	pour	over	damp	hair,	being	careful	not	to	get	the	rinse	into	your	eyes	or
on	your	face. Massage	for	a	few	moments	and	rinse	out. Top	Ingredients	for	Hair	Care
To	pinpoint	the	best	possible	ingredients	in	shampoos	and	conditioners	to	help
nourish	your	hair,	it’s	important	to	look	beyond	the	slogans	and	pretty
packaging	devised	by	marketing	companies. Of	course,	the	products	you	choose
must	match	your	individual	hair	type,	but	there	are	some	ingredients	that	are
known	to	work	universally	well	for	different	types	of	hair. Products	includingthese	ingredients	can	be	sourced	at	health	stores,	but	they	also	are	increasingly
common	and	easy	to	find	at	your	local	grocery	store	or	pharmacy. SHEA	BUTTER
This	is	a	great	natural	emollient. It	coats	the	surface	of	your	hair	strands	with
oil,	reducing	the	amount	of	water	that	is	lost	so	that	your	hair	stays
hydrated
and	luscious. COCONUT	OIL
This	is	a	perfect	fatty	emollient	to	seal	moisture	into	your	hair. Coconut	oil
helps	make	your	hair	shiny	and	healthier. PURE
ALOE	VERA	GEL
Great	for	soothing	your	scalp	and	hair	follicles,	aloe	vera	is	said	to	also	contain
an	enzyme	that	stimulates	hair	follicles,	helping	to	promote	healthy	hair
growth. VEGETABLE	GLYCERIN
This	acts	as	a	natural	humectant,	meaning	it	attracts	water	and	acts	as	a
protective	moisture	layer,	which	will	help	your	hair	stay	moisturized	while
avoiding	frizziness. JOJOBA
This	is	a	great	natural	hair	oil,	which	can	soothe	damaged	ends	and	make	your
hair	look	shiny	but	not	greasy	by	balancing	your	hair’s	oil	production. CASTOR	OIL
This	is	a	humectant	and	an	antifungal	that	helps	prepare	the	hair	for	better
growth. CERAMIDES
Ceramides	mend	damaged	and	broken	hair	fibers	by	“gluing”	them	back
together	and	reinforcing	your	hair’s	structure. They	also	help	to	smooth	out
frizzy	or	unmanageable	hair. ANTIOXIDANTS
Antioxidants	work	great	inside	your	body	and	also	help	to	nourish	your	hairfrom	the	outside. Applied	topically,	antioxidants	can	help	protect	your	hair
from	free	radicals	and	even	protect	the	integrity	of	your	hair’s	vital	color. HYALURONIC	ACID
Popularly	used	in	skin	care	(see
this	page
),	hyaluronic	acid	is	also	useful	for
beautiful	hair,	as	it	helps	to	lock
hydration	into	your	hair	strands. ACIDIC
INGREDIENTS
In	this	case,	acidity	can	be	a	good	thing. Just	as	applying	apple	cider	vinegar	can
cleanse	your	hair	follicles	of	debris	and	balance	your	hair’s	natural	pH,	other
natural	acids	in	shampoo,	such	as	sodium	citrate	or	citric	acid,	perform	the
same	functions	on	a	milder,	more	regular	basis. PANTHENOL
Panthenol	is	a	form	of	vitamin	B	that	treats	and	prevents	damage	to	your	hair
from	pollution,	free	radicals,	and	sun	exposure. It’s	water	soluble,	penetrating
the	hair	and	acting	as	a	great	moisturizer	that	locks	moisture	into	your	hair
after	cleansing. ZINC
You	can	ingest	the	essential	trace	element	zinc	from	eating	nuts	and	seeds,	such
as	pumpkin	seeds. In	shampoo,	zinc	can	soothe	the	scalp,	fight	chronic
dandruff,	and	regulate	excess	sebum,	thereby	preventing	excessively	oily	hair
and	even	hair	loss	that	results	from	clogged	hair	follicles. RADICAL	BEAUTY	TIP:	KEEP	YOUR	TRESSES	SHINY
Everyone	loves	hot	showers. That’s	all	good,	but	be	sure	to	end	your	shower	with	a
cool	rinse. (See
this	page
	to	read	why	alternating	temperatures	in	the	shower	is	a
great	beauty	practice	in	general. ) The	cool	water	will	tighten	up	your	hair	follicles
and	cuticle,	keeping	your	hair	shinier. Plus,	you	will	feel	refreshed. Hair	Ingredients	to	Avoid
Your	hair	follicles	are	very	vacuolated,	meaning	they	are	rich	in	blood	vessels
that	are	close	to	the	surface	of	your	scalp. Therefore,	whatever	is	in	your
hair
products	is	quickly	absorbed	into	your	bloodstream	and	into	your	system. Being	aware	of	the	toxic	additives	in	many	common	hair	products	and	avoiding
them	goes	hand	in	hand	with	eating	organic	foods. It’s	important	to	avoidtoxins	from	entering	and	circulating	around	your	precious	body	from	any
source	so	they	do	not	in	any	way,	shape,	or	form	detract	from	your	natural
beauty. Unfortunately,	there	are	thousands	of	chemicals	used	in	different	hair-
care	products,	so	it’s	up	to	you	to	scan	ingredient	labels	and	be	on	the	lookout. Here	are	some	of	the	most	common	harmful	ingredients	that	are	important	to
avoid. SULFATES
Ugh. These	nasty,	cheaply	produced	chemicals,	which	include	sodium	lauryl
sulfate	(SLS),	sodium	laureth	sulfate	(SLES),	and	other	forms	of	sulfate,	are	used
in	shampoos	(as	well	as	floor	cleaners,	engine	degreasers,	and	kitchen	degreasers
like	dishwasher	soaps)	to	create	foam. It’s	easy	to	love	a	foamy	shampoo	and
feel	like	you’re	really	cleaning	your	hair,	right. But	sulfates	can	be	considered	a
toxin	that	creates	irritation	and	itching,	as	well	as	more	serious	issues. A	report
from	the
Journal	of	the	American	College	of	Toxicology
	notes	that	this	ingredient
has	a	“degenerative	effect	on	the	cell	membranes	because	of	its	protein
denaturing	properties,”
1
	and	that	“high	levels	of	skin	penetration	may	occur	at
even	low	use	concentration. ”
2
	Some	studies	have	noted	that	sulfates	can	enter
and	maintain	residual	levels	in	the	heart,	liver,	lungs,	and	brain	from	skin
contact,	and	by	depositing	on	the	skin	surface	and	in	the	hair	follicles,	they	can
cause	damage	to	the	hair	follicle. 3
,
4
	Other	research	has	shown	that	sulfates	can
create	irritation	to	and	impair	your
immune	system. 5
ETHYL	AND
ISOPROPYL	ALCOHOLS
These	petroleum-based	alcohols	can	be	very	dehydrating	to	your	hair,	leaving	it
dry	and	eventually	leading	to	breakage. Certain	nonvolatile	or	fatty	alcohols,
however,	such	as	cetyl	alcohol,	are	okay,	as	they	have	a	higher	carbon	count	so
they	are	oily	and	actually	condition	hair. Be	sure	to	check	labels	for	specific
names. FORMALDEHYDE
Commonly	used	as	a	preservative	(you	might	recall	the	lab	rat	you	dissected	in
high	school	biology	was	embalmed	in	this),	it	irritates	the	skin	and	can	cause
inflammation,	joint	pain,	allergies,	chronic	fatigue,	and	dizziness. 6
	It	is	also
considered	a	potential	carcinogen. Stay	away. (Be	sure	to


 make our everyday lives a state of
wakefulness as unlimited as that which we experience in our dreaming
body. Keep seven words uppermost in your mind and think on the wisdom that
is behind them. From the Prince of Peace, “As ye think, so shall ye be. ”
OceanofPDF. comONENESS

You are at once a beating heart and a single heartbeat in the body
called humanity. Take a few moments to study the word “universe,” the term that we use to
describe this immense world of form in which we find ourselves thinking
and breathing, day in and day out. Breaking the word down, we have “uni,”
meaning “one,” and “verse,” a “song. ” One song. That is our universe, my
friends. Just one song. No matter how we separate into individual little
notes, we are all still involved in the onesong. This is one of the most difficult concepts for us to grasp and apply to our
daily lives, because we believe so strongly in our separateness. We
recognize ourse lves as one unit functioning separately among billions of
others. We ident ify exclusively with our own mind as unique and separate
from everyone else’s on our planet. We look out from our separateness and
believe that through it is the only way to interact with the world and our
reality. A huge shift is required in our consciousness to include the universal
principle of oneness. Once we make that shift and begin to recognize all of
humanity as a beautifully harmonious song, magnificent change s take place
in our individua l lives. But to make the shift you will need to suspend
beliefs resulting from the narrow perspective of a personal life history, and
instead begin to think about yourself in relationship to everyone else who
shares this planet now, who has ever been here before, and, even more
strikingly, who will show up in the future. A NEW  PERSPECTIVE ON OUR PLACE IN THIS ONESONG

Albert Einstein, a man I consider perhaps the greatest mind of our century,
wrote these words regarding the perspective I am asking you to examine:
A human being is a part of the whole called by us “Universe,” a
part limited in time and space. He experiences himself, his
thoughts and feelings, as something separated from the rest, akind of optical delusion of his consciousness. This delusion is a
kind of prison for us, restricting us to our personal desires and to
affection for a few persons nearest to us. Our task must be to free
ourselves from this prison by widening our circle of compassion
to embrace all living creatures and the whole nature in its beauty. Einstein was much more than a scientist; he was a deep-thinking
metaphysician, with little or no regard for the established ways of thinking
and doing. In the words I have quoted, Einstein offers us a challenge to free
ourselves from our cages and to see how we are all connected, not only in a
spiritual or astral sense, but in a linear physical real world sense as well. I have my own way of making that concept take shape for me. First, to
get a perspective for dealing with metaphysical matters, I ask myself, “Can
I get back far enough to see the entire picture. ” I visualize being able to
stand in a place and literally see the entire scope of creation. Since this is
impossible to do in form, I try to look in the other direction, that is, toward
the tiniest speck, and to magni fy what is inside that speck, and so on to
infinity. Victor Hugo put it like this: “Where the telescope ends, the
microscope begins. Which of the two has the grander view. ” So I suggest
that you tempor arily put away the telescope on the entire oneso ng and take
a look inward, at the one thing you know the most about, your own body. Here we will see we are all an “I that is we,” to borrow a phrase from
Richard Moss’ s marvelous book of that title. Let’s take a look through this
metaphorical microscope. We are teeming with life-forms, most of which are necessary to keep us
in a state of aliveness. Our eyelids have many tiny organisms that work in
harmony with the whole. The lining of our large intestines has hundreds of
different kinds of microbes, all alive, all with their own unique
characteristics, yet still very much a part of the whole person. Our scalp is
home for tiny organisms, each one of which has a separate identity that can
be examined with a powerful microscope. So too, our liver, pancreas,
toenails, skin, heart, and on and on are brimming with life, all working in
harmony with the whole that we call “me. ” Yes, indeed, you and I are a me
that is we, and though those microscopic life-forms that reside inside our
toenails will very likely never  come into contact with those other very
different life-forms that live in our eyeballs, they are both separate and
unique and crucial to the survival of the totality that we call ourselves. This became abundantly clear for me when I saw a documentary on the
life-forms living within one raindrop. With a very powerful microscope,
scientists docum ented that there were hundreds of life-forms in each
raindrop, many of which had no physical contact with the other life-forms
in the same drop. They were of different colors, shapes, and origins, each
with unique physical characteris tics, and were as far away from one another
as we are from tribesmen in Afghanistan. Yet they all composed the totality
called “raindrop. ”
In an endless universe, it is conceivable that our physical size is
proportionately the same as that of the tiniest microbe within the tiniest
microbe, within the even tinier microbe all within that drop of rain. The
infinitely tiny life-form that resides within my toenail will never make
physical contact with the tiny microbes in the inner lining of my retina in
my eye, in that eye’s socket, on the head of my torso, ad infinitum. At the
same time it is a separate, unique part of the totality known as “person. ”
From this perspective we can contemplate our self as a person in relation to
the totality known as “universe. ”
With our narrow vision we can see that we are connected at the physical
level, and we can validate this with physical-measurement meth ods. But we
tend to use those  measuring sticks, which we have invented, as instruments
to enslav e us to a confining and narrow interpretation of our place in this
