 no signs of ever having had a stroke. Marie explaine d to me that
prior to the stroke, she had always been concerned with being a “perfect
person.” She described how she loved to entertain, yet made it a stressful
experience for herself because everything had to be exactly “right.” She
created evening s which were showcases of expensive gowns and jewelry,
food of the finest gourmet quality, and table decor that displayed the
originality and taste for which  she wanted to be known. She loved the
compliments she received for these perfect evenings. Looking back, she
said she now realizes that much of her life was concerned with meaning
derived from attachments. One of these “perfect” evenings became a
turning point in her life.
Instead of lavish compliments, a female guest said, “Marie, aren’ t you
tired of all this show, and having to do everything perfectly?” Marie told me
that she simply broke down crying. The woman walked with her over to the
couch, put her arm around her, and comforted her for two hours. They
talked about the real Marie, the person behind the baubles and the fancy
dinner tables. They talked about how easy it is to disguise oneself in
external “stuf f” and how lonely it is to end up caressing your jewels, rather
than looking into the eyes and heart of a fellow human being. They talked
about ways to rechannel energy to serve others and to get back  to the real
person inside the cage of posse ssion. It was the beginning of an authentic
friendship.
Marie suffered her stroke shortly after that, and her new friend helped her
to transcend it. Together they studied the literature of love and harmony,
and Marie began teaching a course on my materials at a community college
in the area. Today she has forty -five students enrolled in a life-enrichment
class that is growing faster than Marie can believe. She begins her classes
by describing how her attachmen t to things and possessions had blocked her
ability to see the beauty and joy available in human relationships. How an
evening which began as one more “perfectly attached” dinner party
changed her life and led to a discovery of how to live better and even how
to cure herself of the ef fects of a stroke.Marie is one of the happiest and most delightful people I have ever met.
She was thrilled to share this transformational story with me, and blurted
out, “I just can’t believe that you are really here in my studio! You, my
guru, the man I’ve listened to for hundreds of hours, actually here with me.”
I reminded her that she had as much to teach me as I her. I said,
“The guru is you, not me.” Not only was my face tingling after an hour of
strange and wonderful gels, vapors, massages, and creams, but my heart
was tingling as well.
Why am I writin g about Marie and how she came to know the meaning
of detac hment? In part because I believe Marie’ s story could be a catalyst to
help others to recognize the hollowness in attachments. But also because I
believe that I was flowing with an energy that directed me there, on that
day, to hear that story, so that I could share it with you.
Attachments do not always take the form of possessions. Attac hment to
things is a common thread that winds its way throughout our materialistic
culture, tying people up in knots because they are focused on ownership.
However, there are other signi ficant attachments, such as attachments to
other people’ s opinions and to how we are perceived by others.
I feel that my writing is able to flow because I have become unattached
to what  anyone else says or thinks about it. I simply allow  it to flow,
knowing and trusting that it will all be just as it is supposed to be. I am open
to improvement, but I cannot think about that while I am writing. If I do,
my focus shifts to what I should be doing, instead of what I am allowing to
happen. Writing is ener gy, just like all human activity.
Ralph Waldo Emerson expresse d it well: “The good writer seems to be
writing about himself, but has his eye on that thread of the universe which
runs through himself, and all things.” This is what I do even at this very
moment. I write about myself, but I know that I am a part of you as well,
even though we may not have met on the physical plane. These words flow
through me to you. I do not own them, nor do you, and the less attached I
am to the entire process, the easier and more pleasing it is. Do what you do
for yourself, unattached to the outcome in the sense of being emotionally
attached. Or as Carlos Castaneda says:
Thus a man of knowledge sweats and puffs and if one looks at
him he is just like any ordinary man, except that the folly of his
life is under control…. His controlled folly makes him say thatwhat he does matters and make s him act as if it did, and yet he
knows that it doesn’ t; so when he fulfills his acts he retreats in
peace, and whether his acts were good or bad, or worked or
didn’ t, is in no way any part of his concern.
This is a tough one for many of us, because we have grown up believing
that what we do really matters. Most of us do not get the folly of our lives
under control. We worry about how it will be perceived. We focus on
external opinions, and consequently cannot simply just be. Castaneda and
others encourage us to cultivate an attitude of allowing the energy to flow
through us without any judgm ent about it, and yet at the same time
participating in it as if it really matters, and then being able to detach and
turn away in peace when it feels finished. If it sounds paradoxical and
inconsistent, it is because it is. Nevertheless, the detachment will help you
to appreciate and enjoy what you have, rather than worry about gathering
more.
I experience the same feelings about speaking. I do not use notes when I
go before an audience, and I haven’ t for years. When I gave up my notes
and spok e entirely from my heart, my speaking improved signifi cantly. I am
not attached to having to please an audience, to saying it right, to anything
at all. I generally meditate for a thirty-minute period before speaking, and I
visualize everything going smoothly and my audience and myself enjoying
and appreciating  the entire experience. The absence of attachment allows
me to flow for hours onstage, often in front of several thousand people.
While I am in this state of mind onstage, I find myself in an entirely new
sphere of living, a different dimension. Time ceases to exist. My memory
for recall is more phenomenal than at any other time in my life. The words
flow, without even a hitch or a pause, and it all fits together perfectly.
When I gave up my attachment to perfection about speaking,
paradoxically, a kind of perfection seemed to enter into my performance
onstage. The internal excitement and nervousness before speaking is my
intense desire to be out there in that magical space where I am doing what I
love and allowing myself to just be, and experiencing the energy flowing
through me unimpeded by any attachments to the outcome. This free-
flowing ener gy is the highest place I know about in the physical plane.
In these two areas of my life where I am doing what I love, writing and
speaking, I have come to understand that detachment from the outcome anddetachment from external opinions are the keys to allowing me to flow
freely and perfectly. No trying, no worry, no anxiety about it—I simply
allow myself to be, without interference from my mind about any part of it.
I know somewhere deep down inside of me that I am making a difference,
but that it is not necessary for me to do so. I know that even making it
matter is a judgment of sorts, so that in the largest analysis, it really does
not matter, but I behave as if it truly did. Yet when I am finished with my
speech or a book, I never look back. I know that it is over, and that
regardless of anyone’ s opinion about it, it is still done just the way it is. So I
move on to the next challenge, unimpeded by attachment to what I have
already finished. I learn from the previous experience, and go on to the next
project. This new project does not truly matter, but I act as if it did. The
process involve s, as Castaneda said, having the folly of our lives under
control. The way to do that is simply to be, rather than having to be the way
others think we should be. Be detached and enjoy each moment of energy
that flows through you.
My wife and children are the dearest people in the world to me, and I
have truly transf ormed my thinking toward them, and have altered many of
the attachments I previously held in my life. This is a major transformation
for me, and one which has brought us a new sense of love and serenity.
I love my wife deeply, yet I know that I do not own her in any way. My
inner knowingness recognizes that she is on her own path and that being
married to me is a part of that journey she


 that cancer can be
treated only by the knife or radium! Even thirty per cent of cancer
patients are not cured by knife or radium. This fact is established
by the researches of late Dr.Rabag liati of Breadford. He operated on
about five hundred patients for growth and had to admit at last that
rarely had any patient survived after operating for cancer and
growth.
Armstrong refers to an experienced nurse in his book. She had
nursed over fifty cases of cancer and growth in the course of her
profession. Before long, she herself developed malignant growth.
Doctor wanted to perform an operation but she refused to submit to
the knife. She had witnessed that however painful a growth may be
before an operation, the pain is comparatively milder than when
the cancer recurs after operation. The tumour of cancer redevelops
with an increased pain. There are many cases in which after the
operation of cancer in certain part, it developed in another part and
when operated even there, it developed in a third place. The pain
54 GROWTHS AND CANCER : 55
goes on increasing each time. The conventional treatment of cancer
has been proved an utter failure, even than, no other treatment is
recognized in the medical ~orld. This is very deplorable. The
centres of cancer research are not prepared to accept the successful
findings outside the surgical field. Many modern physicians are
dissatisfied with this state of affairs. This is mentioned only to throw
some light on the present state of treatment of this pernicious
disease.
No diagnosis of the disease is necessary in urine treatment
because urine is not a medicine for a particular disease but is a
means to regain health. The patients disappointed at the diagnosis
of cancer by doctors used to come to Armstrong. They were
prescirbed urine methods as were prescribed to any other patients
and were fully cured. In spite of various difficulties, Armstrong
successfully treated some patients who were declared incurable.
Mrs. R., aged forty years (1923), was pale and emaciated. Her
height and weight were below normal. She had lumps about the size
of a hen's egg in both of her breasts. Late doctor Rabagliati
diagnosed the tumour as cancerous and urged for an immediate
operaion to which she firmly refused. She fasted on urine and
drank about 7 lb. of water daily along with it. Her husband rubbed
her from head to foot with his own urine for two hours a day. Packs
soaked in urine were placed over both her breasts day and night.
Within ten days she was cured. She returned to the doctor Rabagliati
on the twelfth day after her last visit to him and he could not find
even a trace of abnormality on her breasts. Anemia also vanished
and perfect health was restored.
In 1925, a middle-aged woman had a growth visible near
armpit. Tow surgeons advised her operation. Her daughter
requested them to allow the patient a few days of rest so that she
may develop stamina to undergo operation. Her request was
accepted. After a week, arrangements were made for operation in a
hospital. The daughter had derived much benefit herself from urine
teratment and so she persuaded her mother to give the treatment a CHATER Ill
GROWTHS AND CANCER
There are several types of cancers. It affects various parts of the
body, and is considered an in curable and dangerous disease. Its
tumour grows, within the body, known as 'growht', which appears
as swelling outside the body. But all the swellings on the body are
not malignant. Cancer means sure death. According to the doctors,
growth or cancer develops due to the deficiency of natural alkalies
in the diet. In 1912, the late Dr. F. Forbers Ross of London, a fully
qualified physician, wrote a book, Cancer-Its Genesis and
Treatment. On the basis of 22 years' practice, he had come to the
conclusion that malignancy and other growths are due to a diet
deficiency in natural salts especially potash. By putting patients on a
more balanced diet and administering potash salts in an assimilable
form, he cured a large number of cases of this dreaded disease. But
the orthodox doctors with vested interest, say that cancer can be
treated only by the knife or radium! Even thirty per cent of cancer
patients are not cured by knife or radium. This fact is established
by the researches of late Dr.Rabagliati of Breadford. He operated on
about five hundred patients for growth and had to admit at last that
rarely had any patient survived after operating for cancer and
growth.
