 al and how we can move
beyond the limitations, concepts, and stories created by the mind. If we wake
up an d drop our usual habits of con sidering ourselves as finite, localized
beings, the potential exists in each on e of us to be one with our very true
nature, or quoting Huxley, to be one with the Mind at Large.”
— D R. M ENAS C. K AFATOS,  New York Times  bestselling author
and Fletcher Jones Endowed Professor of Computational
Physics, Chapman University
“Deepak Chopra’s wonderful book Metahuman  points the way for all of us to
realize our full potential by showing us how to shed the constraints that hold
us ba ck from a life f illed with love and self-worth. I applaud how he roots his
recommendations in the latest research. As always, Dr. Chopra has written a
book filled with insight, an indispensable aid for anyone striving to have a
happy and fulfilled existence.”
— L EONARD M LODINOW,  bestselling author of Elastic:
Unlocking Your Brain’s Ability to Embrace Change
“This book  distills decades of personal practice and breadth of study, and boils
it all down to this: we are more than w e think, more even than the universe
itself, bec ause the universe is only one expression of the fundamental,
grounding, metahuman source that emanates, nurtures, and transcends us
all. The book reads as though an old, wise friend, away traveling for years,
collecting adventures and stories, comes home.”
— N EIL T HEISE, M. D.,  Professor of Pathology, New York
University School of Medicine
“ Metahuman  is a powerful wak e-up call! Brilliantly merging scientific and
holistic insights, Deepak Chopra allo ws us to go beyond illusory mental
constructs to witness reality without limits. Only then can we reach our full
potential!”— D R. L ARS B UTTLER,  cofounder and CEO of the Artificial
Intelligence Foundation
“Deepak Chopra reveals a fresh w ay of approaching special states of
consciousness and gives us new i nsights into ancient ideas in the
contemplative traditions. Highly recommended.”
— B ERNARD J. B AARS, P H. D.,  former Senior Fellow in
Theoretical Neurobiology, the Neurosciences Institute, San
Diego, California
“In Metahuman,  D eepak Chopra ex poses us to a new and exciting reality,
where we are all infinitely free to crea te the lives we yearn for. There is no
better guide to lead us to this phenomenal way of being.”
— B RUCE V AUGHN, CEO,  Dreamscape Immersive; and former
Chief Creative Executive at Walt Disney Imagineering
“For over thirty y ears, Deepak Chopra has been educating us on th e
extraordinary potential of the human being, focusing initially on our capacity
for ex ceptional physical and mental he alth, and then for spiritual wellbeing. Metahuman  t ake s us beyond health and wellbeing—and all such concepts of
the m ind—to a life based on our very own nature and that of the universe:
existence itself.”
— P AUL J. M ILLS, P H. D.,  Professor and Chief, Family Medicine
and Public Health; Director, Center of Excellence for Research
and Training in Integrative Health, University of California,
San Diego
“Reading Metahuman  is not just about  waki ng up, it is to wake up. I t is the
GPS for realizing your full potential. You need it, I need it, and we all need it
if we are to live on t his planet without destroying it and ourselves. The key is
in us—it is  us. And Deepak Chopra tells us how to reach it.”
— E RVIN L ASZLO,  author of Science and the Akashic Field  and
Reconnecting to the Source
“Deepak Chopra and I have had our differences on a few scientific issues, but
the one thing that I’ve always admir ed about him is how he applies the
methods and findings of science to soc ial progress, especially to help people
improve their lives. We all want to lead  happy and meaningful lives, but how? Metahuman  is  Deepak’s answe r to this deepest of all personal questions. I
learned something new in every chapter toward this important end. You will
be enlightened by the research and wisdom he brings together.”
— M ICHAEL S HERMER,  publisher of Skeptic  magazine;
Presidential Fellow, Chapman University; and author of
Heavens on Earth
“In public  health, we look for ways to m ake the healthy choice the easy choice. Metahuman  does this by mapping a direct path to a state of focused
awareness and to self-regulation mechanisms, based on growing evidence
from min dfulness research at Brown. This has the power to help thosesuffering from stress lower their blood pressure as well as reduce their risk
for anxiety, depression—even loneliness.”
— B ESS H. M ARCUS, P H. D.,  Dean, Brown University School of
Public Health
“Drawing upon examples ranging from medical science to parable, Deepa k
Chopra il lustrates how, like virtual reality technologies, the human mind
paints a layer of imagination atop of the physical world.”
— D. F OX H ARRELL, P H. D.,  Professor, Digital Media and
Artificial Intelligence; and Director, MIT Center for Advanced
Virtuality, Massachusetts Institute of Technology
“Reflecting on neuroscience, physics, cosmology, and anthropology—
everything from the molecular-level se nsitivity of our senses to an octopus’s
emotions—Deepak Chopra explains ho w the world of our experience is an
inner construct and not the thing in itself. In so doing, he offers a path
through modern life, guiding us to put suffering in perspective and perhaps
gain some control over it.”
— G EORGE M USSER,  author of Spooky Action at a Distance  and
The Complete Idiot’s Guide to String Theory
“It ta kes courage to  bridge the gap between hard-core ‘western’ science and
eastern es oteric quasi-mystical traditio ns. There is no one better equipped to
construct such a bridge than the erudite Deepak Chopra, who transmits the
‘wisdom o f the east’ to his audience. The result is this highly readable book
that w ill s timulate r eaders’ curiosity about human existence and the nature of
reality.”
— V. S. R AMACHANDRAN,  Professor of Neuroscience,
University of California, San Diego
“This book contains the quintessence of Deepak Chopra’s teachings. Everything comes forth from a conscio us source; our own consciousness can
link us back to it, if only we cease to separate ourselves from it. Chopra’s
argument is fluent, scientifically well-informed, and persuasive, as well as
eminently practical, with detailed instructions. How refreshing!”
— R UPERT S HELDRAKE, P H. D., biologist and author of Ways to
Go Beyond and Why They Work
“ Metahuman  is  a reflective deconstruction of the everyday experience of
reality, away from the physical and t oward the mental and metaphysical. Here Deepak Chopra aptly explores the  evolution of consciousness and charts
a path for humans to become liberated and limitless.”
— M ICHELLE A. W ILLIAMS, S C. D.,  Dean of Faculty, Harvard T.
H. Chan School of Public Health
“In Metahuman,  Deepak Chopra gives us a beatifically written understanding
of his views on consciousness, the universe, the body, and the mind. This
book is a t remendous resource—not only for providing a direct path to attain
true reality but, importantly, for enabling a healthier, more wholesome life.”— R ALPH S NYDERMAN, M. D.,  Chancellor Emeritus, Duke
University; and Director, Duke Center for Personalized Health
Care
“This book is a manual for living as nature intended us to, and it can’t be read
soon enou gh. Deepa k Chopra’s clarity a nd gentleness, and his ability to reach
people—despite the  maelstrom of nons ense and confusion we find ourselves
immersed in today—probably make h im one of the most important people
alive.”
— B ERNARDO K ASTRUP, P H. D.,  author of The Idea of the
World
“Deepak C hopra’s prose is a work of a rt, an inspired vision of the life of th e
mind and what it means to be human  and beyond. Science will continue to
explore th e true origins of consciou sness, but until we have definitive
answers, t his book provides practical tools for increasing human well-being. Even redu ctionists like myself will fi nd much to enjoy in Deepak’s latest
contribution to the philosophy of mind.”
— H EATHER B ERLIN, P H. D., M. P. H.,  Assistant Clinical
Professor, Department of Psychiatry, Icahn School of Medicine
at Mount Sinai
“Integrating recent discoveries in neuroscience, endocrinology, and
psychology, Deepa k Chopra demonstrates in concrete terms how
reduction


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Q: Who is the author of the book being written?,
A: Deepak Chopra, M.D.
Q: What is Dr. Chopra's profession?,
A: A pioneer in integrative medicine and personal transformation, and a board-certified physician.
Q: Who is the author thanking for their support in writing the book?,
A: Gary Jansen, his editor, and the entire team at Harmony Books.
Q: What are the names of the teams the author would like to thank, specifically?,
A: The teams in California and New York, as well as the Infinite Potential podcast team and Cadence 13.
Q: What is Dr. Chopra's ranking in the WorldPost and The Huffington Post's survey of most influential thinkers?,
A: #17<|eot_id|><|begin_of_text|>THERAPEUTIC
FASTING
BY ARNOLD DEVRIES
COPYRIGHT © 1963 BY ARNOLD DE VRIES

All rights reserved. This book, or parts thereof,
must not be reproduced in any form
without permission. FOURTH EDITION
PRINTED IN THE UNITED STATES OF AMERICA
Published by Chandler Book Co., Box 75923, Los Angeles 5, California   2  TABLE OF CONTENTS
I Forms of Fasting______________________________________________3
II A Short History of Fasting_____________________________________4
IlI Physiological Reactions to Fasting_____________________________7
IV Efficiency of Fasting________________________________________15
V The Complete Fast___________________________________________34
VI Safely of the Fast___________________________________________40
VII Symptoms of the Fast________________________________________45
VIII Supervising the Fast_______________________________________53
IX Breaking the Fast___________________________________________60
X Living after the Fast__________________________________________66
Bibliography__________________________________________________74   3 I Forms of Fasting
THE TERM, fasting, implies total or partial abstinence from food or water for
any of a number of reasons. Thus one may refer to fruit fasts, vegetable fasts, milk
fasts, water fasts and many other types. As the different reasons for fasting are
considered, other divisions may be given — religious fasting, professional fasting,
physiological fasting, pathological fasting and accidental or experimental fasting. A fruit fast is abstinence from fruit; a vegetable fast is abstinence from vegeta-
bles; a milk fast is abstinence from milk; a water fast is abstinence from water, and
similar fasts may be defined accordingly. Religious fasting is abstinence to de-
velop spiritual thought or fulfill a religious rite. Professional fasting is abstinence
for purposes of notoriety and publicity. Physiological fasting is normal inanition in
nature, such as the hibernation and seasonal abstinence of certain animals. Pathological fasting is associated with organic derangements which make one un-
able to take or retain food. Accidental or experimental fasting is forced inanition
among man or animals for purposes of scientific investigation. These are the recognized forms of fasting. Yet, there is another, and perhaps
much more important, classification which is seldom given mention or even known
about. This is therapeutic fasting — total abstinence from all food, but not water. The purpose of therapeutic fasting is the promotion and restoration of health. It is
associated with experimental and physiological fasting in the sense that studies of
the latter provide the knowledge and information which make therapeutic fasting
possible. Therapeutic fasting is not the result of any particular new scientific discovery,   4 but rather has proceeded to its present development as the result of centuries of
experimentation, observation and study. It is today the culmination of a large
number of scientific investigations and discoveries which have reached their cli-
max during the past century. Fasting for therapeutic purposes is thus an impor-
tant, though in popular conception, almost unknown, phase of the modern science
of medicine, and as such it is the subject of our present inquiry and analysis. II A Short History of Fasting
THE ORIGIN OF FASTING for illness perhaps dates back the development of
the present forms of animal life. Among undomesticated animals it is a common practice to fast when ill, though
this is of course an instinctive procedure rather than a planned therapeutic meas-
ure. The first records of human fasting for the remedy of disease go back to the
ancient civilizations of Greece and the Near East. Both Plato and Socrates are
said to have fasted for 10 days at a time to "attain mental and physical efficiency." Pythagoras fasted for 40 days before taking his examination at the University of
Alexandria, and then he also required his pupils to fast before they could enter his
class. The ancient Egyptians were said to treat syphilis with their fasting cures,
and the great Greek physician, Hippocrates, prescribed fasting during the critical
periods of disease. Asclepiades and Thessalus employed fasting; Celsus is said
to have used it in the treatment of jaundice and epilepsy, and the Arab physician,
Avicenna, prescribed fasting for three to five weeks at a time. Later Tertullian
wrote of fasting, and Plutarch said: "Instead of using medicine better fast a day." 5 During the sixteenth century, the renowned Swiss physician, Paracelsus
claimed that, "Fasting is the greatest remedy." In the seventeenth century, Dr.
