriv-
ance for getting one’s way and maintaining the dependency in the
relationship. • The suicide scheme. “If you don’t do what I want, then I’ll kill
myself” or “If you leave me, I’ll end it all.”202 / Your Erroneous ZonesAll of the above strategies are methods that keep the other person
in the desired role in marriage. They are used when they work. If
one partner refuses to be manipulated by them, the other will not
continue to use them. It is only when one mate is responsive to these
ploys that the other gets in the habit of using them. If you give the
proper submissive reactions, you are teaching the other what you
will tolerate. If you get pushed around, you’ve been sending push-me-around
signals. You can learn to teach others to treat you the way you want
to be treated. It will take time and effort because it has taken a lot
of time to teach others how you wanted to be treated until now. But
you can make the change whether it be on the job, in the family, at
a restaurant, on the bus, any place at all that you receive shabby
treatment which you dislike. Rather than saying, “Why don’t you
treat me better?” begin to say, “What am I doing to teach others to
treat me this way?” Put the focus on you, and begin changing those
reactions. Some Common Dependency and Dependency-Fostering Behavior
• Feeling unable to leave the nest or leaving it with bad feelings
on both sides. • Feeling required or obliged to visit, telephone, entertain,
chauffeur and the like. • Asking permission of a spouse for anything, including spending
money, authority to speak, or use of the car. • Invasions of privacy, such as looking through drawers and
private records of children. • Sentences like, “I could never tell him how I feel, he wouldn’t
like it.”
• Falling into depression and immobilization after the death of a
loved one.DECLARE YOUR INDEPENDENCE  / 203• Feeling committed to a particular job and never venturing out
on your own. • Having expectations for how a spouse, parent, or child has to
be. • Being embarrassed by a child’s, spouse’s, or parent’s behavior,
as if what they are is a part of what you are. •


 that is
12.5-37.5 mg in the form of Lugol’s solution, turns out to be the exact range of intake for sufficiency of the whole human body,
based on a recently developed loading test. 3
 Iodine/iodide in the proper amounts resulted in increased urinary excretion of heavy
metals such as lead and mercury; and had a detoxifying effect by increasing excretion of the toxic halides fluoride and bromide. 4
 It
is time to wake up and realize that we are sitting on the shoulders of the giants of past generations who have given us useful
information, which we have discarded in favor of preconceived ideas by self-appointed experts. This book by Dr. David Brownstein is a welcome departure from the past and a fresh look at facts only, discarding myths and
unfounded concerns about inorganic nonradioactive iodine/iodide. Patients will be grateful to Dr. Brownstein for bringing to light a
simple, safe, inexpensive way of healing many medical conditions. The ultimate Healer is the Creator of heaven and earth. His guidance has been felt constantly during this project by this
author. May He bless and guide Dr. Brownstein and his patients. “I the LORD am your healer.”
(Exodus 15:26)
Guy E. Abraham, M.D., FACN. 1
 Abraham, G.E., Flechas, J.D., Hakala, J.C., Orthoiodosupplementation: Iodine sufficiency of the whole human body. The
Original Internist, 9:30-41, 2002. 2
 Abraham, G.E., The Wolff-Chaikoff Effect of Increasing Iodide Intake on the Thyroid. Townsend Letter, 245:100-101,
2003. 3
 Abraham, G.E. The safe and effective implementation or orthoiodosupplementation in medical practice. The Original
Internist, April 2004 (In press). 4
 Abraham, G.E., Iodine Supplementation Markedly Increases Urinary Excretion of Fluoride and Bromide. Townsend Letter,
238:108-109, 2003Preface to the Fourth Edition
(Author’s note: Dr. Abraham died before I began working on the 5
th
 Edition of this book. He was gracious to write a new
Preface for each edition. I am including the last Preface that he wrote for me.) Less than five years ago, David Brownstein, M.D. introduced to the medical community and to consumers, his book on the
essential element iodine, describing his experience with the orthoiodosupplementation program and the iodine/iodide loading test. 1
 This test is simple, straightforward, and practical. Since then, he has crisscrossed the continental U.S.A. from East to West and North to South, lecturing on his experience with
inorganic non-radioactive iodine to physicians, other healthcare professionals and consumers. Due mainly to his persistent efforts,
reassuring healthcare professionals that inorganic non-radioactive iodine is safe and effective, there are now thousands of
physicians and other healthcare professionals using the iodine/iodide loading test and implementing orthoiodosupplementation
safely and successfully in their practices. After trying orthoiodosupplementation on themselves and their loved ones, they became
confident that medical iodophobia was not justified for the inorganic, non-radioactive forms of this essential nutrient. The number of publications presenting new research data on the orthoiodosupplementation program has increased markedly
in this short time. As of December 2008, 23 manuscripts have been published. Dr. Brownstein is the sole author or coauthor in
five of these publications. These publications are available on our website at
Optimox.com
, under Iodine Research. Dr. Brownstein and I coauthored a publication, reporting the positive effect of vitamin C at 3000 mg/day on a defective
cellular transport system for iodine, emphasizing the importance of a complete nutritional program for best results with
orthoiodosupplementation. 2
 In collaboration with Drs. Brownstein and Flechas, I recently published a procedure for assessing the
saliva/serum ratio of inorganic iodide as an index of the efficiency of the iodine/iodide symporter system. 3
 We have established
normal values and have demonstrated a negative effect of elevated serum bromide on this ratio, suggesting that bromide interferes
with cellular uptake of iodide. Iodine intake in daily amounts from 50 to 75mg iodine in the form of Lugol’s tablet (Iodoral®) had
a positive effect on the saliva/serum iodide ratio and decreased serum bromide. Abnormalities in the cellular uptake of iodine were reported in breast cancer patients with elevated bromide levels. 4
Organification defects in the utilization of cellular iodide were reported in a subject with fibromyalgia. 5
 Iodine alone at
100mg/day
markedly improved the symptom scores. The addition of high dose vitamin B2 and B3 further improved the overall well-being in
FM patients. 6
The iodine project is now eight years old and strong, but not without enemies. Continued research and publications,
education of physicians and consumers, and more widespread utilization of the orthoiodosupplementation program are the most
effective ways to fight iodophobic bioterrorism and medical iodophobia. The future of the essential element iodine in medical practice looks very promising. We are rediscovering what our medical
predecessors already knew. To quote Nobel Laureate Albert Szent-Gyorgyi
7
: “When I was a medical student, iodine in the form
of KI was the universal medicine. Nobody knew what it did, but it did something and did something good. We students used to
sum up the situation in this little rhyme…If ye don’t know where, what, and why; prescribe ye then K and I… Our medical
predecessors, possessing very few and crude instruments only, had to make use of two given by nature (the use of which has
since gone out of fashion): eyes and brains. They were keen observers and the universal application of iodide might have been not
without foundation.”