Armstrong refers to an experienced nurse in his book. She had
nursed over fifty cases of cancer and growth in the course of her
profession. Before long, she herself developed malignant growth.
Doctor wanted to perform an operation but she refused to submit to
the knife. She had witnessed that however painful a growth may be
before an operation, the pain is comparatively milder than when
the cancer recurs after operation. The tumour of cancer redevelops
with an increased pain. There are many cases in which after the
operation of cancer in certain part, it developed in another part and
when operated even there, it developed in a third place. The pain
54 GROWTHS AND CANCER : 55
goes on increasing each time. The conventional treatment of cancer
has been proved an utter failure, even than, no other treatment is
recognized in the medical ~orld. This is very deplorable. The
centres of cancer research are not prepared to accept the successful
findings outside the surgical field. Many modern physicians are
dissatisfied with this state of affairs. This is mentioned only to throw
some light on the present state of treatment of this pernicious
disease.
No diagnosis of the disease is necessary in urine treatment
because urine is not a medicine for a particular disease but is a
means to regain health. The patients disappointed at the diagnosis
of cancer by doctors used to come to Armstrong. They were
prescirbed urine methods as were prescribed to any other patients
and were fully cured. In spite of various difficulties, Armstrong
successfully treated some patients who were declared incurable.
Mrs. R., aged forty years (1923), was pale and emaciated. Her
height and weight were below normal. She had lumps about the size
of a hen's egg in both of her breasts. Late doctor Rabagliati
diagnosed the tumour as cancerous and urged for an immediate
operaion to which she firmly refused. She fasted on urine and
drank about 7 lb. of water daily along with it. Her husband rubbed
her from head to foot with his own urine for two hours a day. Packs
soaked in urine were ·placed over both her breasts day and night.
Within ten days she was cured. She returned to the doctor Rabagliati
on the twelfth day after her last visit to him and he could not find
even a trace of abnormality on her breasts. Anemia also vanished
and perfect health was restored.
In 1925, a middle-aged woman had a growth visible near
armpit. Tow surgeons advised her operation. Her daughter
requested them to allow the patient a few days of rest so that she
may develop stamina to undergo operation. Her request was
accepted. After a week, arrangements were made for operation in a
hospital. The daughter had derived much benefit herself from urine
teratment and so she persuaded her mother to give the treatment a 56 : AUTO-URINE THERAf>Y
trial in the interim period. In five days, not a trace of the growth
was left. Two days before the patient's appointment at the hospital
for operation the family doctor called in. He was indignant at having
his advice and arrangements flouted in this 'careless' manner. But
when having thoroughly examined the patient, he found her
condition entirely normal, he could 'Y nothing. Subsequently, he
called in his colleagues who were to operate her. They too were
greatly astonished. The woman was alive with sound health when
this book was writeen in 1944.
The author has mentioned the case of another woman just to
show that operation cannot uproot the disease. That woman came
io him in ·1927. She was forty-five, stout and had growth of some
size in her left breast, the right having been operated two years
before for a similar growth. She disliked second operation. With a
fast on urine for 19 days along with rubbing, the growth disappeared
altogether. The fast was continued further to reduce her obesity.
After 28 days she was examined. Not a trace of growth was to be
found. The extra-fat had vanished and she appeared young and
beautiful like a maiden.
The case of one more patient deserves mention. It shows that the
urine teratment can cure a number of complaints which have no
apparent connection with one another. The young lady had a
swollen right breast near the centre where a nasty lump was
present. There were two large ulcers under the armpit. She had been
asked by the family doctor to enter the hospital for examination
prior to surgery. But she declined, rememering that her mother had
been operated for a similar growth on the advice of the same doctor
and had to be buried subsequently. Moreover,


relationship,	is	mind-boggling.
There	are	other	things	the	mind	can	do	that	are	paralleled	in	the	universe.
The	mind	can	keep	track	of	two	events	separated	in	time—this	is	how	we
recognize	a	face	today	that	we	saw	years	ago,	for	example.	Similarly,	the
universe	keeps	track	of	any	two	paired	electrons.	They	will	be	paired	for	all
time	even	if	they	travel	millions	of	light-years	apart.	Uncannily,	if	one	of	the
paired	electrons	should	change	in	position	or	spin,	its	twin	will	change
simultaneously	without	sending	a	signal	that	needs	to	travel	through	space.
The	Zero	Point	Field	communicates	without	regard	for	time,	distance,	or	the
speed	of	light.
The	very	fact	that	we	use	a	word	like	“communicate”	indicates	how	hard
it	is	not	to	see	parallels	between	our	minds	and	Nature	“out	there.”	Whichbrings	us	to	a	dangerous	trap.	Mind	and	matter	offer	two	ways	of	describing
the	same	thing,	but	they	are	not,	in	themselves,	exactly	the	same.	If	one	could
show	that	the	universe	has	a	memory,	for	example,	that	wouldn’t	prove	it	had
a	mind.	Remembering	a	face	is	a	mental	act.	The	ability	of	two	electrons	to
match	each	other’s	spin	across	a	vast	distance	is	a	material	feat.	The	same	trap
works	in	reverse.	If	one	could	calculate	every	vibration	of	a	violinist’s	bow
while	playing	a	Beethoven	sonata,	that	wouldn’t	explain	music	or	its	beauty.
Those	are	mental	phenomena,	not	material	ones.	All	we	can	do	is	draw
parallels	between	two	models	in	an	effort	to	place	them	in	one	reality.
I’ve	been	speaking	as	if	the	universe	consciously	knows	what	it	is	doing
when	DNA	creates	an	amoeba,	for	example,	instead	of	a	chimpanzee	or	a
human	being.	This	implies	self-awareness	on	the	part	of	molecules,	and	that
in	turn	requires	the	Zero	Point	Field	to	act	like	a	mind	as	it	organizes	every
possible	fluctuation	in	the	cosmos.	No	matter	how	closely	one	draws	the
parallels,	this	premise	can’t	be
proven
—or	disproven—because	the	Zero
Point	Field,	by	containing	everything,	contains	us.	We	cannot	step	outside	it,
and	so	we	are	in	the	same	position	as	a	fish	trying	to	prove	that	the	ocean	is
wet.	Unless	the	fish	jumps	out	of	the	ocean,	water	is	everywhere;	there	is	no
contrast,	and	therefore	no	dryness	that	makes	wetness	possible.
We	cannot	prove	that	the	universe	has	a	mind,	because	we	aren’t
mindless.	Nobody	has	ever	experienced	mindlessness;	therefore,	we	have
nothing	to	base	it	on.	The	Vedic	rishis	were	fortunate	that	they	started	out
believing	that	consciousness	was	real	and	needed	no	proof.	Physics	doesn’t
hold	that	consciousness	is	a	given.	To	speak	of	a	self-aware	universe	puts	one
at	the	fringes	of	speculative	thinking	in	physics.	But	for	our	purposes	in
looking	for	evidence	of	the	afterlife,	it	is	vital	to	show	that	consciousness	is
everywhere,	because	then	there	would	be	nowhere	to	go	after	we	die	that
isn’t
conscious.
Mind	over	Matter
What	if	our	minds	could	alter	the	quantum	field?	Then	we	would	have	a	link
between	the	two	models,	mind	and	matter.
Such	a	link	was	actually	provided
by	Helmut	Schmidt,	a	researcher	working	for	the	Boeing	aerospace	laboratory
in	Seattle.	Beginning	in	the	mid-Sixties,	Schmidt	set	up	machines	that	could
emit	random	signals,	with	the	aim	of	seeing	if	ordinary	people	could	alter
those	signals	using	nothing	more	than	their	minds.	The	first	machine	detected
radioactive	decay	from	strontium	90;	each	electron	that	was	given	off	lit	up
either	a	red,	blue,	yellow,	or	green	light.	Schmidt	asked	ordinary	people	to
predict,	with	the	press	of	a	button,	which	light	would	be	illuminated	next.
At	first	no	one	performed	better	than	random,	or	25%,	in	picking	one	of
the	four	lights.	Then	Schmidt	hit	on	the	idea	of	using	expert	psychics	as	hissubjects,	and	his	first	results	were	encouraging:	psychics	guessed	the	correct
light	27%	of	the	time.	But	he	didn’t
know
	if	this	was	a	matter	of	clairvoyance
—seeing	the	result	before	it	happened—or	something	more	active,	actually
changing	the	random	pattern	of	electrons	being	emitted.
So	Schmidt	built	a	second	machine	that	generated	only	two	signals,	call
them	plus	and	minus.	A	circle	of	lights	was	set	up,	and	each	time	a	plus	or	a
minus	was	generated,	a	bulb	would	light	up.	If	two	pluses	were	generated
consecutively,	the	lights	would	go	on	in	a	clockwise	direction.	Two	minuses
would	light	up	in	a	counterclockwise	direction.	Left	to	itself,	the	machine
would	light	up	an	equal	number	of	pluses	and	minuses;	what	Schmidt	wanted
his	subjects	to	do	was	to	will	the	lights	to	move	clockwise	only.	He	eventually
found	two	subjects	who	had	remarkable	success.	One	could	get	the	lights	to
move	clockwise	52.5%	of	the	time.	An	increase	of	2.5%	over	randomness
doesn’t	sound	dramatic,	but	Schmidt	calculated	that	the	odds	were	10	million
to	1	against	this	occurring	by	chance.	The	other	subject	was	just	as	successful,
but	oddly	enough,	his	efforts	to	make	the	lights	move	clockwise	had	the
opposite	result:	they	moved	only	counterclockwise.	Later	experiments	with
new	subjects	raised	the	success	rate	to	54%,	although	the	strange	anomaly
that	the	lights	would	sometimes	go	in	the	wrong	direction	persisted.	(No
explanation	was	ever	found	for	this.)	Schmidt	showed	that	an	observer	can
change	activity	in	the	quantum	field	using	the	mind	alone,	which	supports	the
case	that	at	some	deep	level	mind	and	matter	are	one.	The	rishis’	assertion
that	we	are	embedded	in	the	Akashic	field	seems	more	credible,	which	also
makes	it	more	credible	that	we	do	not	leave	the	field	when	we	die;	if	we	did,
we	would	be	the	only	thing	in	Nature	that	isn’t	part	of	the	field.
