 4 or 6 litre milk jug
and I stab some holes it the lid so it can breathe but prevent anything going it
there. It seems this is the perfect liquid for flies to lay their eggs in. So you don’t
drink anything else after your one meal, you pee it all into this big container. If
you follow this protocol then your own water should be a very enjoyable pleasure
even after slightly ageing for a few hours overnight. In the morning when you
wake up, this container you filled will be just what you feel like drinking. The very
best satisfying drink you could ever order from any place in the world and it’s
given to you for free just when you feel like it all through the day. It really is like
a very expensive posh tea from the far east. I personally like to sip it from a very
high quality crystal glass or even a solid silver cup first thing in the morning. Keep refilling until you have drunk everything you stored overnight. I know this is hard to believe for those new to urine therapy. But I assure you it is
absolutely true that when you get your body clean, your own orin becomes just
like slightly sweet coconut water. It smells good and tastes great, it feels so good
to drink it down every time you loop it. I know from experience it's just what I
feel like rather than any other drink including pure water. Pure water may satisfy
your thirst, but sometimes your body craves nutrients. The only other drink that
could compare with it is fresh fruit or veg juice or a freshly opened coconut. Your
elixir however will not take you out of a fasted state like any other drink will do. Orin satisfies you and sustains you so that you really look forward to and enjoy every time you loop it. If you feel hungry during the day then looping gives you
what you need. You can literally feel the goodness going back into your
bloodstream. Water is not enough sometimes, especially if you have been sweating a lot. You
may crave a fruit juice or far worse one of those energy drinks. Because just
water just isn’t enough, you crave something substantial. You really feel you
need something with things in it; some people crave horrible Coca-Cola or
something with lots of sugar. When actually their own orin will satisfy them and
has everything in it they need. Whatever you crave, when you really desire some food or drink, if you then loop
your elixir of life, it can satisfy your craving. This may be hard to believe if you
haven’t experienced it, but it is absolutely true. As if the elixir gives you just
what you desired. Maybe it's in the mind, maybe it's not. I don't know and don’t
care about that; all I know is that it's true in practise. If I had strong desire for
some tasty food I just thought of or saw, or maybe smelled it, when I go and loop
my next bladder full of orin, it somehow satisfies my craving even more that if I
just went and ate that food or drink that I was craving. I can even sit in the presence of somebody eating of some delicious food and as
much as I desire it, I can happily refrain from breaking my OMAD protocol. Then
when I next need to loop (it is provided just when you need it) I can go to the
men's room or any private place and fill up my drinking vessel. I carry with me a
roll up bottle in my pocket at all time. I slowly sip it wherever I am, whoever I'm
with. They don't need to know what I'm drinking. It seems to have the flavours
and satisfaction of whatever I desired at the time. Whatever I needed at that
time. It truly is the mystery of mysteries. The secret of secrets. The end and the
beginning. Go to sleep at latest 10pm getting at least 2 hours before midnight. A wise man
once said that an hour before midnight is worth 2 after. During the night your
one meal will be pushed through you getting ready to exit soon after you wake. This is why if you eat a large meal in the day you sometimes feel like going to
sleep. Eating robs you of energy; it's the opposite of what we were taught, when
somebody says you need your strength so eat something. Eating makes you
want rest and sleep. Even while you sleep your bowels are working to push food
through you. If you wake for a pee in the early hours before say 3 or 4am then just fill the
elixir container more, but if you wake after say about 5 or 6am and pee into the
container your first mornings urination then start drinking it all at this time. You
can drink as much at a time as you feel comfortable with, trying to drink the
entire container within say half an hour to an hour or thereabouts. This will have an internal enema effect on your bowels and will push out all of
last night’s meal. You will have at first solid waste then a few more liquid
movements which will get rid of everything inside you that should come out. This
will leave you feeling clean and empty and fresh ready for the day. Nothing left inside you taking energy from you being pushed through you until your next
eating window about 5 the following day. An important point about what goes on when omad orin looping is that your back
passage will be empty most of the time. Your back passage can't be completely
empty, this is why too many external enemas are not a good idea. Your body will
constantly refill with bile. This is a problem when somebody has serious acute
diarrhea. But it's not a problem when you are healthy and just had such a large
bowel movement of your one meal from the night before. There are accounts in Africa and other places when certain epidemic diseases
caused the most acute diarrhoea and the hospitals had special tents for all the
patients with holes in the beds and a channel running under each bed with hoses
to keep washing all the diarrhoea away and each patient was on a drip to try to
keep them hydrated. Just imagine what that does to the body and how many nutrients and electrolytes
will be flushed out. What the patients really needed to do was loop all their orin. This would teach the body the information it needed to build antibodies and also
resupply lost goodness. After you drink a lot of fresh orin and some slightly fermented the diuretic effect
is immediate and powerful. When I say it will clean you right out, I'm not joking. But as said, you can't have your back passage completely empty. The body will
soon fill it with bile once again even if there is no solid waste. You may find it unavoidable to go and empty this as well, but if you keep going
and emptying then your body will keep refilling with bile. You will be the same as
those poor patients with acute diarrhoea. You will know if there is any solid waste still to come out, but if it's just yellow or
dark yellow liquid then the next time you have an urge to empty your bowels try
to resist. Keep busy, try to distract yourself. Only go if it's absolutely
unavoidable, but many people I have spoken to who were worried about this if
they are out and about on their way to work or something say they can resist. Squeeze and relax. The urge to release will soon subside. In time your body will get used to refilling with bile and then even if you have an
urge to empty it, if you resist then the urge will subside and you will feel great. You will feel empty and clean, unlike most people today who are full of crap both
literally and figuratively. It is different if you really do still have some crap to come out. Then you really
should keep going to empty your bowels. You soon get to know if it’s a real
bowel movement or if it’s just your body refilling with bile because the orin
looping is so effective at cleaning you out. This is the thing about orin therapy, not only do you get to know yourself
extremely well and how your own body works but it's the ultimate expression of self love. You get to love yourself even more and look after your diet and
lifestyle. Why do I talk so much about the back passage so much? Because most people
who have autopsies performed on them after they die have found to have
around 40 pounds of faecal matter inside them. When they do autopsies on people these days they find the colon has turned into
a cesspool. How bad can it get? Well Elvis Presley and John Wayne were two
famous people who were found to have had about 40 lbs of stagnant faecal
matter tucked away to the side in their colons. Most people today unless they clean the system have still got food inside them
that they ate as a child. This faecal matter or solid excretory product should all
be evacuated from the bowels. But as a result of many factors including being
dehydrated, eating too much processed foods, too often that the body cant
eliminate it all as it should. To keep you alive for now the body stores it off to the
side at the expense of shortening your life and building up many problems down
the road. As well as that the main real problem here is dehydration. When a
person is dehydrated the body chooses to retain some faecal matter to suck
much needed moisture out of it. Yes the back passage is like a reverse osmosis