May the most-high God, Creator of heaven and earth, continue to guide us and bring to light what was kept in darkness
for
over 60 years--the safe and effective use of the essential element iodine in the medical practice. Guy E. Abraham, M.D., FACN. 1
 Brownstein, D.,
Iodine: Why You Need It, Why You Can’t Live Without It. Medical Alternatives Press, West Bloomfield,
MI 2004
2
 Abraham, G and Brownstein, D. Evidence that the administration of Vitamin C improves a defective cellular transport
mechanism for iodine: A case report. The original Internist. 12 (3): 125-130, 2005
3
 Abraham, G., Flechas, J., Evidence of defective cellular oxidation and organification of iodide in a female with fibromyalgia
and chronic fatigue; The Original Internist. Vol 14: 2: 77-82. 2007
4
 Abraham, G., Flechas, J. Evidence of defective cellular oxidation and organification of iodide in a female with fibromyalgia
and chronic fatigue. The Original Internist. Vol. 14:2:77-82. 2007
5
 Abraham, G., et al. IBID. The Original Internist. Vol. 142:77-82. 2007.6
 Abraham, G., and J.D. Flechas, MD, The Effect of Daily Ingestion of 100 mg Iodine Combined with High Doses of
Vitamins
B2
 and B3 (ATP Cofactors) in Five Subjects with Fibromyalgia The Original Internist, Vol. 15, No. 1, 8-15, March
2008
7
 Szent-Gyorgyi, Bioenergetics Academic Press, NY. 1957FOREWORD to the 1
st
 Edition
Practicing holistic medicine for over 10 years has brought me into contact with many wonderful teachers. From these people I
have learned a tremendous amount about how to use safe and natural remedies to promote true healing in the body while not
relying on foreign substances (i.e., drugs) that simply treat the symptoms of illness and do little for treatment of the underlying
cause of illness. There are many physicians that I have learned from. Some of these wonderful physicians who have researched and educated
others about their successes in using natural items to promote true healing include: Jonathan Wright, Majid Ali, Broda Barnes and
William Jeffries. There are many more. I would like to add one more name to that list. His name is Guy Abraham, M.D. Dr. Abraham has been researching the
benefits of iodine therapy for 6 years. He studied the effects of iodine and looked at the research on iodine therapy. Dr. Abraham
has written numerous articles about the misinformation on iodine and how this misinformation has contributed to the poor health of
many of us. While reading the
Townsend Letter for Doctors and Patients
 (May, 2003), I read a letter to the editor that was titled,
“Iodine Supplementation Markedly Increases Urinary Excretion of Fluoride and Bromide”. I was intrigued. I knew of the
deficiency of iodine and the consequences of this deficiency. I was also aware of certain toxic items (


iberately—	without
trying	to	deceive	the	patient—to	benefit	health	and	performance. Imagine	the
potential	gains	if	modern	health	care	included	an	educational	and	“coaching”
dimension	as	part	of	a	more	comprehensive	approach	to	healing. This	rarely
happens. Modern	health	care	focuses	almost	exclusively	on	diagnosing	and
treating	the	physical	body,	usually	with	drugs	or	surgery,	and	typically	fails	to
consider	the	behavioral,	emotional,	perceptual,	learning,	cognitive	and	spiritual
factors	that	may	be	playing	a	significant	role	in	becoming	sick	or	well. Believing	that	you	“have”	a	disease	and	playing	the	role	of	a	“sick	person”	is
the	way	to	stay	sick. By	contrast,	being	healthy	means	believing	that	you	are
getting	well	and	staying	well;	it	means	“playing	the	role”	of	health. Every
thought	has	a	physical	effect	on	your	cells. Negative	thoughts,	particularly	about
disease	and	death,	can	literally	kill	you. An	Infection	of	Negative	Thoughts
Although	we	used	to	think	of	mind	and	body	as	entirely	separate,	the	last
twenty-five	years	of	scientific	research	have	taught	us	a	great	deal	about	the
dimensions	of	mind	and	body	and	how,	together,	they	establish	body-wide
communication	networks. Our	bodies	create	chemical	messengers	(neuropep-
tides,	neurotransmitters	and	hormones)	that	allow	the	body	to	communicate	with
itself,	to	self-regulate,	to	adapt. Through	these	chemical	messengers	the	cells
know	when	and	what	to	do. Cells	throughout	the	body	(not	just	in	the	brain)	both
create	and	are	affected	by	these	chemical	messengers. All	cells	are	in	constant
contact	with	one	another,	whether	they	are	brain	cells,	muscle	cells,	nerve	cells
or	any	other	kind. Every	thought	and	emotion	triggers	the	release	of	chemical	messengers
throughout	the	body;	in	other	words,	there	is	no	such	thing	as	“just	a	thought.”
Every	thought	has	a	physical	consequence,	for	better	or	worse. Feelings	of
anger,	apathy,	gloom	and	resentment	weaken	the	immune	system	and	damage
health. Positive	thoughts	of	love,	compassion,	joy,	humor	and	the	like	support
good	physical	health. It	takes	some	effort	and	discipline,	especially	on	the	bad	days,	to	keep	an	open
and	positive	mindset,	but	the	health	benefits	definitely	make	it	worthwhile. The
goal	of	this	chapter	is	to	explain	how	psychology	affects	health	at	the	cellular
level	and	to	identify	some	of	the	most	important	psychological	concepts,	as	well
as	some	of	the	most	common	(and	self-destructive)	mistakes. The	goal	is	to	help
you	improve	your	psychological	pathway—one	of	the	major	avenues	betweenhealth	and	disease. Minds	Need	Reprogramming
Our	minds	are	rather	like	computers:	Whether	intended	or	unintended,	they	do
what	they	have	been	programmed	to	do. A	big	part	of	using	the	psychological
pathway	to	stay	healthy	is	the	ability	to	recognize	your	current	programming	and
to	learn	new	programs—new	thoughts,	attitudes	and	behavior	patterns. As	demonstrated	by	my	clients	Lisa	and	Ruth,	some	people	find	it	hard	to
develop	the	will	to	change	old	patterns. For	these	two	women,	habitual	thinking
and	imagery	created	their	destiny. They	were	in	reach	of	health,	but	let	it	go. Why? Not	because	they	lacked	the	necessary	information,	the	problem	most
people	face,	but	because	their	strategies	for	achieving	short-term	security	had
been	tried	and	proven,	and	were	too	difficult	to	unlearn. Negative	health	programming	can	come	from	a	visit	to	the	doctor. Even	the
sight	of	a	physician	can	cause	blood	pressure	to	rise;	the	effect	is	called	“white-
coat	hypertension.”	The	stress	resulting	from	the	diagnosis	of	a	grave	disease
can	do	serious	damage,	precisely	like	voodoo	or	a	witch’s	hex. A	1991	study	in
the
Medical	Journal	of	Australia
concluded	that	negative	suggestions	from
physicians	and	caregivers	were	significant	negative	factors	in	cancer	recovery. Deepak	Chopra,	M.D.,	made	a	similar	observation	in	his	book,
Creating	Health:
“I	have	frequently	observed	that	a	rapid	progression	of	symptoms	and	then	death
from	cancer	occurred
after
the	diagnosis	of	cancer	was	made. It	is	almost	as	if
the	patient	was	dying	from	the	diagnosis	and	not	from	the	disease.”
Physicians	must	exercise	great	care	not	to	create	negative	expectations. We
need	support	and	reassurance	from	our	physicians	and	caregivers. We	need	them
to	believe	in	us	and	to	help	us	through	our	processes	of	healing	and	recovery. Certainly,	we	expect	honesty	from	them,	but	we	do	not	need	discouraging
remarks	and	ominous	statistics	about	our	slim	chances	for	survival	(as	I	was	told
that	nothing	more	could	be	done	for	me,	before	I	saved	my	own	life). Regardless	of	what	your	health	practitioner	says	or	does,	getting	well	and
staying	well	is	your	responsibility. Taking	that	responsibility	actually	helps
make	you	healthier. Unfortunately,	most	patients	relinquish	this	responsibility	to
their	doctor. They	play	a	passive	role	of	bystander	or	victim;	they	think	of	the
health-care	provider	as	their	problem	solver. Patients’	positive	attitudes	toward	their	health	or	disease	help	to	make	them
not	only	informed	but	also	empowered. Approaching	health	care	with	the	belief
that	you,	as	the	patient,	are	in	charge	can	vitalize	your	efforts. You	ask	morequestions. You	feel	more	control	over	the	outcome. As	Bernie	Siegel,	M.D.,
reminds	us	in
Love,	Medicine	&	Miracles,
the	patient	must	be	the	primary	source
of	healing. “Exceptional	patients,”	he	wrote,	“refuse	to	be	victims. They	educate
themselves	and	become	specialists	in	their	own	care. They	question	the	doctor
because	they	want	to	understand	their	treatment	and	participate	in	it. They
demand	dignity,	personhood,	and	control,	no	matter	what	the	course	of	disease.”