onesong. We do this by believin g that reality is only what we are capable of
measuring, rather than both what we can measure and what is still
unmeasurable. Germs and bacteria existed in our lives and bodies long
before we could examine them under the microscope. The invention of the
microscope did not create the germs. Just as we have created devices to
measure what was previously there but unmeasurable, so too it is possible,
and, for me, probable, that each of us is a part of a “we” that is
unmeasurable by contemporary man-made technology. If we think of all humanity as one being, and ourselves as individual
pieces of the gigantic being, and if somehow we could manage to get back
far enough to see this entire life-form, we would notice immediately if one
part of the being was missing. Our eyes would automaticall y go to the
empty space. That space shows how important each of us is. You and I
make the body of humanity complete. If we are not fully alive and working
in harmony with the entire body, it lacks harmony and balance. And ifenough of us are missing, the body will die. This is the perspective we must
take in order to understand and begin to live the principle of oneness. It is, of course, a paradox to be unique and all-one at the same time. Nevertheless, it is our reality, and once we know how this principle of
oneness works in this endless universe, we will begin to see how we can
make the principle work not only for each of us, but for this entire song that
we make  up. The harmony will be felt within you, and it will radiate out to
make the onesong a rapturous melody, totally in tune, harmoniz ing with all
of the individual notes that make up this universe. Let me tell you what a
personal dif ference it has made for me in every aspect of my life. MY FIRST  CONT ACT  WITH ONENESS

My mother ’s mother holds a very special place in my heart. When my
mother was beset by so many difficulties after my father abando ned us, my
grandparents took my oldest brother to live with them. And from my
grandmother ’s role as a mother I got my first inkling of the concept of unity
and oneness. My grandmothe r had nursed each of her children and had been extremely
protective of her young, includ ing my mother. She had spent most of her
time lovingly rocking, singing, cuddling, and caring for her infants. My grandmother was in her ninety-fourth year when she began to lose
some of her physical faculties. She needed constant help and care as she
approached the age of ninety-five. I watched


 more closely to the sushum-
na nadi. Therefore it is difficult to pair the shura nadi with a
particular meridian, although it may refer to this particular
section of the governor vessel meridian. Visvodari Nadi
Stomach Meridian (ST)
The visvodari nadi is said to run between the kuhu (which
tentatively corresponds to the liver meridian) and the hasti-155
jihva (the first line of the urinary bladder meridian on the left
side). Among the acupuncture meridians which run through
a horizontal cross-section of the body at the hip level, the sec
ond and third lines of the urinary bladder meridian, as well
as the gall bladder, spleen, stomach, and kidney meridians,
are found between the two mentioned above. According to Shri Jabala Darshana Upanishad, the
visvodari nadi resides inside the kandasthana, and Yoga-
shikka Upanishad notes that it receives "four kinds of
nourishment." Since the kandasthana is the area which
encloses the manipura, the chakra which controls the
digestive system, these statements suggest that this nadi is
related to the stomach and other digestive organs. Of the
eligible meridians, the stomach meridian seems most likely
to correspond to the visvodari nadi. The Remaining Nadis
According to Shat-chakra-nirupana, the vajra and citrini
nadis are finer channels contained within the sushumna
nadi. As mentioned earlier, Yoga-shikka Upanishad's description
of the citra nadi seems to identify it with the deferent duct or
the ureter. The raka nadi, as described in Yoga-shikka Upanishad,
"drinks water instantaneously, causes sneezing, and collects
phlegm." Thus, it probably corresponds to the esophagus or
pharynx. Another nadi, called jihva, is mentioned in Shri Jabala Dar
shana Upanishad. It is impossible to accurately describe its
location, however, since it is merely said to "flow upwards." This completes our study of the nadis and meridians. As
we have seen, the lack of detailed descriptions in the yoga
sources makes it difficult to make accurate correspondences. It is my intention to gather other source materials to render
more precise these attempts to correlate the two systems of 156
energy circulation. I also intend to conduct scientific ex
periments to substantiate the ideas presented here. Although the traditional descriptions of the nadis in the
yogic texts are extremely brief, I believe that much more
detailed knowledge has been transmitted orally throughout
the ages, and that modern yogis have experiential knowledge
of the nadis and their functions. In fact, as we have seen in
previous chapters, many of the yoga asanas and mudras ef
fectively redirect the circulation of vital energy, thereby
strengthening the functions of the related meridians. I
believe that accomplished yogis are fully aware of these ef
fects. For instance, it is widely taught that Vajrasana (Japanese
"seiza" posture, see Chapt. IV p. 107} promotes good diges
tion. As I noted in Chapter IV, although yoga authorities of
fer no rationale for this effect, it can be easily explained in
terms of meridian theory. When one sits in Vajrasana, the
medial and lateral areas of the leg below the knee touch the
floor and are thus stimulated. The meridians which traverse 157
these areas are the very ones which control the digestive
functions: the stomach and gall bladder meridians in the
lateral area, and the spleen and liver meridians in the medial
region. The area which presses hardest against the floor con
tains points on the stomach meridian known to be particular
ly effective in improving stomach function: ashi no sanri (tsu
san-li, ST36), jokokyo (shang-chu-su, ST37), joko (tiao-kou,
ST38), gekokyo (hsia-chu-su, ST39), and horyu (teng-lung,
ST40). It has been demonstrated experimentally, through
radiography and other means, that the stimulation of the ashi
no sanri point with an acupuncture needle promotes
peristaltic movement and gastric secretion in the stomach. In my opinion, yoga gurus are aware, at least experiential-
ly, of this connection between the nadis along the leg and
their connection with the digestive organs. Let us now turn our attention to the different varieties of
prana which function in the body, as described in our
sources. The Five Major Pranas
According to yoga theory, prana or vital energy is ab
sorbed into the body through respiration or directly through
the function of the chakras. It is then distributed through the
nadis to all parts of the body, converting into different forms
of pranic energy appropriate for the various organs and
tissues. Usually, five varieties of prana (or vayu, "wind") are
posited: prana (that is, the sub-type of prana associated with
respiration), apana, vyana, samana, and udana. They func
tion as follows:
prana: serves the area between the throat and
diaphragm. It controls the functions of respiration and
speech, and in my opinion, the function of the heart. apana: governs the area below the navel. It controls the
functions of the large intestine, kidneys, bladder, 158
genitals, and anus; in particular, it generates evacua
tion. vyana: pervades the entire body. It spreads vitality
through the system, maintaining a balanced energy
flow. samana: governs the navel area, controlling the
digestive and assimilative processes. udana: pervades the area above the throat, and the four
limbs. It is said to govern the five senses and the func
tions of the brain. Also, it controls the upward flow of
vital energy in the body. Overactivity of udana causes
such disturbances as dizziness and overheating in the
head. Tables II and III list the locations and functions of these
five forms of prana as described in our sources. Also in
cluded is information provided by Swami Satyananda,
whose theories on the chakras are presented in detail in
Chapter IX. Brief explanations of these pranic sub-divisions
are also found in Brhadaranyaka Upanishad, Taittiriya
Upanishad, and Chandogya Upanishad, but they merely
duplicate the material in the sources already cited. Five Minor Pranas
As you can see in the above tables, five other sub
categories of prana are often grouped with the five types
described above, to form the "ten pranas." These latter five,
called "upa pranas," supplement the functions of the major
pranas. Their locations in the body are not described; Shri
Jabala Darshana Upanishad merely states that they are
distributed throughout the skin and bones. They function as
follows:
naga: controls salivation and hiccupping. kurma: opens the eyes and controls blinking 159
krkara: causes sneezing and creates the sensation of
hunger
devadatta: controls yawning and sleeping. dhanamjaya: pervades the entire body, remaining even
after death. Hair growth, which is occasionally ob
served some months after death, might be due to the
function of lingering dhanamjaya. As we have seen, these pranas are absorbed into the body
through respiration and directly by the chakras, and
distributed by the nadis to the five regions of the body. However, the specific nadis related to each region are not
identified in the yoga texts. This clearly contrasts with
Chinese medical theory, where the relationships between the
meridians and internal organs, as well as the functional in
terrelationships among the various meridians, are clearly
defined. Further research may enable us to more clearly
understand the connections between the nadis and the
body's organs. Is there anything in acupuncture theory which cor
responds to the five pranas of yoga? I feel that the "triple
heater," a conception which posits upper, middle, and lower
systems of vital energy in the body, is the corresponding
principle. The upper heater works in the region above the dia
phragm - the chest and up. It is said to govern the lungs and
the respiratory function, and the heart and blood circulation. It thus resembles the prana of respiration, both in location
and function. The middle heater lies in the area between the diaphragm
and the navel. It controls the secretory, digestive, and
assimilative functions of the stomach, spleen, pancreas,
liver, and gall bladder. Thus it seems to correspond to
samana. The lower heater operates in the region below the navel,
and controls the functions of the large and small intestines, 160
Table II Locations of the Ten Pranas at Given


 myself cured. But due
to unsuitable food the. ailment arose again. Then in November 1972. I took treatment of urine therapy and got cured in ten days. Today
also I follow urine treatment and keep myself fit. No doubt we
shou.ld take only simple and natural food. My diet consists of milk,
curds, boiled vegetables, dairy cream, fruit and green vegetables
(also raw). I avoid sugar but occasionally take jaggery and honey. Now my age iis 67 years. In 1973 I went to America. While returning in an aeroplane in
·July 1973, I suddenly developed acute pain in the stomach. I went to
the toilet and drank about 6 oz, of my urine. And within ten minutes
the pain disappear~. After 15 days I felt acurepainin the inner side
of my right foot. I thotJght I would not be able to walk freely for ·
. some days. I put urine-pack\On the same night and overnight I got
about 50 % benefit, so that I.could attend the courts. During second
night urine-packs cured my f6ot completely. An agriculture officer of the Bihar Government was syffering from
nephrites. He was treated at the Billaur Mission Hospital twice but
could not be cured. At last the doctors there declared their failure. SOME VIEWS : 243
The Jisidih Nature Cure Ashram's. Dr. Pdddar also deci'ined to treat
as the case was deemed beyond even Nature Cure. Then ti;leofficer
stayed outside the Ashram in some house. At my suggest)Oil and
u,nder,my supervision hefollowed urine therapy and regained a·new
nre..