Hoffman wrote a book entitled, Description of the Magnificent Results Obtained
Through Fasting in All Diseases. Dr. Anton Nikolai followed in the next century
with recommendations of fasting instead of food for those who were ill. Later Dr. Von Seeland, of Russia, wrote: "As a result of experiments I have come to the
conclusion that fasting is not only a therapeutic of the highest degree possible but
also deserves consideration educationally." In Germany, Dr. Adolph Mayer as-
serted that "fasting is the most efficient means of correcting any disease," and Dr.
Moeller wrote that "fasting is the only natural evolutionary method whereby
through a systemic cleansing you can restore yourself by degrees to physiologic
normality." It has been during the past century that the greater portion of scientific
data has been gathered. Both Europe (in particular, Germany) and America have
contributed heavily to the research on experimental and physiological fasting. Hundreds of publications have been the result of this work and they provide thor-
ough and exact knowledge regarding many phases of fasting. Among the best
known research scientists who studied fasting were: Sergius Morgulis, Professor
of Biochemistry at the University of Nebraska College of Medicine; Professor
Child, of the University of Chicago; Herbert Sidney Langfield, of Harvard Univer-
sity; Dr. Frederick M. Allen, of the Rockefeller Institute; Francis Gano Benedict and
Ernest G. Ritzman, of the Carnegie Institute; Luigi Luciani, Professor of Physiol-
ogy at the University of Rome; and Victor Pashutin, Director of the Imperial Mili-
tary Medical Academy of pre-revolutionary Russia. Other scientific studies of fast-
ing have been made by N. Pyaskovski, W Skorczewski,, N. J. Sands, A. Cleghorn,
N. Morozov, P B. Hawk, P F. Howe, O. S. Soltz, C. A. Stewart, S. R. Wreath, C.
M. Jackson, L. H. Hyman, N. Zuntz, Roger et Josue, Miescher, Mansfield,   6 Rosenfeld and many others. All told, during the past century, hundreds of scien-
tific workers in many countries have added to our knowledge of the biological im-
portance of fasting. In contrast to these scientists, who were concerned primarily with developing
laboratory data from studies of experimental and physiological fasting, chiefly
among animals and to a lesser extent among humans, we have the other men of
science who were concerned with the clinical and therapeutic phases of fasting. They supervised tens of thousands of fasts, and as a result discovered the exact
effectiveness of fasting as a remedy for specific diseases. Among these physi-
cians were many of the nineteenth century, in addition to those now practicing. They include, among others: Dr. Isaac Jennings, Dr. Joel Shew, Dr. Russell
Thacker Trail, Dr. Robert Walter, Dr. Henry S. Tanner, and Dr. Edward Hooker
Dewey. The experience of these men was followed in the twentieth century by that
of Dr. Linda Burfield Hazzard; Dr. Hereward Harrington; Dr. Eugene A. Bergholtz,
of Milwaukee, Wisconsin; Dr. John M. Tilden, of Denver, Colorado; Dr. William
Howard Hay, of Mount Pocana, Pennsylvania, and Dr. George S. Weger, of Red-
lands, California. Today Dr. Herbert Shelton, of San Antonio, Texas, carries on the
important work, and Doctors Esser, Benesh, McEachen, Gross, and Scott are also
making important contributions. History thus affords evidence of the considerable amount scientific and clinical
work done to determine the effects fasting. The therapeutic measure is not a new
and untried method, but on the


you	must	shift	your	priorities	in	order	to	start	getting	peak	beauty	sleep. In	this
pillar	you’ll	learn	how	creating	peak	beauty	sleep	can	help	you	lose	weight	or
maintain	your	ideal	weight,	improve	your
metabolism	and	your	immunity,
better	repair	damaged	tissues	or	cells	(including	in	your	skin),	and	delay	disease
and	aging,	all	around	working	to	increase	your	beauty. You’ll	also	learn	the
most	effective	tips	and	tools	to	optimize	your	beauty	sleep,	which	is	key	in
allowing	your	most	beautiful	self	to	shine	through. Hopefully,	by	the	end	of
this	pillar,	your	perspective	on	sleep	will	have	radically	shifted. SHIFT	10:
Understand	the
Sleep-Beauty-
Wellness	Connection
How	Much	Sleep	Do	You	Really	Need. No	matter	how	you	slice	it,	most	of	us	aren’t	getting	enough	sleep. The
National	Sleep	Foundation	suggests	that	on	average	adults	need	about	7	to	9
hours	of	sleep	per	night. 1
	This	is	a	general	recommendation,	and	you	may	need
more	than	that	depending	on	your	individual	constitution,	but	unfortunately
most	of	us	don’t	get	that	much. (Contrary	to	popular	belief,	only	a	small
fraction	of	the	population	can	get	by	for	extended	periods	on	less	than	7	hours
of	sleep	at	night. ) Healthy	sleep	is	also	uninterrupted,	not	the	kind	where	you
wake	up	several	times	a	night. Data	from	the
National	Health	Interview	Survey
concluded	that	at	least	30	percent	of	American	adults	don’t	get	enough	sleep. This	30	percent	reported	only	6	or	fewer	hours	of	sleep	per	night. 2
Ironically,	there’s	been	a	lot	of	talk	lately	that
oversleeping
	can	be	harmful. In
2002,	a	study	resurfaced	that	found	that	people	who	slept	6. 5	to	7. 4	hours	had
lower	rates	of	mortality	compared	with	people	who	slept	either	fewer	than	4
hours	or	greater	than	8. 3
	But	before	assuming	that	getting	more	than	8	hours	is
“bad,”	it	is	important	to	know	that	this	study	was	conducted	on	cancer	patients. This	might	have	shifted	the	results,	as	those	with	cancer	likely	have	different
sleep	needs	than	the	general	public. In	those	with	high	mortality	rates,	the	lack
of	sleep	or	excessive	amount	of	sleep	might	have	been	a	symptom	of	the
patients’	illness	and	not	the	cause. This	shows	how	important	it	is	to	look	at
studies	very	carefully	before	making	broad	assumptions,	especially	as	they	relate
to	lifestyle	shifts. Meanwhile,	a	growing	number	of	researchers	don’t	believe	there	is	such	a
thing	as	oversleeping. Dr. Sigrid	Veasey	of	the	University	of	Pennsylvania’s
Center	for	Sleep	and	Circadian	Neurobiology	puts	it	bluntly:	“
You	can	never	get
‘too	much’	sleep. When	you	have	had	enough	sleep,	you	will	wake	up. ”There	are	other	interesting	findings	as	well. Researchers	at
Stanford
University	studied	the	impact	of	playing	sports	while	involved	in	academics. The	result	is	that	players	often	get	little	sleep. They	conducted	an	experiment	in
which	the	players	slept	10	hours	a	night	for	a	five-	to	seven-week	period	instead
of	their	usual	6	hours. The	results	showed	that	their	speed	and	accuracy,	as	well
as	their	physical,	mental,	and	emotional	well-being,	all	grew	measurably	better. 4
It’s	no	surprise,	then,	that	many	top	athletes,	including
Usain	Bolt,
Michael
Phelps,
LeBron	James,	and
Roger	Federer,	report	getting	upward	of	10	to	12
hours	of	sleep	a	night. You	may	be	asking	yourself,	What	does	this	have	to	do	with	beauty. Well,
athletes	need	to	allow	their	bodies	to	rest	and	rejuvenate	to	reach	peak
condition	for	their	athletic	competitions. Likewise,	rest	and	rejuvenation	is	key
for	all	of	your	body’s	functions	to	perform	at	their	peak. This	has	a	direct
impact	on	your	beauty. An	article	published	on
Harvard	Medical	School’s
website	explains	that	major	restorative	functions,	“like	muscle	growth,	tissue
repair,	protein	synthesis,	and	growth	hormone	release	occur	mostly,	or	in	some
cases	only,	during	sleep. ”
5
Ultimately,	you	must	listen	to	your	body	to	see	how	much	sleep	you
personally	need. It	might	be	8	hours	or	possibly	even	9	or	10. It	is	completely
individual. You	may	wonder	where	you	could	possibly	find	more	time	to	get
additional	sleep,	but	it	is	often	possible	to	cut	out	unnecessary	evening	activities
and	simply	go	to	bed	earlier. Television	is	one	thing	that	takes	up	so	much	time
for	most	people	but	is	completely	unproductive. It	may	sound	radical	to	suggest
giving	up	TV	entirely,	but	it	might	be	easier	than	you	think	and	could
profoundly	improve	your	life. Once	you	have	a	deeper	understanding	of	how	strongly	sleep	can	impact
your	beauty	and	overall	wellness,	you	will	likely	feel	compelled	to	really
prioritize	your	sleep. The
Effects	of	Too	Little	Sleep
If	you	consistently	get	fewer	than	the	ideal	number	of	hours	of	sleep	for	you,
here’s	what	you	are	most	likely	dealing	with. ACCELERATED	AGING
If	you’ve	ever	wanted	actual	scientific	documentation	for	the	phenomenon	of
beauty	sleep,	here	it	is:	A	study	published	in	2015	assessed	actual	skin	aging,
and	the	subjects	whose	sleep	was	deemed	“good”	were	found	to	have	lower	skin
aging	scores. This	included	a	30	percent	higher	barrier	of	recovery	whencompared	with	poor	sleepers. 6
In	another	fascinating	clinical	trial	from	the
University	Hospitals	Case
Medical	Center	in
Cleveland,	Ohio,	a	direct	connection	was	found	between
poor	sleep	and	accelerating	aging,	especially	of	the	skin. 7
	Researchers	examined
sixty	premenopausal	women	between	the	ages	of	thirty	and	forty-nine
8
	who	fell
into	either	a	“poor”	or	“quality”	sleep	group,	based	on	sleep	length	and	overall
excellence. They	discovered	that	the	poor	sleepers	showed	twice	as	many	signs
of	aging	as	those	in	the	quality	sleep	group. These	measurements	included	fine
lines,	uneven	pigmentation,	slackening	of	skin,	and	reduced	elasticity. 9
	They
also	found	that	those	in	the	quality	sleep	group	recovered	more	efficiently	from
damage	and	other	stressors	like	exposure	to	the	sun. 10
	This	shows	that	sun	is
not	the
only
	big	issue	with	skin	aging. Other	factors,	such	as	the	quality	of	your
sleep,	may	reduce	your	skin’s	ability	to	recover	from	sunlight	exposure. Need	more	proof. A	study	at
Sweden’s