There	is	nothing	wrong	with	going	to	the	doctor—so	long	as	you	realize	that
your	health	is	your	responsibility,	not	your	doctor’s	or	anyone	else’s. Because
belief	in	your	own	health	makes	a	critical	difference,	you	need	to	work	with
professionals	who	acknowledge	how	essential	this	outlook	is. You	need
caregivers	to	support	you	in	your	efforts	to	participate,	and	who	can	assist	you	in
educating	yourself	productively,	rather	than	hinder	you,	which	is	often	the	case. Often,	psychological	healing	is	thought	to	be	unimportant	to	treatment	in
modern	health	care,	but	the	miracle	is	precisely	the	opposite. Unfortunately,
modern	medicine	overlooks	the	whole	person. “Fixing”	only	the	physical	body,
as	if	it	were	a	separate	entity,	is	to	overlook	the	complex	weave	of	physiological,
psychological	and	spiritual	dimensions	that	define	human	beings—including
you,	your	tissues	and	all	of	your	cells. The	standard	approach	is	not	good
enough. Healthy	Mind,	Healthy	Immune	System
Negative	behaviors,	thoughts,	emotions	and	stress	can	adversely


 say that pure water will rid your
body of minerals, but only the inorganic rocks and sand that has built up inside of
you. Just as all the bugs, right from the microscopic virus and bacteria all the way up
to the large parasites as long as your leg have the opposite electrical charge and
pure water will magnetically rid the body of them. I see every day in my job just how powerful pure water is at cleaning. It is so
magnetic and vacuums up all the dirt. This what happens in the human body when
you loop your orin, it takes it to the liver and then expels it out with the waste. So
the good clean blood can go on with all the good things to make your orin. Key point to remember. Both distilled water from a machine or from your kidneys
absolutely can not rid the body of good living minerals. But they will powerfully rid
the body of any inorganic minerals and any foreign matter of the opposite electrical
charge. The Death of Prejudice Is the Birth of the Chance to Heal
Fear about urine is conditioned and irrational. The following prejudices must be
overcome:
Urine is full of germs. Urine is absolutely sterile and most of the urine that your body produces goes
back into the bloodstream anyway. Just think about this fact. If urine was full of
germs then why does your body put 90% back into the bloodstream? If you
choose to drink the 10% the body sends to your bladder, what you pee out that
is exactly the same as what your body just put back into your blood stream
anyway. Urine smells
After a while the uric acid in urine changes into ammonia, and only then does the
urine start to smell. However, the smell will evaporate completely if the urine
gets absorbed into the skin, or any organic surface. Yes it will smell just like old
milk does if it's spilt onto an inorganic surface. Urine is liquid you, or liquid meat
if you like. Yes meat or milk will smell bad if they are left for a long time. The fact
that old milk or old meat smells bad does not stop people consuming new fresh
good quality meat or milk.Urine is a waste product
How can it make sense to reintroduce into the body a fluid that it just has
expended considerable effort to eliminate? A short and simple explanation: Urine
comprises the sum of all the experiences that the body has had (much as our
individual personalities comprise the sum of our experience). Records of
disturbances, infections, diseases, and allergies are stored within our urine. If we
confront our immune system with this information for a second time, we
stimulate the construction of a (finally) effective defence. Urine therefore
teaches the immune system a lesson. Just the same as immunisations teach the
body to build immunity to whatever you are getting immunised against. Your
urine tells your lymphatic system the information it needs to build antibodies. Fighting like with like. Introduce a homeopathic amount and your body has the
information to learn how to deal with it. If you have toxic overload, then won’t it be harmful to keep putting it back in? Even if somebody has serious toxic overload, there will only be homeopathic
amounts in their urine. Take for example somebody working with lead, arsenic,
mercury or asbestos. They are touching it every day or breathing it in and
consuming it often. Still only very small amounts will be in their urine. So small
it’s really only really the memory of the toxins, just the right amount to tell the
body the information it needs to deal with the problems. Urine develops an unpleasant odour on the skin
This is not true. It is, however, necessary for the fluid to be completely absorbed. If, for example, you make compresses, I recommend an animal fibre like wool
rather than cotton, since the urine will not develop an odour in animal fibres
while it will smell in cotton (as we know from cotton diapers). Urine should
certainly not be used with synthetic fibres. Remember it doesn't smell on organic
surfaces but will on inorganic. Urine contains viruses and bacteria
Our own urine doesn't contain any viruses or bacteria that really could harm us
because those have already been filtered out by the liver. And the remaining
ones are exactly the ones that the body should fight with the help of urine
therapy. Urine contains many toxic compounds that the body wants to get out
The liver cleans the blood and takes out anything toxic that should be excreted
from the body. What the body decides is good stuff goes on to the kidneys to be
regulated. The excess good stuff is taken out of the blood in the form of urine,
90% goes back into the blood and about 10% goes to the bladder. Trace amounts of toxic things may have got past the liver, but these will be
homeopathic amounts. Homeopathy suggests trace amounts of these things are good for you by teaching the body the information how to deal with it, just like
the principle behind immunisation injections. Urine tastes bad
Even healthy urine, especially the first evacuation in the morning, can
sometimes taste salty and bitter. Later in the day if you are well hydrated and
have cleaned your blood then it becomes like slightly sweet coconut water. You
get used to it and actually love it. Just as many drinks like beer or maybe wine,
to start with the first few times you ever tasted them you weren't sure about it,
but now you love it. My girlfriend/partner won't want to kiss me if I loop my urine
Get your blood clean, and then get your urine into sweet coconut water. This is
then called orin and then she will want to kiss you. Can you drink each other’s urine? The answer is yes, but it will take you out of a fasted state. It will not be
recognised as exactly the same as what is already in your blood. There are
advantages to do this very occasionally however, you can be immunised from
the information in somebody else’s Orin. Also using your partner’s Orin for body
rubs and massaging each other will not take you out of a fasted state. Does urine change throughout day? Yes it does, this is a big question and deserves a big answer. The body knows
what is best for the body at the right time. Your body will release the hormones
and compounds that are best for your body at that time throughout the day. So
drinking fairly old aged orin while beneficial will take you out of fasted state. If
it’s only a matter of hours old it will still be recognised by your body and can go
right back into the blood not needing to be processed. For example as soon as you wake up and sunlight comes through your window,
when you open your eyes and that sunlight gets into your eyes, this starts a
process of releasing compounds and substances into your blood. They are then
in your orin at the right time, next time you pee, loop all these substances as
well as everything your body put into your blood while you were sleeping. These
are exactly what the body needs at that time. But many people have deficiency
in these beneficial compounds just when they need them. These deficiencies are
compounded by poor diet and lifestyle choices as well as harmful EMF radiation,
the 5G and artificial light sources. What can you do? Make changes like going on omad orin looping which is
increasing the good substances by thousands of percent and making the most of
these beneficial compounds that your body made and not waste them. The main problems people have with health are deficiency and toxicity. The
toxicity is compounded by pushing food, drink and things that need to be digested through you far too frequently. The deficiency aspect is compounded by
being deficient in just what the body needs at a specific time of the day. Right through the day the body is trying to make and release compounds that
you need at that time of the day. These are in your blood, the liver cleans the
blood taking out any toxins and anything the body decides is bad for you to go
out the waste disposal. The good stuff - Anything the body decides is good for
you at that time including all the beneficial compounds goes on towards the