.'Bh.agat Karamchand is a private steno~typist of 62 years. His heaq
was fast becoming bald. On my advice h~ adopted wine therapy
and he regained all his earlier hirsute growth. Shri Dharam ·.prakash, B. A., is a military.contractor of 55 years
age. WJth the urir.e treatment he remove.d his di,sease of the prostate
gland,within three weel<s..ShrJ Mahendr;:t Pal, B. Com., is a young man of 26 years, His father
is a rich factory owner. He was having serious. stomachache. He
stayed at Gorakhpur and Bareili Nature Cure Homes for several
mbnths but had no benefit. Then I made him undergo urine. treatrhent for two months. Besides lrinking and massage, I made him ·
undertake fasts,_'/i'th urine also. Now he is completely cured and is
happy. 3. Shri ~aligtam Gosai's Experiences : Sh:rr Saligram, dosai, Jr.
Publicc..tion Officer,'F.C.L Ltd., Sindri Unit, Sindri (Dhaubad). He is
also a press correspondent. He has a keen interest in nat~re ~ure: He
was so much impresssed by his talk on urine therapy With b1s fnend
Shri Gupta whom he visited, that on return to: Sindri h~ too~ up the
practice. In his letter of 31-1.0-1973 to Shri Gupta he 'Y~ites i
"Last June 4 to 61 had some pain in my chest. On june.7 morning
1 took urine, and the pain vanished. Since thenwithout hesitation I
drink once or, several time. daily the invaluable drink; Shivambu
Water of life. My experiences in this field in brief are:
· 1. My complains of displaced rectal membranes has been cured
so %. Now they can contract L.:tJ to 50 % of their earlier capacity. There seems no need for any major operation. 2. my piles subsided within a month. 244 : A.UTO-URINE THERAPY
3. I can work for 1 6 hours a day without fatigue. 4. Once at a 10 -day conference I used to rel'l'lain awake tilll-30
a.m. or even later and yet was well. 3. My paunch is decreasing and hipe are thil'lning and becoming
more flexible. For the last four and half months I have no trouble in
my stomach and my tummy is flat. 6. You say urine therapy creates rejuvenation. Yes. I find my grey
hair getting black. Only the tips are now looking. grey. 1 am 55 years
old. 7. By cleani! 'lg teach with toothpowder and urine my loose teeth
h~ve become firm and there is no bleeding since then. 8. From Septiimber, I began washing my eyes with my urine. My
yesight has become keener and they do not tire now. 9. From 1st september I massage the whole body with one-week
-old urine. It is invigorating. Then after about two hours of gardening
I bathe. In the morning first I put fresh urine in the ears. Then I put
drops of a week-old strained urine in the eyes which cools the eyes. 10. When squatting or in long jpurney·my rectal portion used to
project outside. Now it comes out only when I am evacuating. 11. From Ahmedabad about ten people have demanded the
copies of the book on auto-urine and have started practising it. :
4. Shri Chandulal Dave's Experiences: Shri Chandulal Kashiram
Dave (25 Brahman Mitra Mandai Society, Ahmedabad-6) is a retired
head master taking k~en interest in spiritual matters and dietretics. He is 84. For physicai\Mdmental health, he feels, proper food and
spiritual exercises are necessar~J His well-known book Sasti Poshak
Vanagio ("Cheap and wholeso~e recipes") has been printed for five
times. He is always active to incorporate in his life the practices of
yoga, nature cure and auto-urine therapy. Writing in Bhauf1liputar
·an 26-6-1975 he states: SOME VIEWS : 245
"For years I have noted that to stop bleeding from injury and to
heal the wound auto-urine is one of the most effective remedies and
immu.nizers. I have tried it when I was bitten by a pet dog of one of
my ;elatives and found that it stopped bleeding. To describe a most
uno!Jiigirig person we say in Indian languages, ''He wouldn't even
pass urine on an injured finger. This saying speaks volumes for the
knowledge gained from age-old exeprience. Sev~raf years age. I had read in Ayurvedic books that human
urine is a medicine. One leader Shri Morarjibhai Desai has
benefited from this as he has been practising auto-urine therapy for
sever.al years. When I had occasion to see him some months before,
he confirmed the Ayurvedic description of urine. Taking impiration
from the great mah I have also started drinking urine early in the
morning. I experience as though some new energy is coursing
through my blood vessels I have now clear and ample motions. By
putting a few drops in both the nostrils my complaint of congestion
also has vanished." 5. Shri Morarji Desai's Experiences : Since the late shri
Raojibhai told me that Shri Morarjibhai Desai also practises
auto-urine therapy I was keen to know his views on this. About five
years age. I had met his with Shri paragjibhai Desai in Delhi. He had
theh told that with auto-urine his constipation has been cured and
auto-urine has proved for him to be elixir. Even in his 80th year·he could trek the Siddhachal. On October 2, 1977 while narrating his own observation on
auto-urine, he said that once he had been operated upon for
cataract. But the operation was not successful. B.ut he could remove
his eye-trouble by drinking auto-urine. He could cure himself of
·deafness also by drinking urine. Incidentally, he said auto-urine can
cure all diseases. In his letter to Shri pannalal Jhaveri of 13-9-77 he writes that a
gentleman of Rajkot had under gone oper•tion for five times to
remove cancerous growth, but without any success. Doctors, had 246 : AUTO-URINE THERAPY
given up all hope. But With auto-urine treatment he was· cdmpl~tely
ru~; ~. -EohoR
·-' )-
. 6. Sllri K. G. Pandit1s Experiences : Shri K,. G, Pandit w~~' afil. Engineer at.the Bhillai steel Plant. Now.from his own experience he:
has begun to propagate for spreading.. the ma~sage of auto"urine;
therapy. He is now manager of Auto~urine Research Centre and
Clinic, Raipur, (Mad


 section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Henry	Stapp,	a	theoretical	physicist	from	Berkeley;	Jeffrey	Schwartz,	a
neuropsychiatrist	at	UCLA;	and	Mario	Beauregard,	a	psychologist	from	the
University	of	Montreal,	have	crossed	disciplines	to	formulate	a	workable
theory	of	“quantum	mind”	that	may	revolutionize	how	mind	and	brain	relate
to	each	other. Central	to	their	theory	is	“neuroplasticity,”	the	notion	that	brain
cells	are	open	to	change,	flexibly	responding	to	will	and	intention. They	acknowledge,	to	begin	with,	the	usual	scientific	explanation	that
“the	mind	is	what	the	brain	does,”	but	there	are	many	flaws	in	such	an
explanation,	as	we	have	seen. They	propose,	therefore,	that	exactly	the
opposite	is	true. Mind	is	the	controller	of	the	brain. In
their
	view,	the	mind	is
like	an	electron	cloud	surrounding	the	nucleus	of	an	atom. Until	an	observer
appears,	electrons	have	no	physical	identity	in	the	world;	there	is	only	the
amorphous	cloud. In	the	same	way,	imagine	that	there	is	a	cloud	of
possibilities	open	to	the	brain	at	every	moment	(consisting	of	words,
memories,	ideas,	and	images	it	could	choose	from). When	the	mind	gives	a
signal,	one	of	these	possibilities	coalesces	from	the	cloud	and	becomes	a
thought	in	the	brain,	just	as	an	energy	wave	collapses	into	an	electron. Like
the	quantum	field	generating	real	particles	from	virtual	ones,	the	mind
generates	real	brain	activity	from	virtual	activity. What	makes	this	reversal	important	is	that	it	fits	the	facts. Neurologists
have	verified	that	a	mere	intention	or	purposeful	act	of	will	alters	the	brain. Stroke	victims,	for	example,	can	force	themselves,	with	the	aid	of	a	therapist,
to	use	only	their	right	hand	if	paralysis	has	occurred	on	that	side	of	the	body. Willing	themselves	day	after	day	to	favor	the	affected	part,	they	can	gradually
cause	the	damaged	sites	in	the	brain	to	heal. Similar	results	have	been	found
with	aging. Older	people	who	have	begun	to	show	signs	of	senile	dementia
such	as	memory	loss	can	slow	down	and	even	reverse	their	symptoms	by
exercising	their	brains	(one	software	manufacturer	has	even	brought	out	a
“brain	gym,”	a	program	that	looks	like	a	video	game	but	in	fact	consists	of
exercises	that	strengthen	specific	areas	of	the	brain). Children	born	with
cerebral	palsy	have	recently	regained	use	of	their	paralyzed	limbs	through
similar	therapies	in	which	the	unaffected	arm,	for	example,	was	kept	in	a
sling,	forcing	the	child	to	use	the	paralyzed	arm;	in	time,	the	brain	healed
itself. It	showed	neuroplasticity. Putting	mind	before	brain	may	have	many	far-reaching	consequences	in
medical	therapies. For	example,	patients	suffering	from	obsessive-compulsive
disorder	(OCD)	are	routinely	treated	with	psychotropic	drugs	like	Prozac. Symptoms	improve,	and	physical	evidence	for	that	can	be	found	through
brain	scans;	the	parts	of	the	brain	that	malfunction	in	OCD	start	to	become
more	normal	on	the	drug. But
	obsessive-compulsive	patients	sometimes	seek
relief	through	talk	therapy	instead. These	patients	frequently	improve,	yet
only	recently	did	anyone	examine	their	brains	with	MRIs	and	PET	scans,	and
what	they	discovered	is	startling:	the	same	impaired	regions	that	become
more	normal	with	Prozac	also	become	more	normal	with	talk	therapy. (
Jeffrey	Schwartz	is	an	expert	in	OCD	and	based	the	new	theory	in	part	on
such	brain	scans. ) In	other	words,	the	process	of	reflection	and	insight	through	therapy
changed	the	patients’	brain	cells. This	is	exactly	what	was	predicted	by	the
new	theory	of	quantum	mind. But	the	answer	was	there	all	along. The	mind
has	always	been	able	to	change	the	brain. If	a	person	suddenly	loses	a	loved
one	or	is	fired	from	his	job,	sudden	severe	depression	often	follows. Depression	is	rooted	in	abnormal	uptake	of	the	brain	chemical	serotonin. This
physcial	imbalance	is	what	antidepressants	are	typically	designed	to	correct. Yet	when	someone	loses	a	loved	one	or	gets	fired,	isn’t	it	obvious	that	the
chemical	imbalance	came	about	after	the	bad	news. Reacting	to	bad	news	is	a
mental	event. Indeed,	the	entire	world	we	inhabit	of	words	and	thoughts
creates	infinite	brain	changes	in	all	of	us	every	moment. If	mind	comes	before	brain,	then	what	if	mind	belongs	to	all	of	us. I	can
say	“my	brain,”	but	I	can’t	say	“my	quantum	field. ”	There	is	growing
evidence	that	in	fact	we	do	share	the	same	mind	field. This	would	go	far	to
support	the	existence	of	heavens	and	hells,	Bardo	and	Akashic	memory,
extending	far	beyond	the	brain. To	begin	with,	we	need	to	examine	the	kinds
of	ideas	that	people	share	as	a	group. The	brain	belongs	to	“me,”	but	if	ideas
belong	to	“us,”	then	we	are	participating	together	in	a	field,	sometimes	quite
mysteriously. The	Brain	Beyond	Boundaries
The	human	brain	processes	only	a	fraction	of	the	information	available	to	it. By	some	estimates	the	brain	receives	6	billion	bits	of	data
per
	second	(such	as
sound	vibrations,	photons,	X-ray	and	gamma	radiation,	electromagnetic	static,
and	various	chemical	and	electrical	signals	from	the	immediate	environment),
a	floodtide	that	gets	squeezed	into	the	trickle	of	experience	we	actually	notice
and	respond	to. But	what	we	notice	isn’t	the	same	as	what	we	know. For
example,	some	so-called	idiot	savants	with	very	low	IQs	can	instantaneously
compute	long	strings	of	numbers,	tell	the	day	of	the	week	that	any	date	fallson	in	the	future,	remember	every	detail	of	their	past,	or	learn	difficult
languages	with	incredible	fluency. (One	savant	mastered	Finnish,	Arabic,	and
Mandarin	at	a	young	age,	and	only	afterward	did	his	caregivers	realize	he	had
been	learning	these	languages	on	his	own	despite	the	fact	that	he’d	held	the
books	upside	down. ) Such	savants	often	lack	even	the	most	basic	capacity	in
other	areas. One	well-documented	type	of	savant	is	able	to	perform	music	or
paint	pictures	with	extraordinary	facility	but	cannot	calculate	change	from	a
