ing	action	of	messenger	molecules
called	prostaglandins.	Some	prosta-glandins	cause	inflammation	and	pain,	and
others	stimulate	healing	and	repair.	NSAIDs	block	both	types.	Because	the
intestinal	lining	is	renewed	very	rapidly	(about	every	three	days),	blocking	the
repair	process	results	in	a	gut	that	is	weak,	inflamed	and	leaky.
What	should	you	do	for	a	headache?	Simple	acupressure	techniques	and
homeopathic	remedies	work	quite	well.	What	should	you	do	for	pain	or
inflammation?	Eat	a	whole-foods	diet,	at	least	75	percent	raw.	Avoid	sugar,
white	flour,	hydrogenated	oils,	junk	foods	and	colas,	and	drink	plenty	of	pure
water.	Avoid	meat	and	dairy,	but	choose	oily	fish	such	as	salmon	(ocean
harvested,	rather	than	farmed).	Take	vitamin	C	up	to	bowel	tolerance,	2	to	4
grams	of	quercitin	per	day,	30	to	60	mg	of	zinc	daily,	100,000	units	of	beta-
carotene	for	several	days,	and	then	25,000	for	several	weeks,	plus	vitamin	A	and
vitamin	E.	Essential	fatty	acid	supplements	also	are	critical.	Digestive	enzymes
help,	and	especially	take	1	to	3	grams	of	bromelain	or	papain	per	day.	A	number
of	herbs	as	well	as	homeopathic	remedies	are	anti-inflammatory.	These	are
excellent	alternatives	to	NSAIDs.
Antibiotics:
Most	of	us	have	been	given	an	antibiotic	at	one	time	or	another,
and	this	contributes	to	one	of	our	largest	sources	of	toxins—those	generatedwithin	our	own	digestive	systems.	Antibiotics	are	designed	to	kill	disease-
causing	bacteria,	but	they	also	kill	the	friendly	bacteria	in	our	digestive	systems.
If	these	bacteria	are	absent	or	out	of	balance,	a	chain	of	unhealthy	events	is
initiated,	including	undigested	or	mal-absorbed	food.	Beneficial	intestinal
bacteria	produce	needed	vitamins,	such	as	B-complex	vitamins,	vitamin	B
12
and
vitamin	K.	These	essential	nutrients	are	no	longer	produced	when	the	friendly
bacteria	are	displaced,	and	vitamin	deficiency	can	result.
In	addition,	friendly	bacteria	prevent	undesirable	yeasts	from	proliferating	by
competing	for	food	and	producing	biotin	to	inhibit	yeast	growth.	When
antibiotics	kill	beneficial	bacterial,	undesirable	yeasts	and	bacteria	thrive	and
take	over,	establishing	their	own	ecosystem.	This	inhibits	the	beneficial	bacteria
from	reestablishing	themselves.	Yeasts	also	produce	numerous	immune-reactive
substances	that	force	the	immune	system	to	form	antibodies	constantly.	This
stress	may	lead	to	impaired	functioning	of	the	immune	system	to	the	point	of
immune	suppression	or	even	breakdown.	Also,	yeasts	inhibit	magnesium
absorption	(which	can	lead	to	numerous	neurological	problems),	damage	gut
tissue	and	cause	leaking	gut	syndrome.	A	variety	of	health	problems	can	result,
ranging	from	chronic	fatigue	to	allergies,	arthritis	and	other	immune	dysfunction
diseases.
A	January	1996	article	in
Internal	Medicine	World	Report
stated	that	in	1991,
more	than	40	million	prescriptions	were	written	in	America	for	antibiotics	to
treat	people	for	the	common	cold.	This	use	is	inappropriate;	antibiotics	have	no
effect	on	the	common	cold.	Vast	overprescribing	of	this	type	fosters	the
development	of	antibiotic-resistant	bacteria.
In	May	1996,	the	World	Health	Organization	(WHO)	issued	a	report	warning
that	“incurable”	strains	of	bacteria	are	being	discovered.	Many	infectious
diseases,	formerly	controllable	with	antibiotics,	are	reappearing	in	forms
difficult	or	even	impossible	to	treat.	“We	are	standing	on	the	brink	of	a	global
crisis	in	infectious	diseases,”	said	Hiroshi	Nakajima,	M.D.,	WHO’s	director
general.	The	report	warns	that	the	spread	of	untreatable	infections	is	threatening
to	undermine	modern	advances	in	health	care.	In	many	hospitals,	antibiotic-
resistant	staphylococcus	infections	are	epidemic.	More	and	more	people	die
every	year	from	antibiotic-resistant	infections,	acquired	in	hospitals.	The	WHO
report	noted	that	the	“inappropriate	use	of	antibiotics”	is	to	blame	both	for	the
increase	in	drug-resistant	microbes	and	for	the	weakened	immune	systems	of
patients.	Either	factor	is	serious;	combined,	they	are	catastrophic.	Weakened
immune	systems	play	a	crucial	role	in	the	development	of	AIDS,	autoimmune
diseases,	asthma,	allergies	and	a	long	list	of	other	health	problems.Antibiotics	represent	what	may	be	the	single	most	damaging	category	of	drugs
employed	by	allopathic	medicine,	and,	like	most	drugs,	are	unnecessary.	Only
sick	people	get	sick;	prevent	infections	by	eating	a	good	diet	and	avoiding
toxins.	Stay	away	from	immune-damaging	foods	like	sugar,	take	high-quality
supplements,	reduce	stress	and	get	regular	exercise.	If	an	infection	does	occur,
natural	remedies	should	be	considered	before	defaulting	to	the	antibiotics	that
physicians	will	undoubtedly	prescribe.	Take	lots	of	vitamins	A,	C	(up	to	the
point	where	you	begin	getting	excessive	gas	or	diarrhea,	then	decrease),	and	E,
garlic,	herbs	like	echinacea,	or	homeopathic	remedies.	Natural	antibiotics	like
olive	leaf	extract	are	also	helpful.
Hormones:
Hormones	are	critical	to	health	because	they	are	part	of	the	body’s
self-regulating	system.	They	control	gene	expression,	and,	as	part	of	the	body’s
vital	communication	systems,	they	help	balance	the	body.	Hormone	chemistry	is
awesomely	complex	and	when	you	begin	tampering	with	it,	the	effects	on	the
body’s	system	of	checks	and	balances	are	unknown	and	potentially	catastrophic.
Even	minute	hormone	quantities	can	have	a	profound	effect	on	the	body.	The
human	body	manufactures	only	50	to	100	millionths	of	a	gram	per	day	of	thyroid
hormone,	resulting	in	a	blood	concentration	of	only	one	part	per	ten	billion	(1	in
10,000,000,000).	Yet	this	minute	amount	has	a	major	regulatory	effect.
Supplemental	hormones	are	dangerous	meddling	in	the	unknown	because	it	is	so
easy	to	interfere	with	the	body’s	system	of	hormonal	checks	and	balances.
Prescription	hormones—birth	control	pills,	hormone	replacement	therapy	and
steroid	hormones—	are	the	most	common	threats,	as	are	steroids	found	in
overthe-counter	products	such	as	cortisone	ointments	and	DHEA
(dehydroepiandrosterone).
Hormones	are	part	of	the	body’s	cell-to-cell	communications	system,	helping
the	body	to	regulate.	For	instance,	hormones	are	used	to	regulate	blood	sugar,
which	normally	stays	within	narrow	limits	to	keep	the	body,	and	especially	the
brain,	supplied	with	the	correct	amount.	If	blood	sugar	is	too	high,	the	pancreas
secretes	insulin,	which	signals	the	cells	to	take	up	glucose,


