steps (Dharana, Dhyana and Samadhi) are called "inner
aids." They are the central part of Yoga as embodied in the
process of meditation. Together they are called Samyama
or concentration, the ability to become one with the
objects of our awareness. However Pratyahara can be
included with the inner aids and we will do so in this
book. The Dharmic Foundation of Human Life
According to the Vedic sages, life must be based upon
Dhanna for us to achieve anything real or lasting. Dhanna
is the natural law at work behind this conscious universe. Dhanna includes our social Dhanna, or social responsibil-
ities, and our individual Dhanna, our personal responsi-
bilities. Discovering our own Dhanna means learning
what is appropriate for us individually according to our
role in society, stage of life and spiritual development.77
Dhanna is the foundation necessary for Yoga to proceed in
a genuine way. Yama — the First Limb of Yoga
Many people in the West consider that Yoga is a per-
sonal thing or even a self-preoccupation. Actually, Yoga in
the true sense requires a high sense of social responsibility
and ethical behavior defined by the five Yamas or rules of
social conduct. The Yamas are the five main attitudes nec-
essary to establish a right relationship with the external
world. 1) non-violence (ahimsa)
2) truthfulness (satya)
3) control of sexual energy (brahmacharya) The Eightfold Method of Yoga I 265
4) non-stealing (asteya)
5) non-possessiveness (aparigraha)
The first and most important of the Yamas is non-vio-
lence: not wishing harm to any creature in thought, word
or deed. Non-violence is the most important attitude for
bringing about a right relationship with the world and
preventing negative energies from entering into us. Vio-
lence is the greatest distorting factor in life. Wishing harm
to others is the prime cause of mental unrest because it
introduces an energy of violence in the mind where it must
breed distortion and result in wrong action. Truthfulness keeps us in harmony with the forces of
truth in the world around us, and removes us from the
influences of falsehood and illusion. It gives mental peace
and equipoise and allows us to discover what is real. Truth-
fulness means doing what we say and saying what we do. Lying, deceit, dissimulation and dishonesty distort the
mind and lead us to wrong judgment. Non-violence and
truthfulness must go together. Truthfulness should not be
harsh or violent. Non-violence should not be apart from
truth or it is merely appeasement or placation. We should
speak the truth but in a way that is as pleasant as possible. Sex is the most powerful energy that connects us with
the world and is the main source of misconduct in life. Without controlling our sexual urge, we must run into
sorrow and conflict. Control of sexual energy, the most
powerful of vital forces, removes us from unnecessary emo-
tional entanglements and builds up the internal power
necessary to bring the mind to a higher level of awareness. Mental imbalances always involve some distortion of sexu-
al energy, which is the root energy of the senses and mind. Uncontrolled or misdirected sexual energy distorts our Ayurveda and the Mind
physical and mental functions. It leads to tremendous loss
of energy as well as deep-seated entanglements. Non-stealing means not taking what rightfully belongs
to others. This includes not only the property of others but
their work or any credit due them. It establishes our right
relationship with other people and keeps us free from envy
and jealousy. Non-stealing is not just a simple matter of
avoiding theft, it requires honesty about who we are and
what we have done and not taking anything that is not
rightfully ours. Whatever we have taken from others
breeds deception that warps the mind and inhibits real
understanding. Non-possessiveness means not being possessive of
external things, even that which we may acquire rightful-
ly. It requires not feeling that we own things, but consid-
ering that we are custodians of resources that belong to
everyone. This principle stands for material simplicity and
not craving material comforts. Non-possessiveness gives us
freedom from the world. It is a particularly important
observance for the modem affluent world, where we have
so many possessions and such a seeking of affluence and
prosperity. What we think we own actually owns us. Non-possessiveness does not mean that we necessarily
have to give away all our possessions, but it does mean that
we should not accumulate unnecessary things. Having too
many things creates many worries, for which the only solu-
tion may be to give them up. There are many negative psy-
chological consequences of having too many possessions. These include suspicion and attachment, which make the
mind heavy and self-protective. Non-stealing and non-possessiveness go together. The
wrong possessions, whether material or mental, like grav-
ity, hold us down and bind us to the objects involved. The Eightfold Method of Yoga I 267 A
Unless we change our material environment and our men-
tal attitude toward it, we may not be able to change the
mind. We must purify our external environment in order
to interiorize the mind. Too many or inappropriate posses-
sions create a negative psychic force that prevents our con-
sciousness from expanding. Through such yogic obser-
vances, we will no longer create a limiting material
