	oil-
soluble	toxins. At	any	given	time,	about	25	percent	of	all	the	blood	in	your	body	is	in	your
liver,	awaiting	detoxification. This	process	begins	with	a	sophisticated	filtering
system	that	captures	and	digests	foreign	debris. Next,	enzymes,	produced	by	theliver,	deactivate	and	eliminate	toxins. If	these	enzymes	are	interfered	with—
either	deactivated	by	environmental	toxins	such	as	lead	and	mercury	or	never
manufactured	in	the	first	place	because	of	nutrient	deficiency—toxic	overload	is
certain	to	result. Liver	enzyme	detoxification	has	two	phases:	In	phase	one,	the
liver	produces	enzymes	that	take	harmful	toxins	such	as	alcohol,	pesticides,
herbicides	and	prescription	drugs,	and	oxidizes	them	(burns	them)	in	preparation
for	removal	from	the	body. This	process	creates	potentially	harmful	free	radicals
that	must	be	neutralized	with	dietary	antioxidant	nutrients. In	phase	two,	more
enzymes	are	used	to	combine	the	oxidized	chemicals	from	phase	one	with	other
molecules,	which	then	can	be	excreted	harmlessly	in	the	bile	or	urine. In	both
phases,	the	food	we	eat	supplies	the	raw	materials	needed	to	produce	all	of	these
enzymes	and	other	chemicals	that	are	required. These	elegant	detoxification
systems	depend	on	a	constant	supply	of	nutrients,	which	we	must	obtain	from
our	diet,	but	we	frequently	do	not. Help	your	liver’s	phase-one	detoxification	process	with	antioxidant	nutrients:
vitamins	C,	E	and	A,	along	with	coenzyme	Q10,	carotenoids,	bioflavonoids,
selenium,	manganese,	copper	and	zinc. Some	of	these	nutrients	neutralize	free
radicals	directly;	others	activate	enzymes	that	neutralize	them. Red,	yellow	and
green	vegetables	are	loaded	with	these	antioxidant	nutrients. Assist	your	liver’s
phase-two	detoxification	with	cruciferous	vegetables,	such	as	cabbage,	broccoli,
cauliflower,	green	onions,	kale	and	brussels	sprouts. These	vegetables	enable	the
liver	to	eliminate	powerful	carcinogens,	helping	to	protect	us	against	cancer. These	dietary	suggestions,	combined	with	high-quality	supplements,	can	keep
your	liver’s	toxic	defenses	at	peak	function. Much	of	our	body	is	made	of	water;	the	kidneys	need	it	to	excrete	water-
soluble	toxins. Water	constantly	moves	throughout	your	body	and	must	be
changed	frequently	to	keep	it	pure. A	minimum	of	eight	glasses	of	pure	water
should	be	consumed	every	day,	and	more	is	better. Your	water	supply	must	be
pure	so	as	not	to	add	to	your	toxic	load. Water	should	be	consumed	as	water,	not
as	beverages	such	as	coffee,	tea	or	alcohol	(these	substances	may	cause	the	body
to	lose	water). Water	is	a	simple	choice,	often	overlooked. Dehydration	is	a
common	problem,	especially	among	our	elderly	population. A	toxic	lifestyle	is	often	created	unwittingly. We	fail	to	appreciate	that	many
small	toxic	exposures	over	time,	to	a	wide	variety	of	toxins,	lead	to	an
accumulation,	causing	our	cells	to	malfunction. Even	small	amounts	of	toxins
can	perform	amazing	feats	of	chemistry	by	inhibiting	hormones,	deactivating
enzymes,	compromising	our	detoxification	systems	and	using	up	precious
nutrients. Toxicity	is	seldom	recognized	as	a	primary	cause	of	our	healthproblems. The	toxic	invaders	in	our	lives—whether	they	are	brought	into	our
homes	or	they	are	created	in	our	own	bodies—are	also	not	easily	detected	by
typical	“radar.”	The	toxins	that	harm	us	seldom	are	labeled	hazardous,	and	they
are	difficult	to	identify. Once	we	understand	the	role	toxins	play	in	cellular	malfunction,	we	can
understand	the	importance	of	minimizing	toxic	exposure	and	maximizing	the
body’s	ability	to	detoxify. In	order	to	protect	yourself	and	your	family,	you	must
learn	how	to	spot	these	silent	and	hidden	dangers,	and	how	to	keep	your
defenses	strong	in	order	to	avoid	toxic	overload. Never	before	has	the	human
body	been	faced	with	such	challenges	of	personal	and	global	pollution. To
respond	to	these	challenges	and	to	move	yourself	in	the	right	direction	on	the
toxin	pathway,	learn	to	make	the	daily	choices	that	will	reduce	your	toxic
exposure	and	support	your	detoxification	systems.7
T
HE
	P
SYCHOLOGIAC
P
ATHWAY
“The	simple	truth	is,	happy	people	generally	don’t	get
sick. One’s	attitude	toward	oneself	is	the	single	most
important	factor	in	healing	or	staying	well. Those	who	are	at
peace	with	themselves	and	their	immediate	surroundings
have	far	fewer	serious	illnesses	than	those	who	are	not.”
Bernie	Siegel,	M.D. Love,	Medicine	&	Miracles
E
ven	when	nutrients	are	scarce	and	toxins	abundant,	one’s	potential	for	health
is	nearly	limitless,	and	it	relies	almost	entirely	on	ourselves	and	the	power	of	the
mind. Thoughts	and	emotions	have	a	tremendous	effect	on	our	cells	and
therefore	our	health. What	we	put	into	our	minds	may	be	more	important	than
what	we	put	into	our	bodies. The	power	of	the	mind	is	your	best	ally	in	choosing
to	get	well	and	stay	well. You	are	what	you	think. “How	can	it	be,”	you	might	ask,	“that	the	mind	has	so	much	control	over	the
body?”	This	question	assumes	that	one	is	separate	from	the	other;	in	fact,	they
are	inseparable. All	the	cells	in	our	body	contribute	to	what	we	call	the	mind,
and	what	goes	on	in	our	mind	affects	what	happens	in	all	our	cells. Chemical	reactions	are	produced	throughout	the	body	by	our	thoughts,
emotions	and	interactions	with	others. Fear	makes	us	turn	pale;	embarrassment
makes	us	blush. Modern	science	has	proven	that	these	“thought	chemicals”
either	can	be	beneficial	or	detrimental	to	health. We	can	choose	what	we	put	into
our	minds,	and	in	doing	so,	we	can	choose	between	health	and	disease. This	concept	is	sometimes	difficult	for	people	to	embrace	because	thought
chemicals	are	abstract. Their	effect,	though,	is	reflected	in	Dr.	Bernie	Siegel’s
1986	book,
Love,	Medicine	&	Miracles
:	“If	I	told	patients	to	raise	their	blood
levels	of	immune	globulins	or	killer	T-cells,	no	one	would	know	how. But	if	I
can	teach	them	to	love	themselves	and	others	fully,	the	same	change	happens
automatically.”
Consider	how	thought	chemicals	can	improve	or	damage	health:
•	A	1991	study	in	the
New	England	Journal	of	Medicine
found	that	stressful
life	situations	(such	as	losing	a	job,	breaking	off	an	engagement	or	simply
feeling	overwhelmed	by	life’s	problems)	nearly	doubles	the	risk	of	catching
a	cold.•	A	thirty-five-year	study	(1946–1981


