 greatly facilitated their understanding of
patients and the resolution of counter -transference. If therapists
know how to acknowledge and let go of negative feelings, then
they can avoid the development of many stress-related illnesses
during the course of their practice. Thus, the technique is
considered to be of assistance in psychotherapy, increasing its
ef fectiveness and the satisfactoriness of its outcome.
Question : I am in group psychotherapy. How would that work
with the mechanism of surrender?
Answer : Just as in individual psychotherapy, the capability of
surrendering one’ s inner negative feelings greatly facilitates group
work.
Question : I am a Jungian analyst. W ould this approach fit in with
my work?Answer : Through surrender, we can free ourselves from being at
the ef fect of the archetypes. The archetypes are obviously a
collection of beliefs and feelings and are, therefore, programs like
any other. The individual who uses the mechanism of surrender to
let go of programmed beliefs and feelings has the power of choice
over the archetypal patterns, rather than unconsciously being run
by them.
Alcoholism and Drug Addiction
Question : I am a member of Alcoholics Anonymous (A.A.), and I
would like to know if others in A.A. have benefited from this
technique.
Answer : The common experience is that the technique of letting
go greatly facilitates working the 12 Steps of Alcoholics
Anonymous, especially the Third Step. The Third Step states,
“Made a decision to turn our will and lives over to the care of God
as we understood Him.” This very step is frustrating to many
people in A.A. because there is no how-to. Just how do you turn
your will and life over to the care of God or some Higher Power?
If we look at will, we see that it is desire. This desire is connected
to attachments. The mechanism of surrender, therefore, facilitates
freedom from attachments and is almost equal to the Third Step in
its intention. Surrendering to God means letting go of one’ s
willfulness. W illfulness is the ego itself.
The obsession to drink is a drivenness, a compulsion due to an
attachment. This can be weakened and lessened by the process of
surrendering. Drinking is also an escape from the pain of negative
feelings; therefore, letting go of negative feelings decreases the
psychological need for escape in that particular form. This applies
to other drugs as well, which are all attempts to replace a lower
feeling with a higher feeling.
The letting go technique does not replace the need for self-
help groups or for Alcoholics Anonymous; however, it greatly
facilitates success in recovery programs and is certainly
compatible with all the anonymous groups, which are based
uniformly on the 12 Steps.Relationships
Question : I’ve been on a spiritual path for many years and do not
understand why I still experience negative emotions.
Answer : There’ s a common illusion that spiritually evolved,
loving people never have any negativity, as though they are
already angelic. They get annoyed that they still have negative
feelings, and then it’ s compounded by their guilt and self-
frustration. They have to realize that feelings are transitory,
whereas their intention to evolve remains constant. Let go of
feeling guilty that you are still just an ordinary human despite your
angelic ambitions! Having compassion towards your innate
humanness, its nervous system, and the brain function that goes
with it allows for greater equanimity. Heavenly ambitions do not
necessarily make us angels!
Question : I have a colleague at work who doesn’ t carry his load.
Every time I see him, I feel resentful. Then, I feel guilty for
resenting him. How would I begin the letting go technique in that
situation?
Answer : W e notice and accept what our feelings are about a
situation, and then we proceed to clear them as a priority rather
than indulge in emotionality. In the workplace, many people think
they should suppress their feelings of resentment; however, this
approach does not handle the problem and the tensions will fester.
W ith the letting go technique, go within yourself and acknowledge
the negative feelings as they arise. Let them come up without
suppressing them and without venting them. And then shift your
attention from the feelings to something else. Let the feelings be
there and let them go.
Question : Y ou recommend that we shift attention away from the
negative feeling. How is this dif ferent from repressing the feeling?
Answer : Repression is an unconscious process by which
unaccepted feelings are put out of awareness and not dealt with. In
shifting attention, you make a choice not to indulge the negative
emotion. Y ou have already acknowledged and accepted the feelingwithin yourself as part of being human, but you are choosing to let
it go because you want something higher, like peacefulness,
harmony, and getting the job done. People will sometimes shift
their attention by way of actions such as rearranging the furniture a
little bit, opening and closing the window shades, making a quick
trip to the bathroom, or going for a short cof fee break. These
actions allow for a moment to shift from the negative to the
positive.
Question : I notice there are certain feelings that seem to recur
frequently, even though I use the method with regularity.
Answer : The frequent recurrence of negative feelings would
indicate the necessity for a period of contemplation about recurrent
patterns. For instance, the manner of handling negative emotions
may follow parental or family patterns, as well as cultural ones.
There is a wide variation among cultures in how to handle
feelings. So, look at the unconscious underlying patterns going on
with your emotional response, and let go of those patterns.
Question : What if a negative feeling toward someone or a
situation persists, despite my intention and ef fort to let it go?
Answer : Sometimes one is more or less forced to surrender to a
situation and presume that it’ s karmic. W ith spiritual research, one
finds out that it is indeed karmic. Let’ s say you are paying of f the
karma of being mean to a lot of people! Now you get a chance to
see what it’ s like to have people be mean to you. Sometimes the
only reasonable thing left to do is to surrender to karmic patterns.
Y ou don’ t have to believe in karma as a religious doctrine in order
to make this step. It’ s simply accepting the basic law of human
interactions that “what goes around comes around,” and most of us
have not always been saints!
Question : I’m a teacher and sometimes there are students who
annoy me. As their teacher I want to get over the annoyance so I
can be helpful to them. What do you recommend?Answer : First, accept the fact that you are annoyed, and that it’ s
okay to be annoyed. It’ s the price of human consciousness. Let the
annoyance come up fully without calling it anything or making it
personal. Instead of resisting it, you ask for more of it. See that it’ s
simply the ener gy of negativity. That observation depersonalizes it.
Then ask yourself, are you willing to let go of this ener gy? Often
the ener gy will lift.
Question : I have a good marriage but there are moments of
annoyance, frustration, and disagreement. How do I deal with
feeling frustrated and annoyed at my spouse?
Answer : W e’ve already said that it’ s okay to be annoyed. That is
part of being human. What you do is become familiar with what
the other person is processing and their style of expression. There
are often dif ferent attitudes and preferences. V ery common
dif ferences are preferences over room temperature, volume
settings, and how to spend money. The key is to let go of being
judgmental of the other person’ s preferences or feeling prideful
about your own as “the right way.” Each accepts the humanness of
the other and that, of course, there are sometimes going to be
dif ferent attitudes.
Question : Such seemingly minor dif ferences often lead to the
downfall of a relationship because people blame the other person
or want to change their behavior. How can they live peacefully
instead?
Answer : Y ou just accept that all relationships have their ups and
downs. Y ou have to have a sense of humor about the human
condition itself and its seeming contradictions and paradoxes. Y ou
want the other person to be happy and comfortable, and you know
that you are happy and comfortable when they are happy and
comfortable. There is a mutual alignment with a peaceful lifestyle.
Let go of judging, blaming, and controlling the other. Let go of
expecting them to be dif ferent than they are. W e all have our
foibles. It can be sort of fun to make a list of your own foibles.
There can be a decision not to focus on negativity in one’ s
environment or a relationship. People can tolerate tensions anddif ferences for variable periods of time, and at dif ferent ages you
can tolerate things more or less.
Question : What about the negative emotions that come up for
parents when dealing with children?
Answer : T olerance for children’ s behaviors varies depending on
cultural context, gender, age, moral views, and other factors. Y ou
put up with things in kinder garten that you don’ t tolerate in third
grade. It is common for parents


went wr ong, and  then other thin gs started going wrong one aft er the other.
Those ti mes hap pened because you gave more negativity than love, and as
the nega tivity returned to you, it ad ded more negativity to you r life, which
then attracted even more negati ve things. Y ou may have called  those times
"a run of bad luck," but they have nothing to do with luck at all. The law of
attraction was working precisely  in your life, and those times, good or bad,
were simply a reflection of the percentage of love or negativity you were
giving. T he only reason the "lucky streak" or "run of bad luck"  changed is
that, at some point, you tipped the scales the other way with your feelings.
"It i s thus that you may lead a charmed life and be for ever pr o tected fr om
all harm ; it is th us you may become a positive for ce wher eby c onditions ofopulence and harmony may be attracted to you." (Charles Haanel)
T o change your life, all you hav e to do is tip the scales by giving 51 percent
love thr ough your good thoughts and good feelings. Once you reach the
tipping point of giving more love tha n negati vity, the love that comes back
to you then multiplies itself by attracting more love through  the law of
attract ion. Suddenly you exper ience an acce leration and multi plication of
good things! Instead of more negative things coming back to you and
multiplying, you now have more good things coming back to you and being
multiplied in every area of your life. And this is the way your life is
supposed to be.
When you wake up each morning, you are standing at the tipping point of
your day. One w ay tips you into a wonderful day filled with g ood things,
and the other wa y tips you into a day filled with problems. Y ou  are the one
who det ermines what your day will be - by the way that you feell Whatever
you're feeling is what y ou're giving, and with certainty, that is exactly what
you will receive back in your day; surrounding you wherever you go.
As you begin yo ur day and you're feeling happy, while you keep feeling
happy, y our day will be great! But if you begin yo ur day in a bad mood, a nd
you do nothing to change it, your day will not be great at all.
One day of go od feelings not only changes your day, it ch anges your
tomorrow, and your life! Provide d you maintain your good feelings and  you
go to  sle ep feeling good, you begin the next day with a momentum of good
feelings. As you continue to f eel good as much as you can, your good
feelings continue to multiply by the law of attraction, and so it continues
day after day; and your life gets better and better.
"Live today. Not yester day. Not tomorr ow.
 Just today. Inhabit your moments. Don't r ent
 them out to tomorr ow." (Jerry Spinelli)
So many  people  don't live for today. They are completely con sumed with
the future, and yet it is how we live today that creates our future. It is what
you feel toda y that matters, because it is the only thing that determin es your
future. Every da y is an o pportunity for a ne w lif e, becau se every single day
you stand at the tipping point of your life. And on anyone d ay you canchange t he futur e - through the way that you feel. Wh en you tip the balance
to good feelings, the force of love will c hange your life so fast that you will
scarcely believe it.Points of Power
• Everything in the universe is magnetic and everything has ~ a magnetic
frequency, including your thoughts and feelings.
• Whatever you feel, whether good or bad, determines your ) frequency, and
you attract the people, events, and circumstances that are on the same
frequency.
• Change your frequency at any  time by changing how you fee l, and
everything around you will change because you're on a new frequency.
• If som ething n egative has happened in your life, you can change it. It is
never too late, because you can always change the way you feel.
• Many p eople put their feelings on automatic pilot; their feelings are
reactions to what happens to them. H owever, they don't realize that it's their
feelings that are the cause of what happem to them.
• T o change anything - whether it's the circumstances of m oney, health,
relatiomhips or any subject whatsoever - you have to change the way you
feel!
• Blame, criticism, finding fau lt, and complaining are all forms of
negativity, and all of them bring back nothing but strife.
• Throw out of yo ur vocabulary words like terrible, horrible, disgusting, and
awful. Use more words like fantastic, am azing, fabulous, brilliant, and
wonderful.
• Even if you just give 51 perce nt good thoughts and good fee lings, you
have tipped the scales of your life!
• Every day is an  opportunity for a new life. Every d ay you stand at the
tipping poillt of your life. And on anyone day you can change the future -
through the way that you feel
The Power And Cr eation
"Every moment of your life i s infinitely cr eative and the Universe is
endlessly bountiful. Just put forth a clear enough r equest, and everything
your heart desir es must come to you." (Shakti Gawain b.1948)