 the "I" and what
it is identified with, such as "I am this" or "this is mine." The subject, or "I," is connected or identified with an
object. All our problems come from the object portion,
which is bound by time and space. We have a problem
with being this or that, or getting this or that, but we do
not have a problem in being. Being is not difficult for any-
one. It is the given, the Self-existent. It is in the being
something or another where problems arise.74
To return to the pure "I am" is the root of all peace and
happiness. Psychology should help us understand the
outer layers of our being, our physical, vital and mental
urges, not to trap us within them, but to harmonize them
so that our deeper being can come forth and function
through them. Self-knowledge requires a calm and balanced (Sattvic)
mind. If we are suffering from psychological disturbances,
it is generally easier to develop devotion first, or to deal
with the more accessible outer aspects of our lives, like
changing our food or impressions. It is unrealistic to tell
someone who is undergoing a severe emotional crisis sim-
ply to meditate, be detached or contact the higher Self. They need something more practical, while steering them
gradually in the direction of meditation is important. For
this reason, Self-knowledge belongs more properly to the
spiritual path than to psychological treatment. However,
Self-knowledge is the only way to ultimately go beyond all
suffering, which comes from not knowing who we really
are. 16. The Eightfold Method of Yoga I
Outer Practices:
Dharmic Living, Asana and
Pranayama
The Greater System of Yoga
All life is Yoga, which means unification. We are all
striving according to our understanding to become one
with the real, the good, and the source of happiness. All
individual life aims consciously or unconsciously at reinte-
gration with the Cosmic Life. We are all striving to expand
our frontiers and increase our connections in order to find
wholeness and peace. Yoga is not a new path to follow but
a way to become conscious of the original impetus of life. Yoga is the movement and evolution of Life itself. All psychological problems arise ultimately from a mis-
application of the energy of consciousness. Instead of unit-
ing with the eternal inner reality in which is lasting joy,
we attach ourselves to transient external objects whose
fluctuations bring pain. The practice of Yoga, or inner
integration, reverses all psychological problems by merg-
ing the mind back into its immutable source of pure con-
sciousness, in which resides perfect peace. For this reason,
Yoga is an integral and important part of Ayurveda, the
science of life, particularly for treating psychological dis-
orders.75
The Yoga Sutras16 the main classical text on Yoga, Ayurveda and the Mind
defines Yoga as "the calming of the operations of con-
sciousness." Again, the term for consciousness or mind is
Chitta, referring to all conscious and unconscious thought
potentials. Calming means eliminating all the negative
conditionings lodged in the mind and heart. To achieve
complete calm requires control of the different functions of
consciousness through intelligence, mind, and ego, along
with detachment from the vital force and physical body. This is a deeper and more profound definition than the
common idea of Yoga today, which maybe little more than
exercise or stress relief. The rules for yogic development,
which can treat psychological imbalances as well, are:
1) Consciousness (Chitta) must be calmed and emp-
tied. 2) Intelligence (Buddhi) must be reoriented and
sharpened. 3) Mind (Manas) and senses must be controlled and
internalized. 4) The (Ahamkara) ego must be dissolved. 5) The vital-force (Prana) must be balanced and
strengthened. 6) The body must be purified. These different processes go together; without one the
others cannot succeed. We have discussed these factors in
different chapters of the book. In this chapter we will sum-
marize and deepen them. 1. Calming our Deeper Consciousness
Our deeper consciousness holds the various emotional
traumas and pains that disturb us, most of which remain
hidden or repressed. These disturbances must be calmed The Eightfold Method of Yoga I 26! and released. Peace must be brought to the core of the
mind. This requires emptying the mind of its contents, its
deep-seated habits, tendencies and attachments, surrender-
ing fear, anger and desire on all levels. However, the mind
is naturally calm and pure. We need only allow the mind
to return to its natural state, which is to keep it free from
disturbing external influences. 2. Reorienting and sharpening our intelligence
Intelligence must be redirected from its orientation to
the outer sensory world and focused on the inner world of
consciousness. We must learn to discriminate the eternal
from the transient, the real from the unreal, our true Self
from the mass of ego appearances. This requires perceiving
the three gunas, holding to Sattva and discarding Rajas
and Tamas. It is a key to emptying out consciousness as
well. Only through the reorientation of intelligence can we
direct our awareness beyond the contents of consciousness,
which are all bound by time. 3. Controlling the mind
We must control our mind and senses and no longer be
pulled outwardly by them to seek fulfillment externally. This requires the cultivation of self-control, character and
will-power. As long as the mind brings external impres-
sions into consciousness, consciousness cannot empty itself
out. Similarly, as long as we are looking outward through
the mind, we cannot redirect our intelligence within. 4. Dissolving the ego
The root of all expansion of consciousness lies in dis-
solving the ego or sense of separate self, which is limiting A262 Ayurveda and the Mind
and isolated. The separate self creates an internal empti-
ness that we seek to fill with external involvement. It caus-
es wrong judgments through which we create pain and
suffering. As long as we are caught up in the ego, we will
not be able to control our minds, our intelligence will
remain externalized, and our inner consciousness will
remain in turmoil. This requires self-abnegation, surren-
der to God, and the awakening of our inner self and soul
sense. 5. Balancing and Strengthening the Vital-Force
Our Prana or life-energy becomes bound by the attach-
ments and involvement that disturb us. To free the mind,
this Prana must be released as well. Our vital force (Prana)
must be freed from its fixation on external objects, which
fragments and disperses it. Otherwise our minds must be
drawn outward and our energy of attention lost. Without
the proper vitality we cannot do anything, and certainly
cannot control the mind and senses. This requires con-
necting with wholesome inner and outer sources of vitali-
ty through mind, senses, breath and body. 6. Purifying the Body
The body must be cleansed of toxins and excesses of the
biological humors of Vata, Pitta and Kapha. A toxic or
weak body will pull down the mind and weaken the vital
force. The body is the repository of our actions and holds
their long-term effects. We cannot ignore its role in work-
ing with the mind or our deeper consciousness. The Eightfold Method of Yoga I 263
Eight Limbs of Yoga: Ashtanga Yoga
Classical Yoga provides an eightfold approach (Ashtan-
ga) to achieve its aim of reintegration. These eight "limbs"
are not simply steps or stages, though they do follow a cer-
tain sequence. They are like the limbs of the body or parts
of a house. Each has its proper role, though not all are
equally important. We will examine the eight limbs of
Yoga as psychological treatments and show how the vari-
ous therapies discussed in the book relate to them. The Eight Limbs of Yoga
1. Yama — Rules of Social Conduct
2. Niyama — Rules of Personal Conduct
3. Asana — Physical Postures: Right Orientation
of the Physical Body
4. Pranayama — Breath Control: Right Use of
the Vital Force
5. Pratyahara — Control of the Mind and Senses
6. Dharana — Concentration: Control of Atten-
tion
7. Dhyana — Meditation: Right Reflection
8. Samadhi — Absorption: Right Union
The first two steps (Yama and Niyama) make up the
ethical foundation of human life, the principles of social
and personal conduct. Without these we will not have the
right foundation for wholesome growth. They constitute
the basic rules of "Dhanna" or right living. The first five steps (Yama, Niyama, Asana, Pranayama
and Pratyahara) are called "outer aids" in the YOGA
SUTRAS. They harmonize the outer aspects of our nature: Ayurveda and the Mind
behavior, body, breath, senses and mind. The last three


your right to be sad and depressed the only thing you’ll get for your ef fort is
more sadness. Begin to opt for the higher spiritual ener gy of joy. Ultimately
this ener gy will be your natural state. When you study the lives of sages and
saints you discover that they are joyful, free, and feel a profound love for
every living creature. Sadness is not a part of their repertoire. Nisar gadatta Maharaj responded with this stunning response to an inquiry
about his not feeling sad in the face of circumstances that drive most people
to despair, such as war, poverty, and the like. “In my world, nothing ever
goes wrong.” He was saying that he lived in the world of spirit, and the rest
is illusion. Get outside your body and all its concerns and possessions and
view everything as an observer. From that perspective, sadness is
impossible. Those whom we call realized beings are most often in a state of
cheerful, joyful bliss. Y ou may not see yourself as a realized being just yet,
but my guess is that you are an aspirant if you read books such as this. If so,then aspire to send joy to sadness; it is a great way to be. What follows are a
few suggestions for doing just that. SUGGESTIONS FOR SENDING JOY IN THE F ACE OF SADNESS
Acknowledge your sadness, understand it is unr eal, and then let it go. Don’ t
attempt to fake happiness in the face of sadness. Instead, identify yourself
as being aware of sadness as it occurs, then ask yourself if you wish to stay
in this emotional state. If the answer is no, then move toward a mental
understanding of the sadness by recognizing that feeling sad is the result of
how you are choosing to think. Sadness is purely and totally located in your
mind; it does not exist in the world. Once you acknowledge your absolute right to be sad, decide how long you
want to stay in that state, understand that it is the result of your thoughts
and lowered ener gy, and then you can let it go. This is accomplished by
bringing joyful thoughts into your present moment and watching the
sadness fly away. This little mental technique of being able to acknowledge, understand, and
disperse can be accomplished in a few seconds, or you can make it last for
weeks if you so choose. The point is that by bringing awareness to sadness
while you are feeling it, you give yourself the option of replacing it with
joy, which is the spiritual solution to the error of sadness. Radiate the ener gy of joy to others who appear to be experiencing sadness. Listen to the painful and sad tales of others with empathy and with a
commitment to living in joy. You are then contributing a higher ener gy to
the situation. Sadness cannot survive in the faster ener gy of spirit. This is
similar to attempting to pick a fight with someone who refuses to fight. Eventually the antagonist will either disappear or abandon their pugilistic
ways. And so it is with those who are determined to stay in sadness. They
sense that you are refusing to join them in their lower ener gy patterns. They
will either seek out a more willing soul to burden, or your presence and
your unyielding commitment to contribute joy will dissolve the sadness.My responses to people who insist on being glum are usually on the order
of: “Things will improve if you decide you will be happy regardless of all
these events,” or “Y ou are feeling sad now, but I’m certain you will get past
these things and someday you’ll look back on them with a smile on your
face.” I try to maintain a sense of my own commitment to happiness in the
face of obstacles when I encounter people who are struggling with hurdles
in life. In this way I can radiate out that ener gy and help to eradicate the
energy of sadness. Aristotle put it like this: “Happiness is the meaning and
the purpose of life, the whole aim and end of human existence.” This is
good advice to recall when you face your own thoughts of sadness or
encounter those of others. Look for the benefit in those who ar e delivering sadness to you. Yes, there is
a benefit that accrues to you when you encounter any ener gy that is lower
than the ener gy of spirit. These people are your greatest teachers! They
remind you that you have not yet mastered yourself and they provide you
with the here and now opportunity to choose joy and the peace that comes
with it. W ith their expression of sadness you learn how to transcend that
energy and use it as a guide. There is a story about G. I. Gurdjief f, who led a spiritual community in
France, that illustrates the value of having lower ener gy people in your life. John Marks T empleton tells the story in his book, Worldwide Laws of Life. There lived an old man who was the personification of dif ficulty—
irritable, messy, fighting with everyone, and unwilling to clean up or
help in any manner. No one was able to get along with him. Finally,
after many frustrating months of trying to stay with the group, the old
man left for Paris. Gurdjief f followed him and tried to convince him to
return, but it had been too hard, and the man said, “No.” Finally,
Gurdjief f offered the man a very big monthly stipend if he would
return to the community. How could the man refuse? When the old man returned everyone was aghast. Upon hearing that
he was being paid (while they were being char ged a fair sum to be
there), the community was up in arms. Gurdjief f called everyone
together for a meeting and after hearing their complaints, he laughed
and explained: “This old man is like yeast for bread. W ithout him hereyou would never really learn about anger, irritability, patience and
compassion. That is why you pay me and I hire him.”
Every experience of sadness provides valuable lessons to learn and doors to
open to higher spiritual awareness. Therefore, give thanks when such
opportunities surface. Go to your purpose and know the joy that comes fr om being ther e. If you
have ever said, “I don’ t really know what my purpose is,” I suggest that you
remember that the only thing you can do with your life is to give it away. In
any moment when you are reaching outside your own self-indulgence and
attempting to serve others, you are on purpose. Whenever you feel out of touch, sad, or like you are floundering, just stop
in that moment and ask, “How may I serve?” Then reach out in any small
serving capacity and notice how purposeful you feel. This is joy. This is the
bringing of joy to sadness. It all revolves around reaching those higher
rungs on the ladder of self-realization. Feeling purposeful is one of the very
highest of those rungs. A simple act of comforting another person is an act
of purpose. Helping someone across a street or going out of your way to
hold a door open for a stranger are acts of purpose. Even a kind greeting or
sending a greeting card are purposeful acts. They bring you joy and they
erode sadness that might exist in others or in yourself. Settle disputes and shar e your truth. Make a list of the people you would
call if you knew that you only had one more day to live. Imagine what you
would say to them. Then ask yourself what you are waiting for. The fact is
that tomorrow is promised to no one. T ell people whom you love exactly
how you feel about them and why. Ask any whom you have of fended or
violated in any way to for give you. If there are lingering hurts in your life,
make an ef fort today to replace them with joy. Send flowers, make a phone
call, write a letter. In a style that gives you joy, communicate that you want
sadness deleted. When you do this, you are living at a higher/faster
frequency and bringing a spiritual solution to sadness, allowing it to
disintegrate in the powerful spiritual force of joy.Remind yourself that joy is found in stillness. I often relate the line from the
Old T estament, “Be still and know that I am God.” The two key words here
are still and know. To know  as I’ve written about extensively in earlier
chapters is to make conscious contact; to have a direct experience. Still
refers to the silence of meditation in which you know the one that is
indivisible and that silence cannot be divided, nor can God. And now refer
to the New T estament: “Joy is the fruit of the spirit.” By being still, you
know God, and joy is the fruit of God. I recommend that you practice being still, particularly when you seem to be
surrounded by sadness. Recently, my wife had been through a very rough
two-day ordeal with one of our children. She had almost no sleep and a
mountain of dif ficulties to handle. When I said, “Honey, you must be
saddened and so exhausted with all that you’ve been through,” she
responded without hesitating, “Not really, my meditation keeps me centered
and joyful even when everything around me is in turmoil.” She finds her
antidote to sadness in meditation. I recommend meditation as a daily
practice for bringing joy to sadness. Study the lives of the saints and sages. This is always a great