Inspired	by	Schmidt’s	results,	a	Princeton	engineering	professor	named
Robert	Jahn	developed	much	more	sophisticated	trials,	involving	a	machine
that	could	generate	zeros	and	ones	five	times	a	second.	In	the	Princeton
experiments,	each	participant	went	through	three	types	of	tests.	First	he	would
will	the	machine	to	produce	more
ones
	than	zeros,	then	more	zeros	than	ones,
and	finally	he	would	try	not	to	influence	the	machine	at	all.	Each	test	was
repeated	until	there	were	between	500,000	and	1	million	results,	a	staggering
number	that	in	a	single	day	outstripped	all	the	previous	trials	performed	by
Schmidt	and	all	the	other	parapsychologists	before	him.
After	twelve	years	of	study,	it	was	found	that	roughly	two-thirds	of
ordinary	people	could	influence	the	outcome	of	the	machine,	unlike	in
Schmidt’s


/Phanta
In Kapha Dosha – 1/16th part of Kashaya/Phanta
If honey is to be added –
In Vata Dosha – 1/16th part of Kashaya/Phanta
In Pitta Dosha – 1/8 part of Kashaya/Phanta•
•
•
•
•
•
•
•
•
•
•
•In Kapha Dosha – 1/4th part of Kashaya/Phanta
Spices – Cumin, guggulu, Kshara, Salt, Shilajit, Asafoetida, Trikatu – Ginger,
black pepper, long pepper.
Dose is 3 grams for 96 ml of Phanta.
Such as milk, ghee, jaggery, oil, cow urine etc, dose is 12 grams for 96 ml of
Phanta.
Shelf life – 12 hours.
Examples –
Kutaja Phanta
Kutaja – Bark of Holarrhena antidysenterica
Indicated in
Vamana – vomiting and
Atisara – diarrhoea, dysentery
Pancakola Phanta
Ingredients
Long pepper fruit – Piper longum
Long pepper root
Cavya – Piper chaba
Chitraka Mula – Leadwort
Nagara – ginger
Karma•
•
•
•
•
•
•
•
•
•
•
•
•
•Deepana – improves digestion strength
Pachana – Digestive, relieves Ama Dosha
Yashti Madhu Phanta
Made with licorice – Glycyrrhiza glabra.
Administered to patient during Vamana (emesis) Panchakarma therapy,
repeatedly to induce and ease the process of vomiting.
is is usually administered after administering the main Vamana
medicine.
Another Purpose of Preparing Phanta
Use – for inhaling – steam therapy
Tulsi (holy basil), cinnamon, Trikatu – Ginger, black pepper, long
pepper etc.
Diﬀerence between Cold Infusion, Hot Infusion and Decoction –
Hima – 1p + 6p cold water S cold infusion
Phanta – 1p + 4p hot water S hot infusion
Kashaya –
1 part of coarse powder + 16 Parts of water S Boil in mild re
Evaporate water by boiling till 1/8th reduction
Filter, Use it when fresh
5 Basic Dosage Forms – Pancha Vidha Kashaya Kalpana
Swarasa – juice extract•
•
•
•
•
•Kalka – bolus/paste made out of fresh herb by pounding
Kwatha – decoction – made by boiling
Hima – cold infusion
Phanta – hot infusion
Swarasa is heaviest
Phanta is the lightest37. Churna – Ayurvedic
Herbal Powders: Principle,
Preparation, Examples
Herbal powders are extensively used in Ayurveda. It is considered as a derived
dosage form from herbal paste – Kalka. In Ayurveda, powders are used for oral
intake, external application and to prepare other medicines such as herbal ghee
and oils.
Churna – Herbal Powders
Churna in general is ne powder of a completely dry herb, which is ltered
through a clean cloth.
Synonyms: Shushka pisti, Shushka Kalka – dry paste = powder
Raja, Kshoda – ne powder.
Churna, Choornam, Churan, Churnam
Instruments Used
Mortar and pestle were the instruments used to prepare churna during olden
days.
Now-a-days Pulverisers, Micro-pulverisers, disintegrators & diﬀerent mills
are used.
Types of Choornam Based on Size
Sthoola Churna: Coarse powder.
Sookshma Churna: Fine powder.
Atyanta Sookshma Churna: Very ne powder.Types of Churnam Based on Number and Nature of Ingredients
Single herb powders – example – Ginger powder.
Poly herbal powders – example – Trikatu churna – a simple combination of
ginger, pepper and long pepper.
Metallic powders – Loha bhasma – iron calx, Yashada bhasma – zinc calx
etc.
Traditional Dosage: One Karsha (12 Grams).
Practical dosage: 3–6 grams in single or divided doses.
Shelf life is 2 months, as per Sharangdhara Samhita.
If stored in air tight containers, it can be stored up to six months.
Market available churnas have 2 years of shelf life, as per Drugs and
Cosmetics Act.
Prakshepa Dravyas – Adjuvants
If jaggery is the adjuvant/co prescription, then it should be added to the
Churna in equal quantities.
Eg: 3 grams of Trikatu Churna + 3 grams of jaggery, at night after food for 2
weeks time.
If sugar candy is the adjuvant, it is  added double the quantity of Churna.
If ghee, honey or sesame oil is to be added, then double the quantity.
Any other liquid – 4 times the quantity of churna.
Dose of Anupana – Co Drink – Based on Dosha
e quantity of adjuvant along with Churan Gutika & Kalka in•
•
•
•Vata Disorders – 3 times to the medicine.
Pitta Disorders – 2 times to the quantity of medicine.
Kapha disorders – equal to the quantity of medicine.
Usage of Churna
Used as a single medicament.
Ex
Hingwashtaka Churna – used in bloating, Vata disorders etc.
Talisadi Churna, Sitopaladi Churna – used in cold, cough, asthma etc.
Used as Adjuvant
Ex: Swarna Bhasma with Trikatu Churna.
Abhraka Bhasma with Talisadi Churna.
For Secondary Medicine Preparations
Ex: herbal powders are used for the preparation of herbal decoctions, herbal
jams (Avaleha), tablets, oils, ghees, fermented preparations called – Asava,
Arishta etc.
External Use of Churna
For Udvartana – powder massage – Kola Kulatthadi Churna.
For dusting on wounds – neem powder or Triphala powder or a mix
of neem and turmeric powder.
For nasal inhalation – Pradhamana nasya – Eg: Katphala nasya is
administered to treat insomnia.
As tooth powder•
•
•
•
•
•As paste application over skin to relieve pain (Kottamchukkadi churna
lepa)
In sweating treatment – Sweda – Churna Pinda Sweda (Podikizhi) –
herbal powders heated and or fried in herbal oils tied in a bolus to rub
against the painful parts for a xed duration of time.
Size Reduction of Powders
It is the process of reducing the particle size of a substance to a ner
state of subdivision.
Comminuting & grinding are synonyms. If done by mechanical means
it will be called milling.
Depending on the type of equipment employed for the purpose, this
process gets diﬀerent names.
Cutting, chopping, crushing, grinding, milling, trituration etc.
How to Mix Multiple Herbal Powders –
ere are many ways. Easiest way is to take one herb powder in a big wide
mouthed vessel. Add the second herb, mix it thoroughly, add the third herb
powder, and mix thoroughly. Continue till you have added all herbs and the
whole mix has uniform colour.
Pharmaceutical Application
Lesser the Particle Size – More the Surface Area.
Increased surface area of drugs will help in quick extraction of their active
principles by facilitating easy penetration of solvent into drug tissue.
Lesser the particle size lesser will be the drying time.
Lesser the particle size more will be the rate of absorption.•
•
•
•
•
•
•
•
•
•
•
•e rate of drug absorption depends mainly on the dosage form, route of
administration & particle size.
Particle Size
e particle size of the powders depends on the diﬀerent numbered
standard sieves used.
Sieving is the process of size separation.
e numbered sieves indicate the number of meshes (openings) in a
length of 1 inch (2.54 cm).
So a sieve numbered 10 will have ten meshes 1 inch length.
Sieve of Size Separation
Coarse powders: 10/44
All particle should pass through sieve number 10 & not more than
40% should pass through number 44 sieve.
Moderately coarse powders: 22/60.
Moderately ne powder: 44/85.
Fine powder – all particles should pass through sieve number 85.
Very ne powder – all particles should pass through sieve number 120.
All particles should pass through.
Advantages of Powders
Stability in powders is more when compared with other liquid
pre


 stalk
1 beet
1/4 cup chopped prunes
1 teaspoon apple cider vinegar
1/4 teaspoon ground licorice
Dir ections
1 Cut the plum in half and remove the stones.
2 Cut the beet if necessary to ﬁt the juicer feed tube.3 Turn on the juicer and place a jug under the spout.
4 Working on a slow speed, process the plum.
5 Increase the speed to medium and process the carrot and
celery.
6 Increase the speed to high and process the beet.
7 Combine the vegetable juice, the prunes, cider vinegar, and
licorice in a blender jug and process on high for 30 seconds or
until smooth. Pour into a glass and stay close to home!
Per serving: Calories 212 (From Fat 9); Fat 1g (Saturated 0g); Cholesterol 0mg; Sodium 143mg;
Carbohydrate 52g (Dietary Fiber 4g); Protein 4g.
Tip: Take this slow and easy. A small glass to start may be
enough. If not, drink another small glass and wait a couple hours.
This is powerful stuff!
D y n a m i t e  D a n d e l i o n
Prep time: About 2 min • Juicing time: 2 min • Yield: 1 serving
Ingr edients
1 cup fresh dandelion leaves or spinach
1 celery stalk
1 apple
1 beet
1 teaspoon ground dandelion root
1/4 teaspoon ground licorice
Dir ections
1 Cut the apple and beet if necessary to ﬁt the juicer feed tube.2 Turn on the juicer and place a jug under the spout.
3 Working on a slow speed, process the dandelion leaves and
celery, pushing through the leaves with the celery.
