 What would you say to someone who came up to you and said, “What good is this? Why do I need minerals in my food?”
Hartman : Well, first of all, as you stand there, you—just like animals and soil and fauna—are made up
of 90 minerals. And when you are born, you have 90 elements in your body. A certain percentage of
those are shed every day in your waste, and they need to be replaced. So how do they get replaced, and
what’s the chemical mechanism for their replacement? The only way they can be replaced in the body is
in an organic form. Now this is a tricky subject—organic and inorganic—because the food movement
has been misnamed, and they get the wrong idea about the chemistry or the process. What’s going on
here, though, is that each thing that comes into the human body needs to come in its organic form—
and in a chemistry definition, it has to have carbon complex molecules as it comes into the body. In
other words, it has to come in as fruit or vegetable or meat—something that is a carbon compound. Mike : So you can’t just grind up seashells and eat that and expect to get all your calcium. Hartman : No, absolutely not. I mean, there are some animals that can do that because they have a
different digestive system. Cows are ruminants; they have multiple stomachs, and they have special
bacteria that allow them to do that. They don’t do it well, but they can do it. Humans can’t do it at all. Mike : We have to get our minerals in plant form. That’s what you’re saying? Hartman : Right, and when you take a vitamin pill, most of that is going down the toilet. Mike : Unless it’s a whole food concentrate that was raised on a lot of minerals. That’s a different story,
correct? Hartman : That’s right. Again, you have to take your food in an organic fashion. Basically there’s a
symbiotic relationship between humans and plants. Plants inhale carbon dioxide, strip off the carbon,
compound it with other minerals and elements to make a carbon compound, and exhale oxygen. You
inhale oxygen, attach carbon to it that plants have stripped off, and exhale carbon dioxide. It’s a lovely
relationship. That’s the way it works. So when an organic farmer says, “I’m going to put manure on
my field,” that’s fine, but it’s going to have to break down, liberate the carbon atom and become an
inorganic element—and that element goes into a solution with water, and the plant picks it up. The
plant cannot directly pick up organic compounds. It gets tricky, because the whole industry has the
wrong name. Everybody thinks that the only good food is food that gets manure put on it. The sad part
is that the chemical farmers actually have a more readily available product for the plant. They don’t have
very many elements, but at least they are elements that can be used right away. seawater Minerals and the Coming Agricultural Revolution
How ocean minerals nourish the soils, crops and consumers
Mike : So how does ocean water fit the blueprint of plants here? Hartman : Well, ocean water is just a remarkable, remarkable solution. It’s uniform all over the world. In other words, with a few exceptions, if you take samples of sea water all over the planet, it will have all
90 elements in the same proportion in the same order. It’s reliable, and humans have tried to duplicate
seawater with no success. It’s a very difficult thing to make, but there it is, and it’s perfect just the way
it is. Mike : So when seawater goes into the soil, how are plants readily able to use it? Hartman : We dilute it down, because it’s strong. We didn’t invent seawater, and it’s a perfect product as
it is. What we try to do is to make it as economic for people to use as possible. Our proprietary process
is to concentrate it so it’s economically viable and so that we can ship it halfway around the world. Mike : What kind of concentration is it of ocean water? Like 10:1 or what? Hartman : That’s a piece of information that we don’t give out yet, because we have a provisional process
patent pending, but we will be able to share that soon. There are certain things we don’t mention yet,
and that’s one of them. What you have is a highly concentrated solution that you can ship to the
Midwest, and then it gets diluted back down to a safe level for a plant, and what you’re putting down
on the field is an ionic solution. I know this is a lot of chemistry, but it’s actually really simple. The ionic
solution is made of elements that have either given up or taken on an electron so that they have either
a positive or negative charge. The only thing the plant can feed on is an ionic solution; so the plant is
getting, literally, an IV of food. When you go out and watch farmers using spreaders to spread all that
matter all over their fields, it is in no way food for a plant yet. It’s kind of haphazard, because how
readily that breaks down and goes into solution with the rainwater or the irrigation water depends on
how much rain there is or how much moisture there is. It’s terribly complicated to do farming the way
they did in the past, but this is so easy. It’s got everything, and it’s very easy to apply. Mike : When a person gets your product, it’s called Ocean Solution, and Sea Solution is another name
of the product, right? Hartman : Right. Mike : People dilute it themselves, just using their garden hose, right? Hartman : That’s right. They can use well water, city water and so on. seawater Minerals and the Coming Agricultural Revolution
Mike : How much water do they add to yours? Hartman : They would add a hundred parts water to one part Ocean Solution. Mike : So the Ocean Solution goes a long way. Then they spread that on the garden and wait? Let
nature take over from there? Hartman : Right. Why eating mineral-rich garden vegetables can make a huge difference
in your health
Mike : The point of all of this is not only to make healthy soil and healthy plants, but also to help
enhance the health of people through enhanced nutrition. That’s where this is all heading. Hartman : Yes, and I think it’s time to steer us back to Dr. Murray, who is a phenomenal character
in history, and some day I think he will be recognized as such. Dr. Murray was an intern, a medical
student, in the 1930s, and you can imagine what an intern’s life is like. You’ve seen it on “ER” and other
shows. It’s just basically 12 hours of deaths and the horror of cancer and all the diseases that come
through a hospital, with not many solutions in the 1930s, as you can imagine. To clear his head, Dr.
Murray would go out to the docks. He was an intern at Mass General in Boston, and he would go out
on the docks at night to walk and clear his head. One night, he came across a commercial fisherman who had just come back from being out at sea. Just
out of curiosity, he said, “Look, I’m learning to be a doctor in the hospital here, and all day long I deal
with people who have cancer and strokes and tumors and all this kind of thing. Just out of curiosity,
what do fish get?” The fisherman didn’t hesitate one second. He just shot right back and said, “I’ve been
fishing 40 years, and I’ve never seen a sick fish—not one.” You can imagine what an event that was for
a man who’s very scientific and has a very inquiring nature. This really lit the light bulb for him, and he
made it his life’s quest to figure out what it is that is special about seawater. In the 1930s, straight through to his death in 1983, he researched this. He did massive research. He
went out on ships and collected samples—animals from the sea. He would autopsy them and send
tissue samples back to a lab in Chicago that he had a relationship with. He said, “What’s the difference
between these two tissue samples?” The lab would say, “There’s no difference. They’re identical.”
And he said, “That’s interesting, because one is from a 60-year-old whale, and the other is from its
offspring.” Sea animals grow very large, have tremendous longevity and are never sick. For instance,
there are freshwater trout and there are ocean-water trout, and they couldn’t be more different in
seawater Minerals and the Coming Agricultural Revolution
their health patterns—but, genetically, they’re practically identical. However, because of the lack of
minerals in freshwater, freshwater trout are always sick in some way. So this inspired Dr. Murray to do
some tremendous research on animals—chickens, pigs, every kind of animal—and what he saw was
tremendous differences in their health and how they grew. Mike : How much research did he do with humans? Hartman : Well, remember, he grew up in a time when lab instruments were not particularly sensitive
and with very little funding, so I would say his human research was fairly limited, although he did get


	bloating,	constipation,	gas,	halitosis,
heartburn,	eye	problems,	neurological	problems	and	headaches. Keep	protein	consumption	moderate;	diets	high	in	protein,	especially	cooked
meat	and	pasteurized	dairy,	overload	our	digestive	systems. We	need	only	35	to
40	grams	of	protein	per	day	(more	for	athletes	or	those	with	large	body	frames),
but	Americans	eat	an	average	of	90	grams	of	gut-putrefying	protein	per	day. A
one-pound	slab	of	roast	beef	contains	more	than	100	grams	of	protein. Large
quantities	of	cooked	and	denatured	proteins,	which	are	harder	to	digest,	can
cause	an	overgrowth	of	a	type	of	putrefactive	bacteria	that	thrive	when	food	is
rotting	in	the	gut. These	bacteria	produce	toxic	chemicals	such	as	indole,	skatole,
phenol	and	hydrogen	sulfide. In	addition,	these	putrefactive	bacteria	displace
friendly	bacteria,	which	are	essential	to	good	digestion	and	health,	and	the	result
is	intestinal	toxemia. To	prevent	or	eliminate	the	problems	associated	with	intestinal	toxemia:
•	Avoid	the	use	of	antibiotics,	anti-inflammatories	and	steroids	(including
birth	control	pills). •	Avoid	excessive	amounts	of	protein. •	Minimize	or	eliminate	processed	foods. Eat	the	right	kinds	of	fats. •	Avoid	sugar,	white	flour,	coffee,	excessive	alcohol	and	fried	foods. These
substances	are	hard	on	the	digestive	system. •	Adhere	to	proper	food	combining	and	chewing;	the	digestion	process	must
begin	in	the	mouth	and	in	the	stomach	for	the	intestines	to	function
properly. Do	you	suffer	from	indigestion,	bloating,	gas,	cramping,	loose	stools,
constipation	or	gastrointestinal	reflux? Any	of	these	can	indicate	intestinal
toxemia	and	should	be	addressed	before	they	lead	to	serious	disease. You	can	also	consider	other	strategies	if	you	are	suffering	from	symptoms	of
poor	digestion:	fasting,	exercising,	drinking	large	amounts	of	water,	and	takinghigh-quality	supplements,	including	probiotics,	digestive	enzymes,	and	vitamins
and	minerals. All	of	these	help	to	detoxify,	repair	and	rebuild	healthy	tissue—in
particular	by	helping	to	create	an	environment	in	the	digestive	system	conducive
to	the	growth	and	maintenance	of	friendly	bacteria. Allergies	Should	Signal	Alarm
Allergies	are	a	common	source	of	internally	generated	toxins. Every	allergic
reaction	produces	metabolic	debris	that	has	a	toxic	effect. We	tend	to	think	of
allergies	as	“normal,”	a	benign	inconvenience,	because	so	many	people	have
them. Not	so. Healthy	people	do	not	have	allergies. Allergies	are	an	abnormal
immune	response	to	foods	and	substances	in	your	environment. Most	food
allergies	are	the	result	of	an	abnormally	functioning	digestive	system,	as	already
mentioned,	whereby	undigested	food	molecules	are	allowed	to	enter	the
bloodstream	though	damaged	gut	tissue. The	immune	system	recognizes	these
food	particles	as	foreign,	and	you	have	an	immune	response	called	an	allergy. The	body	remembers	this	response;	every	time	you	eat	the	offending	food,	an
allergic	reaction—and	the	toxins	created	by	that	reaction—	is	produced. When	an	offending	substance,	called	an	allergen,	reacts	with	an	antibody
produced	by	the	immune	system,	large	amounts	of	allergen/antibody	(immune)
complexes	can	be	formed. If	immune	complexes	are	formed	in	greater	quantities
than	the	body	can	handle,	they	can	be	deposited	in	tissues	(such	as	brain	arteries,
brain	membranes,	small	blood	vessels,	the	liver,	the	uterus,	the	lungs	and	the
kidneys),	where	they	are	capable	of	clogging	blood	vessels	and	joints	and	are
known	to	release	chemicals	that	cause	a	cascade	of	health-damaging	reactions. Through	this	mechanism,	immune	complexes	may	be	responsible	for	up	to	90
percent	of	all	kidney	disease. Allergies	are	an	indication	of	systemic	illness	and	should	be	considered	a
serious	immune	dysfunction	disease. If	you	are	allergic	(and	most	Americans
have	allergies	and	intolerances,	although	they	may	be	unaware	of	it),	determine
the	substances	you	react	to	and	avoid	them. More	importantly,	strengthen	your
immune	system,	through	diet	and	supplements,	so	these	reactions	will	not	occur
in	the	first	place;	optimize	your	body’s	ability	to	detoxify	so	that	you	can
minimize	damage	caused	by	the	allergic	reactions	you	do	suffer. Stress	Poisons	in	Many	Ways
Stress	can	be	loosely	defined	as	any	demand	we	place	upon	the	body;	thebody’s	reaction	to	these	demands	causes	us	to	“feel	stressed.”	Everybody	knows
that	stress	is	hard	on	us,	but	few	people	understand	why,	on	a	physical	level. Chronic	stress	literally	poisons	you. The	body’s	response	to	stress—often	called	the	“fight-or-flight	response”—
refers	to	feelings	of	anger	or	fear	that	generate	the	release	of	chemicals	in	your
body,	designed	to	give	you	more	strength	in	an	emergency. In	an	emergency	situation	that	passes	quickly—for	example,	you	rush	to	catch
someone	who	is	falling—the	body	is	able	to	detoxify	the	stress	chemicals	that
are	produced. However,	when	stress	is	chronic,	and	we	constantly	live	our	lives
in	stressful	ways,	these	chemicals	build	up	and	inflict	damage	to	our	cells. Common	stress	symptoms	include	muscle	wasting,	fatigue,	osteoporosis,	high
blood	pressure,	fragile	blood	vessels,	suppressed	immunity,	impaired	mental
function	and	a	host	of	other	problems. What	stress	is,	how	it	affects	you
(physically	and	psychologically)	and	what	you	can	do	about	it	will	be	explored
more	in	chapter	7,	which	explores	the	psychological	pathway. As	we	have	discussed,	the	cells	in	your	body	naturally	produce	toxic
byproducts	that	a	healthy	body	is	designed	to	handle. If	the	body	becomes
overloaded	with	toxins,	for	whatever	reason,	even	normal	metabolic	toxins	can
add	to	the	total	toxic	load	and	damage	cells. Chronic,	internally	generated	stress
chemicals	can	often	move	us	into	toxic	overload. Illnesses	also	stress	us	with	massive	amounts	of	internally	generated	toxins,
which	is	why	we	must	choose	health	in	the	first	place. When	symptoms	of
illness	do	manifest,	cells	are	malfunctioning	and	the	body	is	struggling
desperately	to	make	itself	well	again. Under	these	extra	stress	loads,	to	minimize
the	damage	done,	taking	steps	to	optimize	cellular	function	becomes	even	more
important. Your	Primary	Toxic	Defense:	The	Liver
Various	organs	in	the	body—kidneys,	bowels,	lungs,	lymph	system	and	the
skin—are	designed	to	eliminate	metabolic	waste. Fiber	helps	“carry	out	the
garbage”	in	the	digestive	system,	and	exercise	helps	us	detoxify	via	sweating
and	movement	of	the	lymphatic	system. Water	promotes	detoxification	through
the	kidneys	and	sweat	glands,	and	saunas	assist	in	removal	of	both	water	and