, by W. James Wilson, B.A., M.B, from
the Pathological Laboratory of Queen's College Belfast, published in the Journal of
Pathological Bacteria, London. SUBJECT: THE ANTI-BACTERIAL EFFECT OF UREA
This laboratory study is presented first because it's one of the more  thorough and
earliest twentieth century laboratory research studies on the medical applications of
urea. Don't be intimidated by the word 'pleomorphism'. In this context it just basically
means  that  urea  changed  the  shape,  or  stopped  the  normal  growth  of  disease
bacteria. After medical researchers discovered that certain types of living microorganisms,
such as bacteria, could cause disease, it became almost their sole aim to discover
ways of killing or stopping the growth of these microorganisms, or germs. In this particular study, the researcher, James Wilson, placed different disease-
causing bacteria, such as Bacillus typhosus (typhoid) into petridishes containing
urea solutions and found, as had other researchers, that the urea stopped the normal
growth of the bacteria:
"In October 1905, at the suggestion of Professor Symmers, I was investigating the
action  of the  Bacillus typhosus  and the  B.Coli  on  urea. I.. found  that as the
73percentage of urea in the medium varied, so did the amount of growth of the
bacillus...
with greater percentages of urea, the growth of the organism was  inhibited; with 7
per cent (urea),  very little growth occurred; with 8 per cent practically none...
Urea has an antiseptic or inhibitory effect on the growth of microorganisms." This anti-bacterial effect of urea was also proven by several other  researchers very
early in the twentieth century. But rather than present each of these studies on urea
separately, the most notable of these research findings are listed below in order to
give a coherent overview on the important studies on urea that were conducted and
published during the first decades of the new era of modem medicine:
1900
A  German  researcher  by  the  name  of  Spiro  reported  his  discovery  that  urea
solutions have a remarkable ability to "dissolve" foreign proteins. This is medically
important because viruses, for example, are molecular proteins as are allergens. Later research confirmed that urea has an amazing ability to rapidly and easily
destroy viruses such as polio and rabies viruses, and during the 1980's, urine was
defined as an extremely effective treatment for a wide variety of allergies. 1902
W. Ramsden, another researcher, published a report in the American  Journal of
Physiology further detailing the protein dissolving properties of urea. Ramsden
also discovered that urea prevented putrefaction in wounds. His work is often
referred to by later researchers looking into the anti-bacterial applications of urea. 1906
74Two French researchers, G. Peju and H. Rajat published a report on  their detailed
study of the effect of urea on various disease-causing bacteria. Their research
demonstrated that the more concentrated the urea, the more it inhibited bacterial
growth. In  concentrated  solutions  of  urea,  no  bacterial  growth  occurred. The
research done by Peju and Rajat has been referred to many times over the years by
other researchers who studied and clinically applied the anti-bacterial properties of
urea. This research also supported the later use of urea as an antiseptic in the
treatment of wounds and infections during the 1930's and 40's. 1915
In England, two other researchers, W. Symmers and T.S Kirk, published  their
report entitled  "Urea  as a  Bactericide and Its Application in the Treatment of
Wounds". Symmers and Kirk were actually military doctors, so of course their
work with urea centered around its use as an antiseptic for wounds. In their report,
they comment that "all the wounded soldiers under our care in the Ulster Volunteer
Force Hospital have been treated with urea, and it has been found that.. infected
wounds dressed with urea once in 24 hours give better results than similar cases
treated in any other way." Later 20th century researchers firmly established and
proved that urea, both topically, and internally, provides a wide variety of excellent
benefits and produces no adverse side effects. As you read more about the remarkable clinical data on the benefits of urea further
on, you'll be extremely surprised that our medical community today has failed to
emphasize the use of this incredibly inexpensive, effective and safe anti-bacterial
medicine. =========================== ===============================
Report # 2
75TITLE:  AUTOTHERAPY,  (book),  1918,  by  Dr.  Charles  H.  Duncan. The
following report is taken from a chapter from Dr. Duncan's book entified "Urine as
An Autotherapeutic Remedy". Dr. Duncan was the Attending Surgeon, Genito-
Urinary Specialist and co-founder of the Volunteer Hospital, New York City. Dr. Duncan used the word Autotherapy, as have other doctors, to refer  to the
utilization of natural substances of the body to create a healing response. In his
chapter  on  "Urine  as  An  Autotherapeutic  Remedy,"  Dr.  Duncan  describes  his
clinical  observations  on  the  use  of  urine  therapy  in  his  medical  practice,  and
discusses reports from other doctors who were using urine therapy at the time. From an historical point of view, it's interesting to note the seriousness with which
urine  therapy  was  treated  by  even  mainstream  twentieth  century  doctors. Dr.
Duncan was a practicing surgeon, founder of the Volunteer Hospital in New York
City, a Genito-Urinary Specialist –and a supporter of natural urine therapy. Our  medical  community  today  in  general  would  have  us  believe  that  urine
therapists are traveling road-show quacks giving out ludicrous and unsubstantiated
medical claims, but that's a gross misrepresentation of the truth. As Dr. Duncan observed:
"There is scarcely a pathogenic (disease) condition which does not affect  the urine
contents...It may be said that urine is like a weather vane, sensitively registering
any change in the patient's condition, be it great or small. Many pathogenic conditions...are quickly cured by the therapeutic employment of
urine alone...it is significant, indeed, when Clark's Materia Medico gives many
conditions in which uric acid and urea have been proved to be therapeutically
effective. In  the  New  York  Medical  Journal  of  December  14  and  21,  1912  and  in  the
Therapeutic  Record  of  January  1914,  I  reported  that  I  was  employing  urine
successfully in the treatment of many conditions...since then it has been employed
successfully  both  by  myself  and  many  other  physicians  in  treating  patients
suffering with a great variety of pathogenic conditions." 76Duncan goes on to cite several case studies in which he successfully  used urine
therapy. For instance:
CASE 190. "Patient, male, 30 years, applied for treatment for cystitis that  developed after a
long drive in the rain. At night he had to void every hour or twa...A teaspoonful of
morning urine one-half hour before ineals completely cleared up the case within
two days." CASE 198. "Patient, male, age 50 years, applied for treatment suffering  with inflammation of
the bladder and prostate...Upon rising from a sitting posture it was necessary to
void urine within a minute. He had to get up at night five and six times. The usual
remedies for such conditions gave little or no relief. It was then decided to treat
him autotherapeutically. He was instructed to take a drachm of early morning
urine a half hour before each meal. Within twenty-four hours his improved condition was so marked that be became
alarmed thinking his recovery was too quick. [He stopped the therapy] and the
pain and tenesmus (spasms) returned; he continued the treatment and improved
greatly. He gradually improved and he is [now) apparently in good health." CASE 203. The following article by Dr. C.G. Moore was republished  in the New Albany
Medical Herald, February, 1915, from the Archives of Pediatrics:
"I  find  diabetes  mellitus  an  uncommonly  difficult  disease  for  the  general
practitioner to treat. April 14,1912, I was called to see a little seven-year-old girl. They gave me a history of her having felt badly for a few days and of having had
some fever. On examining the child I found her to have a temperature of 102
degrees F., but all other findings were negative. In a couple of days they informed
me her temperature was normal and she was feeling all right, but she was passing
a large (sticky) amount of urine frequently. Having tried all methods of treatment on several other patients whom I have had
within the past few months suffering with