4 Increase the speed to medium and process the apple.
5 Increase the speed to high and process the beet.
6 Stir the dandelion root powder and ground licorice into the
drink. Pour into 2 glasses and stay close to home!
Per serving: Calories 152 (From Fat 10); Fat 1g (Saturated 0g); Cholesterol 0mg; Sodium 161mg;
Carbohydrate 36g (Dietary Fiber 3g); Protein 4g.
V egetable Mocktails and Cocktail
Mixers
Vegetable juice makes a great drink anytime, anywhere, but
when you have to drive or you just don’t want the alcohol,
they’re a satisfying alternative.
When you are drinking alcohol, sometimes only savory will do.
When sweet drinks just aren’t satisfying enough, vegetable
juices can step up and form the basis for really creative
cocktails. (As always, the alcohol is optional.)
Great vegetable mixers
Vegetables are a natural mixer for drinks. Here are some excellent
choices:
 Carrot: Because of their natural sweetness, carrots make a great
mixer for most of the following vegetables. Use them  with vodka, rye, or
rum. Celery: Celery juice can be strong, so always mix it with other
vegetables such as cucumbers, tomatoes, and fennel. Mix with vodka,
scotch, or rum.
 Cucumbers: Use chilled cucumber juice to mix with vodka and tonic
or soda for a refreshing and light summer cool er.
 Fennel: With its light anise ﬂavor, the juice from fennel  bulb mixes
well with other vegetable juice and ground cum in or coriander  for a mix
for vodka or gin.
 Peppers: Red or green bell peppers are best if mixed with other
vegetables such as tomatoes and cucum ber or fennel, and they’re robus t
enough to use with scotch or rum.
 Tomatoes: They’re juicy and mild in ﬂavor, so mix with cucum ber or
even onion for a more robust mixer to use with vodka or rye.
 Zucchini: The ﬂavor is very mild and it mixes well with most
vegetable juice such as carrot or beet. If com bined in a veget able mix,
you can use it with vodka or rye.
V e g e t a b l e  M o c k t a i l
Prep time: 4 minutes • Juicing time: 2 min • Yield: 4 servings
Ingr edients
4 tomatoes
3 sprigs parsley
1/2 red bell pepper
2 carrots
2 celery stalks1/4 fennel bulb, stem and leaves intact
1 apple
1/4 teaspoon ground cumin
1/4 teaspoon hot pepper ﬂakes
Dash Worcestershire sauce
Pinch coarse sea salt
2 sprigs basil
Dir ections
1 Cut the tomatoes, pepper, fennel, and apple if necessary to ﬁt
the juicer feed tube.
2 Turn on the juicer and place a jug under the spout.
3 Working on a slow speed, process the tomatoes and parsley.
4 Increase the speed to medium and process the pepper, celery,
fennel, and apple.
5 Stir the cumin, pepper ﬂakes, Worcestershire sauce, and salt
into the drink. Pour into 2 glasses, garnish with basil, and enjoy!
Per serving: Calories 78 (From Fat 8); Fat 1g (Saturated 0g); Cholesterol 0mg; Sodium 87mg;
Carbohydrate 18g (Dietary Fiber 1g); Protein 2g.
I t a l i a n  V e g e t a b l e  M o c k t a i l
Prep time: About 3 min • Juicing time: 2 min • Yield: 2 servings
Ingr edients
2 tomatoes
1 clove garlic, optional
3 sprigs fresh oregano1 baby eggplant
2 small zucchini
2 celery stalks
1 apple
1/4 teaspoon chopped fresh thyme or a pinch chopped fresh rosemary
1/4 teaspoon coarse sea salt
2 sprigs fresh basil
Dir ections
1 Cut the tomatoes, eggplant, zucchini, and apple if necessary to
ﬁt the juicer feed tube.
2 Turn on the juicer and place a jug under the spout.
3 Working on a slow speed, process the tomatoes, garlic, oregano,
and eggplant, pushing the oregano through the feed tube with
the eggplant.
4 Increase the speed to medium and process the zucchini, celery,
apple, and ginger.
5 Stir the thyme, rosemary, and salt into the drink. Pour into 2
glasses, garnish with basil, and enjoy!
Per serving: Calories 99 (From Fat 13); Fat 1g (Saturated 0g); Cholesterol 0mg; Sodium 276mg;
Carbohydrate 21g (Dietary Fiber 6g); Protein 5g.
F i e r y  R e d  M i x e r
Prep time: About 3 min • Juicing time: 2 min • Yield: 2 servings
Ingr edients
2 oranges
1 lime1/2 red bell pepper
1 celery stalk
2 carrots
2 beets
1 piece (1-inch) peeled fresh ginger
Dash hot sauce
Pinch coarse sea salt
2 ounces vodka, rum, or gin
2 green onions
Dir ections
1 Peel the oranges and lime, leaving the white pith on.
2 Cut the pepper and beets if necessary to ﬁt the feed tube of the
juicer.
3 Turn on the juicer and place a jug under the spout.
4 Working on a slow speed, process the oranges and lime.
5 Increase the speed to medium and process the pepper, celery,
and carrots.
6 Increase the speed to high and process the beets and ginger.
7 Stir the cumin, hot sauce, salt, and alcohol into the juice. Pour
into 2 glasses, garnish each with green onion, and enjoy!
Per serving: Calories 207 (From Fat 5); Fat 1g (Saturated 0g); Cholesterol 0mg; Sodium 161mg;
Carbohydrate 34g (Dietary Fiber 4g); Protein 4g.
Tip: Serve this drink neat or over ice.
Tip: Try rimming the glass with herbed salt. In a saucer, combine
1/4 cup coarse sea salt, 1 teaspoon fresh or dried thyme, and 1/2teaspoon fresh or dried rosemary. Run a wedge of lime around the
edges of the glasses to wet the rims and tip the rims into the salt
mixture. Twist the glasses to coat the rims evenly with the herbed
salt mixture.
Vary It! For the very daring, spice up this red-hot mixer by adding
a whole hot chile pepper.
G i n g e r e d  C i t r u s  M i x e r
Prep time: About 6 min • Juicing time: 2 min • Yield: 2 servings
Ingr edients
1 honeydew melon
2 oranges
3 sprigs fresh basil
1 lime
2 celery stalks
2 carrots
1 piece (2-inches) peeled fresh ginger
2 ounces vodka, rum, gin per serving
Dir ections
1 Cut the melon in half. Scoop out the seeds and trim away the
rind from each half. Discard the seeds and rind. Cut the ﬂesh
into wedges to ﬁt the ju


 the patient was
completely healthy and well.
However, instead of any drug, the doctor had just injected water. Again, a few months passed and then the newspapers carried
stories that the FDA had declared Krebiozen to be completely useless  and a fraud. As rapidly as he had recovered, the patient
deteriorated once more and this time his doctor let him die.
One might think that such a strong mind effect must be very rare but consider this: in a chemotherapy trial one third of the placebo
patients lost their hair. In this rare trial only half the participants had received chemotherapy and the other half a harmless substance,
which they believed to be an active drug. This means that the hair loss in one third of the placebo patients was entirely due to their
belief.
This ﬁnding is conﬁrmed by one of those rare placebo trials in surgery. After'real' operations for cardiovascular disease 32% of
patients had satisfactory results. However, a control group that had only pretend surgery reported 43% of subjective and objective
improvement! This means that basically all the improvement came from the belief but the traumatic effect of real surgery reduced the
belief-based success by 1 1%.
One third is a ﬁgure that corresponds with results from other trials as the approximate size of the placebo effect. I take this to mean
that fully one third of patients will either die or recover just because of their strong belief. This applies equally to conventional
medicine as well as to natural therapy. Those who completely believe that they will get well will do so regardless of the therapy used,
Home About Diseases Healing the Body Healing Foods Healing the Mind Healing the Emotions Energies Science & Spirituality Spirituality Contact10/30/24, 3:00 PM Health-Science-Spirit - Healing the Mind - Part 1
https://health-science-spirit.com/Healing_the_Mind/Healing-the-Mind-Part1.html 1/6and those who doubt or are fearful will receive little beneﬁt from any therapy. I am convinced that this is the main reason why one
patient is cured by cancer surgery, while another with the same condition dies afterwards.
Therefore, perhaps the main concern for patients with 'incurable' disease s should not be to ﬁnd an effective therapy but rather to ﬁnd
a way to harness the power of the mind and become a believer with an unshakable faith.
However, before you decide to believe in eating a piece of cake every Sunday as your preferred cancer cure, there is another factor
to take into account. Whatever you do must be totally convincing to your subconscious mind. Just believing something on the
conscious mental level is by far not enough. If your subconscious mind is not convinced that something will cure you, then it will not
work.
The subconscious mind is most easily impressed by something that inspires awe, by authority, by ritual, the unusual and especially
by enthusiasm. Whatever impresses you as a potential cure embrace it enthusiastically. Anything that you just try to see if it works is
not likely to work.
THE LOWER SELF
In order to heal our mind and use it more efﬁciently, we need to have a basic understanding of our lower self. This operates on a
different level of consciousness than our normal consciousness or the middle self and has many of the characteristics of a separate
entity. When working with it, it is best to regard and treat it as a faithful servant and partner.
It is advisable to be on good terms with our lower self because it is the power broker of the body. To use a contemporary example, the
middle self is like the captain of a ship, the higher self is the shipping line and employer of the captain while the lower self is like the
union boss on the ship. If the crew has any grievances, the boss may call a strike or otherwise make life difﬁcult for the captain. The
body self is comparable to the crew and very closely cooperates with the lower self.
The lower self supervises the following body functions:
1. It inﬂuences the body self and, with this, the physical body
2. It is the seat of our emotions
3. It receives all sense information
4. It keeps a record of all sense information, thoughts and feelings
5. It operates our memory bank
6. It operates our psychic abilities
7. It is the gateway of communication with our higher self
With this, all the real power of the body rests with the lower self, but it has one important shortcoming: it cannot think rationally and
logically. It has only an elementary  ability to think similar to an intelligent domesticated animal or a small child. Therefore, it is
dependent on the middle self to tell it what to do and, as the faithful servant that it normally is, it willingly obeys the middle self.