getarianism and the Environment. Why going meatless is important. ” Vegetarian GuideOur Future Our Food. Making a Difference With Every Bite: The Power of the Fork! EarthSave
International
Ranganathan, Janet & Waite, Richard. “Sustainable Diets: What You Need to Know in 12 Charts. ”
World Resources Institute. Apr., 2016
[60] Scarborough, Peter, et al. “Dietary greenhouse gas emissions of meat-eaters, fish-eaters,
vegetarians and vegans in the UK. ” Climactic Change July 2014., Vol. 125, Issue 2, pp. 179-192
“Meat Eater’s Guide to Climate Change and Health. ” Environmental Working Group. 2011Ranganathan, Janet & Waite, Richard. Sustainable Diets: What You Need to Know in 12 Charts. World Resources Institute. Apr., 2016236
Fruiticulture“How much have you saved?” The Vegan Calculator
Ogden, Lillie. “The Environmental Impact of a Meat-Based Diet. ” Vegetarian Times. Apr. 4, 2007Oppenlander, Richard A. Food choice and Sustainability: Why Buying Local, Eating Less Meat, and
Taking Baby Steps Won’t Work. Minneapolis, MN : Langdon Street, 2013237
FruiticultureAppendix D
Resources
Acres U.S.A.  •  www.acresusa.com
Ahimsa Sanctuary Farm  •  www.ahimsasanctuaryfarm.com
American Rivers  •  www.americanrivers.org
American Vegan Society  •  www.americanvegan.org
California Rare Fruit Growers  •  https://crfg.org
Center for Food Safety  •  www.centerforfoodsafety.org
David Blume  •  www.permaculture.com
Colitis & Crohn’s Health Recovery Center  •  www.colitisandcrohnscenter.com
Cowspiracy  •  www.cowspiracy.com
Ecologia  •  www.ecologiadesign.com
Demeter Association  •  www.demeter-usa.org
Dr. Lyudmila Emilova  •  https://emilova.eu/index.php/en
EarthSave  •  www.earthsave.org
Finca de Vida  •  www.fincadevida.com
Findhorn Foundation  •  www.findhorn.org
Food For Thought Campaign  •  www.foodforthoughtcampaign.org
Fresh Food Festival  •  https://freshfoodfestival.com
Fruit Gardener Magazine  •  https://crfg.org/category/fruit-gardener-magazine
Fruit Powered Magazine  •  www.fruit-powered.com
Fruit Tree Planting Foundation  •  www.ftpf.org
Fruitarian Info  •  www.fruitarian.info
Fruiticulture Classroom  •  www.facebook.com/groups/fruiticulture
Fruiticultura Magazine  •  http://quatrebcn.es/fruticultura-062
Fruiticulture Institute  •  www.fruiticulture.com
Gaia Education  •  https://gaiaeducation.org
Forest Stewardship Council  •  https://us.fsc.org/en-us
Friends of the Earth •  https://foe.org
Dr. Douglas Graham  •  www.foodnsport.com
Geotherap y  •  https://www.crcpress.com/Geotherapy-Innovative-Methods-of-Soil-Fertility-Restoration-
 Carbon-Sequestration/Goreau-Larson-Campe/p/book/9781466595392
Green Belt Movement  •  www.greenbeltmovement.org
Green Vegans  •  www.greenvegans.org
Growing Your Greens  •  www.youtube.com/user/growingyourgreens
Hawaii Tropical Fruit Growers  •  www.htfg.org
Hawaii Tropical Fruit Growers Maui Chapter  •  www.facebook.com/groups/
 HawaiiTropicalFruitGrowersMaui
Health Glows  •  http://healthglows.net
High Carb Vegans  •  www.highcarbvegans.com
Hua Nui  •  www.hua-nui.com
Dr. David Klein  •  www.selfhealingempowerment.com238
FruiticultureKupua’a Farms  •  www.kupaafarms.org
Geoff Lawton  •  www.geofflawtononline.com
Living Aloha Magazine  •  www.livingaloha.net
Living Nutrition Magazine  •  www.vibrancemagazine.com
Naandi Foundation  •  www.naandi.org
National Audubon Society  •  www.audubon.org
Natural Resources Defense Council  •  www.nrdc.org
North American Vegetarian Society  •  https://navs-online.org
Occidental Arts and Ecology Center  •  https://oaec.org
Organic Consumers Association  •  www.organicconsumers.org
Oraganic Farmers Association  •  http://organicfarmersassociation.org
Our Children’s Earth Foundation  •  www.ocefoundation.org
Permaculture - Designer’s Manual  •  www.tagari.com
Permaculture Research Institute  •  https://permaculturenews.org
Physicians Coalition For Responsible Agriculture on Maui  •  www.facebook.com/groups/PCRAMaui
Physicians Committee for Responsible Medicine  •  www.pcrm.org
Rainforest Action Network  •  www.ran.org
Regenerate the Earth  •  www.vibranthealthandwealth.com/upload/RegenerateTheEarth-ebook.pdf
Regeneration International  •  www.regenerationinternational.org
Remineralize the Earth  •  www.remineralize.org
Rock Dust Local  •  http://rockdustlocal.com
Rodale Insitute  •  www.rodaleinstitute.org
SEER Centre Trust  •  www.seercentre.org.uk
Sierra Club  •  www.sierraclub.org
Dr. Robert Sniadach  •  www.transformationinstitute.org
Soil & Health Library  •  www.soilandhealth.org
The Earth Pledge  •  www.earthpledge.org
The Nature Conservancy  •  www.nature.org
The Survival of Civilization  •  http://soilandhealth.org/book/the-survival-of-civilization
The Vegan Society  •  www.vegansociety.com
Tri-Isle Resource Conservation and Development Council  •  http://tri-isle.org
TrueNorth Health Center  •  www.truenorthhealth.com
Dr. Will Tuttle  •  www.worldpeacediet.com
UK Fruit Festival  •  https://fruitfest.co.uk
University of Natural Health  •  www.unh-edu.org
Vegan Healing Diet  •  www.veganhealingdiet.com
Veganic Agriculture Network  •  www.goveganic.net
Vegetarians in Paradise  •  http://www.vegparadise.com
Vibrance Magazine  •  www.vibrancemagazine.com
Vibrant Health & Wealth Academy  •  www.vibranthealthandwealthacademy.com
Vibrant Health Fruitarian Bookstore  •  https://vibranthealthandwealth.com
Water Environment Federation  •  www.wef.org
We Plant  •  http://weplant.in
Don Weaver  •  earthdon@yahoo.com
World Wildlife Fund  •  www.worldwidllife.org239
FruiticultureAppendix E
About the Authors
David Klein, Ph.D., Naturorthopathic Doctor
A resident of Maui, Hawaii, Dr. David Klein is the
Founder, Dean and Director of the online Vibrant Health & Wealth Academy. He is also the Director of the Colitis & Crohn’s Health Recovery Center based on Maui, Hawaii. A Naturorthopathic Doctor with a Ph.D. in Natural Health & Healing, David received his degrees from the University of Natural Health. David also holds a Nutrition Educator certification from Bauman College as well as a B.S. in Civil Engineering with a concentration in Environmental Engineering
from Northeastern University in Boston, Massachusetts. Originally from New Jersey where he decided to be an environmentalist at age 12, David worked eight years as a project engineer and manager in the field of environmental engineering in New Jersey, New York and California prior to beginning his career in the natural health field in 1992. David has been a practitioner of the Fruitarian Lifestyle since 1984 when he healed a
debilitating eight-year bout of severe ulcerative colitis. Adopting a vegan, fruit-based, alkalizing diet of mostly raw foods, adhering to food combining principles, and applying the natural, drugless self-healing protocol, he rapidly healed, rebuilt his depleted body and went on to establish a high level of vibrant health. He has thrived on a 100% raw food diet since 1993. Since the late 1990s, David has been a leader in the raw food, Natural Hygiene, Raw
Food, Vibrant Living and Self-Healing health spheres. In 1992 he founded the Colitis & Crohn’s Health Recovery Center. His Living Nutrition and Vibrance magazines were the world’s most widely read rawfood lifestyle periodical from 1996 to 2016. He has also authored and co-authored many books on the mind-body-spiritual aspects of natural health. His Self Healing Colitis & Crohn’s guidebook is a world bestseller in its field, with
240
Fruiticultureover 45,000 copies sold. Beginning in 2000 he produced over 20 Raw Passion Seminars
and Jamborees across the