. “Impotent rage” is associated with the desire to change the
nature of the world and the impossibility of doing so. In facing this fact of
existence, a major loss can therefore bring about a shift in our philosophical
position. One major loss can awaken us to the nature of all attachments and
all relationships, or we may again deny the obvious fact that all
relationships are transitory and furiously re-intensify existing bonds to
compensate for the loss. A part of handling denial of the inevitability of loss is seeing through
attempts at manipulation. In fantasy, the mind tries to develop tactics so as
to avoid the loss. This may take the form of becoming “gooder” or more
hard-working, more honest, more persevering, or more loyal. In religious
persons, this may take the form of trying to manipulate God by promises
and bar gains. In relationships, it may take the form of over -compensatory
behavior. The spouse becomes ever more dutiful, loving, and attentive in an
attempt to prevent a breakup. The inattentive husband suddenly starts
bringing home gifts and flowers instead of getting to the root cause of the
problem. When the denial breaks down, the manipulations have not worked, and
the fear has been passed through, then the depression itself, the actual
process of mourning and grief, takes place. All of these emotional stagescan be worked through much more rapidly by the process of letting go, in
which the inevitability of the emotion of grief is surrendered to and
replaced by a willingness to let go of resistance and let the process pass
through and complete itself. There can be a decision to let go of resisting
the grief. Instead of denial and resistance, you plunge into it and get over it. Y ou have a “good cry” over old Rover or the lost relationship. Associated with the feeling of grief is always a variable amount of
guilt. This is based on the fantasy that the loss represents a punishment or
that a dif ferent attitude or behavior would have prevented it from
happening. Unless it is relinquished, the guilt can then recycle and refuel
the anger and rage. The unacknowledged and unrelinquished rage may be
projected onto others in the environment in the form of blame. Blame
projected onto other relationships may, then, compound the loss by bringing
about further loss. This happens frequently between marital partners as a result of the
death of a child. It has been reported that the divorce rate among parents
who have lost children is as high as 90%. Because of the projection of
blame, a severe loss is then compounded by another severe loss—that of a
marital partner. An example of this type of reaction is the case of a forty-
year -old woman. She had an excellent marriage for twenty years with an
attentive, dutiful husband. Her youngest son developed leukemia. When he
died, she went into grief and mourning and, more importantly, developed a
rage reaction. It took the form of hatred. She hated the doctors; she hated
the hospital; she hated God; she hated her husband and the existing
children. Her rage became so uncontrollable that she became physically
violent and threatening. Several times the police had to be called to control
her violent behavior. Finally the other children left home out of fear of the
chaos, physical abuse, and menacing emotional states. Her husband left no
stone unturned in trying to help her with the rage, but she vented her fury
upon him as well, violently attacking him on several occasions. Finally, in
desperation and despair, he was driven from the home. The chaotic situation
ultimately ended in a divorce in which the woman lost her home. It was
almost five years before the rage subsided, at which time the woman had
destroyed her whole life and now had to start over from scratch, rebuilding
a new life. When all the negative emotions have been worked through,
surrendered to and let go of, relief finally occurs, and the former suf fering isreplaced by acceptance. Acceptance is dif ferent from resignation. In
resignation there are still residuals of the previous emotion left. There is
reluctance and a delaying of the true recognition of the facts. Resignation
says, “I don’ t like it, but I have to put up with it.”
W ith acceptance, resistance to the true nature of the facts has been
relinquished; thus, one of the signs of acceptance is serenity. W ith
acceptance, the struggle is over and life begins anew. The ener gies that were
bound up in the previous negative emotion are now freed up, so that the
healthier aspects of the personality are now re-ener gized. The creative
aspects of the mind develop opportunities for new life situations and further
options for growth and experience, accompanied by a new sense of
aliveness. A well-known and widely-practiced teaching is the Serenity
Prayer of the 12-Step groups:
God, Grant me the
Serenity to accept the things I cannot change, the
Courage to change the things I can, and the
W isdom to know the dif ference. Failure to work through any of the various emotions associated with
mourning and loss can result in chronic stuckness in any of its components. Thus, it can result in prolonged depression, and prolonged states of denial
in which the death of the person is actually denied. Chronic guilt or refusal
to work through the emotions associated with loss can result in delayed
grief reaction and physical disease. The mechanisms behind this process are
explained in a later chapter on the relationship between mind and body. The
suppressed ener gy of the unrelinquished emotions reemer ges through the
body’ s endocrine and nervous system as an ener getic imbalance, which
impairs the flow of life ener gy through the body’ s acupuncture meridians. This results in pathologic changes in various or gans. It is a well-known fact
that the death rate among the bereaved is much higher than that of the
general population, especially in the first year or two following the death of
a spouse. One source of grief-related guilt is anger at the loved one for departing. This is often suppressed because it seems irrational to the conscious mind. The virtues of the departed loved one are enhanced and exaggerated in
fantasy, and this discrepancy compounds the guilt. How could we be angryat such a wonderful person? There is guilt about being angry at God, the
author of the universe, for having allowed the tragic event to take place. A sixty-year -old woman came into the of fice with multiple physical
complaints. She had asthma attacks, aller gies, bronchitis, frequent episodes
of pneumonia, and all kinds of breathing dif ficulties. During psychotherapy,
it was revealed that her mother had died 22 years previously, and she stated
that, curiously, she had had no reaction to her mother ’ s death. Oddly,
although it was her responsibility, she had not ordered a head stone to be
placed on her mother ’ s grave. From information given, it was obvious that
she had had an extremely dependent relationship with her mother, about
whom she was ambivalent because of the mother ’ s refusal to fill all of her
dependency needs. It took many months for her to work through her massive denial, which
was associated with guilt over her anger at her mother for leaving her. That
anger was directed inwardly at herself in the form of disease, which also
expressed her helplessness and her wish to cry out for her mother. The
suppressed desire to cry for the mother -loss led to a constant feeling that
she could not breathe. She hated herself for the love/hate feelings for her
mother, and the sum total of all her repressed emotions had reemer ged in
the form of her multiple respiratory symptoms and complaints
(“psychosomatic” illness). As she worked through the delayed mourning,
the reaction to grief and loss began to surface. The extent of her resistance
to working through these emotions and how that resistance had resulted in
her physical symptoms became very clear to her. Eventually, she went for
additional professional training to become a therapist working with the
dying in a hospice program. Pr eventing Grief
From the nature of the processes we have described, it becomes apparent
that severe mourning, loss, and the pathological reactions that may ensue
can be prevented by early recognition, and by preemptive surrender of the
associated feelings while they are still mild and can be handled without
excessive suf fering. As we have seen, the basis of all mourning and loss is attachment, plus
the denial of the transitory nature of all relationships. W e can begin by
looking at our lives, identifying those areas of attachment, and asking
ourselves: “What internal needs are they satisfying? What feeling wouldcome up if I were to lose them? How can my inner emotional life be
balanced so as to decrease the extent, degree, and number of attachments on
external objects and people?” The greater our attachment to that which is
outside of ourselves, the greater is our overall level of fear and vulnerability
to loss. W e can ask ourselves why we feel so incomplete. “Why am I so
empty within myself that I have to search for solutions in the form of
attachment and dependency on others?”
W e can begin to look at our own inner areas of immaturity. Specifically, we need to examine: “Where am I looking to get love rather
than to give it?” The


 eighti hypotheses are
clearly listed.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Urine and water form an extra strong
variation and it is best to carry out such a fast step
by step. The following steps are important, especially if
you are planning to fast for an extended period of
time:
1) Preparation for the fast, during which, if nec
essary, you become accustomed to drinking urine
(see 1. Drinking above). Do not plunge immedia. tely
into a full fast, especially if it is your first time. 2) Before the fast. Two days before the fast,
decrease the intake of protein-rich and heavy foods,
especially fried and fatty foods. Fruit and raw vegetables are easily digestible and ensure that the
intestines clean themselves so the actual fast can
easily begin. In this period, start drinking greater
amounts of urine. 3) The actual fast. In this period, exclusively drink
water and urine. It is best if you do not work dur
ing the fast. Although some exertion is possible,
rest and relaxation are important in order for the
purifying process to take place undisturbed. In the beginning, stay with drinking the middle
stream. Alternated with urine, pure, clean water
can be drunk. Once the fast has been in progress
for some time, all the urine can be drunk. In this
period, you will urinate quite easily: urinating every
fifteen minutes is not unusual. The evening urine may be omitted, so you do
not have to get out of bed all the time. A good
night's rest is important for the body's recovery
process. Evening urine can be saved for otherpur
poses such as massage, compresses, foot baths, etc. If you start feeling very nauseous, it is advisable
to stop the fast. Start the fast again when you feel
better. The length of the actual fast is determined by
the type of health problem from which you are suf
fering. Those who fast for two weeks or more no
tice that they are rarely hungry. This can be
attributed to the alkalinity of urine, which reduces
the feeling of hunger, and to the recycling of valu-·
able nutrients such as minerals, hormones and en
zymes. It is not advisable to immediately embark on a
prolonged fast, even though such a fast can be very
effective. It is definitely more comfortable to start with short urine fasts of one to three days. During the fast it is importam for the person fast
ing, as well as the assisting (urine-)therapist, to
make sure that everything runs smoothly. A heal
ing crisis in the form of diarrhoea, vomiting cir skin
rash is in itself no cause for worry, but it is advis
able to avoid extreme situations. Take your time
and fast for a few shorter periods rather than carry
ing out one long fast which is actually too strenu
ous. A complete badly massage every day with old,
heated urine is highly recommended (see section
4. 4 External Applications for the application and ef
fects of urine massage). Urine massage is good for
blood circulation, and massaging with old urine also
ensures that you do not have heart palpitations
during the fast. Furthermore it serves as a way of
feeding the body through the skin, immediately into
the muscle-and lymph-tissue. During fasts, urine enemas are highly recom
mended (see below). Many illnesses begin in the
intestines and it is very important to get rid of toxic
waste products stored in them and to keep them
clean. 4) After the fast. This period is necessary in order
to slowly and carefully return to a normal and natu
ral eating pattern. You should take at least one week
to gradually and carefully readjust your eating hab
its. The best way to end a fast is to stop drinking
urine and water at the end of the afternoon. After
one hour, drink a glass of orange juice, lemon juice
with water, grape juice or apple juice. The next day,
drink another glass of fruit juice during lunch. From
this time on, start eating juicy fruits. The Application of Urine Therapy 47 The following day, eat vegetable broth, steamed
vegetables and rice. This is a good way to return to
your old pattern of eating, excluding the unhealthy
habits. 2a. Alternative Fast
Indication: When a total fast is not appropriate or
desirable. If fasting exclusively on water and urine is too great
of a strain, consume one light meal per day. This
fast proceeds according to the same basic rules as a
complete fast, except for a few differences:
1) Eat a light meal consisting of wholemeal bread,
brown rice with steamed vegetables, raw vegeta
bles or fruit preferably at the end of the afternoon. Chew the food well. 2) Refrain from eating or drinking (including urine
or water) one hour before and after the meal. This fast can be sustained for quite SOJile time. It
is therefore good during illnesses which greatly
weaken the body. 3. Enemas
Indication: Small enemas are useful in case of aller
gies and as a substitute for drinking. Big enemas
are recommended for cleansing the intestines, es
pecially when fasting. The simplest way to administer a small enema is
with a syringe containing some urine. You can use
fresh or old urine (see section 4. 4 External Applica
tivns· regarding old urine). For big enemas the urine
can be mixed with warm water. The urine is kept
48 Going With the Flow in the intestinal canal as long as possible. There are
various ways to administer an enema, and both the
amount of liquid and the length of time in which
the liquid is kept in the intestines can vary. If you
do not know how to administer an enema, it is wise
to seek advice or to read up on this. A number of urine therapists emphasize the im
portance of enemas, especially with chronic ill
nesses. During a chronic. illness, the body often has
a high level of toxicity, which means that poison
ous substances can be found in the tissues. Admin
istering an enema is a good way to remove
poisonous substances from the body, and especially
from the intestines. Furthermore, a number of sub
stances found in urine are better absorbed by the
body in this way than by oral ingestion. Urine enemas: a good way to clean the bowels and to regen
erate its tissues. 4. Gargling
Indication: Throatache; toothache; parodontosis;
other ailments of tongue and mouth. Urine should be kept in the mouth for twenty to
thirty minutes or, when that seems too much, as
long as possicle. Gargling with urine is an effective
way to fight gum problems or other mouth and
tongue disorders. In addition, toothaches disappear
quickly and teeth stay healthy. It can help heal aphts
quite fast. After gargling, spit the urine out again. ;. Douching
Indication: Irritation or diseases of vagina and uterus. A solution of Golden Seal (Hydrastis Canadensis;
Canadian Anemone) and urine relieves and heals
many vaginal discomforts, and purifies as well. You
can also simply wash with fresh or old urine. Douch
ing is recommended for discharge, yeast infections,
herpes and tumours. 6. Eye and Eardrops
Indication: Irritation or diseases of the eyes or ears;
earaches. Painful, burning and tired eyes can be relieved by
applying a few drops of fresh or boiled urine to the
eyes. Eye cups with urine are also quite useful. It is
sometimes wise to dilute the urine used for eyedrops
with a bit of water. Eyedrops are very helpful in cases of conjunctivi
tis. Irritation due to the wearing of contact lenses can disappear or be relieved by this treatment. Regu
lar eye treatments with urine therapy may improve
eyesight. You can use four-day old urine for earaches or ear
infections, as old urine enhances the effect of this
method, but fresh urine will do as well. Put some
drops in the ears and close them with some cotton
wool dipped in oil. Ear drops with urine. The Application of Urine Therapy 49 7. Urine sniffing
Indication: Irritation or diseases of the nose, sinuses
and eyes. This method is called Neti within the yoga tradi
tion. Salt water or urine is sni. ffed in the nose from
a small bowl. Sniffing urine is the most effective
treatment for a stuffed nose, other sinus disorders
such as sinusitis, and problems with the uppermost
part of the respiratory canal. This method also af
fects the eyes positively. If pure urine is too strong,
dilute it with water. Eye bath with urine. 50 Going With the Flow Place fresh urine in a cup or dish, if necessary di
luted with lukewarm water. Place your nose in this1