kidneys to be regulated. The kidneys have millions of nephrons and distillation nodules which make the
best quality distilled water in the universe from your body. Included in this
perfect water are hundreds of thousands of compounds which are the excess
beneficial compounds the body decided are good for you at the right time. As the day progresses the light spectrum  from the sun changes and this changes
what compounds the body makes and these are what most people are deficient
in. Especially if they are not outside much but instead inside too much under
artificial lights staring at electronic screens. As well as diet and other factors
most people today have deficiencies and the body is doing its best to make up
for this, to help the body along what can you do? What can you do about these deficiencies? Yes, you can loop the excess good
compounds that are in your orin at that time of the day. This comes just at the
right time. Your morning urine will have different things in it that your midday
and afternoon compounds made by the body. Most of these substances have not
yet even been identified and had names given to them yet, there is still so much
unknown to humans about how the body works. In the evening the body can sense from the sunlight and other ways changing
that the end of the day is approaching. Different


lie the more diverse sound patterns of ordinary
speech. Though they sound simple and can be easily
repeated, they are reflections of a primordial energy that
cannot be exhausted. Mantra Therapy
Mantras are the most important part of the spiritual
and mental therapy of Ayurveda. Ayurveda uses mantra The Healing Power of Mantra 231 A
therapy to correct psychological and psychic disorders. Such disorders are an imbalance of energy in the mental
field. A mantra of opposite energy is employed to neutral-
ize it. Mantras are effective tools for correcting mental
imbalances. They are easy to use and don't require any
painful or tedious deliberation about our condition. Mantras help balance the biological humors of Vata,
Pitta and Kapha, and their subtle counterparts of Prana,
Tejas and Ojas. They help harmonize consciousness, intel-
ligence and mind. Mantras help clear subtle impurities
from the nerves and subtle channels (nadis). They aid in
concentration and creative thinking. Application of Mantra
Mantras can be used by the healer to energize the heal-
ing process or by the patient to increase their own healing. Mantras can function as channels to infuse the cosmic life-
force into our healing methods. They impart a spirit to the
forms that we provide, allowing for a truly integral heal-
ing process. Mantras help purify the treatment room. The mantra
OM is effective for creating a healing space. HUM is good
for dissolving negative energies that may exist in the treat-
ment room. RAM can be used to bring the Divine light
and cosmic life-force into the healing room. Such mantras
can be chanted mentally by the healer over the client to
help clear them on a psychic level. Mantras like KRIM or
SHRIM can be used to energize the healing power of herbs
or medicines. For mental or nervous disorders, it is important that
the patient or client chant the appropriate mantra. For
example, SHAM relieves pain, tremors and mental unrest,
HUM restores nerve function, counters paralysis, and A232 Ayurveda and the Mind
improves expression, and SOM helps rebuild the cere-
brospinal fluid and nourishes the deeper mind. Mantras must be pronounced properly, which may
require personal instruction. They must be done with care
as a sacred ritual, not as a mere pastime. To be effective, a
mantra should be repeated a minimum of a hundred times
a day for a period of at least one month. The magic of
mantra only arises after we have repeated it for some time. Generally a mantra does not become fully empowered
until it has been repeated at least a hundred thousand
times per syllable of the mantra.67
Mantras can be repeated not only during meditation
but also during any time of the day when the mind is
unoccupied. It is good to repeat mantras before sleep to
promote right sleep and dreams and after waking up in the
morning to promote wholesome mental activity during
the day. Extended periods of mantra repetition can be done
like a mental fast or a clearing for consciousness. Repeat-
ing a mantra for an extended period gives a mantra bath
for the mind and clears it of any negative thoughts and
impressions. It is the best thing for cleaning the mind,
which is otherwise too dirty with its various self-centered
thoughts to concentrate on anything. A mind not cleansed
through mantra is unlikely to have the clarity for psycho-
logical peace much less spiritual growth. Prime Mantras
OM: the most important of all mantras, it represents
the Divine Word itself. It serves to energize or
empower all things and all processes. Therefore all
mantras begin and end with OM. OM clears the
mind, opens the channels and increases Ojas. It is
the sound of affirmation that allows us to accept The Healing Power of Mantra 233
who we are and open up to the positive forces of the
universe. OM is the sound of Prana and the sound of
the inner light that takes our energy up the spine. It
awakens the positive life-force (Prana) necessary for
healing to occur. It opens up all the potentials of
consciousness. RAM (with an a-sound as in 'father'): an excellent
mantra for drawing down the protective light and
grace of the Divine. It gives strength, calm, rest,
peace and is particularly good for high Vata condi-
tions and mental disorders, including insomnia, bad
dreams, nervousness, anxiety, excessive fear and
fright. It strengthens and fortifies Ojas and the
immune system. HUM: (pronounced with the 'u' sound as in our
word'put'): an excellent mantra forwarding off neg-
ative influences attacking us, whether disease-caus-
ing pathogens, negative emotions, or even black
magic. It is also the best mantra for awakening
Agni, either as the digestive fire or the fire of the
mind. It is good for burning up toxins, whether
physically or psychologically, and for cleansing the
channels. It increases Tejas and the perceptive pow-
ers of the mind (Buddhi) and gives control over our
desire nature. It is sacred to Shiva, the God of trans-
formation, and is the sound of Divine wrath. AIM (pronounced 'aym'): a good mantra for improv-
ing concentration, right thinking, rational powers
and improving speech. It awakens and increases
intelligence (Buddhi), particularly in its creative
and expressive function (Buddhi-Manas coordina-
tion). It is helpful in mental and nervous disorders A234 Ayurveda and the Mind
for restoring powers of speech, communication, and
enabling the learning process to go on. It aids in the
control of the senses and mind. It is the sacred sound
of the Goddess of Wisdom, Sarasvati. SHRIM (pronounced 'Shreem'): an important
mantra for promoting general health, beauty, cre-
ativity and prosperity. Shrim strengthens the plasma
and reproductive fluids, nourishing the nerves and
increases overall health and harmony. It gives refine-
ment and sensitivity to the mind, helping us sur-
render to the truth. HRIM (pronounced 'hreem'): a mantra of cleansing,
purification and transformation. It gives energy, joy
and ecstasy, but initially causes atonement and
realignment. It aids any detoxification process. It is
the main mantra of the Goddess or Divine Mother
and grants all her blessings. KRIM (pronounced as in 'cream'): gives the capaci-
ty for work and action and adds power and efficacy
to what we do. It improves our capacity to make
positive changes in life. It is good for chanting while
making food or herbal preparations because it allows
them to work better. KLIM (pronounced 'kleem'): gives strength, sexual
vitality and control of the emotional nature. It
increases Kapha and Ojas. It grounds us and gives us
balance. It also promotes artistic skills and imagina-
tion. SHAM (with 'a' as in 'the'): a mantra of peace that
can be used generally for promoting calm, detach-
ment and contentment. It is good for mental and
nervous disorders of a Rajasic nature: for stress, anx- The Healing Power of Mantra 235 A
iety, disturbed emotions, tremors, shaking or palpi-
tations. It is particularly useful in chronic degenera-
tive nervous system disorders. SHUM (pronounced as in'shoe' but with the vowel
not drawn out as long): increases vitality, energy, fer-
tility and sexual vigor. Helps with the creative and
artistic powers of the mind. SOM (pronounced like 'home'): increases energy,
vitality, joy, delight and creativity. It increases Ojas
and strengthens the mind, heart and nerves. It is
good for rejuvenation and tonification therapies. GAM (like gum): gives knowledge, intelligence,
mathematical and scientific ability, logic, verbal
skills, mental stability, patience and endurance. Pro-
vides Ojas to the mind and strengthens the Buddhi. HAUM (like owl): gives strength, power, wisdom,