However, because it is so simple-m inded, the lower self is rather dogmatic. It may take our early childhood programming and
especially our religious and sex-related teachings as gospel truth, also anything someone in authority may have said. It can be very
moralistic and regard itself as the keeper of any important commitmen ts that the middle self may have made. To illustrate these
characteristics of the lower self, I like to relate a few examples from the book "The Secret Science Behind Miracles" by Max Freedom
Long. (De V orss).
1. A young man with a strong religious upbringing had the urge to enter the ministry. However, he took a job in a furniture factory
instead. There the paint fumes made him sick. When transferred to the wood working department he developed asthma from the
sawdust. He tried several other occupations, but each time he became  sick from something connected with the job. In the end, a
psychologist unearthed the earlier intention to become a minister. As nothing else seemed to help, he advised the man to enter the
ministry now. This he did and had no more illness.
2. A religious Hawaiian man had an affair. His wife found out but soon forgave him. Within a year it happened again, but this time his
wife did not ﬁnd out. This seemed to make it even worse for the man who gradually lost his strength and will to live until he was very
close to dying. A Kahuna (native healer) was called and soon discovered the truth. He induced the wife to forgive her husband once
more and the Kahuna performed a ceremony in which all the man's sins were washed away. The patient immediately started a quick
recovery.
3. A young woman had been brought up to regard dancing and drinking alcohol as sins. After her marriage she moved into different
circles and gradually started dancing with an occasional cocktail. Soon she slightly twisted her ankle during a dance. Normally she
would have been ﬁne after a day or two but instead the leg became gradually worse and a deep running sore developed below the
ankle. A Kahuna convinced her that she had not really sinned against God and in addition forgave her and washed away all guilt of
any kind. The ankle quickly recovered to its full strength. However, the young woman neglected the Kahuna's instructions to continue
afﬁrming that if she had not hurt anyone, there was no sin. Again she danced and drank a little and eventually the ankle sore
reappeared. However, this time the Kahuna explained that he could not help, as the lower self had now become too much entrenched
in its conviction of sin. The only permanent cure was to give up drinking and dancing for good.
These examples show how our lower self holds on to childhood beliefs that as adults we have long forgotten. In contrast, the lower
self never forgets. Therefore, if we suspect a conﬂict between the beliefs of these two selves, we have to convince the lower self that
the old belief is no longer appropriate and patiently and in simple words explain the new situation instead. For methods to
communicate with the lower self see the article on Mind Tools.
FREE WILL10/30/24, 3:00 PM Health-Science-Spirit - Healing the Mind - Part 1
https://health-science-spirit.com/Healing_the_Mind/Healing-the-Mind-Part1.html 2/6According to this model, our 'free will' is somewhat limited. Actually, it is even more limited than indicated so far. Most of the
motivation for our decisions comes from feelings of which we are only partly aware, from suppressed emotions, early life
programming, karmic inﬂuences and guidance through our higher self.
We are more or less unaware of these determining inﬂuences that cause our inner self to make a certain decision. Often this may
happen when we are asleep and explore various possibilities during dreaming, while in the daytime our middle self just tries to ﬁnd a
mental reason to justify this subconsciously made decision. In this way, most of us have preciously little genuine free will and have
not much conscious choice in building our own future.
I once watched a hypnotic stage show. One participant was given the post-hypnotic suggestion that at a certain signal he would open
the window. After all the participants  had returned to their normal consciousness, the signal was given and the one with the post-
hypnotic suggestion promptly opene d the window. When asked why he had done that, he answered that it was too warm in the room.
I believe that most of our conscious decisions are really based on such quasi post-hypnotic suggestion or rather subconscious
programming.
At other times, the middle self may make a rational decision based on the consciously known facts, but our higher self may have
other intentions. Then the middle self may


 his
or her own individual path. At present Ascension teachings through books and channelled guidance attract many followers. These
teachings are largely individualised outgrowths from the writings of the Theosophical Society since the end of the nineteenth century.
Looked at from a different perspective, we may say that there are two different approaches that often intermingle in each individual
spiritual path. One is the path of the Doer or the Magus, while the other is the path of the Knower or the Mystic. The Doer mainly
works in the world as a healer, alchemist or white magician, trying to master the non-physical energies and forces. The Mystic, on the
other hand, follows mainly the inner path, seeking Union  with the Divine Self and in the process becomes a Knower and a teacher.
However, ultimately Knower and Doer both become one.
THE P ATH OF THE MYSTICS
Home About Diseases Healing the Body Healing Foods Healing the Mind Healing the Emotions Energies Science & Spirituality Spirituality Contact10/30/24, 3:07 PM Health-Science-Spirit - The Spritual Path
https://health-science-spirit.com/Spirituality/The-Spiritual-Path.html 1/4The recorded experiences of the many mystics in all religions is of particular interest because we can learn from these what the
spiritual path looks like when it is not guided by speciﬁc verbal or written teachings. Most of these individuals in past centuries did not
know that there was such a thing as a spiritual path and that others had travelled the same or a similar route. They just felt a longing
to come closer to God and to feel at one with Him, to melt into Divinity like a drop of water becomes one with the ocean.
Each of them had different experienc es and many of them walked only part of the way, but by constructing a composite picture from a
large number of their writings we can discern a distinct pattern of the typical mystical path. Few mystics seem to have travelled all of
this 'typical' path, but this may be because we can see only one life-time of a multiple-life-time journey. This typical mystical path may
best be described as a ﬁve-stage journey and we may easily see its relationship to contemporary spiritual practises.
1. The Awakening
The spiritual awakening is the beginning of the mystical path and also of the spiritual path in general. It may be sudden or gradual.
Often it comes as an emotionally overwhelming'mystical experience', possibly ending a period of great emotional torment and
suffering. Another frequent setting is during a spiritual initiation ceremo ny, such as presently during water baptism for 'Born-Again
Christians'.
Others may have this awakening experience during an especially intense prayer or meditation or drift gradually onto the path by
attending workshops or reading spiritual books. The latter as well as others coming to the path because of philosophical
considerations turn out to become like the'mental mystics' as compared to the 'emotional mystics' who had their mystical
experiences mainly at the emotional level.
This initial peak experience may last for hours or days with gradually declining intensity. Commonly it is a combination of deep
feelings, such as universal love, with profound spiritual intuition or insigh t, although depending on the personality traits the emotional
or the mental component may dominate. Also psychic phenomena are frequently involved in the form of visions and voices.
2. Puriﬁcation
After the awakening the individual does not only want to repeat the mystical experience but really wants to live in a permanent state
of grace close to God. However, the aspiring mystic realises that he is not yet worthy, he becomes acutely aware of his imperfections,
of the impurity of his thoughts and feelings. He starts to cleanse himself of all selﬁsh or impure desires. Commonly this is combined
with periods of fasting or food denial. Medieval mystics tended to be very severe with themselves in order to'mortify' the body and
with it the unruly senses and the desires of the ﬂesh. Worldly pursuits no longer hold any interest. Periods of prayer and meditation
are greatly extended.
While this process of puriﬁcation requires strong willpower and causes much self-inﬂicted pain, it is also increasingly interspersed
with beautiful and uplifting mystical experiences that spurn the seeker on to greater sacriﬁces for the sake of more rapturous
experiences. This puriﬁcation process continues for many years. Instead of turning the spiritual energies released by the awakening
experience inward to purify, it may also be directed outwards. These individuals then become religious fanatics and may remain at
this level for the rest of their lives.
3. Illumination
After the Self has been sufﬁciently cleansed or puriﬁed and the mind remains fully focused on the presence and the qualities of the
Divine, a state of illumination may unexpectedly arise. This will be simila r to the experience of awakening but even more intense and
longer lasting. Again, it may be predominantly emotional with feelings of indescribable Divine love, being at one with 'All That Is' and
combined with visions and voices, or it may be predominantly mental with profound insights and states of pure knowing. Commonly
the initial peak experience is combined with perceiving an intense or blinding inner white light.
For many months these deep feelings and insights will keep ﬂowing in, but gradually settle into a state of a permanently raised and
more intuitive consciousness. The illuminated mystic will now always remain aware of the Divine presence in everyone and
everything and radiate a presence of love and goodwill. Intuitive abiliti es will be greatly increased. Commonly, one will receive a
spiritual gift with the illumination. This may be the ability to heal or to see or to know. By developing this ability one will become a
great healer, seer or spiritual teacher.
The perception of mysticism as being incomprehensible to normal, unenlightened humans is due to the fact that most mystical
writings were composed by the emotional type of mystics. They focused  on emotional states of being and perceived and described
their visions and experiences with emotional metaphors that remained incomprehensible to the uninitiated. This is similar to the
present descriptions of reality given by quantum physicists.
Life in this state of illumination is easy and full of joy, a permanent state of great happiness and contentment. It is like living in a state
of grace that can never be lost again. But sometimes it is being lost.
4. The Dark Night of the Soul
There is a saying that he whom God loves most, will be given the severest tests. This certainly seems to be true of the few mystics
who continue to travel further along the spiritual path even after illumin ation. During the long and difﬁcult puriﬁcation process the
aspiring mystic gave up most of his sense attachments, the pleasure of eating, of sexual union, of bodily comfort and of pleasant
company. Instead all the energies were focused only on what was perceived to be transcendental and divine.
But there was still one thing left that had not been surrendered, that is the will, the central part of the Self. To give up the will, the
innate instinct for personal happiness had to be surrendered. This is called the'mystical death' or the spiritual cruciﬁxion. During
illumination the mystic seemed to walk hand in hand with God and sunned himself in eternal Divine bliss. This makes the contrast
even greater to the feeling of having lost all the former grace and glory and being totally abandoned by God to a life in abject misery.10/30/24, 3:07 PM Health-Science-Spirit - The Spritual Path
https://health-science-spirit.com/Spirituality/The-Spiritual-Path.html 2/4However, gradually the Self begins to accept total surrender. It gives up itself, its personality and individuality, asks for nothing and
desires nothing. Now there is total passivity and acceptance of whateve r God has ordained or whatever comes. Now the mystic is
ﬁnally ready for the last stage of his earthly journey.