 but only
mildly so. Those suffering from congestion or depression
should avoid sweet tonic nervines because these slow and
consolidate our energy. The most important tonic nervines
are ashwagandha, bala, vidari, gokshura, licorice, lotus
seeds, sesame seeds, shatavari, and zizyphus seeds. Salty Taste
Salty taste is composed of water and fire elements. This
gives it sedative and grounding properties. It is not a com-
mon herb taste but occurs in seaweeds and sea shells. It is
mainly used for conditions of nervous debility or hyperac-
tivity, which are primarily Vata conditions. Ayurveda con-
tains special preparations of various sea shells and coral. Calmative Nervine Salts and minerals include black salt,
conch shell powder (shankha bhasma), kelp, oyster shell
powder (mukti bhasma), pearl powder (moti bhasma), red
coral powder (praval bhasma), and rock salt. Ayurveda and the Mind
Astringent Taste
Astringent taste is composed of earth and air. It is lit-
tle used for nervine purposes but can help heal nerve tissue
and stop spasms. There are a few special nervines that help
calm and heal the mind. Such astringent nervines are bay-
berry, frankincense, haritaki, nutmeg, myrrh, and guggul. Sour Taste
Sour taste is composed of earth and fire. It is not much
used for nervine purposes but is a mild stimulant and can
help counter depression and dizziness. Sour substances like
vinegar and alcohol help extract the alkaloids in some
herbs and become the base of herbal wines and tinctures. Among sour nervines are amalaki, lime, tamarind, and
wine. Cleansing and Tonic Nervines
Herbs work as nutritive and cleansing agents on two
primary levels. Nutritive agents are tonics that build up
the tissues. These herbs contain mainly earth and water
elements, like food, but of a subtler or predigested type. Cleansing agents are detoxifiers that facilitate natural
cleansing processes, like sweating or urination. These
herbs usually predominate in fire, air and ether elements. The following are the main cleansing actions herbs can
have on the nervous system. Expectorants and Decongestants: These herbs clear
mucous (Kapha) from the head, which obstructs the func-
tioning of the brain and senses, help open the channels of
the nerves and sinuses and relieve pain. Such are bayberry,
calamus, camphor, cinnamon, eucalyptus, ginger, pepper-
mint, pippali, and wintergreen. Outer Treatment Modalities 199
Alternatives and Antipyretics: These promote blood
circulation, reduce heat and toxins from the brain. Such
herbs may also promote urination, which aids in cleansing
the nervous system through the blood. Typical herbs of
this type include gotu kola, manduka pami, passion
flower, sandalwood, skullcap, guggul, and myrrh. Sedatives: These possess specific anti-pain properties
and counter high Vata (air) conditions of insomnia, anxi-
ety, fear and pain. Typical of such herbs are asafetida, gar-
lic, jatamansi, lady's slipper, shankha pushpi, and valerian. Tonic and rejuvenative agents strengthen our inter-
nal organs, tissues, systems and energies. Those that
strengthen the body as a whole or the vital force improve
the mind indirectly. Some are specifically tonics for the
mind. Below are some of the main tonic herbs on different
levels. Tonics for the Biological Humors
Vata: amalaki, ashwagandha, bala, garlic, licorice,
shatavari, vidari
Pitta: amalaki, aloe gel, bala, gotu kola, red coral,
licorice, lotus seeds, shatavari
Kapha: aloe gel, ashwagandha, elecampane, garlic,
guggul, myrrh, pippali, shilajit
Rejuvenatives for the Mind61: calamus, gotu kola,
manduka pami, shankha pushpi
Taking Herbs
Herbs can be used to treat mild complaints and as gen-
eral tonics for the mind. For this, their dosage should be
about one gram of the powder or one teaspoon of the cut
and sifted herb per cup of water, taken two or three times Ayurveda and the Mind
a day. High dosages of herbs or powerful herbs should be
given by a practitioner. Herbs vary their action according
to the medium (anupana) with which they are taken. Below we list the most important and commonly used of
these mediums. Ghee: Ghee is clarified butter. It is made by cooking
butter (preferably raw and unsalted) over a low flame until
all the milk fats settle to the bottom and the above liquid
is clear. Ghee is an excellent vehicle with which to take
nervine herbs. Ghee feeds the nerve tissue and guides the
effects of herbs into it. Ghee is taken with tonic herbs to
improve their nutritive properties and with bitter herbs
for strengthening their cooling effects. Honey: Honey has decongestant, expectorant and
nutritive properties. It helps clear the head, mind and
senses. It is a good vehicle to take with pungent or spicy
nervines like bayberry, calamus, ginger or pippali. Milk: Taking an herb in a milk decoction increases
both its tonic and calmative properties. A quarter-tea-
spoon of nutmeg taken in a cup of warm milk, along with
a little ghee, is a mild sedative-relaxant. A teaspoon of ash-
wagandha with a little nutmeg in a milk decoction is a
good nervine tonic. Gotu kola prepared in milk is a mild
herbal tonic. However, we should try to get good quality
milk, raw if possible. Tinctures
Tinctured herbs, owing to the properties of alcohol
which are subtle and penetrating, have a more direct activ-
ity on the brain. The alcohol increases their anti-Kapha
effects. Usually a mixture of half pure alcohol and half dis-
tilled water is used. Alcohol extracts only the fire, air and
ether elements of which it is composed. It is best for stim- Outer Treatment Modalities 201 0
ulant and detoxifying actions, not for tonic actions. It can
be boiled away for those wishing to avoid the alcohol. Herbs and the Nose (Nasya)
One of the best ways to bring the effects of herbs into
the brain and nervous system is to apply them through the
nose. There are several ways to do this:
1) Aroma therapy and incense (discussed in a sepa-
rate chapter)
2) Application of oils to the nose:
Sesame oil can be put into the nose for its calming
and nurturing action. Ghee is especially good for
soothing the nerves and for countering allergies. Coconut can be used in a similar manner. Apply a
few drops of these oils with an eye dropper while the
head is tilted. Or put some oil on the tip of your lit-
tle finger and apply gently inside the nose. 3) Snuff of the powders of various herbs:
Snuff of calamus powder is one of the best ways to
open the head and sinuses, stimulate blood flow to
the brain, and bring great acuity to the voice and the
senses. Put some of the powdered herb on the outside of the
index finger and inhale, closing the opposite nostril
with a finger of the other hand. Oil Massage
Oil massage (Abhyanga) is an important Ayurvedic
therapy not only for physical but for psychological condi-
tions. Oil massage is calming to the mind, nurturing to
the heart, and strengthening to the bones and nerves. We Ayurveda and the Mind
should all get oil massage on a regular basis as part of a
healthy life regimen, as well as using them to treat various
diseases. Oils should be applied warm. They should be left on for
some time (at least fifteen minutes) for proper absorption. Afterwards one can take a shower or steam bath to remove
the excess oil. To make this easier, apply a powder like
calamus to absorb the excess oil and then rub off the pow-
der. Sesame Oil: Sesame oil is specific for lowering high
Vata and increasing Ojas. It is very grounding and nurtur-
ing to the mind. Anti-Vata herbs like ashwagandha, cala-
mus, nirgundi, fennel or ginger can be cooked in it to give
it more strength. Sesame oil can be applied to the head, hair, back or feet
for calmative purposes, particularly in the evening. The oil
should be left on for at least fifteen minutes, after which it
can be washed off during a warm shower