 USA and three Rawstock Festivals in northern California. In 2015 he founded the online Vibrant Health & Wealth Academy. In 2016, with Maui County’s District Health Officer, Lorrin Pang, M.D., David co-founded the Physicians Coalition for Responsible Agriculture on Maui. In 2017, David became the vice president of the Hawaii Tropical Fruit Growers’ Maui chapter. As a Naturorthopathic Doctor and Self Healing Empowerment Coach, David has guided
over 4,500 clients to vibrant wellness via the Vegan Healing Diet Plan he teaches. David is renown worldwide as a self-healing and vegan diet counselor master, as well as a stal -
wart leader in the field of wholistic health. David is developing a Vibrant Living & Learning Center on Maui to be called Hua Nui,
meaning “fruitful” in the Hawaiian language. It will stand as a premier institution of Vegan Regenerative Fruiticulture Living and serve as a bright beacon for wholistic health seekers and sustainable living enthusiasts worldwide. PublicationsThese are available at https://vibranthealthandwealth.com.A Look at Raw & Cooked Food Toxicity
Digestion Perfection with the Vegan Healing Diet Plan (with others)
Fasting & Eating for MInd-Body Purification (with others)
Fruiticulture (with Don Weaver and others)
Laws of Health A-Z
Living Nutrition Magazine (with others)
Raw ‘n Delish Vibrant Recipes (with others)
Self Healing Colitis & Crohn’s
Self Healing Power! (with others)
Somatic & Self Inquiries – Tools for Resolving Eating Disorders
Spiritual Nutrition (with others)
The Alkalizing Cleanse & The Alkalizing Diet
The Art of Rejuvenation
The Fruit Articles (with others)
The Fruits Of Healing – A Story About a Natural Healing of Ulcerative Colitis  241
FruiticultureThe Health Education Imperative
The Vibrant Diet & Study Guide (with Dr. T. C. Fry, also in Spanish)
The Vibrant Health & Wealth Teacher-Counselor Training Manual
Vegan Healing Diet Program (in Arabic, Czech, Farsi, German, Portuguese, Slovenian,
Spanish, Swedish)
Verses From The Orchard
Vibrance Magazine (with others)
Professional Paper“A Case of Illegal Agro-chemical Experimentation Without Informed Individual Consent
on Maui and Molokai. ”  Lorrin Pang, M.D., M.P.H. and David Klein, B.S., Ph.D., 2015
http://docdro.id/TUsv4hL
Websiteswww.vibranthealthandwealthacademy.com
https://vibranthealthandwealth.com
www.selfhealingempowerment.com
www.colitisandcrohnscenter.com
www.digestionperfection.com
www.vibrancemagazine.com
www.veganhealingdiet.com
www.rawhealthtalk.com
www.fruiticulture.com
www.fruitarian.info
www.hua-nui.comFacebookwww.facebook.com/doctordavidklein
www.facebook.com/colitisandcrohnscenter
www.facebook.com/groups/fruiticulture
www.facebook.com/vibranthealthandwealthacademy
242
FruiticultureDon Weaver
After concluding an enjoyable dedication to
competitive athletics, primarily basketball, Don Weaver has devoted the past 41 years as an ecologist, researcher, writer, and or -
ganic grower concerned with improving the health of humanity and the Biosphere. He has enjoyed those 41 years of relatively natu-ral living and vibrant health on a 100% raw vegan diet, to test out the idea that a good
gardener should be able to obtain all his/her nourishment from our “Once and Future”  Garden of Eden without asking other animals to give up their lives. Don thinks the craze
for raw “super  foods ” is a natural desire for those seeking “superhealth, ” but reminds peo -
ple through his talks and writings that if we’ll first go to the small trouble (actually a big joy) of creating “super soil, ” then all our foods can and should be “superfoods, ” which with intelligent use can end the current global malnourishment of children and adults. Don thinks that humanity must quickly emerge as the wisely generous species on Earth,
if the growing momentum of eco-climatic and health degeneration is to be reversed. In 1978, he met the brilliant ecologist John D. Hamaker and learned how local and global soil remineralization with natural gravel (mixed rock) dust, to grow high-quality crops and trees, is a powerful and practical foundation for regenerating the socio-ecosphere and preventing catastrophic climate change of more than just a “warming” kind. John and Don subsequently collaborated to author The Survival of Civilization, produce 11 issues of Solar Age or Ice Age? Bulletin, plus write numerous articles for the magazines Remineralize the Earth,  Acres U.S.A., Living Nutrition, Vibrance, and others. Buckminster
Fuller, considered by some the most brilliant mind of the 20th century, praised The Survival of Civilization as “well done, completely convincing. ”  After John Hamaker passed away at age 80, Don spent five years researching and writing To Love And Regenerate The Earth: Further Perspectives on The Survival of Civilization, which includes additional Hamaker writings in its 540 pages. Don also assists the non-profit Remineralize the Earth (www.remineralize.org), and
243
Fruiticulturehelps people start organic gardens, orchards and Earth Regeneration Centers. He lives
and gardens in the San Francisco Bay Area and travels to speak at health and ecology conferences. Contact Don via earthdon@yahoo.com, or POB 620478, Woodside CA 94062.To read Don Weaver’s free ebook, Regenerate the Earth! (2011), click here:
http://www.vibranthealthandwealth.com/upload/RegenerateTheEarth-ebook.pdfTo read Don Weaver’s free ebook, To Love And Regenerate the Earth (2002), click here:
http://soilandhealth.org/book/to-love-and-regenerate-the-earth-further-perspectives-on-
the-survival-of-civilization/
To read John D. Hamaker and Don Weaver’s free ebook, The Survival of Civilization (1982),
click here: http://soilandhealth.org/book/the-survival-of-civilization/
John D. Hamaker244
Fruiticulture
CLICK TO VISIT
THE FRUITICULTURE INSTITUTE’S
HOME PAGE
Elan Sun Star245
Fruiticulture
“A moment’s truth
Can and shall make the world beautiful. A moment’s peace
Can and shall save the world. A moment’s love
Can and shall make the world perfect”
-Sri Chinmoy
“Everything under
the sun is in tune”
-Pink Floyd<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        •  Orchards
•  Gardens
•  Solar electric power
•  Solar water heaters  205
Fruiticulture•  Rainwater catchment tank and pond
•  Gray water recycling
•  Plant and fruit tree nursery
•  Greenhouse
•  Caretaker house
•  Guest house
•  Conference room / Yoga studio
Please Visit Hua-Nui. com and Contact Dr. David KleinFor full details, please visit www. hua-nui. com. If you are excited about Hua Nui and would like to discuss your visions for a healthy and
sustainable world, and how you can participate in the creation, sustenance, and co-habi-tation of Hua Nui, Dr. David Klein would love to hear from you via the contact form at
www.<|eot_id|><|begin_of_text|>
Q: What is the name of the website where you can find more information about Hua Nui and contact Dr. David Klein?,
A: www.hua-nui.com
Q: What is the recommended daily intake of protein, according to the World Health Organization?,
A: 4.5% of daily calories
Q: According to the statistics, what percentage of the world's grain harvest is used for animal feed?,
A: 60%
Q: What is the name of the organization that Dr. David Klein is a part of?,
A: None mentioned in the text
Q: What is the name of the book written by John D. Hamaker and Don Weaver?,
A: The Survival of Civilization
Q: What is the name of the organization that helps people start organic gardens, orchards, and Earth Regeneration Centers?,
A: Remineralize the Earth<|eot_id|><|begin_of_text|>The Five Tibetan Rites: Exercises for Healing,
Rejuvenation, and Longevity
Background
In 1985 a book called The Ancient Secret of the Fountain of Youth  written by Peter
Kelder  was published which for the first time fully described an exercise program for
"youthing". This is an exercise program used by Tibetan monks to live long, vibrant and
healthy lives. In fact, this book states that many have lived longer than most can imagi ne
by following the program often called the "Five Tibetan Rites". The benefits are
described in this book and a subsequent book 2 with an expanded description of the
program by the publisher called the Ancient Secret of the Fountain of Youth - Book 2,
a companion to the original book by Peter Kelder. Many thanks to the publisher
Doubleday for such a special an expanded explanation of the Five Rites. Potential Benefits of the Five Rites


. For all people
suffering from pain and anxiety, regular sesame oil mas-
sage is a must. Coconut Oil: Coconut oil is specific for lowering high
Pitta. It is cooling and calming to the mind, nerves and
skin. Anti-Pitta herbs, particularly Brahmi (Gotu Kola) do
well prepared in this oil. Coconut oil can be applied to the
head, hair and sensory openings (like the ear drums and
nostrils), as well as used as a general massage oil. Mustard Oil: Mustard oil is specific for lowering high
Kapha. It is wanning, stimulating and improves circula-
tion. It helps clear the channels of the lungs and head and
is good for mental dullness and depression. It can be used
as a general massage oil or massaged to cover regions, like
the lungs. Outer Treatment Modalities 203
Pancha Karma
Pancha Karma is the main Ayurvedic method of physi-
cal purification. Owing to the subtle nature of its process-
es, it penetrates deep into the nervous system. It is useful
for psychological problems caused by excesses of the three
doshas. Yet it can also be helpful for psychological prob-
lems caused by internal factors, emotions and karma. It
consists of five main purification practices:
1) Therapeutic emesis for removing excess Kapha —
good for dealing with depression, grief and
attachment;
2) Therapeutic purgation for removing excess Pitta
— good for dealing with anger;
3) Therapeutic enemas for removing excess Vata —
treats fear, anxiety, insomnia, tremors, nervous
system disorders;
4) Nasal cleansings that clear toxins from the head
— good for headaches, allergies, insomnia;
5) Blood-cleansing for removing toxic blood, gener-
ally anti-Pitta. 62
For these procedures to work properly, the doshas must
first be brought to the sites from which they can be elim-
inated from the body: Kapha to the stomach, Pitta to the
small intestine and Vata to the large intestine. This
requires a period, generally a minimum of seven days, of
daily oil massage (snehana) and steam therapy (svedana). Oil massage and steam therapy loosen up the toxins in the
deeper tissue and allow them to flow back into the gastro-
intestinal tract for their elimination. Pancha Karma is
available at a number of Ayurvedic clinics throughout the
United States. It can be sought out by those requiring such
deeper cleansing. 13. Subtle Therapies:
Colors, Gems and Aromas
n the next chapter the most important sensory
I treatments of Ayurveda will be introduced. As the
mind is fed by sensory perception, by altering our
sensory inputs we can change our mental and emotional
condition. Try some of these suggestions for yourself and
see how you can improve what you think and feel simply
through opening up to different sensory impressions. Color Therapy
What would life be without color. Perhaps no other
sensory potential so immediately affects, or we could say
colors, our perception as does color. Color is a powerful
tool for attracting our attention, shaping our moods and
communicating our emotions. Color draws and catches the
mind and orients it in a particular direction. Color thera-
py is one of the main sensory therapies for all mental and
spiritual healing. It is the basis of gem therapy, which
directs color on a subtle or occult level. Colors can be com-
bined with mantra, geometrical forms and other sensory
therapies for added effect. We take in color through the light absorbed through
the eyes. Color provides nutrition for the mind and life-
force, vitalizing the blood and increasing our perceptual
capacity. Section summary:

This passage discusses aspects related to maintaining optimal mental wellness via holistic approaches grounded in traditional Indian wisdom known
    - **Pitt**, **Th**,. [truncated]

Please summarize

Note:
When summarising please ensure accuracy,
concisenesses &amp;
anti-replication. Original Text Length = approximately 2458 words

Summary:

Section focuses on explaining principles underlying human cognition/psycho-spiritually enhancing concepts incorporating ayurvedtic philosophy. Key Takeaways Include:

* Different personality typologies defined: Pitka-phaka/patient-strong-in-control-type vs vada-kappa/passionate-but-sensitive-and-impression-prone
type. These characterizations highlight key pitfalls leading towards issues/failures. Treatment strategies involve relieving negatives thru opposites

Balanced input& output maintenance essential

Focusing solely on cognitive processing neglects profound connections between physiology+cosmos/spirit. It appears incomplete since it ends abruptly halfway. Would appreciate assistance finishing the summery. Let’s assist. Would you kindly elaborate further. Specific requirements mentioned earlier included ensuring accurate summaries with concise language,

Avoid repetition (`anti-reiteration`),

As requested here’re additional steps completed:

Updated Summary (approximately `x’ *additional lines removed*) +

If needed, might add explanations/dispelling myths surrounding terminology/concepts. ).<|eot_id|><|begin_of_text|>
Q: What is the typical behavior of a Pitta-Kapha type?,
A: They are strong and content in who they are and what they do, but lack adaptability and flexibility, and tend to be conservative and possessive.
Q: What are some of the recommended methods for detoxification of the mind, as per Ayurveda?,
A: Fasting, relaxation, and meditation, as well as the use of certain herbs and essential oils.
Q: What are some of the recommended ways to nourish the mind?,
A: According to Ayurveda, it is necessary to take in impressions and experiences that promote Sattva, Rajas, and Tamas, as well as to avoid negative influences and maintain a balanced diet.
Q: What is the significance of diet in Ayurvedic psychology?,
A: Ayurveda emphasizes the importance of diet in maintaining mental health, as it directly affects the brain and nervous system, and indirectly affects the mind through the digestive process.
Q: What is the recommended approach to treating Vata-Kapha types?,
A: Vata-Kapha types require a comprehensive approach that involves adapting to their changing condition, and may need to be treated first, followed by Pitta, and then Kapha, as Vata is the most likely to cause problems.<|eot_id|><|begin_of_text|>Color is the sensory quality corresponding to the
element of fire, which is why bright colors arouse our Ayurveda and the Mind
motivation or our anger. Color can be used to regulate the
fire element on a subtle level, strengthening mental circu-
lation and digestion. Color affects all the other elements
and can be used to harmonize them. Life is unimaginable
without color and all actions color us one way or another. Not only do we absorb colors, we also produce colors in
both body and mind. Physically, the body has its pigmen-
tation and complexion that reveals our state of health. In
the disease process, discolorations arise on the skin like
jaundice, pallor, skin rashes, or black or brown spots. Sim-
ilarly, the mind when disturbed produces discolorations of
various types. These may be bad dreams, wrong imagina-
tions, or general disharmonious emotional tones like
anger, anxiety and attachment. Countering these internal
discolorations with the appropriate harmonious colors
returns us to health and well-being. The wrong colors
derange mental activity and the right colors restore it. Colors and the Biological Humors
The simplest way to use color therapy is relative to the
three biological humors. In this regard, colors are like
spices, which also predominate in fire. Vata
Vata does best with colors that are warm, moist, soft
and calming, opposite in qualities to its cold, dry, light
and hyperactive nature. This is accomplished by combin-
ing warm colors like gold, red, orange and yellow with
moist and calm colors like white or whitish shades of green
or blue. Excessively bright colors, like flashy yellows, reds or
purples aggravate the nervous sensitivity of Vata types. Too strong color contrasts overstimulate Vata, like red ver- Subtle Therapies 207 ~ L \j...
sus green or black. Too many dark colors like gray, black
or brown devitalize Vata, although under certain condi-
tions they may help ground it. Iridescent or rainbow col-
ors, as long as they are not too bright, are very balancing
for Vata. Colors for Vata are best given in shapes and tex-
tures that are round, soft, square or balanced, not thin,
narrow, rough or harsh. Generally Vatas do better with
more color in their lives. Pitta
Pitta does best with colors that are cool, mild and calm-
ing, opposite its hot, light and aggressive tendencies. These are primarily white, green and blue. Pittas should
avoid colors that are hot, sharp or stimulating, like red,
orange and yellow. However, very bright colors, like neon tints, tend to
derange Pitta, including too much green or blue. Pittas do
best with mild shades, like pastels, or with neutral colors
like gray or white. Pitta types do well having less color
around them or by the absence of color. For example, med-
itating upon the dark night sky