In these next chapters you will learn how easy it is to harness the force of
love for money, health, caree r, business, and relationships. W ith this
knowledge, you will be able to change your life into whatever you want.
T o b ring a specific desire to you, follow t he simp le steps of the Creation
Process. Whether it's bringing something you want or changing something
you don't want, the process is always the same.
The Cr eation Pr ocess
Imagine it. Feel it. Receive it.

1. IMAGINE
Use your mind to focus on and imagine what you desire. Imagine yourself
being with your desire. Imagine yourself doing things with your desire.
Imagine yourself having your desire.
2. FEEL
At the same time as you imagine, you must feel love for what you're
imagining. Y ou must im agine and feel being with your desire. Y ou must
imagine and feel doing things with your desire. Y ou must imagine and feel
having your desire.
Y our imaginatio n connects you to what you want. Y our desire and feelings
of love create the magnetism, the magnetic power, drawing your desire toyou. This completes your part in the Creation Process.
3. RECEIVE
The force of love will work through the visible and invisible forces of
nature to  bring what you desire to you. It will use circumstan ces, events,
and people to give what you love to you.
Whatever you desire you must wa nt it with all your hear t. Desire is love,
and unless you have a burning desire in your  heart, you will not have
enough power to harness the force of love. Y ou must really desire what you
want, as an athl ete desires to pl aya sport, a dancer desires to dance, and a
painter desires to paint. Y ou must des ire wha t you want with all your heart
because desire is a feeling of love, and you must give love to receive what
you love!
Whatever you want to be in you r life, whatever you want to do in your life,
whatever you want to have in y our life, the Creation Process is the same.
Give love to receive love. Imagine it. Feel it. Receive it.
When us ing the Creation Proces s, imagine and feel that you have what you
want alr eady, an d never deviate from that state of being. Why? Because the
law of attraction  copies whatever you give, and so you must i magine and
feel having it now!
If you want to lose weight, then give love by imagining and feeling yourself
with the body you love, in stead of imagining and feeling that you're
overweight every single day. If you want to travel, then give love by
imagining and feeling yourself traveling, instead of imagining every day
that you  don't have the money to travel. If you want to improve  yourself in
a spo rt, acting, s inging, playing a musical instrument, hobby, or in your job,
then give love for what you want to be by imagining and feeling whatever it
is you would love to be. If you want a better marriage or a better
relationship with anybody, then give love by imagini ng and feeling w hat it
would be like to have that relationship,
"Faith i s to believe that which you do not yet see; and the r ewar d of this
faith is to see that which you believe." (St Augustine of Hippo 354- 430)
 When yo u begin  working with th e Creation Process, you might w ant to start
by attracting something unusual. When you specifically attract something
unusual, you will be left in no doubt about your power when you receive it.


 198, 199
Yasoda, 232
yeast infections
from kapha imbalance, 27
in newborns, 255, 256
ylang ylang oil, 151, 311, 315, 316, 319
yoga nidra, 104, 208
yoga practices
for apana vata, 102
and Ayurveda, relationship between, 8
gentle, 26, 42
hatha, 22
for kapha balance, 29
during pregnancy, 79, 84, 85, 87, 95–97
prenatal, 86
weight gain and, 112
Yoga Sutras (Patanjali), 36
Yoga tradition, 2
yogurt, 56, 99, 105, 250, 278, 282
in cookies, 297–98
Panchamrit, 274
yoni picchu, 87, 126
Z
zucchini, 270, 285, 296
A B C D E F G H I J K L M N O P Q R S T U V W X
Y Z
OceanofPDF.comDAbout the Author
hyana was born to a family of Bhakti yoga practitioners, with the
practices and teachings of Ayurveda woven seamlessly throughout
her life. Growing up around her family’ s retreat center
(www.AyurvedaHealthRetreat.com ), she was trained in all the healing
modalities that are of fered there and witnessed, firsthand, the profound
healing that happens when the principles of Ayurveda are applied in one’ s
daily life.
She is a certified Ayurveda health counselor and educator, specialized in
guiding groups and individuals on transformative and healing journeys.
Through her yoga and Ayurveda trainings as well as her online community,
Soul Space, she empowers countless individuals to become healers in their
own homes and to live a life of real meaning.
She lives in Alachua, Florida, with her beautiful family.
OceanofPDF.comSign up to receive news and special of fers from Shambhala Publications.
Or visit us online to sign up at shambhala.com/email-signup.
OceanofPDF.com<|eot_id|><|begin_of_text|>MUSCLE TESTING
by W alter Last
Our muscles respond to many external as well as internal inﬂuences by becoming stronger or weaker. In muscle testing, the change
in muscle strength is assessed before and during contact with a test item. This may be, for example, a food sample, a colour or a
piece of material. Internal inﬂuences are our thoughts and feelings, which may either strengthen or weaken us.
The reason for the muscle changes can be explained by the inﬂuence the radiation of a tested sample has on the ﬂow of bio-energies
along the acupuncture-meridians. In the same way, our thoughts and emotions can change the ﬂow of bio-energy. I have measured
differences in muscle strength of up to 50 per cent during testing.
Most suitable methods for food testing are to place a sample in the mouth - chewing it for about 10 seconds - and also to hold a
sample in one hand near the navel. Most non-food items can be tested near the navel or simply by touching with a hand.
How to T est
The simplest form of muscle testing requires a tester as well as the tested person. Almost any muscle can be used for testing, but I
use the following method as the most convenient. The tested person sits with uncrossed legs, one arm held out to the side, elbow
level with shoulder and bent at a right angle, place the free hand over the navel.
The tester presses just above the elbow to push it down. Press the arm lightly into the shoulder as well as toward the hip. If the tested
person is very strong, the pressure may be straight down, or the arm may be fully extended and the pressure applied at the wrist.
Increase the pressure gradually and with measured strength; feel and remember exactly the amount 'of pressure required to force the
arm down. If both arms are too weak, you may test the legs.
During testing, the tester should keep the question in his or her mind 'Is the tested sample good or bad for the patient?' but should not
expect a certain result. The preferences of the tested person seem to have little inﬂuence on the result.
Now the tested person takes a sample and holds it with the free hand just above the navel. After about 10 seconds, the tester
presses the arm down and carefully notes any difference in resistance. If the result is doubtful, repeat the test with and without
holding the sample. Often a dif ference is easier to detect if the arm is pressed down three times in succession.
Sometimes the tested person feels a pain or strain in the shoulder during a weakening test, even if the tester cannot notice a
difference. This should be reported. Generally the quantity of food held is not critical; it may even remain in a container or plastic bag;
however, avoid a coloured container or one of semi-rigid plastic.
If the patient is difﬁcult to test, you may strengthen the arm immediately before each test by tracing the acupuncture meridian of the
lung or of the glands (triple warmer); alternatively, test a leg. Another strengthening method is to tap the thymus gland (underneath
the upper end of the breastbone) several times lightly with your ﬁngers. This strengthens the immune system and in doing so reduces
allergic reactions.
What to T est
In addition to foods, testing can be done on vitamins, herbs, drugs and even garments. You will ﬁnd that synthetic ﬁbres (especially
nylon), many drugs, reﬁned foods, chemical additives and incompatible colours are frequently weakening.
Food combinations may be assessed by holding them jointly during a test. Individual items may even remain in their separate
containers. Samples that are strengthening individually may test weakening if held together, and vice versa. The test results may be
inﬂuenced by what you have eaten beforehand. Also, when you are tired, fatigued or sick, many foods are weakening that at other
times may be strengthening. Therefore, important items should be retested from time to time under varying conditions.
Use muscle testing frequently for all your food and supplement requirem ents. Supplements will test strengthening as long as they are
required. Sometimes, muscle testing will indicate that an item should be omitted temporarily before it is used again, or that it should
be taken in a lower dosage (for example, vitamin A). For assessing the amount to be taken per day, gradually increase the number of
tablets or capsules held in the hand until the arm weakens. Take about 10-20 per cent less than this amount.
You may also try to ﬁnd out whethe r your usual sleeping location is safe. Perform a muscle test while lying in the usual sleeping
position on the bed. If the arm is weaker than with a test in another part of the bed or the room then you may have to change your
sleeping location.
Home About Diseases Healing the Body Healing Foods Healing the Mind Healing the Emotions Energies Science & Spirituality Spirituality Contact10/30/24, 11:27 AM Health-Science-Spirit - Muscle Testing
https://health-science-spirit.com/Healing_the_Body/Muscle-Testing.html 1/3Even thoughts and feelings may be tested. A positive thought and a good feeling may be strengthening quite generally to all muscles,
although the main strengthening effect may be on one particular musc le. Negative thoughts or unpleasant feelings, on the other
hand, may produce a general weakening and also a particular muscle to become very weak when tested. Mental testing may be used
to explore your subconscious beliefs, feelings and body reactions.
Instead of testing the safety of your bed while actually lying on it, you may use mental testing to ﬁnd out whether your bed is situated
over underground radiation that is detrimental to your health. While your partner tests your muscle strength, imagine lying or sleeping
in the bed. Then imagine an underground stream and harmful radiation underneath the bed. If the arm is stronger when imagining the
usual sleeping arrangement but weaker with the imagined stream, then your bed is likely to be in a good spot, otherwise continue the
test by imagining sleeping in a dif ferent location until the test becomes strong.
Another possibility is surrogate testing. You may use this for a small child or anyone who cannot be tested directly. If you want to
know whether a certain food is good for the child, place the food on the child’ s abdomen; at the same time touch the child with one
hand and extend the other arm for your partner to test.
Finally, you may develop a method of self-testing. One possibility is as follows: press the tips of the thumb and one ﬁnger of the left or
right hand together to form a loop. With the index ﬁnger of the other hand  hook behind the joined ﬁngertips, and with a quick move try
to pull it through. Adjust the pressure of the joined ﬁngers and the force of the pulling index ﬁnger so that you cannot pull it through
when the answer is ‘yes’ or ‘good’; but when the answer is ‘no’ or ‘bad’ the joined ﬁngers become weaker and can more easily be
opened. When you can do this successfully with known answers, you can test food samples in your mouth or on your abdomen, and
also try mental testing.
Vitamin and Mineral T est