 mind a quality of illumina-
tion and a capacity of understanding. Similarly, the mind
has a watery quality of emotion, empathy and feeling. The Five Elements and the Mind 61
Finally, it carries a certain weight of earth, memory, and
attachment. The mind contains all the elements within
itself according to its differing qualities and actions.
The most subtle aspect of the elements makes up the
mind. The mind space is more subtle than the physical
space, which it pervades. The mind's air-like movement
travels even in front of the wind. Fire in the mind can even
perceive all external forms of light. Water in the mind or
emotion is more subtle even than the external air. Earth in
the mind, the mind's weight of attachments and opinions,
cannot be weighed. The causal or seed level of the elements
makes up the mind and through it create the gross or
physical elements.
The Three Layers of the Mind
The mind has three basic layers — inner, intermediate
and outer.
1) The inner mind consists of the deep core of
feeling and knowing. It holds the tendencies
that we carry deep inside ourselves and may
never express or come to grips with in our
outer lives.
2) The outer mind is the part of the mind domi-
nated by the senses and emotions in which we
ordinarily function on a daily basis, gathering
impressions and acting in the outer world.
3) The intermediate mind is our capacity to bring
outer impressions to the inside and inner ten-
dencies to the outside. It mediates between
transient sensory impressions and emotions on
one side, and deep and abiding internal feelings
on the other. It functions through reason and Ayurveda and the Mind
perception to help us make judgments and
decisions.
These three aspects of the mind follow a similar model
as Vata, Pitta and Kapha or air, fire and water, taking this
energetic to a deeper level.
Inner Mind or Deeper Consciousness — Air
Air exists in the mind as the underlying mental sensi-
tivity or deeper feeling nature. It is the background vibra-
tory field of energies, habits and tendencies that sustain
the mind, by which we are continually thinking. Air is the
capacity of the mind to relate, identify itself and feel alive.
Through it we move, act and function as conscious beings.
It constitutes the heart or core consciousness, which is not
always evident at the surface but is the motivating force
behind the mind's other functions.
Like air, the mind possesses a capacity for change,
response, and transformation, and consists of various ener-
gies and impulses in a self-adjusting field. Our conscious-
ness is a field of motion, an interacting dynamism of ten-
dencies, latencies and impressions, only a few of which
reach the outer or self-conscious mind which dominates
our normal waking state. Most of what we call the uncon-
scious, subconscious and superconscious is this inner
mind, of which we are not ordinarily aware.
This vibratory field of core thoughts and feelings, how-
ever, is a conditioned consciousness. It constitutes the
spontaneous and automatic habits and tendencies within
us. It is different from pure or unconditioned conscious-
ness which is our true Self (note below).
Intermediate Mind or Intelligence — Fire
Fire exists in the mind as the rational or discriminating The Five Elements and the Mind
faculty which allows us to perceive and to judge things.
Our determinations of what is true and false, real and
unreal, good and bad, valuable or worthless are outcomes
of this capacity to weigh, measure and evaluate. It allows
us to examine impressions to discern the object from our
impression of it. It enables us to judge our experience to
discover what it really means. In this way, it mediates
between the inner core consciousness and our outer senso-
ry functions.
Reason, like fire, has a hot and luminous nature that
provides the ability to ascertain and discern. Reason, like
fire, bums, digests and converts things into more subtle
forms that nourish our awareness. Reason digests our
impressions, feelings and thoughts and allows us to derive
knowledge from them, putting each in its appropriate
place relative to our understanding of reality.
Intelligence is the part of our consciousness articulated
rationally and, therefore, brought to light. The greater and
unarticulated part of the mind, the deeper consciousness,
remains unconscious to our ordinary mind, and therefore
appears to be dark. We enter into the rational part of the
mind for important judgments, decisions and to arrive at
real understanding. It is the part of the greater field of con-
sciousness that we have brought to light and made our
own.
Outer Mind, Sensation-Emotion — Water
Water exists in the mind as the emotional nature, our
ability to connect with the external world, which is the
seeking of consciousness to take form. This includes our
capacity to gather sensory impressions and respond to
them through like and dislike, attraction and repulsion,
fear and desire. Ayurveda and the Mind
Water is the formative aspect of mind which allows us
to imagine, plan and construct our reality. It is the basis of
will, motivation and action in the external world. It is the
part of the mind, ever flowing outward, seeking to incar-
nate itself in matter and accumulate for itself the things of
the world. Similarly, it is ever gathering impressions from
the outside, allowing us to hold and accumulate them
within.
Through the outer mind and its expressive capacity, we
function in the world and feel ourselves to be part of an
outer reality. It is what we usually know of as the mind and
contains our ordinary thoughts, emotions and sensations.
The Two Levels of the Self
There are two basic levels to the self, between which
the three aspects of consciousness function. The outer self
defines itself according to the body, our physical identity.
On the other side, the inner self is our sense of pure sub-
jectivity, the pure "I am" beyond all bodily identity. These
can be understood according to the model of earth and
ether.
Outer Self, Ego — Earth
Earth exists in the mind as the ego, the sense of sepa-
rate self through which we feel ourselves to be a limited
person, identified with a particular body in time and
space. Ego connects us to the physical body and allows us
to discharge its functions as if they were our own. It pro-
vides a sense of self in the world, so that we can act with-
in it.
The ego provides an objective referent or identity for
the self. It works through a self-image or subject-object
combination. It is the self in process, in becoming and is The Five Elements and the Mind
always seeking acquisition or achievement. Through ego-
consciousness, we are ever trying to become somebody or
get something in the outer world. It is consciousness
objectified.
Inner Self, Soul — Ether
Ether exists in the mind as its underlying mind-space,
the background capacity for all mental functions, vibra-
tions and impressions. Without space, the mind cannot
function and has no room to move. But like the external
space, we seldom are aware of this internal mind-space. We
enter it when we learn to be detached and not identify
with the activities of the mind. From it we can observe the
mind and transcend its limited patterns, which are like
clouds in this higher mind-space.
Reflected in this mind-ether, we discover our higher
identity as a soul, a conscious perceiver who transcends any
body, image or identity. The inner self is a pure subjectiv-
ity, the pure "I am" or "I am that I am," as opposed to the
"I am this" or "this is mine," the self-image which consti-
tutes the ego. The inner self is content in its self-worth and
finds peace in its own identity. It does not need to seek
anything in the external world, which appears like a shad-
ow before it.
Just as the ego or outer self separates us from other crea-
tures, the soul or inner self unites us with them. As the ego
possesses the vision of difference, the soul has the vision of
unity. As the ego grasps form, the soul discerns the
essence. Yet the individual Self or soul is still linked with
the mind-body complex and its conditioning. In its pure
form, divested of attachment to the mind, it becomes the
Universal Self that transcends any individual identity and
is beyond all manifestation. This is the unification of the Ayurveda and the Mind
individual with the universal Self in which there is libera-
tion and immortality. This higher Self is the pure or
unconditioned consciousness beyond the different levels of
the mind.
Five Levels of the Mind
Ether — Higher Self
Air — Inner Consciousness
Fire — Intelligence
Water — Sense Mind
Earth — Ego
Workings of the Levels of the Mind
The outer mind is the doorway by which impressions
from the external world enter into our consciousness
through the gates of the senses. Intelligence, or intermedi-
ate mind, is the doorman who determines which impres-
sions and energies can come in. Consciousness, or


, are much better nowadays at diagnosing autism. The majority
of children get diagnosed by the age of three, which was not the case 10-15
years ago. Receiving the diagnosis so early gives the parents a chance to
start acting early, which gives the child a better chance of recovery.
In the western world there is a general tendency to delegate responsi
bility for our health to the medical profession. If you are ill you go to the
doctor. When it comes to autism, after establishing the diagnosis, official
medicine has virtually nothing to offer the child. It is a big shock for par
ents to suddenly find themselves facing this monster called "Autism" on
their own. Most of the parents I have met are intelligent and often well-
educated people. The first thing they do is to learn as much as possible.
Today there is a whole world of information available on the subject of
autism, including solid scientific research. Looking at the amount of
research done in other areas of medicine in the last 10 years, it is often less
than what has been achieved in the field of autism. I believe the reason is
that research in autism is almost entirely driven by the most motivated
people on Earth - the parents of autistic children. Among them are doctors,
biochemists, biologists and simply intelligent people looking for solutions
to their child's problem. There is a network of parent organisations across
the world keen to share information and help each other. I know a lot of
parents who would spend hours on the phone to comfort and help another parent in the same situation. Treating autism is not an easy task. It takes
years of continuous effort and commitment. But, being a parent myself, I
can tell you that it is one of the most rewarding experiences on Earth! In
this book I would like to share with you what I strongly believe to be the
appropriate treatment for an autistic child.
Information on nutrition is not included into the curriculum of western
medical schools and consequently doctors have very little idea about the
value of nutrition in the treatment of disease. Yet appropriate nutrition is a
corner-stone of any successful treatment for any chronic disease Autism
and other learning disabilities are no exception. There are many popular
misconceptions in this area, which have to be clarified.
Autism used to be a diagnosis considered hopeless. With all the know
ledge we have today it is very far from that. And we are still learning every
day. Children diagnosed today are much more fortunate than children
diagnosed ten years ago (if the word fortunate can be used at all), because
their parents have so much more information available to them to start
helping their child immediately. Ten years ago we did not know half of what
we know today. Parents of newly diagnosed children now have no time to
despair - there is too much learning to do! I think, that is very positive. The
learning rollercoaster, your child will take you through, will change your
life forever. Who knows, it may open new horizons and opportunities for
you, as it has done for so many people.
So, let's keep learning! INTRODUCTION
This book has evolved over a period of three years when I worked with
hundreds of children in my clinic. Initially the book was planned to be
about autism as the majority of children who came to see me were indeed
autistic. However, the more children I saw the more it became clear that we
have other epidemics emerging. Attention deficit disorder with hyperactiv-
ity and without it (ADHD/ADD), dyspraxia, dyslexia, various behavioural
and learning problems, allergies, asthma, eczema - all have reached epi
demic proportions. But more than that these seemingly unrelated condi
tions overlap with each other. After years of working with the children in
my clinic I hardly met one child who presented with just one of the above
conditions. Every child has two, three or more of these health problems at
once. For example, a child would present with allergies; at the same time
the parents would describe a couple of asthmatic episodes and eczema
and then would talk about their child's extreme clumsiness (dyspraxia) and
learning problems. A large percent of allergic and asthmatic children are
dyspraxic and hyperactive to various degrees. Many of them have prob
lems with concentration and attention span, which affect their learning
ability. There is an approximate 50% overlap between dyslexia and dys-
praxia and a 30 50% overlap between ADHD and dyslexia. Children who
suffer severe eczema in infancy quite often develop autistic features later
in life. Autism and ADHD overlap with every one of the above-mentioned
conditions. Apart from being hyperactive many autistic children have
severe allergies, asthma, eczema, dyspraxia and dyslexia. ism
THE OVERLAPPING PICTURE
As we can see, modern medicine has created all these separate diagnostic
boxes to fit our children in. But the modern child does not fit into any one
of them; the modern child fits into this rather lumpy picture.
Why are all these conditions related? What underlying problem are we
missing in our children which makes them susceptible to asthma, eczema,
allergies, dyspraxia, dyslexia, behavioural problems, ADHD and autism in
different combinations? Why when they become teenagers, do many of
these children fall prey to substance abuse? Why do many of these children
grow up to become diagnosed with schizophrenia, depression, bipolar dis
order and other psychological and psychiatric problems?
To answer all these questions we have to look at one factor, which unites
all these patients in a clinical setting. This factor is the state of their diges
tive system. I have yet to meet a child with autism, ADHD/ADD, asthma,
eczema, allergies, dyspraxia or dyslexia, who has not got digestive abnor
malities. In many cases they are severe enough for the parents to start talk
ing about them first. In some cases the parents may not mention their
child's digestive system, yet when asked direct questions would describe a
plethora of gut problems. But what have digestive abnormalities got to do
with autism, hyperactivity, inability to learn, mood and behaviour prob
lems? According to recent research and clinical experience - a lot! In fact it
appears that the child's digestive system holds the key to the child's mental
development. The underlying disorder, which can manifest itself in INTRODUCTION 7
different children with different combinations of symptoms, resides in the
gut! Rather than trying to fit a child with autistic tendencies, asthma,
eczema and hyperactivity or a child with dyspraxia, dyslexia and allergies
into any particular diagnostic box we need to have a name for the under
lying disorder, which originates in the gut and manifests itself as any
combination of the above conditions.
Here I propose a name: Gut And Psychology Syndrome  or GAP
Syndrome. Children with GAP Syndrome often fall into the gap - the gap in
our medical knowledge. As a result they do not receive appropriate treat
ment. In the following chapters we are going to talk in detail about what
the GAP Syndrome means, how it develops and how to treat it.
Apart from childhood learning disabilities: autism, ADHD/ADD,
dyslexia, dyspraxia and various learning and behavioural problems, there
is another group of conditions which fit into the GAP Syndrome. These
conditions are schizophrenia, depression, manic depression or bipolar dis
order and obsessive compulsive disorder. The father of modern psychiatry
French psychiatrist Phillipe Pinel (1745-1828), after working with mental
patients for many years, concluded in 1807: "The primary seat of insanity
generally is in the region of the stomach and intestines." And yet, the last
thing a modern psychiatrist would pay attention to is the patient's diges
tive system! We will discuss the scientific and clinical evidence pointing in
the direction of gut-brain connection in schizophrenic patients.
It is beyond the scope of this book to look at other psychiatric condi
tions. Hopefully, future clinical experience and research will shed light on
how many of them may belong to Gut And Psychology Syndrome. Here
we will concentrate on the conditions which receive the diagnostic labels
of Autistic Spectrum Disorder, ADHD/ADD, Dyslexia, Dyspraxia and
Schizophrenia. This book may also be useful for patients who are
diagnosed with allergies, including asthma and eczema. PART ONE:
WHAT IS GOING ON?
1. ALL DISEASES
BEGIN IN THE GUT
Hippocrates, 460-370 BC
GAPS children and adults have digestive problems, sometimes quite
severe. Colic, bloating, flatulence, diarrhoea, constipation, feeding difficul
ties and malnourishment, all to various degrees, are a typical part of
autism, schizophrenia and other GAPS conditions. Doctors often explain
these symptoms as a result of patient's "funny" feeding habits and are not
inclined to investigate them.
Whether we look at a child or an adult with GAPS, in the majority of
cases digestive problems start at weaning time or times when breast milk
gets replaced with formula milk and other foods get introduced. In many
cases parents clearly remember that the diarrhoea or constipation started
in the second year,