environment around our consciousness. If we do not have an honest, truthful and detached rela-
tionship with the world and with other people, we cannot
have harmony of body or mind. Wrong social conduct is
the basis of most psychological and many physical diseases. Right social conduct is an important tool for treating all
disease. Before we look within to treat the mind or devel-
op our consciousness, we must create the foundation of a
right relationship with the world around us, not only in
our thoughts but in our actions. Niyama — the Second Limb of Yoga
The Yogic rules of personal conduct refer to our daily
life-style practices. These are the main disciplines or regi-
mens that we must follow in order to evolve in conscious-
ness. The five Niyamas are:
1) contentment (santosha)
2) purity (shaucha)
3) study of spiritual teachings (svadhyaya)
4) self-discipline (tapas)
5) surrender to God (Ishvara pranidhana)
Contentment comes first. This means finding happi-
ness inside ourselves rather than in outer involvement. As
long as we are discontented and distracted, we will not Ayurveda and the Mind
have the peace and consistency to look within. Yoga is not
a movement of the disturbed mind seeking entertainment,
but a movement of the calm mind seeking inner truth.78
We should cultivate contentment by cultivating inner
sources of creativity and awareness. This is another key to
mental peace. Purity and cleanliness are the most basic practices that
we must follow in life. We should cleanse the body
through proper vegetarian diet and right exercise, and
cleanse the mind through proper impressions, emotions
and thoughts. Lack of cleanliness on a psychological level
causes as many mental problems as not cleaning the body
causes physical problems. Such mental impurities include
worry, gossip, disturbed imagination and jealousy. Study of spiritual teachings means examining teachings
that help us understand who we are and the nature of the
universe in which we live. For this we need a genuinely
spiritual or enlightened teaching based upon the works of
Self-realized sages. Spiritual teachings introduce higher
thoughts into the mind and teach us a language through
which we can understand our own higher consciousness. Self-study includes the repetition of mantras that help us
move into our deeper mind. It is not an intellectual study
but requires contemplation of what we examine. We must
study great spiritual truths in our own life and character
and see how we create our destiny. Self-discipline is necessary to accomplish anything sig-
nificant, whether in the creative arts, sports, business or
spiritual practice. We must learn to coordinate and direct
our actions in a meaningful manner toward a higher goal
or ideal. This means we must be willing to sacrifice what
is not useful to our goal, like superficial involvement and
distractions. Self-discipline is necessary to control the The Eightfold Method of Yoga I 269
mind. Yoga, like all great endeavors, requires effort and
dedication or we cannot go far in it. Lastly we should never forget to honor the greater pow-
ers of the universe. We must acknowledge and surrender
inwardly to the intelligence that guides this vast cosmos,
apart from which we could not even breathe. This is to
honor God, the universal life, and the friends and teachers
who guide and help us. As long as we are open to such help
and guidance, we cannot suffer from the loneliness and
alienation that causes so many human problems. If our lifestyle does not reflect such truth principles, we
are also likely to be prone to psychological unrest. How


 way to bring
the higher spiritual ener gies to the lower ener gies of the senses and the
material world. Those whom we admire are not morose and depressed. They are purposeful, full of determination and passion, afire with a burning
desire to live out their own strong sense of purpose, and filled with joy. For myself, I have found that I never seem to have enough time to do all
that I want to do, and consequently I have no time to waste on being
melancholy or feeling self-pity. Certainly, I get hurt and feel sad on
occasion. However, my sense of awe at everything around me, combined
with my burning desire to fulfill my own destiny leaves precious little time
for being sad. Strive to emulate all the great spiritual teachers you’ve admired and the
ones you’ve become acquainted with. They live in bliss, they laugh, and
they find joy in the seemingly most inconspicuous things. A grasshopper, a
seashell, the shape and silhouette of a tree against a dark sky, even a piece
of candy can make them overflow with joy. Read about these divine souls.Go to their places of worship, talk to their devotees, immerse yourself in
their ener gy and you’ll discover people who always manage to bring joy to
sadness, because they themselves are joy personified. Feel supr emely happy. Here is what John T empleton suggests in his
marvelous book, Worldwide Laws of Life :
There are three simple words that almost seem to have magical
properties for developing a positive attitude in our life. Feel supr emely
happy! When you let yourself feel supremely happy—regardless of
outer appearances—your whole body changes. Y our thoughts, your
facial expressions, your health, your attitudes, in fact, everything about
you changes for the better. I have tried this technique on many occasions since I read John T empleton’ s