 as desired. By having a
variety of God’ s natural foods you will enjoy a balanced healthier diet and a
long, healthier life!
You may use natural, cold or expeller pressed oils as: olive, flax, soy,
safflower, sunflo wer and sesame. Read labels carefully before buying. I put
Bragg Organic Extra-Virgin, Cold Pressed Olive Oil over baked potatoes,
instead of salt-free butter. It is also perfect over brown rice, lentils, beans and
vegetables. Foods are extra delicious with spray of Bragg Liquid Aminos,
the perfect all-purpose health seasoning (contains 16 amino acids) now
available in spray bottles at most health and grocery stores. Also, try Bragg
Organic Sprinkle and Kelp Seasoning  and Bragg Nutritional Yeast
Seasoning, rich in B Com plex and B12, (see page 154). We never use table
salt – it should have no place in your diet! Salt is an inorganic substance and
can cause health problems! Organic sodium found naturally in “live” foods
is best. Read labels and avoid  products that add salt!
The best way to eat potatoes is baked. I use a fast bakin g method.
Thoroughly scrub potato (either white, yam or sweet). Don’ t wrap or oil it.
Bake in 450° oven for 25 minutes. This converts the starch of the potato into
blood sugar. Be sure to eat the skin, too! Baked this way, it’s crunchy and
delicious. I don’t believe in microwaves that destroy food cells, as
irradiation also does (see next page). A safer alternative is the convection
oven. It is almost as fast as the deadly microwave and can be placed on
kitchen counter -top.
The USDA has issued  new dietary guidelin es encouraging more exercise and the consumption of less
fat. The guidelines also stress the use of dietary sources of vitamins and minerals, especially
antioxidants and B vitamins, including folic acid. In addition, the guidelines point out that diet is
important and vital to health at all stages of life and helps r educe the risk of diseases of all kinds.
Warning! – Avoid All Unhealthy Microwaved
Foods!
In the past 35 years (health destroying) microwaves have practically
replaced traditional methods of cooking, especially with on-the-go people of
today’s world. But how much do you really know about them? Are they no
more than timesaving machines for cooking? A Swiss Study found that food
which is microwaved is not the food it was before! The microwave radiationdeforms and destroys the molecular structure of the food – creating
radiolytic compounds! When microwaved food is eaten, abnormal changes
occur in the blood and immune systems. These include a decrease in
hemoglobin and white blood cell counts and an increase in cholesterol
levels. An article in Pediatrics Journal warns microwaving human milk
damages the anti-infective properties it usually gives to a mother’s baby.
Recent work being done at University of Warwick in Great Britain warns
that microwave radiation is damaging to the vital electromagnetic activity of
human life vibrations. Over 20 years ago Russia established wise microwave
radiation limits more stringent than United States and Great Britain. Beware
don’t use microwaves!! See web: relfe.com/microwave.html.
Avoid Refined, Processed, Unhealthy Foods!
Eliminate refine d, white flour products and white sugar products entirely.
Eat no mushy, dead, refined cereals or those dry sugared cereals, etc. are
unhealthy despite some being enriched with chemically produced vitamins
and minerals. (Health Stores carry natural organic whole-grains cereals,
granola, breads, rolls, pastas, even pastries.)
Avoid these foods: Fried, salted, refined, preserved and chemicalized
foods; coffee, black and green (caffeine) teas, cola, soft drinks and alcohol
drinks; sugared  drinks, overcooked, over-salted vegetables and salted,
creamed and white flour -thickened soups. Please read page 21 for a complete
foods-to-avoid list.
You can become a toxic sewage system when you eat unhealthy, highly processed foods. Remember,
live foods pr oduce healthy, living, live people!Enjoy Healthy Fiber for Super Health
KEE P BEANS HANDY, probably the best fiber sources. Cook dried beans and freeze in
portions. Use canned beans for faster meals.
EAT BERRIES, surprisingly good sources of fiber.
INSTEAD OF ICEBERG LETTUCE, choose deep green lettuces, romaine, bib, butter, etc.,
spinach or cabbage for variety salads.
LOOK FOR “100% WHOLE WHEA T” or whole grain breads. A dark color isn’ t proof; check
labels, compare fibers, grains, etc.
WHOLE GRAIN CEREALS. Hot, also cold granolas with sliced fruit.
GO FOR BROWN RICE. It’ s better for you and so delicious.
EAT THE SKINS of potatoes and other or ganic fruits and vegetables.LOOK FOR HEAL TH CRACKERS with at least 2 grams of fiber per ounce.
SERVE HUMMUS, made from chickpeas, instead of sour -cream dips.
USE WHOLE WHEA T FLOUR for baking breads, muf fins, pastries, pancakes, waf fles and for
variety try other whole grain flours.
ADD OA T BRAN, WHEA T BRAN AND WHEA TGERM to baked goods, cookies, etc.; whole
grain cereals, casseroles, loafs, etc.
SNACK ON SUN-DRIED FRUIT, such as apricots, dates, prunes, raisins, etc., which are
concentrated sources of nutrients and fiber.
INSTEAD OF DRINKING JUICE, eat the fruit: orange, grapefruit, etc.;  and vegetables:
tomato, carrot, etc. – UC Berkeley W ellness Letter
There is a great deal of truth in the saying  that man becomes what he eats. Healthy Foods = healthy
body. Unhealthy Foods = unhealthy body.” – Gandhi
HEALTHY BEVERAGES
Fresh Juices, Herb Teas & Energy Drinks
These freshly squeezed organic vegetable and fruit juices are important to The Bragg Healthy
Lifestyle. It’s not wise to drink beverages with your main meals, as it dilutes the digestive juices. But
it’s great during the day to have a glass of freshly squeezed orange, grapefruit, vegetable juice, Bragg
Vinegar ACV  Drink, herb tea or try hot cup Bragg Liquid Aminos Broth (1/2 to 1 tsp. Bragg  Liquid
Aminos in cup of hot distilled water) – these are all ideal pick-me-up beverages.
Bragg Apple Cider Vinegar Cocktail – Mix 1 to 2 tsps. Bragg Organic ACV  and (optional ) to
taste raw honey, agave nectar or pure maple syrup in 8 oz. of distilled or purified water. Take glass
upon arisin g, hour before lunch and dinne r (if diabetic,  to sweeten use 2 stevia drops).Bragg Organic
ACV  drinks now available in 6 fruit flavors, see page 156.
Delicious Hot or Cold Cider Drink – Add 2 to 3 cinnamon sticks and 4 cloves to water and boil.
Steep 20 minutes or more. Before serving add Bragg Vinegar and sweetener to taste (Re-use cinnamon
sticks & cloves ).
Bragg Favorite Juice Cocktail – This drink consists of all raw vegetables (please remember
organic is best) whic h we prepare in our vegetable juicer: carrots, celery, beets, cabbage, tomatoes,
watercress and parsley, etc. The great puri fier, garlic we enjoy, but it’ s optional.
Bragg Favorite Healthy Energy Smoothie – After morning stretch and exercises we often enjoy
this drink instead of fruit. It’s delicious and powerfully nutritious as a meal anytime: lunch, dinner or
take in thermos to work, school, sports, gym, hiking, and to park or freeze for popsicles.Bragg Healthy Energy Smoothie
Prepare following in blender, add frozen  juice cube if desired colder; Choice of: freshly squeezed
orange or grapefruit juice; carrot and greens juice; unsweetened pineapple juice; or 11/2 - 2 cups
purified or distilled water with:
Optional: 4 apricots (sundried, unsulphured) soak in jar overnight in purified/distilled water or
unsweetened pineapple juice. We soak enough to last for several days. Keep refrige rated. In summer
you can add organic fresh fruit: peaches, papaya, blueberries, strawberries, all berries, apricots, etc.
instead of banana. In winter, add apples, kiwi, oranges, tangelos, persimmons or pears, and if fresh is
unavailable, try sugar -free, frozen or ganic fruits. Serves 1 to 2.
Patricia’s Delicious Health Popcorn
Use freshly  popped organic popcorn (use air popper). Try Bragg Organic  Olive  Oil or flax seed oil or
melted salt-free butter over popcorn and add several sprays of Bragg Liquid Aminos and Bragg Apple
Cider Vinegar – Yes, it’s delicious! Now sprinkle with Bragg Nutritional Yeast Seasoning and Bragg
Sprinkle