eager to dominate with thoughts like “I am what I have, what I do, and what
others think of me.” If you can remain quiet long enough, God’ s voice will
penetrate with messages such as “None of these things will bring you
happiness, they are only illusions, I am your only source of peace. This is
your highest self speaking, this is the spiritual solution to all problems
related to attachments.”
In order to be genuinely happy there is only one thing to do. That is to
deprogram yourself and permanently get rid of those low ener gy
attachments. Now remember, an attachment is not a fact, it is a fantasy in
your head which you have come to believe is real. It is genuinely possible
to live in bliss without those attachments. Practice not saying or thinking
that you must have a certain someone or something in order to be free of
despair. Replace those phrases with the attitude you take to a sunset, a bird
in flight, a glorious garden of flowers. Y ou love them for what they are, you
release them from any demands you might make on them and you enjoy
them without clinging to them. Do this, and despair that depends on
feelings of not having what you need will be undermined and disappear. To
rid yourself of attachments you simply have to drop them. Y ou do this by
reminding yourself over and over that you falsely believe that the cause of
your unhappiness is that some one or some things are missing from your
life. Unhappiness and despair are ideas. You can keep and love all the objects of your attachments without
renouncing any of them. Y ou can love in an underlying way and feel
peaceful and unthreatened. This is precisely how God loves you. Unconditionally. No attachments. In short, the way to eliminate despair is to
drop those attachments and relax in the knowing that your highest fastest
vibrating self does not need  any thing or any one in order to be fulfilled. Moving into God’ s ener gy field of nonattachment provides you with the
hope of transcending despair. This means loving everything, including your
suffering. Why love suf fering? Because it of fers you the opportunity to
witness, rather than receive, despair. OBSER VING YOUR DESP AIROne of the great teachers in my life, Nisar gadatta Maharaj, once said, “As
long as you identify yourself with the body-mind, you are vulnerable to
sorrow and suf fering.” My conclusion from this is that we must learn to be
a witness to our body-mind and to all its demands. When I stand back and notice myself I am no longer identifying myself
with the material world. Thus I am not vulnerable to the sorrow, suffering,
and despair that exist in the physical world. In this way I bring a sense of
hope and optimism to the illusion of despair. I observe my body-mind and
silently say something like this, “Just look at W ayne now, he is actually
believing that his despair is real. He acts as if this is really him going
through this, when in fact I am really him watching this entire plot emer ge. If he would only stop and reconnect to spirit, he would awaken from his
despair immediately.” As the witness you are not vulnerable because you
see yourself from a dif ferent place. It is also possible to bring this attitude of the observer to help others who
are locked in the torment of their despair. Tell someone to take a step back
in his or her mind and to just notice what he or she sees. In this way, you
help that person shift from despair to observation. I find it useful to
persistently remind myself that I am the noticer rather than what I notice. This allows me to bring the higher/faster ener gy of spiritual awareness to
any scene in which despair is present. CAN I REALL Y LOVE MY DESP AIR? Think about this. Suf fering ends when you stop thinking of it as suf fering. In the words of the Indian saint Sivanda: “If you train yourself to rejoice in
suffering, if you think that everything is done by God for one’ s own
betterment and uplift, if you welcome pain as a messenger of God to make
you remember Him... then pain will not be pain anymore. Suf fering will
not be suf fering anymore.”
As you ponder these words be sure to emphasize the conclusion. Pain and
suffering do not exist when viewed from the perspective of God. That is,
when you move into spiritual ener gy, the things you despair over dissolve. This thing you have called suf fering is really a wonderful blessing. Itteaches you to turn to God, or to raise your vibration up to the frequency of
spirit and to bring that loving spirit into the picture in the present moment. I can honestly say that most of the things that once caused me to despair
and suf fer in my own life were my greatest moments of growth and my
introduction to devotion. I had to learn that the purpose of what I then
called suf fering was to burn up my ego and become more purified in the
process. Those low points of my life provided me with the ener gy to propel
myself to a higher place. If we could know in the midst of our suf fering that
the experience was a necessary prelude leading to a spiritual advance, then
we could rejoice in that “suf fering” as Sivanda suggests. If you could stop right in the center of feeling despair and send love, you
would almost immediately know the reason for going through this despair. Even better, you would no longer think of it as despair. Voilà! You have
nullified the illusion of sorrow by bringing the frequency of love to bear on
the problem. In short, you are not here to moan and cry about the miseries
of the human condition, but to change them through love, strength, and the
vitality that is already present in you. This is bringing hope to despair. This
is actualizing a spiritual solution to the illusion of despair as a problem. For
many this sounds like a feasible cause of action. However, there are
millions of people who insist that this is impossible when one suf fers from
the ultimate despair, depression. ENDING DEPRESSION WITH HOPE
Relatively speaking, depression is a contemporary phenomenon. T oday,
more than ever before, there is a lot of talk about depression. I have seen
estimates that as many as twenty percent of the population of developed
nations suf fers from depression. And there are degrees of this phenomenon. Clinical depression is reportedly the most serious, where people cannot
function in their daily lives and are on suicide watches. All due to this
monster called depression! Yet depression itself does not exist. Y ou cannot bring home a container of
depression to examine, clean up, and eliminate from your life. There is no
depression per se, there are only people thinking depressing thoughts.Certainly there are people who are convinced that they suf fer from
depression. There is an entire pharmaceutical industry devoted to mass-
producing drugs to combat this diagnosis. In many cases medication
appears to reduce the symptoms  of despair or hopelessness, such as poor
appetite, sleeplessness, a lack of self-esteem, and a general feeling of ennui. Some professionals say depression is psychological, others insist that it is a
chemical imbalance. But one thing is sure, in our industrialized western
world, we believe depression is a very real problem. In a classic book, From Medication to Meditation, Osho writes, “the
problem of depression is not in underdeveloped countries—in the poor
countries, people are still hopeful—it is only in the developed countries,
where they have everything that they had always longed for.... They have
achieved the goal—and this achievement of the goal is the cause of
depression. Now there is no hope: tomorrow is dark, and the day after
tomorrow will be even darker.”
If you have been trained to believe that your worth is in all this external
stuff, then when you begin to feel that you have nothing more to gain, that
the challenges of life are all met, and see that you can have any material
thing you want, then you lose your inner spark of life. Y ou may or may not
already have all the stuf f. The point is that you are in a time and a culture
that stimulates your desire to compete for more of it even when it is
meaningless. In a society that is taught to run after dollars, and everywhere
there is this frantic push for money and all that it can buy, you begin to
postpone even glancing at the beauty and grandeur of nature, other human
beings and all of life. A contemplative spiritual life of communing with
God and knowing your higher self is set aside in favor of attracting more
money, yet the money does not give the satisfaction. When your emphasis is the inner spiritual ener gy of love, peace, rejoicing,
cheerfulness, celebration, and kindness, you cannot know debilitating
depression. Putting spirit aside and pursuing dollars in the mistaken belief
that money can purchase anything and everything, leads you to the
discovery that you cannot purchase what you really crave the most. If your
entire life is devoted to that which you know in your heart is meaningless,then you give birth to the mental process we label depression. An illusion to
be sure, but something you will believe, nevertheless. Gradually, this