 as described
by Dr. Dunne, are also excellent for allergies, as you can preserve
the urine collected at the height of allergy symptoms for long
term treatment of the allergy. See the section on preparing
homeopathic urine.
Food Poisoning
Several of the research studies show that urea is a proven anti-
bacterial agent (Drs. Schlegel, Kaye, Weinstein etc.), and urine
has been found to contain antibodies to food contaminants such
as salmonella bacteria in infected individuals (Lemer and
Remington). Begin by taking 1-5 drops. Increase dosage as
tolerated.
Fasting
Fasting on urine is an excellent therapy that can produce
extraordinary results, especially for intractable diseases and
tough chronic conditions, but always work into a fast slowly. Begin
with oral drops for two to three weeks, increase your dosage to 1-
3 ounces during the next two or three weeks, and begin fasting
the following week. Eliminate all meat intake at least three days
before the fast. When I first started urine therapy, I was so
seriously ill with so many different conditions and in such extreme
pain, that I rushed into aweek-long fast on urine and water alone.
But I don't recommend this approach because I've found that it
isn't necessary to rush into the ther-apy in order to get good
"results. Pushing your body too quickly can produce often severe
detoxifying symptoms such as headaches, fever, nausea,
depression, or fatigue that you can lessen or avoid by. Simply
adjusting to the therapy gradually with a few oral drops each day.
During the fast, ingest as much urine as you pass during the day
until it becomes completely dear; stop ingesting for a few hours
197and then resume. Decrease or stop your intake at night and begin
again when you awake in the morning. Alternate urine intake with
small sips of cool water or ice-chips if desired. Drink as much
water as you feel thirsty for, and stay well-hydrated at all times,
but do not force-drink large quantities of water; as research
shows (Kaye and Schlegel), this can dilute the urine, and decrease
the urea's anti-bacterial action. Force-drinking water, in addition
to urine ingestion, may also stress the kidneys. Combine urine
fasting with urine skin massages, particularly on the face, neck
and feet. John Armstrong insisted on this method because he felt
that it gave extra nourishment to the body while fasting and
eliminated possible headaches and nausea. The rubs are also
refreshing and make the skin dear and soft. When breaking the
fast, start by eating a simple homemade fresh vegetable soup
broth such as one made of fresh kale, carrots, fresh green leeks,
scallion tops and a little fresh ginger. Do not add salt or
seasonings. Eat only the broth for a day or two, the broth and
vegetable the next day, and begin gradually adding in more
vegetables and carbohy-drates such as rice and millet over the
next few days. Short periods of fasting (1-3 days) can be an
extremely effective method for cleansing and healing the body;
long fasts should always be under-taken with caution and
supervision.
Homeopathy and Urine Therapy
In the course of using urine therapy, I found that combining the
therapy with homeopathic medicines in particular can produce
incredible results, even for the toughest, most stubborn chronic
conditions. Severely weakened, debilitated, chronically ill
individuals often develop extreme sensitivities to ordinarily
helpful herbal, vitamin, mineral and other medicinal preparations,
but are able to tolerate homeopathic medidnes very well.
Homeopathic medicines are simply extremely diluted natural sub-
stances such as plants, minerals, etc. that gently stimulate a
healing reaction in the body. A homeopathic medicine is prepared
by diluting a minute amount of a particular natural substance with
water; the dilution is shaken several tunes and then alcohol may
be added to the solution as a preservative. You can take the
homeopathic medicine in its liquid form, or as a small sucrose pill
198which has been saturated with the liquid.
Homeopathic Urine
Dr. Nancy Dunne, the allergy researcher, reported that her
colleague, Dr. Fife, used urine in the form of a homeopathic
dilution with excellent results. Homeopathic urine is excellent for
children and may be helpful to those with extreme sensitivities. It
also provides a means of preserving urine collected during the
first stages or the onset of illness, at,which time the urinary
antibodies and iinmune defense agents are most reported to be
most numerous and active.
Pre-prepared homeopathic urea can also be purchased, although
this would contain only urea and none of the antibodies or
immune factors of a whole urine homeopathic preparation.
The traditional book for selecting and using homeopathic
medicines is referred to as the Materia Medica, which contains a
listing of the remedies and Lndications for their use. These lists
are referred to as Repertories, such as Boericke's Repertcay and
Kent's Repertory. These books are actuallymvery enjoyable to
learn to use, and the Boerickc's Repertory in particular can guide
you to very specific, effective remedies for virtually every
disorder.
Dr. Dunne reported that the following procedi.ire for preparing a
homeopathic dose oi urme was used by Dr. Fife, and had
produced remarkable healing:
1. To 5 mis (1/6 of an ounce) of distilled water in a sterile bottle
add one drop of fresh urine.
2. Cap the bottle and shake vigorously 50 times (this is the first
dilution).
3. Take one drop of this mix and add to another 5 mis (1/6 oz.) of
distilled water; shake 50 times.
4. Take one drop of this mix and add to 5 mis (1/6 oz.) of 80 to 90
proof vodka which acts as a preservative.
5. Place three drops under the tongue hourly until there is obvious
improvement or temporary exacerbation of symptoms. As
improvement progresses, lengthen the interval between
199treatments. After 3 days, suspend treatment to avoid pushing the
immune system. Treatment is resumed if progress remains static
or relapse occurs.
For beginners who feel unsure about how to use homeopathy, the
best book I have found as an overall introduction to self-care
through home-opathy is The Fanfily Guide to Homeopathy,
Symptoms and Natural Solutions, by Dr. Andrew Lockje. This is a
tremendously comprehensive self-help guide which introduces
the fundamentals of how the body functions, how and why
specific illnesses and disorders are contracted, and what
homeopathic remedies will best augment the body's natural
healing. This book is an extraordinary adjunct to urine therapy
and contains helpful material about a wide range of disorders that
I have never found anywhere else.
When using homeopathy, you have a choice of two different
dilutions referred to as "x " potencies or "c " potencies. The "x"
potencies are sold commercially in health food stores, etc. I have
found that the c potencies are excellent for home use, as their
effect seems more pronounced than the commercial preparations;
many homeopathic doctors also prefer the “c” potencies.
Homeopathic medicines are safe and produce no side effects.
These medicines are considered to be FDA approved, because
they were widely used in the U.S. earlier in the century and so
were "grandfathered" in to the FDA list of approved medical
treatments; some home-opathic remedies are sold in health food
stores or can be obtained froin a homeopathic doctor or catalog.
Combining homeopathy with urine therapy was, for me, incredibly
effective for a wide variety of serious disorders as well as for mild
disorders such as headaches, colds, indigestion, etc. For more
information on using homeopathy with urine therapy, you can
also refer to the book I've written Healing Yourself with
Homeopathy.
External Use
Skin Applications
Applying urine to the skin is an excellent treatment for every
200imaginable type of skin disorder including all rashes, eczema,
psoriasis, acne, etc. The urea in urine, as the research studies
demonstrated, is also excellent for cosmetic use as an overall skin
beautifier and moisturizer.
1. Use either fresh or old urine for skin applications, although old
urine has a higher ammonia content and has been found to be
more effective in treating many stubborn skin disorders such as
eczema or psoriasis.
2. When treating skin disorders such as eczema, psoriasis, rashes,
etc. pour a small amount of urine onto a cotton ball or pad and
pat or massage it lightly onto the affected area, making sure that
the area is well saturated.
3. Discard the pad and saturate another clean pad with fresh
urine and reapply, lightly patting and soaking the affected area.
Continue reapplying in this manner for 5-10 minutes or as many
times as desired - the more that the affected area is treated, the
better.
4. Secure a clean soaked pad to the affected area with a gauze or
cotton ~vrap and