transcendence and transformation. Increases Prana
and Tejas. It is also a Shiva mantra. Mantras and the Elements
The five elements, and their respective sense organs and
organs of action, are purified strengthened and harmonized
by their respective mantras. These relate to the different
chakras (see following table). Ayurveda and the Mind
Mantra Chakra Element Sense Organ Organ of Action
LAM Root Earth Smell Organs of
Elimination
YAM Sex Water Taste Organs of
Reproduction
RAM Navel Fire Sight Feet
YAM Heart Air Touch Hands
HAM Throat Ether Hearing Speech
KSHAM Third Eye Mind-Space Mind
OM Head Consciousness Consciousness
Space
In each case the 'a' sound is short, just like the vowel
sound in our word 'the.' These mantras also strengthen the
systems they govern. Mantra and the Bodily Tissues
Similar mantras relate to the seven tissues (dhatus) of
the physical body and can be used to strengthen them. Again the 'a' sound is short, just the vowel sound in the
word 'the.' If a particular tissue is deficient, the


 mental condition will infect everyone close to you, including
your children. They will believe the illusion. All will react to the low
energy thoughts of depression and despair, tension, worry, and fear and the
health of their bodies begins to suf fer. In the low ener gy of depression, we identify or diagnose the chemical
imbalances that result and conclude that we need to restore that chemistry
to its natural harmonious level. W e pour chemicals into our bodies and we
see some changes. Less despair, more harmony, less tension, more
cheerfulness. W e conclude that depression is cured with drugs and
chemicals. Why the body-mind is out of balance should have been the first
question. Depression, like stress, is internally generated by one’ s attitudes. Could it be that the one crucial ingredient that represents a spiritual solution
to this massive problem of depression is hope? A WORD ABOUT HOPE
At the core of our being, rooted deep within our soul there is the knowing
that we are indestructible. W e have the hope of immortality, of life after
death, which is an incentive for moral perfection. This inner knowing is
hope and it is a stepping stone to the awakening of the soul. It is that still,
but restless, voice inside you that beckons you to a higher/faster ener gy. In a
sense, hope is the restoration of the appetite for life itself, and all the bliss
that accompanies a renunciation of the search for meaning and power in the
material world. The story of Buddha is well known. A prince who had everything and
realized it did not give him enlightenment. He renounced the pursuit of the
material in search of a dif ferent path, which led to a place where spirit
presided over the illusory world of the material. I do not suggest that it is
necessary for you to renounce all of your physical and material possessions
in order to find bliss, although I’m not discounting it either. I merely ask
you to consider the importance that losing one’ s appetite for life plays in
manifesting despair and depression in your life. And I encourage you toreplace the unrelenting pursuit of dollars, which can never purchase
happiness, with an intention of creating a deeper and a richer experience of
life. Hope then will literally be replacing despair. Depression, clinical or
otherwise, will be impossible. I view the presence of so much enculturated belief in depression in
contemporary western society as a moral crisis because it represents a
maladaptive search for the sacred within all of us. I also know that when we
give up our reliance on external indices of success and realize that they strip
us of our ability to live at a spiritual ener gy level, then we replace despair
with a renewed sense of hope, and depression is impossible. What follows are some suggestions for bringing this sense of hope and
spiritual consciousness to anything that smacks of despair, gloom, or
depression. SUGGESTIONS FOR TURNING DESP AIR T O HOPE
Begin to take delight in nonattachment. Through raising your own
awareness you can love without being attached. An attached love creates
despair because you are placing the source of your fulfillment and
happiness on someone else. If they refuse to cooperate in the way that you
feel they must, then you move into despair. Instead, have hope for yourself. Y ou can love anyone and appreciate him or
her for who they are, without telling yourself that you will be devastated if
they let you down. Anthony DeMello has two extremely powerful
affirmations in The W ay To Love  that will help you to experience love in a
nonattached way. 1. “I am not really attached to you at all. I am merely deluding myself
into the belief that without you I will not be happy.”
2. “I leave you free to be yourself: to think your thoughts, indulge your
tastes, follow your inclinations, behave in ways that you decide are to
your liking.”When you observe these two recommendations for detached love you will
notice that the person becomes important to you in the same way that a
rainbow or a concert are lovely in themselves. Y ou set yourself free in a
compelling way. The love actually intensifies, all despair is dissolved and
you have hope in your heart rather than the pain that attachments bring. Practice r einfor cing hope rather than despair. Don’ t be an enabler of
despair by commiserating with those who are feeling low. I once took a
vow as a counselor/therapist that I would always seek to have my clients
put the emphasis on their successes rather than the things that brought about
feelings of despair. For instance, I encouraged a client who was unable to get along with his
parents to examine the brief times when he felt he had successful
interactions with them. I pushed him to recount any moments of success. How he felt, what he thought, what were the results, how his day went at
the times of success, and so on. By looking for any signs of success, I
would make the counseling sessions experiences of hope rather than
reinforcers of despair. Similarly, clients with addictions and even chronic pain all had some
moments in their lives when they felt successful at handling their
“problems.” One week of not overeating, three days of not drinking, one
whole pain-free day. All these kinds of experiences provide an opportunity
to remember that the power to replace despair with hope, if only for a day
or so, is available. If it can be done for one day, then two days is not so
outrageous, and you have a hopeful idea. I found that reinforcing negatives, talking about causes, rehashing hurt
feelings and reliving painful emotions often served to reinforce a feeling of
hopelessness in the present moment. As a counselor/therapist I wanted to
bring hope to despair, and in the process help to nullify despair for good. This logic applies to despair in your life. Recall past moments when you
felt a degree of hope and success handling a problem and try to re-create the
thoughts and feelings that you were experiencing. By doing so, you giveyourself a road map out of your despair. By reinforcing hope, you will act
on those new thoughts and feelings. Remember to call in God and literally turn the despair over to God. You
can end an experience of despair by making a present moment decision to
let it go in a moment of silent prayer. “I cannot handle this situation alone, I
know that you are here with me as my silent senior partner. I am entrusting
this to you.” This quiet simple little prayer will give you immediate relief
from the feelings of despair. This is a way of letting go of the idea that all is
hopeless. In essence, what you are doing with the prayer is asking that love
guide your life. It is a way of emptying your agenda and utilizing the power
that revolves the planets around the sun, keeps that same sun in place, and
turns a seed into a flower or a baby. It is far superior to saying, “I’ll do this
all by myself.” By asking for divine intervention you can step back and
allow yourself to symbolically take God’ s hand. This advice is as ancient as the scriptures. Utilize it and release yourself
from the drama of your despair. In five short words, you can bring hope to
despair and ef fect a spiritual solution to any problem related to that despair:
“Ask and you shall receive.”
Act as if the hope you have for the r elief of despair is alr eady her e and in
place. Rather than your normal reaction to despair, of being inactive,
speaking in terms of hopelessness, complaining and fault-finding, feeling
self-pity and pessimism, create a picture of how you would like everything
to work out and firmly make a commitment to act as if what you want is
already here. If you want more abundance, get a picture of yourself as
having already received material blessings. Go and sit in the car of your
dreams in a showroom, visualize yourself driving it, then hold that picture
in your consciousness. The way will be shown to you. As I said in Manifest
Your Destiny, your job is not to say how; it is to say, “Yes!”