purchase,	or	tie	their	shoes	without	help. When	sudden	artistic	abilities	began	to	appear	in	a	small	percentage	of
normal	people	who	suffer	from	brain	tumors	and	other	neurological	disorders,
researchers	looked	at	the	brains	of	savants	and	discovered	that	they,	too,
displayed	brain	abnormalities,	particularly	in	the	right	temporal	lobe. To	my
knowledge,	the	current	explanation	for	“savant	syndrome”	now	centers	on
such	physical	abnormalities. Thus	it	seems	that	when	the	brain’s	filtering
system	is	impaired,	reality	expands	in	some	areas	while	it	contracts	in	o


 distance, a very bright white-yellow light. Coming out of that light, you’ll see someone. As this person gets closer,
you’ll begin to see his or her appearance. Finally, this person will be close
enough for you to ask his or her name, and know that this person is a guide
for you, someone you can always call on to help you. [Pause]
Sit down for a moment with your guide along the path, and question
your guide about some conflict or problem, and see what advice you get. [Long pause]When you have completed that conference, I’d like you to follow me
again—but if you haven’ t completed it, stay and talk. Know that you can
always call upon your guide at any time. If you are done, you may follow
me over a hill. On the other side you will see a beach. There are several
gulls floating by, beautiful ocean waves, the warm sand. I want to teach you
how to fly, just as the gulls do. But first I want you to think of your
problems and give them a weight, and put them on your back. And then
take three steps forward, and with the third step rise up and fly. One…
two…three and up. Feel what it’ s like to fly with that weight. Then turn and
let the weight fall of f. And feel the dif ference when you let go of your
problems. And just enjoy flying now. Let the sun warm you, and let the
breeze hold you up and heal you. There’ s no ef fort. From now on, at any
time of stress you can recall flying and feeling free, casting your problems
away, dropping them of f your shoulders. Just round of f your shoulders and
let them slide. [Long pause]
And then allow yourself to come down on the sand again. Stretch out,
and allow the ener gy of the earth and the warmth of the sunlight to heal
you. Once again take a moment to open your body to love. Open each cell,
each or gan. Create your own music, your own harmony, your own beauty. Give all parts of yourself the love and af fection they deserve. [Long pause]
When you have completed that, just let your body awareness begin to
return—the chair, your position, your feet on the floor, all of these feelings. Gradually move parts of your body to awaken them, coming back feeling
awake and alert and comfortable. Again use your breathing to bring you
back up, counting seven breaths, feeling one seventh more awake and more
alert with each breath, until you open your eyes and return to the room,
starting now. To order audio tapes of lectures by Dr. Siegel and meditation tapes, see
“Exceptional Cancer Patients”. READING LIST
Achterber g, Jeanne, and G. Frank Lawlis. Imagery of Disease. Institute for
Personality and Ability Testing, Champaign, Ill 61820, 1978. Ader, Robert, ed. Psychoneur oimmunology. Academic Press, New York,
1981. Alexander, Franz. Psychosomatic Medicine. Norton, New York, 1965. Bennett, Hal, and Mike Samuels. The W ell Body Book. Random House,
New York, 1973. Benson, Herbert. The Mind-Body Effect. Simon & Schuster, New York,
1979; Berkley, New York, 1980. Bresler, David E. and Richard Trubo. Free Yourself fr om Pain. Simon &
Schuster, New York, 1979. Breznitz, Shlomo, ed. The Denial of Str ess. International Universities Press,
New York, 1984. Bry, Adelaide and Marjorie Blair. Directing the Movies of Y our Mind. Harper & Row, New York, 1978. Buscaglia, Leo. Love. Charles B. Slack, 6900 Grove Road, Thorofare, N. J. 08086, 1972; Fawcett Crest/Ballantine, New York, 1982. ——-. Living, Loving & Learning.<|eot_id|><|begin_of_text|>
Q: Who did the author's patient tell him that her husband had died?,
A: Harry
Q: What was the content of the plaque on the wall in the hospital chapel?,
A: "In the midst of life, I am with you."
Q: What was the physician's response when the author asked him to share his experience in front of others?,
A: He motioned for the author to come into a corner, indicating he agreed with the author but was uncomfortable sharing it publicly.
Q: What is the recommended frequency for practicing visualization and relaxation?,
A: The author recommends practicing relaxation and visualization three or more times a day, taking 15 minutes at three or more times a day for quieting and relaxation.
Q: What is the name of the book written by the author?,
A: Love, Medicine & Miracles
Q: What is the title of the book by Dr. Milton Erickson?,
A: Not mentioned in the passage (the passage does not mention Dr. Milton Erickson's book title)<|eot_id|><|begin_of_text|>Notion Press
Old No. 38, New No. 6
McNichols R oad, Chetpet
Chennai - 600 031
First Published by Notion Press 2018
Copyright © Janardhana V Hebbar 2018
All Rights R eserved. eISBN 978-1-68466-714-7
This book  has been published with all efforts taken to make the material error-free after the
consent of the author. However, the author and the publisher do not assume and hereby
disclaim any liability to any party for any loss, damage, or disruption caused by errors or
omissions, whether such errors or omissions result from negligence, accident, or any other
cause. No part of this book may be used, reproduced in any manner whatsoever without written
permission from the author, except in the case of brief quotations embodied in critical
articles and reviews. Disclaimer
Contents of this book are for educational purpose only. Please consult your
healthcare service provider before following any health advice given in this
book. Do not use this book for treating yourself or others. Please contact your
healthcare practitio ner for any health consultation. e spices, herbs, herbal
products, home remedies, health tips and such other materials explained in this
book are not intended to prevent, diagnose, treat or cure any disease. Many of
the herbal products and concepts explained in this book have no clinical
documentation. e herbs, their combination and Ayurvedic formulations are
described based on rich Traditional Ayurvedic classical text books and author’s
own experiences. (c) 2018. Janardhana V. Hebbar. All Rights Reserved. || Jai Guruji ||
Dedication
I, Dr. Janardhana V. Hebbar, dedicate this book at the
holy feet of Sri Guruji – Swami Vivekananda and my
spiritual Guru, Dr. A. Chandrashekhara Udupa
MBBS, FAGE, Managing Director, Divine Park Trust
(R), Saligrama, Udupi. (www.divinepark.org)
He guides, He energizes, He shows the path, He holds
my hand and makes me walk!Project by
Dr. Janardhana V. Hebbar MD (Ayu) – Founder of EasyAyurveda.com and
AyurMedinfo.Com
Authors
Dr. M.S. Krishnamurthy MD (Ayu), Ph.D.     srimuliya@gmail.com
Dr. Janardhana V. Hebbar MD (Ayu)              hebbarjv@gmail.com
Co-Authors
Dr. Y.S. Raghuram MD (Ayu)
A television personality, Associate Professor in ALNRMAM College, Koppa,
Karnataka. Ayurveda practitio ner for 22 years in Bangalore. Email – drraghuramys@gmail.com
Dr. B.K. Prashanth BAMS, MD (Ayu), Ph.D. Principal at Prasanna College of Ayurveda and Hospital, Laila, Belthangady,
Karnataka, India. Ayurveda clinician. Email – drprashanthbk@gmail.com
Dr. Manasa BAMS
Ayurveda practitio ner with 18 years experience. Edited by
Dr. Renita D’Souza BAMS
Assisted by
Ms. Karthyayini MA
Ms. Sumangala Rao MA•
•
•
•
•
•
1. 2. 3. 4. 5. 6. 7. 8. Dr. M.S. KRISHNAMURTHY MD (Ayu), Ph.D. Professor and HOD, Consultant physician
Post Graduate Department of Rasashastra & Bhaishajya kalpana,
Alva’s Ayurveda medical college and Hospital, Vidyagiri, Moodbidri – 574 227
E mail: srimuliya@gmail.com
Professional Experience & Achievements
Former Dean (PG Studies), AAMC, Moodbidri
Ph.D guide (Rajiv Gandhi University of Health Scineces, Bangalore). Guide to 27 Post graduate scholars. Conferred with a National award – Bharatiya Vijnyana Parishad
Puraskar (Delhi) in the year 2005 for the academic resarch
achievement in the eld of Ayurveda with due consideration of reasrch


 food that are best for your animal. A great
resource is Home-Prepared Dog & Cat Diets, 2nd Edition, by Patricia
Schenck (Wiley-Blackwell). Boosting smoothies with protein and calcium found in
milk and milk products and using other healthy ingredients
makes them nutritionally equal to meals. If you don’t have
the appetite you used to, or if you live alone and just don’t
feel like cooking for yourself, a smoothie can be a great way
to ensure you’re still getting a healthy, nutritious meal. Pumping Up the Nutrients When
Y ou’r e Pr egnant or Br eastfeeding
You’ve created a new life with your partner, and now you’re the
sole source of absolutely everything your fetus or baby needs. Your diet has never been as important as it is right now, andgetting the vitamins, minerals, protein, carbohydrates, good
fats, and phytonutrients is your job. Pure vegetable and fruit
juices can be a huge asset to your diet when you’re pregnant or
breastfeeding, helping to boost all the essential nutrients and
doing it effectively and without adding fat. Let’s face it, eating for two means that you need it all: energy;
protein; essential fatty acids; vitamins A, C, D, E and the B
vitamins (B12 in particular); folate; choline; calcium;
phosphorus; magnesium; potassium; iron; zinc; copper;
chromium; selenium; iodine; manganese; and molybdenum. It’s
a long list and one that you need to be sure to address for the
health of your baby and for you. Your doctor will give you recommendations about
healthy levels of all these nutrients. The best you can do for
your baby and you is to eat a wide variety of whole organic
foods and choose pure vegetable and fruit juices for snacks
two or three times a day. Low-fat smoothies with protein
and calcium will complement these eating habits to supply
what your body is using. If you’re looking to add
supplements to your smoothies, try avocado, ﬂax, nuts,
seeds, wheat germ, oatmeal, tofu, or whey. For more tips on nutrition during pregnancy, check out
Pregnancy Cooking & Nutrition For Dummies, by Tara Gidus,
MS, RD (Wiley). Mothers who are breastfeeding, perhaps more than any other
group of people, may beneﬁt the most from smoothies and
juices. This is because new mothers need to replenish stores of
minerals (like iron and calcium) in their own bodies and requireprotein, as well as essential vitamins and phytonutrients, in
order to produce high-energy, high-nutrient milk for their
babies. Drinking pure fruit and vegetable juices two or three
times a day is ideal. Keeping Y our Blood Sugar under
Contr ol When Y ou Have Diabetes
Diabetes is a lifelong, chronic disease that is caused by too little
insulin or a resistance to insulin. Insulin is a hormone produced
by the pancreas to move blood sugar (called glucose) from the
bloodstream into muscle, fat, and liver cells where it can be
used as fuel. There are two main types of diabetes (type 1 and type 2), as
well as a condition called gestational diabetes, which is high
blood sugar during pregnancy in a woman who doesn’t have
diabetes. Because diabetes affects so many people (over 20 million
Americans), and because type 2 diabetes most often occurs in
adulthood and is linked to diet and obesity, nutritionists are
concentrating their efforts on diet and exercise to reduce the
risk of this deadly disease, for which there is no cure. There is no way to prevent type 1 diabetes. Maintaining
an ideal body weight, healthy diet, and an active lifestyle