 best served by leaving me,how would I feel about it?” This reveals the degree to which we are trying
to restrict and control the other person—which is attachment and not love.
Over two thousand years ago, the Buddha made the observation that
the basis of all human suf fering was due to desire and attachment, and
human history has merely proven the truth of his teaching. What is the
solution to that dilemma? As we can see, it is only the small aspect of
oneself that becomes attached. The smaller self buys into the frightened,
inadequate set of programs that we have unwittingly allowed to run us. The
purpose of letting go is to de-ener gize these programs so that they no longer
run us; then, we are free to expand into the greater awareness of our Higher
Self.
That part of us to which we refer as our “greater Self” loves rather than
seeks love. Consequently, there comes the awareness that we are at all times
surrounded by love, which is unlimited. Love is automatically attracted to
the person who is loving.
By constantly letting go of our negative feelings, we thus cure present
pain and prophylactically prevent the occurrence of future pain. Fear is
replaced by trust and with it comes a profound sense of wellbeing.
Immunity to grief of loss occurs when we replace dependence on the small
self (the personality) with dependence on the Self (the Divinity within). W e
look for security to the Self, which is eternal, instead of to the small self,
which is transitory.
CHAPTER
6
F E A R
The many faces of fear are familiar to us all. W e have felt free-floating
anxiety and panic. W e have been paralyzed and frozen by fear, with its
accompanying palpitations and apprehension. W orries are chronic fears.
Paranoia is its extreme. In milder forms of fear, we are merely uneasy.
When it is more severe, we become scared, cautious, blocked, tense, shy,
speechless, superstitious, defensive, distrustful, threatened, insecure,
dreading, suspicious, timid, trapped, guilty, and full of stage fright. There is
fear of pain and suf fering, fear of living, fear of loving, fear of closeness,
fear of rejection, fear of failure, fear of God, fear of hell, fear of damnation,
fear of poverty, fear of ridicule and criticism, fear of being trapped, fear of
inadequacy, fear of danger, fear of disapproval, fear of boredom, fear of
responsibility, fear of making a decision, fear of authority, fear of
punishment, fear of change, fear of loss of security, fear of violence, fear of
losing control, fear of feelings themselves, fear of manipulation, fear of
being found out, fear of heights, fear of sex, fear of being on our own and
being responsible, and fear of fear itself.
There is, moreover, a cause of fear of which many people are unaware:
the fear of retaliation. This fear arises from the desire to strike out, to hit
back, and to attack. As we let go of fear, we find that behind it, there is
often anger at the object of fear itself. The willingness to let go of the fear
and overcome it already moves us up to the next level, which is anger. The
fact that we can face this combination of fear/anger feelings and surrender it
moves us instantly up to pride and courage.The Fear of Public Speaking
One excellent experiment is to let go of the fear of fear itself. When we stop
being afraid of fear, we notice that it is just a feeling. In fact, fear is far
more tolerable than depression. Surprisingly, to a person who has been in
bad depression, the re-emer gence of fear is welcomed. It is better to feel
scared than hopeless.
T o understand how fear is self-reinforcing, we have to stop and look at
another one of the laws of consciousness: What one holds in mind tends to
manifest. What this means is that any thought which we consistently hold in
mind and consistently give ener gy to will tend to come into our life
according to the very form in which our mind has held it. Thus, fear
engenders fearful thoughts. The more we hold these thoughts in mind, the
more likely the feared event will happen in our life, which again reinforces
our fear.
As a medical intern, there was a fear of public speaking. At the very
thought of getting up in front of medical colleagues to present a patient’ s
case, the voice would fail out of sheer fright. Because of holding that fear,
the inevitable situation arose that necessitated having to present the case of
a patient to the staf f meeting. After reading a few paragraphs of the case
history, the voice began to falter and get weaker and eventually stopped.
The very fear that had been held in mind came to pass and, of course, that
occurrence reinforced a fear of public speaking and brought on apathy
about it. Henceforth, for many years, the limiting belief system operated: “I
can’ t speak in public. I’m just not a public speaker.” Any and all speaking
occasions were avoided, with the consequent loss of selfesteem, avoidance
of activities, and limitation of vocational goals.
As the years passed, the fear took a somewhat dif ferent form. The
belief system was: “I don’ t want to speak, because I might be a boring and
bad speaker.” Finally, an occasion arose where it was necessary to speak in
a public meeting. There was the opportunity to sit down and find the
courage to face the fear. The inner dialogue was: “What’ s the worst possible
thing that could happen? W ell, you could be terribly boring.” This brought
to mind all the boring speeches given by others, and then it became possible
to accept that a boring speech was actually common and certainly not the
end of the world. There was a letting go of the pride and vanity behind that
fear. Y es, it just might happen that the speech would be terribly boring.The fateful day finally arrived. The paper was written out so all that
was needed was to read it. Y es, it would have been far more interesting to
give it extemporaneously, but there was an acknowledgement and
acceptance of the fear, and so the speech was written out beforehand. The
moment arrived to ascend the podium. Despite the inner fear and reading
the speech in a flat monotone voice, the feat was accomplished. Afterwards
some friends said, “That was technically a good paper but, boy, it sure was
boring.” The inner self, however, didn’ t care; it was jubilant that there had
been the courage and acceptance to face the situation and actually do it. The
fact that it was boring was irrelevant. What was important was that it was
done at all. Self-esteem increased because the fear and inhibition had been
overcome, and speaking engagements no longer had to be avoided. In fact,
the practice developed to begin all presentations with a warning to the
audience, “I am one of the most boring speakers around and, in fact, I can
be quite tedious.” Surprisingly, this brought a laugh from the audience.
Their laughter signified acceptance of our common humanness, and so the
fears were lifted.
It was discovered that humor is valuable in public speaking. It is a way
of just being at one with the humanness of the audience and discovering
their compassion. Once we are united with them in compassion, we can feel
their encouragement as they cheer us on. W e love them for relieving our
fear and accepting us, and they love us back for doing the very thing that
they themselves fear. Once this evolution through the levels of emotion is
made, there is an enjoyment of public speaking. W e find out that part of the
mind can be quite funny when the occasion arises.
Eventually, with complete surrender, reading a prepared speech
dropped of f and the speaking became extemporaneous. W ith more
experience, the public speaking improved, which engendered more
speaking engagements. This allowed the accomplishment of many
vocational goals that heretofore had been thwarted. There were appearances
in the national media, such as talk shows on television. It is a long step from
being too frightened even to read a case history in front of a few interns to
enjoying oneself speaking on a television network to millions of viewers on
The Barbara W alter ’ s Show.
W e all derive great benefit from liberating ourselves out of a fearful
inhibition into successful functioning, because that learning processautomatically spills over into many other areas of our life. W e become more
capable, freer and happier and, with that, there is an inner peace of mind.
The Healing Effect of Love
Fear is so pandemic in our society that it constitutes the predominant ruling
emotion of our world, as we know it. Fear was also the predominant
emotion among the thousands of patients treated during the decades of
clinical practice. Fear is so extensive and takes so many forms that there are
not enough pages in this book to enumerate all of its varieties.
Fear is associated with our survival, and so it is given a special accord
in our minds. For most people, fear is so all-pervasive that their life really
constitutes one giant set of compensatory devices to conquer their fears.
However, even this does not suf fice, so that the media present us over and
over again with fearful situations,


, crowbars
have been driven through the centre of the brain, and yet the men
have recovered and continued to live ; while, on the other hand, the
scratch of a pin or an injury to a toe-nail has sometimes caused
death.  The difference is not due to the injuries, but to the amount of
available vital power possessed by the individual.
The correctness of this principle may be further proved in various
ways.  At present we may simply state that it is the outgrowth of one
of the plainest rules of science. Says Sir John Herschel : “Increased
or  diminished  intensity  of  effect  invariably  follows  increased  or
diminished intensity of cause so that vitality, or vital force, being the
real living and curative power, it follows that the health, strength,
vigor of the man will be in precise ratio to the vigor of the vital
principle.  Indeed, I know not how to separate them.  To increase the
sum total of a man’s available vitality at the same time that it isproperly  distributed  is  equivalent  to  increasing  the  certainty  and
rapidity of his recovery, and to maintain him in health and vigor.  To
diminish  the  sum  total  of  his  available  vitality  is  to  diminish  his
chances for health.  Who so blind that he cannot perceive the logical
conclusion?   The  premises  are  established  by  overwhelming
evidence, and the conclusion is inevitable that the true way to restore
health is to distribute the vital force through its appropriate channels
by means which shall increase but never diminish its sum total ; by
means which, while they tend to remove the obstructions and reduce
the irritations, at the same time improve the nutrition and develop
vital power.  The Nutritive Cure admits of no reducing or obstructing
processes.  The plan of the schools, to cure one disease by producing
another, it utterly rejects.  Irritations are not to be cured by counter-
irritations  ;  disease  must  not  be  vanquished  by  poisons  ;  heroic,
violent, and destructive processes must be relegated to the ignorant
past, in which superstition held sway over the dying multitudes.
But not only does the Nutritive Cure possess the negative virtue of
refusing to reduce, poison or destroy ; it insists on the employment of
means  which  shall  clearly,  positively,  and  effectively  restore,  in a
measure at least, the vigor, strength, and vitality of invalids, of which
previous  methods  have  deprived  them.   There  must,  indeed,  be
positive invigoration, the result of accumulated power.  The tangled
skein of their difficulties must be unravelled ; the road which they
have travelled from health to disease must be retraced ; the depleted
reservoir of power, the body, must be refilled by accumulation after
scientific  methods.   We  are  not  unaware  of  the  existence  of  aphilosophy  which  urges  that  the  evolution  of  power  in  a  human
organism is in precise ratio to the destruction of the tissues of that
organism.   Mental force is said to result from the destruction of
brain  tissue  ;  muscular  force  from  the  destruction  of  muscular
tissue ; but the theory leaves so many facts unexplained, and is so
opposed to general experience, that we cannot accept it.  Upon this
ground  only  is  the  use  of  alcohol,  tobacco,  opium,  etc.,  as  food,
justified.   Upon  this  theory,  which  is  utterly  untenable,  the
correctness of which no one, we believe, will claim to have proved, is
hung the most absurd practices.  A better theory, and one which
comports with the facts of life, is that vital force, like heat, though
produced through the changes taking place in the food eaten and the
air breathed, may, nevertheless, be stored in the organism for future
use,  as  heat  may  be  stored  in  air,  water,  or  earth,  to  be  used
according  to  circumstances.   Then  alcohol,  tobacco,  opium,  etc.,
instead  of  being  food,  producing  force  without  corresponding
destruction of tissue, are simply agencies that exhaust the reservoir
of power, and produce the debilities that all human experience shows
that they produce.  With this theory everything is plain and clear ;
with the other one, all is speculation, mystery, and doubt.
Vitality can be accumulated. It is a fluctuating product.  The vigor of
morning  differs  materially  from  the  exhaustion  of  evening  ;  the
depletion of invalidism from the strength of the robust man ; the
freshness of abounding health from the wasted energies of feeble
convalescence.  Does not all human experience prove conclusively
that vital vigor fluctuates from hour to hour and from day to day?The  very  fact  of  its  fluctuation  proves  the  possibility  of  its
accumulation,  and  this  no  matter  whether  it  is  an  entity  or  not.
Material existences are not the only things subject to natural laws.
Heat may not be an entity ; nor cold ; and yet who will dispute that it
may  be  increased  or  diminished?   So  may  light,  electricity,
magnetism, sound ; so may disease.  And whether these are entities
or not,  they certainly,  on the  other hand,  consist of or represent
forces, and may properly be compared to vitality, or vital force ; and
the same principles of operation that will increase or diminish the
former will increase or diminish the latter.  This brings us to
The  Third  Principle.  To  increase  production  and  restrain
expenditure is the true way to accumulate vitality, or any other force.
This  principle  is  at  the  basis  of  all  commercial,  national,  and
individual  prosperity.   When  a  nation’s  production  exceeds  its
consumption,  it  is  growing  rich  ;  when  its  receipts  exceed  its
expenditure, it is laying by accumulated wealth.  So in the operations
of physical life : when production exceeds expenditure, vitality, vital
force, vital vigor, and all that this implies are being secured.
If  this  be  a  correct  principle,  and  it  can  be  brought  into
operation,what wonderful results maybe obtained!  Not alone does
vitality,  properly  employed,  secure  to  a  man  health,  and  all  the
enjoyments which naturally flow therefrom, but it is the power which
has made the wilderness blossom as the rose ; which has renderednot  only  possible  but  actually  accomplished  all  the  wonderful
triumphs of mind over matter.
Great achievements require powerful forces.  It is concentration of
power that  tells.  Intensity of action succeeds where sluggishness
must fail.  Feeble men are drones in the workshop of life, incapable if
not inactive ; but the highly vitalized, the robust, they who are brim
full of power, exert it with a positiveness, a will, and a vigor that
overcome all obstructions and all opposition. Herein is the power of
the  orator and the  statesman—of all men in all professions. Vital
power, other things being equal, means leadership, and lack of vital
power, slavery.  Out of vitality comes thought, feeling, will ; and as
the  vitality,  so  these  products.  The  commonplaces  of  life,  the
averages of production are the result of commonplace forces and
average intelligences ; but the great, the noble, and sublime originate
with corresponding forces.  The display of this life force may be low
and coarse, as in the street-corner agitator ; or fine and clear, as in a
Wilberforce or a Bryant, a Longfellow or a Tennyson ; but it is always
abundant.  It is vitality that moves the world.  It has shaken it from
centre to circumference in the person of a Napoleon or Caesar, a
Hannibal  or  Alexander  ;  it  has  rocked  society  to  its  foundations
through  a  Luther,  Melancthon,  Whitefield  and  Wesley;  through
Washington, Franklin, and Adams.  It has made great men in the past,
and sustains great men in the present.  More precious than gold,
because gold is obedient to its behests; more to be desired than
rubies, it is all things to all men.  What may a man not give for
vitality, and what can compensate for a permanent loss of it?  Vitalityis life, and the greater the vital force the more a man lives, and the
more he can accomplish.  The body is a great reservoir of vitality, and
if filled full—if every fibre of the man’s being is, as it were