book. I simply say to myself, “At this moment, regardless of anything else
going on around me, I am going to feel supr emely happy.” And almost by
magic I am transported to a more mystical divine ener gy of joy. I use this
suggestion and also the metaphor of unplugging myself from the outlet of
the physical world and plugging into God. When I get that thought and
picture in my head, I say to myself, “I feel supremely happy.” Try it. Y ou’ll
be delighted at how quickly you can move from sadness to joy. This concludes the seven requests Saint Francis of Assisi made in his
prayer. They symbolize a spiritual solution to every problem. If you can
learn to sow 1) peace, 2) love, 3) pardon, 4) faith, 5) hope, 6) light, and 7)
joy, you will eradicate virtually every perceived problem that you
encounter. These seven elements of spiritual problem solving will blot out
the illusion of 1) turmoil, 2) hatred, 3) injury, 4) doubt, 5) despair, 6)
darkness, and 7) sadness. As you set about to find the place that is your mind, hunting for the
boundaries and the material substance, you ultimately will discover the
truth. There is no place called your mind. Then the illusion is permanently
dissolved by the good that is God, which can know no iniquity.I am ending this book with a powerful passage from a quotation based upon
the holy book known as the Bhagavad-Gita. In this ancient classic tale, the
warrior Arjuna is talking to Krishna (God) and asking who is the illumined
man? I am of fering my comments on God’ s responses and encouraging you
to savor the ideas that Arjuna is receiving. (This is from a translation by
Eknath Easwaran.) It sums up beautifully the messages of this book. Arjuna:  Tell me of those who live always in wisdom, ever awar e of the Self,
O Krishna; how do they talk, how sit, how move about? Sri Krishna:  They live in wisdom who see themselves in all and all in them,
whose love for the Lor d of Love has consumed every selfish desir e and
sense craving tormenting the heart. The illumined person understands the one power and knows that they are
always connected to that spiritual essence. There is never a question of
being separate from God. Love of spirit is so strong it has become a
knowing. Y ou can turn to that knowing to end the problems that Krishna
tells Arjuna are the sense cravings of a tormented heart. The love for the
“Lord of Love” is a wonderful description of spiritual ener gy. Sri Krishna:  Not agitated by grief or hankering after pleasur e, they live
free from lust and fear and anger. The illumined person is free because they have transcended the lower
energies such as lust, fear, and anger and brought their opposites to dissolve
such delusions. Sri Krishna:  Fetter ed no mor e by selfish attachments, they ar e not elated by
good fortune or depr essed by bad. Such ar e the seers. The illumined person does not identify happiness or success by the material
world events that are called good and bad. They are unattached to these
things and their detachment is what gives them a problem-free life. Sri Krishna:  Even as a tortoise draws in its limbs, the wise can draw in
their senses at will.The illumined person lives by higher spiritual faculties of love, creativity,
intuition, kindness, for giveness, surrender, and cheerfulness, and is not a
slave to their senses. They can ignore the cravings of their senses and
therefore avoid the problems that go with those sensory demands. Sri Krishna:  Though aspirants abstain fr om sense pleasur es, they will still
crave for them. These cravings all disappear when they see the Lor d of
Love. The illumined person comes to know that all “problems” are the result of
feeling separate from God, and they disappear when they make conscious
contact with God. Hence they know the truth that there is a spiritual
solution to every problem. Sri Krishna:  For even of those who tr ead the path, the stormy senses can
sweep off the mind. But they live in wisdom who subdue them, and keep
their minds ever absorbed in Me. By taming the ego and moving into the higher ener gy of spirit, the storms
created by our attachments and material world identifications dissolve. Sri Krishna:  When you keep thinking about sense objects, attachment
comes. Attachment br eeds desir e, the lust of possession which, when
thwarted, burns to anger. Anger clouds the judgment; you can no longer
learn fr om past mistakes. Lost is the power to choose between the wise and
unwise, and your life is utter waste. But when you move amidst the world of
sense fr om both attachment and aversion fr eed, ther e comes the peace in
which all sorr ows end and you live in the wisdom of the Self. An attachment to anything leads ultimately to a world of problems. By
letting go and surrendering we can then bring the peace and love of spirit to
bear on all that we were previously attached to. This ends the possibility of
anger, despair, doubt, darkness, and hatred. This higher ener gy allows us to
always be free to live in the wisdom and peace of the Lord of Love, i.e.,
God. Sri Krishna:  The disunited mind is far fr om wise; how can it meditate? How be at peace? When you know no peace, how can you know joy?By reconnecting to God we move up to a higher/faster spiritual vibration. This is accomplished by going to the indivisible place of silence. In silent
meditation we also come to the place of unity—oneness. That which is
indivisible. Here is where peace and joy are experienced. Here is the