 to describe recurring themes of
universal signicance, synth esizing the insights of psychoanalytic
thought and Eastern mysticism. Following Jung’s exam ple, we’ve
named ve archetypes to represent the anthropomorphic qualities of
each Phase, joining the insights of Western psychology with Chinese
correspondence thinking. 6 One Phase  predominates, shaping and
dening us as well as creatin g the most meaningful context for our
evolution to unfold. The existential issues and questions central toour life are embodied in the symbolic archetypal gures  associated
with each Phase.
To say a person leads his or her life as a Pioneer, Philosopher,
Peacemaker, Alchemist, or Wizard  is to evoke an image of the most
arming context within which an individual achieves self-
expression. For example, the Pioneer  personies Wood, striking into
the wilderness with a bold, adventurous spirit to break new ground,
face challenges, overcome diculty, and conquer the unknown. The
Pioneer  is action-oriented, whereas the Philosopher, who
characterizes Water, is preoccupied with seeking  truth and exploring
the hidden mysteries through the medium of his own imaginative
mind. The Peacemaker, stable, centered, and relaxed, personies
Earth, drawn  toward being a mediator in the service of harmony and
unity. The Wizard, embodying Fire, is magnetic and exciting,
inspiring faith that dreams can be realized and desires fullled. The
Alchemist, who personies Metal, observes, studies, and analyzes
phenomena to extract fundamental laws and principles in the
service of a universal order.
The rocks in the river can shift, redirecting the water’s  course,
altering the shape of the riverbanks, but inexorably the river,
twisting and turning, follows the gravitational pull from the
mountains to the sea. In that sense the river, like our identity, does
not change its fundamental direction of ow. How we live out our
lives may shift and vary, but the primacy of one Phase  as our
organizing force remains; we change, but our type does not. One
Phase  fashions the context within which we evolve and acts as our
primary frame of reference, guiding our instincts and how we live
them.
Knowing whether the power  of Wood, Fire, Earth, Metal, or Water
is preeminent sheds light on the goals we set, the risks we take, the
competence we manifest, the postures we adopt toward people and
projects, the expectations we have, the things that most threaten us,
and the satisfactions from which we derive the greatest rewards.
Our pattern also explains the otherwise mysterious conguration of
our particular symptoms, why our stress manifests as sinus
congestion, our friend’s as ts of irritability with neck tension, andour child’s as lethargy and a stomachache. It reveals under what
circumstances we feel conic t and why we prefer certain solutions,
where there is resistance and bound-up energy and where there is
collapse and emptiness. Whic h of our talents and facultie s are most
developed and which remain stunted and neglected? In what
context do we ourish, and in what context do we suer,
experiencing frustration and disappointment?
For example, Wood  does well under the intense competitive
pressure that upsets Earth  and paralyzes Water. Water  prefers to
have time to think things through, and Earth  feels most comfortable
when people are working together cheerfully. So Wood  thrives on
the challenge and fast pace that threatens Water  and Earth. Metal
appreciates the same order that can hastily be cast aside by the
impulsiveness of Wood  and the excita bility of Fire. Earth  can be hurt
and discourage d in attempts to be warm and friendly with Metal  and
Water  types who remain detached and withdrawn. Yet Earth  may
also be just the animated, imposing social force these types need to
be included in events that would otherwise pass them by.
We gravitate toward an environment that suits our character;
similarly, it’s easiest to develop in areas where we have natural
talent. Maslow’s phrase “When the only tool you have is a hammer,
you treat everything as if it were a nail” describes typica l xations
of character. For Wood  it is easy to interpret any circumstance as
requiring audacious action. Fire might perceive gratication  as the
end goal of any situation. Metal  adheres to rules and protocols even
when these have become a hindrance. Water  may prefer to cogitate,
perhaps losing the opportuni ty to realize or fulll those visions. And
Earth  may be so concerned with establishing balance and harmony
that the dynamic tension essential for movement and change is
neutralized.
The Five Phases, corresponding to the ve seasons, can be
portrayed as ve people. Composite characters for each Phase—
Sally, Hector, Dorothy, Louis, and Kate—act out each archetypal
destiny. Since our English language is gender specic, each type is
alternately male and female. Yet the qualities and charac teristics of
each type appear in male and female alike. The distinguishingfeatures of each of the Organ Networks  are embodied in each of the
ve character types.
Although one Phase predominates as our organizing force, we
exist as a complex amalgam of all the Phases  in continuous interplay
—so all Five Phases  exist within every person. Like our DNA, the
pattern of these relationships is the tao of our individualized
process, the template that molds our internal and external
behavior. 7 When action is demanded, our Wood  kicks into gear.
When it is time to take pleasu re in the achievement of our goals, the
Fire aspect takes charge. When we let go of old habits and values to
prepare for a new stage of our life, the power of Metal  enables us to
sigh deeply and release. When our labors demand that we stop, rest,
take stock of what we have done, and rededicate ourselves to a fresh
purpose, our Water  aspect gives us the renewed vitality and will to
carry on. When the vicissitudes of our lives threaten to overturn or
deect us from our path, our Earth  aspect returns us to an even keel.
TYPOLOGY  IS NOT EQUIVALENT TO  PATHOLOGY
Our patterns of disease and health both correspond to the Phase  that
typies us. That is why the Five-Phase  system can be used to
simultaneously examine not only the process of sicknes s, but also
the process of health. Pathology and ontogeny are both expressions
of our instrinsic self-or ganizing process–one undermining,
fragmenting, overwhelming, devolving, and the other arming,
integrating, enlivening, and evolving.
One way of applying Five-Phase Theory  has been simply to equate
pathology with typology—ailments alone are then the basis of
typing. Within this reasoning, the Organ Network  in which you have
the most symptoms becomes synonymous with your type. For
example, if your symptoms are puy eyes, backache, chilly hands
and feet, and paralysis of motivation, all these problems are
associated with the Kidney Network, so you are considered a Water
type. However, the Phase  corresp onding to the greatest number of
our symptoms is not necessarily the one that organizes us.Symptoms often appear not only in our primary Phase, but in those
in conict with or being dominated by it.
Each Phase and Organ Network  is like a political leader who can
be benevolent and socially responsible or greedy and self-
aggrandizing: each one can serve the greater good of the body as a
whole or its own narrower self-interest. 8 We can think of the body
as a political entity in which each Network  functions like a
Department of State. The Liver is like a strate gic minister of defense,
the Heart  the royal monarch, the Spleen  a minister of agriculture and
trade, the Lung a minister of justice and secretary of state, and the
Kidney  a minister of interior and natural resources. Each of these has
a political role to play in serving the state of the organis m, as well
as an individual need for maintaining its own existence.
Each primary Phase  can subjugate or inhibit parts of ourselves
that are less developed. Our core Phase  can be a bully, injuring other
Phases  by its domin ation. Or it can become weak, neglecting to
provide the leadership we rely upon for direction and guidance, and
in turn be encroached upon by the Phase  that controls it. We can be
thwarted as well as served by our core Phase.
The Phases  that restrain or are restrain ed by our primary Phase
are the ones likely to manifest the gross distortions of our structure
and character. Often our most obvious and dramatic symptoms are
located in the two Phases  along the control or ke sequence.
For example, for an Earth  type, disturbances are likely to show up
in Water  (restrained by Earth ) and in Wood  (which restrains Earth ).
Exaggerated Earth  oppresses Water  and antagonizes Wood. When the
Spleen  is dominant, D