 cannot see or touch,
and my fingers move with pen in hand to create symbols on a pad of paper. On stage, my vocal chords move and words come out, but I know not where
they come from. I often say to my wife how time seems to have no meaning
at all when I am truly inspired (in-spirit) and writing or speaking. Hours fly
by as if there was no time. Everything simply flows and I know that I have
tapped into what were previously dormant forces. With God there is no
time. Just as the blood is circulated throughout my body by an invisible force that
keeps my heart beating and pumping, so too does that same invisible force
pump words through to my pen. I am in awe of it. I trust it. I know it will
never abandon me. I know I can never separate myself from it. I and it are
eternal, and my puny little ego takes no credit for any of myaccomplishments. It is faith that I bring to any doubt that my ego might
trigger, and when I do, time stands still and it is all perfect. Breathe in God. This may sound unusual in this context, but your breath is a
phenomenal tool for establishing faith in the face of doubt. When you
encounter doubt in your life become conscious of your breath. T ake a few
moments to inhale very deeply and hold onto that breath. Then notice as
you exhale and become aware of this awesome thing we call breathing. A
few moments of deep breath awareness returns me to my faith in the
invisible force that is always at work to keep life flowing. In and out, like a
heartbeat, like the waves of the ocean in front of my home, ceaselessly
moving in and out. Use the awareness of your breath as a connector to God,
particularly when you feel yourself disconnected by the illusion of a
problem you are experiencing in your mind. It is calming, soothing, and
nourishing to be aware of your breathing. It is a way I find useful to sow
faith in the presence of doubt or problems. Remind yourself that a placebo is a perfect example of faith at work. You
take a sugar pill believing that it contains the magical elixir to heal your
tumor, relieve your arthritis, lower your blood pressure, or stimulate you
sexually, and it is your faith, not the sugar pill that causes your body to
create the harmony you desire. This same kind of faith in God’ s ener gy can
and will bring peace and harmony to your life if you decide to make it your
inner conviction. William Blake once wrote this clever couplet, which summarizes this
chapter and this powerful request of Saint Francis to sow faith where there
is doubt: “If the sun and moon should ever doubt / they would immediately
go out.”
The sun and moon, like each and everyone of God’ s creations, survive and
shine on faith, and faith alone, that we can never go out. OceanofPDF.com11
WHERE THERE IS DESP AIR,
HOPE
Compare the serene and simple splendor of a rose in bloom with the tensions and restlessness of
your life. The rose has a gift that you lack; It is perfectly content to be itself. It has not been
programmed from birth, as you have been, to be dissatisfied with itself, so it has not the slightest
urge to be anything other than it is. That is why it possesses the artless grace and absence of inner
conflict that among humans is only found in little children and mystics. —ANTHONY DEMELLO, THE WAY TO LOVE
What is hope but a feeling of optimism, a thought that says things will
improve, it won’ t always be bleak, there’ s a way to rise above the present
circumstances. Hope is an internal awareness that you do not have to suf fer
forever, and that somehow, somewhere there is a remedy for despair that
you will come upon if you can only maintain this expectancy in your heart. When we say this line in the Saint Francis’ s prayer we ask for the strength
to bring hope to all who are in despair as well as to ourselves. For it is in the
presence of a hopeful vision that despair and suf fering no longer hold our
attention. Despair is an attitude, experienced in the mind. It is a way of looking at a
life situation and feeling hopeless. There is no despair in the world. Y ou
cannot bring home a bucket full of despair, there are only people thinking
despairing thoughts. This is a crucial point to understand. There may bemany deplorable circumstances that exist in your life and in the lives of
others yet in and of themselves they are just plain circumstances, the facts
of a life. Despair itself is a mental process that sizes up and views a
situation as awful. When you just recognize  despair as being a mental
attitude you begin a process of bringing hope to the inner vision of despair
and dissolving it. It is impossible for hope and despair to exist simultaneously, one simply
cancels the other. Often it is despair that cancels out hope. In this line from
Saint Francis’ s prayer we ask for the strength to reverse this process and
cancel despair with a vision of hope. When you think about it, hope too is
nothing more than a thought or a vision. SHIFTING FROM PESSIMISM T O OPTIMISM
It is important here to remember that ener gy has a frequency. In the
frequency of despair the ener gy is low and you feel depressed or upset. “I’m
feeling down today,” describes the despair you feel when your ener gy is in
these low frequencies. As long as you remain in that lowered frequency you
will continue to attract more of that kind of ener gy. People who live in a
constant state of mental despair never allow themselves to speed up and
experience the faster higher frequencies which lead all the way to spiritual
energy. Instead they fuel their low and slow ener gy by processing almost
every event from a pessimistic viewpoint. As soon as you identify with
“Life is dif ficult,” that is precisely what your experience has to be. As
always, the central law of the universe prevails: “As you think, so shall you
be.”
If you look back in chapter one, you will note that a basic ingredient of
spiritual ener gy is cheerfulness, a view of life in which one is hopeful and
optimistic. In this higher ener gy of optimism, you are likely to say, “I’m
really up today.” Up and higher are synonymous. Consequently, the
presence of an up vibration nullifies the illusion of pessimism. Again that
familiar reminder, all that God created is good, and God created everything,
therefore despair or pessimism are creations of your mind due to your belief
that you are separate from God. In many ways our sorrow is a falling away
from God. Bring optimism to the place where pessimism resides bybringing the ener gy of God consciousness to the scene of the pessimism,
which of course is in our mental realm. The spiritual solution to any and all despair is one, to move your ener gy up
by making conscious contact with God and trusting in that contact, thereby
dissolving the images of negativity and pessimism, and two, to radiate
outward this higher “up” ener gy toward others who are believing in and
therefore living, lives of quiet desperation. Just by being in the presence of
your faster/higher spiritual ener gy others can be impacted by your spirit of
hopefulness and cheerfulness. In ef fect, you become a beacon of hope,
showing the way to let go of attachments to gloom, and despair. By raising
your ener gy, you make it impossible for those around you to hang on to
those false ideas of being separate from all that is good, i.e., God. BREAKING THOSE A TTACHMENTS T O GLOOM AND DESP AIR
It sounds absurd to say that anyone would want to be attached to his or her
gloom, yet that is precisely the case. A long conditioning process of feeling
that life is unfair, that someone else is responsible for my sorrows, that no
one truly understands, leads inevitably to habitual thoughts of despair. Hanging on to these ideas keeps a person fixed in self-pity, which
eventually turns to self-loathing. The reason for staying attached is that the
individual who lives in despair never has to take the risk of accepting
responsibility for their gloom, or to change lifelong patterns. It is a safe
haven in that it allows you to suf fer in comfort. It is extremely common for people to build their lives on the mistaken
notion that without certain things or certain people, they cannot be happy or
free. It’ s almost as if they are programmed to be unhappy. So, their attitude
is, without my things, without a particular person, without money, without
friendship I am destined to be gloomy. Thus they become conditioned to
believe that scarcity is an excuse for despair. We have all swallowed these
beliefs to some extent, and consequently we have developed varying
degrees of attachments. These attachments are the source of despair because
we justify gloom on the basis of what or who is missing. In fact, we
experience ecstasy when we attain an object; anxiety over losing it; and
despair when it is lost!In order to transcend this cycle of attachment we must remind ourselves of
the dif ference between our ego and our higher self. Ego’ s voice is always


 you don't want to read all of the studies
in order to get to the one that applies to you, look up your condition in the Index
listing which will tell you where the information on your disorder is located in the
book. Also, make sure that you read the instructions in Chapter 6 before beginning
the therapy. The use of urine in medicine is such a huge and previously untouched consumer
subject  that  reading,  organizing  and  compiling  the  pertinent  information  has
presented quite a challenge. So to make it more comprehensible, I've devoted each
chapter to particular, specific issues related to the medical use of urine. The first and  second  chapters have  been  a  general introduction to  the largely
unknown medical uses of urine and its importance as a natural medicinal. In Chapter 3, we'll discuss why medical practitioners and the general public know
nothing about the medical applications of urine even though there are centuries of
historical anecdotes and volumes of modem scientific reports advocating its value. 30We'll also discuss more about why the use of the natural form of urine is preferable
to urine extracts. Chapter 4 is an in-depth look at selected laboratory and clinical studies conducted
by doctors and researchers on the medical applications and significance of urine
therapy. These extensive research studies span a period of almost an entire century. -
Chapter 5 presents the interesting history of the use of urine therapy around the
world. Chapter 6 contains directions for home use. Chapter  7  presents  personal  testimonials  on  specific  disorders  and  disease
conditions. In these days of anxiety and fear about health care, perhaps the most important
thing for all of us to remember is that knowledge is our greatest strength and our
best health insurance. The more we know about our bodies and how to use simple,
safe remedies to correct diseases and chronic illnesses, the healthier and happier
each one of us will be. By the time you finish reading everything that people, doctors and scientists have
to say about urine therapy, you will agree, without a doubt, that it's one of the best
and  most  valuable  medical  secrets  that  any  of  us  have  ever  discovered. The
medicinal properties of urine are so comprehensive and so astounding, yet so easily
accessible that it gives each one of us amazing personal power over our own health
that we never even knew we possessed – the cost-free, natural healing power of our
own perfect medicine.n
31CHAPTER  3
WHY NOBODY KNOWS ANYTHING
ABOUT THE MOST RESEARCHED
NATURAL SUBSTANCE IN MEDICINE
One  of  the  questions  that  I'm  most  asked  about  urine  therapy  is:  "If  it's  so
wonderful and there's so much scientific evidence supporting it, why don't my
doctors and the public know about it and why isn't it more widely used?" Historically, the medical use of urine was qyute well known throughout the world. There are many reports that date back thousands of years, (see Chapter Five),
which extol the  virtues of urine both as a  diagnostic  tool and as a  medicinal
treatment for a wide variety of diseases, wounds and skin disorders. And yet today, even after nearly 100 years of consistent and authoritative modem
medical research showing urine or urea to be one of the simplest, cheapest, most
effective medicinal substances in existence, the vast majority of us, including even
32our own doctors, still mistakenly believe that urine is nothing more than a body
waste or a medical diagnostic tool. About all that consumers today know about urine in medicine is that you hand a
sample of it to the doctor's nurse when you go for an office visit so they can test it
for whatever it is that they test it for. And it's pretty much the same for the doctors. So how have we and our doctors, who are supposed to know about these things,
completely  missed  thousands  of  years  of  historical  references  and  almost  a
century's worth of definitive modern research discoveries on the medical use of
urine? To really understand why the extensive medical use of urine is largely unknown
and unpublicized today, we have to look more closely at the background and the
history of modern medicine. Before the advent of modem medicines, there were few man-made drugs, and even
fewer doctors to administer them -and, for most people, no money for to pay the
doctors even when they were available. So people generally treated their illnesses
with prayer and such common sense approaches as good food, rest and whatever
substances they found in nature that were traditionally known to have medicinal
qualities - things like simple herbs, plants, minerals, urine, etc. This natural approach to healing had recognizable benefits and even well-known
and historically respected doctors such as  Hippocrates taught that the body's own
natural defenses should be supported and emphasized in healing and that gentle,
natural medical approaches should always be used first before resorting to stronger
interventions. But throughout the known history of man and medicine, there has always been a
type of "tagstaKm" going on between those who felt that nature was the best
healer, and others who were convinced that man could intellectually devise healing
techniques that would put Mother Nature to shame. One'of the most potent arguments on the side of those who favored science over
nature were the various historical plagues of infectious diseases such as smallpox,
typhoid,  dysentery  and  the  dreaded  bubonic  or  “black  plague”  that  would
intermittently strike and wipe out millions of people in record time. Traditional
33medical approaches seemed of little use against such plagues, and westerners in
particular began to search science for methods of overcoming these diseases. During the late nineteenth and early twentieth centuries, science did discover man-
made synthetic drugs like penicillin that seemed to prevent these killer plagues and
other dangerous illnesses, and the age of modem synthetic medicine began. By the
time  the  second  half  of  the  twentieth  century  had  rolled  around,  mankind's
scientific advances in medicine had produced a wide variety of sophisticated drugs
and technology that seemed to make traditional health approaches obsolete. Apparently, mankind and technology had finally won the battle against nature. In
some ways, it appeared that humanity had even overcome its dependence on God;
as Robert Koch, who first discovered microbes commented, "In the nineteenth
century, man lost his fear of God and gained a fear of microbes." And perhaps this
is true, because,  unlike our great-grandparents and other ancestors back to the
beginning of time, most modern societies today depend much more on drugs and
medical science than on God, or the medicines that nature provides for healing
disease  or  correcting  health  disorders. This is  largely  because  today's  medical
community has conditioned us to believe that medical science, drugs and surgery
are all that are needed to keep humanity healthy, happy and disease-free. Medical science, not God and prayer, is now offered as our hope for increased
longevity and a type of immortality, as scientists experiment with such things as
cryogenics (freezing the body so that it can be'resurrected' by future scientists),
and surgical organ transplants that seem as though they could possibly extend our
physical lives indefinitely. When infertility occurs, we can now turn, not to nature,
or spiritual, or even psychological understanding, which often seem to fail to give
us what we want, but to the mechanical manipulations of medical science which
allow us to simply 'detour' around frustrating and 'unfair' natural impediments. In  view  of  all  of  the  apparent  advances  and  advantages  of  twentieth  century
medical science, the simpler, traditional and more natural approaches to medicine
like urine therapy have appeared to be  pseless  and ineffective to us, and we were
right to have abandoned them in favor of 'objective' scientific medicine — or so we
thought. 34The book, The Betrayal of Health, published in 1991 by Dr. Joseph Beasely, M.D.,
a medical doctor and former Harvard University administrator and dean of the
School of Public Health at Tulane University, simply and eloquently tells the story
of  the  development  of  modern  medicine  and  its  unfortunate,  unforeseen
consequences:
"From  the  earliest  days  of  medical  science  there  have  been  two  distinct  but
complementary approaches to health — the pursuit of well-being  (the naturalistic
school) and the cure of disease (the allopathic school). Hippocrates  combined both approaches in his practice and medical teachings —
stressing that the physician must be skilled in Nature and understand the patient in
relation to his or her food, drink, and occupation, as well as the effect each of
these factors has on the others. Health was an equilibrium between the mind and body and the external  world,
disease a disruption of this natural harmony. Treatment involved creating the conditions in which the body could maintain and
cure itself through its internal healing mechanisms. When disease did manifest
itself, specific intervention would be applied, but natural cures such as dietary
changes were preferred over drugs." But as Dr. Beasley points out, this balanced; natural approach to medicine did not
survive the twentieth century avalanche of enthusiasm for sophisticated synthetic
drugs and surgery that