My wife and I do this instead of despairing over a particular trend or
behavior with our children. W e both try to visualize whatever the situation
may be working out for them. Then we treat them as if they have already
achieved what we thought was in their best interests. W e then practice
acting out in this way toward them because this is our mental image ofthem. Our pessimism dissolves and is replaced with positive reinforcement
to materialize the picture of success we already have in place. So, we can
say to them, “Y ou are doing great in school,” or “Y ou’ll be on time for
school tomorrow,” or “Y ou are taking much better care of yourself,” or “It’ s
great to see you happy.” We reinforce hope by acting as if what we wanted
for them was already here. Despair is really just an image in our minds. In reality, we are whatever we
decide to think in the face of any circumstance, and choosing to see the
problem as dissolved is in fact the replacement of despair with hope. In the midst of suffering, make a conscious effort to see the blessing. This is
a powerful tool for eliminating despair. When you are feeling most
distressed and things seem


. Florida
"I laughed when I first heard about this therapy and didn't take it seriously. My
main concern at the time was about  my full-blown case of  AIDS that had just been
diagnosed  and  the  Kaposi's  sarcoma  lesión  (cancer)  in  my  mouth  that  was
supposed to spread throughout my body. But I decided to try the therapy topically
on my vicious case of */ringworm and not only did the ringworm condition totally
disappear after a few weeks, but the dry, cracked and painful skin all around my
toes and foot had totally changed. New skin had grown in and was as soft as a
baby's. It had a beautiful new color and just did not appear to be my own skin. I  then  tried  the  therapy  internally  each  day  and  over  the  next  7  months  the
Kaposi's lesions became increasingly smaller until they disappeared totally. The
mouth ulcers and genital herpes that used to plague me have not returned even
once. I have NEVER felt better in my life.<|eot_id|><|begin_of_text|>
Q: Who is the author of the book "YOUR OWN PERFECT MEDICINE"?,
A: Martha M. Christy
Q: What is the main focus of the book "YOUR OWN PERFECT MEDICINE"?,
A: The book discusses the use of urine as a natural medicine.
Q: What is the author's personal experience with health issues?,
A: The author, Martha Christy, suffered from chronic health issues, including chronic pain, fatigue, and various allergies, and was unable to find relief through conventional medicine.
Q: What is the main theme of the book "YOUR OWN PERFECT MEDICINE"?,
A: The book reveals the medical community's lack of knowledge about the medical use of urine, despite extensive research and studies.
Q: What is the author's goal in writing this book?,
A: The author aims to provide the general public with information about the medical use of urine, which has been extensively researched and proven to be effective in treating various diseases and disorders.<|eot_id|><|begin_of_text|>And  there  has been even  less  interest  in the  interactive  effects  of
environmental agents or of long-term behavioral patterns on health"
The seemingly enormous healing power of new synthetic drugs  appeared to make
common sense natural approaches to medicine obsolete. Now that we had miracle
antibiotics that could apparently cure everything and powerful pain relievers and
new, fantastic surgical techniques, who needed outmoded, unsophisticated natural
medical approaches like urine therapy or nutrition or homeopathy or herbs? As  the  twentieth  century  progressed,  people  didn't  treat  themselves  at  home
anymore with time-honored natural remedies. It you got sick, instead of treating
yourself with more rest, better food and a simple traditional natural medicine, you
went to the doctor or the drug store to buy whatever'miracle' drug  was popular at
the time, or you had an operation. In our century, drug companies, and the medical researchers they hired, took the
job of making and experimenting with medicines away from doctors and the public
and withdrew into their laboratories. In  scientific  seclusion,  far  removed  from  the  world  of  the  doctor-patient
relationship,  researchers  experimented  with  chemical  compounds  and  isolated
medically active ingredients in natural substances such as previously well-known
herbs or urine, and then formulated drugs from these elements. In the case of urine therapy, urine was used in its natural form, or as simple urea in
numerous  clinical  tests  throughout  our  century,  but  these  studies  were  never
36publicized,  because,  for the  most  part,  the  use  of  natural  medicines had  been
discontinued in medical practice in favor of patented drugs and surgery. With  our  new  system  of  modem  medicine,  people  no  longer  felt  that  it  was
necessary or important for them to know how their bodies worked or how to treat
themselves with simple methods at home. Most consumers felt that the knowledge
of the body and how to heal it was best left in the hands of scientists and trained
doctors  and  surgeons  who  knew  so  much  more  than  we  did  about  how  to
manipulate and alter the body and defeat disease. In this scenario, the use of urine therapy wasn't important to the public. No one
talked about it or shared the information with their family and friends as they had
in days gone by. And even though modem researchers were discovering amazing
things  about  urine  therapy,  these  discoveries  were  kept  within  the  walls  of
academic research and were never or rarely shared with the public. But  were  we  right  to  abandon  traditional  and  common  sense  approaches  to
healing? Should natural healing methods like urine therapy have a place in our
lives or should we just continue to completely surrender our personal health-care
needs and concerns to doctors and medical researchers? Are chemical drugs and
surgery really  the answer to all  our health problems? As most of us are aware
today — they're not. No  matter  how  many  incredible  discoveries  medical  science  may  have  made
during the twentieth century, millions of us are sick or even crippledby illness
today. Our doctors don't know what to do. Our scientists continue to tell us that
science, drugs and surgery will cure us, but they don't. As The Betrayal of Health points out, our modern miracle medicine is not the
miracle we thought it was:
"As  the  infectious  diseases  became  less  and  less  prevalent,  and  the  chronic
diseases advanced to the forefront of illness, cracks have begun to appear in the
fortress of allopathic medicine. The methods that had produced the successes of
Jenner, Pasteur, Koch, Fleming and Salk no longer seemed to be working. Further
flaws in, and abuses of, modern  medical techniques have become all too apparent. 37The unqualified successes of earlier decades have come up against the failures of
modern medicine. The epidemic of chronic illness in the United States, particularly  arterial disease
and  cancer,  is the  stellar embarrassment  of  medicine and  its high-technology
weapons. These degenerative illnesses — far from being bull's eye illnesses — are complex
dysfunctions of bodily systems that must be approached systematically. With them, the model of specific cause/specific medical intervention simply isn't
working. What is worse, many interventions, from prescription drugs to expensive
surgery, cause more harm than good when they are overused or abused by doctors
and patients. Ironically, the wonder drugs of the last century may never have worked as well as
we  thought. Medical  historians  report  that  the  dramatic  improvements  in
morbidity and mortality rates in the past hundred years were not exclusively, nor
even mainly, due to doctors' intervention. The great health improvements  of the nineteenth century were not the result of
medical interventions per se, but of basic improvements in  nutritional and living
conditions that coincided with (and often preceded) these interventions." So even though we believed that drugs and medical science alone were  responsible
for saving us from smallpox and typhoid and other terrible diseases, this was never
true. The truth was that we got fewer infectious diseases in the twentieth century
because  we had better living conditions. For the first time in history, we had
widespread modem sanitation, clean water and more and better food distribution
than  ever  before. In  the  modem  environment  of  civilized  nations,  infectious
diseases disappeared because the breeding grounds for germs, such as open sewers,
contaminated water supplies and malnourished bodies were largely eliminated. But medical science undeservedly took and received the greatest credit and public
acclaim for these tremendous health improvements. And the medical community
today is still trying to convince us that no matter what goes wrong with our bodies,