astrointestinal tract and promotes healthy digestion and elimination,
so vital for good health. See the resources section on this page  for more information on where to
find these herbs. TIMING OF CONCEPTION AND
SEASONAL ADJUSTMENTS
The mental condition of a child depends upon the mental status of his
parents at the time he is conceived. Accor ding to the V edic system,
therefore, the garbhādhāna-sa$$kāra, or the cer emony for conceiving
a child, is observed. Befor e begetting a child, one has to sanctify his
perplexed mind. When the par ents engage their minds [in connection
to their higher power] and in such a state the child is born, naturally
good, conscious childr en come. When the society is full of such good
population, ther e is no tr ouble fr om [dysfunctional] mentalities. —Srimad Bhagavatam Canto 3, chapter 20, verse 28
An Ayurvedic approach to conception emphasizes the importance of
appropriate timing. Ayurveda of fers an optimal daily rhythm to prepare for
pregnancy and also takes into account the ideal time of your life, the time of
the month, and the necessity of adapting your lifestyle based on the time of
year in order to maintain your best health. When Ayurveda considers the appropriate time of life for conception, it
considers the age of the parents and other factors. Is it a good time in your
relationship to have a child, where there is harmony, respect, and love. Is it
a good time in your career, where you will have enough time and ener gy to
nourish your little one. Ayurveda suggests that the best biological time of
life for conception and pregnancy is between the ages of eighteen and thirty
for women and ages twenty-one to forty for men. The traditional
understanding is that this is the period when the reproductive tissue, shukra
dhatu, is fully matured. Although it might be physically easier to conceive
during those windows of life, that does not mean that it will necessarily be
hard to have a baby later on in life (or easier to raise a baby earlier in life). The guidelines and ideas about daily, monthly, and seasonal rhythms
described in this chapter are Ayurvedic approaches to having fertile tissuesand the ability to bring a healthy and happy baby into the world even after
what would traditionally be considered “peak” biological time. The Ayurvedic principle of living your life according to the flow of the
seasons is called ritucharya. Ritu  means “season” and charya  means
“regimen. ” An Ayurvedic adage states, “as is the macrocosm, so is the
microcosm. ” In order to maintain balance in your body and mind, your
habits, routines, and dietary choices (the microcosm) should have a
seasonal rhythm (following the macrocosm)—that is, ebbing and flowing
with the time of year. While this idea may at first seem daunting, many
people find that the recommended seasonal adjustments come quite
naturally and that a few simple changes can dramatically improve your
health and sense of well-being while you are trying to conceive. Using the equation “like increases like” and “opposites create balance,”
Ayurveda of fers ways to stay balanced and precautions to take throughout
the seasons. The following pages describe the qualities of each season and
explain how to invite the opposites to maintain balance throughout the year. (Of course, because the seasons vary widely from one place to another, as
do the qualities that they engender, you may need to make your own
location-specific adjustments to this Ayurvedic template. ) LATE WINTER INTO SPRING: KAPHA SEASON
Late winter into spring is kapha season: a time of year characterized by still
cool weather and a sense of heaviness from increased moisture in the air. As
the sun gets warmer it melts the lingering snow. In the same way, the
warmth begins to liquefy accumulated kapha in your body so that it can be
eliminated with ease. This process can either be a revitalizing event or can
trigger congestion, colds, hay fever, and aller gies, depending on your diet
and lifestyle during this time. Toward the end of winter and into spring, you’ll want to invite extra
lightness, sharpness, dryness, and heat so that you can support your
physiology in its natural process of springtime renewal and revitalization. As well as following kapha-pacifying lifestyle habits from chapter 1 (seethis page ), favor pungent, bitter, and astringent tastes and eat warm, light
foods that are relatively easy to digest. These habits help to balance mucus
production, regulate moisture levels, and open the channels of elimination
that are critical for purification. SUMMER: PITTA SEASON
The weather of summer, considered pitta season, is characterized by the hot,
light, and sharp qualities. To balance the excess qualities of pitta season,
focus on staying cool, mellowing intensity, deepening relaxation, and
grounding your ener gy. During the summer, your body naturally craves
light foods and small meals that are easy to digest because the digestive fire
—a strong source of internal heat—disperses in order to help keep you cool. As well as following pitta-pacifying lifestyle habits from chapter 1 (see
this page ), summer is a time to favor the sweet, bitter, and astringent tastes
and to relish cool and cooling foods. Most unrefined sweeteners except for
honey and molasses are cooling and can be enjoyed in moderation during
the summer months. FALL AND EARLY WINTER: VATA SEASON
Fall and early winter is a time of year where the environment gets cooler,
the wind picks up, and the leaves dry and fall from the trees. Vata season is
a time of transition. It harbors a certain emptiness that can leave you feeling
exposed and a little raw, but it is also filled with possibility—it’ s a time
when you, too, can strip down to a quiet essence of being  and savor the
simplicity. To pacify the vata qualities (cool, dry, light, and mobile) during this
season, you want to fill your life with warmth, oiliness, deep nourishment,
loving relationships, and a sense of stability, routine, and groundedness. Favor the sweet, sour, and salty tastes and eat mushy, warm, and oily foods. Because like increases like and opposites balance, if your constitution tends
to be more vata, it may be better to conceive during kapha season, and vice
versa. If you tend to be more pitta, it might be best not to conceive during
the hottest time of year. Considering postpartum is already a time to be
mindful of stabilizing vata; it may be a bit more challenging if you are
going through your postpartum window during the vata time of year. All of
that being said, these are ways to stay balanced and precautions to take no
matter what time of year it is. You can consult with an Ayurvedic
practitioner or an Ayurdoula to guide you in this process. YOUR MONTHLY RHYTHM
Monthly rhythm is another important element of Ayurveda’ s emphasis on
timing. Ayurveda encourages women to understand their particular
menstrual rhythm and to become aware of any imbalances, in order to come
back into a vital state of health before becoming pregnant. Women should
honor every phase of their monthly cycle, which is intimately tied to the
lunar cycle of approximately 29. 5 days—coinciding with the average length
of the menstrual cycle for most ovulating women. According to Ayurveda,
the healthiest flow—one that is most in tune with the lunar phases—will
start on a new moon, with ovulation occurring around the time of the full
moon. When the moon is full, it is at its peak ener gy, pulling the egg from
its home in the ovary. You can treat many menstrual disorders using tips from chapter 1 and
keeping in mind the guideline “like increases like, opposites bring balance. ”
Here are some general things to watch for:
Vata imbalances. Pain in the lower abdomen or back, stif fness,
anxiety, fear, nervousness, dark red blood, scanty blood
Pitta imbalances. Increase in body temperature, headache, acne,
nausea, diarrhea, swelling, anger, irritability, heavy flow, foul-smelling
bloodKapha imbalances. Water retention, yeast infections, bloating,
increased sleep time, depression, emotional eating, heavy and long
flow
Understanding your monthly rhythm also allows for tracking your cycle to
know the best time for conception. Three things are valuable to look for:
1. Check and track your basal body temperature each morning. Basal body temperature is your temperature at rest as soon as you
wake up in the morning. Right before ovulation, basal body
temperature usually drops, before rising slightly right after ovulation
occurs. By recording this temperature daily for several months you
will be able to predict your most fertile days. Usually a woman’ s
basal body temperature rises by only 0. 4 to 0. 8 degrees Fahrenheit,
so to detect this tiny change, you must use a basal body
thermometer, which is more