Creation	as	Now.	Sequence	is	an	illusion	created	by	the	perception	of	the	‘I’
of	the	ego,	which	is	the	point	of	observation	of	the	processing	of	the	nonlocal
to	the	local,	of	the	nonlinear	to	the	linear,	of	Allness	to	‘this-ness’.	Perceptionis	the	eye	of	the	ego	that,	as	it	translates	the	inexperienceable	Infinite	to	the
experienceable	finite,	produces	the	perception	of	time,	place,	duration,
dimension,	position,	form,	limitation,	and	singularity.CHAPTER	2
The	Resumption	of	Earthly	Life
The	perceptual	world	had	been	replaced.	Identity	had	shifted	from	being	a
limited	subject	(a	personal	‘I’)	to	unlimited	context.	Everything	was
transformed	and	revealed	beauty,	perfection,	love,	and	innocence.	Everyone’s
face	shone	forth	with	the	glow	of	inner	beauty.	Every	plant	revealed	itself	as
an	art	form.	Each	object	was	a	perfect	sculpture.
All	exists	effortlessly	in	its	own	place,	and	everything	is	sequenced	in
synchronicity.	The	miraculous	is	continuous.	The	details	of	life	mysteriously
accommodate	themselves	spontaneously.	The	energy	of	the	Presence
effortlessly	accomplishes	the	seemingly	impossible	and	brings	about
phenomena	that	the	ordinary	world	would	consider	miraculous.
There	was	a	period	of	several	years	during	which	what	are	ordinarily
called	psychic	phenomena	(the	classical
siddhis
)	occurred	spontaneously	with
regularity.	Such	phenomena	as	clairvoyance,	distant	viewing	(the	ability	to
see	what	is	ahead),	telepathy,	and	psychometry	were	common.	There	was	an
automatic	knowing	of	what	people	were	thinking	and	feeling	before	they
spoke.	Divine	love	prevailed	as	the	organizing	power	and	was	the	all-present
stage	upon	which	all	phenomena	occurred.
The	Physical	Body
An	extremely	powerful	energy	ran	up	the	spine	and	the	back	and	into	the
brain	where	it	would	center,	depending	on	where	attention	was	focused.	The
energy	then	passed	down	over	the	face	and	into	the	region	of	the	heart.	This
energy	was	exquisite	and	would	sometimes	flow	out	into	the	world	where
there	was	human	distress.
One	time,	while	driving	down	a	remote	highway,	the	energy	began	to	pour
out	from	the	heart	and	go	down	the	highway	and	around	the	next	bend.	From
there	the	energy	poured	into	the	site	of	an	automobile	accident	that	had	just
occurred.	The	energy	had	a	healing	effect	on	everyone	that	it	enveloped.	After
a	short	while,	the	energy	seemed	to	have	accomplished	its	purpose,	and
suddenly,	it	came	to	a	stop.	A	few	miles	farther	down	the	same	highway,	the
same	phenomenon	began	to	recur.	Again,	a	delicious,	exquisite	energy	poured
forth	from	the	heart	region	and	again	went	down	the	road	about	a	mile	and
around	another	bend.	There,	another	accident	had	just	occurred.	In	fact,	thewheels	of	the	car	were	still	spinning.	The	energy	was	pouring	into	the
passengers.	It	was	as	if	a	channel	for	some	angelic	energy	was	transmitting	to
the	people	in	distress	who	were	praying.
Another	time,	the	healing	presence	occurred	during	a	walk	down	a	street
in	Chicago.	This	time,	the	energy	poured	into	a	group	of	young	men	who
were	about	to	get	into	a	fight.	As	the	energy	enveloped	them,	they	slowly	fell
back	and	started	to	relax	and	laugh.	They	began	to	disband,	at	which	point	the
energy	flow	stopped.
The	energy	aura	that	emanated	from	the	Presence	had	infinite	capacity.
People	wanted	to	sit	near	it	because	in	that	energy	field,	they	automatically
went	into	a	state	of	bliss	or	a	higher	state	of	consciousness	and	experienced
that	feeling	of	divine	love,	joy,	and	healing.	In	it,	disturbed	people	became
calm	and	self-healed.
The	body,	which	I	had	previously	considered	as	‘mine’,	now	healed	itself
of	a	variety	of	illnesses.	Astonishingly,	sight	occurred	without	wearing
glasses.	The	impaired	vision	had	required	trifocal	glasses	since	the	age	of
twelve.	The	capacity	to	be	able	to	see	without	glasses,	even	at	a	distance,
came	on	suddenly	without	warning	and	was	a	pleasant	surprise.	When	it
occurred,	there	was	a	realization	that	sensory	faculties	were	a	function	of
consciousness	itself	and	not	the	body.	Then	the	memory	came	back	of	an
experience	of	being	‘out	of	the	body’	during	which	the	capacity	to	see	and
hear	went	with	the	‘etheric’	body	and	was	not	connected	at	all	with	the
physical	body,	which	was	some	distance	away	in	a	different	location.
It	appeared	that	physical	illness	was	really	the	result	of	negative	belief
systems	and	that	the	body	could	actually	literally	change	as	a	result	of	the
shift	of	a	belief	pattern.	One	is	really	subject	only	to	what	is	held	in	mind.	(It
is	a	common	observation	that	many	people	have	recovered	from	almost	every
illness	known	to	mankind	by	following	spiritual	pathways.)
The	seemingly	miraculous	properties	and	capacity	of	the	divine	energy
and	the	phenomena	it	brought	about	were	intrinsic	to	that	energy	field	and
were	in	no	way	personal.	They	occurred	spontaneously	and	seemed	to	be
occasioned	by	some	need	somewhere	in	the	world.
It	was	also	interesting	that	many	of	the	ordinary	people	who	witnessed
these	phenomena	handled	it	by	going	into	denial	and	actually	blanking	out
what	they	had	just	witnessed	as	it	seemed	to	be	completely	outside	the	ego’s
perceptual	systems	and	belief	of	what	was	possible.	If	asked	about	the
phenomena,	the	people	quickly	manufactured	some	rationalization,	similar	to
patients	who	have	been	hypnotized	and	fabricate	a	plausible	answer	when
asked	to	explain	a	post-hypnotic	behavior.	In	contrast,	people	who	were	quite
spiritually	evolved	accepted	the	occurrence	of	miraculous	phenomena	withoutcomment	as	though	it	was	a	natural	part	of	life.
After	the	major	transformation	of	consciousness,	the	Presence	determines
all	actions	and	events.	A	permanent	alteration	of	consciousness	establishes
itself	and	is	constantly	present	in	its	stillness	and	silence,	even	though	the
body	talks	and	functions	in	the	world.	Over	the	years,	with	effort,	there
develops	the	capacity	to	focus	on	various	levels	as	is	required	at	the	time	to	be
able	to	function	within	the	world.	If	allowed	to,	the	silent	Peace	takes	over
completely	and	brings	on	a	state	of	quiet,	infinite	joy.	By	withdrawing	interest
from	the	external	world	and	the	ordinary	functions	of	perception,	the	infinite
bliss	state	prevails	and	can	only	be	curtailed	by	intense	focus	on	the	ordinary
world.	The	Self	is	beyond	time	and	form,	and	within	it,	the	ordinary
consciousness	is	potentially	able	to	simultaneously	function	in	a	worldly
manner.
There	was	a	difficulty	in	considering	the	world	of	ordinary	perception	to
be	real	and	taking	it	seriously.	This	led	to	a	sort	of	permanent	capacity	to	see
the	world


 of blood nutrient levels, of liver metabolism, adrenal, pancreatic functions, and so forth. This is debilitating,
inefficient, wasteful and enervating." This profound and explicitly stated fact of
physiology will never be taught by vitamin manufacturers, health food store
owners, "metabolic nutritionists," or "orthomolecular psychiatrists." All they will
ever teach people is how wonderful calcium is and how much Vitamin X the body
needs. The fact that taking their products exerts a tremendous stress upon the body,
that it is a shock to the system to be suddenly overwhelmed with "megadoses" of
vitamins, that taking unnaturally concentrated nutrients tends to disrupt and not
enhance nutrition, is not the kind of knowledge that promotes vitamin sales. Even
eating whole natural food constitutes a slight stress that requires internal
adjustments to restore homeostatis. Why magnify this stress by consuming large
quantities of concentrated nutrients? Nutrition is not a matter of violently
battering, dosing, saturating or treating the body with nutrients. "Nutritional
intensity" is not our objective. Our objective is to gently supply needs. Let the body
establish its own blood levels of Vitamin C, calcium, etc. Eat a simple diet of whole
natural foods with a preponderance of raw, succulent high-fiber foods. This will
minimize the rate at which nutrients are introduced into the blood and thereby
minimize what Dr. Alex Burton, a well-known Hygienic practitioner in Australia,
refers to as "nutritional shock." Why not make the process of appropriating
nutrients as easy as possible for the body? Why not harmonize with the body's
internal processes instead of trying to thwart them?
We might also consider that when we consume isolated nutrients, we offset rations of
various nutrients and that this constitutes an additional stress. It is known, for
example, that the body requires ten times as much niacin as it does thiamine or
riboflavin. Therefore, when we consume a large quantity of extracted thiamine, we
produce a relative deficiency of niacin. We should note that the proportion of
various nutrients in natural foods parallels the body's needs for different nutrients.
Natural foods contain many times more niacin than thiamine, which is in keeping
with the body's needs.
Other important nutrient ratios include: sodium/potassium, calcium/phosphorus,
iron/copper, Vitamin E/selenium, zinc/molybdenum and Vitamin C/bio-flavinoids.
The proportion of these nutrients within natural foods accurately reflects the body's
needs; thus, the greatest synergy of nutrient utilization is achieved. The body
requires many times more potassium than sodium, and this is exactly what we find
in natural foods. Processed foods that are loaded with sodium disrupt the delicate
balance between these two mineral elements that exists at the neuronal membrane,
thereby impairing the function of the nerves. Diets that introduce excessive
amounts of phosphorus into the system may produce a relative deficiency of calcium even though an adequate amount of calcium may be consumed. A
deficiency of copper prevents a thorough utilization of iron.”
So essentially what is happening is that each time you take a supplement you are getting
an artificial stimulation which further drains the body and throws off homeostasis. So
after the supplement stimulation wears down, the body is more drained of nerve energy.
So you are trapped in a cycle of constant energy drain. The only way to break the cycle
is to stop the unnatural supplementation and allow the body to rest. Feeling tired during
detox/healing is completely normal and natural and rather than try to “fix” it, we need to
listen to our bodies when they say we need to rest. “The only way over is through.” We
must go down through the valley to reach the highest peak.
Our bodies are a symbiotic functioning machine.  With each function of one organ an
equal function occurs in another organ to facilitate the functions of the other organ.  So
if we see disease in one organ we know there is dysfunction in many organs which work
together on the cellular level to keep the machine functioning.
Quoting Herbert Shelton from The Hygenic System V ol. VI – Orthopathy:
“As the tissues depart more and more widely from the ideal standard, they will be less
able to perform their functions; their functional powers will correspond to the
deterioration which they have undergone. The tissues, being unable to perform
their functions as efficiently as in health, perform them as well as they can. As the
tissues deteriorate, functional powers grow less, and as functional powers grow
less, deficiencies increase, so that tissue deterioration is accelerated. A vicious
circle is established which, despite strong resistance, slowly, insidiously, but
certainly, undermines the organism. The pathological changes in a structure pass through a more or less regular series; in
some cases the changes being very great, in others very slight; sometimes, being
produced rapidly, at other times slowly, but rarely remaining static. The slowness
or rapidity with which a local structure undergoes morbid changes is determined
by the support it receives from the general system.
An indissoluble relationship exists between every single organ in the body and the
entire sum total of the forces and functions of life and all other principles of the
entire being. The ability of even the strongest organ in the body is inadequate to
meet all the requirements of its existence, and for the satisfaction of these it is
dependent upon the good offices and services of the other organs of the body.
Barring violence, an organ falters in function only when its support fails. Failing
support of an organ means a failure of the whole organism.
Thus, while some organs are almost always damaged more than others, the general
structural changes more or less common to all tissues represent an unbroken and
progressive degeneration, beginning with the simple primitive changes and
progressing, by regular gradations, through increasing complexity, to the final
decomposition of the organ or of the organism. We are witnessing a slow and not
abrupt degenerative process—the degeneration and degradation of an organism.
The detailed changes passed through are very varied, but the general change
passed through is the same for all organs.
As the structures and functions of the body are complex and mutually related, so the
developments of pathology are usually complex, and many phases of pathology are
mutually dependent.”
So the interconnected nature of the body means that we cannot correct one symptom or 'deficiency” by
using an unnatural processes of supplementation.  In other words, we can not make up for wrong food
consumption by taking a supplement, vitamin or modified food.  We must address the cause of the
overall dysfunction in the body as a whole by returning to the natural diet.
For humans this means a diet of fresh Raw Fruits, Tender Leafy Greens, and small amounts of raw nuts
and seeds.   For our pets this means a return to their natural diets.  For Dogs this is Raw Meat and Raw Fruits and some tender greens and tender vegetables, Plant foods and Meat foods always fed separately.
For Cats, this means Raw Meats.  For Bunnies this means Hay and Grasses along with small amounts
of fruits and leafy greens.  It is only when we return to the natural diet that the body as a whole is able
to address all of the dysfunctions which eventually manifest as “deficiency”.    <|eot_id|><|begin_of_text|>https://thefreedomarticles.com/dr -stefan -lanka -2020 -article -reveals -virus -misconception/
Dr. Stefan Lanka 2020 Article Busts the Virus Misconception
Published  on July 21, 2020   by Makia  Freeman

A 2020 article by Dr. Stefan Lanka reveals why we have been laboring under a virus
misconception. Learn the truth about viruses and COVID.