the solution will always be found within the realm of drugs and surgery. 38It is true that drugs and surgery can be extremely effective  for critical care, health
emergencies,  structural  deformities  or  accident  cases,  but  these  aggressive
therapies should never have developed into everyday medical approaches that we
automatically  resort  to  almost  immediately  for  every  imaginable  illness  we
contract. Western culture made a grave error when it eliminated all natural approaches to
health in favor of drugs and surgery. Natural healing methods that gently stimulate
and support the immune system without dangerous side effects have advantages
that drugs and surgery can't offer. And it wasn't that traditional natural health
therapies, such as urine therapy, hadn't worked in the past – it was simply that
historically they weren't always applied within the context of good nutrition and
sanitation and proper health practices because this knowledge wasn't available in
the centuries preceding ours. And  as  Beasely  points  out,  it  was  extremely  ironic  that  even  though  modem
science has proven the importance and impact of such common sense factors as
diet and relaxation on health, the medical community and consumers have almost
completely ignored these


 to
be invalidated by ourselves or others; it is the consequence of holding
ourselves in a negative context. In reality, it is only a definition of ourselves
that we have unwittingly allowed to happen. The way out is to become
more conscious. What does it mean, “to become more conscious”? T o begin with,
becoming more conscious means to start looking for the truth for ourselves,
instead of blindly allowing ourselves to be programmed, whether from
without or by an inner voice within the mind, which seeks to diminish and
invalidate, focusing on all that is weak and helpless. T o get out of it, we
have to accept the responsibility that we have bought into the negativity andhave been willing to believe it. The way out of this, then, is to start
questioning everything. There are many models of the mind. One of the most recent has been
that of the computer. W e can look at the mind’ s concepts, thoughts, and
belief systems as programs. Because they are programs, they can be
questioned, cancelled, and reversed; positive programs can replace negative
ones if we so choose. The smaller aspect of ourselves is very willing to
accept negative programming. If we look at the source of our thoughts, begin to identify their origins,
and stop the vanity of labeling them as “mine” (and therefore sacrosanct),
we notice that thoughts can be looked at objectively. W e see that their
origins were often the early childhood training from parents, family, and
teachers, as well as dribbles and drabbles of information we picked up from
playmates, newspapers, movies, television, radio, church, novels, and the
automatic input from our senses. All of this went on unwittingly without
our having exercised any conscious choice. Not only that, but out of our
unconsciousness, ignorance, innocence, and naïveté, plus the nature of the
mind itself, we ended up as the composite of all the negative garbage
prevalent in the world. Furthermore, we concluded that it applied to us
personally. As we become more aware, we begin to realize that we have a
choice. W e can stop giving authority to all the mind’ s thoughts, begin to
question them, and find out if there is really any truth in them for ourselves. The feeling state of apathy is associated with the belief, “I can’ t.” The
mind doesn’ t like to hear it, but in reality most “I can’ ts” are “I won’ ts.”
The reason the mind doesn’ t want to hear this is because “I can’ t” is a
cover -up for other feelings. These feelings can be brought to awareness by
posing the hypothetical question to oneself, “Is it true that I won’ t  rather
than that I can’ t? If I accept that ‘I won’ t,’ what situations will be brought
up and how do I feel about them?”
As an example, let’ s say we have a belief system that we can’ t dance. W e say to ourselves: “Perhaps that’ s a cover -up. Maybe the truth is that I
don’ t want to and I won’ t.” The way we can find out what the feelings are is
to envision ourselves as going through the process of learning to dance. As
we do that, all of the associated feelings now start to come up:
embarrassment, pride, awkwardness, the sheer ef fort of learning a new skill,
and the reluctance about the time and ener gy involved. As we replace “I
can’ t” with “I won’ t,” we uncover all of these feelings, which can then besurrendered. W e see that learning to dance means we have to be willing to
let go of pride. W e look at the cost and ask ourselves, “Am I willing to
continue to pay this price? W ould I be willing to let go of the fear of not
succeeding? W ould I be willing to let go of resisting the ef fort required? W ould I be willing to let go of the vanity so that I could allow myself to be
awkward as a learner? Could I let go of my stinginess and smallness and be
willing to pay for the lessons and give the time?” As all of the associated
feelings are surrendered, it becomes very clear that the real reason is
unwillingness—not incapacity. It must be remembered that we are free to acknowledge and surrender
our feelings, and we are free not to surrender. As we examine our “I can’ ts”
and find out that they are really “I won’ ts,” it doesn’ t mean that we have to
let go of the negative feelings that result in the “I won’ ts.” W e are perfectly
free to refuse to let go. W e are free to hang on to negativity as long as we
want. There is no law that says we have to give it up. W e are free agents. But it makes a big dif ference in our self-concept to realize that “I won’ t do
something” is quite a dif ferent feeling than to think that “I’m a victim and I
can’ t.” For instance, we can choose to hate somebody if we want. W e can
choose to blame them. W e can choose to blame circumstances. But being
more conscious and realizing that we are freely choosing this attitude puts
us in a higher state of consciousness and, therefore, closer to greater power
and mastery than being the helpless victim of a feeling. Blame
One of the biggest blocks to overcome in getting out of depression and
apathy is that of blame. Blame is a whole subject in itself. Looking into it is
rewarding. T o begin with, there are a lot of payof fs to blame. W e get to be
innocent; we get to enjoy self-pity; we get to be the martyr and the victim;
and we get to be the recipients of sympathy. Perhaps the biggest payof f of blame is that we get to be the innocent
victim and the other party is the bad one. W e see this game played out in the
media constantly, such as the endless blame games dramatized in a
multitude of controversies, mudslinging, character assassinations, and
lawsuits. In addition to the emotional payof f, blame has considerable
financial benefits; therefore, it is a tempting package to be the innocent
victim, as it is often financially rewarded.There was a famous example of this in New Y ork City many years ago. A public conveyance accident occurred. People poured out of the front door
of the vehicle, then gathered in a small crowd, furnishing their names and
addresses for future financial benefit. Bystanders quickly caught on to the
game and secretly climbed into the back of the vehicle, so that they could
then emer ge from the front as injured, “innocent victims.” They hadn’ t even
been in the accident, but they were going to collect a reward! Blame is the world’ s greatest excuse. It enables us to remain limited
and small without feeling guilty. But there is a cost—the loss of our
freedom. Also, the role of victim brings with it a self-perception of
weakness, vulnerability, and helplessness, which are the major components
of apathy and depression. The first step out of blame is to see that we are choosing  to blame. Other people who have had similar circumstances have for given, for gotten,
and handled the same situation in a totally dif ferent way. W e earlier saw the
case of V iktor Frankl, who chose to for give the Nazi prison guards and to
see a hidden gift in his experience at the concentration camps. Because
others, such as Frankl, have chosen not to blame, that option is also open to
us. W e have to be honest and realize that we are blaming because we
choose to blame. This is true, no matter how justified the circumstances
may appear to be. It is not a matter of right or wrong; it is merely a matter
of taking responsibility for our own consciousness. It is a totally dif ferent
situation to see that we choose  to blame rather than to think that we have  to
blame. In this circumstance, the mind often thinks, “W ell, if the other
person or event is not to blame, then I  must be.” Blaming others or
ourselves is simply not necessary. The attraction of blame arises in early childhood as a daily occurrence
in the classroom, playground, and at home among siblings. Blame is the