 mama’ s belly after birth also slows down
the production of the stress hormone adrenaline in the mother, so that it
doesn’ t interfere with the production of the oxytocin and prolactin
hormones that are essential for bonding and breastfeeding.
AYURVEDIC PRACTICES DURING
LABOR AND BIRTH
SUPPORTING VATA AS CONTRACTIONS BEGIN
Ayurvedic tradition encourages certain practices during labor to assist in the
birthing process as well as give relief and support to the birthing mama. To
begin with, at the onset of contractions, someone can give the pregnant
mama a full-body warm oil abhyanga—or she can do it herself—with
sesame oil. Afterward mama can take a warm bath.If desired, this bath can be infused with botanicals including herbs such
as white peony root or linden; essential oils such as lavender, patchouli,
cardamom, jasmine, and rose; flower essences such as Birth Formula,
Peaceful Help, Rescue Remedy, and ylang ylang for surrender to a knowing
that life experiences are divinely guided; or aspen and mimulus to mitigate
fear.
When mama gets out of the bath, she can apply warm sesame oil around
her vaginal opening and do a warm oil enema with sesame oil to nourish
her whole pelvic region and help move vata downward. Use about ¼ cup of
warm oil for the enema (see this page ).
MASSAGES BETWEEN CONTRACTIONS
Any support person at the birth—the partner, a friend or family member, or
the doula or midwife—can of fer the laboring mama relief by providing
warm oil massages between contractions. Or ganic sesame oil is the best to
use, and it can be infused with herbs such as rose and brahmi. The oil can
be put into a plastic squeeze bottle and the bottle then placed in a pot of hot
water to keep it warm throughout the labor. (Many mamas use some sort of
slow cooker set on warm to keep the oil at the right temperature.) Warming
the oil is essential, as any sort of cold applied to mama’ s body during labor
will disturb vata, whereas warmed oil will feel nourishing and supportive.
The oil can be rubbed all along mama’ s lower back and thighs in firm,
downward strokes between contractions while she breathes and rests.
WARM NOURISHMENT DURING LABOR
In North America, hospitals routinely of fer ice chips to a birthing mama and
restrict all other food and beverages (an IV  solution may provide
hydration). In Ayurveda, this is strongly ill-advised. According to Ayurveda,
if a birthing mother is given anything cold to consume, the conscious
connection between her mind, body, spirit, and womb space is immediately
severed.Warm hydrating teas, soup broths, or warm nourishing smoothies are
perfect to supply the mama with ener gy. Use the ratio of 1 teaspoon of
herbs per 8 cups of water. This will keep the teas hydrating rather than
drying. Hot thin soup broths make a good beverage if mama is having a
difficult time eating solid foods. A little hot water can be added to any of the
mama’ s juices or ener gy drinks to take out the chill, or they can be stored at
room temperature (as long as they are still sealed) prior to labor. Warm
blended smoothies can also be made with dates, ghee, freshly prepared nut
milks, and warm digestive spices.
Consuming only hot, warm, or room-temperature food and beverages
that are easier to digest is recommended during labor and following birth.
One of the staple Ayurvedic recipes for a birthing and postpartum mother is
a mushy, watery, sweet rice kanji (see this page  for the recipe). This dish
can be prepared by the birthing partner or doula as mama goes into early
labor. She will also benefit from eating spoonfuls of kanji throughout labor.
If mama is birthing in a hospital, look into their policy on eating and
drinking during labor ahead of time and have a discussion with the care
providers. Many other benefits of a birthing mama being allowed to eat and
drink during labor can be found in Ina May’ s Guide to Childbirth.
Between pushes, while mama rests, a support person or doula can bring
her a spoonful of honey. The reasoning for this is a bit mysterious but it is
just one of those magical mama medicine traditions that will help her to get
more ef fective pushes to bring her baby earthside.
According to Ayurvedic texts, mothers should have repeated inhalation
of the herbs cardamom, kustha  (costus root), vacha  (calamus root), and
chitrak.  (Best if you can find essential oils of these herbs). Optionally have
an essential oil dif fuser going with cardamom and other essential oils of the
mother ’s choice.
WHEN THE BABY IS BORN
Choosing who will catch your baby, if medically appropriate, is highly
significant in Ayurvedic tradition. Some mothers choose to catch their ownbaby, if they are conscious and in a position to do so. Some mamas choose
to invite the father or a sibling to catch the baby. Ayurveda says that the
baby is highly influenced by the qualities of the person who catches them as
they come out of the birth canal, as that person is their first contact with the
world outside of mama’ s womb. The first hands that touch the baby should
be the hands of a person who loves them. If you would like to catch your
own baby or have a close family member or friend catch your baby, have a
discussion with your doctor or midwives in advance so that they are aware
of your wishes and can best support you in this. This is one benefit of a
home birth, as many hospitals have policies against anyone besides a
medical professional catching the baby.
Ayurveda teaches that following the delivery of the placenta, mama
should consume two tablespoons of melted panchakola ghee to reignite her
digestive fire (more details in the next chapter). Her abdomen can be gently
rubbed with warm oil and wrapped with a belly wrapping cloth: Apply the
warm oil (sesame is recommended) generously to mama’ s abdomen and
softly rub it in with light circular motions. The cloth can then be wrapped
(gently, but firmly) from her rib cage just below her breasts all the way
down to her hips (see “Postpartum Belly Wrap” on this page ). This should
feel supportive, as it is closing and holding the newly empty space in her
womb.
The baby’ s head can be rubbed with warm sesame oil or ghee and then
covered with a cotton or silk cap. Their feet can also be rubbed with oil and
then covered with socks. This helps to stabilize vata and ground little babe
into their body.
Ayurveda recommends waiting to cut the cord until it has stopped
pulsing. This allows ojas to be transferred from mama to baby. All medical
tests can usually wait (unless there are complications) so that mama and
baby can utilize the first hour or so to simply be together. Really savor these
moments, mama. Most babies will nurse within the first hour or so after
birth if given the chance.
You may have the chills or feel shaky post-birth. This can be perfectly
normal (as vata has been destabilized) and will not last long. Bring inwarmth: warm towels, blankets, warm oil, hot porridge. If you are not
chilled, you can take a shower or bath and put on fresh clothes as your
partner does skin to skin with the babe. Once you are fresh and back in bed,
it is a beautiful time for your birthing partner to of fer you a grounding foot
and leg massage as you nurse your little one.
MANAGING THE DOSHAS
DURING LABOR AND BIRTH
During labor and birth, any of the doshas have the potential to become
imbalanced. Below are some ways in which each dosha may display itself
during labor, along with suggestions for how to pacify it.
VATA
SIGNS OF EXCESS V ATA DURING LABOR
Due to the extreme work of apana vata to move your baby down and out of
your womb, vata is the main dosha to be concerned with during labor. If
you are birthing in a hospital, the hospital environment (cold, bright,
potentially noisy) can further aggravate vata. Watch for the following signs
of excess vata during labor:
Unripe cervix
Premature rupture of membranes (when water breaks before thirty-
seven weeks and labor doesn’t start soon after)
Irregular contractions
Malposition of baby
Start-and-stop labor
Slow or infrequent contractionsDehydration and associated maternal fever and fast heartbeat
Fearfulness, feeling of anxiety and overwhelm
Irritable or exhausted uterus leading to lack of progress
TO PACIFY  VATA DURING LABOR
Keep yourself warm with warm blankets, heating pads, or hot water
bottles.
Take a hot shower.
Have a warm sitz bath or tub bath, being sure not to get chilled when
finished.
Receive massages of warm sesame oil or warm castor oil.
Eat cooked, warm foods and drinks, avoid cold foods and drinks.
Keep lights turned low.
Rest frequently.
Reduce cortical stimulation (unnecessary talking, excessive vaginal
exams, anything that makes you feel uncomfortable).
Min