5. The Unitive Life
Finally, by giving up everything, the mystic has gained everything. By being completely passive, he is able to be ﬁlled with the Divine
Spirit. No longer does he experienc e the strong mood swings between  divine bliss and utter desolation, he has now settled into a
feeling of constant peaceful and love-ﬁlled union with the Divine. However, this is not the goal of his long journey, just a by-product.
The real achievement is that the mystic is now an ideal tool or instrumen t of the Divine Will to be used for manifesting the Great Plan
on earth.
While now the mystic still lives in the world, he is no longer of the world. He may be a great reformer, healer, inventor, statesman,
educator or spiritual teacher but whatever he does is never for any small or selﬁsh interests, instead it is always for the greater good
of All That Is. He now lives a life of service. Whatever he does, he is now a spiritual master, even if that is not always apparent to the
outside world. After his passing, he will be an ascended being, not needing to return to earth.
Comments on the Mystical Path
In this description it is easy to draw comparisons to the life of Jesus of Nazareth and see in it a symbolic enactment of the mystical
path. The baptism symbolises the spiritual awakening, the


236family cleared their Ascaris  infestation and in three weeks the sei-
zures were gone but aggressive behavior remained. There was
mercury in the air of some rooms but it was not in the paint. The
bathroom was the worst. When everything in the bathroom was
removed, the air cleared and so did Shiresse's behavior problem.
Drew Seaton, age 8, had his first seizure  lasting nearly a minute. The
parents were very fastidious and extremely conscientious about
diet and habits. They were distraught. They all had Ascaris. A
baby was still being diapered. Drew had arsenic  (pesticide  under
kitchen sink), formaldehyde  (some remodeling) and PVC  (a new
carpet) accumulated in his body. The carpets had to be steam
cleaned to get rid of the arsenic. He was started on parasite herbs
at once, since he was on medication  that would shield him from
having another seizure while killing Ascaris. Two weeks later eve-
rybody, except the mother, was free of Ascaris. In another two
weeks they were all free and had cleaned up house toxins. They
dared to stop his medicine. This let Drew's former happy person-
ality come back to everyone's delight. Two years later there was
still no recurrence.
Cosmo Maser, 30ish, was in a hospital across the country. He was
having continuous seizures, although he had been there a week. It
seemed impossible to transport him but, against doctor's orders,
they got him into a station wagon. He had nothing to eat or drink
that had any malvin  in it (he ate four very well done hamburgers,
plain, with lettuce on his trip) and his seizures stopped immedi-
ately. They felt a bit sheepish upon arrival 20 hours later since he
could sit up, could tell his own story and no longer looked ill. He
was without medication, too. They had left in a hurry. They imme-
diately removed all the metal from his mouth; this cleared his
mercury problem. He was started on parasite medicine and
weathered the small seizures each increase gave him. He could
return home in five days with his new diet and thioctic acid  daily  as
a supplement. He occasionally had a seizure  (2 a month) until they
moved away from the busy street below their apartment. About a
year later he could hold a job and go off Social Security support.NON-PAINFUL DISEASES
237Weight Problems
Overweight  is not the same problem as obesity. In fact, I do
not have the answer to either problem, only a part of the answer.
In obese  women, the ovaries, pancreas and thyroid  are all
involved. Perhaps the adrenals, the brain satiety center, and the
liver are also involved. Maybe it's as simple as gold  accumula-
tion in all these places. Perhaps it is bacteria in all these places.
When you weigh close to 300 pounds obviously some organ isn't
working right. Try several things, but not a starvation diet.
The cause is not eating too much. Try removing all gold : gold
teeth, gold jewelry and gold rings. Replace them with non metal
varieties. After removing the gold, pull the remaining gold out of
your tissues with thioctic acid  (2 or 3 a day for sev eral months).
Make sure kidneys are able to excrete the gold instead of making
crystals by doing a kidney cleanse. Gold ac cumulates in the
pancreas, the brain (possibly in a control center here) and the
ovaries (causes some infertility  here). Also try clearing the body
of all bacteria and parasites by regularly using a zapper. Use the
Bowel Program  (page 546) to evict the last of the Shigellas. Be
very careful to avoid nonsterile dairy products. Try cleansing
your liver by doing liver cleanses. Get 3,000 stones out.
Make sure you are getting enough  nutritious food; make car rot
and vegetable juice ; use no commercial beverages. Avoid moldy
food—don't take risks. If all these measures bring your weight
down to the level of mere overweight  give yourself good grades.
Overweight  is a low energy condition. Your food is being
turned into fat instead of energy. The decision not to make en ergy
is being made in the liver mainly, but perhaps other organs as
well.
Try cleaning the liver (page 552) until no more stones come
out: get at least 2,000 stones. Notice that as the liver getsTHE CURE FOR ALL DISEASES
238cleaner you get more and more energy right after each cleanse.
Some cleanses have a dramatic effect. Others do not. This sug-
gests that a certain part of the liver is the responsible part. Soon
after the cleanse–within a week–the same old lassitude sets in.
But during these few days notice how your body feels. It feels
light. Your abdomen feels tight, like it's a part of you again.
You're mind isn't on food throughout the day. It's very easy to
lose weight, in fact you may lose five pounds in these few days
without dieting or exercising. Definitely, your long-lost weight
regulation is back in force. But then it vanishes. Fortunately, a bit
of the weight loss stays with you, and by repeating cleanses (only
once in 2 weeks, though) you can shed the pounds you want and
gain energy in a permanent  way.  It is probably  the way nature
intended.
Try increasing your bowel  movements. Notice how cats and
dogs seem to derive energy from emptying their bowels. A cat
walks  to its litter box; after emptying its bowels and carefully
covering it up, it jumps  from the box and runs away. It now has
its playful mood. A body chemical, acetylcholine, plays  a role
in emptying the bowels. Acetylcholine is a necessary operator
for many of our muscles. Is there a disturbance in our acetyl-
choline metabolism  in overweight  conditions?
Coax your body to release more acetylcholine, at least in the
intestines, by using a herbal laxative like Cascara sagrada. Other
varieties are useful, too, but don't use a drug  laxative: it burdens
the liver more. Try to have three bowel  movements  a day.
Shigella  bacteria can cause dreadful constipation. Immedi-
ately, the body feels sluggish, abdomen feels disconnected or
hanging out. A nameless hunger sets in. Keep a close watch on
dairy foods to make sure they are sterile. Zap when in doubt and
do the Bowel Program.
Exercise helps as long as you keep at it. Strict dieting works
as long as you keep doing it. But there's the problem. When youNON-PAINFUL DISEASES
239stop, you lose ground. It doesn't solve the problem of an ineffi-
cient body metabolism.
Raising thyroid  levels helps but this can be dangerous.
Raising thyroid levels naturally, by removing toxins is a very
effective method—provided it was low to begin with. Over-
weight people often have a low body temperature, showing that
the thyroid is involved: it is under producing. But giving the
body extra thyroid doesn't solve the thyroid's problem. It
only temporarily solves the rest of the body's problem.  The
thyroid will have viruses and heavy metals in it. The metal in
your mouth drains downward to the stomach passing very close
to the thyroid. Perhaps its iodine  uptake is inhibited. The chlo rine
in water and bromine  in bread may inhibit iodine uptake by the
thyroid, too. After all, they are all halogens. Stop eating bleached
bread and filter out the chlorine  in your water. If this raises your
body temperature you could expect better weight control.
The traditional herb, Fucus, was used to treat thyroid  prob-
lems (and overweight ) in days when herbs ruled medicine.
Herbalists made a point of discouraging use of plain iodine. Fu-
cus, they said, was much more effective. See Recipes.
If all these measures don't work for you, at least you have
improved your health trying.
There are some advantages of being  overweight. Over weight
people seem to weather illness better. They laugh more. But one
look in the mirror or at the scales ruins it. Put away the long
mirror and scales. Don't ruin your whole life over it. Make a
reasonable effort and then let go. Enjoy your stay on this planet.
Underweight  can be just as difficult as overweight  to cor-
rect. Once the stomach has been trained to say “full” or “full
enough,” even after a few mouthfuls, it is difficult to heal. Sal-
monellas  in the stomach wall are often seen. Giardia  and otherTHE CURE FOR ALL DISEASES
240common parasites, that don't belong in the stomach, are seen here
in cases of underweight.
The stomach is invaded by bacteria and parasites when its
immunity is low. The common culprit is tooth metal  draining
down continuously into the stomach. Remove every bit of mouth
metal. Don't cook or eat with metal. Stimulate your ap petite with
B-vitamins. And, again, the liver plays


 head. P lace the top
of y our head on the floor, with the back of your head in your cu pped hands.
Lift your pelvis in the air so y ou’re standing on your tiptoes, as in the
dolphin pose. Y our body will lo ok like an upside-down letter V. W alk your
feet toward your elbows. When you feel ready, lift your legs straight up and
toward the wall. Y ou might want to do one leg at a time. Y ou can rest your
legs on the wall and then readju st your posture to maintain the  pose. Stay
for up to three minutes. As you hold your headstand, the crown of your
head will barely touch the floor. T o come down, gently lower one leg at a
time. Go  into child’ s pose (balasana) as a counterpose: lower your hips to
the floor, and then extend your torso forward and rest it between your
thighs, with your forehead on the floor.
 Healing the Emotional and Energetic Body
By the time you arrive at the seventh chakra, you have worked through
blockages in your emotional body and have brought awareness to your
shadows. Through your practice of meditation, you will experience
increasingly frequent peak states and moments of bliss.P EAK  S T A TES
Chances are, you have had mom ents in your life when everything seemed
perfect. In these moments you w ere on top of the world. Life flowed, and
you kne w that nothing could go wrong. Y ou may have been ta king care of
your bab y, maki ng love, or wor king on a passion project. Mayb e you were
just walking in n ature or observing a sunset, and time stood still while you
experienced wonder and awe.