University	of	Stockholm	found	that
sleep	deprivation	produced	visible	signs	of	aging,	including	increased	hanging
eyelids,	darker	circles	under	the	eyes,	more	wrinkles	and	fine	lines,	swollen	eyes,
and	more	pronounced	droopy	corners	of	the	mouth. 11
	Anything	that	promotes
the	use	of	the	word
droopy
	to	describe	y


 get on with the
next level of living. When you wake up in God’ s dream and look back you
see the folly of holding on to the illusions, and you get on with the next
level. You see from a new perspective a grander wider -lensed view which
encompasses it all.There is only one dream and one dreamer. How you live out your one
dream character  role is entirely up to you, as a character in the dream and as
a dreamer. It is a monumental paradox, one that once accepted allows us to
see with new eyes. However, it is no more of a paradox than the fact that we
contain billions of cells, and that we are also encompassed in any one of
those cells at the same time. I assure you that when you truly  know that
there is only one dream and that you are connected to every one in that
dream, you begin to think and act as if you are connected to it all, rather
than attached to your separateness. This can provide an etern al access to
happiness and success. You will feel unthreatened by anyone or anything
forever after. Ask yourself the question “What happens to the characters in my dream
when I awaken?” Now try to see that it is not a place at all, but a new
dimension. They are not waiting in a room; they have demonstrated their
multidimensionality. You too can enter this ever -formless dimension at will. WHY  YOU MA Y RESIST  THE PRINCIPLE OF ONENESS

This is an easy principle to spend an entire lifetime resisting. Why? Because we have been taught that separateness is the essence of our
humanity. We believe in boundaries, limits, labels, and traditions. We
have learned to look at “others” as distinct from us, and, in many
cases, to regard literally half of humanity as our enemies. We have
been raised to treasure our ethnicity, and to regard anyone different as
“not of our clan.” Our labels have become our self-definition. What
happens over a lifetime of this conditioning is that we identify
ourselves as French, male, female, Protestant, tall, dark, conservative,
athletic, middle- class, and on and on. These are all labels that separate
and classify us, making it difficult to think of the onesong and to
become enlightened. Oneness is an admittedly abstract and therefore difficult concept to
grasp and then live out. To truly  believe and see this principle in action
requires a view of the physical world from a grander perspective than
we can conceive even with our imagination running at full throttle. Wemust be able to suspend our narrow view, and this is not an easy thing
in a world which requires living within the confines of narrow physical
boundaries. To get a big pictur e requires suspending our conditioned
way of thinking. It would be similar to asking a cell within the liver,
which has only seen the liver environment, to abandon the belief that
the liver is all that there is and see itself as a part of an entire human
body it does not know exists. All it knows is liver. All it has ever seen
or exper ienced is liver. Yet it is expected to see how it funct ions in
conjunction with a whole that can only be speculated about. This is
where you are, with one exception—you have a mind that is capable of
perceiving how the whole thing fits together. You are part of that
universal mind. Even so, it is a monumental task to imagine how it all
works while you are in physica l form, and in the boundaries inherent
in the world of form. It is easier to choose the world of boundaries. Even though we can
understand the metaphor using our own body as a whole, it is difficult
to make the shift from the microscope to the telescope. We are inclined
to take the narro wer road, and to defend the boundaries and limits. It is
easier, though far less rewarding, to live in a world where the lines are
all drawn, often by people who lived thousands of years ago. Where
and how to worship is mandated  by birth, and it seems easier to follow
that path. It is easier to go along believing our enemies are who we
have been taught they are, rather than to resist the vision that creates
enemies in the first place. It may seem easier to continue a family
business or tradition that contrib uted to disorder than to incur the wrath
of the others who have gone along. It is simply easier to be a cell that
lives its life out that way, ignoring the long run and the overall picture. Defending our separateness gives us a tremendous opportunity to
practice blame as a way of life. When you believe in and live oneness,
blame literally becomes impossible, for we are all connected, and
therefore life energy is directed to finding solutions for the good of the
self and the whole. When separateness  is the goal, we tend to view
others as responsible for whate ver is lacking in our life. “They” are
easy targets for blame. You may not be willing to give up this business
of blaming “them,” particularl y those who reside in a completelydifferent chorus  of the onesong, whom you will likely never see in
person, and who look so different from you. It is up to you to decide if
it feels more convenient for you to have enemies and people to hate
and blame than to feel that we are all one. As long as we need others to
take the rap for the problems in our lives, we will find this notion of
oneness easy to resist. Those who personally profit from separation will find it easy to deride
the concept of oneness. Anyone in the business of manufacturing or
marketing weapons designed to kill our brothers and sisters will scoff
at this “nonsense” of unity and oneness. Anyone needing to hold on to
traditional ways  of living and being that separate us into superior or
inferior categori es will resist what I am saying in this chapter. Your
business or religion or any enterprise you are involved in which is
designed to remind you to judge others will find unity a discom fiting
notion indeed. In truth, anyone who spends life energy on the side of
disorder, even in a small way, finds unity a troublesome notion. A simple review of history gives us the clues. Many leaders who
believed in and preached the notion of man as one have been
assassinated. Those who strive to eliminate war are often derided as
silly idealists. Those who write songs asking us to imagine  that the
world could be as one are somehow destroyed for their efforts. It is
convenient to forget the whol e in the name of profiteering. It is
threatening to many who want to promulgate separateness. These are a few of the reasons that we resist this universal principle. Yet
our very survival and evolution as a species are dependent upon enough of
us shiftin g to the idea of unity. I am convinced that this will, in fact, happen. As surely as the universe is onesong will mankind ultimate ly hear the
message of the need for unity. It is coming closer each and every day. Below are a few suggestions to speed up your own trans-formation to this
wondrous principle of oneness. SOME SUGGESTIONS FOR APPL YING THE UNIVERSAL
PRINCIPLE OF ONENESS IN YOUR OWN LIFE

Suspend your thoughts of separa teness for one hour today. During that
hour, regard everyone that you meet as connected to you in an invisible
way. You will find that once you start to think in unity ways it becomes
much more difficult to be angry or spiteful toward others, because it is
like behaving that way toward yourself. See yourself as connected, as
sharing somethi ng with everyone you meet, or even hear about. What
you share with everyone else is your humanity, and the less you are
inclined to separate yourself from others, the less you are inclined to
experience the disease that flows from separateness. Examine the labels that you apply to yourself. Every single label is a
boundary or a limit of one kind or another. If you are of English or
African origin and you apply this label to yourself, you have placed a
limit which does not allow you to experience anything which is non-
English or non-African. View yourself as human. No labels necessary. Thoughts cannot be broken up into neat little compartments. You are
not old or young  in thought, only in how you label yourself in form. So
too for political ideology, and physical attributes. In thought you can
be anything and everything. Keep reminding yourself that only the
tiniest aspect of you is form, that form is only the packaging that
embodies the real you. Attempt  to think globally and act locally. See
yourself as one cell among billions of cells in the one large cell called
humanity. When you see yourself as connected rather than separate,
you automatical ly begin to cooperate. This is what the healing process
is all about. When I was a young teenager  and a girl told me that she loved me, I
asked her what she really meant by that. I said, “Supposing I suddenly
turned into a frail, wrinkled-up, ninety-nine-year -old man—wou ld you
love me then?” She was perplexed, but she answered, “No, that
wouldn’ t be you.” I can rem


 not know, but a year or two later I began to
study Sanskrit and read this Shat-chakra- nirupana. I realized
immediately that the "inverted sailboat" she described was
none other than "
  " (YAM), the bija mantra of the anahata
chakra. Furthermore, the golden light she perceived is prob
ably related to the golden triangle located within the bija (see
figure of Anahata). In his book The Chakras, the Rev. C. W.