then throw oneself totally into an all-out, “go for it,” continuous, laser-like,
focused surrendering of the perceiver/experiencer aspect of the ego. This
process takes one quite rapidly beyond the mind to the very “processing
edge” of the experiencer.
This “processor” edge is the actual locus of the ordinary sense of “I-
ness,” and it creates a 1/10,000th-of-a-second delay between reality (the
world as it is; Descartes’ s res extensa ) and the world as it is perceived orexperienced (Descartes’ s res cogitans ). This separatio n is the crux and locus
of the self’s illusion of duality, which obscures comprehension of the
intrinsic Reality  of Nonduality (Self). With transcendence of the illusion of
a separa te, individual, personal self, there emer ges the Radiance and
Oneness of the Self—by which  all life, whether denoted as subjective or
objective, is recontextualized into Oneness.
Enlightenment is merely the emer gence of Truth when the obstru ctions to
the realization of that Truth have been removed. By analogy, the shining of
the sun is not conditional upon the removal of the clouds ; it merely
becomes apparent.
The way to sudd en enlightenment is through strict adherence to spiritual
awareness and specifics of consciousness so that the personality (ego) is
transcended rather than perfected.
The term “enlightenment” is semantically correct. It is the recognition
and realization that one’s reality is the light of the Self—and that it stems
from within as an awareness and profound, self-evident Reality.
In Reali ty, time is merely an illusion and an appearance. No “time” is
really wasted once one has chosen the spiritual goal. Actually, it makes no
difference in the end whether enlightenment takes a thousand lifetimes or
one. In the end, it is all the same.A “goo d person” is one thing; enlightenment is another. One is
responsible for the effort and not the result, which is up to God and the
universe.
The essence of man includes the potentiality for enlightenment.
Readiness implies that one has evolved through the lower levels of
consciousness, so spiritual inspiration now becomes the spark that ignites
the quest.
To understand the nature of consciousness makes enlightenment possible.
This essentially entails the realiz ation of the difference between duality and
nonduality, as well as how to transcend the realm of duality.
The straightest way to enlighten ment is by transcending the limitation of
the ego/mind by dedication to verified Truth itself. This proces s is suitable
for modern humankind and devoid of conflict with science and religion.
When one stops identifying with either the body or the mind, the
functions continue autonomously, but merely without an identification as
“myself.” The sense of authorship disappears. Ongoing survival is
autonomous, and continuance is an expression of conscious ness in its
alliance with the Holy Spirit.From the viewpoint of conscious ness and enlightenment, the reign of fear
does not cease until the desire for existence itself is surrendered  to God. In
the silen ce that ensues comes a great realization that one’s existence has
always been due to the Presence of the Self, which has attracted from the
Universe whatever is necessary for survival.
Salvation requir es purification of the ego; enlightenment requires its total
dissolution. The goal of enlightenment is more demanding and radical.
The seeking of enlightenment is a very major commitment—and is, in
fact, the most difficult of all human pursuits. Enlightenment as the primary
goal of one’ s life occurs in only one in ten million people.
Clarify that it is not a personal “you” who is seeking enlightenment but
an impersonal quality of consciousness that is the motivator.
There is no separation in the Allness of Creation, so it is impossible for
the created to be separate from the Creator. Enlightenment is therefore the
revelation of the Self when the illusion of the reality of a separate self is
removed.
The road to enlightenment is not for bleating sheep. To be offended
signifies that one is defended, which, in itself, signifies the clinging to
untruth. Truth needs no defense  and therefore is not defensive ; Truth has
nothing to prove and is not vulnerable to being questioned for an answer.
The oneness of Self-identity is the substrate of the phenomenon known as
Revelation or Realization. Enlightenment is the finalized state that ensues—
and it is unconditional, total, and complete.
The personal “I” is “content,” whereas the “I” of Reality is context. By
analogy, the cloud is subject to change and dissolution. Weather  comes and
goes, but the sky itself remains unchanged. Enlightenment is merely the
shift of identity from the cloud to the sky.
Enlightened awareness is best described as a state or a condition, a realm
or a dimension. It is self-revealing and all prevailing. It eclipses and
displaces mentation, which beco mes unnecessary and would, in fact, be an
interference and intrusion. Revelation is subtle, powerful, soft, gentle,
exquisite, and all embracing. The senses are bypassed, and all perception of
“this” or “that” disappears. It is also apparent that the entire content of
revelation has been there all along and simply not experienced or observed.
The vision of what “Is” in its totality is entirely “Known” by virtue of the
Self already being All That Is. Identity confers absolute authority of
knowledge. The observer, that which is observed, and the process of
observation are all identical.
To be enlightened merely means that consciousness has realized its most
inner, innate quality as nonlinear subjectivity and its capacity for awareness.
Be resol ute on the level of absolutely no reservation. Avoid the lure of
the astra l realm s. Beware of the wolves in sheep’ s clothing, for they are
attracted to the devotee who is making significant progress. Do not accept
anyone into your life who does not pass the calibratable level of Truth.
Keep your spiritual goal ever in awareness, no matter what the activity.
Dedicate all endeavors to God. Remember the true nature of God and avoid
any teachings that state otherwise.
The desire to search for God or enlightenment is already evidence of
having been spiritually inspired. As the ego vacates, the Radiance of the
Self uplifts and inspires. Hence forth, it is not possible to be alone. At the
critical moment, spiritual commitment and dedication bring forth the
unseen help of the Great Beings who are no longer in physical bodies—yet
their energy stands at the great doorway of the final moment when one is
sustained by the Holy Spirit and the wisdom of the teachers of T ruth.
The straightest way to enlightenment is through devoted introspection,
meditation, and contemplation of the inner workings of the ego so as to
understand consciousness. The process is energized by intention,
dedication, and devotion; and the total effort is supported by spiritual
inspiration. The dedication is focused on the process itself as a surrender to
God. The focus needs to be intense, and it is energized by fixity and
deliberateness of intention. The process is one of discovery and becomes
progressively self-revealing.To follow the strict pathway to enlightenment is a specific disci pline and
commitment. It is not the same as practicing a religion. While there are
many tenets of religion that support the search for enlightenme nt, there are
also many that do not and actually constitute a hindrance. T o be pious is one
thing; to be enlightened is quite another.
It is important to realize that the destiny of those who choose
enlightenment is enlightenment—who else would be on such a quest? To
merely seek spiritual purification and awareness is already a gift.
Enlightenment means that the former personal identity and all that had
been believed about it have been erased, removed, transcended, dissolved,
and displaced. The particular has been replaced by the universal, qualities
have been replaced by the nonlinear, and the discrete has been replaced by
the unlimited.
When enlightenment occurs, the ensuing state also completely
reconstructs the appearance of the world. Everything is seen to happen of its
own. There is no longer a “me” or a personal “I.” The orientation to the
world is completely altered, and functioning may be impossible or very
difficult.
In the state of enlightenment, all is self-revealing of its essence as its
existence. Everything already is what it “means.”
Because no languaging of the state of enlightenment is actually possible,
a Zen master may just suddenly shout “Ha!” and hit you with a stick. What
is hoped for is a sudden flash, during which the inexplicable Reality stands
revealed.
Enlightenment is the ultimate aesthetic awareness, for it allows the
beauty of creation to shine forth with stunning clarity.
Another simple analogy is that a shadow does not become a sunbeam, but
is replaced by it. The ego is the shade; enlightenment is the consequence of
the light of the Self that replaces it.
Enlightenment is merely the full, conscious recognition that innate Truth
is the core of one’s own existence—and that God as Self is the illumination
whereby that realization is made  possible. The Infinite Power of God is the
manifestation of the power of Infinite Context. The Unmanifest is even
beyond Infinite Context.
As the Buddha