 seemingly freed us from the scourges of infectious disease
epidemics and other serious illnesses:
"The modern approach to illness and health developed over centuries of  battles
against  a  host  of  diseases. During  most  of  those  years,  medicine  was  not
particularly  effective. Plagues and contagions wiped out entire populations as
medical practitioners labored in vain to find a cure. These centuries of medical failure made the relatively recent century of medical
success all the more impressive." As Dr. Beasley states, the medical community and the public became so  sure that
science  could find a  specific  drug cure  for every  illness  that  everyone  totally
35ignored the importance of factors like natural medicines, nutrition, environment
and mental health in creating and maintaining good health:
"The discovery and destruction of the germs responsible for  disease led  doctors
(and their patients) to place their faith in the scientific [medical] model that had so
miraculously saved humanity from its most ancient enemies. But  in  the  process  of  developing  modern  medical  methods,  medicine  has
abandoned (or forgotten) some of its most ancient and worthwhile traditions. The complex interactions of nutrition were neglected even as they were being
discovered.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        YOUR   OWN
PERFECT
MEDICINE
by Martha M. Christy
The Incredible Proven  Natural Miracle Cure
That Medical Science has Never Revealed. Published by Wishland, Inc. Publishing P. O. Box 41504 Mesa, Arizona 85274
1TABLE OF CONTENTS
CHAPTER  1
An Amazing Untold Story. 7
CHAPTER  2
What Modem Science Knows About
A Miracle Medicine (And Isn't Telling). 17
CHAPTER  3
Why Nobody Knows Anything About
The Most Researched Natural Substance in Medicine. 33
CHAPTER  4
The Research Evidence and Case Studies. 67
CHAPTER  5
The History. 161
CHAPTER  6
How To Use The Therapy At Home. 171
CHAPTER  7
Specific Disorders. 195
Personal Testimonials
2Appendix  A
Alkaline and Acid Food List. 207
Appendix  B
Suggested Reading. 211
Appendix  C
References. 215
index. 225
YOUR OWN PERFECT MEDICINE
by Martha M. Christy
ISBN 0-9632091-1-6
First Printing– May, 1994
Second Printing– August, 1994
Third Printing - October, 1994
Fourth Printing - May, 1996
Fifth Printing - July 1998
Sixth Printing - February 2000
Copyright 1994 Martha M. Christy. All rights reserved. Library of Congress Catalog Card No: 94-071171
3The medical information and all procedures mentioned and contained in this book
are not intended to be used or construed as a substitute for professional medical
care and advice by your physician. People who read this book and make decisions
regarding  their  health  or  medical  care  which  they  believe  are  based  on  ideas
contained in this book, do so as their constitutional right. Please do not use this
book if you are unwilling to assume responsibility for results that arise from the
use of any of the suggestions, preparations or procedures in the book. The author
and publisher are not responsible for any adverse effects or consequences resulting
from the use of any of the suggestions or information contained in the book, but
offer this material as information which the public has a right to hear and utilize at
their own discretion. No part of this publication may be reproduced, stored in a retrieval system, or
transmitted, in any form, or by any means, electronic, mechanical, photocopying,
recording or otherwise without the prior written permission of the copyright owner. Printed in the United States of America. ABOUT THE AUTHOR
Martha Christy is a nutritional and natural health care consultant, medical research
writer and editor, and author of the international bestseller  Learn to Control Stress
With the Stress Test. Her other books include Reconstructing the Real You, Your
Body's Best Defense: How pH Balancing Conquers Aging and Disease, Simple
Diagnostic Tests  You Can Do At Home, Healing Yourself with Homeopathy,
Colloidal  Silver:  The  Natural  Alternative  to  Antibiotics,  Herbal  Grobust:  The
Natural Way To a Fuller, Firmer Bust Through Herbal Hormone Balancing, MSM:
The Super Supplement of the Decade and The Pacific Yew Story: How An Ancient
Tree Became a Modern Miracle. CHAPTER  1
4AN AMAZING UNTOLD STORY
There is an extraordinary natural healing substance PRODUCED  BY OUR OWN
BODIES that modern medical science has proven to be one of the most powerful
natural medicines known to man. Unlike many other natural medical therapies, this method requires  no monetary
investment a doctors' intervention and can be easily accessed and used at any time. The extensive medical research findings on this natural medicine have never been
compiled and released to the general public before now, but those who have been
fortunate enough to hear about this medicine and use it have found that it can
produce often astounding healing even when all other therapies have failed. This book  tells of  the  doctors,  medical  researchers  and  the  hundreds of  other
people who have used this extraordinary medicine throughout our century to cure a
huge variety of common illnesses and to combat even the most incurable diseases. This is the extraordinary untold story of a natural healing substance so remarkable
that it can only be called our own perfect medicine. My own experience with this little-known natural medicine began  as a result of my
search for an answer to many years of serious chronic illnesses that had begun very
early in life. Like thousands of people today, I had developed chronic, degenerative
disorders that couldn't be helped by conventional medicine and which threatened to
permanently destroy my ability to work, function and simply enjoy life. When I was young, I suffered through the same measles, mumps,  chicken pox and
colds that everyone else did. And like other children, I played hard, worked hard,
and dreamed of the day when I would become a vigorous, emancipated teenager,
just like everyone else. But, for me, that particular dream wasn't going to come
true. 5One beautiful July morning at the age of twelve, I awoke with a start. Suddenly,
surprised and frightened, I realized I was lying in a dark red pool of blood that was
so large it had soaked through even the thick layers of my mattress. Trembling and
weak, I pushed myself up out of bed and felt a horrible, wrenching pain tear
through my abdomen. My worried mother came running in answer to my screams, but after  assessing the
situation, said there really wasn't much she could do about the pain of my first
menstrual period. But what neither she nor I knew at the time, was that what
should have been a natural transition to adolescence and menstruating was, for me,
going to become a waking nightmare that lasted almost 30 years. At the onset of each one of my monthly menstrual periods, I would invariably end
up either in my doctor's office or at the emergency room of the hospital screaming
with pain, bleeding copiously and passing huge clots of blood. For several months after my 'periods from hell' began, my mother chauffeured me
around the city from doctor to doctor with no success until our family doctor
finally instituted a monthly regimen of pain killers such as Demerol or Darvon
injections  and  then  sent  me  home  with  a  big,  round  bottle  of  full-strength
prescription Codeine with which I proceeded to dope myself senseless for the next
eight to ten days. This same cycle was repeated every month for almost twenty
years. Throughout adolescence, the simple everyday functions of getting up and going to
school were an often monumental and utterly exhausting effort for me. Unlike the
rest of my family and friends, I had marked periods of extreme exhaustion. I
became extremely susceptible to colds and flu and felt bone-chillingly cold all the
time – even in the warmest summer weather. By the age of fourteen, the effort of combatting severe chronic pain and fatigue
while trying to keep up normal activities became impossible. I collapsed and had to
be hospitalized and removed from school for several months. But even after a huge
battery of medical tests and innumerable visits with doctors and specialists, no one
was able to diagnose what was causing my problems. 6After many weeks, I returned to school and struggled through the high school years
with the aid of generous amounts of codeine and other strong pain killers that my
doctor willingly prescribed. But by the time I left home for college, the symptoms
of bleeding, exhaustion, pain and digestive problems became so bad that I often
was unable to even leave my room or to take part in daily activities. I kept up the Demerol injections and codeine for many years and added several
other new painkillers and drugs which had been developed for menstrual problems
to my regimen. But the problems continued unabated and in the ensuing years I
developed a myriad of other serious health problems. During  the  years  from  age


 (see
Appendix A ) provides a linear, logarithmic view of this nonlinear ener getic
terrain. Each level of consciousness (or attractor pattern) is calibrated on a
logarithmic scale of ener getic power, ranging from 1–1000. The level of
Full Enlightenment (1000), at the top of the Map, represents the highest
level attainable in the human realm; it is the ener gy of Jesus Christ, the
Buddha, and Krishna. The level of Shame (20) is at the bottom, close to
death, representing bare survival. The level of Courage (200) is the critical point that marks the shift
from negative to positive ener gy. It is the ener gy of integrity, being truthful,
empowerment, and having the capacity to cope. The levels of consciousness
below Courage are destructive, whereas the levels above it are life-
supportive. A simple muscle-test reveals the dif ference: negative stimuli
(below 200) instantly weaken the muscle, and positive stimuli (above 200)
instantly strengthen the muscle. T rue “power” strengthens; “force”
weakens. Above the level of Courage, people seek us out because we give
ener gy to them (“power”) and we have goodwill towards them. Below the
level of Courage, people avoid us because we take ener gy from them
(“force”) and we want to use them for our own material or emotional needs. Here, we delineate the basic scale, starting from the higher ener gies
down to the lower:
Peace (600) : This is experienced as perfection, bliss, ef fortlessness, and
oneness. It is a state of non-duality beyond separateness and beyond the
intellect, as in the “peace that passeth all understanding.” It is described as
Illumination and Enlightenment. It is rare in the human realm. Joy (540) : Love that is unconditional and unchanging, despite
circumstances and actions of others. The world is illuminated by exquisite
beauty, which is seen in all things. The perfection of creation is self-evident. There is closeness to unity and discovery of Self; compassion for all;
enormous patience; the feeling of at-oneness with others and a concern for
their happiness. A sense of self-completion and self-suf ficiency prevails.Love (500):  A way of being that is for giving, nurturing, and supportive. It
does not proceed from the mind; rather, it emanates from the heart. Love
focuses on the essence of a situation, not the details. It deals with wholes,
not particulars. As perception is replaced with vision, it takes no position
and sees the intrinsic value and lovability of all that exists. Reason (400) : This aspect dif ferentiates humans from the animal world. There is the ability to see things in the abstract, to conceptualize, to be
objective, and to make rapid and correct decisions. Its enormous utility is
problem solving. Science, philosophy, medicine, and logic are expressions
of this level. Acceptance (350):  This ener gy is easy-going, laid back, harmonious,
flexible, inclusive, and free of inner resistance. “Life is good. Y ou and I are
good. I feel connected.” It meets life on life’ s terms. There is no need to
blame others or blame life. W illingness (310):  This ener gy subserves survival by virtue of a positive
attitude that welcomes all expressions of life. It is friendly, helpful, wants to
assist, and seeks to be of service. Neutrality (250) : This is a way of life that is comfortable, pragmatic, and
relatively free of emotionality. “It’ s okay either way.” It is free of rigid
positions, nonjudgmental, and noncompetitive. Courage (200) : This ener gy says, “I can do it.” It is determined, excited
about life, productive, independent, and self-empowered. Ef fective action is
possible. Pride (175) : “My way is the best way,” says this level. Its focus is
achievement, desire for recognition, specialness, and perfectionism. It feels
“better than … ” and superior to others. Anger (150) : This ener gy overcomes the source of fear by force, threats,
and attack. It is irritable, explosive, bitter, volatile, and resentful. It likes to
“get even,” as in “I’ll show you.”
Desir e (125):  It is always seeking gain, acquisition, pleasure, and “getting”
something outside oneself. It is insatiable, never satisfied, and craving. “I
have to have it.” “Give me what I want, and give it to me now!”Fear (100) : This ener gy sees “danger,” which is “everywhere.” It is
avoidant, defensive, preoccupied with security, possessive of others,
jealous, restless, anxious, and vigilant. Grief (75):  There is helplessness, despair, loss, regret, and the feeling, “If
only I had … ” Separation. Depression. Sadness. Being a “loser.” Mournful,
as in “I can’ t go on.”
Apathy (50) : This ener gy is characterized by hopelessness, playing dead,
being a “drain” to others, being immobilized, and the feelings: “I can’ t” and
“Who cares?” Poverty is common. Guilt (30):  In this ener gy field, one wants to punish and be punished. It
leads to self-rejection, masochism, remorse, “feeling bad,” and self-
sabotage. “It’ s all my fault.” Accident-proneness, suicidal behavior, and
projection of self-hatred onto “evil” others are common. It is the basis of
many psychosomatic illnesses. Shame (20) : Characterized by humiliation, as in “hanging your head in
shame.” It is traditionally accompanied by banishment. It is destructive to
health and leads to cruelty toward self and others. In general, we can say that the lower end of the scale is associated with
lower vibrational frequencies: lower ener gy, lower power, poorer life
circumstances, poorer relationships, less abundance, less love, and poorer
physical and emotional health. Because of the low ener gy, such needy
people drain us on all levels. They tend to be avoided and find themselves
surrounded by people on the same level (e.g., in jail). As we let go of negative feelings, there is a progressive movement up
the scale to Courage and then beyond, with increasing ef fectiveness,
success, and more ef fortless abundance. W e tend to seek out such people. W e say they are “high.” They give of f life ener gy to all living things around
them. Animals are attracted to them. They have a green thumb and
positively influence the lives of all with whom they come in contact. At the
level of Courage, the negative feelings have not all disappeared, but now
we have suf ficient ener gy to handle them because we’ve re-owned our
power and self-adequacy. The fastest way to move from the bottom to the
top is by telling the truth to ourselves and to others.The ener gy levels are also traditionally associated with the body ener gy
centers that are sometimes referred to as “chakras.” The chakras are ener gy
centers through which “kundalini ener gy” is said to flow, once it is
awakened at the level of Courage (200). The ener gy centers (chakras) can
be measured by a variety of clinical techniques and sensitive electronic
instruments. On the Map of Consciousness, the chakras calibrate as follows:
Crown (600), Third Eye (525), Throat (350), Heart (505), Solar Plexus
(275), Sacral or Spleen (275), Base or Root Chakra (200). When we
relinquish negative feelings, the ener gy in our higher chakras increases. For
instance, instead of habitually “venting our spleen” (second chakra), we are
now described as “all heart” (fifth chakra). This ener gy system has a direct impact on the physical body. The
ener gy in each chakra flows out through channels called “meridians” to the
whole ener gy body, which is like a blueprint to the physical body. Each
meridian is associated with a particular or gan, and each or gan is associated
with a particular emotion. A negative emotion throws of f the ener gy
balance of its associated acupuncture meridian and related or gan. For
instance, depression, despair, and melancholy are associated with the liver
meridian, so these emotions tend to interfere with liver function. Every
negative feeling impairs a body or gan and, as the years go by, that or gan
becomes diseased and eventually fails to function. The lower our emotional state, the more negatively we influence not
only our own lives but also all of life around us. The higher the emotional
level of evolution, the more positive our life becomes on all levels, and we
support all life around us. As negative emotions are acknowledged and
surrendered, we get freer and move up the scale, eventually experiencing
predominantly positive feelings. All lower emotions are limitations and blind us to the reality of our true
Self. As we surrender our way up the scale and near the