may prevent type 2 diabetes. There is no set diet for diabetics, but keeping blood glucose
levels on target by making wise food choices and staying
physically active is the best plan. Smoothies and juices can be
an important part of a healthy, whole-food diet. Because they’reso much higher in natural sugars, fruit juices and smoothies are
not the best choice for diabetics. In addition, you need to be
aware of glycemic levels of some vegetables when you’re
planning to make vegetable juices or smoothies (see the nearby
sidebar for more on the glycemic index). Smoothies that are made with liquids other than juice,
that are low in calories, and that have some low-fat protein
make excellent snack choices for people with diabetes. The glycemic index and you
The glycemic index (GI) is a ranking of foods  on a scale from 0 to 100. The
number assigned to each food is an indication of how  much they raise a
person’s blood sugar level. Foods that have a high GI raise blood sugar
the most; foods with a low GI raise blood sugar  the least. The goal,
particularly for people with diabetes, is to stick to low-GI foods  (those
with a GI of about 55 or less).<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        If you teach your children good smoothie
habits and have fresh fruits, vegetables, and other smoothie
ingredients on hand, as older children and teens, they’ll be
making their own incredibly healthy after-school snacks. Small, single-serving blending machines can make smoothie
lunches or midday snacks even more appealing to working
people. It’s just so darn easy to savor the fresh fruit and
vegetable drinks as alternatives to any junk-food snack or fast-
food meal. Smoothies can play a vital role in a weight-lossprogram because, unlike juices that exclude the pulp, the ﬁber
in smoothies helps stave off hunger. For people who want to be sociable without drinking alcohol,
fresh and frozen smoothies offer exciting, sophisticated
alternatives at social gatherings. The recipes in this book include a wide range of sweet and
savory smoothies that will kickstart your day, maximize
nutrients and supplements, and revitalize your body’s digestive
system. They run the gamut from breakfast, lunch, and dinner;
dessert and cocktail/mocktail smoothies; to frozen and iced
granitas and sherbets. See Chapters 15 to 18 for ﬂavor and
ingredient combinations for smoothies that are refreshing and
luscious delights. T h e  b e n e f i t s  o f  s m o o t h i e s
Like their healthy counterparts, juices, smoothies may be made
from a wide array of organic, fresh fruits and vegetables. But
smoothies are different from juices in two important ways:
They’re made from the whole fruit or vegetable, so they keep
the pure water, nutrients, and the ﬁber in the carbohydrate and
pulp, and they can contain so many more natural and healthy
ingredients like oats, nuts, seeds, herbs, and other natural
supplements. They’r e a good sour ce of fiber
Fiber is the indigestible substance found only in plant foods,
fruits, vegetables, grains, and legumes. Eating ﬁber is one of the
easiest and least expensive ways to prevent disease and
maintain health because it helps the body to eliminate waste
materials and deadly toxins. Water-soluble ﬁber lowers cholesterol and stabilizes blood
sugar. Insoluble ﬁber increases stool bulk and promotes bowel
movement, scouring the intestinal walls of toxic waste matter,
promoting colon health by reducing the risk of diverticulosis
and colon cancer. Because they’re liquidized or ﬁnely chopped whole fruits and
vegetables, smoothies contain both soluble and insoluble ﬁber
from those plants. For an even extra ﬁber boost, add psyllium,
nuts, seeds, cooked beans, bran, and oats to smoothies. High-ﬁber fruits and vegetables include apples, oranges, berries,
pears, ﬁgs, prunes, broccoli, cauliﬂower, Brussels sprouts, and
carrots. They’r e a healthy substitute for empty-calorie drinks
It’s precisely because smoothies contain ﬁber and other slow-
digesting ingredients like nuts, seeds, yogurt, milk, or tofu that
they stay with you longer and satisfy you so much more than
coffee or soda. Smoothie bars: Choosing the right blend
You think you’re making a healthy choi ce by slurping up that heal thy-
sounding, creamy drink from a fast-food outlet or popul ar smoothie bar. If
the drink has low-fat milk or fresh juice, fresh fruit, and ice, you can likely
go ahead and enjoy. But if it’s made from ice cream, pow dered cream,
sugars (glucose, fructose, corn syrup, or molasses), or any other of the
high-calorie ingredients, you may be in for a shock  at the calories and
chemicals that are lurking in that iced refresher. On average, depending on the outlet, 16 ounces  of a com mercial smoothie
drink contains 260 to 320 calories. If you know  the ingredients are fresh
and not processed and if you’re replacing a dinner  with a high-protein
smoothie, the higher calories may not impact  your daily intake in anegative way. The point is to know exactly what goes  into your drink and


 the dead-ends 62 61 2
of blood vessels in the lower part of the rectum as a
result of eating too much bread and other starch and
grain products. Their removal by means of a knife
or electric needle is an excellent indoor sport for all
except the patient. Their recurrence is almost
inevitable sooner or later, when so removed, so long
as the cause itself, namely the waste matter in the
blood stream, is not properly taken care of. HERNIA:
Protrusion of any internal organ wholly or in part 61 1 2 15
from its normal position, due to lack of tone in the 30
surrounding membranes. HIGH BLOOD PRESSURE:
Excessive tension of the blood in the arteries
caused by improper diet. See paragraph, "BLOOD
PRESSURE, HIGH". HIVES: Same as Urticaria, see Urticaria. 103 HODGKIN'S DISEASE:
Swelling of the lymph glands and the tonsils 61 27 29 46
directly associated with a disturbance of the spleen,
the result of deficiency in, and unbalance of the diet. There is rarely any hope after X-ray or radium are
used because the ultimate effect of these is beyond
the control of man, as are also radioactive materials. A series of colon irrigations, a rigid properly
balanced and prepared raw food diet, and the
necessary fresh juices have been found to give
satisfactory results. IMPOTENCE:
Deficiency in propagative ability in the sex act. 15 1 30 27
40 31 59
INDIGESTION:
The result of the improper digestion of 23
incompatible foods. It also results from eating while (in glass of
under the stress and strain of worry, fear, or anxiety. hot water)
61 1 30 15
INFANTILE PARALYSIS:
Also labeled Poliomyelitis. Not as serious and 61 40 32
common a disease as the publicity of it would have 1 2
us believe. The virus causing this disease cannot
exist in healthy tissue. Once it has obtained a
foothold, the logical step is to starve it by destroying
and removing from the body all waste matter that
would enable it to survive. In any case, prevention
lies in the proper nourishment consisting of live
organic food which has not been cooked or
processed. To reestablish the body to its normal
condition this has been found to be equally as
imperative. The use of drugs, by injection or
otherwise, tends to delay progress as the cells and
tissues cannot be nourished back to health thereby. More infantile paralysis could probably be traced to
the consumption of pasteurized milk, sugar, starches,
cereals and to soft (carbonated) drinks than to any
other cause. INFLUENZA:
Caused by excessive retention in the system of 61 11 2 30
body and food waste resulting in a feeding and 41 55
104 breeding ground for pathogenic bacteria, affecting
principally the air passages, but accompanied by
fever and nervous prostration followed by great
debility. INSANITY:
Sometimes caused by a derangement of the 61 37 30 1
mental nervous system due to excessive toxins in 15 2 40 59
the body and insufficient organic nourishment. Even
more frequently the contributing factor has been
found to emanate from excessive mental pressure
resulting from fears, resentment and similar
disturbances. INSOMNIA:
Inability to sleep as a result of nervous tension 61 37 30 22
or excessive acidity in the system. ITCH:
An uncomfortable condition caused by certain 61 30 15 I
germs or bacteria attempting to leave the body by
way of the pores of the skin, resulting in the
formation of postules and accompanied by intense
itching. JAUNDICE:
The result of an overburdened liver eliminating 61 30 29 40
the excretion of bile by way of the lymph stream I
through the pores of the skin. KIDNEY TROUBLE (Excessive Uric Acid, etc. ):
The result of improper and insufficient 30 61 40 29
elimination of the end-products of excessive use of 59
meat in the diet. Beer, wines and liquor are primary
factors in kidney trouble. LARYNGITIS:
Inflammation of the larynx due to the presence 61 1 30 15
of morbid matter in the body. LEUKEMIA:
Excessively rapid increase of the white blood 1 26 48 53
cells, causing the breakdown of red blood cells, as a
result of insufficient organic atoms in the diet —
too much cooked food, starches, sugars and meats
and not enough fresh juices, raw vegetables and
fruits. 105 LEUCORRHEA:
Excessive formation or accumulation of mucus 61 11 30 2
in the female genital organs and passages. 40 41 60 59
LIVERTROUBLE:
The result of eating an excess of devitalized and 30 61 1 29
concentrated starches, sugars, fats and meats. Beer, 40 46
wines and liquors are also primary factors in liver
disturbances. LOW BLOOD PRESSURE:
Due to excessive use of devitalized foods in the
diet, resulting in deficiency of vital elements in the
blood stream. See BLOOD PRESSURE, LOW. MALARIA FEVER:
The pathological result of an impure blood and 6111 1 30
excessive retention of morbid matter in the body 41 15
while in an atmosphere of foul or unwholesome air,
enabling animal parasites, germs, and bacteria to
thrive and propagate in the system. While the system has been saturated with quinine,
atabrine or other drugs, we would cleanse the colon
as often as necessary to rid the body of these drugs. MASTOIDITIS:
The result of mucous accumulations in the 61 32 2
mastoid region of the skull behind the ear, causing
inflammation. The best means to create a good dose
of mastoiditis is to feed the child lots of cow's milk,
particularly the pasteurized, and plenty of white
bread, cereals, cake, and other flour foods. The best
way to prevent it, we have found, is to avoid these. See paragraph under Colds. MEASLES:
Germs and bacteria surging out of the body 61 6 30 1
through the skin. One of Nature's methods of house 47
cleaning the system, particularly in childhood. MELANCHOLIA:
Toxic condition of the body and undernourished 61 7 2 30
nerve system resulting in morbid brooding. Lack of 15 37
self-confidence. 106 MENINGITIS:
The presence of the Meningococcus germ in the 61 30 2 1
system because of the accumulation of waste matter
on which this germ thrives. When the body is healthy
the germ perishes from lack of nourishment or passes
on and out of the system, without affecting it. MENOPAUSE:
The penalty women pay for half a lifetime (40 to 6132 73 30
50 years) of eating destructive foods which fail to 2
nourish the blood and in fact any part of the system
so that it can be rapidly and constantly regenerated. MENSTRUATION:
A study of the ENDOCRINE GLANDS CHART 61 59 30 68
already referred to may reveal one or more of the 2
primary causes for disturbances in this connection. (See chapter on GLANDS.) MIGRAINE:
Impure blood stream and improperly nourished 61 2 3015
nerve centers causing intense ache usually on one 47 37
side only of the head, dulling and depressing the
individual. MULTIPLE SCLEROSIS:
Degenerative state of the nervous system due to 61 40 59 2