 to keep us enslaved by its programs. Letting go is a natural ability. It is not something new or foreign. It is
not an esoteric teaching or somebody else’ s idea or a belief system. W e are
merely utilizing our own inner nature to get freer and happier. When letting
go, it’ s not helpful to “think” about the technique. It’ s better, simply, just to
do it. Eventually it will be seen that all thoughts are resistance. They are all
images that the mind has made to prevent us from experiencing what
actually is. When we have been letting go for a while and have begun
experiencing what is really going on, we will laugh at our thoughts. Thoughts are fakes, absurd make-beliefs that obscure the truth. Pursuing
thoughts can keep us occupied endlessly. W e will discover one day that we
are right where we started. Thoughts are like gold fish in a bowl; the realSelf is like the water. The real Self is the space between the thoughts, or
more exactly, the field of silent awareness underneath all thoughts. W e have had the experience of being totally absorbed in what we were
doing, when we scarcely noticed the passage of time. The mind was very
quiet, and we were simply doing what we were doing without resistance or
ef fort. W e felt happy, maybe humming to ourselves. W e functioned without
stress. W e were very relaxed, although busy. W e suddenly realized that we
never needed all those thoughts after all. Thoughts are like bait to a fish; if
we bite at them, we get caught. It’ s best not to bite at the thoughts. W e don’ t
need them. Inside of us, but out of awar eness, is the truth that “I alr eady know
everything I need to know.”  This happens automatically. Paradoxically, one resistance to surrendering is due to the ef fectiveness
of the technique. What happens is that we keep letting go when life is not
going too well and we are beset by unpleasant emotions. As we finally
surrender our way out of it and all is well, then we stop letting go. This is a
mistake because, as good as we may feel, there is usually more to it. T ake
advantage of the higher states and the momentum of letting go. Keep on
going because it will get better and better all the time. Letting go gains a
certain momentum. It is easy to keep it going once it is started. The higher
we feel, the easier it is to let go. That’ s a good time to reach down and let
go of some things (suppressed and repressed “garbage”) that we wouldn’ t
want to tackle if we were in the dumps. There is always a feeling to be let
up and surrendered. When we are feeling good, the emotions are merely
subtler. Sometimes you will feel stuck with a particular feeling. Simply
surrender to the feeling of being stuck. Just let it be there and don’ t resist it. If it doesn’ t disappear, see if you can let go of the feeling in bits and pieces. Another block that may occur is the fear that if we let go of a desire for
something, we won’ t get it. It is often beneficial to look at some commonly
held beliefs and let go of them right in the beginning, such as: (1) W e only
deserve things through hard work, struggle, sacrifice, and ef fort; (2)
Suf fering is beneficial and good for us; (3) W e don’ t get anything for
nothing; (4) Things that are very simple aren’ t worth much. Letting go of
some of these psychological barriers to the technique itself will allow an
enjoyment of its ef fortlessness and ease. CHAPTER
3
T H E  A N A T O M Y  O F  E M O T I O N S
There are numerous complicated psychologies of the human emotions. They often involve considerable symbology and references to mythology,
and they are based on hypotheses that are hotly debated. As a result, there
are various schools of psychotherapy with their dif ferent aims and methods. Simplicity is one of the earmarks of truth, and so we will describe a simple,
workable, testable map of the emotions that can be verified by subjective
experience, as well as by objective testing. The Goal of Survival
Whichever psychology is studied reveals that the primary human goal,
superseding all others, is survival. Every human desire seeks to ensure one’ s
personal survival and the survival of one’ s identified groups, such as family,
loved ones, and country. Humans fear, most of all, the loss of the capacity
to experience. T o that end, people are interested in the survival of the body
because they believe that they ar e  the body and, therefore, they need the
body to experience their existence. Because people view themselves as
separate and limited, they are stressed by their sense of lack.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        ALSO BY DA VID R. HA WKINS, M. D., PH.<|eot_id|><|begin_of_text|>
Q: Who is the author of the book?,
A: David R. Hawkins, M.D., Ph.D.
Q: What is the primary aim of the author's work?,
A: To provide a mechanism for unlocking our innate capacities for happiness, success, health, and spiritual growth.
Q: What is the main obstacle to achieving inner peace and fulfillment?,
A: The attachment to negative emotions and the ego's influence, which leads to a cycle of suffering and self-justification.
Q: What is the author's approach to addressing negative emotions?,
A: The author recommends a mechanism of surrender, which involves acknowledging and accepting one's negative feelings, rather than suppressing or avoiding them.
Q: What is the author's claim about the effectiveness of his technique?,
A: The author claims that his technique is scientifically proven to be more effective than other approaches in relieving emotional pain and promoting spiritual growth.<|eot_id|><|begin_of_text|>It is common
for humans to look outside of themselves for the satisfaction of their needs. This leads them to experience themselves as vulnerable because they are
insuf ficient unto themselves. The mind is, therefore, a survival mechanism, and its method of
survival is primarily the use of emotions. Thoughts are engendered by the
emotions and, eventually, emotions become shorthand for thoughts.Thousands and even millions of thoughts can be replaced by a single
emotion. Emotions are more basic and primitive than mental processes. Reason is the tool the mind uses to achieve its emotional ends. When used
by the intellect, the basic underlying emotion is usually unconscious or at
least out of awareness. When the underlying emotion is for gotten or ignored
and not experienced, people are unaware of the reason for their actions and
they develop all kinds of plausible reasons. In fact, they frequently do not
know why they are doing what they are doing. There is a simple way to become conscious of the underlying
emotional goal behind any activity through use of the question, “What for?”
W ith each answer, “What for?” is asked again and again until the basic
feeling is uncovered. An example would be the following. A man wants a
new Cadillac. His mind gives all the logical reasons but logic doesn’ t really
explain it. So he asks himself, “What do I want the Cadillac for?” “W ell,”
he says, “it is to achieve status, recognition, respect, and solid citizen
success status.” Again: “What do I want status for?” “Respect and approval
from others,” he might say, “and to ensure that respect.” Again: “What do I
want respect and approval for?” “T o have the feeling of security.” Again:
“What do I want security for?” “T o feel happy.” The continual question,
“What for?,” reveals that basically there are feelings of insecurity,
unhappiness, and lack of fulfillment. Every activity or desire will reveal that
the basic goal is to achieve a certain feeling. There are no other goals than
to overcome fear and achieve happiness. Emotions are connected with what
we believe will ensure our survival, not with what actually will. Emotions
themselves are actually the cause of the basic fear that drives everyone to
seek security constantly. The Scale of Emotions
For simplicity and clarity, we will utilize the scale of emotions that
corresponds with the levels of consciousness. A thorough presentation of
consciousness levels, their scientific basis, and practical applications is
found in Power vs. For ce: The Hidden Determinants of Human Behavior
(Hawkins, [1995], 2012). Briefly, everything emits ener gy, either positive or negative. Intuitively,
we know the dif ference between a positive person (friendly, genuine,
considerate) and a negative one (greedy, deceitful, hateful). The ener gy of
Mother T eresa was obviously dif ferent from the ener gy of Adolf Hitler;most people’ s ener gy is somewhere in between the two. Music, places,
books, animals, intentions, and all of life emit an ener gy that can be
“calibrated” as to its essence and its degree of truth. “Like goes to like.” The dif ferent ener gies constellate in “attractor
patterns” or “levels of consciousness.” The Map of Consciousness