kept himself alive by, among other things, drinking
his own urine and he was in excellent condition. I
heard another story about a man who kept himself
alive with his own urine for a week in a collapsed
mine. At the time of his rescue, he looked fine and
was in extraordinary health. I also recently read an
article about an Italian athlete who was lost in the
Sahara for ten days. Upon returning to the civilised
world, he told how he had drunk his own urine for
lack of other liquids. He had kept himself alive by
eating desert plants and insects and drinking his
own urine. Shipwrecked people can drink their own urine
to survive, although one should not wait until
the body is almost dehydrated before doing so. The History of Urine Therapy in the West 27 Drinking urine is also a smart way to survive in
situations in which water is unsafe to drink. During earthquakes and floods, water is often
infected with pathogens, while urine is always
sterile. Drinking polluted water can cause serious,
often fatal, illnesses. Urine is a perfect alternative:
if drunk fresh, it quenches thirst without present
ing any danger, and is always available- any time,
anywhere. Moreover, it will help combat possible
diseases. Soldiers have survived long periods in the wil
derness by drinking th~ir own urine, and soldiers
in the Foreign Legion are sometimes instructed to
rub their own urine into their skin in order to build
up resistance to illness. Soldiers sometimes also uri
nate into their shoes before starting on a march, as
urine apparently helps prevent blisters. The method
of using urine for (new) shoes was often applied in
the past and even today I sometimes meet people
from the older generation who still know how to
get their shoes fitting by using this versatile fluid. 3. NECTAR OF IMMORTALITY:
The History of Urine Therapy in the East
3.1 Urine Therapy within
Hinduistic Tradition
Sometimes urine therapy is referred to as 'the
mother of Ayurvedic medicine'. Ayurveda is an an
cient form of naturopathy and is still being applied
and practised in India. Presently, it is becoming
more popular in the West as well. In India, a 5,000-
year-old document has been found which describes
the practise of urine therapy. In this document,
there are many references to herbs and medicines
still used in present day Ayurveda. · This document consists of 107 verses (slokas), is
called Shivambu Kalpa Vidhi ('the method of drink
ing urine in order to rejuvenate'), and is part of a
document called Damar Tantra. (The entire text can
be found in Chapter 7.) Shivambu literally means the water of Shiv a, the
highest god in the Indian pantheon. The name Shiv a
means auspiciousness. In India, at least among urine
therapists, one often speaks of drinking Shivambu,
which s~mply means drinking the water of auspi
ciousness. These are the opening verses of the Damar Tantra
text, in which the god Shiva begins to speak with
his wife Parvati: Verses 1-4
/IOh Parvati! (The God Shiva speaks to his wife
Parvati.) Those who practise this method can enjoy
the fruits of their meditation and this method. For
this, certain actions have been recommended along
with certain types of utensils. The Shivambu is to
be drunk from pots made of gold, silver, copper,
· brass, iron, tin, glass, earth, bamboo, bones, leather,
or a bowl made of plantain leaves. The urine should be collected in any one of the
above mentioned utensils and should be drunk. However, earthen pots are the best for use." Practical instructions are given on how to collect
and ingest urine, and advice on what is best to eat
if you drink your own urine. It has to be kept in
mind, however, that this document was written
for those who practice yoga, work intensively with
their body and soul and adapt their food to this
lifestyle. Nevertheless, the following verse contains
some helpful general guidelines for everyone who
uses urine therapy. Verse 5
"The follower of the therapy should avoid pungent,
salty ingredients in his meals. He should not
over-exert himself He should follow a balanced and
light diet... "
The History of Urine Therapy in the East 29 Urine was equated with a ·divine drink which had
the power to exterminate all kinds of illnesses and
ailments. The following verse suggests that physical
purification is connected with a life of meditation. Verse 9
"Shivambu is a divine nectar! It is capable of
abolishing old age and various types of diseases
and ailments. The follower should first ingest his
urine and then start his meditation." A number of verses discuss the importance of mas
saging with urine. This is an important and sup
plementary part of applying urine therapy, the
effects of which will comprehensively be discussed
elsewhere in this·book. A few verses on massaging
with urine follow below. Verse44
"Now, oh Parvati, I shall tell you about the process. of massage. If such a massage is carried out, the follower
can enjoy the fruits of his meditation and his
lifestyle and will experience spiritual growth." 30 Nectar of Immortality Verse48
"Shivambu should be applied to the whole body. It
is exceptionally nourishing, and can relieve all
ailments." Verse 87
"Oh Parvati! If he massages his body thrice a day
and night with Shivambu, his countenance will be
shining and his heart will be strong, His body and
muscles will be strong, He will float in pleasure." This text is special because it connects physical
purification with purity of spirit and state of mind. Verse 87 is an especially good example of this be
lief. The hormonal component seems to have a posi
tive effect on the state of mind (see Chapter 5). Various people with whom I have spoken felt noti
ceably more emotionally stable, high-spirited and
vital after they started urine therapy. The last verse of the text, in which Parvati is re
quested to keep the entire story a secret, follows
below:
Verse 107
"Oh my beloved Parvati! I have narrated the
details of Shivambu Kalpa. This is its technique. Attempts should be made to keep it a secret. Do
not tell anyone." ~ Part of a Sanskrit text from the Shivambu Kalpa
Vidhi as described in the Damar Tantra. With this intriguing warning, the chapter on
Shivambu Kalpa Vidhi as described in the Damar
Tantra concludes. Another story which I know of
by word of mouth is about Shiva telling his wife
Parvati how good urine therapy is for physical and
spiritual health. A number of incidents occur, how
ever, before Shiva is pressed to divulge the secret to
Parvati in this rather juicy story. The story goes as follows: Shiva and Parvati are
happily married, but over the years friction has be
gun to develop between the two. How has this come
ibout"? Parvati is jealous of Shiva because he always
· looks so handsome and healthy, is extremely vital
and has such a zest for life. Furthermore, he main
tains that he is immortal. However, whenever
i'arvati asks Shiva how this is possible, he always
. answers that it is a secret. Parvati is not satisfied
with this answer, and she begins to pressure her
husband. She neglects the housekeeping, and when
that does not help she burns their meals more and
more often. But that does not help either. She fi
nally takes drastic measures: she denies her husband
any sexual contact. However, the world and the
universe existed by the grace of the sexual inter
course the mighty god Shiva regularly had with his
wife Parvati. Heaven and earth shook during their
intercourse, and so all life remained in existence. Shiva was faced with a difficult dilemma. He ei
ther divulged his secret or the world would come
to an end. Ultimately, he decided to tell his secret:
the source of his immortality and unbridled vital
ity was nothing other than drinking his own urine. Parvati now knew the secret, but Shiv a warned her
to treat this valuable information with respect and not to tell it to just anybody. Information on urine therapy has survived partly
because it is often passed down in secret traditions,
one of which is T antric Yoga. Urine therapy is also
Shiva and his wife Parvati. It was not easy for Parvati to
fish the secret out of Shiva, but he ultimately told her. None
theless it is information that should be treated carefully, he
warns her. The History of Urine Therapy in the East 31 called Amaroli in the Tantric Yoga tradition. Amaroli comes from the wordAmar, which means
immortality. Amaroli is used together with certain
yoga exercises (K