The virus misconception is at the heart  of Operation Coronavirus, because without the
concept of germ theory and without the horror story of the killer virus, most people would not
buy the NWO -directed official narrative of  COVID  propaganda. In a  previous  article  on the
nature  of the virus, I have discussed the heroic efforts of German virologist Dr. Stefan Lanka,
who won a landmark case in 201 7 which went all the way to the German Supreme Court. Lanka
proved in the highest court of the land that measles was not caused by a virus, and that there
was in fact no such thing as a measles virus. Lanka is still busy working, and he wrote this
article earlier this year (translated into  English  here)  entitled  ““The  Misconception  called
Virus””  in which he explains the history of how mainstream science w ent horribly wrong with
its conclusions (really assumptions) to demonize the humble virus and to falsely ascribe
pathogenicity to it when there is none.

The Virus Misconception: The Killer Virus Story vs. Deficiency and Toxicity
Lanka’s main point throughout the article is this: when modern scientists are working with
diseased tissue, they think the presence of a virus is causing the disease, instead of realizing
that the tissue in question has been cut off and isolated from its host, then doused wi th
antibiotics, and that this separation and poison make it diseased and kill it, rather than any
virus. Lanka writes  :“All claims  about  viruses  as pathogens  are wrong  and are based  on easily
recogn


 All of the moves were there—I skated backward in circles and
had the time of my life. The body I occupied didn’ t have one single cell
remaining from the time when my conscious mind  taught my subconscious
mind  how to skate  all those decades earlier. In this example, my
subconscious mind took over and allowed me to have an exhilarating day on
the ice!
I’m sure you can recall times when your conscious mind generated ideas
and impressed those ideas on your subconscious mind. This is how you
learned to drive a car, do yoga exercises, cook a soufflé, and everything else
that requires a multitude of complex maneuvers to do without the aid of your
conscious mind. Your mind receives these ideas and ultimately gives form
and expression to them. You have thoughts about trying something and then
proceed to consciously practice, and you may not even realize that you are
implanting the know-how in your subconscious mind. Your conscious mind
is responsible for only 4 or 5 percent of all of your actions, including what
you manifest.
Your subconscious mind—on autopilot once it has been imprinted by your
conscious mind with its thoughts and ideas—runs the show that is called
Your Life.  It accounts for some 96 percent or more of everything you do and
everything you attract into your life. However, all things, includ ing what you
desire to manifest for yourself, evolve out of your thinking/conscious mind,
and must then be impressed upon your subconscious mind. This is the cycle,and without this precise sequencing nothing will be made. Your feelings are
deeply involved in this sequence.
The Role of Y our Feelings in Fulfilling Y our W ishes
Here’ s an observ ation from Neville regarding the importance of assuming
the feeling  of the wish fulfilled:
Ideas are impressed on the subconscious through the medium of feeling. No idea can be
impressed on the subconscious mind until it is felt, but once felt—be it good, bad or indifferent
—it must be expressed. Feeling is the one and only medium through which ideas are conveyed
to the subconscious.22
Your subconscious impressions are reflected in the conditions of your
world. The strange and wonderful thing about your subconscious mind is
that it always accepts as true what you feel to be true. The key words here
are feel to be true. Your feelings allow your subconscious mind to spring
into action. Earlier in this chap ter I described intellectual understanding as
tossing ideas around in your mind and drawing conclusions. Spiritual
understanding differs in that it requires experiencing  it. The way to
understand something spiritual ly is through experiencing it. Your feelings
are the tools you have for exper iencing your subconscious mind and making
it your material world reality.
Your feelings happen in your body, where you live and breathe. How you
feel is your experience of life. These feelings flow from the thoughts you
place in your imagination, and you are free to select any thought you desire.
As I’ve reiterated throughout this book, when these thoughts are aligned
with how your Source of being thinks, your feelings emanate as God-
realized experiences within your body.
The utmost feeling that defines God, and your own highest self, is the
feeling of love. “God is love, and he who abides in love abides  in God, and
God in him.” Because your feelings, especially the feeling of love, are
impressed on your subconscious mind, which is responsible for virtually
everything that you do, experience, and manifest in your life—your mission
is to get to that place of assuming the feeling of the wish fulfilled, even if the
wish has yet to materialize in your physical reality.
Assuming the feeling of the wish fulfilled involves this fundamental
awareness of how the subconscious mind works. Your subconscious mind isnot personal; it is an expression of the one universal subconscious mind that
we all use. This is a gnarly concept because your ego, where you spend the
vast majority of your time, is so personal that you cannot grasp that we all
share the same, the only, subconscious mind. As Neville states, “The
subconscious is not selective; it is impersonal and no respecter of
persons.”23 You want to keep tabs on what feelings you are associating with
the wish es you have placed in your imagination, because whate ver they are,
you will see the universe aligning with them to provide experiences that
match up with what you have impressed upon this universal subconscious
mind.
Think thoughts like, I am well, I am strong, I am prosper ous, and I am
employed;  place them into your imagination, and then assume the feeling of
that wish fulfilled. If you can experience the feeling  of love, joy,
exhilaration, peace, and happiness in your body—even when your sensations
are contradictor y—your subconscious records the feelings.  Neville  is clear
about this: “To impress the subconscious with the desirable state you must
assume the feeling that would be yours had you already realized your
wish.”24
Feeling  any state you wish to achieve is the experience that impresses it on
the subconscious. Once again  turning to Neville, he tells us, “The
subconscious is the womb of creation. It receives the idea unto itself through
the feelings of man. It never changes the idea received, but always gives it
form.”25 Always gives it form —meaning that you must begin  programming
your subconscious mind, which  will take over much like mine did when I
laced up those ice skates without any prodding from my thinking or
conscious mind in spite of a 40-year interval.
The subconscious mind accepts as true what you feel is true. Your feelings
determine your reality because they’re impressed on the subconscious.
Consciously feeling hopeless, and entertaining this idea in your imagination
with even more imaginative feelings of hopelessness, will impress on the
subconscious mind the idea of failure. Consequently, you will be offered
experiences by the one universal subconscious mind that will match what
you’ve felt is true. Remember, the subconscious mind is impersonal and
nonselective. It cannot make a distinction between what you feel as a resultof your daily life experiences and what you feel as a result of what you have
placed into your imagination as a future desire.
If you put the seed of failure into the subconscious and feed it with feeling
that way, it will reproduce failure. If you plant the seed of disea se into your
subconscious mind by feeling this way in your body, it will augment disease
for you. If you plant the seed of misery into your subconscio us mind by
feeling miserabl e, it will cultivate and produce misery for you. This is why it
is so all-out crucial to begin feeling  in your body what you would like to
manifest into your life. You can get to the point where the magnetic-like
power in your own field of energy is so joyfully loving that you can have a
mere flash of imagining and feeling something powerful and good, and with
almost no passage of three-dimensional time it will appear in your life!
Whatever you wish to manife st, associate a feeling of love with it and
impress that feeling on the universal subconscious mind—and it will do the
rest.
I am doing this as I contemplate the completion of this book in my
imagination at this moment as I’m writing. I bathe this thought  in pure love
and feel the happiness that these words will bring to millions of people. I
feel that loving sense of accomplishment in my entire being, inner and outer.
The feeling I’m impressing on the subconscious mind is pure ecstatic love.
God is love, and with God, all things are possible. I know the universal mind
must act upon what has been impressed upon it. And I am patient, and I am
content.
If you seek on the outside that which you are unwilling or unabl e to feel on
the inside, you are seeking in vain. You attain that which you are—not
simply what you want. Assume the feeling of the wish fulfilled  and because
you are experien cing it, that is what will manifest for you. The subconscious
mind creates exactly what you believe in and can feel in your body.
Choosing to Feel Good
It is reported that Swami Muktananda asked each visitor entering his
ashram if he knew the difference between feeling good and feeling God. If
the devotee shook his head indicating he did not know, Muktananda would
form a circle with his forefinger and thumb indicating zero—meaning there
is zero differen ce between the two—God and good are one. “In thebeginning God created the heave ns and the earth” (Genesis 1:1). Thirty lines
later, it is written  in the Torah, “Then God saw everything that He had made,
and indeed it was very good” (Genesis 1:31). God and all that He created is
good. When you choose to feel good, you are choosing to feel what I
described earlier as your highest self— the onen ess that is called both good
and God. Comm it to making this your reality by repeating your intention to
feel God-realize d. Say to yourself, I intend to feel good  or, as a synonym for
God, I intend to feel love.
Don’ t dwell on your troubles, difficulties, or illnesses. The subconscious
mind by its very nonselective nature accepts all your feelings associated with
troubles as your request—and worst of all, proceeds to make them your
experience in the world of your material reality. On the other


 t in our
perception is a miracle.
There’s a biblical story wher e Jesus says we can build our
house on sand or we can build it on r ock. Our house is our
emotional stability. When it is built on sand, then the winds
and rain can tear it down. One disappointing phone call and
we crumble; one stor m and the house falls down.
When our house is built on r ock, then it is stur dy and
strong and the stor ms can’t destr oy it. W e are not so
vulnerable to life’s passing dramas. Our stability r ests on
something mor e enduring than the cur rent weather,
something per manent and str ong. W e’re depending on God.
I had never r ealized that depending on God meant
depending on love. I had hear d it said that God was love,
but it had never kick ed in for me e xactly what that meant.
As I began to study A Course in Miracles, I discover ed the
following things:
God is the love within us.