 urine therapy
as well as a number of general principles of holistic
therapies. "More than any other method, urine therapy
represents the principles of natural medicine,
according to which one should not passively depend
on 'being healed', but should instead heal oneself
actively. One's own urine is a specific medicine for anyone
who is ill -it is made for him or her personally
and is just right for what he or she needs at the
present moment- because it changes its composition
all the time. It is not only something that cures, but it also
sustains health when taken as a preventative. Taken energetically, one could consider urine to
be an exact hologram of both healthy as well as
diseased body fluids. All information from the body
fluids is collected and stored in the urine. Since everyone has to learn to take responsibility
for their own health over and over again -do you
normally give your highest good so easily in the
hands of others?-anyway, urine therapy will help
you in a very simple way to take that responsibility
with your own hands." (From: Die Heilkraft der Eigenharn-Therapie,
Ingeborg AUmann, Verlag Dr. Karl Hohn K4
Biberach 1993, p. 5-6.) AUmann emphasises the importance of fasting, par
ticularly during chronic illnesses. She also explains
how urine can be injected, and describes another method in which urine and blood are mixed. A few
drops of this mixture should then be ingested orally
on a regular basis. This shows the versatility of the
different methods of application of urine therapy,
although, according to AUmann, drinking, and spe
cifically fasting, is the most simple and effective
way. AUmann discusses the kidneys as a source of pri
mal energy which is essential for the body. The kid
neys are vital organs which play an extremely
important role in the balance of the whole organ
ism and the functioning of other organs. According
to Allmann, urine therapy is an excellent way to
restore and stimulate this primal energy. "Since one's own urine is the best medicine for
the kidneys that we could imagine, all diseases
which are caused by under-or non-functioning of
this organ can be cured in this way, i.e. via the
kidneys. It is clear for any holistic health practitioner that
all cycles within the body are interconnected, and
this means that the healing of one of those cycles
will have a positive effect on the others." (From: Die Heilkraft der Eigenharn-Therapie,
Ingeborg AUmann, Verlag Dr. Karl Hohn K4
Biberach 1993, p. 24.) AUmann extensively describes the role of the pH
value and how important the acid-alkaline percent
age is for our body and health. She also gives an
overview of the diversity of illnesses on which urine
therapy has had positive results. Both AHmann and
Abele state that candidiasis (a frequently occurring,
stubborn fungal infection) can be completely cured
The History of Urine Therapy in the West 25 by a three-week urine fast. AHmann (a pharmacist)
also outlines the chemical composition of urine. In his book Die Apotheke in uns; Behandlung mit
Eigenharn- eine bewahrte Naturheilmethode ('The Phar
macy Within Ourselves; Treatment with Auto-Urine
-A Proven Natural Healing Method'), the Swiss phy
sician, Dr. UE. Hasler, discusses the substances found
in urine even more extensively. Hasler tells how,
shortly after World War II, he first heard of urine
therapy. Urine was often used at the front, for lack
of other medication and as a disinfectant for surgery
instruments. His interest was rekindled much later
when he heard the story of a doctor from Russia. Apparently, this doctor treated many people from far
and wide, and was able to alleviate or completely cure
illnesses with nothing else than urine therapy, while
other methods up until then had failed. Hasler wanted to know more about urine therapy,
and asked Mantak Chia, an Eastern teacher in the
field of holistic health and spirituality who is also
well-known in the West, for more information:
"I went to the teacher of the course, Mantak Chia,
and asked him if he had ever heard of this peculiar
method. Immediately his face turned into a big
smile, and he pointed at himself and said: "I use it
myself You Western doctors make a big mistake
in thinking that the kidneys only discard poisonous
substances. ]ust look at the dung of plants. A human
being is also such a plant and can benefit
enormously from it."" (From: Die Apotheke in uns; Behandlung mit Eigenharn
-eine bewahrte Naturheilmethode, Dr. med. UE. Hasler, Karl F. Haug Verlag, Heidelberg 1994, p.9.) 26 The Water of Life Hasler ascribes the effect of urine therapy in part
to the many effective substances found in urine. He illustrates this with an overview of these sub
stances (almost twenty pages!) and their possible
effects. But Hasler does not limit himself to the
medical aspects of these substances; he also dis
cusses the 'life energy' found in urine:
"Looking at the surprising diversity of subs
tances found in urine makes us understand its
positive effect. A-L ( auto-liquidum =urine, tr.) represents a living substance. This fluid is full of
life and contains the life energy which is so
important. In complementary medicine we already deal
with the principle of life energy. We have inside
our human bodies an inner healing principle; it is
what I call"the Healer Within". This inner doctor
is very intelligent and wants to keep the organism
healthy whenever possible- whether it is a plant,
ammal or human being. Independently and from
within areas we are normally not aware of, he is
always busy, never sleeps, does not know Sundays
nor holidays, and is always there as long as the
organism is,; ·;.,e." (From: Die A; u·.Jke in uns; &handlung mit Eigenharn
-eine be ltrte Naturheilmethode, Dr. med. UE. Hasler, Karl F. Haug Verlag,
Heidelberg 1994, p. 48.) A few brief examples of the use of urine therapy in
a number of other countries follow below. Various schools and clinics in the United States
which work with natural medicine also work with,,
I
i urine therapy. The Water of Life Institute in Florida
(now Lifestyle Institute, Ruidoso NM, see address
list in the back of this book) has contributed much
to the promotion of the therapy. In New York City,
a support group currently exists for those who use
urine therapy, with some 700 members, many of
whom are suffering from AIDS. Recently I heard
about a similar support group existing in West Hol
lywood, California. Some people with AIDS have
already benefited greatly from this therapy. In 1994 the book Your Own Perfect Medicine, writ
ten by Martha Christy, was published in the United
States. This book gives a very complete and good
overview of scientific material concerning the medi
cal value of urine and its substances. Urine therapy is also used extensively in an in
stitute in England. This institute is directed by
Arthur Lincoln Pauls, a specialist in bio-orthonomy
and author of the book on urine therapy, Shivambu
K.alpa. A 'juicier' example of the use of urine therapy
in England is the British. actress Sarah Miles. She
drinks a glass of her own life water daily and swears
that this keeps her healthy and beautiful. Urine is
terrific for skin care, a fact already well known by
the ancient Egyptians. The present-day cosmetic
industry is also aware of this fact: if you study the
ingredients of a number of skin creams and various
brands of toothpaste, you will regularly come across
'urea' as a significant component. Two books have recently been published in
France on urine therapy. The bookAmaroli suggests
a list of names for urine therapy, including the play
ful name 'pipi-therapie'. Besides an extensive sum
mary of its practical application,Amaro/i also places urine therapy within the broader perspective of
modern holistic medicine and health concepts. One
chapter discusses the transformative and (self)
regenerative effect of drinking urine. From this
perspective, urine therapy is a modern way of
'sanctifying' the body, as it revitalises the genetic
structure on the deepest level. We see here a link to
the'sacred' character of urine therapy as described
by ancient traditions. As a conclusion to this section, I would like to fo
cus on a number of facts related to drinking urine
in emergency situations. Drinking urine is a good alternative wherever
water is scarce. It not only satisfies the need for
liquid, but ·also actually keeps the body healthy. Some time ago there was an earthquake in Egypt. A survivor was pulled out of the rubble in Cairo
after being trapped for three days. The man had


Settles stress
1.Take a comfortable and tall seat, making sure that your spine is
straight and your heart is open. 2.Relax your left palm comfortably into your lap and bring your
right hand just in front of your face. (Reverse “right” and “left” inthese instructions if your dominant hand is your left hand.) 3.With your right hand, bring your pointer finger and middle finger
to rest between your eyebrows, lightly using them as an anchor. The fingers you will be actively using are the thumb and ring
finger. 4.Close your eyes and take a deep breath in and out through
your nose. 5.Close your right nostril with your right thumb. Inhale through the
left nostril slowly and steadily. 6.Close your left nostril with your ring finger, open your right
nostril, and release the breath slowly through the right side. 8.Inhale through the right side slowly. 9.Close your right nostril and open your left nostril. Release the
breath slowly through the left side. 10.Repeat for five to ten cycles, allowing your mind to follow your
inhales and exhales. Steps 5 through 9 represent one complete cycle of alternate-
nostril breathing. If you’re moving through the sequence slowly, one
cycle should take you about thirty or forty seconds. Move through
five to ten cycles when you’re feeling stressed, anxious, or in need of
a reset button. Tip: Consistency is helpful; try to match the length of your inhales
and exhales. For example, you can start to inhale for a count of five
and exhale for five. You can slowly increase your count as you refine
your practice.PITTA DOSHA: FIRE + WATER
You can recognize pitta when you see the qualities of oily, penetrating or
sharp, hot, light, malodorous, spreading, and liquid. According to Ayurveda,
this is the dosha responsible for all transformation.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        PRAISE FOR
AYURVEDA MAMA
“I’ve always been fascinated by the ancient wisdom of Ayurveda. Dhyana’ s
book was my go-to for valuable insights thr oughout my pr egnancy—and
these age-old principles supported me and my baby tr emendously. I’m sur e
you’ll gain just as much fr om it as I did. ”
—Miranda Kerr, model and CEO of KORA  Organics
“Ayurveda Mama is a must-have guide for every par ent seeking to offer the
best physical, mental, emotional, and spiritual car e to their child. Dhyana
Masla exemplifies how to transform the primor dial needs of conception,
pregnancy, and childcar e into sacr ed practices that will also evolve the
consciousness of both par ents and childr en. Thank you, Dhyana, for
sharing your most intimate journey of mother hood so eloquently and
cheerfully. ”
—Divya Alter, Ayurvedic chef, culinary educator, and author of What
to Eat for How You Feel
“Dhyana makes integrating Ayurveda into your life so easy. I could not put
this book down and feel every female, whether you want to have childr en
now or way in the futur e, needs to r ead this wisdom. ”
—Melissa Ambrosini, podcaster and author of Mastering Your Mean
Girl
“Dhyana beautifully guides those looking to conceive consciously thr ough
her book  Ayurveda Mama. Conception, pr egnancy, and birth ar e such
powerful experiences, and this book shines a light on the beauty of this
stage of life. Dhyana appr oaches this time in a woman’ s life fr om all fr onts
of yoga, ayurveda, spirituality, and consciousness that truly cr eates aholistic experience, not overlooking one aspect or overpowering another. This book is a beautiful depiction of how to utilize ancient wisdom as well
as the inner -natur e and intuition for the modern and divine mama. ”
—Nishita Shah, Certified Ayurvedic Practitioner, C-AIYT, ERYT500
“This book is sur e to be a catalyst for raising the next
generation of enlightened, compassionate, and flourishing
individuals. ”
—Jay Shetty, author of Think Like a Monk,  host of the
On Purpose  podcast
OceanofPDF. comOceanofPDF. comShambhala Publications, Inc. 2129 13th Street
Boulder, Colorado 80302
www. shambhala. com
© 2024 by Dhyana Masla
Illustrated by Amy Charlotte
Illustrations © 2024 by Shambhala Publications
Cover art: Amy Charlotte
Cover design: Amy Sly
Interior design: Amy Sly
The statements in this book have not been evaluated by the Food and Drug Administration. Ayurveda Mama  is not intended to diagnose, treat, cure, or prevent any disease. The
information in this book is for educational purposes only and is not a substitute for medical
advice, diagnosis, or treatment. For more information pertaining to your personal needs,
please see a qualified health practitioner. All rights reserved. No part of this book may be reproduced in any form or by any means,
electronic or mechanical, including photocopying, recording, or by any information storage
and retrieval system, without permission in writing from the publisher. Library of Congress Cataloging-in-Publication Data
Names: Masla, Dhyana, author. | Devlukia-Shetty, Radhi, author of foreword. Title: Ayurveda mama: a comprehensive guide to preparing for pregnancy, birth, and
postpartum / Dhyana Masla; foreword by Radhi Devlukia-Shetty. Description: First edition. | Boulder, Colorado: Shambhala, [2024] | Includes bibliographical
references and index. Identifiers: LCCN 2022056764 | ISBN 9781645471196 (trade paperback)
eISBN 9780834845435
Subjects: LCSH: Pregnancy—Popular works. | Medicine, Ayurvedic—Popular works. |
Prenatal care—Popular works. | Postnatal care—Popular works. Classification: LCC RG551. M375 2023 | DDC 618. 2—dc23/eng/20230418
LC record available at https://lccn. loc. gov/2022056764
a_prh_7. 0_147032500_c0_r0
OceanofPDF. comFOR MY MOM AND DAD
who have been the most loving examples. FOR MY HUSBAND
who has embarked on the journey of conscious parenting with me. & FOR MY LITTLE DARLINGS
who have taught me everything that I know about being a mama. OceanofPDF.<|eot_id|><|begin_of_text|>
Q: Who wrote the foreword for the book "Ayurveda Mama"?,
A: Radhi Devlukia-Shetty
Q: Who are some of the people who have praised the book "Ayurveda Mama"?,
A: Miranda Kerr, Divya Alter, and Melissa Ambrosini
Q: What is the main focus of the book "Ayurveda Mama"?,
A: The book aims to provide a comprehensive guide to preparing for pregnancy, birth, and postpartum care, with an emphasis on Ayurvedic principles.
Q: What is the main difference between the approach of Ayurveda and allopathic medicine?,
A: Ayurveda focuses on treating the root cause of disease, whereas allopathic medicine often only treats the symptoms.
Q: What is the name of the book's author?,
A: Dhyana Masla<|eot_id|><|begin_of_text|>Pitta is the force behind
your ability to digest, learn, and grow from your life experiences as well as
the ability to digest your food. Because pitta is a combination of fire and water, especially
in the summer months, be mindful of the excess fire energy
that is already in the environment. Healthy pitta is responsible for clarity of perception and focus in the
mind. It governs intelligence and the ability to understand. Someone with a
lot of pitta in their prakruti will be disciplined, courageous, passionate, and
inspiring when balanced. Scott Blossom describes the pitta dosha constitution in this way:
Pitta types are dominated by the fire element, which makes them
innately strong, intense, and irritable. They tend to have a medium
build and endurance with powerful musculature. They often have
freckled skin that easily reddens in the sun, during exercise, massage,
and when blushing. They are strong willed and good at doing what they think is right. They approach work and play with the same intensity and
competitiveness. They are natural leaders and quick learners whose
ability to easily comprehend and master new skills and concepts can
make them judgmental or impatient toward people they feel are
slower or less focused than themselves.They have strong digestion and intense appetites, both for food
and challenges. If they miss a meal they are likely to become grumpy
and may take a “bite” out of somebody instead. It is common for
them to suf fer from health conditions such as inflammation, rashes,
acne, and loose stool. For balance, pittas need to manage their “fiery”
tendencies, channeling them in productive ways and learning to
recognize their