Peak states are when you transcend space and time. At first, these
moments seem to come out of nowhere. They’re amazingly perfect, and you
don’ t w ant them to end. But when you try to grasp them or make them
occur ag ain, the y don’ t come w hen you want. For example, yo u go hiking
and hav e a marvelous feeling of connectedness, and then you tell a friend
about it, ur ging her to join you the next time. Y et the next time isn’ t quite as
magical, and you’re disappoi nted because you really wanted her to
experience the same feeling you had. That is generally how peak states
work. They happen when you mer ge into oneness through surrender, but
you can’ t necessarily replicate them. The more you practice meditation and
accept t he seventh chakra’ s spiritual gifts, however, the more readily you
will experience peak states.
B LISS
I describe bliss as an extended peak state. In peak states, you experience
bliss. Bu t because of the turmoi l of the mind, as soon as you realize you’re
in bliss your mi nd comes in and gives you reasons why you s houldn’ t be,
and the peak state ends. That pesky mind of yours (and mine) can be a big
buzzkill.
Bliss is not happiness. Happiness is a transitory state that is based on
external factors such as people, places, or things. Bliss comes from a place
that is internal. It comes wh en you repeatedly turn inward through
meditation, and over time you will find that you can remain there for
extended periods. Once you attain bliss, it can’ t be taken away from you.
Y our bliss comes from oneness with God and divine unconditional love. Healing the Spiritual Body
Y ogastah, kuru karmani.
Established in being, perform action.
— B HAGA V AD  G IT A  2:48
E ST ABLISHED IN  B EING
Most people search their whole  lives for a solid spiritual connection but
never attain it. Remember the song lyric “Looking for l ove in all the wrong
places”? Many look for enlight enment in all the wrong places, such as in
material items, experiences, and other people. They are constantly
searching the world outside the mselves for the answers, when the answers
they seek are inside.
When y ou finally come to an understanding that your spiritual
connection is here — that it never left you and that you can experience it
now — you may  crave it all the time. It can be all too easy to want to stay
in bliss and joy. So you want to do yoga five days a week, spend hours daily
in medit ation, a nd attend as ma ny spiritual gatherings as you can for fear
that this  connect ion might leave you. As a former yoga studio owner, I have
seen yoga students search for bliss in the same way they might search for a
buzz from alcohol. They need it and feel that they “gotta have it.”
T rue peace comes from a seventh chakra awakening that you don’ t need
to chase something that is ever present. Y our peace, joy, and bliss are there
when you wake up, eat breakfast, do the dishes, dress your kids, go grocery
shopping, drive, and do thousands of other things as you go about your day.
In th e Hindu sp iritual text the Bhagavad Gita, which means th e “Song
of the Lord,” Arjuna, a warrior, has a conversation with his charioteer,
Krishna, who is God incarnate. Arjuna is worried about many things and
does not  want to perform his duty out of fear. Krishna helps Arj una see that
as long as he is connected to God, he can let go and perform  action. It
comes from the realization th at he, Arjuna, is not in char ge of what
happens; God is.
When you’re aware that you are  tethered to God, your actions, whatever
the outc ome, are  divinely guided. But you have to let go of fear and plungeinto your daily activities.
B. K. S. Iyenga r, one of the greatest yogis of our modern age, was a
householder. He  had a wife and kids. He explains that staying true to your
duties as a hu sband, provider, and father is enlightenme nt. As an
enlightened bein g, you’re no good to the world if you stay hidd en in a cave
or a n en closed room, living alone and meditating all day. Part of living an
enlightened life is going out there, established in being — meaning
connected to God and your higher self — and actually living.
The grea t sages and saints of all  time, from whom we have learned, did
this. For  example, Jesus of Nazareth spent three years of his life, leading up
to his death, fac ing all kinds of adversity. He didn’ t say, “I’m j ust going to
stay ove r here and pray to my Father and meditate. Apostles, y ou guys go
out and preach for me.” He went out there and healed the sick, talked about
God to people who thought he was not only crazy but also an imposter, and
inspired thousands with his words, all while people were plotting to kill
him. T alk about taking action!
Another aspect of living life es tablished in being is authenticity — in
other w ords, being yourself. Y ou are not Mahatma Gandhi or Mother
T eresa, n or could you be them if you tried. Even in enlightenment, you are
still you. Y ou have your personality, your unique gifts and talents, and your
flaws. Many seekers try to be just like the spiritual masters the y love. But,
of course, when they try to be someone else, they invariably fall short.
They’re left wearing a mask, and they become unauthentic.
Since I’ m a yoga and meditation teacher, I meet all types of  people.
Some people in New Age circles try to be perfect spiritual beings. They
speak their own language, alw ays talking about the chakras and saying
words in Sanskrit. That’ s well an d good, but there can be a disingenuous air
to it all. I’ve seen the same thin g in Christian circles too. Just because you
understand spiritual truths doesn’ t mean you must act a certain way and use
a dif ferent vocabulary. In fact, w hen you really understand spiritual truths,
you bec ome even more down-to-earth. Y ou’re even more in touch with
what it means to be human. Y ou can relate better to humanness. When you
perform action, you’re a conduit for God’ s work.
C OCREA TING WITH  G ODMiracles occur at the seventh chakra level of consciousness, as you have an
inner kn owing th at you are a cocreator with God. When you are established
in being, you seek to do God’ s will in all things. Therefore y our desires
become God’ s desires. As such, you become a powerful man ifestor. Y ou
then experience spontaneous ful fillment of desire. Whatever you place your
attention on becomes real in ma terial form. Y our life becomes m agical each
and every day. T he struggles you experience aren’ t struggles at  all; they’re
only God’ s way of redirecting you into the path God has chosen for


 be rigidly
compartmentalized from the physical eects they create. Medical
science was not being true to reality until it conceded that illness is
connected to a person’s emotions, beliefs, and expectations.
(Perhaps I shouldn’t be glib about medical science having  made the
concession. The newsletter of the American Medical Association
queried AMA members in 1990 and found that only ten percent“believed” in the mind-body connection. A cardiologist friend of
mine thrust the article at me and grumbled, “How do the other 90
percent think they wiggle their toes?”)
Having made its big breakthrough, mind-body medicine has not
gone on to uncover the answer to why people hurt. Instead, we nd
ourselves staring into even deeper confusion. This confus ion has to
do with the nature of life itself, and therefore it is extrem ely hard to
express. In childhood we all asked our parents pressing meaningful
questions: “Who am I? What will happen to me when I die? Why do
things turn out the way they do?” Few, if any, parents provided
answers that were good enough to settle the disturbing fears that lie
behind such questions, so we stopped asking them. But they
continue to linger inside us, burning more intensely than ever.
Having reached adulthood ourselves, we tend to dismiss these as
“ultimate questions,” a label that makes them sound very abstract.
Actually, they are the most primary questions, and as long as they
remain unreso lved, the hole that they leave creates much of the
misery we struggle with—physical illness, emotional malaise, a
pervasive sense of restlessness, and a nagging lack of happiness.
I nd it revealing that the most secure people I know, materially
as well as psychologically, are fascinated by the homeless. They are
not merely concerned or distressed; they see specters of themselves
in the most hopeless outsider s on the street. They feel that they, too,
could be dispossessed at any moment. This fear is a very real one if
you consider that the home they are afraid to lose is basically inside
themselves. It is their center,  which is so uncertain that they wonder
whether it ever really existed.
Intellectually, the same mixture of fascination and fear has tinged
a young branch of physics called chaos theory, which  goes far
beyond the neat, stable mathematical models of Newto n or even
Einstein into the domain of constant change, where instability is the
rule. Chaos is the absence of predictable patterns and connections.
Swirling water, pus of smok e, and dancing dust motes in a beam of
sunlight exem plify chaos. They are all unpredictable, random
phenomena; if patterns seem to emerge inside them, these dissolve
as quickly as they are created. To a nonscientist, the behavior ofchaos sounds disturbing and all too human. Colliding dust motes
translate into the lonely crowd; swirling smoke translates into
personal relationships that cannot hold for long before vanishing
into thin air.
In purely rational terms, physics has long been intrigued by the
fact that the universe, which in many respects functions like a well-
knit machine, lacks the wires, pulleys, and rods that hold a machine
together. The primordial stars were ung apart from each other at
the mom ent of the Big Bang,  when they were unformed, ery gases,
and the inging has continued ever since. Where  are the
connections, the principles of order? Why do eld daisies and bats’
wings and the planetary crust hold together so precisely when the
whole machine—the cosmos—seems to have its parts strewn in
every direction?
Chaos theory tries to unriddle the deeper orderliness that might
underlie nature’s ceaseless play of creation and destructi on. In that
sense, it is an optimistic science, because every new layer of
orderliness comes as a reassurance, at least to the lay person, that
nature makes sense. On the other hand, why won’t this orderliness
hold still? Because that is not how nature apparently works. For
every layer of order, there  is another layer that collapses into
disorder. An exploding nova is sheer chaos, yet its individual atoms
are models of orderliness. A human skin cell performs its myriad
biological functions with such astonishing orderliness that medicine
just barely knows its secrets, but after three weeks, when the skin
cell dies, it disintegrates into chaos. Nature seems unwilling to
demonstrate that either order or disorder is nally preeminent.
Physicists are sometimes scornful of the popular images their
theories give rise to, yet lay people have been deeply aected to
learn that nothing in nature  can stand rm against the ravages of
change. The most fearsome  diseases left to be cured, including
cancer, seem to be rooted in the probability  that DNA will make a
mistake. Under normal conditions, DNA is self-correcting; that is, it
knows how to repair itself when it is damaged, how to dismantle
aberrant genetic material, how to nullify even the most drastic
errors to preserve the delicate balance of normal life functions.But since each of our 50 trillion cells contains a complete set of 3
billion genetic  bits, perfection in this area is impossible. An
unknown number of mistakes slip by (probably millions of them per
year); some of these aberrations run out of control, and the result
can become a wildly proliferating cancer. Diabetes, arthritis, and
heart disease are all hypothe sized to have a genetic component as
well. The triggering mechani sm would be dierent for each of them,
and all are unlike cancer, but the underlying uncertainty is just as
dreadful.