Whether we “ follow Him,” or think with love, is
entirely up to us.

When we choose to love, or to allow our minds
to be one with God, then life is peaceful. When
we tur n away fr om love, the pain sets in.
And whether we love, or close our hearts to love, is a
mental choice we mak e, every moment of every day.2. LOVE IS GOD
“Love does not conquer all things, but it does set
all things right.”
Love tak en seriously is a radical outlook, a major
departur e from the psychological orientation that rules the
world. It is thr eatening not because it is a small idea, but
because it is so huge.
For many people, God is a frightening concept. Asking
God for help doesn’t seem very comforting if we think of
Him as something outside ourselves, or capricious or
judgmental. But God is love. W e wer e created in His image,
or mind, which means that we ar e extensions of His love.
This is why we ar e called the Sons of God.
We think we author ed God, rather than r ealizing that He
author ed us. The Course says we have an ‘authority
problem.’ R ather than accepting that we ar e the loving
beings that He cr eated, we have ar rogantly thought that we
could cr eate ourselves, and then cr eate God. Because we
are angry and judgmental, we have pr ojected those
characteristics onto Him. W e have made up a God in our
image. But God r emains who He is and always has been: the
energy, the thought of unconditional love. He cannot think
with anger or judgment; He is mer cy and compassion and
total acceptance. The pr oblem is that we have for gotten
this, and so we have for gotten who we ourselves ar e.
I began to r ealize that taking love seriously would be a
complete transfor mation of my thinking. A Course in
Miracles  calls itself a ‘mind training’ in the r elinquishment of
a thought system based on fear, and the acceptance
instead of a thought system based on love. Now, over a
decade since starting the study of A Course in Miracles, mymind is har dly the touchstone of holy per ception. I certainly
don’t pr etend to consistently achieve a loving perspective of
every situation in my own life. One thing I’m very clear
about, however, is that when I do, life works beautifully. And
when I don’t, things stay stuck.
In order to love pur ely, we must sur render our old ways
of thinking. F or most of us, sur rendering anything is diﬃcult.
We still think of sur render as failur e, as something you do
when you’ve lost the war. But spiritual sur render, although
passive, is not weak. A ctually, it is str ong. It is a balance to
our aggr ession. Although aggr ession is not bad—it is at the
heart of cr eativity—it needs to be temper ed by love in or der
to be an agent of har mony rather than violence. The mind
that’s separate fr om God has for gotten how to check in with
love befor e it saunters out into the world. W ithout love, our
actions ar e hysterical. W ithout love, we have no wisdom.
To sur render to God means to let go and just love. By
aﬃrming that love is our priority in a situation, we actualize
the power of God. This is not metaphor; it’s fact. W e literally
use our minds to co -create with Him. Thr ough a mental
decision—a conscious r ecognition of love’s importance and
our willingness to e xperience it—we “call on a higher
power.” We set aside our nor mal mental habit patter ns and
allow them to be superseded by a diﬀer ent, gentler mode of
perception. That is what it means to let a power gr eater
than we ar e direct our lives.
Once we get to the point wher e we r ealize that God is
love, we understand that following God simply means
following the dictates of love. The hur dle we have to face
next is the question of whether or not love is such a wise
thing to follow. The question is no longer “What is God?” The
question we ask now is, “What is love?”Love is ener gy. It’s not something we can per ceive with
our physical senses, but people can usually tell you when
they feel it and when they don’t. V ery few people feel
enough love in their lives because the world has become a
rather loveless place. W e can har dly even imagine a world
in which all of us wer e in love, all the time, with everyone.
There would be no wars because we wouldn’t ﬁght. Ther e
would be no hunger because we would feed each other.
There would be no envir onmental br eakdown because we
would love ourselves, our childr en and our planet too much
to destr oy it. Ther e would be no pr ejudice, oppr ession or
violence of any kind. Ther e would be no sor row. Ther e would
only be peace.
Although we may not r ealize it, most of us ar e violent
people—not necessarily physically, but emotionally. We
have been br ought up in a world that does not put love ﬁrst,
and wher e love is absent, fear sets in. F ear is to love as
darkness is to light. It’s a ter rible absence of what we need
in order to survive. It’s a place we go wher e all hell br eaks
loose.
When infants ar en’t held, they can become sick, even
die. It’s universally accepted that childr en need love, but at
what age ar e people supposed to stop needing it? W e never
do. We need love in or der to live happily, as much as we
need o xygen in or der to live at all.
3. ONL Y LOVE IS REAL
“God is not the author of fear. You ar e.”
So the pr oblem with the world is that we have strayed fr om
God, or wander ed away fr om love. A ccording to A Course in
Miracles, this separation fr om God ﬁrst happened millions ofyears ago. But the important r evelation, the crux of the
Course, is that in r eality it never happened at all.
The intr oduction to A Course in Miracles  states:
“The Course can be summed up very simply :
Nothing r eal can be thr eatened.
Nothing unr eal e xists.
Herein lies the peace of God.”
What that means is this:
1. Love is r eal. It’s an eter nal cr eation and
nothing can destr oy it.
2. Anything that isn’t love is an illusion.
3. Remember this, and you’ll be at peace.
A Course in Miracles  says that only love is r eal: “The
opposite of love is fear, but what is all-encompassing can
have no opposite.” When we think with love, we ar e literally
co-creating with God. And when we’r e not thinking with
love, since only love is r eal, then we’r e actually not thinking
at all. W e’re hallucinating. And that’s what this world is: a
mass hallucination, wher e fear seems mor e real than love.
Fear is an illusion. Our craziness, paranoia, anxiety and
trauma ar e literally all imagined. That is not to say they
don’t e xist for us as human beings. They do. But our fear is
not our ultimate r eality, and it does not r eplace the truth of
who we r eally ar e. Our love, which is our r eal self, doesn’t
die, but mer ely goes under ground.
The Course teaches that fear is literally a bad dr eam. It is
as though the mind has been split in two; one part stays intouch with love, and the other part ve


 best. There is no piece of meat here
that is not the best.” Upon hearing this, Banzan became enlightened.
I can see you are waiting for some explanation. When you accept what
is, every piece of meat — every moment — is the best. That is
enlightenment.
THE NA TURE OF COMP ASSION
Having gone beyond the mind-m ade opposites, you become like a deep
lake. Th e outer situation of your life and whatever happens there is thesurface of the lake. Sometime s calm, sometimes windy and rough,
according to the cycles and seasons. Deep down, however, the lake is
always undisturbed. Y ou are the whole lake, not just the surface, and you
are in touch wit h your own de pth, which remains absolutely still. Y ou
don’ t re sist change by mentally clinging to any situation. Y our inner
peace d oes not depend on it.  Y ou abide in Being — unchanging,
timeless, deathless — and you a re no longer dependent for fulfi llment or
happiness on the outer world o f constantly fluctuating forms. Y ou can
enjoy th em, play  with them, crea te new forms, appreciate the be auty of it
all. But there will be no need to attach yourself to any of it.

When you become this detached, does it not mean that you also become
r emote fr om other human beings?

On the contrary. As long as yo u are unaware of Being, the reality of
other hu mans will elude you, b ecause you have not found your own.
Y our mi nd will like or dislike their form, which is not just their body but
includes their mind as well. T rue relationship becomes possible only
when th ere is an awareness of  Being. Coming from Being, you will
perceive anothe r person’ s body and mind as just a screen, as  it were,
behind which you can feel their true reality, as you feel yours. So, when
confronted with someone else’ s suf fering or unconscious behavior, you
stay pres ent and in touch with Being and are thus able to look beyond the
form and feel t he other person’ s radiant and pure Being through your
own. At the level of Being, all suf fering is recognized as an illusion.
Suf fering is due to identifica tion with form. Miracles of healing
sometimes occur through th is realization, by awakening  Being-
consciousness in others — if they are ready.

Is that what compassion is?
 Y es. Com passion is the awareness of a deep bond between yourself and
all creat ures. Bu t there are two  sides to compassion, two side s to this
bond. On the on e hand, since y ou are still here as a physical body, you
share th e vulnerability and mortality of your physical form with every
other human and with every living being. Next time you say, “I have
nothing in common with this p erson,” remember that you have a great
deal in common : A few years from now — two years or seventy years, it
doesn’ t make much dif ference —  both of you will have become rotting
corpses, then piles of dust, the n nothing at all. This is a sobe ring and
humbling realization that leaves little room for pride. Is this a negative
thought? No, it is a fact. Why close your eyes to it? In that sense, there is
total equality between you and every other creature.
One of the most powerful spiritual practices is to meditate deeply on the
mortality of physical forms, in cluding your own. This is ca lled: Die
before you die. Go into it deeply. Y our physical form is dissolvi ng, is no
more. T hen a moment comes when all mind-forms or thoughts also die.
Y et you  are still there — the divine presence that you are. Radiant, fully
awake. Nothing that was real ever died, only names, forms, and illusions.
The realization of this deathless  dimension, your true nature, is the other
side of compassion. On a deep f eeling-level, you now recognize  not only
your own immortality but through your own that of every other creature
as well. On the level of form, you share mortality and the precariousness
of ex istence. On the level of Be ing, you share eternal, radiant li fe. These
are the two aspects of comp assion. In compassion, the seemingly
opposite feelings of sadness and joy mer ge into one and become
transmuted into a deep inner peace. This is the peace of God. It is one of
the most noble feelings that humans are capable of, and it h as great
healing and transformative power. But true compassion, as I have just
described it, is as yet rare. T o have deep empathy for the suf fering of
another being certainly require s a high degree of consciousness but
represents only one side of compassion. It is not complete. T rue
compassion goe s beyond empathy or sympathy. It does not hap pen until
sadness mer ges with joy, the joy  of Being beyond form, the joy o f eternal
life.T OW ARD A DIFFERENT ORDER OF REALITY
I d on’ t agr ee th at the body nee ds to die. I am convinced that we can
achieve physical immortality. W e believe in death and that’ s why the
body dies.