starvation of nerve and cerebrospinal cells. This 1
disease is the most conclusive evidence of the
destructive effect of starches and grains used as food
for humans. No permanent improvement has ever
been achieved in my 50 years of observation, while
the patient was allowed to eat bread cereals and other
starchy foods. Many people however have been
helped slowly to recover, by omitting these, and
meat, from the diet, eating instead mostly raw fruits
and vegetables, drinking at least 3 quarts of fresh
RAW juices daily, and with frequent colonic
irrigations.The greatest danger in this disease comes
from neglecting to follow this program consistently,
and so develop secondary complications. NEPHRITIS:
Inflammation of the kidneys usually resulting 30 61 40 29
from an excessive retention of acid. (Read chapter 59
107 on Proteins in the book, DIET & SALAD
SUGGESTIONS.) NERVOUSNESS:
Irritability of certain nerve centers due to organic 61 37 30 40


, and pastas, is the best way to reach your E2
Diet fiber goals. Most Americans consume between 10 and 15 grams of
fiber per day. On the E2 Diet, we want you to get 40 to 50 grams. THESE GUIDELINES ARE a lot to take in, I know. But now all that’ s keeping
you from becoming a full-fledged, Cool Hand Luke, E2 label-reading pro is
hands-on experience among the supermarket shelves. However, I have faith
that the dangers lurking inside deceptive foods are now abundantly clear to
you as you walk up and down the aisles looking for labels that pass the
Engine 2 inspection test. You no longer believe any of the claims on the outside of a package. You
look for the number of servings per container and the amount of fat per
serving. You are on the alert for added junk, such as sodium, sugar, and fats,
and buy only high-fiber and 100 percent whole grain products. You are a label-reading star. BREAD
Here is a quick lesson on the dif ference between whole grain breads
and the kind that have been pillaged. The anatomy of the wonderful whole grain:Bran:  The outer layer containing most of the fiber as well as
healthy amounts of protein and B vitamins. Germ:  The nutrient-rich embryo containing vitamins E and B and
protein. Endosperm:  The fluf fy inside, which is 83 percent starch. This is
all that remains after the bran and germ are removed—and this is
what white bread is made of. What does this mean. It means 100 percent whole grain has 97
percent more vitamin E, 78 percent more fiber, 78 percent more
magnesium, 82 percent more vitamin B6, 80 percent more selenium,
58 percent more copper, and 37 percent more folacin than white
bread. OceanofPDF. com4
MAKING IT  WORK FOR LIFE. When I developed the Engine 2 Diet, my mission statement was:
Educate and motivate people to eat a plant-strong diet so they can enhance
their lives and avoid the common killer diseases. I am now inviting you to become part of this mission. Start just by
putting one foot in front of the other. One meal at a time, one day at a time;
string them together, several days in a row, and soon enough your first week
will be over. Before long you’ll have your sights set on the finish line. Although the plan outlined in this book is a twenty-eight-day diet, it is
my hope that this is just the beginning of your plant-strong journey. And as
on any journey, you may stumble and fall. That’ s okay. It’s even expected. No one gets it right the first time—or the second. I’ve been tweaking and
adjusting this plan for more than two decades myself. The goal is to keep working on it. Continue to expand your knowledge
base, cooking skills, and recipes, and watch your confidence grow until
there’ s no stopping you. Soon enough, the E2 lifestyle will be second
nature, you’ll be firing on all cylinders, and you’ll wonder how you ever
used to eat all that other stuf f you once called food. In fact, you will be living the dream—feeling great, looking terrific, and
free of the common modern ailments that compromise and debilitate so
many lives. This dream is easily within your reach. While you’re living it, I want you to learn to love the plants that are
giving you back your life. I want you to see the brilliance of apples,
oranges, blueberries, broccoli, black beans, yams, whole grains, kale, and
all of nature’ s other wonders. When it comes to food, these are the winners,the unsung heroes that deserve all the credit, the foods that have your best
interests at heart. Don’ t let anyone tell you otherwise. I want to tell you one last thing. You are a champion. Just by reading this
book, you’re moving from second-class to first-class foods, from nutritional
excess to nutritional excellence. You now know more about nutrition than
99 percent of the world. You are on your way to a plant-blessed life. I am rooting for your success and want the very best for you. I also look
forward to hearing about your progress at www. theengine2diet. com. Write
me. Maybe your story will be featured in my next book. Now get out there and earn your health.<|eot_id|><|begin_of_text|>
Q: How much fiber is in a glass of milk, a slice of chicken, and an,
A:
Q: What is the author's recommendation for reducing cholesterol levels?,
A: The author recommends eating a plant-based diet and not believing the claims on food labels.
Q: What is the author's advice for avoiding unhealthy foods?,
A: The author advises to avoid foods with added sugars, sodium, and fats, and to always read the ingredient list carefully.
Q: What is the author's stance on the importance of fiber?,
A: The author emphasizes the importance of fiber and recommends consuming 40-50 grams of fiber per day.
Q: What is the author's recommendation for staying healthy while traveling?,
A: The author suggests packing healthy snacks, reading labels carefully, and making smart choices at restaurants.
Q: What is the author's stance on added sugars?,
A: The author strongly advises against consuming added sugars and recommends choosing natural sweeteners like fruit instead.<|eot_id|><|begin_of_text|>Spray a lar ge nonstick skillet
and pour half of the batter into the center, using a spoon to spread it out
thinly over the bottom of the skillet. Turn the heat to medium. Cover and
cook for 8 minutes, then place half of the cooked mushrooms, onions, bell
pepper strips, and spinach in a line down the center of the omelet. Use a
spatula to flip both sides over the veggies, cover and cook an additional 2
minutes. Remove from heat and gently shake the skillet from side to side a
couple of times to loosen the omelet. Carefully slide the omelet onto a plate.Repeat with the second half of the batter. Serve immediately with salsa and
a side of fresh fruit. Variations:
Add sliced avocados, diced tomatoes, pineapple chunks, or sliced olives. E2 Sunday Morning Pancakes and Muffins
Sunday mornings of fer a wonderful opportunity to gather with family
and friends for a breakfast pancake bonanza. Warm up the griddle, get out
the spatula, and start whipping up some good, old-fashioned flapjacks. At
the firehouse we take great pride in flipping pancakes as big as manhole
covers—without even using a spatula. The trick is a quick flip of the wrist,
perfect timing, and a deft catch with the cast iron skillet. Lemon Cornmeal Pancakes
We generally make these on Sunday mornings when things are slow, which
gives us time to cook up and eat these great pancakes. We found this recipe
in a wonderful cookbook called Vegan with a V engeance, by Isa Chandra
Moskowitz. We then ramped up the nutrition by using whole wheat flour
instead of white flour and omitting the oil. Serves 3 to 4
1¼ cups whole wheat flour
2 teaspoons baking powder
½ teaspoon salt
¾ cup cornmeal
2 cups soy milk
½ cup soy yogurt
Zest and juice from 2 lemons
Mix the dry and wet ingredients in separate bowls. Add the dry
ingredients to the wet ingredients, stirring to remove lumps. Cook
according to the directions for E2 Basics Pancakes (see page 158). E2 Basics Pancakes
At least once a week we take turns making pancakes at the station. We keep
three or four varieties of Arrowhead Mills pancake mix in the freezer at alltimes: multigrain, oat bran, buckwheat, and cornmeal. We top our pancakes
with applesauce, fresh fruit, soy yogurt, maple syrup, or a thin layer of
peanut butter (unless you’re like Matt Moore, who doesn’ t like peanut
butter but loves cashew butter). Serves 2
1¼ cups pancake mix
1¾ cups water or milk substitute
Combine the mix and the liquid in a lar ge bowl, stirring to remove
lumps. Heat a dry skillet until a drop of water dances on its surface. Spraying the skillet once should allow for three batches of pancakes. Ladle
a large scoop of batter into the pan. Several pancakes can be cooked at once
if you’re using a lar ge skillet. Cook until the batter begins to bubble and the
bottom of the pancake is golden. Flip and cook on the other side until both
sides are golden. Variations:
Add bananas, blueberries, peaches, or strawberries with walnuts or
pecans to the batter. Or sprinkle 70 percent pure cocoa chips into the batter
for a chocolate treat! Spelt Blueberry Pancakes
This recipe was created by one of the Engine 2 participants, Anthony
Salerno, who makes these for his daughter, Ella. He then freezes the
leftovers for future quick breakfasts or late-night snacks. This recipe is for a
double batch. Makes 25 to 30 pancakes
2 cups spelt flour
2 cups oat flour
2 tablespoons baking powder
4 tablespoons ground flaxseed meal
½ teaspoon salt
3½ cups low-fat soy milk
4 tablespoons applesauce
2 tablespoons honey or agave nectar
1 tablespoon vanilla extract2


 you are
struggling with yourself. Every  fault you see in them touches a denied
weakness in yourself. Every conflict you wage is an excuse not to face a
conflict within. The path to love therefore clears up a monumental mistake
that millions of people make—the mistake that someone “out there” is
going to give (or take) somethin g that is not already yours. When you truly
find love, you find yourself. Therefore the path to love isn’t a choice, for all of us must find out who
we are. This is our spiritual destiny. The path can be postponed; you can
lose faith in it or even despair that love exists at all. None of that ispermanent; only the path is. Doubt reflects the ego, which is bound in time
and space; love reflects God, eternal divine essence. The ultimate promise
on the path to love is that you will walk in the light of a truth extending
beyond any truth your mind presently knows. I have structured the following chapters to lead the reader anew on the
path to love, from  the first stirrin gs of romance to the final stages of ecstasy. Falling in love feels like an accidental occurrence to many people, but in
spiritual terms it is not—it is the entrance point to love’ s eternal journey. Romance has several distinct phases for us to explore—attraction,
infatuation, courtship, and intimacy—each partaking of a special spiritual
significance. In the dawning of the next stage, romance turns into a committed
relationship, usually marriage, and the path changes. Falling in love is over;
being in love begins. Spiritually, the word being  implies a state of the soul;
it is this state that a couple learn s to nurture through surrender, the key word
in every spiritual relationship. Through surrender the needs of the ego,
which can be extremely selfish and unloving, are transformed into the true
need of the spirit, which is always the same—the need to grow. As you
grow, you exchange shallow, false feelings for deep, true emotions, and thus
compassion, trust, devotion, and service become realities. Such a marriage
is sacred; it can never falter because it is based on divine essence. Such a