. Though I reduced my weight by two or three kilos I have retained my physical fitness. The inflammation of the oesophagus gullet was reduced by 80%. Now I have to go only twice to the w.c. in the morning. I hope to regain my full health and relief from this complaint within two or four months.”  from Manav Mootra by R. M. Patel  STOMACH HYPERACIDITY  “I used to suffer from severe pain in my stomach and tremors in my hands. A friend advised me to try Urine Therapy. I decided to rub my palms with my urine. With rubbing for three days, the tremors stopped. This encouraged me to continue the treatment persistently, I suffered from serious hyperacidity and had ulcers in my stomach. I had taken medicines for 20 years but there was no relief. I began gargling with urine and rubbed it on the entire body. Within a week, I gathered enough strength and decided to drink it. I used to drink a glassful of urine during the whole day in three or four installments.   Within a week I had such relief as cannot be expressed in words. I continued drinking it for a month and am now free from hyperacidity. The ulcers in the stomach have been healed and now I have a good appetite, and though I am 67, I have strength enough to do my usual work. All this due to Urine Therapy." 177  Urine Therapy by Dr. John O'Quinn  STOMACH PAIN  “"For the last 10 years, I have been suffering from the pain in the stomach, and it continued to be more and more severe. Everything I ate was evacuated through loose motions. It appeared as if I was suffering from dysentery. My weight was reduced from 176 lb. to 126 lb. Daily I had to spend a rupee for medicines in order to sustain life. Thus I was extremely disgusted with life. Meantime a relative of mine gave me your book Manav Mutra. I went through it carefully and began the treatment from 1-5-60. For one month I did the rubbing and also kept two days fast on urine only. The result was the most satisfactory. Ten months have passed since then. My weight has increased to 170 lb. No medicine was taken thereafter. Now I take 40 ounces of urine every day in three doses and feel quite fit. If there is any trouble, it is instantaneously controlled with a day’s fast on urine.  It has resulted in financial savings also. I was in the habit of smoking and chewing betels which I have given up. It has saved me nearly Rs. 250/- a year. In addition, Rs. 400/- were also saved which were otherwise spent on medicine. The time spent on doctor•s visits has also been saved.”  Manav Mootra by R. M. Patel  STOMACH TROUBLE  “Shri Triloknathsinh from Bombay writes that he got rid of his stomach trouble, old cough  & cold by regular treatment of urine therapy.”  Manav Mootra by R. M. Patel  STUFFY NOSE  “The benefits of breast milk are unlimited I'm currently breastfeeding my 11 month old and he loves it I would never give him formula..when he gets a stuffy nose I put it up his nose,when he has gunky eyes I put it in them its amazing,we have not had to visit the so called docs once yet and hope to not ever..his immune system is benefiting so much.”  Letter to Andrew Norton Webber   178 SUN ALLERGY   Mr. L.C., Germany "I was regularly suffering from sun allergy. Since I heard about urine therapy, I just rub my urine on the affected skin parts and usually the allergy rapidly disappears and the skin stops itching."   The Golden Fountain by Coen van der Kroon  SURVIVAL  “During the nine-day war in Jordan, the Red Crescent, the Islamic equivalent of the Red Cross, advised people against drinking polluted water by radio broadcasts, saying, ‘Your children are expiring of thirst, we cannot help you except by telling you that you may be able to save their lives by letting them drink their own urine.’ ”  Drink Your Own Water by Tony Scazzero  SURVIVAL  “...two men were forced to spend 13 days on a life raft after their fishing boat sank in the Gulf of Mexico.  The article said the two men ‘drank their own urine to stay alive.’ ”  The Outdoorsman’s Emergency Manual by Anthony J Acerrano  SURVIVAL  "A male cook was pulled out of the rubble of the Hyatt Hotel early Monday morning, 14 days after a powerful earthquake devastated the northern Philippines, officials said. Dry, with only minor bruises on his body, he told reporters he survived by drinking his own urine."  Kyodo News Service, Tokyo, July 30, 1990, World-wide Case Histories of Urine Therapy by Gary Ward  SURVIVAL  “Luisa Mallorca and Arnel Calabia survived 11 days after being buried by the same disaster. (Hyatt Hotel earthquake)  179 All three survived in part by drinking their own urine.”  Caribarena Antigua, January 27, 2010    SURVIVAL   When Ferdinand Magellan's fleet of five set out to circumnavigate the globe in 1519, the manifest gave each ship "50 casks of water, fresh and pure." It wasn't enough. Of course his crew knew they would have to locate water along the way. Unfortunately, finding themselves in uncharted waters and out of water 18 months into the voyage, they became desperate. With no hope of a fresh water source, they took what was the only recourse. They drank their own urine. Wrote one crewman, "It was surprisingly not unsavory, having no worse a taste than a flagon most foul with rancid port, as many I have tasted before." And after all, it did save their lives.   --- From Heartland Healing Center, http://www.heartlandhealing.com/pages/archive/urine_therapy/  SURVIVAL  "In Egypt, rescue workers found a 37-year-old man alive in earthquake rubble. He survived almost 82 hours by drinking his own urine. His wife, daughter and mother would not and they died."   ---Tom Brokaw, NBC Nightly News, October 16, 1992, from World-wide Case Histories of Urine Therapy by Gary Ward    SURVIVAL  "Four Sri Lankan commandos who drifted in a boat more than 1,000 miles to Thailand after they had been ambushed and given up for dead were given a rapturous welcome when they returned home. 'They managed to survive on the boat by catching turtles and drinking urine,'a military officer said.  Reuter Report, August 14, 1990, World-wide Case Histories of Urine Therapy by Gary Ward   SYPHILIS 180  “One Hariji Shri Raja Arjan aged 35 had syphilis and he was fully cured by urine therapy.”  Manav Mootra by R.M. Patel  SYPHILIS  “Shri Chhaganlal (Mangrol) informs that a farmer aged 30 had syphilis. He was completely cured by urine treatment.”  Manav Mootra by R.M. Patel  SYPHILIS  “R. Chaudbari, age 60, had syphilis, and there was pus formation and burning sensation on the spot. He suffered from this disease for two years. He began Urine Therapy by drinking it three times daily and putting urine-soaked pads on the spot during the whole night. He cured himself in only three weeks and cured himself completely from the deadly disease.”  Urine Therapy by Dr. John O'Quinn  SYPHILIS  Raojibhai has described an interesting case of skin disease of his friend, Shri Juthabhai. He was an old but healthy man living in a jarijan Ashram. Somehow he got syphilis and its eruptions spread everywhere on the body. Shri Juthabhai started fasting with urine and anointing the body with two-three days stored urine. As a result his body became full of big yellow blisters. His appearance became horrible. It continued for six days. Blisters were not subsiding. He then asked one of his friend to anoint the body with force so as to break open the blisters. When his friend did this, Shri Juthabhai's body became white with pus. After this he took bath with luke-warn water and felt immediate relief.   Now his skin started regaining its normal condition and in six more days he was completely all right. Shri Juthabhai further disclosed that he had never fasted in his life and it was his first fast but he did not feel any weakness. Urine keeps body nourishing during fast.  Miracles of Urine Therapy by Morarji Desai  181   ***************************** T ***************************** TEETH LOOSE  Once I advised a young man with loose teeth to rinse his teeth with urine. He followed the advice but after fifteen days when I met him, he seemed to be discouraged about the results. According to him there was no improvement in his condition and he thought of discontinuing urine therapy. On further inquiry it was revealed that he was taking very hot tea at least four times a day. Hot tea uses to burn his guns and tongue and they were in injured condition perpetually. I asked him how could he hope to get cured under these circumstances. He showed his inability to discontinue the


 pectoris

"You can’t coug h in any way, sputum, which covers the walls of the alveoli,
does not allow carbon dioxide to escape," writes Buteyko. "This is also the
protection of the body. When CO2 accumulates during the cleansing
reaction, it will come out without a cough. ”
“In the Peter and Paul Fortress (Saint Petersbur g, Russia), the guide shows
the camera and says that a revol utionary with tuberculosis was put in it, but
he hated the tsar so much that he cured himself by force of will: he did not
allow himself to cough.
This can be done if, at the first urge to cough, make a control pause several
times in a row until the desire to cough passes. Do the same with the
beginning attacks of headache, asthma, angina pectoris. In extreme cases,
you can cough through your nose. At the first urge to cough, take the
correct posture and keep it. This is due to muscle tension, which causes
shallow breathin g and the accumulation of carbon dioxide. The desire to
cough will decrease.”
Tiredness and exhaustion

Take a full breath. Hold the air in yourself for a few seconds. Fold your lips,
as if about to whistle (but do not puff out your cheeks) and then, in small
portions, exhale  forcefully through the hole in the lips. Stop for a moment,
holding the air, and exhale again a little. Repeat this until all air is out of the
lungs. Rememb er that you need  to exhale air through the hole in the lips
with a fair amount of force.
This exercise is unusually refre shing for tired and exhausted person. The
first attempt will convince you of this. Practice this exercise until you learn
how to perform it easily and naturally.
Weight loss

Starting position : lying, sitting or standing - as you feel comfortable. Before
starting, you slowly, but with force, exhale while pulling in the abdominal
wall. Then you slowly inhale through the nose: first you extend the
abdominal wall, then expand the lower ribs, raise the chest and at the same
time expand the upper ribs. At the end of the inspiration, when the air fills
the lungs, the stomach is slightly pulled inward, creating supp ort with the
lungs filled with air. Holding the breath for 1-2 seconds - and begin to
exhale by furthe r drawing the abdomen into the abdominal cavity, the chest
is kept slightly  raised and straightened. Then you gradually relax the
stomach, squeeze the ribs and lower your shoulders, the air goes out
through the nose. As the lungs are released from the air, the chest and
abdomen lower, and the abdominal wall retracts. Exercise is performed in
the morning and in the middle of the day, first 3 times and gradually
brought up to 20 times. Inhal ation and exhalation should pass quietly,
without the help of muscles.
Blood cir culation impr ovement

Fig. 30

Get up straight. Take a full breath, hold your breath. Lean forward slightly,
pick up a stick or cane at the two ends, firmly squeezing and gradually
putting all the power into the hands that gripped the stick. Lower the stick
and straighten, slowly exhaling  air, Fig. 30. Repeat several times. This
exercise can be done without the help of a stick, imagining it to yourself,
but putting all the power into the imaginary squeezing of the stick with your
hands.
This exercise is highly apprecia ted by yoga, as it has the ability to direct
arterial blood to the limbs and direct venous blood to the heart and lungs.
Prolapse of the stomach, intestines, kidneys and uterus

Fig. 31

Exercise agains t prolapse of the stomach, intestines, kidneys, uterus are
abdominal breathing exercises. Stand straight, with your feet approximately
30-40 cm apart,  with your feet parallel to the feet. Tilt the housing slightly
forward. Keep your arms bent at the elbows with your palms on your hips,
with your thumb s pointing to your groin. After a full breath, exhale slowly,
pulling the abdomen inward strongly, raise the diaphragm as much as
possible so that the abdomen “disappears”. It should be noted that this
exercise can only be performed on an empty stomach. Holding the air at
first for 5 secon ds, gradually increase the duration of the breath -holding. Inorder for the diaphragm to rise, the lungs must be free of air until the end of
the exercise.
Exercise is an excellent tool against the prolapse of the stomach, intestines,
kidneys, and uterus. It also stimulates the function of the solar plexus,
restores the balance of the autonomic nervous system, has a beneficial
effect on the functioning of the heart, lungs and diaphragm, restores
diaphragm mobility and maintains lung elasticity.
In gener al, abdominal exercises are very effective, especially since they are
not difficult to perform. Exercise is contraindicated in all acute forms of
diseases of the abdominal organs and heart diseases. If you feel pain during
the exercise, you should stop exercising and be examined by a doctor.
Conjunctival pallor

“With a pale conjunctiva of the lower eyelid, a series of maximum pauses
between inhalation and exhalation before stopping uncomfortable
conditions shou ld be applied,” Buteyko wrote. “Plug both nostrils with
cotton, mechanically limiting the depth of breathing. And also to avoid a
deep breath after maximum pauses - sniff the grated horseradish alternately
one and the other nostrils to tears. Drink strong infusions, a decoction of
bitter herb leave s and green tea until the lower eyelid conjunctiv a turns red.
Massage the subclavian cavities and knead the upper back.”