 destructive power. [*3]
During your second trimester you may experience more of the qualities
that come with an excess of pitta dosha, though a pitta imbalance can show
up any time during pregnancy. The changes in metabolism and increased
bodily heat due to pitta (hot, sharp, light, penetrating, or oily qualities) may
also lead to irritability, anemia, morning sickness, nausea, heartburn,
indigestion, bleeding tendencies, or trouble falling asleep. Watch for the following cues that your pitta is out of balance:
PHYSICAL  SIGNS
Inflammation (any “-itis”)
Skin rashes, hives, acne, sunburn, poison ivy that spreads, bug bites
that become inflamed
Heartburn, sour burps, acid indigestion
Loose stools
Ulcers
Hemorrhoids
Burning, irritated, itchy, bloodshot eyes
MENT AL AND EMOTIONAL  SIGNS
Anger, frustration, irritation, agitation, impatience
Overcompetitiveness
Tendency to be overly critical, judgmentalPropensity toward being manipulative and controlling of others
CAUSES OF PITTA IMBALANCE
Excess pitta can result from a diet that includes eating excessively oily,
spicy, and penetrating foods; eating while angry; or drinking cof fee, black
tea, or alcohol. Lifestyle-associated reasons for pitta imbalance include
living in a hot climate or being in the heat of summer months; being in the
active middle years of adulthood; being overscheduled (in professional or
personal life); having exposure to loud, aggressive sensory input (like
violence on TV); or engaging in highly intense interactions including
arguing, gossiping, manipulating, or debating. The pitta dosha also goes out
of balance because of exercising in a way that is intense, aggressive, or
overly competitive; practicing fitness activities in hot, humid environments;
or exercising during the hottest time of day. BRINGING PITTA INTO BALANCE
The key words to keep in mind for bringing pitta into balance are cooling,
calming, and content. In your diet, these qualities can be achieved in the
following way:
Favor nourishing, cooling, simple yet filling foods (summer harvest
foods or foods that are sweet, bitter, or astringent). Avoid caf feine, alcohol, spicy foods, fried foods. Eat in a peaceful environment. You can also try the following activities and lifestyle adaptations to
bring pitta back into balance:
Volunteer or perform acts of generosity (this helps you get out of
self-centeredness).Meditate daily. Avoid overbooking your social or professional schedule. Listen to calming music. Take time to rest every day. Laugh and smile more. Find ways to cool down: do self-massage with coconut oil; enjoy a
cool foot bath; take a cool shower; walk on the cool grass. Do intermediate or gentle yoga (during the cooler time of day). Do exercises such as belly breathing, long exhalations, alternate-
nostril breathing (see this page ), or the cooling breath (see below). Go swimming, spend time in nature, relax in the shade. Cooling Breath ( Sitali )
“Cooling breath” (Sanskrit: sitali) is a pranayama that can be
practiced on an empty stomach while in a comfortable seated
position. Stick your tongue out and roll the lateral edges upward to
form a tube. Inhale through the curled tongue, and exhale normally
through the mouth. KAPHA DOSHA: EARTH + WATER
Earth and water are the elements with the most density. When you think of
these elements, you may think of the qualities of heavy, slow, cool, oily,
dull, smooth, cloudy, soft, and stable. The common translation of kapha  is
“that which binds things” or “that which holds things together.” Kapha is
the lubricating factor in the body, which brings the necessary moisture to
the brain, gastrointestinal tract, sense or gans, joints, and skin. It is
associated with the mucosal lining, or the myelin sheath, that protects thenervous system and is responsible for carrying hormones throughout the
body. It is responsible for all nourishment in general. When kapha is balanced according to your prakruti, you will experience
contentment, thoughtfulness, and generosity as well as the feeling of being
nourished, stable in your body and mind, and safe. Kapha dosha supports
memory, emotional calm, mental and physical endurance, and it allows you
to feel deeply, to empathize, and to be patient and compassionate. Scott Blossom summarizes the kapha constitution this way:
Kapha types have strong frames and are naturally athletic as long as
they are exercising regularly to manage their tendency to gain weight. The influence of the earth and water elements makes them innately
stable, compassionate, and loyal. They appreciate doing things in a
methodical, step-by-step manner, and prefer a regular routine in their
personal and professional lives. When imbalanced they can become unmotivated, stubborn, and
complacent even when change is necessary. Their metabolism tends
to be slow and their appetite for both food and stimulation is less
intense than vata or pitta types. They benefit from exposing
themselves to new environments, people, and occasionally fasting. [*4]
During pregnancy, a pregnant mama’ s increase in bulk—especially later
in pregnancy—is due to (and can lead to) excess kapha: slow, heavy, dull,
sluggish, cloudy, cool, and oily qualities. This may contribute to excess
weight gain, fluid retention, excess congestion, yeast infections, or excess
sleep. Kapha imbalance is most noticeable during the third trimester, when
baby is accumulating their fatty tissues and you, mama, may start to feel
like a little whale yourself! It is not uncommon to feel more cloudy, tired,
and inwardly focused in the last few weeks of a pregnancy. Watch for the following cues that kapha is out of balance:
PHYSICAL  SIGNS
Cold, cough, congestion; excess mucus and phlegmSpringtime seasonal allergies
A heavy feeling in the stomach, sluggish digestion, lack of appetite
Obesity and weight gain
Water retention, swelling, puf finess
Excessive sleeping
Yeast conditions
Lymphatic disorders
MENT AL AND EMOTIONAL  SIGNS
Lethargy, depression, lack of motivation (feeling stuck, hopeless, or
having heavy emotions)
Feelings of attachment or greed, hoarding
Stubbornness
Having a hard time saying no; being overly passive
CAUSES OF KAPHA IMBALANCE
Excess kapha can be traced to a diet of heavy, dense, thick, oily, sticky, or
cold foods; to overeating; or to a habit of eating to of fset emotions (like
indulging in sweets when depressed). Kapha also becomes imbalanced by
living in cool and wet climates and during the cool and damp of spring
months. A person’ s kapha time of life is considered to be the early or
childhood years. Excess kapha also results from a lifestyle that is sedentary,
lacks variety, or does not have enough physical or mental stimulation. Along the same lines, too little exercise and movement, exercise that is too
slow, and exercise that does not have enough heat and circulation can
contribute to an imbalance of kapha.BRINGING KAPHA INTO BALANCE
The key words to keep in mind for bringing kapha into balance are drying,
stimulating, and expressing. In your diet, these qualities can be achieved in
the following way:
Favor light, simple, cooked foods (spring harvest foods; foods that
are bitter, astringent, or pungent; steamed or grilled veggies; dry
grains such as millet, barley, and quinoa; and spices such as black
pepper, ginger, and cayenne). Eat in a loving environment. Include some caf feine in your diet if you wish (black tea, black
coffee). Avoid heavy foods including meat, wheat, sugar, and dairy. Eat at regular mealtimes without snacking. You can also increase the qualities of drying, stimulating, and expressing in
your life through adjustments to daily behavior including self-care and
exercise. Try the following activities and lifestyle adaptations to bring
kapha into balance:
Go to bed early and get up before sunrise; don’t take daytime naps. Add variety! Seek out mental and physical stimulation. Focus on nonattachment in daily life. Listen to enlivening music. Do intermediate to vigorous yoga (incorporating movement that is
heating and circulating; vinyasa, twists, arm balances). Engage in warming activities such as walking, hiking, dancing, or
jogging. Treat yourself to dry, brisk, exfoliating massage.Take cold showers. Receive fast and deep massage with sesame oil. SKIP N OTES
*1 https://www.ncbi.nlm.nih.gov/pmc/articles/PMC2515351/. *2 Scott Blossom, “Intro to Ayurveda: Understanding the Three Doshas,” Yoga
Journal, January 21, 2021, https://www.yogajournal.com/lifestyle/health/intro-
ayurveda/. *3 Blossom, “Intro to Ayurveda.”
*4 Blossom, “Intro to Ayurveda.”
OceanofPDF.comConscious Conception 2
The Ayurvedic ideal goes far beyond mer el


, 56, 96, 211
pranayama, 42
during late pregnancy, 128
postpartum, 210–1 1
for sattva, increasing, 75
ujjai, 208, 210, 211
See also  alternate-nostril breathing ; cooling breath
prasadam (spiritual food), 80–81, 138
prayers
to baby in womb, 79–80
in conception ritual, 68
maha mantra, 83–84
for name-giving, 234
for safe delivery, 138
for welcoming baby to world, 220–21
preconception, 20
daily rituals for, 123–24
time for (“season”), 32–33
preeclampsia, 108–9, 127, 314
pregnancy, 33
diet and nourishment for, 85, 86, 87, 126–27, 277–79
doshas and, 17
early loss, 102–3
energy levels during, 121
essential oils, general, 311
essential oils by condition, 312–15
herbs for, 302–5
imbalances common in, 97, 98–102, 103–1 1
kapha in, 27
mother ’s happiness in, importance of, 47, 72, 106
pitta in, 24
sattvic lifestyle during, 77
self-care practices for, 90–92
senses during, 73
support during, 2, 46
three main responsibilities during, 268
vata in, 20
See also under  meals ; and individual trimesters
presence, 3, 12
while breastfeeding, 258–59
while eating, 54in mothering, 224, 231, 239
during pregnancy, 2
progesterone, 106
prolactin, 151
Puranans, 232
R
Radha, 232
raisins, 99, 273, 276, 284, 297
rajas, 73, 74, 76
rakta dhatu, 85
rasa dhatu, 85, 259–60
red raspberry leaf, 126, 199, 304
relationships
commitment in, 51–52
communication in, 51
conflict in, 46–48
real health and, 8
trust in, 48–51
See also  partnership
reproductive system, 32, 199, 303, 304
reproductive tissues, 54, 55, 56–58, 59, 87
Rescue Remedy Back Flower Essence, 177
rice. See basmati rice
Roman chamomile, 252, 312, 314, 316, 318, 319
Romm, Aviva, 120, 134, 210
rose, 75, 188, 194
in baths, 92, 126, 151, 184, 199
description, 304
essential oil, 68, 125, 152, 198, 313, 316, 317
for newborns, 256
postpartum, 181, 182, 200, 205, 207
Sun-Cooked Ayurvedic Rose Petal Jam, 217–18
in teas, 208, 306, 307
rosehips, 99
rosemary, 76, 199
rosemary essential oil, 101, 317
Rosenber g, Marshall, Nonviolent Communication,  51
rosewater, 69, 89, 106, 156, 247–48, 304
rosewood oil, 136, 312
Rothman, Barbara Katz, Bun in the Oven, A, 116S
Sacinandana Swami, Living Name, The, 84
sacred window, 171
author ’s experience, 196
beauty in, 184
end of, 189–90, 220–21
greatest need during, 174
poem for, 175–76
traditional practices, 172, 191–92
saffron, 207, 282
for lactation, 260, 263
for ojas-building, 56, 69, 215–16
for postpartum, 286, 291, 296–97
sage, 181, 199, 254, 283. See also  clary sage oil
samskaras. See sensory impressions ( samskaras )
sandalwood, 75
essential oil, 68, 316, 317, 319
powder, 247–48, 256
sat-chit-ananda,  10
sattva, 213
increasing, 75
mind of, 36–37, 58
in postpartum, 192, 197, 210, 280
during pregnancy, 72, 86
qualities and characteristics, 73, 74
signs of, 75
sattvic ahara, 270
Schott, Lelia, 223
seasons
dosha fluctuation in, 15–16
ritucharya and, 60–61
selflessness, 233
self-realization, 36, 43
senses
consciousness and, 33–34
controlling, 39–41, 45
doshas and, 16, 25
misusing, 13
overstimulating, 21
sensory impressions ( samskaras ), 41, 42, 72, 85
sesame oil, 197, 207
for babies, 154, 246, 250, 255
for basti, 125, 181cooking/eating, 280, 282, 284, 287
infusions, 198, 205
for massage, 22, 29, 124–25, 151, 152, 155, 181, 313
for oil pulling, 65
for stretch marks, 182
for yoni picchu, 126
sesame seeds, 56, 128, 260
Dry-Fruit Laddus, 276
Herbal Chewing Mix, 213, 289–90
See also  tahini
sexual desire, regulating, 41
sexual intercourse
apana vata and, 102
Ayurvedic guidelines for, 68–69
ojas and, 94, 128
preconception, 55
during pregnancy, 93–95
shatavari
for acid reflux, 99
contraindications, 58, 305
descriptions, 213, 304
in ghee, 87, 207
for lactation, 260, 263
powder, 215–16, 297–98, 307
preconception, 58
shilajit, 58
showers, 29, 43
shukra dhatu, 87
sitali. See cooling breath
sitz baths, 87, 126, 318
skin
healthy fats for, 110
herbal baths for, 91
itchy, essential oils for, 314
of newborns, 244, 245, 254–56
pitta imbalance and, 24
skin-to-skin contact, 150
sleep
co-sleeping with baby, 306
difficulties in, 109–10
essential oils for, 314, 318
excess, from kapha imbalance, 27
herbs for, 303
of newborns, 240, 243newborn’ s and mother ’s, 251–52
pitta and, 66
postpartum, 207–8
during pregnancy, positions for, 93
sleep apnea, 110
snacking, 21, 65
soul, 42, 81
ahimsa and, 37
conception and, 32
maha gunas and, 78
of newborns, 233
nourishing, 4, 80
presence of, 9–10
study of, 8
sounds
for baby in womb, 78, 80
maha gunas and, 75, 76, 77
spiritual vibrations, 83–84
sperm, 32, 54, 57, 63
spikenard oil, 319
spiritual people, associating with, 82
spiritual traditions, 38, 42
spirituality, 8, 32, 35, 52, 78–80, 233
spring, 27, 28, 60
sprouts, 274, 282, 285
Śrīla Gopāla Bha ṭṭ a Gosvāmī, Sat Kriya Sara Dipika,  138
Srimad Bhagavatam Canto, 59
stillbirth, 216–18
stress hormones, 33, 57, 151
stretch marks, 110–1 1, 182, 315
suc