Leadbeater (see Chapter VII), also describes the anahata as
glowing a golden color. Therefore, in my opinion the descriptions of the chakras in
Shat-chakra-Nirupana are more than mere symbolic repre
sentations. I am in agreement with Swami Satyananda
Saraswati, who states in his Tantra of Kundalini Yoga, that
there are numerous worlds beyond our everyday conscious
ness in the astral and causal dimensions where these geo
metrical figures, colors, and syllables may actually exist. In
deed, many of the iconographic details, as well as the
paranormal abilities and mental states described here as
associated with each chakra, correspond closely with the ex
periences of various ascetics of many religions throughout
the world. VI-B
The Chakras as Described
in the Gorakshashatakam
Gorakshashtakam is a yoga text written by the pundit
Goraknath for the benefit of his disciples, probably during
the tenth century. Widely respected and loved by the people
of his time as the greatest living saint and guru in India, he
was a man of great knowledge whose travels took him to
areas outside of India such as Afghanistan and Baluchistan. The descriptions of the chakras in the Gorakshashatakam
resemble those in the Upanishads in most respects. Some ad
ditional information is provided, however, particularly con
cerning the paranormal abilities which accompany chakra
awakening. Therefore, in this chapter I would like to present
the following excerpts from the text, which I have adapted
from the English translation edited by Swami Kuvalayanan-
da and Dr. S.A. Shikla. The paranthetical remarks are mine,
unless otherwise indicated. Verse 78
• The first chakra, called adhara (muladhara) is like bur
nished gold; meditating (on it) with the gaze fixed on
the tip of the nose, one is freed from sin. 185 186
Verse 79
• The second chakra is svadhishthana, beautiful like a
genuine ruby; meditating (on it) with the gaze fixed on
the tip of the nose one is freed from sin. Verse 80
• The Manipuraka (manipura) chakra is like the morn
ing sun; meditating (on it) with the gaze fixed on the
tip of the nose one can stir up the world. Verse 82
• Fixing the gaze on the tip of the nose and meditating
on (Anahata), refulgent like lightning, in the Lotus of
the heart, one becomes one with Brahman. Verse 83
• In the center of the throat is the vishuddhi chakra, the
source of nectar; meditating (on it) with the gaze fixed
on the tip of the nose continuously, one becomes iden
tified with Brahman. Verse 84
• With the gaze fixed on the tip of the nose (and)
meditating on the deity, resplendent as a pearl, that
resides in the center of the brows (the ajna chakra),
one becomes full of Bliss.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        It is said that all nadis originate at the kan-
dasthana, a spherical region centered around the navel. From
there, the other nadis follow paths on all sides of the sushum
na - right and left, front and back. Some terminate in the eyes
or ears, others in the genital or perineal area, still others in
the mouth or tongue. These ideas are at odds with Western
medical knowledge, which considers the brain and the
spinal column to be the nervous system. From the point of view of embryology, as well, it is clear
that the navel and the formation of the nervous system are
not related. The navel and its surrounding organs develop
from the endoderm and mesoderm. For example, the con
nective tissues of the following anatomical structures
develop from the mesoderm: kidneys, adrenal glands, sexual
glands, uterine tubes, womb, vagina, notocord, supporting
structures (bone, cartilage, and connective tissue in the
broad sense), dentine, heart, blood vessels, lymphatic
vessels, lymph nodes, hemolymph nodes, spleen, striated
muscles, smooth muscles, etc. On the other hand, the central
nevous system develops from the ectoderm. Thus, even at the
embryonic stage, the navel and the nervous system are not
closely related. This evidence leads me to believe that the 139
nadis are not identical with the nervous system. Statistical Diagram of Susceptibility to Disease
A Model of Umbilical Cord. Amnion
Cavity, etc. (Broman) - taken from Human Genetics by
Dr. Takamichi Tsuzaki -
Some researchers attempt to resolve these contradictions
by positing two types of nadis, gross and subtle. The former
are said to correspond to the nervous and vascular systems
of the physical body, while the latter are composed of subtle
matter and belong to the astral body. I find this a plausible
view. However, another possibility is to posit a close cor
respondence between the nadis and the meridians of Chinese
medicine. In the next section we will investigate this
hypothesis, comparing the traditional description of the
nadis with those of the acupuncture meridians. As noted above, the Upanishads agree that the nadis
originate in the navel. For example, in the Shri Jabala Darshana
Upanishad it is said that the kandasthana lies nine fingers
(18-20 cm. ) above the muladhara chakra, with the navel at
its center. From here, the nadis spread out in all directions
(see Table 1). The Yoga-shikka Upanishad confirms this,
stating "there (at the navel) start the nadis, some flowing ver
tically and others horizonally. It is called the 'navel wheel'
(manipura chakra) and is shaped like an egg. " 140
In fact, Chinese meridian theory is in perfect agreement
with this conception. The meridian network is said to originate
at the chukan (chung-wan, CV12) point, which lies midway
between the navel and the bottom of the sternum. The word
"kan" means "stomach," and there are actually three "kan"
points in acupuncture: upper, middle, and lower. These are
the jokan (shang-wan, CV13, 3-4 cm. below the bottom of the
sternum on the midsternal line); chukan, mentioned above,
and gekan (hsia-wan CV10, 3-4 cm. above the navel). Of these
three, chukan and gekan are within the circumference of the
manipura chakra and the kandasthana. Like the nadis, acupuncture meridians are also deemed to
be channels for the circulation of vital energy. Elec
trophysiological experiments have been conducted to ver
ify the existence of the meridians, and to establish the direc
tionality of the energy flow. The results of these experiments
suggest that the meridians are energy channels quite
dissimilar to the nervous system; that they form a network
which spreads throughout the connective tissue of the body;
and that they are filled with body fluid. In this last respect,
also, the meridians seem to correspond to the nadis de
scribed in the Upanishads. For instance, the Chandogya
Upanishad states that the gross nadis (those of the physical
body) are filled with a body fluid which is responsible to the
suns rays. The number of nadis and meridians may be similar. Although there are twelve ordinary and eight extraordinary
meridians, vast numbers of minor meridians also are said to
exist. It is quite possible that if all these were counted, the
total number of meridians might reach 72,000, the figure
usually associated with the nadis. The nadis and meridians are also similar in that they func
tion both physiologically and psychologically. In common
Japanese usage, the word ki, used to indicate the energy
which flows through the meridians, can also refer to other
types of both physical and emotional or mental energy. Further
more, ki energy may be directed mentally within one's own 141
body, as


 AUTO:URINE THERAPY
she was admitted to a Patna hospital, after examination the doctor
said. 'Take her home quietly.'Thus all the relatives were in dispair. Fortunately a neighbour gave a book on auto-urine to my father. Reading this there. emerged a silver lining to the dark clouds of
despair. After long persuasion my mother agreed to the treatment. She would drink her urine and my sister would massage her with
seven days' old urine. In a short while she was cured and restored
to health. The same treatment has profited me in freeing me from
five-year-old eczema. Others also are equally being profited by
following my example. " 6. Pus in urine and backache : Shrimati Kamaladevi Choradia,
30 years, of Sardar Shahr (Rajasthan) was suffering from backac~e
and pus in her urine. Having been thoroughly disappointed with
allopathic treatment she went to Momasar to get treated by Shri
Bhojraj Sancheti in May 19;72. pstening her tale of woe Shri
Sancheti warned her : "There are possibilites in urie therapy of
reactions and· aggravations. Only after patiently o;ind firmly braving
them can One acqulre freedom from disease. " On her amusing him
of her eagerness and faith Bhojraj began treatment of urine therapy. ·
On the first day she suffered from frequent vomits and motions. On
the second day motions subsided but vomiting continued till three
days. But Kamaladevi was not disheartened. - On the 14th day the
fast was broken with mosambi juice. For some days she was kept
on juice. Later she resumed her light diet. To be relieved of the
gases, headache, etc. -the usual reactions of western medication -
she restored to hip-bath. For about two months she drank urine
thrice and massaged for two hours. After three or four' months she
was utterly well and completely regained her health and strenght. -EDITOR CHAPTER VII
DISEASES OF NERVES
· 1. Paralysis : Shri Pritam Singh works in Gandhi Ashram, Hapur
(Dist. Merath). He is 42. His right arm was paralysed and the neck
had1_:turned to his left. Both the parts pained. A month's allopathic
· ·treatment proved futile. Chaudhri Nekiram, the Ashram Manager,
'ad~ised him to try urine treatment. After 15 days of thrice or four. ~~tl. mes in take of urine and its massage in the sun he was completely
, •l"eli·eved of both his complaints. 2. Pain in legs and Other Complaints : Jain Muni Shri
Chhajuram thus narrated his experiences of urine therapy on March
9, 1975, in Ambala:
"I am of 70 years. I was suffering from constipation for years. My
knees and sleeves were giving me pain for the last 20 years. It was
with great difficulty that I could stand or sit down or mcve about. There was pain and sprain in my chest and stomach, high blood
pressure. and hypertension, insomnia and loss of appetite. Allopathy
GOI,. lld not give any relief. Ayurveda no doubt gave some but not of
lasting nature. Thus I had to resort to u'rine ·treatment in 1974. Drank urine
several times a. nd massaged with it for 30 minutes every day. Took
meals only once every day. Within a week I had some relief; by a
month's time I was half way to recovery and by about ten weeks'
time I was free from all ailments. For the last 20-25 years I used glasses. But I had to take
medicines for blurred vision. But since initiation into urine therapy, 1
have stopped taking medicines. I apply urine to eyes also. I also
persuade others to have ccourse to this invaluable remedy and be
profited by it. " After this narration he took me to two persons who have been
benefited by his advice. 223 224 : AUTO-URINE THERAPY
1, Rampyari of thirty years had irritation in her right fingers and
they had sepsis also. But a fortnight's urine-wash made her fingers
return to their healthy normal state.<|eot_id|><|begin_of_text|>
Q: Who is Shri Pritam Singh, and what is his condition?,
A: Shri Pritam Singh is a 42-year-old teacher who was suffering from paralysis and numbness in his right arm and neck.
Q: Who cured Shri Kaviraj Ramswarup Kaushik?,
A: Shri Kaviraj Ramswarup Kaushik was cured by Dr. K. G. Pandit.
Q: What is Shri Muni Sampatmalji's experience with urine therapy?,
A: Shri Muni Sampatmalji, a Jain monk, was suffering from eczema and pyoderma, and he was cured by Dr. Sancheti's guidance.
Q: What was the outcome of Shri Ramesh Panwar's treatment?,
A: Shri Ramesh Panwar was cured of his bleeding piles and constipation by Dr. Sancheti's guidance.