 time she had finished the
massage, the child said that they felt better. She told us not to bother about his heart or anything else in the line of
symptoms, but to stop feeding him, to give him daily baths, enemas, and manipulations --and to watch nature do  the rest. "The pain kept up at intervals, intervals that grew steadily longer, however, for two days, and then it ceased entirely. Before the end of the week, the patient was able to be taken down town on a street car for manipulative treatment. His fas t
lasted twelve days. "Later in the summer he had a recurrence of old eye trouble, one resulting from an impure condition of the blood. He had
been treated the summer before for this trouble, which had lasted several months. This time we at once began an other fast,
which continued for twenty -two days. At its end he stripped the bandage off: his eyes one evening and looked at us and
we knew that the thing was conquered. During a few of the twenty -two days he had a little orange juice, and at all times
he had all the water that he desired. A daily bath and rub were given with a copious enema each morning and evening. "At the time of writing, two years from the date of the last fast, there has been no recurrence of either the throat trouble,
rheumatism, or eye trouble, and a regular physician, a friend of the family, who examined the boy a few months ago,
pronounced his heart perfect." The next case is that of a cancer located on the right eyelid of a man sixty -two years old. This malignant sore had been in  evidence
for twelve years and the patient had been operated upon for its removal twice in this period. Its third appearance was made i n
virulent form and consultation with a medical specialist resulted in renewed recommendation of the knife, to which this  time the
patient refused to submit. He began preparation for a fast which lasted forty -five days, at the expiration of which all that remained
of the suppurating sore was a reddish scar of its former seat. Four years later his personal report of the case shows no symptom of
Page 19 of  72 recurrence upon eyelid or elsewhere, and an excellent state of general health. The eradication of this symptom of extreme blood impurity by means of the fast fixes the value of the method in forms of dise ase
that are supposedly incura ble. It bears out the contention that disease is one with cure, that cure lies in the application of the single
method of nature, elimination, which is one with purification. Cancer is but a symptom of general disease, and it may be erad icated
when its rav ages have not involved an organ to the degree of rendering it incapable of function. A cancer, a tumor, are evidences of the economy of nature in gathering her forces of relief at a single point. This single po int, the
symptom, is ordinarily plainly appa rent. Medicine seeks to "drive it in"; surgery to "cut it out"; and neither, when applied,
succeeds in removing the cause. Even though the actual growth and its nearby ramifications are extirpated by means of the kni fe,
nature is still impelled to rid the body of its circulating impurity by the construction of destructive cells, and only blood
purlfication can accomplish a cure. The next subject, a woman twenty -seven years old, suffered constantly from pain, more or less acute, in the left costar region, near
the cardiac orifice of the stomach. She had severe headaches, coupled with nausea and vomiting of bile. Medical diagnosis var ied
with each physician consulted, and the young woman was treated within a period of several years for ailments ranging from
ulceration of the stomach to appendicitis. In the course of her search for health she had made visits to famed sanatoria, but  her
condition steadily grew worse, and, because of it, she was rapidly verging upon melancholia. Hearing of the fast, she was at first
interested, then hopeful, and on her own initiative she undertook short periods of abstinence with decided relief. The case w as one
that, when first observed, showed signs of obstinate intestinal obstruction, which might or might not prove to be a mor bid growth,
and caution was essential even during the preparatory work. But it was finally determined that a soup and salad regimen be
followed, and the dietary indicated was continued for four months with gradual but not permanent relief. However, at the end of
this time an attempt was made to change to solid food, when the system at once strongly rebelled, and the patient was actuall y
forced into total abstinence. She fasted forty -three days. During the early portion of the fast there were headaches and  vomiting of greenish bile and mucus, and these distressing symptoms
were present until the thirtieth day, when the patient was compelled to take to her bed. The stomach had at all times resiste d
ingestion even of water, and in order to facilitate the disc harge of bile and to reduce nausea, natural stomach -lavage was daily
performed. This was done by having the patient drink warm water in quantity and then induce vomiting. Enemas and baths were
administered in the usual number and manner. Body manipulation,  with especial attention directed to the region under the left
lower ribs, was carefully carried out, for by this time it had become obvious that the intestinal obstruction was caused by f ecal
impaction. On the forty -third day of the fast a broken -up mass of hardened fecal matter was passed with the enema. Extreme relief
followed, and the fast was at once discontinued with gratifying results, the stomach accepting the broths, and normal digesti on
taking place. The feces passed were in the form of balls, bla ck in color and extremely hard in character. This accumulation had
been the cause of the symptoms described, all of them signs of exaggerated toxemia. Rapid recuperation ensued. For a year after the experience related the patient followed a strict dietar y, and during this time she underwent a total of forty -five
days of short periods of fasting. Her diet consisted in the main of raw tomatoes, hot tomato broth, and salads. At present wr iting,
more than three years from the beginning of the first fast, the young woman is in excellent health. This case may be considered as perhaps the most aggravated instance of toxemia in the entire history of practice recorded her ein. Life was saved only because the patient was constantly under observation, day and night,  and distressing and dangerous symptoms
were dealt with, as they developed, promptly and skilfully. The case also exemplifies the contention of the writer that at no  time,
even when acute crises occur, are special, fanciful auxiliaries necessary to combat conditions. Enemas, baths, body manipulation --
all natural accessories --invariably prove fully equal to the task. Without citing individual instances, attention is here directed to the ease with which certain symptoms, to which in recent y ears the
surgica l branch of medicine has devoted much time and energy, yield to the fast and its accessories. The vermiform appendix in
the human body is a slender blind sac, opening from the cecal portion of the large intestine. It is on an average from three to six
inches in length, and of a caliber of that of a lead pencil. It is found in man and in some of the lower animals, and in a few of  the
latter it is large and performs a digestive function. In the human body its use seems to be more of a question of professiona l
argument than one of determination, but it is quite probable that its function is that of stimulating peristalsis either thro ugh the
secretion of a lubricant or by muscular contraction. Inflammation of the vermiform appendix constitutes true appendiciti s. In the medical world appearance of this symptom demands
immediate operation with removal of the offending organ. Observation of numbers of alleged cases of appendicitis leads to the
belief that an inflamed appendix is a symptom of disease most rare in o ccurrence. Because the function of this organ has not been
satisfactorily determined by science, and because its absence from the body seemingly creates no lack of harmony among other
essential parts of the organism, extirpation has become the rule. And th ere has been exercised in this connection a great deal of
snap judgment in diagnosis. Gas formed in the cecum, gall stones in the gall sac, inflammation of the right ovary and of the bowel
in the ileo -cecal region, all have been mistaken for an appendix in flamed, and have occasioned operations unnecessary in the
Page 20 of  72 extreme with serious and perhaps fatal results. In the treatment of any intestinal inflammation, appendicitis included, no assistance is needed other than that which complet e rest
of the digestive  tract and constant use of the enema afford. When no complications exist, the fast causes inflammation to subside,
pain to cease, and fever to be reduced, by, at the most, the third day of abstinence, and the sole necessity for continuing t he fast is
found  in seeking best and lasting results. Fasters' chilliness has been referred to a number of times, and it is as well to say here that body temperature when this sen sation is
in evidence is always more or less below normal in register. This feeling of chil l may be attributed partly to the absence of food
stimulation, but it is largely due to permeation


 The organic substances that are captured by the filter can rot after being
trapped. Therefore, if you leave the carbon water filter unused for
prolonged periods, mold will likely grow inside it. In addition to mold, a filter
can be a breeding ground for bacteria. Harmful Substances

Carbon water filters don't remove certain harmful substances from your
water. The filter will do nothing to get rid of harmful nitrates or toxic metals
that contaminate the water. Also, a carbon water filter is incapable of
removing high levels of sodium and fluoride. Ph Value

Many people have water that is too acidic. Unfortunately, a carbon water
filter can't change the pH balance of the water. The minerals that cause
acidity in the water dissolve and pass right through the filter. So if you have
acidic water, it will still be acidic after going through the carbon water filter. In conclusion, the volume of carbon needs to be in
direct
proportion
 to the
volume of water that it is expected to filter. Carbon filters are best used as
pre-filters and post-filters for
more reliable
 purification methods such as:



Distillation


Deionization


Reverse osmosis

Why leave substances in the water that you drink if they are
not needed
by your body? Take everything out and just drink pure
, clear
, healthy
H
2
O! You easily spend hundreds of dollars every
year on
 electronics or
other luxuries that are doing nothing for
your health
 or longevity. So spend
a few bucks on attaining a
good quality
 product that assures you will drink
clean water every day. Invest in a water distiller. CHAPTER 14
40 Years of Fasting
Fasting is one of the Grim Reaper's best kept secrets. Fasting is the
single most important thing in existence that is guaranteed to result in
premium health and a longer life that will be most likely free of sickness,
disease and cancer. Douglas C. Hoover

Disclaimer:

I recommend two products in this book, one from
Liquid Health
and the other from
Iron-Tek. I found these two products in a search for the
best liquid vitamin and protein. I am adding this after completing this 40 day
fast and a second 21 day fast 13 days later, for a total of 61 days. I took
both products on the 40 day fast and found them to be exceptional.However I have not been paid by either company for this promotion, it is
strictly my own personal endorsement. I recently completed my third 40 day fast with distilled
water, taking
one ounce (2 tablespoons) of “Complete Multiple” liquid vitamins
and 1-1/2 oz
. (3 t
ablespoons) of Iron-Tek Essential Liquid Amino
Complex daily. Fasting has been a lifestyle
 for me over the past 40 years
. I went
on my
first fast at age 25, lasting 19 days on just distilled water, with one to two
fasts every 3 years. These fasts ranged from 21 to 30 days until I reached
55 in 2002 in which I gave 40 days a shot on distilled water alone and
made it to 39 days. Why 39 and not 40? It is a long
story;
 maybe I'll share
it later. This particular fast was accomplished while working 8-10 hours
per day
building rock waterfalls and ponds, handling 6 to 12 tons of rock per week. What's more, on the 32
nd
 day with no food, only distilled water, to
demonstrate the energy I felt, I personally moved a 6 ton truck load of rock
from where it had been dumped on plywood in the street to the back yard
of a client in less than an hour, using a large landscaper's hand truck. So
much for all the myths touted by the so-called nutrition experts that have
nothing to share but theory, rumors and urban legends, and they probably
haven't fasted more than one day in their life. If they have at all, it was
more than
likely a
 juice fast, which means they are getting plenty of
nutrition and their body is still digesting the food components in the juice. “The American Cancer Society
                           estimates that in 2011 about
                           141,210 people will be diagnosed

with colorectal cancer and about

49,380 people will die.”You’re asking
,
 how is that possible to have that much energy while
fasting
with nothing but distilled water? The human body is using large amounts of
vital energy digesting food, delivering this food throughout the body and
carrying away waste products for elimination. On the 6
th
 or 7
th
 day of a
water fast, the digestive system has finished with its job and can now rest. In most cases, as a result of fasting for the very first time, all of their
organs associated with digestion finally have a chance to rest. As a consequence, all that vital energy that was used in digesting
food
24/7 can now be utilized to start repairing the body and eliminating toxins,
stored chemicals and toxic substances, and ridding the colon of impacted
putrefying meat and other waste that has been stuck in its numerous folds
in the colon for even decades. Is it any wonder The American Cancer
Society estimates that in 2011 about 141,210 people will be diagnosed with
colorectal cancer and about 49,380 people wi
ll die of the disease in the
US
? In both men and women, colorectal cancer is the third most
commonly diagnosed cancer and the third leading cause of cancer death. If you choose not to exercise while fasting, I
recommend that

you
do
 not
take the liquid protein and only take the “
Complete Multiple” liquid
 vitamins
and if you are in relatively good health
, and
 do not have any heart
problems, consume only
distilled water
. I
have completed
 dozens of 21
and 30 day fasts over
the past
 40 years and two previous 40 day fast on
only distilled water. Since I had not fasted for four years, I supplemented the distilled
water
with 1oz
. of
Complete Multiple
 daily to assure that if my body needed repair
it has the tools and nutritional building blocks to accomplish it. If you
happened to skip over the last two pages, I suggest you go back and
check this product out. This is the most complete multi-vitamin in the
world. Preparations f
or a Major Fast
The
best way to approach fasting is to first realize it is the
single healthiest
thing you could do for your long term health and longevity. Fasting is
simply the decision to not eat for a defined extended period of time. At no
time during a 21 to 40 day fast will you ever feel
hungrier

than
 you would
after missing two to three meals. (95% of the key to fasting is “Mind over
Matter” or basic willpower. Before You Start Fasting...

1. Map out a specific length of time on a calendar, taking care
not to
have any conflicts with special occasions such as holidays
,
birthdays
, out of town guests etc. These can be very good
reasons to
 abandon a fast. Keep a detailed diary to capture your
thoughts and
 experiences throughout the fast. 2. Write down your personal goals related to the fast and
what you
expect the results to be, such as:

A. You will be detoxifying your body for perhaps the first time
in
your
 life. B. Your body will be able to rest and restore itself for
the first
time ever. C.
You will be teaching and training yourself
to have
 control
over your
body’s
 desires and learning
serious discipline
 skills. D.
A distilled water fast is an ideal time to kick
an addiction
:
Smoking, drugs, alcohol, caffeine, sugar, salt, junk food
, soft
drinks etc. 3. Start cutting back on your addictions in the days prior to
your fast
. Otherwise, during the first two weeks of the fast caffeine
and
nicotine
 can cause headaches, dizziness or stomach aches as
your body
 starts releasing the stored chemicals into your blood
stream. 4. Prior to your fast begin eating less meals with small portions,
also try to resist the temptation to eat a big meal the day
before
starting
 the fast. Cutting back on your meals a few days
before
starting
 your fast helps condition your mind, stomach,
and
appetite
. 5. Gather support from your family and friends by letting
them know
your plans for
fasting prior
 to starting. What prompted me at age
                                                  25 to fast for 19 days? Doug Hoover built/designed
          the Galleon at 23 years old. I was the cook in my restaurant for almost two years prior to selling it. In
less than a year I gained 60 lbs
. and developed gout in my left foot,
swelling to twice its normal size. Gout is a result of an over production of
uric acid creating crystals which collect in a joint, and like broken glass,
these crystals grind in the socket causing great inflammation and pain. I
couldn't wear a shoe or stand very long on


 best, unique, or even outlandish B
___ act with condence and assurance regardless of what others may
think or feel B
___ make quick decisions and commit myself to a course  of action
even if the odds are not in my favor B
___ be comforta ble with dicult tasks or emergencies that demand
“thinking on my feet” B
___ feel that I’m right even if others strongly disagree with or
disapprove of me B
___ feel good about follow ing my instincts and satisfying my
impulses B
___ be direct or provocati ve even if it causes discomfort or
embarrassment to others B
___ take pleasure in public recognition and admiration of my talents
and achievements B
___ be comfortable leading or directing others B___ follow my own hunches about what is right or wrong B
___ to take the lead when it is necessary to get things done quickly
and eectively B
___ act boldly and decisively even if I don’t have all the expertise or
information that I need B
___ enjoy the process of striving against the odds for its own sake B
___ to want to reject or argue with other people’s appraisals of me B
___ be animated and enthusiastic C
___ enjoy the pleasure of my senses C
___ easily know what another thinks and feels C
___ enjoy physical contact and emotional intimacy C
___ be comfortable in a very stimulating environment C
___ openly share my innermost feelings and desires C
___ live in the here and now and not worry about the future or dwell
on the past C
___ see the humorous side of life C
___ thoroughly enjoy getting what I want and need C
___ be tender, intimate, and vulnerable with another person C
___ be comfortable receiving and showing aection and pleasure C
___ enjoy being moved emotionally C
___ easily become complete ly involved in the events going on
around me C
___ become deeply identied with the feelings, thoughts, and
experiences of another C
___ be emotionally sensitive, responsive, and intuitive C
___ remain optimistic and hopeful in spite of what others may say or
believe C
___ be completely open and exposed C
___ identify and empathize with another’s joy or pain C___ be unabashed in showing enthusiasm and excitement C
___ enjoy being attractive and magnetic C
___ be nurturing and supportive D
___ put the needs of others before my own D
___ enjoy frequent socializing with friends and family D
___ care for others and try to satisfy their needs D
___ enjoy being relied upon for reassurance and help D
___ enjoy being the hub of my social and family network D
___ be agreeable and accommodating D
___ enjoy settling disputes so that all parties are satised D
___ help people work together in a harmonious manner D
___ create a relaxed and comfortable environment in which very
dierent people can enjoy being together D
___ be loyal and accessible to the people who are my friends,
relations, or in some important way involved in my life and work
D
___ get involved in other people’s lives D
___ enjoy maintaining many diverse, even conicting, relationships
D
___ be diplomatic and tactful D
___ rely on the skill and intelligence of others D
___ accept other people’s characterizations of who I am D
___ enjoy just being in the company of other people D
___ sympathize with the circumstances of others D
___ nd ways to resolve conict and bring about agreement D
___ get close enough to need another person D
___ be comfortable and sociable with people I don’t know well D
___ maintain a neat and orderly personal life-style E___ enjoy a convivial but undemanding social life E
___ be in control of my environment and the way I do things E
___ be strongly committed to my moral principles and standards of
conduct E
___ feel secure and condent in my work when I know that everyone
is following proper procedures E
___ enjoy tasks that require logical, analytical, and systematic
approaches to problem-solving E
___ appreciate being thought of as meticulous and discriminating E
___ think of myself as being impeccable and above reproach E
___ be self-contained and not overly involved in other people’s
aairs E
___ work easily and eciently in situations where goals and
guidelines are well dened E
___ be apprecia ted or admired for my skill and expertise rather than
my personality or emotional enthusiasm E
___ be judged or evaluated according to objective criteria rather than
personal biases or intuitions E
___ accept the authority of those with more competence E
___ be systematic and methodical in my work E
___ enjoy the process of solving puzzles and mysteries E
___ be content with few close attachments or demanding
relationships E
___ put virtue and principles before pleasure and fulllment E
___ restrain myself in expressing my feelings or opinions E
___ enjoy temperance and moderation E
___ be tasteful and discriminating E
PHYSIOLOGICALI am frequently (+) or rarely (–) bothered by:
___ lack of semen or other sexual secretions A
___ infertility, impotence, or lack of libido A
___ depression or weariness following sex A
___ diminished recall of recent information or events A
___ diminished acuity of vision or hearing A
___ swelling or pain at the inner corners of the eyes A
___ pain in the arches, heels, or soles of the feet A
___ hypersensitive vision and hearing A
___ stiness or aching of joints or spine A
___ unusual or painful bony protuberances A
___ frequent, slow, or suppressed urination A
___ incontinence of semen, urine, or stool A
___ loss of pubic or head hair A
___ pimples on the chin or between the nose and the upper lip A
___ fatigue or listlessness following prolonged mental eort A
___ stiness or pain when bending over or standing up A
___ dark brown, purple, or black circles around the eyes A
___ aching in the bones from fatigue, standing, or overwork A
___ tenderness and hardness of prostate, testes, ovaries, or cervix A
___ diminished acuity of vision or hearing A
___ pain at the temples, sides, back, or top of the head B
___ vertigo and nausea B
___ sudden blurring of vision or ringing in the ears B
___ dry eyes B
___ headache, earache, or eye ache from exposure to wind B
___ diculty swallowing or tightness of the throat B___ sharp pain in the eyes, ears, nose, or throat, especially during the
night B
___ a feeling of fullness or soreness beneath the ribs B
___ sudden sharp or sticking pains in the breasts, between the ribs,
in the armpits, or in any of the internal or genital organs B
___ frequent sensitivity to bright light or loud noise B
___ split, hardened, or thickened nails B
___ oily skin, especially of the face, nose, and scalp B
___ frequent tension in the neck and across the shoulders B
___ premenstrual grouchiness and depression B
___ irritability following sex B
___ excessive libido or frequent, uncomfortable sexual arousal B
___ boils or painful nodes in the armpits or groin B
___ severe cramps at the start of menstruation B
___ cramping or twitching of the muscles in the eyes, face, ears,
calves, or feet B
___ eyes that tear a lot B
___ excessive perspiration C
___ being ushed or overheated C
___ craving or thirst for cold liquids and foods C
___ rapid or irregular heartbeat C
___ sores in the mouth or on the tongue C
___ burning sensation in the mouth, urethra, rectum, or vagina C
___ easy or uncontrollable excitability C
___ feeling faint, dizzy, or disoriented when startled or excited C
___ diminished long-term memory C
___ stuttering or talking too fast C
___ nervous giggling or talkativeness C
___ premature ejaculation or orgasm C___ insomnia when anxious or excited C
___ anxiety or dread at dusk C
___ disturbing or very vivid dreams C
___ awakening anxious or with a racing heart C
___ blushing when startled, nervous, or upset C
___ dry, red, itchy rashes or eczema, especially in the hollow of the
elbows, behind the knees, or on the palms or soles of the feet C
___ distorted perceptions or mental images C
___ inammatio n of the blood vessels, tongue, outer ears, or corners
of the eyes C
___ rapid weight gain and diculty losing weight D
___ obsessive desire for or avoidance of food D
___ frequent bloating of the abdomen, especially in the evening D
___ eshy and tender muscles especially of the upper arms and
thighs D
___ weakness of the neck, wrists, ankles, and low back D
___ inamed eyelids that tend to stick together D
___ frequent cravings for sweet, glutinous, starchy foods D
___ swollen, sore, or bleeding gums D
___ misshapen nails that tear easily D
___ cuticles that erode or become inamed easily D
___ swollen muscles and joints D
___ generalized puness or edema D
___ easy or frequent bruising D
___ feeling full, heavy, and lethargic D
___ feeling dry but not thirsty D
___ lack of stamina D
___ premenstrual lethargy, bloating, and water retention D___ pimples on the scalp, eyelids (sties), nose, or