marriage is also innocent, because your only motive is to love and serve the
other person. Surrender is the door one must pass through to find passion. Without
surrender, passion is centered on a person’ s craving for pleasure and
stimulation. With surrender, passion is directed toward life itself—in
spiritual terms, passion is the same as letting yourself be swept away on the
river of life, which is eternal and never -ending in its flow. The final fruit of surrender is ecstasy: when you can let go of all selfish
attachments, when you trust that love really is at the core of your nature,
you feel complete peace. In this peace there is a seed of sweetness
perceived in the very center of the heart, and from this seed, with patience
and devotion, you nurture the supreme state of joy, known as ecstasy. This, then, is the path to love outlined in the following pages, although it
isn’t the only one. Some people do not fall in love and enter into
relationships with a beloved. But this does not mean that there is no path forthem, only that the path has been internalized. For such people, the Beloved
is entirely within themselves from the very outset. It is their soul or their
image of God; it is a vision or a calling; it is a solitariness that blossoms
into love for the One. In its own way, such a love story is also about
relationship, because the final realizations are the same for all of us. To
realize “I am love” is not reserved only for those who marry. It is a
universal realization, cherished in every spiritual tradition. Or to put it most
simply, all relationships are ultimately a relationship with God. I wanted this to be a practical work as well as, hopefully, an inspiring one. Each chapter includes exercises (titled “Loving Practice”) that will enable
you to ground yourself in the insights discussed in the text. Following this
comes a love story (titled “In Our Lives”) to amplify the text in a more
personal way. I am involved in all these stories, usually as a sympathetic
listener to friends, patients, and fellow seekers. Sometimes I step beyond
that role to function as counselor or adviser, but I do not set myself up as a
professional therapist. I only want to open the way to insight, acting as its
midwife; it is up to every person to actually give birth. But before embarking on the love stories in this book, let me tell a bit of
my own. Spirit is always leaving clues about its existence, although we may
not be on the lookout for them, and I remember the first clues given to me
by my cosmic grandmother. She was my paternal grandmother, married to
an old sergeant  in the Indian army who had blasted his bugle from the
rooftops the morning I was born. To look at her, this tiny woman didn’ t
appear cosmic. Her idea of contentment was to pat flour dough into
perfectly round bread for my breakfast or to wend her way before dawn to a
dim temple where the thousand  names of Vishnu were chant ed. But one
day, as I sat waiting by the charcoal stove for my breakfast paratha  stuffed
with potatoes and spice, she let me in on a piece of cosmic wisdom. We had a neighbor down the street in the cantonment of Poona, a Mr.
Dalal, whom nobody liked. He was stooped and gray, very thin, and he
greeted everyon e with a sour, pained expression. Curiously, he had a small,
vivacious wife—his exact opposite—who adored him. They were always
together, and if I happened to pass them on the way to school, Mrs. Dalal
would wave to me from underneath her blue sari, all the time keeping aloving eye on her husband, who would be tapping his way down the
sidewalk with his cane. “They are like Rama and Sita,”  my grandmother said admiringly behind
their backs. This I very much doubted, since Rama and Sita were divine
incarnations of man and woman, and the most perfect lover s in Indian
mythology. Whe n Rama strung his bow it caused lightning and thunder,
while Sita was beauty itself. Being eleven and obsessed with cricket, I had
little time for either Rama and Sita or the Dalals, until a shadow passed over
our household. Mr. Dalal lay dying just a few doors away from us. My grandmother paid a visit to his bungalow and came back looking
somber and pale. “Only a few hours,” she told my mother. Small boys can
be callous about death, and I resented Mr. Dalal for the time he had poked
his cane at me and ordered me to pick up a package he had dropped on the
sidewalk. Years later, when I had entered medical school, I realized that Mr.
Dalal had been suffering from angina, and his weak heart had not permitted
him even to bend over. Severe chest pain accounted for the twisted
expression on his face, and now it had brought him to death’ s door. Of course Mr. Dalal’ s dying was the talk of the neighborhood. That day
my grandmothe r informed us that Mrs. Dalal had decided to die in her
husband’ s place. She was praying fervently for this wish. Our family was
stunned, except for my father, who was a cardiologist. He kept quiet, only
assuring us that Mr. Dalal had no hope of recovery from his infarction. A
week later this prediction was confounded when an extremely frail Mr.
Dalal and his wife appeared again on the street. Mrs. Dalal, very much
alive, waved from beneath her blue sari, looking as cheerful as ever, if
somehow changed. My grandmother waited, and only a few months passed before Mrs. Dalal
fell sick. A minor cold turned to pneumonia, and in those days when
penicillin was not so readily available or believed in by common people,
she died, suddenly, in the middle of the night. “Like Rama and Sita,” my grandmother murmured, wearing a look on
her face that could be mistaken for triumph. She described the last scene
between husban d and wife, when Mr. Dalal took off his prayer beads and
laid them  tender ly around his wife’ s neck before she passed. “That is a real
love story,” she said. “Only love can work such a miracle.”“No,” I proteste d, standing impatiently by the stove. “Mrs. Dalal is dead. You call that love, but now they both have nothing.” My father had already
told me, in his measured, clinical voice, that Mr. Dalal’ s survival had been a
fluke, not a miracle. He could be expected to die within the year. “You just don’t understand,” my grandmother reproached me. “Who do
you think gave Mrs. Dalal her wish? When she loved her husband, she was
loving God, and now she is with him. Every real love story is a love story
with God.”
An old woman with a cosmic mind is a good place to begin to talk about


 the c hin area.This chakra is responsible for the expression of our thoughts and ideas. Sometimes we interact with people who are talking but lose coordination
between their thoughts and the expression of those thoughts; in these people
the throat and third eye chakras are not coordinated. A well-developed
vishuddhi chakra endows exemplary communication and oratory skills, while
an imbalance or blockage results in the loss of voice or hoarseness and a fear
of being e xposed. The seed mantra associated with the throat chakra is ‘hum’, which can
be chanted in the throat like the sound of a bumble bee. Yoga suggests a
mudra known as bhramari m udra, whereby the practitioner uses their finger s
to close the eyes and ears while chanting ‘hum’ like a bumble bee, thus
creating an echo in the head. Another bandha or energetic lock to activate
the throat chakra is the jalandhara bandha, which is performed by
contracting the throat and then folding the chin inwards into the hollow spot
between the chest and neck. This cuts off circulation from the head,
establishing an inde pendent cir cuit in the upper part. Since the chakra is associated with the colour blue, all blue-coloured
crystals such as angelite, aquamarine, turquoise, amazonite, blue calcite, blue
lace agate, cavansite and larimar are useful for healing and balancing the
chakra ener gies. The element associated with the throat chakra is ether (or space); the
parts of a plant known to represent ether are the fruits. Citrus fruit oils from
lemon, bergamot, grapefruit, tangerine and mandarin are useful to balance
the chakra energies. They can also be used to clear sore throats, laryngitis
and pharyngitis thr ough gargling.Ajna (third eye)
Guna: sattva
Element: panch mahabhoot (all of the five elements)
Vayu: prana
Auric layer: celestial body
Colours: indigo, white
Structural representation: two petals
Bija mantra: om
Developmental age: not applicable
Main issues: wisdom, intuition, telepathy
Gland: pituitary
Site: between the brows, at the end of the nasal tract
Sense: sixth sense
Sense organ: mind
Work organ: mind
Animal: nada, also known as ardhamatra
Deity: Shiva in the form of Ardhnarishvar
Numbers: 3, 8
Planets: Jupiter, Saturn
Zodiac signs: Sagittarius, Pisces
Essential oils: frankincense, sandalwood, camphor, kewra, rosemary, holy basil,
blue lotus, helichrysumCrystals: azurite, lapis lazuli, sodalite, blue fluorite
Located between the eyebrows is our third eye of conscience. Two physical
eyes see the present, while the third gives insight into the future; it is our seat
of wisdom and intuition. This chakra is associated with the sixth layer, the
celestial body layer, and is connected with celestial love extending beyond the
human range of love and encompassing all life forms. It denotes caring and
support for the protection and nurturing of all manifested life forms, as
represented by the divine one, the brahm.The word ajna derives from a Sanskrit root and means ‘to obey’ or ‘to
follow’; it literally means ‘command’ or refers to the monitorin g centre. All
experiences and ideas serve only to clarify our perceptions. According to
spiritual scriptures this chakra is the seat of guru, and it is here you can
discern the communication of the inner guru. It is also called the eye of
intuition or divy a chakshu, or the g yan netra (e ye of knowledge). Ajna is symbolised as a two-petalled lotus; on the left petal are the letters
‘ham’ and on the right ‘ksham’, as the bija mantras of Shiva and Shakti. Within the lotus is a perfect circle symbolising ‘shunya’ (zero, a void). Within
this circle is an inverted triangle representing Shakti, or creativity and
manifesta tion. Above the triangle is the shiva lingam, a symbol of our astral
body (an attribute of our personality). Ardhnarishv ar (the half male and half
female aspects of Shiva and Shakti) stand in the lingam, symbolising the
culmination of basic polarity. Tantra and yoga maintain that the ajna chakra is the command centre
and has complete control over our lives. It regulates the functions of the
pituitary (the master endocrine gland). Once the chakra is fully cleansed and
opened for the first time it presents a state of non-duality, letting go of the
ego. In ajna, the yogi themself becomes a divine manifesta tion, embodying
all elements in their pur est form or essence. This chakra is associated with the various cognitive faculties of the mind,
both for mental images and abstract idealism. It is also the point of merging
of the three nadis: ida, pingala and sushumna. According to Hindu
philosoph y, these nadis symbolise three holy rivers in India: Ganga (ida),
Jamuna (pingala) and Saraswati (sushumna). When the mind is concentra ted
at this conjunction individual consciousness is transformed, the ego is
dissolved and duality ends. As long as there is duality there cannot besamadhi, meaning that as long as there is even a particle of ego further
spiritual pr ogress is not possib le. The ajna chakra is also called the guru chakra; this is our guiding
principle as it connects us to universal intelligence. When this chakra is open
we get correct thoughts, ideas and guidance. This is an essential chakra for
developing higher intuition, clairvoyance, abstract thinking and higher