Q: Who is Shri K. G. Pandit, and what is his role in the field of urine therapy?,
A: Shri K. G. Pandit is a urine therapist who has cured several patients, including Shri Hansraj Chaudhary, who was suffering from kidney stone.<|eot_id|><|begin_of_text|>We put more
emphasis on Natura-Urine Therapy and give most importance to the
additional concepts described in this chapter later. Our address is
like this : Sri Mohanbhai Desai & Dr.S.M.Desai, 5, Shital Chhaya
Apartment, Suke.ti:.r Society, Nr. Nilam Hotel, University Area,
Navrangpura, Ahmedabad-380 009; Phone : 467158
Real Approach : Our approach to the recovery of health is the
well-known motto of prevention is better than cure. Sri Ravajibhai
had also the same approach and he too believed that self~cure is
the best cure and Natura-Urine therapy is the best and easiest
self-cure. This does not mean that all other path'ies are useless. Every
pathy has its own place in human life. The best approach to the
whole of the medical world is an integral and comprehensive
approach. The most practical approach to all pathies should be like
this. First use must be made of Natura-Urine Therapy along with
homly innocent medices like sodabycarb, Triphala, Trikatu,
Amritbinda, Fenugreek etc, if they are necessary for curg vata pitta
& cough. Most of the diseases can be cured by this and thE!n only
in serious cases, one must resort to Homeopathy. If. not helped by
this, one can then resort to Ayurveda and lastly to Allopathy and
surgery wh~n surgery becomes a must. All self-cur-ers must at least know the fundamentals principles of
all therapies. Natura-Urine therapy has the fundamental principle
of the c.learafl(:e of all Toxins in the body., Ayu.rved pu,t emphasis
on the removal dmuctJs or mala in the body by natural means and
herbal medicines. Homeopathy uses innocent like-cures like
me~icines. Biochemistry medicines are supplementing the salts
wh1ch are not there in the deceased Body. Allolopathy believes in
germ theo~y qnd kills germs along wi~h niany vital things in the body. Al1olopath1c sutgety is wonderful no doubt but it is musused due
to-the professionalism. So one must start with Naturo~Urine Therapy. It can cure almost all diseases if used well along with observing all
musts described in this chapter later on.. E~ension of Naturopathy : In all cases of urine therapy the
~nnCiples are the same as shown in this book. The real emphasis
IS on the removal of all toxins. The first and foremost principle of
Naturopathy is this :all diseases are due to the accummulation of
toxins in any part of the body or in any system of t~e body su<;h
as blood sy~tem, nerve system or alimentary system etc. Ayurveda
has also satd thousands of years before that mala is cause of all
diseases. Urine therapy fully acc~pts this basic principle of Toxins
and it insists that urine is the best remedy to remove all toxins in
any.part o~ the body or in any _system of the body. From this point
of v1ew, unne therapy is a part of Naturopathy or is a fine extension
of Nauropathy. Unique Therapy: Urine therapy is well d~scribed in Ayurved and
Dabar Tantra. But recent research in urine therapy is really an
advancement.and it is specially so in the present context of the
popularity and failure of Allelopathic


rishnamurti. When
someone	commented	that	it	was	good	to	have	an	open	mind,	he	asked,	“Is
there	such	a	thing	as	an	open	mind. ”	This	was	a	typically	ambiguous	reply,
but	if	the	mind	is	trapped	by	either	memes	or	samskaras,	it	cannot	be	open,
because	of	secondhand	beliefs,	opinions,	judgments,	and	other	mental
“viruses. ”	Or	is	there	some	kind	of	new	experience	entirely	beyond	the	realm
of	ingrained	beliefs	and	karmic	impressions. The	most	profound	of	contradictions	is	that	to	reach	enlightenment,	which
is	free	from	past	impressions,	you	have	no	choice	but	to	use	your	brain,	and
the	brain	is	mired	in	its	habit	of	filtering,	choosing,	preferring,	rejecting,	etc. Krishnamurti	stated	this	elegantly	when	he	asked,	“Can	a	fragmented	mind
ever	experience	wholeness. ”	The	answer	is	that	it	cannot,	but	all	any	of	us	are
equipped	with	is	a	fragmented	mind. A	mind	made	up	of	memes	andsamskaras. Asserting	that	you	have	an	open	mind	while	someone	else’s	mind
is	closed,	or	claiming	that	you	experience	reality	instead	of	illusion,	seems
like	a	reasonable	statement,	but	in	Krishnamurti’s	terms—which	are	pure
Vedanta—it	is	impossible	to	do	things	like	“trying	to	be	more	open”	or
“trying	to	get	more	real. ”	You	are	simply	fighting	with	your	own	divided	self. So	what	is	the	way	out	of	this	paradox. There	is	a	way	to	approach	the
tricky	business	of	opening	your	mind. 1. Know	that	you	are	going	to	identify	with	your	worldview	at	every	stage
of	personal	growth. 2. Accept	that	these	identifications	are	temporary. You	will	never	be	truly
yourself	until	you	reach	unity. 3. Be	willing	to	change	your	identity	every	day. Take	a	flexible	attitude. Don’t	defend	an	“I”	that	you	know	is	just	temporary. 4. Allow	your	ability	to	quietly	observe	without	judgment	to	replace	the
ingrained	ideas	you	reach	for	automatically. 5. When	you	have	the	impulse	to	struggle,	use	that	as	an	immediate	signal
to	let	go. Open	a	space	for	a	new	answer	to	unfold	on	its	own. 6. When	you	can’t	let	go,	forgive	yourself	and	move	on. 7. Use	every	opportunity	to	tell	yourself	that	all	viewpoints	are	valid,
every	experience	valuable,	every	insight	a	moment	of	freedom. These	steps	cultivate	an	open	mind	by	exposing	you	to	the	mind	field
itself,	witnessing	without	judgment. They	will	orient	you	to	the	possibility
that	you	can	be	redefined	continuously. In	other	words,	give	your	allegiance
to	transformation	rather	than	defending	the	status	quo. Now	you	are	ready	to
disassemble	your	worldview. You	are	ready	to	stop	having	a	stake	in	the
world	limited	to	the	narrow	confines	of	I,	me,	and	mine. The	ego-defended
worldview	you	want	to	dismantle	is	organized	in	three	layers:
1. Energy
2. Beliefs
3. Structure
These	three	layers	apply	both	to	the	whole	and	to	its	parts. They	are
inescapably	intertwined	because	the	field	itself	contains	all	three. This	means
that	a	tree	or	a	cloud	is	nothing	but	energy,	information,	and	structure. Your
personality	is	composed	of	the	same	three	elements,	and	so	is	every
experience	in	your	worldview. Energy:
	When	an	experience	gets	stuck	in	your	head,	you	are	holding	on	to
its	energy. Every	experience	has	its	own	energy	pattern,	which	is	reflected	inthe	brain	as	memory,	emotion,	sensation,	etc. When	you	decide	to	recall
something	from	your	childhood,	what	comes	to	mind. Visual	images,	names
and	faces,	all	kinds	of	emotions,	physical	details,	associations,	various
sensations. All	of	these	exist	at	the	level	of	energy. Without	the
electromagnetic	field	vibrating	in	a	certain	way,	specific	experiences	couldn’t
exist. This	stuck	energy	is	cleared	in	many	ways:	through	dreams,	insight,
imagination,	emotional	release,	deep	recollection,	confession,	prayer,
atonement,	meditation,	love,	etc. Beliefs:
	Beliefs	take	us	to	a	subtler	level	of	the	mind. Beliefs	allow	one
experience	but	forbid	another	to	enter. They	are	like	judges	deciding	whether
an	experience	is	positive	or	negative,	right	or	wrong,	desirable	or	undesirable. The	universe	is	doing	a	continuous	dance	with	your	beliefs. What	you	believe
is	reinforced	by	what	you	experience,	but	what	you	experience	also	alters
what	you	believe. Anyone	who	has	wrestled	with	the	question	“Does	he	(or
she)	love	me. ”	knows	what	it	feels	like	to	have	tiny	things	like	a	glance	or	a
casual	word	or	an	unreturned	phone	call	confirm	or	destroy	your	belief	in
being	loved. Beliefs	are	cleared	by	being	aware	of	the	sticky	quality	they	possess. Beliefs	aren’t	static;	they	result	in	behavior. So	when	you	watch	your	own
behavior,	you	are	seeing	your	beliefs	at	play. If	a	poor	black	homeless	person
asks	you	for	a	handout	at	night	and	your	response	is	to	say	nothing	and	walk
away,	consider	all	the	beliefs	that	could	be	at	work:	“Black	is	dangerous,	the
night	is	fearful,	strangers	can’t	be	trusted,	any	response	will	get	me	entangled,
poor	people	are	lazy	or	crazy	or	weak,	to	associate	with	them	means	I	will	be
one	of	them	one	day. ”	When	you	stop	defending	the	behavior	of	your	beliefs,
they	become	less	sticky. You	regain	freedom	to	think	and	believe	in	a	new
way. Structure:
	Structure	is	the	foundation	of	the	personality. It	includes	your
vision	of	life,	your	purpose	for	being	here,	your	deepest	goals,	your	view	of
physical	existence,	and	your	attitude	toward	pleasure	and	pain. These
profound	things	are	overlooked	because	people	are	too	overwhelmed—and
too	convinced—by	their	beliefs	and	energies. Only	after	you	start	clearing
energy	and	beliefs	can	you	look	at	the	“Why. ”	that	is	at	the	bottom	of	your
participation	in	Maya,	or	external	appearance. Why	are	you	alive. What	is
your	overall	purpose. To	what	higher	values	have	you	offered	your
allegiance. These	are	structural	questions,	and	when	you	can	see	them	clearly,
they	bring	their	own	answers. Structure	isn’t	cleared	the	way	stuck	energy	is,	and	it	can’t	be	challenged
the	way	beliefs	can	be. Structure	is	your	vehicle	for	this	lifetime. It’s	the	boatyou	use	to	sail	across	the	ocean	of	space	and	time. Without	it	you	would	have
no	identity	at	all;	you	would	be	a	cloud	of	energy	without	a	center. All	you
can	do	with	your	structure	is	to	“witness”	it. In	that	moment	of	witnessing,
you	reduce	the	“I”	to	its	first	principles. In	other	words,	you	stand	at	the
threshold	where	the	person	meets	the	soul. This	is	an	enormously	liberating
moment


urveda. Deepti Singh is also coming up with an Ayurveda – Yoga
school for children and adults. I remain grateful to –
Sri V.S. Prashantha for all the love, care and support.•
•
•
•
•
•
•
•
•1. Basis of Ayurveda –
Ayurvedic Text Books
Y
Ayurveda is built upon the strength of Ayurvedic text books. ese text books
were written thousands of years ago. e main text books of Ayurveda are as
below. Brihat Trayi – 3 Major Text Books
Charaka Samhita
Sushruta Samhita
Ashtanga Sangraha/Ashtanga Hrudaya
Charaka Samhita
Authored by Agnivesha – 1500 BCE – 1000 BCE
Charaka (made corrections and improvements) – 300 BCE – 200 BCE
Drudhabala – added last 41 chapters – 4th Century AD
Sushruta Samhita
Kashiraja Divodasa Dhanvantari – 1000 BCE
Sushruta – 2nd century AD
Nagarjuna – edited the Uttara Tantra part of Sushruta Samhita – 5th
century AD•
•
•
•
•
•
•
•Chandrata – 10th Century AD
Ashtanga Sangraha – 6th Century AD – Vruddha Vagbhata
Ashtanga Hrudaya – 7th Century AD – Laghu Vagbhata
ese two are concise versions of Sushruta Samhita and Charaka Samhita. Timeline of Laghu Trayis – 3 Minor Text Books
Madhava Nidana – 7th Century – Deals with disease pathology
Sharangdhara Samhita – clear explanation of pharmaceutical aspects. Has dedicated separate chapters for kashayams, powders, infusions etc
– 13th Century
Bhavaprakasha – Deals with herbs, dietetics, diseases, treatment – 16th
century
Recent Textbooks
Chakradatta written by Chakrapani – 11th Century – disease and
treatment
Yoga Ratnakara – 17th Century – disease, treatment, incorporated
foreign herbs
Sahasra Yoga – contains 1,000 medicine collections – 17th Century –
Ancient Ayurvedic drug index of South India
Bhaishajya Ratnavali written by Kaviraj Govinda Das Sen
composed in 18th Century – best book for disease, treatment and
medicines
Most of the recipes and remedies explained in this book are taken from the
above – mentioned text books. We have tried to put the reference text book for most of the remedies.For some of the remedies, the reference has not been mentioned. Kindly
consider the default reference as a text book named Bharata Bhaishajya
Ratnakara. It is a compilation work of thousands of Ayurvedic medicines. Dr. M.S. Krishnamurthy has written a few remedies out of his own
experience and folklore practices. In these remedies as well, he has given
utmost importance to follow Ayurvedic principles. For example, he has explained about
A folklore healing practice using Arjuna herb & pineapple used by Soliga
tribal community who live in parts of Karnataka and Tamil Nadu states of
India. An okra remedy from Guni tribe of Maharashtra and Rajasthan. Palm dates remedy practiced  in Jaipur and Udaipur of Rajasthan state.1. 2. 3. 4. 5. 6. 7. 8.2. Place Where Ayurveda
Remedies Are Made
Y
Ayurveda explains about ideal features of kitchen or the place where herbal
products are prepared. Construction
While selecting a place for the establishment of a pharmacy, following points
should be kept in view:
It should be free from obstructions. Fresh and dried herbs should be available nearby or they can be
cultivated and stored inside;
It should look beautiful and be located near the sources of water like
well. e area should be surrounded by a boundary wall;
e statue of Deity or God should be placed in the eastern side;
In Agni Kona (south – east direction) re-place, ovens etc required for
cooking should be located;
Equipments for grinding, making paste, like mortar & pestle etc
should be located in the southern side;
Nairutya Kona (place in the south – west direction) should be used for