central issue in the endless court proceedings and lawsuits that characterize
our society. In truth, blame is just another one of the negative programs that
we have allowed our mind to buy because we never stopped to question it. Why must something always be someone’ s “fault”? Why must the whole
concept of “wrong” be introduced to the situation in the first place? Why
must one of us be wrong, bad, or at fault? What seemed like a good idea at
the time may not have turned out well. That’ s all. Unfortunate events may
have just happened.T o overcome blame, it is necessary to look at the secret satisfaction and
enjoyment we get out of self-pity, resentment, anger, and self-excuses, and
to begin to surrender all of these little payof fs. The purpose of this step is to
move up from being a victim of our feelings to choosing to have them. If
we merely acknowledge and observe them, begin to disassemble them


 used as medication in Ayurveda medi
cine, especially for the mencaffy ill"
The following are two prescriptions in which
reference is made to the use of urine: Gyu-zh~ from Chapter 77
(on exorcising spirits)
"All these elemental spirits are swiftly liberated
by the use of an edible ointment and snuff called
"medicine butter." It is compounded of
the three chief fruits [Chebulic myrobalan-arura,
Be/eric myrobalan, Emblic myrobalan], sandal
wood, saffron crocu~ bya-kri, the three hots [ginger,
long pepper, black pepper], cardamom, barberry,
pine, Fanacetum sibiricum, Holarrhena anti
dysenterica, pu-shel-rtsi [khus-khus or orchidlt
white mustard, Indian valerian, juniper, lavender,
Piper chaba, Costus speciosu~ hellebore, white
aconite, spang-ma, realgar, the "six urines"." (From: Tibetan Buddhist Medicine and Psychiatry,
Terry Clifford, Samuel Weiser Inc., York Beach
USA 1984, p. 181-182.) Gyu-zhi, from Chapter 78
"For disturbance from poison, rely upon a tablet
, made of
dpa-ser, white aconite, red aconite, re-ral, turmeric,
"fragrant water" [urine]." (From: Tibetan Buddhist Medicine and Psychiatry,
Terry Clifford, Samuel Weiser Inc., York Beach
USA 1984, p. 188.) In an accompanying note this is further explained:
"Mix the powder of the above with red cow's urine. The cow must have been inside a house for seven
days and should have had clean grass to eat. The
urine should be taken at sunrise, then strained and
then boiled with the powder until it yields a thick
paste. Urine, especially that of a healthy and clean
The History of Urine Therapy in the East 39 person or animal, is believed to be an excellent
antiseptic and anti-toxin. It can be applied directly
to an open wound to prevent infection if nothing
else is available. Here it is used to counter an
internal toxic reaction. " (From: Tibetan Buddhist Medicine and Psychiatry,
Terry Clifford, Samuel Weiser Inc., York Beach
USA 1984, p. 190-191.) Clifford writes the following on the use of urine in
Ayurveda and Tibetan medicine in general:
"As for the inclusion of substances such as blood
and urine in medicine~ it may strike the modern
mind as disgusting and outrageous. But such
substances are found in traditional medicines
around the world, including China, and sometimes
turn ou( under scientific investigation, to have some
merit. Urine, for example, has recently been found
to contain substances that act as powerful mental
Partial representation of a Tibetan Thangka, which
'demonstrates' how one may diagnose illnesses by
examining (looking at) someone's urine. 40 Nectar of Immortality and emotional tranquillizers without any of the
side-effects of manufactured chemical tranquillizers
-according to Danish scientists." (From: Tibetan Buddhist Medicine and Psychiatry,
Terry Clifford, Samuel Weiser Inc., York Beach
USA 1984, p. 209.) Tibetan doctors who visit the West even today can
make extremely precise diagnoses based upon a sin·
gleglance at a fresh glass of the patient's urine. They
also advise those who work with precious stones
to urinate on the stones. This protects the stone
and makes it entirely the possession of the person
who works with it or wears it. A thin layer of body
specific information, as it were, covers the stone. In his bestseller Seven Years in Tibet: My Life With
the Dalai Lama,.the Austrian mountain climbei
Heinrich Harrer describes how he was interned in
India during World War Two, subsequently fled to
Tibet and after numerous adventures befriended
and became the teacher of the Dalai Lama. During
his travels throughout Tibet, he learned the Tibetan
customs and traditions, and heard about the use ol
urine as medicine. As a 'normal' Westerner, Harrel
was quite sceptical about this method:
"All things which had served for the personal use
of the Dalai Lama were regarded as the best
remedies against illness or charms against evil
spirits. People used to compete for the cakes and
fruits which I used to bring home with me from His
Holiness's kitchen, and Icould not give my friends
greater pleasure than by sharing these things with
them. They would eat them immediately and were
convinced that there wasn't anything which would protect them better than these. But that was still relatively harmless. I had much
less understanding for tlze fact that people would
drink the urine of the living Buddha -something
which was wanted most of all but nevertheless only
rarely given out. The Dalai Lama himself would
only shake his head and he did not like it when
someone asked for it. But he alone was not able to
go against all these customs and consequently he
did not bother too much about it. And then again,
in India one could always see people in the streets
drinking the urine of holy cows." (From: Sieben jahre Tibet: Mein Leben am Hofe des
Dalai Lama, Heinrich Harrer, Ullstein, Frankfurt/
M-Berlin, p. 387, author's translation)
"We found that the people had more con(t"dence in
the laying-on of hands and faith-healing than in
the ministration of the monks of the schools of
medicine. The Lamas often smear their patients
with their holy spittle. Tsampa, butter and the
urine of some saintly man are made into a sort of
gruel and administered to the sick." (From: Seven Years in Tibet, Heinrich Harrer,
Granada, i..ondon 1984)
Nowadays urine therapy is promoted in Taiwan by
a Urine therapy Hotline. According to a newspaper
article I received from I ia, some 200,000 Taiwan
ese drink their o n urine daily. The monks in ci Buddhist monastery in the north
ofT aiwan also pr~rndte urine therapy. The twenty
monks and approximately 2,000 followers at this
monastery faithfully practise urine therapy. Fur
thermore, they distribute brochures in Buddhist bookstores and restaurants. Another Buddhist in
Taiwan recently published a book (not yet trans
lated) entitled, 'The Magic Golden Water Cure', a
collection of stories of people who were seriously
ill and who recovered by drinking urine. Urine therapy is also being used on an increas
inglywider scale in Korea and Japan. In Japan, more
than two million people use urine therapy. I recently
got hold of a Japanese book on urine therapy of
which the title (in translation) reads 'Information
Water': The Memory of Water Containing Enormous
Healing Power. In his book Cancer Cures In Twelve Ways, A.A.
Cordero discusses the alleged positive effects of
urine therapy in the treatment of cancer. Cordero,
from the Philippines, refers to the following com
ments from a Swedish doctor practising traditional
medicine. As the conclusion to this chapter, this
serves as an excellent illustration of the interaction
between the history of urine therapy in the West
and in the East:
"In explaining the virtues of urine in health, Dr.
Karl A.B. Helm Y Strand from Europe explained:
"Your God Father in Heaven as Creator had given
you at your time of birth to this green earth a very
precious birth gift in the form of two royal medical
factories and these are your own two kidneys. These
kidneys produce just for you and not for anyone
else the best medicine at any moment in your
life for any disease which can hit you. And if you
are clever enough to receive the gift of these two
royal factories then your body benefits. Don't forget
to take advantage of your own birth gift of your
The History of Urine Therapy in the East 41 precious machine. When yoJ feel you are going to
be sick or when already sick ·drink it every day,
morning noon and afternoon. You can always with
this drink meet every disease besetting you. In the beginning before you are fully acquainted
to taking your own urine, I recommend you to mix
it in a glass half and half with either clear spring
water or natural alkaline water. It has a good taste. It is a good drink for your ailments."" (From: Cancer Cures in Twelve Ways, A.A.
Cordero, Science of Nature Healing Centre,
1983, p. 400.) 42 Nectar of Immortality 23m, 24m" 25th Feb '96 lFfl, Sac Suru
.at Kala A-c.l.u:l:em:y Halt. PMJ!m, Goa. O;ganiSOO b~t':
WATER OF UFE FOUNDATION (INDIA)
Mf1•mted io t.mne Thm apy. fedarattot'l:
East and West coming together to share thei.r experiences