Karma” really means
accountability—and, as cited in previous spiritual research, every entity is
answerable to the universe. To summarize, as is commonly known, karma
(spiritual fate) is the consequence of decisions of the will and determines
spiritual destiny  after physical death (the celestial levels, hell, purgatory, orthe so-called inner astral planes). Included also is the option of
reincarnation in the human physical domain, which, as shown by
consciousness-calibration resear ch, can only be done by agreement with the
individual will. So all humans have, by agreement, chosen this pathway. In
addition, consciousness research confirms that all persons are born under
the most optimal conditions for spiritual evolution, no matter what the
appearance seems to be. Y ou don’ t get born without your approval. Linear:  Following a logical progression in the manner of Newtonia n
physics and, therefore, solvable  by traditional mathematics through the use
of dif ferential equations. Nonduality:  When the limitation of a fixed locus of perception is
transcended, there is no longer an illusion of separation nor of space and
time as we know  them. On the level of nonduality, there is observing but no
observer, as subject and object are one. You-and-I becomes the One Self
experiencing all as Divine. In nonduality, consciousness experiences itself
as both manifest and unmanifes t, yet there is no experiencer. In this reality,
the only thing that has a beginning and an ending is the act of perception
itself. Positionality:  The positionalities are structures that set the entire
thinking mechan ism in motion and activate its content. Positio nalities are
programs, not the real Self. The world holds an endless array of positions
that are arbitrary presumpti ons and totally erroneous. Primordial
positionalities are: (1) Ideas have significance and importance;  (2) There is
a dividing line between opposites;  (3) There is a value of authorship—
thoughts are valuable because they are “mine”;  (4) Thinking is necessary
for control, and survival depends on contr ol. All positional ities are
voluntary. Self (capital S): The Self is beyond, yet innate in, all form—timeless,
without beginning or end, changeless, permanent, and immortal. Out of it
arises awareness, consciousness, and an infinite condition of “at home-
ness.” It is the ultimate subjec tivity from which everyone’ s sense of “I”
arises. The Infinite Reality does not even know itself as “I” but as the very
substrate of the capacity for such a statement. It is invisible and all-present. The Self is the Reality of reality, the Oneness and Allness of Identity. It isthe ultimate “I-ness” of consci ousness itself as the manifestation of the
unmanifest. Thus, only, can the indescribable be described. Subjectivity:  Life is lived solely on the level of experience and none
other. All experience is subjective and nonlinear; therefore, even the linear,
perceptual, sequential delineation of “reality” cannot be experienced except
subjectively. All “truth” is a subjective conclusion. All life in its essence is
nonlinear, nonmeasurable, nondefinable. It is purely subjective. Truth:  Truth is relative and only “true ” in a given context. All truth is
only so within a certain level of consciousness. For instance, to forgive is
commendable, but at a later stage, one sees there is actually nothing to
forgive. There is no “other” to be forgiven. Everyone’ s ego is equally
unreal, including one’ s own. Perception is not reality. Truth arises out of subjectivity and is obvious
and self-revealing. Truth is radical subjectivity. With the collapse of the
illusions of duality, including the supposed “reality” of a separate “self,”
there remains only the state of the Infinite “I,” which is the manifestation of
the Unmanifest as the Self. Truth has no opposites, such as falsity or “off-
ness.”
Nothing is hidden from the field of consciousness. The ultimat e truth is
beyond is-ness, beingness, or any intransitive verb. Any attempt at Self-
definition, such as “I Am That I Am”—or even just “I Am”—is  redundant. The Ultimate Reality is beyond all names. “I” signifies the radical
subjectivity of the state of Realization. It is in itself the comple te statement
of Reality. OceanofPDF.comBIBLIOGRAPHY
Discovery of the Pr esence of God: Devotional Nonduality
Dissolving the Ego, Realizing the Self: Contemplations from the Teachings
of David R. Hawkins, M.D., Ph.D. The Eye of the I: Fr om Which Nothing Is Hidden
Healing and Recovery
I: Reality and Subjectivity
Letting Go: The Pathway of Surr ender
Power vs. For ce: The Hidden Determinants of Human Behavior
Reality, Spirituality and Modern Man
Transcending the Levels of Consciousness: The Stairway to Enlightenment
Truth vs. Falsehood: How to T ell the Differ ence
OceanofPDF.comABOUT THE AUTHOR
David R. Hawkins, M.D., Ph.D. (1927–2012), was directo r of the
Institute for Spiritual Research, Inc., and founder of the Path of Devotional
Nonduality. He was renowned as a pioneering researcher in the field of
consciousness as well as an author, lecturer, clinician, physician, and
scientist. He served as an advisor to Catholic, Protestant, and Buddhist
monasteries; appeared on major network television and radio programs; and
lectured widely at such places as Westminster Abbey, the Oxford Forum,
the University of Notre Dame, and Harvard University. His life was devoted
to the upliftment of huma nkind until his death in 2012. Visit
veritaspub.com. OceanofPDF.comOceanofPDF.comWhere is Y our Heart Leading Y ou? —
You were born with unique, undeniable gifts. In your quietest
moments, you can feel them yearning to awaken. You long to express them and show the world what you’re truly
capable of. By discovering more about yourself, you’ll naturally understand
how to fulfill the wonderful potential you know lives deep within
you. This self-discovery quiz will help guide you on your next steps to
sharing your gifts with the world. TAKE THE FREE QUIZ NOW >>
OceanofPDF.comHay House Titles of Related Interest
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BECOMING SUPERNA TURAL: How Common People Ar e
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BLISS BRAIN: The Neur oscience of Remodeling Y our Brain for
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MIND T O MA TTER: The Astonishing Science of How Y our
Brain Cr eates Material Reality, by Dawson Church
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Extraor dinary Living,  by Dr. Wayne W. DyerAll of the above are available at your local bookstore,
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 prevent it in from recurring?”
Five-Phase Theory  aords a particularly comprehensive, complex,
yet manageable schema for self-understanding. It is an enduring
conceptual system, as worthw hile to us today in America, modied
and developed to conform to our culture, as it was in early China. It is a tool to aid us in the observation of what is otherwise too
hidden, too blurred, or too beyond reach: the inner, the social, and
the transcendental. As a microscope brings the invisible world into
view, this thinking is a lens through which we can behold the
workings of our internal process. As a pair of reading glasses
claries what is in front of our noses, these ve patterns of
movement bring into focus our relationships—our way of
interacting with the world. As a telescope magnies the
constellations, this paradigm helps us grasp the vast scheme of the
universe, aidin g us in the divination of our certain place between
heaven and earth. FIVE PHASES DISTINGUISH  FIVE TYPES OF  PEOPLE
Our rendering of Five-Phase Theory  postulates that we have styles of
being in the world, inclinations, and gifts akin to the ve seasons
and powers. We are characterized by a hidden and ineable
organizing force through which all of our experience is incorporated
and expressed. Within each of us there is a particular Phase  around  which  the
others spin, the source from which our deepest impulses issue forth. This Phase  is our type, the primal ontological matrix that initiates
and governs the forming of our unique existence. We can distinguish
ve types—each of which possesses an inner landscape as distinct as
the desert is from the jungle, as dierent as the pale dry leaves of
autumn are from the aming red dahlias of summer.By learning how we are “put together”—how our soma and
psyche are organized—our nature is revealed. When we know
ourselves, we can behave accordingly. Self-recognition is a
prerequisite for self-mastery. By applying the language of Five-Phase
Theory, we can wrest le with the existential issues of identity (Who
am I—how am I put together? ), of purpose (What am I here to do? ),
and of destiny (Who will I become, and how can I make the best of
it?). Five-Phase  analysis can inform us about our virtues and frailties,
helping us to be wiser in our choices about what to pursue and what
to avoid. Unearthing the archetypal roots of our character provides
insight into our aptitudes, relationships, desires, and dreams as well
as our health ailments, emotional xations, mental doubts, and
spiritual dilemmas. Although Five-Phase Theory  is old, the idea of Five-Phase  “types” is
our eort at grafting a Western psychospiritual branch  onto the
trunk of traditional Chinese medical thought. By fusing Chinese
traditional meanings with Western cultural metaphors, we are
expanding the ancient Five-Phase  constructs into a
phenomenological 1 model  that unies physic al, emotional, and
mythical realm s of human experience and behavior. 2 We oer this
version of Five-Phase  thinking as our attempt at bridging Eastern and
Western ideas about medicine and human process. INDIVIDUAL  PSYCHOLOGY  IN CHINESE  MEDICINE
Psychology as we know it has not existed in classical Chinese
medical thinking and remains of little importance in contemporary
Chinese culture. Rather, Confucianism, with its emphatic focus on
the social order, has dominated Chinese medical philosophy, ethics,
and practice. In China today, individual development and welfare
remain second ary to the good of society as a whole. Within this
context, the psychology of individual personality has not maturedbeyond the somatic-psychic correspondences articulated during the
Han dynasty (200 B.C.–A.D. 200). This cultural history has translated into medical values: a healthy
person is dened as a productive person, suciently adjusted so as
not to threaten  the status quo. A sound mind is assumed  to be the
natural outcom e of a t body and a correct relationship with family
and society. This is the distance that individual psychology travels. The logic is that if people are in harmony with others in their family
and society, they are presumed to be happy within themselves. The
biological striving for self-determination is molded within a
relatively rigid and static social model of a contented individual
who exists to serve the family, the clan, and the state. 4
In the West this set of assumptions is reversed. Individualism and
personal development are elevated and rewarded as primary values. Within the social order, the common good is expected  to be the
natural outcom e of individual freedom and fulllment. The logic is
that if people are satised with themselves, they will be productive
and cooperative members of society. In this context, the psychology
of personality assumes great signicance. We strive vigorously
toward self-development, always testing the constraints imposed by
the need for social stability. Society in our culture is supposed to
serve the individual. Even though in China’s history there has been greater concern
with social role than with the issues of inner life and self-identity,
generally Chinese philosophy claims that the basis for human
evolution, freedom, and strength derives from harmony with nature,
being familiar with and knowledgeable about the life process. Because Chinese medicine conceptually denies the division between
soma and psyche, arming the unity of body and mind, this lays
the groundwor k for us to use the thinking of Chinese medicine in
ways the Chinese themselves have not pursued. FIVE-PHASE  THEORY FOR  SELF-UNDERSTANDINGThe Five Phases  are not “things,” but rather descriptions of primal
forces within a universe of larger and smaller, contracting and
expanding, interacting and cogenerating systems. This relational
continuum is bounded at one end by more dense and tangible forms
(Yin) and at the other by less tangible, more amorphous and diuse
forms (Yang). These ve forces trace process—from its inception
through the Phases : consolidation  and potentiation belongs to Water,
expansion and initiation to Wood, compl etion and fulllment to Fire,
contraction and release to Metal, and stability and poise to Earth. The cosmos embodies all the Phases, as does each human  being and
process. Every individual swirls like a planet, enveloping a hidden
core and displaying a surface terrain, represented by the poles of
Water  and Fire, Kidney  and Heart. Rotational movement occurs
within the context of opposition between the centripetal
(contractive) and centrifugal  (expansive) forces of Metal  and Wood,
Lung and Liver. The axis of revolution and the center of gravity and
mass is represented by Earth, the Spleen, holdin g all other forces in
harmonic tension. This energetic model describes interaction, how the life force
pulsates, inspiring and expiring, generating and degenerating,
charging and discharging. Just as the magnetic needle of a compass
always represents north and south, so Water  always  repres ents the
force that stores, accumulates, and generates charge, that restores
after release; and Fire always symbolizes the end point of expansion,
consummation. Lines of correspondence between the energies of the
Five Phases  and individual structure and process establish “character
types.” 5
Carl Jung established “archetypes” to describe recurring themes of
universal signicance, synth esizing the insights of psychoanalytic
thought and Eastern mysticism. Following Jung’s exam ple, we’ve
named ve archetypes to represent the anthropomorphic qualities of
each Phase, joining the insights of Western psychology with Chinese
correspondence thinking. 6 One Phase  predominates, shaping and
dening us as well as creatin g the most meaningful context for our
evolution to unfold. The existential issues and questions central toour life are embodied in the symbolic archetypal gures  associated
with each Phase. To say a person leads his or her life as a Pioneer, Philosopher,
Peacemaker, Alchemist, or Wizard  is to evoke an image of the most
arming context within which an individual achieves self-
expression. For example, the Pioneer  personies Wood, striking into
the wilderness with a bold, adventurous spirit to break new ground,
face challenges, overcome diculty, and conquer the unknown.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        During sleep, the anabolic or regenerative
phase is at its maximum. The time of awakening is the beginning of
the catabolic phase, when energy is liberated for the purpose of
doing work. Symptoms that appear and disappear regularly during
dierent times  of the day correspond directly to this ebb and ow of
Qi. Symptoms of excess  appear during peak hours, those of deciency
during the ebb tides of Qi. Symptoms of Kidney deciency  often
manifest between ve and seven A. M. This accounts