manufacturing and storing equipments, storing cooking equipments9. 10. 11. 12.etc. e place in western side should be used for washing;
Green herbs and freshly prepared medicines should be dried in the
Vayuvya Kona (north – western direction);
e place in the northern side should be used for processing metals
and minerals;
Bhasma (ash/calx preparation from metals and minerals), tablets,
medicated oils, medicated ghee, herbal jams etc should be stored in
north – east direction of house. Mindset While Preparing Ayurvedic Remedies
e positive energy is contagious. Spiritual masters of India are very conscious
about taking food from right people. ey either cook themselves or take food
from people who are spiritual. is is because the mindset while cooking
aﬀects the nature of the nal product. Healing is one of the noblest professions in the world. So, while preparing
the remedies, try to have a positive mindset and if you believe in God, pray
that the remedy be really useful to the needy.1. 2.3. What Is Ayurvedic
Medicine? Y
Ayurveda, as a system of healthcare is gaining popularity worldwide. But many
are yet to know the origin and meaning of Ayurvedic medicines. Ayurvedic medicine is the product derived from herbal, animal or mineral
origin which is targeted to treat disease/s based on traditional yet scientic
principles of Ayurveda. Ayurveda medicines are grouped into two categories. Traditional Ayurvedic Medicine – ese are the products that are
manufactured based on Ayurvedic textual reference. Ayurveda, Indian traditional system of medicine, is based on
traditional scientic belief, that is recorded in ancient Ayurvedic text
books like Charaka Samhita, Sushruta Samhita, Ashtanga Hrudaya etc. e products manufactured based on the formulas of these ancient text
books are traditional Ayurvedic medicine. Eg: Triphala choorna,
chyawanprash, Brahma Rasayana etc. It is a matter of wonder that the formulas that are explained
thousands of years ago are still eﬀective in the present times. Proprietary Ayurvedic Medicine – ese are the products that are
manufactured based on a company’s experience and experiments. Based
on medical experiments and therapeutic properties of diﬀerent herbs,
an herbal combination is planned and formulated into a medicine. is medicine is subjected to experimental and clinical trial and license
is obtained for manufacturing. Such medicines are called as proprietary
Ayurvedic medicine.•
•
•
•
•
•Example – Kayam churna, Danta Kanti toothpaste. Traditional Ayurvedic medicines are in the form of –
Herbal powders – Choorna – like Triphala choorna
Simple juice extract – Swarasa – like Tulasi swarasa
Simple paste form – Kalka – Neem paste
Water decoction – Kwatha/Kashaya – Dashamoola kashaya
Herbal oils, Herbal ghee, Tablets, Guggulu tablets, etc
Asava and Arishta – alcohol based preparations. Proprietary Ayurvedic medicines are also available in ancient dosage forms
like tablets. But some advanced dosage forms like capsules, soft gel capsules,
syrups, herbal creams, ointments, oral mouthwash, etc.1. 2. 3. 4. 5. 6.4. 7 Things You Should
Know Before Taking
Ayurvedic Medicine
Y
If your Ayurvedic doctor has prescribed you any Ayurvedic medicine, it is
better if you know following facts, pre-hand. ese are based on Ayurvedic textual reference blended with my own
experience in Ayurvedic clinical practice. If not specied by the doctor, the usual time to take kashayam is before
food or on empty stomach. If not specied by the doctor, the usual time to take Asavas and
Arishtas is after food. is is because most of these medicines contain
spices. If not specied by the doctor, the usual time to take Guggulu tablets, is
after food. Time to take Chyawanprash is in the morning, before/after food, with
half a glass of milk. Jar containing Churnam (herbal powders), opened once, should be
completed (or discarded) within 6 months. Jar containing Ayurvedic tablets should be completed (or discarded)
within 1 year.7.If you have purchased any kashaya, it is always better to shake it well,
before it is consumed. Most of the Kashayas come in concentrated
form. Usually, you need to dilute the Kashaya with equal quantity


 High speed and variable speed
Masticating and triturating juicers have only one speed: slow
and slower, respectively, which is a health advantage. Some centrifugal juicer models come with variable speeds,
which slow the blades of the spinning basket down for soft fruit
and allow you to gradually increase the speed as you juiceharder fruits and vegetables. The slower the basket spins, the
more juice may be extracted from the fruit or vegetable, so this
is a deﬁnite advantage of these types of machines because it
takes a high speed to juice very hard vegetables like beets. Number and quality of nutrients extracted
Masticating or triturating juicers are generally thought to be
better at extracting and preserving the nutrients. However,
because you have to cut up the fruits and vegetables into very
small pieces, depending on how long they sit out, they may lose
nutrients to oxidation before they even hit the auger. It’s
difﬁcult to detect the actual nutrients in the juice from the
different types of juicers, so you have to rely on the information
provided by manufacturers to compare. Efficiency
You’re making an investment when you purchase a juicing
machine. You want to be sure that it’s efﬁcient in doing the
things that you consider to be important. If possible, get a live
demonstration of the juicer in action. Consider the following:
 The amount of juice extracted: Masticating or triturating
juicers are thought to be better at extracting the juice, but
my experience with a centrifugal juice machine
(particularly with the Breville Juice Fountain Multi-Speed)
is that the pulp is pretty dry if you use the variable speed
function and don’t apply any pressure to the fruit or
vegetable as it passes down the feed tube. External pulp ejection: Unless you only ever plan to juice
one serving at a time, this is a critical feature to any juicing
machine and one that I would not give up. Masticating or
triturating juicers continually expel the pulp, so this isn’t
an issue. Some centrifugal juice machines don’t have a
continual expulsion feature, which slows the process ofjuicing — you have to stop the machine in order to clean
out the basket. Yield of juice and dryness of pulp: If you can get a
demonstration of the machines you’re interested in
buying, you can measure the juice extracted from the same
fruits or vegetables. If the pulp is wet, this is an indication
that the machine is not effective in extracting a high yield
of juice. Size of the feed tube: Masticating or triturating and some
brands of centrifugal juicers have a very small feed tube,
which means the food must be cut into small pieces or
leaves must be fed one by one into the machine. If you
know you want a centrifugal juicer, be sure that the model
you choose has a feed tube large enough to take a whole
apple, orange, or cucumber. This feature makes the
preparation easy because the food doesn’t require cutting
and chopping. Reliability
Like a car or boat or any other tool, you want to have the luxury
of using it for a very long time in order to get the most from
your investment. Consider the following:
 Quality of the parts: The quality of the parts and the
materials used are one indication of reliability. Stainless
steel outperforms and outlasts plastic and is easier to
clean. The other determining factor in assessing reliability
is the size of the motor. Motor size: It takes a considerable amount of power to rip
through tough ﬁbers of vegetables like beets and turnips,
and a juicer with insufﬁcient power will slow down or even
burn out over time, so look for a juicer with the most
powerful motor in your price range. Noise
Some juice machines are extremely loud. Noise is a huge issue
to some people, especially if they live with people who might be
sleeping when they want to juice. Choosing a Blender
Blenders remain a popular kitchen tool and their basic design
has changed very little in the 80 years they’ve been in
existence. They’re very good at what they do, and the only
machine to ever come close to eclipsing their use is the food
processor. Still, for puréeing foods and blending liquid with
fruits or vegetables for a smoothie, blenders are the very best
tools for the job. If you want to buy a blender, this section has the information
you need. Here, I explain the main types of blenders and help
you decide which one is right for you. T y p e s  o f  b l e n d e r s
By far, the most popular of all blenders is the traditional,
upright blender. Limited improvements have been made to that
basic model, but the biggest is the invention of the immersion
blender. Cordless and personal-size blenders have made their
way onto the market, too, but they’ve resonated with a
relatively small number of consumers. T raditional blenders
The traditional blender has a tall glass, stainless steel, or plastic
container, with a lid sporting a hole in the middle. It sits on a
base housing the motor and plug. Blades are attached to thebottom of the container; there may be two or four blades that
do the work of cutting food into small particles. Here are the advantages of traditional blenders for making
smoothies:
 The vortex action means that food is liqueﬁed and
drinkable. You can add softer fruits and vegetables through the
opening in the lid toward the end of the blending. Here are the disadvantages of traditional blenders for making
smoothies:
 Food gets caught underneath the small blades. If not enough liquid is added to the container, the food
may get stuck in the blades and it can’t be processed. Bottom line: Blenders work better than food processors
for making smoothies; they’re inexpensive and reliable. Immersion blenders
The immersion or stick blender consists of a slim motor that ﬁts
into the handle of a tool that can be gripped with one hand; the
mixing and cutting blades are attached to the end of the wand. The name comes from the fact that you can immerse the blade
into a bowl of ingredients. Equipped with different speeds, the
immersion blender is designed for light-duty blending of light
batters, sauces, and dips. Here are the advantages of immersion blenders for making
smoothies:
 They’re very small and slim — they can ﬁt in a drawer. They’re somewhat portable. Here are the disadvantages of immersion blenders for making
smoothies:
 They can’t crush ice. They can’t blend harder fruits and vegetables. Bottom line: An immersion blender may come in handy if
you’re making mashed potatoes, sauces, or dips, but when
it comes to making smoothies, an immersion blender isn’t
up for the job. V itamix
Vitamix (www. vitamix. com ) is a brand of blender, All models
come with a four-pointed “wet” blade that’s used for liquidizing
fruits and vegetables, chopping ice, blending frozen mixtures,
mixing batter, chopping dry ingredients, and making creamed
soups. You can purchase a container with a “dry” blade (two ﬂat
and two pointed edges) designed for grinding grains and coffee
and kneading bread dough. The power and speed of the blades is controlled by two
switches, which allow the blades to spin from four times slower
to four times faster than a traditional blender. This variable-
speed control gives you greater control over the degree to
which the machine blends foods. At a low speed, you can add
cooked chicken and other ingredients to a soup without
puréeing it; at the high speed, you can turn raw vegetables into
a steaming soup simply from the friction of the fast-moving
blades. The powerful motor is either 120 or 220/240 volts, and each is
equipped with overload protection, which means that the
motor will shut off to protect the motor from overheating. Here are the advantages of Vitamix blenders for making
smoothies:
 The powerful motor can handle hard fruits and vegetables,
as well as grains and nuts. The size of the container means that you can make more
than a few servings at one time. The only disadvantage of Vitamix blenders: They’re expensive. Bottom line: If you can afford it, this is the machine to
get for making not only smoothies, but soups and other
healthy foods. F e a t u r e s  t o  l o o k  f o r  i n  a  b l e n d e r
Blenders are so ubiquitous that we sometimes forget that there
are different features that make each make and model unique. If
you plan to make smoothies daily, you’ll want to keep the
blender on top of the counter, so height, size, and appearance
will be a consideration in addition to the features outlined in
this section. Container material and size
Blender containers are made from
 Plastic: The least expensive blender containers are made
from plastic. The advantages of plastic are that it’s
lightweight and chip-proof. Glass: Glass is durable and won’t discolor or absorb odors
from herbs or vegetables the way plastic can. Stainless steel: Stainless steel is the most expensive and
the most durable. It keeps frozen mixtures cold longer. On
the downside, you can’t see the mixture inside until you
take


 that a diet of fresh, raw vegetables and fruits, and frequent colon irrigations and enemas may be beneficial.