. Drain in colander and toss
in a napkin until thoroughly dry. CARROTS AND TURNIPS
Are very nice cut into cubes and served on a lettuce leaf
with or without a salad dressing. FRESH TOMATOES. Peal with a very sharp knife. Slice and cover with Hygia
dressing or powdered sugar and lemon juice. They can also
be made very delicious by covering with thick cream. SWEET GREEN CORN. Shave the tips from the grains with a very sharp knife. Split the grains row by row and scrape the remaining pulp
from the cob with a dull knife. Add butter, a little salt or
cream and heat to a temperature of 145 Fahrenheit. This
thoroughly masticated will be found a most delicious and
nourishing dish. FRESH GREEN PEAS. Take the quantity desired, hull and grind in a vegetable
mill, add butter, a dash of salt, and warm to a temperature of
about 145° Fahrenheit, and serve. CUCUMBERS. Take number desired. Peel and slice thin. Soak in ice
water for two or three hours before serving. OLIVES. Olives are a very important article in the elementary
menu. The ripe olive, though not so popular nor so
extensively used, is in reality  much superior to the green,
because it was allowed to ripen upon the tree. RADISHES.—CARROTS.—ONIONS.—SWEET POTATOES.—
TURNIPS.—BEETS.—GREEN PEPPERS. These articles can be ground in a vegetable mill
altogether, or they can be eaten separately. If ground together
by the addition of nuts they compose a very nourishing and
necessary article of diet. NUTS AND CARROTS. Put two medium carrots and a half cup of pecan meats
through a fine vegetable grinder; moisten with rich milk, set
on a stove a few minutes (not long enough to cook), stirring
in half cup of cream, a little butter and salt. Serve. CORN FOR WINTER USE. Cut the corn from the cob, before it gets too hard; to each
gallon of cut corn add two scant cups of salt. Pack tightly in a
large jar, cover with a white cloth, put a heavy weight on to
keep the corn under the brine which soon forms. It is very
necessary to wash the cloth every morning for about two
weeks. If the corn is too salty, wash thoroughly. Before
sending it to the table add a little warm cream and let stand
for an hour or two before serving. SUN-COOKED CORN. Cut sweet corn from the cob with a sharp knife while in a
tender or milky state, and dry thoroughly in the sunshine. Put
in small cloth bags for future use. To prepare for table, place
quantity to be used in a deep vessel, almost cover with warm
water. Put in a cool place and let stand over night. Then add a
small quantity of rich, warm milk, about two hours before
serving; warm and serve with thick cream. KRAUT. Shred or chop fine selected white cabbage. Pack a layer
in bottom of deep stone or wooden vessel. Add a light layer
of salt. Alternate layers of ca bbage and salt until the vessel is
filled, using about one scant cup of salt to,an ordinary
cabbage. Pack down very hard, placing on the top a heavy
weight, so as to keep the cabbage beneath the brine. Cover
with heavy linen cloth, which should be washed thoroughly every day for about two weeks. Soak in cold water a few
minutes before serving. FLESH FOODS. FLESH  foods and sea foods have become the second most
important article of diet among all civilized people. This is
due very largely to preparation —to cooking. The adoption of
uncooked food will bring both the body and the appetite to a
state of normality which will naturally and gradually abolish
all flesh as food, but in order to pay the proper respect to the
laws of heredity and environm ent and aid the beginner in
taking the kinks of custom out of his daily habits, we give
below a few flesh food recipes. BEEFSTEAK A LA TARTAR. Steak,   Salt,
 Onions,   Green Peppers,
 Pepper,   Parsley,
Eggs. Take a porterhouse or sirloin steak of the size desired. Grind very fine. Mix with minced onion, pepper and salt. Mound up on a small platter, ma ke a depression in the top in
which put the unbroken yolk of an egg. Garnish with green
pepper and parsley, and serve. CHIPPED BEEF IN CREAM. Shave dried beef very fine. Pour over it warm water and
let stand for a few minutes. Pour this off and pour on thick
cream with a little parsley choppe d fine. Garnish with parsley
and serve. CLAMS AND OYSTERS. These articles do not possess any very great food
properties and when taken uncooked they are more
nourishing and less harmful. They should never be eaten with
catsup, vinegar, horseradish or sauces. DRIED AND SMOKED FISH. Herring, anchovias, smoked salmon or any dried fish can
be made quite palatable by seasoning thoroughly and soaking
5 to 10  minutes in very warm water. EGGS. EGGS constitute a very important article of food. They
contain about 14 per cent. protein, 10 per cent. fat, 1 per cent. mineral salts, 73 per cent. water, and give to the body about
725 calories of heat to the pound. Their heat producing power
and nutritive elements are well balanced, showing that they
are a substantial food. An egg sh ould never be cooked. In its
natural state it is easily dissolved and readily taken up by all
the organs of digestion, but the cooked egg must be brought
back to liquid form before it can  be digested, which puts extra
and unnecessary labor upon these over-worked organs. FRUIT EGG-NOG. Beat one raw egg quite stiff. Add one-half glass grape
juice, beat well. Then add one-half glass of cream. Beat
thoroughly and use at once. This is a full meal for an invalid. FAMILY EGG-NOG. Two eggs stiffly beaten stirred into one quart of rich
milk. A little grated nutmeg, or a spoonful of fruit juice and
whipped cream added to the egg-nog will improve the taste
very materially. EGGS PLAIN. Eggs can be taken by breaking them one at a time into a
glass and swallowing them whole. Four or five eggs used in
this manner constitute a good and healthful meal, and are
especially recommended for those desiring to gain in flesh. BEATEN EGGS. Two eggs lightly beaten, to which may be added a little
lemon juice and cream, make an  excellent beverage—one that
combines with all other foods. WHIPPED EGGS. Break into a small soup bowl two or three eggs. Whip to
a froth. Add to this any fruit juice desired. This should be
eaten with other foods which require mastication. EGG CREAM. Whip the whites of two eggs until quite stiff, adding to
this one glass of rich milk for a beverage. Cream can be used instead of milk, whipped lightly with
the eggs, which makes a most delicious cream to use over
fruits. Note:—The whites of eggs mixed with cream or rich
milk make one of the most nourishing and easily assimilated
foods known. It is especially recommended for those
suffering from rheumatism or stiffness and sluggishness when arising in the morning. It is also recommended to those
desiring to gain in weight. From one to two dozen eggs can
be taken daily, together with two to three quarts of milk. ORANGE EGG. Separate the white and yolk, whipping each to a stiff
froth, add slowly to the yolk the juice of one sweet orange
whipping continuously, then add the beaten white, whipping
it all to a creamy froth. The proportion is one medium size orange to each egg. Serve as egg-nogg. CEREALS. THE popular belief is that cereals cannot be eaten without
cooking. This opinion is the result of following precedent,—
of accepting "that which is as true." Cereals are best just
before they have ripened and hardened, when they are soft
and full of water. This condition can be partially brought
about again by soaking them in pure water or milk. The
common theory that the stomach is unable to digest uncooked
cereal starch is altogether wrong, as can be easily
demonstrated by any one who will thoroughly masticate the
uncooked cereal. Making the cook stove do what the stomach
ought to do is depriving this member of its rights and its
exercise,—depriving it of what nature intended it to do, and
the penalty is weakness, just as it would be with any other
unused part of the anatomy. OAT GROATS. Take quantity sufficient for two or three days, soak seven
or eight hours in lukewarm water, or until sufficiently
softened, drain thoroughly, and serve with thick cream. Salt a
little if desired. A dash of grated nuts may be added, which
will make a most palatable dish and add much to their value
and vitalizing properties. WHOLE WHEAT. Put quantity