42
consciousness entering, 31
five elements in, 15
identifying with, 9, 10–1 1
maha gunas and, 78
as spiritual, 78–80
meals
Ayurvedic guidelines for, 271–72, 283
for postpartum, 283–85
during pregnancy, 273–77
regularity in, 112, 179
timing and amounts, 65
meda dhatu, 86
meditation, 25, 43, 64, 68, 75, 86, 92. See also  mantra meditation
melaleuca (tea tree) oil, 312, 318, 319, 320
melissa oil, 317
Melnick, Narelle, 141
menopause, 208
menstruation, 57, 62, 208, 304
microcosm-macrocosm, 60
midwives and doulas, 62
author ’s experiences with, 162, 165
communicating with, 147
newborns and, 243, 251
roles of, 152–53, 156
milk, 215–16, 276
Ayurvedic Cow’ s Milk Formula, 264–65
in baby soap, 247–48
cold, 282cow’ s, 260, 265
Hot Milk Tonic, 290–91
Panchamrit, 274
tonic, 180, 207, 208, 252
mind
as always changing, 12
identifying with, 41, 44
maha gunas and, 74
noticing, 225–26
nourishing, 80
understanding nature of, 8
mirror metaphor, 34
miscarriage, 20, 94, 102–3, 208, 216–18
mood
balancing, 213
essential oils for, 317
postpartum disorders, 204–6
mood swings, 104–6, 206–7
morning sickness, 24, 106–7, 303
mornings, daily practices for, 64–65
Mother Earth (Bhumi), 232
Mother Teresa, 224
motherhood
boundaries in, 230–31
reflections for, 228
as spiritual practice, 225–27, 231, 236–37, 321
transition to, 141–42, 161, 172–74, 192–93
two hearts in, 218–19
universal principles, 194
mucuna, 206, 207, 306, 307
mucus plug, 144, 146, 159
mustard seeds, 278, 294–95
myrrh oil, 314, 315, 318
N
nadi shodhana. See alternate-nostril breathing
Natural Health after Birth  (Romm), 210
nature, 14, 90–91
nausea, 95
agni and, 271
essential oils for, 311, 314
herbs for, 303
in labor, 149pitta imbalance and, 24, 62
postpartum, 206
during pregnancy, 97, 108, 274
vata imbalance and, 19
See also  morning sickness
neroli oil, 316
nervous system, 90–91
abhyanga for, 66
herbs for, 198, 212, 303–4, 305
imprints on, 2–3
kapha and, 26
of newborns, 192, 238
parasympathetic, activating, 21
vata and, 100
yoga for soothing, 208
nesting, 121–22, 157, 194, 196
nettles, 100, 109, 204, 303
newborns, 192, 223–25, 238
basic needs, 239–40
common challenges, 249–54
essential oils for, 312
in hospital births, 136
immediately following birth, 150–51
list of essentials, 241–42
loving, 232–33, 235, 256–58
mother ’s health and, 248
needs of, responding to, 230–32
normal occurrences, 243–44
nourishment for, 239–40
oiling head and feet, 154
sense of self, 172
skin changes, 254–56
solid foods for, 260–61
niyamas, five
ishvarapranidhana, 45–46
purpose of, 36–37
santosha, 43–44
saucham, 43
svadhyaya, 45
tapas, 44–45
nonattachment, 41–42
nonviolence, 37–38, 75
nourishment
Ayurvedic and Western views, dif ferences in, 71–72Ayurvedic basics of, 268–73
importance of, 267
kapha and, 26
preconception, 33, 85
See also under  birthing ; labor ; newborns ; pregnancy
nutmeg, 56, 110, 206, 207, 293–94
O
Oakes, Ysha, 171, 186. See also Touching Heaven
oat flour, 297–98
oats, 260, 263, 274, 284
colloidal, 92
Nourishing Oatmeal, 293–94
Warm Oatmeal Shake, 291–92
oatstraw, 100, 200, 303–4
oil pulling, 65
ojas
abstinence and, 55
abundant and depleted, signs of, 272
building, 95, 102, 127–28, 215–16, 280, 291, 303
diminishing, 56–57
foods that undermine, 272
between mama and baby, 154
Ojas Milk, 56
sex and, 94, 128
in third trimester, 87, 123
oregano oil, 310, 317
Osho, 172
ovaries, 53–54, 208
ovulation, 62–63
oxytocin, 127, 150
P
panchakarma, 54–55
panchamrit, 273–74
parenthood, 11, 12, 14, 46, 47, 53
partnership
celibacy in, 94–95
conscious, 3–4
explorations for, 53
in postpartum period, 185–88, 189
in preconception, 46
separation and, 117–18passionflower, 208, 306, 307
pediatricians, 243, 244, 249, 251, 252
pelvis, 102, 107–8, 181
peppermint, 76, 254
peppermint oil, 101, 123, 308, 311, 313, 314, 316, 317, 319
perineum
during birthing, 149
cleaning, 180
essential oils for, 316
massage, 124–25, 145
softening, 126
pippali, 179, 212, 286
pitta
balancing, 25–26
digestive problems and, 98–99, 106, 107
imbalances, 24–25, 58, 62
during labor, 155–56
of newborns, 248, 256
overview, 23–24
postpartum, 202, 281, 289
sadhaka, 217
placenta
delivery, 150
previa, 95, 147
PMS, 208
poppy seeds, 207
postpartum, 238
asking for help, 182–84, 195
checklist, 177
diet and nourishment for, 277–79, 280–81, 286–87
doshas and, 17
essential oils for, 311–12, 316–18
foods contraindicated for, 281–83
four pillars of care for, 177–82
Frozen Feminine Pads, 318
grocery lists, 284, 285
herbal support for, 179–80, 212–13, 283, 284
imbalances in, common, 203–10
meal train, 89, 197
partners during, guidance for, 185–88
practices to support healing, 210–1 1
preparing for, 195–200
support during, 197–98
vata in, 20, 61–62, 259See also under  meals ; sacred window
Prabhupada, Srila, 34
prakruti, 15, 16, 17
prana (life force), 32


 the known are united in the
realization of the Self as God Immanent. You have to let go of the illusion that you know who you are. In the
Divine state, there is nothing to “know” about because you are it. That is a
difficult leap to make—but suddenly, it occurs of its own accord, and then
one is free forever. Uncertainty is replaced by endless delight. Human life is
then an endless comedy. Y ou’re not a “who” but a “what. ”
One reason for the seemingly endless delays on the way to enlig htenment
is doubt, which  should be surrendered as a resistance. It is important to
know that it is actually extremely rare for a human to be committed to
Spiritual Truth to the degree of seriously seeking enlightenmen t, and those
who do make the commitment do so because they are actually destined  for
enlightenment. Who am I. Who is asking. You find out who is asking, and that answers
the whole question. It’ s not a “who” but a “what. ”
To not acknowledge the Presenc e of God would be to negate the Allness
and Divinity of God; this is not possible for an enlightened being. At the last doorway to enlightenment stands the ego’s final challenge,
which is the central core belief that it is the source and locus of not only
identity but also of life itself. At that point, one is all alone and shorn of all
protection or comforting props,  belief systems, or even memo ry. There is
solely available within one’s aura the high-frequency vibration of the
consciousness of the Enlightened Teacher, with its encoded Knowingness. The last step is intuited as a finality from which no turning back is possible,
and thus there is consternation at the absoluteness of the finality. Then arises the knowing to walk straight ahead, no matter what, for all
fear is illusion. Section summary:

Please provide accurate summaries related specifically to these sections while avoiding repetition. Here's Part C Summary:
Partially overcoming attachments to illusory identities fuels further development towards spirituality

* Impatient expectations hinder advancement toward deepening insight
Sacrifice egos' influence

It isn't enough to renounce selfish desires & delusionally perceive 'oneself'

We must stop attributing significance

This part discusses the challenges associated with achieving spiritual growth amid societal norms. Hereafter i shall summarize accordingly :

Summary :

As mentioned earlier, patience plays crucial roles throughout the journey. Since perceptions aren‘      ’         "…",          ^^^^ [15]. And here after summarizing correctly – https://www. oceanpdf. com/
Another Obstacle to Growth     *Impulsivenesseeeeee       **stop thinking**
Egotalksssss***              ***            ^
No More Thinking | Full Participation| Illusive Belief System |
Awwwnow www. mmmmmm*

Note: Please note down below regarding two instances:

(1)

Reference numbers provided were missing in the initial passage. Can someone please rewrite/edit/simplify/rephrase sentences wherever deemed fit. Moreover,