Q: What is the recommended treatment for multiple sclerosis?,
A: The text does not explicitly state a treatment for multiple sclerosis, but it suggests that a diet of fresh, raw vegetables and fruits, and frequent colon irrigations and enemas may be beneficial.<|eot_id|><|begin_of_text|>48-49
Fennel (Finocchio) - 40
Fish - 43
Fruits are Cleansers - 8
Gall Bladder - 23-25
Gall Stones - 23-25
Gangrene - 73
Garlic - 40
Gas - 25, 26, 51
Gastric - 51
Germs - 61-62
Glands - 63-65
Goats' Milk - 12,29
Gout - 51
Gravel - 23
Green Peppers - 50
Gums - 55
Hair - 20, 37, 45, 50
Hay Fever - 39
Headaches - 55
Heart -18-19, 39, 55
Heat - 7, 36
Hemorrhage - 55
Hemorrhoids - 23, 34, 37, 47, 60
Hormones - 64
Horseradish - 41
Hydraulic Press -15
117 Hydrochloric Acid - 67 Pregnancy - 27, 38
Hyperacidity - 59 Prostate-21, 24
Insulin - 25, 58-59 Proteins - 20
Intestinal Parasites - 40-41 Pyorrhea - 26, 38, 55
Iodine - 43 Radish - 52
Jerusalem Artichokes - 42 Radium - 31
Juicers - 9, 13-14, 79 Rheumatic Fever - 53
Kale - 43 Rheumatism - 20, 37, 53
Kelp - 43-44 Rhubarb - 52
Kidney Trouble - 24, 34, 48 Romaine Lettuce - 46
Laxatives - 54 Salt - 26. 35, 53
Leeks - 44 Sanitation - 75
Lettuce - 44, 46 Sauerkraut - 53
Liquefiers -14 Sciatica - 51
Liver - 24, 27, 44-45 Seaweeds - 43-44
Lungs - 45, 50 Sex Glands - 24
Malic Acid - 58, 65 Sinus -19,41-42, 52
Menopause - 21 Skin - 27-28, 37, 45
Menstruation - 21, 40, 49, 67 Smoking - 36
Milk - 11-12, 67-69 Sorrel - 53, 54
Milk of Magnesia - 38 Spinach - 54-56
Miscarriage - 55 Spleen - 39, 45
Molecules (Blood) - 33 Sprays -13-14
Molecules (Carrot) - 33 Starches & Sugars - Read the book
Mucus-41-42, 52, 61-63 DIET & SALAD
Muscles - 45, 51 Sterility - 28, 55
Mustard Greens - 47 Stones (kidney) - 23-24
Nails - 37, 50 String Beans - 58
Nephritis - 48 Teeth - 38-59
Nerves - 36, 45, 49, 51 Therapeutic Use - 77
Neuritis - 55 Thyroid - 43-44, 55
Nursing - 27 Tomato - 58
Onion - 47 Tonsils - 27, 64
Optic System - 48, 49 Toxemia - 7
Oxalic Acid - 56-57 Trace Elements - 44
Papaya - 47 Triturators -15, 79
Paralysis - 55-56 Tuberculosis - 46, 50
Parasites (Intestinal) - 40-41 Turnips - 59
Parsley - 48-49 Ulcers - 25-26, 28, 48, 55
Parsnips - 50 Varicose Veins - 22, 35, 66
Pasteurized Milk - 67-69 Veins - 22, 35, 66
Peristalsis - 56-57 Vinegar - 65
Pesticides -13-14 Virus-61-62
Pineal Gland - 64 Watercress - 61
Pneumonia - 50
Potassium Broth - 49
Potato - 51
118 "I can truthfully say that I am never conscious
of my age. Since I reached maturity I have never
been aware of being any older, and I can say,
without equivocation or mental reservation, that
I feel more alive, alert, and full of enthusiasm
today than I did when I was 30 years old. I
still feel that my best years are ahead of me. I
never think of birthdays, nor do I celebrate them. Today I can truthfully say that I am enjoying
vibrant health, I don't mind telling people how
old I am: I AM AGELESS!" Norman W. Walker, D.SC, Ph.D. Vibrant Health<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        48-49
Fennel (Finocchio) - 40
Fish - 43
Fruits are Cleansers - 8
Gall Bladder - 23-25
Gall Stones - 23-25
Gangrene - 73
Garlic - 40
Gas - 25, 26, 51
Gastric - 51
Germs - 61-62
Glands - 63-65
Goats' Milk - 12,29
Gout - 51
Gravel - 23
Green Peppers - 50
Gums - 55
Hair - 20, 37, 45, 50
Hay Fever - 39
Headaches - 55
Heart -18-19, 39, 55
Heat - 7, 36
Hemorrhage - 55
Hemorrhoids - 23, 34, 37, 47, 60
Hormones - 64
Horseradish - 41
Hydraulic Press -15
117 Hydrochloric Acid - 67 Pregnancy - 27, 38
Hyperacidity - 59 Prostate-21, 24
Insulin - 25, 58-59 Proteins - 20
Intestinal Parasites - 40-41 Pyorrhea - 26, 38, 55
Iodine - 43 Radish - 52
Jerusalem Artichokes - 42 Radium - 31
Juicers - 9, 13-14, 79 Rheumatic Fever - 53
Kale - 43 Rheumatism - 20, 37, 53
Kelp - 43-44 Rhubarb - 52
Kidney Trouble - 24, 34, 48 Romaine Lettuce - 46
Laxatives - 54 Salt - 26. 35, 53
Leeks - 44 Sanitation - 75
Lettuce - 44, 46 Sauerkraut - 53
Liquefiers -14 Sciatica - 51
Liver - 24, 27, 44-45 Seaweeds - 43-44
Lungs - 45, 50 Sex Glands - 24
Malic Acid - 58, 65 Sinus -19,41-42, 52
Menopause - 21 Skin - 27-28, 37, 45
Menstruation - 21, 40, 49, 67 Smoking - 36
Milk - 11-12, 67-69 Sorrel - 53, 54
Milk of Magnesia - 38 Spinach - 54-56
Miscarriage - 55 Spleen - 39, 45
Molecules (Blood) - 33 Sprays -13-14
Molecules (Carrot) - 33 Starches & Sugars - Read the book
Mucus-41-42, 52, 61-63 DIET & SALAD
Muscles - 45, 51 Sterility - 28, 55
Mustard Greens - 47 Stones (kidney) - 23-24
Nails - 37, 50 String Beans - 58
Nephritis - 48 Teeth - 38-59
Nerves - 36, 45, 49, 51 Therapeutic Use - 77
Neuritis - 55 Thyroid - 43-44, 55
Nursing - 27 Tomato - 58
Onion - 47 Tonsils - 27, 64
Optic System - 48, 49 Toxemia - 7
Oxalic Acid - 56-


, collard greens, turnip greens, or mustard
greens. I want you to get into the habit of eating as many greens and salads as
you can. Soon you will crave them as you used to crave cheese and/or
sweets. Lunch salads serve 2. Baby Field Gr eens Salad
Greens, greens, greens! Greens are the king of all foods! All food originates
from greens. Remember, even carnivores feast on animals who themselves
are built from greens. So bypass the recycled greens and go straight to the
mother lode. ½ small red onion, sliced into ¼-inch rounds
1 tablespoon blackstrap molasses
1 package baby field greens
1 cup carrots, grated
1 cup grapes
1 can butter beans, rinsed and drained
6 walnut halvesCracked black pepper to taste
Dijon Dressing (see page 232)
Cook the onion in a sprayed skillet on high heat for 5 minutes, stirring
frequently. When the slices begin to brown, stir in the molasses and 1
tablespoon water. Stir for a minute longer, until the liquid is absorbed. Place
the baby field greens in a lar ge bowl. Arrange the carots, grapes, beans,
walnuts, and caramelized onions on top of the greens. Season with cracked
pepper. Dress lightly with the dressing, and toss the ingredients together. E2 Basics Salad
Instead of using iceber g lettuce, which has a low nutrient value, use
romaine. Incredibly robust, it’ s loaded with more than 40 percent protein
and bursting with antioxidants, phytochemicals, and other micronutrients. Remember, no food is nutritionally superior to greens. None. ½ head romaine lettuce, rinsed and torn into fork-size pieces
1 can mandarin oranges, drained
1 red bell pepper, seeded and sliced into strips
½ avocado, peeled and sliced
Cracked black pepper to taste
E2 Basics Dressing (see page 232)
Place the lettuce in a lar ge bowl. Arrange fruit and vegetables atop the
lettuce, and season with cracked pepper. Dress lightly with the dressing, and
toss ingredients together. Variation:
Add roasted red bell pepper strips to salad. Red Tip Lettuce Salad
When you’re not in the mood for a robust romaine lettuce salad, a softer red
tip lettuce is a nice alternative. 1 small head red tip lettuce, rinsed and sliced into ½-inch strips
½ cucumber with skin on, sliced into rounds
2 small tomatoes, sliced
1 mango, peeled and choppedCracked pepper to taste
Peanut Dressing (see page 233)
Place the lettuce in a lar ge bowl. Arrange the cucumber, tomatoes, and
mango on top of the lettuce. Season with cracked pepper. Dress lightly with
the dressing, and toss ingredients together. Spring Gr eens Salad
More good news about greens: Ounce for ounce, they are the greatest
source of protein on the planet. Surprised? What do you think gives the
elephant, cow, ape, bull, and giraf fe their muscle and size? Greens. This clever combination of ingredients will make you feel that it’ s the
first day of spring whenever you smell them. ½ package spring greens
1 can artichoke hearts, drained
1 green bell pepper, seeded and sliced into strips
1 apple, diced
Cracked pepper to taste
Orange Hummus Dressing (see page 234)
Place the greens in a lar ge bowl. Arrange the vegetables and fruit on top
of the greens. Season with cracked pepper. Dress lightly with the dressing,
and toss the ingredients together. Spinach Salad
Dark leafy greens are the holy oracle of all foods. Never for get this as you
forage forward on your E2 journey. ½ package baby spinach greens
½ small red onion, sliced thinly
6 black or Kalamata olives
1 orange, peeled and segmented
Cracked pepper to taste
Sesame Seed Dressing (see page 233)
Place the spinach in a lar ge bowl. Toss the onion, olives, and orange
segments on top of the spinach. Season with cracked pepper. Dress thesalad lightly with the dressing, and toss the ingredients together. Variation:
Add one can chickpeas, rinsed and drained. E2 DINNERS. Breakfast is a snap, lunch is a jif f, but dinner is a horse of a dif ferent
color. Dinner is when we all pull up our bootstraps (or at Engine 2, our
suspenders) and work as a group to create a meal with a lot of variety, great
taste, and beautiful presentation. Over the course of the last five years,
we’ve found a certain stride and rhythm that makes cooking at the firehouse
a joyous, team-building activity. E2 Br own Rice
There are many great ways to cook brown rice, which is an E2 staple. Here
are four dif ferent recipes to suit your time frame, taste, and mood. The first method is unorthodox, but the payback is a rice with a slightly
nutty flavor while preserving the individual integrity of the grains. Allow
about 45 minutes. Makes about 5½ cups
2 cups uncooked short- or long-grain brown rice
3¾ cups hot water or vegetable stock
2 tablespoons Bragg Liquid Aminos
Sauté the rice in a lar ge skillet on high heat for 5 minutes, stirring
constantly until the rice begins to brown and pop. Add the water or
vegetable stock and Bragg Liquid Aminos. Reduce heat to medium, and
cook uncovered for another 25 minutes or until the liquid has been absorbed
and only a few bubbles of water show between the grains of rice. Turn of f
heat, cover, and let the rice sit on a warm stove for 10 minutes. If the rice has achieved the desired consistency, but some liquid remains,
cook on high uncovered until the liquid is gone. If the liquid has been
absorbed but some rice sticks to the bottom of the pan, add 1/8 cup hot
water, cover, and let sit for 5 minutes. Fluf f the rice with a fork, and leave
uncovered until ready to serve. Allow the rice to cool completely before
refrigerating.The second method is the traditional method of using a medium to lar ge
saucepan with two parts water to one part rice. Allow about 50 minutes. 1 cup uncooked short- or long-grain brown rice
2 cups water or vegetable stock
In a medium saucepan bring 2 cups of water to a boil. Add the rice and
wait for the water to come to a boil again. Turn the heat down to a simmer
and cover for 45 minutes. Remove from heat and leave alone for 5 minutes
before serving. The third method is the easiest and produces a perfect rice every time—