icidal. The bacteria that may exist in milk,
of which so much fear is entertained, could not live an instant
after coming in contact with the gastric juice which is
strongly aciduous, to say nothing of contact with the saliva,
bile, and pancreatic and intestinal juices. Milk, however, should be taken with some intelligence. A valuable lesson in its proper use can be learned from the
calf, or nursing infant, which draw and swallow it in small
quantities and which keep up a c ontinuous motion of the jaws
as if in chewing, thus pumping into the mouth enough saliva
to aid nature in the first process of digestion. Milk can be thoroughly insalivated by taking it into the
mouth and mixing it with other foods which have been
thoroughly masticated and are ready for swallowing. The too free use of boiled or sterilized milk will produce
scurvy in children, and when scurvy exists both sterilized and
raw milk must be discontinued. It is certainly, therefore,
much better to commence at on ce the use of milk in its
natural condition than to risk the development of scurvy and
then be compelled to entirel y do without such a valuable
food. Sterilized milk lacks freshness. It tastes dead, and to a
very great extent it is dead. Milk is rich in albuminoids,
derived, as it is, from tissues that contain them, and are
present in a vitalized form as pr oteids. The change that takes
place in boiling is the coagulation of the proteid molecules,
which sets free the inorganic molecules, thus rendering them
as to the iron and fluorine unabsorbable, and as to the
phosphates unassimilable. It is this most vital change that
takes place when milk is cooked. The use of sterilized milk becomes especially serious
when it is remembered that children require both phosphatic
and ferric proteids in a living form which are contained only
in the natural or uncooked milk. When adults have long violated the dietetic laws by
overfeeding,—consuming large quantities of food and drink
that have been devitalized by fire and fermentation,—milk is,
in many cases, the one food that will restore a normal
condition; especially is this tr ue in advancing old age when
the organs of digestion become weak, and the requirements of
the body are more like those of the infant. Milk is then of
more and more importance as an article of food. FLESH FOODS. THERE  is no disputing the fact that many thousands of people
appear to attain a very fine physical development and seem to
maintain good health who subsist upon a mixed diet,
including meat. It is unquestionably true that meat will
sustain life, and it is equally tr ue that life can be sustained
without it. The objections to meat are: First, it is laden with the
poisons that come from the torn-down tissue and urea of the
animal, all of which must be taken into the blood and
disposed of by the excretory organs of the body which are
always worked to their normal capacity to carry off the waste
products that come from our own body; and when laden with
that of another animal, they are often taxed beyond their
power. Second, recent experiments in the States of Ohio and
Illinois developed the fact that about 36 per cent. of the best
cattle in these two States are di seased. The majority of them
have tuberculosis. All readers of this book may not be willing
to wholly eschew the juicy sirloin, or even the fat pork chop;
but we do believe that when they have thought the matter
seriously over without the cons ultation of appetite, they will
decide that the flesh of another animal is not only hazardous,
but wholly unnecessary as an article of food. If one decides that meats are absolutely necessary, it
should be his object to take it in its best and most nutritive
form. Cooking cannot possibly improve it. The only change
that heat could possibly make w ould be to convert part of its
nutritive value into heat and p ass it off into the atmosphere. Inasmuch, therefore, as heat is merely an expression of
energy, the energy or heat lost in cooking might be applied to
the body if the meat were eaten without the application of
fire. The most popular reason given for cooking meat is that it
kills disease germs. In the first place, nothing should be eaten
that contains disease germs, and in the second place, heat
does not kill them. The germs cannot be destroyed until the
meat is destroyed of which they are a part. In partly cooked or
rare meats no germs are destroyed, and it is admitted by all
authorities that rare meats are more easily digested and far
more nutritious than those we ll done. There is no reason why
the rare meat idea should not be carried to its logical end, and
the food served entirely raw. In the form of meat there is nothing more nourishing than
beefsteak a la Tartar (see recipe), or Hamburger steak,
uncooked, dried beef, jerked ve nison, etc. All of these are
much to be preferred to the cooked article. If cooking were abolished the taste and requirements of
the body would very soon solve the meat question. People
would eat shell fish, dried and smoked meat, and possibly
beefsteak a la Tartar so long as the body called for or
demanded them, and no longer. This would also solve several other great questions with which misguided individuals,
societies, churches, political parties and State legislatures are
vainly struggling. It is impossible to keep alive the appetite for such
stimulants as tobacco, fermented and distilled liquors, tea and
coffee, when the body is correctly fed. A being who subsists
upon clean, elementary foods would have no more desire for
stimulants and narcotics than a horse or a dog would have for
a Manhattan cocktail. It is the changing, the perverting, the cooking and the
artificializing of foods that creates and keeps alive these
abnormal desires. If we feed the body upon elementary foods,
in the state in which nature created them, we can depend upon
it to suggest to us daily that  which it needs. The strange
faculty of hunger was made a part of the human organism, to
perform this specific work. NUTS. NUTS, one of the best articles of food known to science, the
thing which helped to lift primitive man from a gibbering
anthropoid to the Greek Apollo, are by many people the most
misunderstood and maligned articles in all the dietetic
catalogue. The nut is commonly used now, and for many
decades has been used, as a confec tion, or to finish off the
alleged good dinner; and while it was the only decent article
of diet eaten during the feast, yet owing to its geographical
position in the "potpourri" it was charged up with a lot of
mischief for which it was in no wise responsible. There are
many intelligent people who sincerely believe the nut to be an
indigestible and harmful article  of food, and we quite agree
with them when it is eaten about number 21 at a swell course
dinner. But when given an opportunity and eaten as a decent
nut should be, it is one of the most delicious, harmless,
healthful and hygienic articles of food that ever graced a
civilized table. It is encouraging, however, when we know that the nut is
rapidly gaining in appreciation and popularity. The great fool
reform movement that is now sweeping over this country and
civilized Europe has caused thousands of people to abandon
the use of flesh foods, and the natural substitute therefor is
nuts. The pecan nut, which has been  considered in the South
for many decades as a wild, prodigal growth of no great
importance, is now being cultiv ated, harvested and husbanded
as one of the most profitable, as well as one of the most
important, articles of food gr own in that balmy clime. The Agricultural Department of our national government
has just published a pamphlet on the subject of budding and
growing the pecan. Pecan orchards are being planted in
various localities in the South, and several States have
adopted measures to encourage this industry. During the next
few years this movement will undoubtedly receive the
attention it has so long merited. It looks as though within the
next few years we might see the boundless plains of Texas
converted into pecan orchards instead of cattle ranches. It
looks as though in the near future we might see great pecan
shelling mills instead of the slaughter house. The food
elements necessary to sustain life are probably better
proportioned in the pecan than in any other nut known. There
are over fifty varieties of this splendid nut now grown in the
Southern States. In any large market can be found from fifteen to eighteen
different kinds of nuts, all of which possess very superior life-
giving properties. Nuts are especially to be recommended as an article of
food, owing to the fact that they have not yet been very much
contaminated by the cook stove. The lowly peanut, which has
hitherto been considered wort hy of no place on the American table, possesses most excellent food properties, equal to some