mental faculty. Sluggish, dull body activities are a result of a dull third eye
chakra. An imbalance results in indecisiveness as an attitude as well as a trait,
and a refusal to take r esponsibility f or our actions. Imbalances and the tools to heal them
We all have different mental capacities, some people being mentally sharp
and having thoughts and ideas freely flowing into them, while other people
have limited mental capacities. Conditions such ADHD, schizophrenia and
bipolar disorders are all the result of a third eye chakra imbalance; these
could be genetic or kar mic in origin. Prolonged mental and emotional stress leads to a dull or sluggish third
eye chakra, along with confused thinking and fogginess sometimes leading to
headaches and migraines. Ajna is also responsible for general allergies to
everything, including asthma, and all diseases r elated to any endocrine g land. According to Patanjali, all yoga exercises are helpful to relax the mind
because yoga is soma-psychic, meaning it is body over mind. While doing a
certain yoga exercise we are also practising conscious differential relaxation. When engaged in a yoga pose only a certain part of the body does the
exercise, while the rest of the body and mind are relaxed; this is achieved by
focusing on the breath. All kinds of breathing exercises also help clear the
third eye chakra, as they push more oxygen towards the head. Kapalbhati —
the forehead brightener — not only helps the solar plexus area but also thehead. Another variation of this exercise is bhastrika, which involves thoracic
breathing and pushes mor e oxygen to the head and stim ulates the brain. The seed mantra f or the thir d eye chakra is ‘om’, pr onounced as ‘aum’. If
we practise aum chanting at least 21 times daily, keeping focus on the third
eye, it will help activate our ajna chakra and facilitate our meditation
practice. The two most popular crystals for ajna are azurite and lapis lazuli. Others that can be used are sodalite, blue fluorite, tanzanite and blue
sapphire. Azurite is known as the jewel of wisdom, as some practitioner s
believe this stone has the ability to transf orm our grey matter. Aromatherapy essential oils work on us at the physical, physiological and
psychological levels. Essential oils such as holy basil, rosemary, eucalyptus,
peppermint and frankincense can stimulate the brain and awaken a dull
third eye chakra. The essential oils of sandalwood, blue lotus, clary sage,
lavender and kewra help to relax or sedate the mind, thereby reducing
mental str ess and helping to ac hieve a medita tive state.Sahasrara (crown)
Guna: trigunatita
Element: beyond all elements
Vayu: prana
Auric layer: causal body
Colour: gold (for therapy: violet)
Structural representation: 1000 petals
Bija mantra: aum
Developmental age: not applicable
Main issues: spirituality, beyond self
Gland: pineal body
Site: centre of the fontanelle above the head
Sense: beyond the senses
Sense organ: none
Work organ: none
Animal: not applicable
Deity: beyond the name and forms; highest


 without the calculator  having to
run through the calendar year by year. This is how one would
program a computer to name the date of Easter over a period of
80,000 years. But is it really possible, Sacks wonders, for the twins to calculate
at all, even using a shortcut, when they cannot add simple numbers. On the other hand, their ability to visualize had been proven over
and over. If you named any day in their lives after the age of four,
they could tell you the weather, the incidents occurring around
them, and the important political events on that day. Sacks also took
careful clinical note of the look on their faces when they were
coming up with their extraordinary answers: “Their eyes x andmove in a peculiar way as they do this, as if they were unrolling, or
scrutinizing, an inner landscape. ”
This look of “seeing,” complete with eyes rolled upward and a
at, monotono us delivery of the answer, as if reciting from a
printout, may seem similar to the look of someone who is mentally
calculating, but how could one account for two other facts. First,
the twins could “see” prime numbers that were ten and even twenty
digits long. Thirty years ago, extracting very long prime numbers
was a laboriou s feat even for the largest mainframe computers, and
there was no known shortcu t. Yet here were the twins, giggling in
their corner, extracting such long primes that Sacks could not check
them in a standard mathematical reference book. Even more mysteriously, it was observed that only one of the
twins had been fascinated by numbers at rst, early in childhood,
and later had somehow passed on his prodigious talents, with no
loss of accuracy, to his broth er. Duplicate masters in every way, the
twins sat for hours in a corner by themselves, murm uring long
strings of numerals and gurgling with shared delight over some
arcane nd that no one else could comprehend. It is hard to escape the conclusion that the twins in fact possessed
a siddhi, one well known in ancient India, called Jyotish Mati Pragya
—the ability to see into the light. At a subtle level, the rishis say,
everything is made of light; light is the nest level of appearance
before creation dissolves into pure consciousness. By some means or
other, the twins attuned their minds to this level of awareness. And
they appeared to know that this was what they were doing. Sacks
writes, “If you ask them how they can hold so much in their minds
—a three-hundred-gure digit, or the trillion events of four decades
—they say very simply, ‘We see it. ’ ”
The twins’ methods give us a model for how siddhis work in
general. A siddhi is a ment al ability, no dierent from ordinary
thinking except that it runs deeper. One has to go right to the edge
where pure consciousness is about to emerge into its created forms. To put it in the language of physics, a local intention begins to have
nonlocal results. Instead of being conned inside my skull, mydesire to see a twenty-digit prime number radiates into the eld,
and the eld brings back the answer. It is not “me,”  in the most local sense, who has worked  out the
solution. The eld is acting upon itself, folding question and answer
together until they meet in time and space. My role is simply to
issue the orders, leaving the eld to compute, instantly and
automatically, whatever result I want. The secret to any siddhi is
that you tap into the cosm ic computer using the brain as your
keyboard. Siddhis can come spontaneously, as happened to the twins, but
more often they have to be cultivated. The rst stage is meditation,
which brings the mind into the transcendent; the second stage is to
hold onto the transcendent while thinking a specic thought. This
sounds like a complete contradiction, and it is. The transcendent by
denition is silent and void of thoughts. But the rishis discovered
centuries ago that a person can entertain two states of awareness at
the same time. A siddh i throws together everyday awareness with transcendent
awareness, and when the two are completely blended, nature begins
to respond to one’s most casual desires as commands. In itself, this
is a wondrous development, but it serves a higher end, which is to
rob ordinary reality of its power to keep people ensnared. This is
always the aim of Yoga in all its phases. “Once you realize that the
world is your own projection, you will be free of it,” a guru told his
followers. “Everything existing around you is painted on the screen
of your consciousness. The picture you see may be ugly or beautiful,
but in either case you are not bound by it. Rest assured, there is no
one who has forced it on you. You are trapped only becau se of your
habit of mistaking the imaginary for the real. ”
This is how reality appears from a higher state of consciousness. The siddhis are an essential part of reaching such a state, a stepping-
stone. They allow us to exper iment with the world illusion. A friend
recently told me this story: “Several years ago I took my car on a
camping trip through the Far West. One morning in Montana I woke
up thinking how splendid it would be to see a rainbow. Not that I
had much hope for one—the  day was dark and overcast. We startedclimbing a high mountain pass near Glacier Park that was shrouded
in mists. Suddenly, the mists parted, moved aside by invisible
stagehands, and a glorious rainbow connected two peaks directly in
front of me, as if the gods had fashioned a sparkling bridge of light. “It was a dazzl ing sight and an interesting coincidence. We moved
down the Rockies to Wyoming, and the next day I saw an
impressive rainbow in the Tetons, leaping down into the waters of
Jackson Lake. Another rainb ow appeared the following day in the
Green Mountains, another near Aspen the day after that. This went
on for six days. On the seventh I found myself deep in a desert
canyon in Utah. There had been no rain for weeks; the July sky was
broiling hot and completely free of clouds. Around noon I looked up
and saw an impossible vision, a small but vivid rainbow arching
over the narrow white sandstone arroyo we had camped in. What
could have caused it. “I am not the kind of person who jumps to miraculous
conclusions, and a few days later a park ranger told me about an
interesting phenomenon: If the sun is hot enough, its heat can cause
a temperature inversion over the desert. Humidity rising up from
the canyons remains trapped  by the cooler air above, and at times
there are enough water droplets in a thin layer over the canyon rim
to create a rainbow. So in the end, there was a natural explanation
for everything I had seen. Nature herself had the means to make
rainbows. Yet I am left believing that she also has the means to
make them when and where I want. ”
The Mind of the Fire
The rishis felt completely comfortable with a quantum fact, that
our solid world is basically built up from vibrations in empty space. However, we are not yet comfortable with a Vedic fact, that this
space that permeates everything is intelligent. It is Chit Akasha, or
“mind space. ” Mind space is inside our heads and gives rise to
thought “in here,” but it exists outside our heads as well. Nietzsche
oered a remark that challen ges Western logic to the core when hesaid, “All philo sophy is based upon the premise that we think, but it
is equally possible that we are being thought. ”
Because our conventional system of logic holds that thinking is
always interna l, we do not see the natural processes takin g place all
around us as a kind of thinking, but that is just a cultura l bias. We
could see Chit Akasha everyw here, and if we did, we would realize
that everything in nature is a transformation of mind space from
one guise to another. The rocks, mountains, oceans, and galaxies are
constantly being thought, just as much as we. To give a concrete example, there is the phenom enon of
rewalking, which caught the popular imagination as a fad several
years ago, but which has persisted in various traditional cultures as
a main stay of spiritual experience for centuries. Anthropologist
Loring Danforth’s Firewalking and Religious Healing  is a fascinating
account of one of these rewalking cults, the Anastenaria in
northern Greece. No one knows how the cult began. One legend holds that a raging
re broke out in the village church at Kosti in eastern Thrace untold
centuries ago. Bystanders heard loud cries coming from inside the
empty building. Amazed, they realized that it was the painted icons
of Saint Constantine and his mother, Saint Helen, who were calling
to be rescued. A few courage ous villagers recklessly rushed into the
re, and when they emerged with the icons in their arms, neither
they nor the