To impr ove blood cir culation in the eyes

Fig. 32

Step 1 : starting position: standing, legs together, socks apart, arms along the
body.
Take a full breath. Hold your breath as you inhale, preventing air from
escaping through your nose or mouth. Close your eyes.
Lean forward so that your head  is below the level of the heart. The knees
can be slightly bent. There should be no tension in the body. Blood flows
directly to the head and eyes. It will be oxygenated blood. Oxygen at this
time will wash away the poisons accumulated in the eyes. Eyes remain
closed.Stay in this position, counting to 5. Gradually increase the retention of this
pose in the account to 15.
Calmly and slowly straighten up to the starting position.
Just as calmly and slowly, exhale through your mouth, (Fig. 32).
Repeat the exercise again.
Do this eye cleansing by breathing at least 10 times during the day.

Fig. 33

Step 2: the starting position is the same. Take a deep breath and hold your
breath as you inhale.
Bend in your belt and lean as close to the floor as you can. When the head
is down, close your eyes.When closing your eyes, screw them up as tight as possible. Then open
wide.
All the time that you hold your breath as you inhale, counting from 10 to
15, open and close your eyes in the way.
Sit up calmly, returning to the starting position.
Exhale vigorously through your mouth.
Take a breath.
Repeat the exercise again. Chapter 13. Maternity exercises

Even br eathing

First of all, you need to pay attention to how the diaphragm works. Sit
comfortably, place both hands on the diaphragm (under the chest) and
inhale, lifting the chest as high as possible. At the same time, holding your
breath, relax your shoulders and keep your head straight. When you lower
your hands to your knees, the diaphragm is released and your breathing
becomes deeper. Note that the chest expands when you inhale, and contracts
when you exhal e. This movement is the main one with all phys ical efforts.
You need to train your ability to breathe evenly, regardless of whether you
exercise or give birth, and this ability will increase when you improve your
sensation of muscles that help your diaphragm during breathing.
Now put one hand on the stomach and the other on the chest, inhale and
expand both the chest and the abdominal cavity. Then exhale. Toward the
end of the exha lation, slowly pull the stomach up and in. Inhale again,
slowly expanding the abdome n first, and then the chest, then exhale,
slightly pulling  the abdomen towards the back. Repeat several times.
Balance the breath at the expense of 1-2-3-4 - inhale, 1-2-3-4 - exhale.
Inhale through the nose; exhale the way as you feel comfortable.
It is possible that your head will feel slightly dizzy or your child will stir,
having received an unexpectedl y large portion of oxygen. Breathe a little
slower and everything will pass. If not, stop training for full breath and
breathe as you used to. You need to breathe at a speed of 4-6 breaths per
minute.
Abdominal br eathing

First take 6 full breaths, and then change your breathing a bit: when


urpose	to	thinking.	All
feeling	disappears	and	is	replaced	by	absolute	peace.
					At	the	onset	of	this	state,	there	is	a	short	period	of	the	agony	of	dying
(death	of	the	remainder	of	the	ego),	and	it	is	the	personal	‘I’	that	feels	itself
dying.	The	personal	will	dissolves	into	the	divine	omniscience.	Volition
ceases.	Everything	moves,	acts,	and	presents	itself	with	equality	ofsignificance.	Nothing	is	greater	or	lesser	than	anything	else.	There	is
neither	cause	nor	change	nor	events,	nor	is	anything	‘happening’.	All	is	as
it	is	as	a	result	of	the	ongoingness	of	the	continuous	evolution	of	Creation.
					One	witnesses	potentiality	emerging	as	actuality.	The	innermost
essence	of	the	universe	reveals	itself	as	a	wondrous	spectacle.	It	presents
itself	as	a	gift	of	love	and	trust,	as	though	welcoming	one	home.
Q:	How	can	one	function	in	such	a	state?
A:	At	first,	it	is	impossible.	With	the	resumption	of	movement,	there	is	a
sensation	like	walking	on	land	after	one	has	lost	their	‘sea	legs’.	There	is	a
problem	with	equilibrium	in	the	exact	whereabouts	of	the	body	and	all	its
parts.	There	is	no	identification	with	the	body	nor	is	there	a	locus	in	space.
The	Self	is	invisible	and	nonlocal	so	that	when	people	talk	to	the	body	as
though	it	were	‘you’,	it	requires	adjustment.	The	voice	speaks	on	its	own
in	response	to	questions.	There	is	no	mind	or	mentation	to	focus	on	or	to
perform	worldly	tasks.	There	is	a	loss	of	the	sense	of	direction.	The	body
and	its	actions	or	speech	and	activities	occur	without	any	inner	direction	or
intention.	What	occurs	does	so	spontaneously	as	a	response	to	the	will	of
the	Presence.	Everything	occurs	of	its	own	as	an	expression	of	its	essence
and	prevailing	conditions.	The	body	is	a	function	of	the	universe	and	an
accommodation	to	how	the	world	operates.
					All	usual	daily	activities	are	stopped	for	a	lengthy	period	of	time.
Speech	is	unnecessary.	What	people	mean	by	their	speech	has	to	be
translated	in	order	to	be	understood.	They	speak	in	a	linear	sequence	of
thoughts,	and	an	aspect	of	the	Self/Divinity	as	the	presence	of	the	Holy
Spirit	acts	as	a	translator,	resulting	in	a	delay	between	people’s	speech	and
the	capacity	to	understand	it.	One	seems	to	the	world	to	be	‘hard	of
hearing’	or	‘absentminded’	(which	paradoxically	is	actually	the	case).This
translation	takes	the	details	of	form	and	turns	it	into	their	understandable
essence.	Ordinary	thinking	is	no	longer	a	natural	state	or	a	spontaneous
activity.	It	has	to	be	willed	to	even	occur	at	all.	The	world	seems
preoccupied	with	details	and	that	which	is	irrelevant	instead	of	essence.	To
focus	on	sequential	form	is	tiring.	It	takes	time	and	energy	to	shift	one’s
focus	from	essence	to	form.
Q:	What	guides	your	day-to-day	life	now	after	so	many	years?
A:	It	goes	on	spontaneously.	Its	locus	is	within	the	field	of	consciousness.
There	was	a	necessity	to	leave	the	prior	lifestyle	and	move	to	a	quiet
location	in	a	simple	setting	with	no	worldly	role	for	some	ten	years.	It
took,	and	still	takes,	effort	to	activate	the	intellect	and	mentation.	It	tookmonths	to	retrain	the	mind	to	read	and	retain.	The	faculty	that	is	called
ordinary	mind	operates	only	when	required	to	do	so.	It	is	not	a	natural
state.	The	natural	state	is	silence	and	repose.	Even	when	the	mind	does
reactivate,	it	is	against	the	background	of	stillness	and	silence,	which	is	not
replaced.	The	analogy	would	be	the	stillness	of	the	woods	is	not	actually
disturbed	by	a	noise,	which	really	has	no	effect	on	it,	or	just	as	a	boat
going	across	the	ocean	has	no	effect	on	the	ocean.
Q:	There	still	seems	to	be	a	personality	present.
A:	That	is	the	automatic	product	of	love,	which	interfaces	between	the	Self
and	the	people	in	the	world.	Its	function	is	to	uplift,	communicate,	and
heal,	and	it	frequently	uses	humor	to	interact	with	the	world.	It	uses
laughter	and	humor	to	recontextualize	people’s	distorted	viewpoints.	Its
main	purpose	is	to	heal	by	recontextualization.	The	Self	seeks	to	make	a
healing	contact	with	the	Self	of	the	person	in	the	world	who	is	suffering.
This	same	love,	which	is	equality	of	the	Self,	seeks	to	contact	the	Self	in
everyone	by	its	writing,	speaking,	or	conveying	of	information	that	could
be	useful.
Q:	Who	is	it	that	speaks	or	writes?
A:	The	body	and	personality	are	like	residual	but	necessary	tools.	The
capacity	to	communicate	is	really	the	function	of	the	Holy	Spirit,	which	is
the	translator	between	the	Oneness	and	Allness	of	the	Self	through
consciousness	to	the	many.	Without	the	intervention	of	the	Holy	Spirit,	the
body	would	disintegrate	from	sheer	neglect.	The	Self	is	not	subject	to
karma,	but	the	body	runs	on	its	own	like	a	karmic	windup	toy.
Q:	Does	spiritual	progress	or	change	stop?	It	is	complete	or	final?
A:	Absolute	awareness	is	already	complete	and	total.	Its	capacity	for
expression	increases	and	is	increasing	even	now.	In	the	past,	with	major
increases	in	awareness,	the	nervous	system	would	feel	a	burning	or	a
buzzing.	Teaching	reactivates	the	flow	of	spiritual	energy	into	the	body.
Q:	Are	there	two	different	states	of	consciousness?
A:	No.	Only	the	Infinite	Self	is	actually	present.	Its	all-present	reality
supersedes	all	appearances.	It	translates	through	the	intervention	of	the
Holy	Spirit	to	the	capacity	for	communication	via	the	body,	which	is	its
servant.	Whatever	the	body	does	is	not	really	of	great	interest,	nor	is	its
survival.	Although	the	perceived	world	is	actually	not	real	in	the	absolute
sense,	people	think	it	is.	It	is	therefore	a	means	of	reminding	people	of	the
availability	of	the	Self	and	Reality,	which	are	beyond	all	suffering	andsorrow.
Q:	What	accounts	for	the	functioning	of	the	body?
A:	It	is	consciousness	itself	that	activates	the	body	and	its	activities	and
responses.	Its	persistence	is	spontaneous	and	unintentional.	The	Self
requires	neither	speech	nor	company	nor	activities	and	yet	it	experiences
joy	in	all	things.	It	delights	in	love	in	all	its	various	expressions	as
existence.	Because	all	that	exists	is	aware,	love	is	recognized	by	all	of
Nature,	which	responds	in	like.	The	essence	of	Reality	shines	forth	as	a
luminescence.	The	Self	unconditionally	loves	all	that	exists.	All	love
benefits	all	life	and	all	mankind.	Even	to	love	one’s	pet	dog	actually
benefits	all	mankind	and	is	noticed	by	the	universe.
Q:	Is	any	endeavor	that	is	not	‘spiritual’	a	waste	of	time?
A:	It	is	not	the	action	itself	but	the	context	of	that	action	which	determines
whether	it	is	spiritual	or	not.	Context	is	set	by	intention.	Motive,	though,	is
what	makes	the	difference.	One	can	earn	money	out	of	love	for