It is not only disease that creates a sense of groundlessness. The
body itself is not a xed package of atoms and molecules—it is a
process, or rather billion s of simultaneous proces ses being
coordinated together. I once watched with fascination as a
beekeeper reached into a swarm of bees and, by gently enfolding the
queen in his hands, moved the whole hive, a living globe of insects
suspended in midair. What was he moving? There was no solid
mass, but only an image of hovering, darting, ever-changing life,
which had centered itself around a focal point. The swarm exists as
an outcome of bee behavior.  It is an illusion of shape behind which
the reality is pure change.
Such are we, too. We are a swarm of molecules hovering around a
center, but with diminishing  condence. The old queen, the soul,
has decamped, and the new queen seems reluctant to hatch from her
cell. The great dierence between us and a swarm of bees is that we
nd it hard to attribute reality to the unseen center that holds us
together. It is obvious that one does, for otherwise we would be
ung apart into chaos. But a queen looks like any other  bee, only
larger, while we cannot hope to nd a lump of cells that contains
what we consider to be central to us—love, hope, trust, and belief.
Chaos may provide compelling science, but it is no way to live.
The lack of meaning hurts too much. The great scientic explorers
who marched into the heart of nature, intent on dismantling the
nucleus of hydrogen atoms and measuring the farthest horizons of
space-time, overlooked that for every marching in there is a
marching out. To get somewh ere you have to leave somew here. This
means that the deeper one explores into nature “out there,” thegreater the danger that our own human nature, the reality “in here”
that we live with privately, gets abandoned.
We are deep into that danger at the present moment. Freud made
a strong point about the mixed blessings of material progress when
he was musing about the telephone, an invention that came into
general use during his youth.  It was undoubtedly true that thanks to
the telephone,  he could talk to his daughter far away in another
city. However,  if there were no telephones, Freud said, she might
not have moved away. This is not to imply that machines are evil,
however, or intrinsically antihuman. It is just that the technological
march forward  needs to be balanced in such a way that the anti-
human backlash does not occur.
I don’t want to dwell on this backlash, except to give one indelible
example. A journal article in the May 1986 issue of Pediatrics
appraised the medical benets of “tactile/kinesthetic stimulation on
preterm neonates.” Doctors at the University of Miami medical
school divided into two groups forty premature babies—“preterm
neonates” in medical jargon—who had been delivered after an
average of only thirty-one weeks of pregnancy, not quite eight
months.
One group was given normal treatment in the hospital’s intensive
care unit for neonates. The other was scheduled for fteen minutes
of special attention, in which someone reached in through the
portholes of their sealed cribs to stroke them and gently wiggle their
arms and legs—this was their “tactile/kinesthetic stimulation,”
which was repeated three times a day.
The results of such a simple addition to the usual hospital routine
were striking. Although fed


 pear 34 sweet potato  48
whole wheat spagetti  42 plum  25 yams  51
sweet corn  59 raisins  64 peas 51

Nuts   Baked Goods   Sugars
peanuts  13 pastry  59 fructose  20
  sponge cake  46 glucose  100
Meats   white bread  69 honey  87
sausage  28 w/w bread  72 maltose  110
fish sticks  38 whole rye bread  42 sucrose  59

Dairy Products
yogurt  36 whole milk  34 skim milk  32

Remember, the pancreas has another major service to perform for the body: secreting digestive enzymes to aid in the digestion  of
proteins. When the diet contains either too much protein or too much sugar and/or high -glycemic index starch foods, the
overwor ked pancreas begins to be less and less efficient at maintaining both of these functions.
    Sometimes a stressed -out pancreas gets overactive and does too good a job lowering the blood sugar, producing hypoglycemia.
Hypoglycemia is generally accompanied  by unpleasant symptoms such as fatigue, dizziness, blurred vision, irritability, confusion,
headache, etc. This condition is typically alleviated by yet another hit of sugar which builds an addiction not only to sugar, but to
food in general. If the hypog lycemic then keeps on eating sugar to relieve the symptoms of sugar ingestion, eventually the
pancreas becomes exhausted, producing an insulin deficiency, called diabetes. Medical doctors treat diabetes with insulin
supplements either oral or intramuscular  plus a careful diet with very low and measured amounts of sugar and starch for the
remainder of the persons inevitably shortened and far less pleasant life. However, sometimes diabetes can be controlled with diet
alone, though medical doctors have not had  nearly as much success with this approach as talented naturopaths. Sometimes, long
fasting can regenerate a pancreas. It is far better to avoid creating this disease!
    The dietary management of hypoglycemia requires that not only refined but also unref ined sugars and starches with a high
glycemic index be removed from the diet. (The glycemic index measures the ease with which the starch is converted into glucos e
in the body, and estimates the amount of insulin needed to balance it out.) This means no su gar, no honey, no white flour, no
whole grains sweetened with honey, no sweet fruits such as watermelons, bananas, raisins, dates or figs. Potatoes are too rea dily
converted into sugar. Jerusalem artichokes are a good substitute.
    People with hypoglyce mia can often control their symptoms with frequent small meals containing vegetable protein every two
hours. When a non -sweet fruit is eaten such as an apple, it should be eaten with some almonds or other nut or seed that slows the
absorption of fruit suga r. Hypoglycemics can improve their condition with vitamins and food supplements. See the next chapter.
    Allergies to foods and environmental irritants are frequently triggered by low blood sugar. Mental conditions are also trigge red
by low blood sugar levels, frequently contributing to or causing a cycle of acting out behavior accompanied by destruction of
property and interpersonal violence, as well as psychosis and bouts of depression. It is not possible to easily deal with the  resulting
behavior problems unless the hypoglycemia is controlled. Unfortunately most institutions such as mental hospitals and  jails serve
large amounts of sugar and starch and usually caffeinated beverages, with a high availability of soda pop, candy, and cigaret tes at
concessions. If the diet were drastically improved, the drugs given to control behavior in mental hospitals wou ld be much more
effective at a lower dose, or unnecessary.
    The insulin -cycle overworked pancreas may eventually not be able to secrete enough enzymes to allow for the efficient
digestion of foods high in protein. As stated earlier, poor protein digesti on leads to a highly toxic condition from putrefied protein
in the intestines. This condition is alleviated by eliminating animal proteins from the diet and taking digestive aids such a s
pancreatin pills with meals to assist in the digestion of vegetable p roteins.

Food Combining And "Healthfood Junkfood."
    This brings us to a topic I call healthfood junkfood. Many people improve their diet, eliminating meat and chemicalized food in
favor of whole grains and organically grown foods, but they then procee d to make these otherwise good foods into virtual
junkfood by preparing them incorrectly. In my travels, I've noticed this same thing happens everywhere on Earth. What should be
health -producing dietaries are ruined by frying, salting and sugaring.
    Healthfood junkfoods include organically grown potato chips deep fried in cold pressed organic unsaturated canola oil (made
rancid by frying) sprinkled with natural sea salt; organically grown oat and nut granola roasted with cold -pressed unsaturated oil
(made rancid by roasting) hideously sweetened with honey; carrot cake made with rancid whole wheat flour, cold pressed
unsaturated oil (made rancid by baking), honey, and cream cheese (salted); whole wheat cookies (stale, rancid flour) sweetene d
with honey, m ade with vegetable oil baked at high heat (rancid); whole wheat pizza vegetarian style with lots of soy cheese; whole
wheat pizza vegan style with lots of real raw milk cheese; organically grown corn chips deep fried in cold pressed vegetable oil
with or w ithout natural sea salt, yogurts made from powdered milk without an active culture of beneficial bacteria and covered
with highly sugared fruits, etc. These foods may well represent an improvement over the average American diet, but they still  are
not heal thy foods, and should never be used in a diet for a sick person. Nor are they worthy of a person attempting to maximize
health.
    The problem with healthfood junkfoods is not their major ingredients, but how they were combined and processed and
adultera ted. Remember, fats, animal or vegetable, subjected to high heat become indigestible and toxic and make anything they're
cooked with indigestible; salt is a toxic drug; cheese, hard enough to digest as it is, when raised to high temperatures as i t is when
making pizza, becomes virtually indigestible and cheese inevitably contains a lot of butterfat which, though saturated animal  fat,
when raised to high temperatures, still becomes slightly rancid. And all these foods represent indigestible combinations.
    My clients almost never believe me when I first explain the idea of food combining. They think if it goes in one end, comes o ut
the other, and they don't feel any unpleasant symptoms in between, then it was digested. But bad food combinations have a
cumul ative degenerative effect over a long period of time. When the symptoms arrive the victim never associates the food
combination with the symptom because it seems to them that they've always been eating the food.
    Mainstream nutritionists have brainwashe d the public into thinking that we should have a representative serving from each of
the "four basic food groups" at each and every meal, plus a beverage and a desert. Or, as my husband Steve is fond of quippin g, a
"balanced meal" has four colors on every plate: something red, something green, something white and something yellow. But the
balanced meal is a gastronomic catastrophe that can only be processed by the very young with high digestive vitality, the
exceptionally vital of any age, people with cast iron stomachs which usually refers to their good heredity, and those who are very
physically active.
    Few seem to realize that each type of food requires specific and different digestive enzymes in the mouth, stomach, and
intestine. Carbohydrates, fats, proteins –each requires differing acid or alkaline environments in order to be digested. Proteins
require an acid environment. Starch digestion requires an alkaline environment. When foods in complex combinations are
presented to the stomach all together,  like a meal with meat, potatoes, gravy, vegetables, bread, butter, a glass of milk, plus a
starchy sweet desert, followed by coffee or tea, the stomach, pancreas, liver and small intestine are overwhelmed, resulting in the
fermentation of the sugars and s tarches, and the putrefaction of the proteins, and poor digestion of the whole. It is little wonder that
most people feel so tired after a large meal and need several cups of strong coffee to be able to even get up from the table.  They
have just presented their digestive tract with an immensely difficult and for some an impossible task.
    For the most efficient digestion, the body should be presented with one simple food at a time, the one bowl concept, easily
achieved by adherence to the old saying, "on e food at a meal is the ideal." An example of this approach would be eating fruits for
breakfast, a plain cereal grain for lunch, and vegetables for supper. If you can't eat quite that simply, then proper food co mbining
rules should be followed to minimize  digestive difficulty, maximize the adsorption of nutrients from your food, and reduce or
eliminate the formation of toxemia, and of course foul gas.
    In general, fruit should be eaten alone unless you happen to be hypogly