Could anyone kindly edit/remove redundant phrases/phrases. Lastly,

Would appreciate assistance editing/tweaking minor adjustments.<|eot_id|><|begin_of_text|>
Q: What is the primary obstacle to spiritual growth?,
A: Impatience
Q: What is the key to spiritual growth, and how is it achieved?,
A: Surrender and the willingness to let go of ego's motivations
Q: What is the ultimate goal of spiritual work, and how is it achieved?,
A: To transcend the ego and realize the Oneness of all existence, which is achieved through the surrender of ego's positionalities and the alignment with the will of God
Q: What is the nature of the ultimate reality, and how is it experienced?,
A: The ultimate reality is a state of pure awareness, and it is experienced as a sense of unity and oneness with all existence
Q: What is the relationship between the ego and the true self, and how is it resolved?,
A: The ego is an illusion that must be surrendered, and it is replaced by the Radiance of the Self, which is the ultimate reality.<|eot_id|><|begin_of_text|>As this last step is taken by the Spiritual Will, death is
experienced, but the fierce angu ish lasts for only a few moments. The death
of the ego is the only actual death that one can possibly experience, in
contrast to which the previous deaths of leaving the body were relatively
trivial. The experience of death is terminated by awe at the revelation of the
Ultimate Reality—and then even the awe disappears and the Self transcends
the duality of Existence versus Nonexistence, Allness versus Nothingness,
and Omnipresence versus V oid. The serious student needs to know well in advance that at the very last
doorway (Final Doorway calibr ates at 999), he will be confronted by his
willingness to surrender life itself—or at least that which has been believed
since the beginning of evolution to be the very core of life itself. This final
gateway is very rarely passed, and one reason is the lack of preparation, the
lack of certainty, and a final doubt of major magnitude. In the end, to the true devotee, the pursuit of spiritual reality supersedes
all other considerations. The commitment to become enlightened involves
the decision No matter what. At the final mom ent, the last vestiges of doubt and existential fear may
surface from the depths. At that point, faith in the teachings of the masters
that direct us to “Walk straight ahead, no matter what” arises and proves to
be correct, for the glory of God awaits on the other side of the last great
barrier. OceanofPDF.comGLOSSAR Y
This glossary is a composite of edited excerpts fr om Dr. Hawkins’ s work. Consciousness:  Conscio usness is the unlimited, omnipresent, universal
energy field, carrier wave, and reservoir of all information available in the
universe—and, more importantly, it is the very essence and substrate of the
capacity to know or experience, to perceive or witness. Even more
critically, consciousness is the irreducible, primary quality of all existence
—the formless, invisible field of energy of infinite dimension and
potentiality, independent of time, space, or location, yet all-inclusive and
all-present. Consciousness is an impersonal quality of Divinity expressed as
awareness and is nondualistic and nonlinear. It is like infinite space that is
capable of awareness and is a quality of the Divine Essence. Context:  The total field of observation predicated by a point of view. Context include s any significant facts that qualify the meaning of a
statement or event. Data is meaningless unless its context is defined. To
“take out of context” is to distort the significance of a statemen t by failing
to identify contributory accessory conditions that would qualify the
inference of meaning. Duality:  The world of form character ized by seeming separation of
objects, reflect ed in conceptual dichotomies such as “this/that,”
“here/there,” “then/now,” or “yours/mine.” This perception of limitation is
produced by the senses because of the restriction implicit in a fixed point of
view. Ego (or self with a small s): The ego is the imaginary doer behind
thought and action. Its presence is firmly believed to be necessary and
essential for survival. The reason is that the ego’s primary quality isperception, and as such, it is limited by the paradigm of suppose d causality. The ego could be called the central processing and planning center; the
integrative, executive, strategic, and tactical focus that orchestrates, copes,
sorts, stores, and retrieves. It can be thought of as a set of entrenched habits
of thought that are the result of entrainment by invisible energy fields that
dominate human consciousness. They become reinforced by repetition and
by the consensus of society. Further reinforcement comes from language itself. To think in language
is a form of self-programming. The use of the pronoun “I” as the subject,
and therefore the implied cause of all actions, is the most serious error and
automatically creates a duality of subject and object. Put another way, the ego is a set of programs in which reason  operates
through a complex, multilayered series of algorithms wherein thought
follows certain  decision trees that are variously weighted by past
experience, indoctrination, and social forces; it is therefore not a self-
created conditio n. The instinctual drive is attached to the progra ms, thereby
causing physiological processes to come into play. Enlightenment:  A state of unusual awareness that replaces ordinary
consciousness. The self is replaced by the Self. The condition is beyond
time or space, is silent, and presents itself as a revelation. The condition
follows dissolution of the ego. Everything is realized to be autonomous
rather than the result of causality. Karma:  In essence, individual karma is an information package
(analogous to a computer chip) that exists within the nonphysica l domain of
consciousness. It contains the code of stored information that is intrinsic to,
and a portion of, the spiritual body or soul. The core represents a
condensation of all past experiences, together with associated nuances of
thought and feeling. The spirit body retains freedom of choice, but the
range of choices has already been patterned. Karma is linear, propagates via the soul, and is inherite d as the
consequence of significant acts of the will. “


 stores
the Qi that precipitates downward from the Lung and the surplus Qifrom the Spleen  and Stomach, transmitted by the Small Intestine. By
sucking in the descending Qi from the Lung and holding on to it, the
Kidney  anchor s the Qi like a root, permitting deep inhalation and
perfusion of oxygen (Air Qi). The Kidney  in the lower body and the
Lung in the upper body act upon the Qi as the moving coil within a
magnetic chamber generates an oscillating electrical eld. The Qi
constantly moves downward and upward between the poles of the
pelvis and chest. If too much uid condenses in the lower body, it stagnates,
producing lower abdominal bloating, swelling of the knees and
ankles, and puness beneath the eyes. Water retention represents
either the inability of the Kidney  to discharge turbid uid or the
excessive accumulation of surplus energy in the form of Moisture. In
either case, the buildup of interstitial uid can interfer e with the
circulation of Qi and Blood, aecting primarily the Lungs  and Heart. Excessive Moisture  in the Lung becomes phlegm and is manifested by
puness of the face and skin between the eyebrows and upper
eyelids. In the Heart Network  excess Moisture  shows as edema within
the chest and upper abdomen and swelling of the hands and tongue. MATE OF THE  KIDNEY. THE BLADDER
As the Kidney  lters pure from turbid uid to produce urine,
vaporizing Moisture  upward and recycling nutrient and lubricating
uids, the Bladder  holds and releases the unneeded uid. Through
its Yang partner, the Bladder, the Kidney  controls the urethral
sphincter, regulating the discharge of urine and semen. Through the
other lower sphincters of the anus and cervix the Kidney  regulates
the retention and release of stool and menstrual blood. BASAL METABOLISM
Just as an ember hiding its dense heat within a dark husk of charred
wood ignites new fuel, so Kidney Yang kindles metabolic process. Whereas the bright ashing Yang of the Heart  shimm ers across the
surface throug h the eyes, the Yang of the Kidney  is buried below thenavel, where warmth is felt but not seen, like the molten core of our
planet. Kidney Yang suppli es the necessary spark that stirs the
organism, warms the body, animates the Spirit, activates the Spleen
and Liver, assists the Lung in mobilizing Qi, instigates reproduction,
regulates water metabolism, and oversees the Bladder  in the storage
and discharge of urine. If Kidney Yang is exceptionally robust, one
has superior resistance to cold, reliable digestive power, and lifelong
sexual potency. When the circulation of uids is not regulated, it is often a
problem of Kidney Yang not controllin g Kidney Yin. Essential heat
must not cease ; if it does, the body cannot remain warm, respiration
falters, and food cannot be digested. With a deciency  of Kidney
Yang, the person feels cold and is cold to the touch, and symptoms
manifest such as diarrhea, frequent or incontinent urine, infertility,
impotence, premature ejaculation, loss of hearing, ringing in the
ears, dizziness  from fatigue, and weakness and pain in the knees,
lower legs, and low back. Kidney Yang  is vulnerable to damage by exposure to physical cold
—cold weather or air conditioning—and by the ingestion of iced or
refrigerated foods and beverages. Kidney Yin  is subje ct to damage by
chemical agents, such as antibiotics, analgesics, tranquilizers, food
additives, air pollutants, and recreational drugs. It may also be
harmed by inadequate intake  of water and too much bitter, salty, or
hot, spicy food. The Kidney  is generally undermined by inadequate
sleep, excessive exercise, sexual activity, or work. THE ORIGINAL  SOURCE
All other Organs  depend on the Kidney  for moistening and
regeneration ( Yin) and for animation and warmth ( Yang). The Kidney
enables the Spleen  to lubricate and nourish tissue and supplies the
Heat essenti al for digestion; the Heart  relies upon Kidney Yang to
exert the force  required for systole; the Lung requires the vaporizing,
moistening, and anchoring power of the Kidney. The Liver needs the
moistening of Kidney Yin  to nourish the Blood  and subdue the Fire of
the Liver, and it requires the mobilizing function of Kidney Yang toregulate and distribute the Blood. A deciency  in another Organ
Network  adversely aects the Kidney  by draining its reserves of
Essence. Together the Yin and Yang of the Kidney  constru ct the substance
and stimulate the function of the soma and psyche. The Kidney  is
like an inland sea: on the surface languid and seren e, fed by
seasonal rains and crystal-p ure underground rivers, with warm
mineral-rich vapors bubbling up from beneath its oor, breathing
renewal into salty waters that teem with primordial marine life. Submerged within us, the Kidney  envelops the hidden, quintessential
treasure house of life’s potentiating power. (see larger image)
Click  to download a PDF of Typical Disease Patterns*Five Phases  is a translation of the Chinese phrase Wu Xing, meaning ve (wu) fundamental
processes, agents, interactive phases, movements, transformations, or powers ( xing). *Although there are ve Organ Networks  and ten viscera, there are twelve channels. Two
functional entities called the Pericardium  and Triple-Burner  have no corresponding visceral
structures yet have acupuncture channels associated with them. The Triple-Burner  is viewed
as an integrating function that ties together and harmonizes the physiologic processes of
the primary Organ Networks. It regulates the metabolism and the distribution of body uids
other than Blood. The Triple-Burner  is represented by the three cavities of the body: the
chest, abdomen, and pelvis. The Pericardium, or Heart Protector, is viewed as the active
mechanism of the Heart, whereas the Heart  itself is accorded the role of harboring  the spirit
and maintaining conscious awareness. In the historical development of Chinese medical theory, the existence of other organs
such as the brain and uterus were dened as “strange organs” outside of Five-Phase  or Yin-
Yang theory. These “strange organs” such as the uterus, brain, Pericardium, and Triple-
Burner  do not t neatly into the Five-Phase  model. For our purposes, the Pericardium  and
Triple-Burner  can be subsumed within the Phases  of Fire and Water  respectively. Although
they are anatomically distinct struct ures, the brain and uterus are not understood as
functionally separate from the Organ Networks  of the Kidney, Heart, Liver, and Spleen, and
neither do they have their own distinct channels. OceanofPDF.comII
TYPES
OceanofPDF.comFive-Phase Theory : Who Am I?CHAPTER SEVEN
WHO AM I: FIVE-PHASE ARCHETYPES
Every life is a point of view directed upon the universe. Strictly
speaking, what one life sees no other can. Every individual,
whether person, nation, or epoch, is an organ, for which there
can be no substitute, constructed for the apprehension of
truth.…  Without the develo pment, the perpetual chang e and
the inexhaustible series of adventures which constitute life, the
universe, or absolutely valid truth, would remain
unknown.…  Reality happens to be, like a landscape, possessed
of an innite number of perspectives, all equally veraciou s and
authentic. The sole false perspective is that which claims to be
the only one there is. José Ortega y Gasset
“The Doctrine of the Point of View,”
The Modern Theme
JUST AS NATIVE FLORA TRANSPLAN TED TO ANOTHER REGION ADAPTS TO the
new environment in order to survive, so theories conform to cultural
settings and historical ages in order to remain relevant. Translating
age-old concepts from one culture to another in itself alters them. But in these next chapters we have gone a step further by exercising
our imaginatio ns and daring ourselves to cut a new trail through the
old territory of Five-Phase  thinking. We are reinventing as well as recapitulating classical concepts in
order to address the concerns of the people who walk through our
clinic doors. On the one hand, they just want their troubles to
disappear, they want to be “xed” so that they can go on with their
lives unimpeded. On the other, they are curious about the origin
and meaning of their diculties and discomforts, suspecting thatgreater insight will enable them to avoid future problems. People
want to know: “How come I have the trouble that I do? Where does
it come  from? How can I understand it? What can I do about it? How can I