the rice cooker. For those of you who are always on the go, a rice cooker is
a must-have item on the E2 Diet. Turn it on and walk away. Allow 30
minutes. 1 cup uncooked short- or long-grain brown rice
1¼ cups water or vegetable stock
Place rice and water into the rice cooker, and push the start button. The
rice cooker will automatically turn of f when the rice is done. Dig in! Finally, for those of you who have zero time in your day, there is now a
precooked brown rice in most freezer sections. Whole Foods makes a 365
brand precooked brown rice that can be ready lickity split. Allow 3 minutes
in a microwave and 6 minutes on a stove top. In Micr owave:
Put desired amount of 365 brand rice in a microwave-safe dish. Cook on
high for 1½ to 2 minutes per cup of rice. Let stand for 1 minute. Remove
and serve. On Stove T op:
To maintain moisture while heating, add 1–2 tablespoons water and keep
covered. Heat rice on medium-low heat in a saucepan or skillet. Stir
frequently until heated through (about 5–7 minutes per cup of rice). E2 Dinner  PlatesAn E2 dinner plate is a meal of plant-savvy foods that complement each
other well in taste, texture, and presentation. Dinner plates were a big hit during the original Engine 2 Pilot Study, in
which we of fered fourteen dif ferent combinations. Here are five that
complement each other wonderfully. They also make great leftovers when placed in a green leafy wrap,
toasted pita, or corn taco. E2 Black Beans and Rice
This is a mainstay dinner dish that is as basic as they come and, oh, so
good. Just like my morning bowl of cereal, I’ve been eating this meal for
more than three decades. This is also a great meal to serve when you’re
having extra guests over for dinner. Serve with healthy chips or warm corn tortillas. Serves 3 to 4
2 cans black beans, rinsed and drained
1 to 1½ cups water or vegetable stock
1 tablespoon Bragg Liquid Aminos
1 teaspoon chili powder
2 to 3 tomatoes, chopped
1 bunch green onions, chopped
1 can water chestnuts, drained
1 cup corn, fresh, frozen, or canned
2 red, yellow, or green bell peppers, seeded and chopped
1 bunch cilantro, rinsed and chopped
1 avocado, peeled and sliced
3 cups cooked E2 Brown Rice (see page 175)
Salsa (see page 240) or tamari to taste
Heat the beans with


mediately followed by a wave of sadness. The fact that our culture
teaches us so little about love was staring me in the face. We had been
talking about a man’s “love life” for an hour, and yet we hadn’ t touched on
anything even remotely resembling love. “Have you ever fallen in love before?” I asked. “Really fallen?” Delaney
looked startled,  apparently not expecting our conversation to get this
personal. He hesitated. “Well; I’m not coming from nowhere on this thing,” he said. “I’ve had
some really sweet times, and lots of women want to go out with me.” I
nodded. “Listen, we don’t have to go anywhere you don’t want to go,” I said
quietly. “But I think you’re feeling a little lost.” He stiffened, and I could
see him retreat inwardly. I said, “That wasn’ t an accusation. It’s natural to
feel lost. Especially if you’re not looking in the right places.”
“I hate the places where I go,” he said angrily. “The bars? Ever yone hates those places,” I said. “But that’s not what I
meant. You’re not looking in yourself—that’ s the place where she is,
whoever you hope to find.” Delaney stared at me as if I was indulging in
paradox, but I pressed on. “You’ve had a lot of accomplishment in your life,
and basically you’ve used the same approach every time. You see a
challenge, you muster your resources, and with enough confidence and self-
assurance you win what you’re after. That’ s right, isn’t it?” He agreed. “Accomplishing anything important involv es risk,” I said, “and therefore
fear. But if you let the fear dominate, you’d never take any risks, and
therefore you wouldn’ t accomplish anything.”
“Are you saying I’m afraid to fall in love?” he asked. “Then why would I
be looking for it?”
“No, I’m not saying that,” I replied. “But love and fear very often touch,
and people like you, who have undertaken very difficult thing s—going to
medical school on a shoestring,  opening your own practice, raising money
for expa nsion and new ventures—have to learn how to keep fear out of the
picture. And not just fear—self -doubt, confusion, despair, hopelessness—
most of the common human frailties, in fact. Keeping your frailties out of
sight becomes extremely impor tant if you want to amount to anything in
this world, but that is exactly the opposite of what love demands.”Delaney flinched. I could tell he didn’ t like the word demand. “I have
weaknesses, like everybody else,” he said grudgingly. “What do you want
me to do—go around parading how vulnerable I am so that some woman
will take pity on me?”
“You’re exaggerating because you hate the idea so much,” I said. “No,
you aren’t out to attract pity. What I’m trying to get at is that ‘normal’ life
requires everyone to appear as strong as possible, and this tactic, which may
work in other areas, fails miserably when it comes to love.”
Like most people, Delaney had never considered how his inner world
was constructed, but everyone creates psychological divisions as a means of
survival. We wall off inner compartments, and into them we shove all the
undesirable things about ourselves—our secret fears, weaknesses, and
flaws, our deep sense of doubt, our belief that we may be ugly or unlovable. Everyone has these dark chambers of the soul. “Do you think you’re lovable?” I asked Delaney. “My God, what a question!” he blurted. “It’s not anything I think about. I
just want to get married, you know, like everyone else.”
“That question would take most people aback,” I said, “but why? Is it
embarrassing to feel lovable? The discomfort arises because love can feel
too personal, even for ourselve s; it pokes into those compartm ents where
our nega tive self-image is stored. Unfortunately, to fall in love means going
there—that’ s what love demands.”
True love is more dangerous than most people are willing to admit. It
arouses the same discomfort as in dreams where you find yourself naked in
a public place. If falling in love meant going into all the dark chambers of
the soul, none of us would risk it. On the other hand, to love another person
involves openin g up your whole  being. What makes the risk possible is the
ingredient of spirit. Spirit is the real you, beyond all divisions into good and bad, desirable
and undesirable, lovable and unlovable. Love exposes this reality, which is
why falling in love is a blessed  state. For many people it is the only one
they will ever know in a lifetime. The spiritual overtones of romantic love
are unmistakab le. First there is a tremendous emotional opening, a
liberation. Your whole being flows toward your beloved as if the two of you
share the same feelings, the same likes and dislikes, almost the same breath. The secondary effect of this inrush of delight is a release of cares andanxiety; the cloud of infatuation  swallows up worries over such trivialities
as money, career, and the fate of mankind. Even if you had no spiritual
background at all, you would have tasted the soul’ s sweetness by falling in
love. As the great Persian poet Rumi says,
When love first tasted the lips of being human,
It started singing. This blessing of falling in love comes from spirit, but it can be blocked by
ego. Ego is responsible for protecting your self-image; it creates the
compartments where everything undesirable about you has been hidden. What blocks love is not the presence of these shadow energies but the
division of the psyche that came about when your ego started building inner
walls. Love is a flow, and walls keep the flow out. In spiritual terms, this is the problem of duality. By dividing good from
bad, right from wrong, we essentially insist that parts of ourselves are
unlovable—why else would we keep them out of sight? We turn ourselves
into packages, exactly the kind Delaney talks about. The packa ge seems to
contain only good and worthy things, but if another person ventures to love
us, the whole package spills open, and a lot of what it contains isn’ t so nice. The cruelest consequence of duality is that we believe in the rightness of
shutting love out. “Being open ” is equated with “being weak.” “Being
closed” is equated with “bein g strong.” And society reinforces these
dualities by reminding us, day in and day out, that this is not a world where
love is safe. As with most people, I don’t encounter much love except inside my
home. On waki ng I see my wife’ s face beside me, and many mornings I
marvel at the ineffable love this sight inspires, something far more delicate
and moving than I can put into words. Yet beside my bed also lies the
newspaper I read to get to sleep, and in it is all the hatred anyone could
imagine. On every page I confront the catastrophic failure of love. There is
personal failure  in the overwh elming amount of divorce, litigation, and
social bitterness we’ve learned to live with. There is public failure in the
war, street crime, and oppression we all go to bed praying will not strike us. Although no one can say where  love went, it is a dangerous sign that we
are surrounded by so many imag es pretending to be love. Every day we aresaturated, drow ned with images of romance from books and films,
bombarded with sex from advertisements, and goaded on all sides to
become more attractive in order to win attention from a “perfect” lover. Delaney was struggling in the swamp of non-love, as we all are, trying to
find something he really couldn’ t name. “What if you sat down and imag ined the perfect woman waiting out there
for you,” I told him. “You’ve probably done it many times, only to give up. Well, I think you’re going to find that woman, and it will happen the instant
you can let go of her image. It sounds like a paradox, but letting go has to
be the first step in finding someone to love you, because love is never an
image. Love doesn’ t depend upon external values at all.”
“I know  that,” he said, with sudden and surprising gentleness. “I felt I
had no choice but to have some  kind of image in mind. Otherwise, it was
like looking in the dark.”
“Most people have that worry,” I said. “It reflects their own secret belief
that they are not all that desirable themselves, and also their fear of
loneliness. At least they have an image to keep them company. There’ s a
deeper issue here, though. Does love ever come from outside ourselves?”
“Of course it does,” he said. “Go into it more deeply,” I urged. “All of us believe in duality, which
creates the perception that people are separate. You and I seem separate,
sitting here in this room.