The body does n ot die because you believe in death. The body exists, or
seems to, because you believe in death. Body and death are part of the
same illusion, created by the ego ic mode of consciousness, which has no
awareness of the Source of life and sees itself as separate and constantly
under threat. So it creates the illusion that you are a body, a dense,
physical vehicle that is constantly under threat.
T o perce ive you rself as a vulnerable body that was born and a little later
dies — that’ s the illusion. Body and death: one illusion. Y ou can not have
one without the other. Y ou want to keep one side of the illusion and get
rid o f the other, but that is impossible. Either you keep all of it or you
relinquish all of it.
However, you cannot escape fr om the body, nor do you have to. The
body is an incre dible misperception of your true nature. But y our true
nature is  concealed somewhere within that illusion, not outside it, so the
body is still the only point of access to it.
If you saw an angel but mistook  it for a stone statue, all you would have
to do is adjust your vision and look more closely at the “stone  statue,”
not start looking somewhere els e. Y ou would then find that there never
was a stone statue.

If be lief in death cr eates the body, why does an animal have a body? An
animal doesn’ t have an ego, and it doesn’ t believe in death....

But it still dies, or seems to.Remember that your perception of the world is a reflection of your state
of co nsciousnes s. Y ou are not separate from it, and there is no objective
world out there. Every momen t, your consciousness creates the world
that you inhabit. One of the greatest insights that has come out of modern
physics is that o f the unity betw een the observer and the obse rved: the
person conducting the experiment — the observing consciousness —
cannot b e separated from the ob served phenomena, and a dif ferent way
of looking causes the observed phenomena to behave dif ferently. If you
believe, on a de ep level, in sepa ration and the struggle for survi val, then
you see that belief reflected all around you and your perceptions are
governed by fear. Y ou inhabit a world of death and of bodies fighting,
killing, and devouring each other.
Nothing is what it seems to be. The world that you create and see
through the egoic mind may see m a very imperfect place, even a vale of
tears. Bu t whatever you perceive is only a kind of symbol, like an image
in a dream. It is how your consciousness interprets and interacts with the
molecular ener g y dance of the universe. This ener gy is the raw material
of so -called physical reality. Y ou see it in terms of bodies and birth and
death, or as a struggle for survival. An infinite number of co mpletely
dif ferent interpretations, completely dif ferent worlds, is possible and, in
fact, exists — all depending o n the perceiving consciousness. Every
being is a foca l point of consciousness, and every such fo cal point
creates its own world, althoug h all those worlds are interco nnected.
There is a human world, an ant world, a dolphin world, and so on. There
are coun tless beings whose consciousness frequency is so dif ferent from
yours th at you are probably unaware of their existence, as they are of
yours. Highly conscious beings  who are aware of their connectedness
with the Source and with each other would inhabit a world that to you
would appear as a heavenly realm — and yet all worlds are ultimately
one.
Our collective human world i s lar gely created through the level of
consciousness we call mind. Even within the collective human


 analgesic s, anti-inflammatories, purgatives, fertility
enhancers, bone-setting compounds, and diuretics. In his compendium on
healing, the Charaka Samhita,  he describes a good medicin e as being
readily available, easy to administer, safe, and effective. The Samhita  also
gives precise instructions on when and how to harvest a certain healing herb
or plant, including the time of day. This is because Ayurvedic healers
believe that everything in nature — including plants — has a biological
rhythm that determines when it is at its most ef fective.
Because of the purity and potency of most Ayurvedic herbs, it is
important not to self-administer them. Taken in the precise combination and
amount recommended by a vaidya, however, most Ayurvedic herbal
formulations are free of side ef fects.
Often a vaidya will prescribe a formulation that is less a drug than a
food supplement. Prepared from precise blends of herbs and fruit, such
formulations heal the body-mind as a whole. They strengthen the immune
system, thus removing toxins and building up resistance to disease. Such
formulations are given the status of a rasayana  — something that supports
the body’ s essential fluids, or rasa;  specifically the blood and plasma.
The Patient
Ideally, one shouldn’ t reach the stage of being a “patient,” the whole
orientation of Ayurveda being toward prevention. But, of course, people dofall ill. That is why Ayurvedic texts dwell at length on the role of the person
in the grip of a disorder. They instruct patients to describe their disease
clearly, follow the physician’ s advice carefully, and maintain a positive
attitude toward their illness.
It is also the patient’ s duty to work toward recognizing an imbalance
before disease can take root. In real terms, this is how you would do it: Put
down this book, and close your eyes if it helps you concentrate better. Now
ask yourself if you are comforta ble: is the room too hot or too cold for you?
Are you snug in your clothes and shoes? Did you eat a good  breakfast?
How did you feel when you woke up this morning — did you spring out of
bed or did you burrow deeper into the pillow to shut out the alarm clock?
These seemingly trivial questio ns — and their answers — can often help
you catch an imbalance early.
The Attendant
Usually a family member, friend, or nurse, the attendant forms a vital
fourth dimension of the Ayurvedic healing process. The attendant should
possess loyalty and love for the patient, accurate knowledge of the patient’ s
disease, the skill to attend to the patient’ s needs, and the ability to keep the
patient cheerful.
when should you see a vaidya?
The idea of seeing a doctor if you don’t have a full-blown cold or fever can
seem somewhat strange. It’s not strange in the Ayurvedic schem e of things,
however.
A vaidya is trained to catch disease at its very seed level. At that point,
toxic ama is still at a stage when it can be flushed out easily through simple
diet and lifestyle  alterations. Think of it as pulling out a young weed; give it
one light twist and it is out, root and all. Similarly, vaidyas like to weed out
disease before it gets a chance to grow.
Therefore, you can see a vaidya even if your complaints are “minor” in
nature — flatulence, general tiredness, or simply not feeling your best. Thevaidya will respect your complaint and give it the attention it deserves. You
will be perceive d as a sum of your body, mind, and spirit, not as a simple
machine with an obvious part in need of repair.
Once you develop an intuitive relationship with your own being, you
can begin to develop a sense of your own subtle symptoms. With practice, it
is possible to literally sniff an illness weeks before it can manife st itself just
like a meteorologist can predict a weekend snowstorm on Monday morning.
I am reminded of an experience I had many years ago. Winter had just
tiptoed into New Delhi, and the evenings were nippy. Yet that night I felt
excessively thirsty. Not unwell — just very thirsty. When I poured myself a
sixth glass of water, my grandmother said, “I think you are going to be
unwell.” Sure enough, the next morning my forehead was hot. I was laid up
with viral fever for a week.
My grandmother ’s prediction might seem impressive, but I know that if
a vaidya had seen me a week before I fell ill, he would have made the same
prediction at that time. How would he have been able to do this? As Vaidya
Divakar Sharma told me, every living moment the human body gives out
clues about its health, and the vaidya is trained to detect the most minute
ones.
how a vaidya sees you
Thousands of years ago, Sage Charaka set forth a comprehensive ten-point
diagnostic checklist for vaidyas. Ayurvedic physicians study and follow that
list to this day. Here is what Charaka asked vaidyas to check for:
1. Prakriti:  the patient’ s basic constitutio n, which determines such
factors as susceptibility to disease, digestive efficiency, work
capacity, sleep requirement, and coping abilities.
2. Vikriti:  the patient’ s current physical and psychological imbalances,
studied against the background of his or her natural constitution.
3. Sara:  the body compo nents (skin and hair texture, complexion, luster
of the eyes, and resonance of the voice).4. Samhanana:  the physical build (bone structure, height, length of
joints, posture).
5. Pramana:  the state of development of physical features, such as
height and weight, in proportion to the patient’ s age.
6. Satmya:  the patient’ s habits, especially those that have become
second nature through repeated practice (for instance, an individual’ s
adaptation to milk, cold weather, or job stress).
7. Sattva:  the patient’s mental makeup. The more positive the person’ s
mental qualities,  the faster and better the healing process. An action-
oriented person  will respond well to the correct remedy, while a
sluggish person’ s disease can be stubborn and acute.
8. Ahara Shakti:  the patient’ s appetite and digestive capacity, which are
clues to the nature and extent of a disease.
9. Vyayama Shakti:  the patient’ s capacity to exercise or work.
10. Vaya: the relationship between the patient’ s age and disease
condition.
And to think that this comprehensive range of observations is made
without the vaidya ever touching you! What’ s more, this is only the first
stage in an Ayurvedic diagnosis.  In fact, the ten stages mentioned here don’t
even cover the finer points that a vaidya notices. At this first stage, called
darshana,  or observation, the Ayurvedic  physician is taking in not only
your chief physical characteris tics, but also such minute details as the
thickness of your lips, the size of your tongue, and even the number of
times you blink — all the while making pleasant small talk with you.
If the elaborate nature of this diagnosis makes you wonder, suffice it to
say for now that every single one of these observations is like a nugget of
gold to a vaidya. Your posture, your gait, and your smile speak volumes
about your personality, your basic nature, and your current imbalances. That
information, as you will see, is the bedrock upon which Ayurvedic healing
rests.
The next stage in Ayurvedic diagnosis is sparsha,  or touch. While a
vaidya will also palpate your abdomen, the “touch” part of the diagnosis
essentially begins with taking your pulse. From the moment the vaidya feelsthe first wave of the artery just beneath your wrist, lightning-q uick signals
from your body start being transmitted.
How does this happen? The Ayurvedic belief is that the circulatory
channels — the arteries, veins, and capillaries — carry more than just vital
nutrients; they also ferry vital information about your current state of
health.
There is a reason why the vaidya always uses three fingers in pulse-
diagnosis: each finger probes a specific aspect of your physiology. The first
finger feels the energy of your body’ s motion-based functions (for example,
respiration and circulation), the second finger perceives metabolic activity,
and the third picks up signals about structural health (joints and muscles).
Pressing slightly harder, the vaidya gets a sense of how your deeper
body channels (veins, capillaries, lymph) and tissues are doing. At this time,
vaidyas can even pick up vital genetic information about you.
The final stage in an Ayurvedic diagnosis is prashna,  or questioning.
This stage differs from the ten-point diagnosis in stage one as the latter is
based largely on observation and casual conversation while the former is
structured with a more specific line of questioning. Like a Western
physician, a vaidya will ask you questions. But a vaidya’ s line of
questioning is very different. Unlike a