solution to any and all problems that arise from a disunited mind. Sri Krishna:  Use all your power to set the senses fr ee from attachment and
aversion alike, and live in the full wisdom of the Self. Such a sage awakes to
light in the night of all cr eatur es. That which the world calls day is the night
of ignorance to the wise. Darkness disappears when you come to know the light that always shines. The light of the sun, and the light of God never go out, despite what your
senses and attachments might tell you. Sri Krishna:  As the rivers flow into the ocean but cannot make the vast
ocean overflow, so flow the magic str eams of the sense-world into the sea of
peace that is the sage. God’ s abundance is unlimited. Y ou can drink from the inexhaustible source
of love, light, joy, and harmony at will, and when you do, you will come to
know perfect peace. Sri Krishna:  They ar e forever fr ee who br eak away fr om the ego-cage of I,
me and mine to be united with the Lor d of Love. This is the supr eme state. Attain to this and pass fr om death to immortality. This says it all. When you move into the ener gy field of God you will never
again doubt the knowing that there truly is a spiritual solution to every
problem. OceanofPDF.comI wish to acknowledge
Fr


 glycosuria (sugar in the urine), I decided
77to try Autotherapy, for I had known cases of icterus (jaundice) which had failed to
respond to any medical treatment, but cleared up in a very short time when they
were given their own urine to drink. I gave this little girl three ounces of her own urine three times daily and then
examined for the sugar percentage and found that when she was taking the urine,
the percentage of sugar dropped, and that when it was withdrawn, the percentage
increased. I could also see some improvement in her general condition. She did
not urinate so often  or so much; did not drink so much water; her skin was more
moist, she was not so nervous…
CASE 202
From the report of Dr. Deachman of N.Y.:  “Patient, male, 49, was extremely
nervous and irritable; he had wandering pains all over his body, headache and
general lassitude. He complained a great deal of pain in the lumbar region and in
the abdomen. He improved on nothing I gave him...microscopic urine examination showed red
blood cells, pus cells, renal cells and abundance of calcium oxalate crystals. The treatment consisted of a twenty minim injection of urine diluted 1 to 100 with
distilled  water. He  improved  with  this to  a  certain  point  but  did  not  entirely
recover until I used a less diluted urine, after which he made a prompt recovery. Two months after he recovered a urinalysis showed absence of pus and renal cells
and a normal volume of urine.”
Dr. Deachman comments:
"These are but a few of the many cases I have successfully treated by this method,
the value of which  I consider inestimable. I make this statement after a wide experience in using urine] in treating many
patients suffering with chronic diseases and particularly in the use of urine as an
autotherapeutic agent. I am free to say that the results obtained with urine therapy
are [far better] than the usual recognized methods." Dr. Duncan's reports on the use of urine therapy are quite  detailed and include
many other extensive observations on his and other doctors' clinical treatments and
78case studies on the effects of both orally and hypodermically administered urine
therapy. =========================== ===============================
Report # 3
TITLE:  THE ANTISEPTIC  AND BACTERICIDAL  ACTION  OF  UREA,
1935, by John FL Foulger, M.D., and Lee Foshay, M.D., Journal of Laboratory and
Clinical  Medicine. From  the  Departments  of  Pharmacology  and  Experimental
Bacteriology, University of Cincinnati. The researchers in this study, Foulger and Foshay, found that urea was  extremely
effective in curing or preventing a wide variety of bacterial infections and, unlike
sulfa drugs, which were widely used at the time, had no deleterious side effects:
"...In an account of the action of urea...Ramsden (1902) made the very
interesting observation that urea prevents putrefaction...the first
detailed study of urea as a bactericide, (destroys bacteria), is that of
Peju and Rajat...no great attention was paid to the bactericidal action of
urea until Symmers and Kirk (1915), (who) found urea of undoubted
value  as a  wash  in  the  treatment of  diphtheria  carriers (and)  the  treatment of
wounds. That urea is innocuous to human tissues was
adequately proved. In one case with a chronic staphylococcus blood infection, urea (powder) was
sprinkled between the layers of tissue and the wound then...
closed with sutures. Healing followed with no sign of infection.... Infected wounds dressed with urea powder gave better results than similar wounds
treated by other methods...
79Unaware of the work of Symmers and Kirk, one of us (J.F,) selected as
material for a clinical study of urea a few cases of purulent otitis
media (middle ear infection)...all of the cases which had failed to
respond to other local medicaments responded to urea...
A boy of ten developed otitis media and hemorrhagic nephritis...
(kidney inflammation) about the third week of hospitalization for
77Your Own Perfect Medicine
scarlet fever... urea treatments were started. The ear discharges at once
became less foul...At the same time the blood gradually disappeared
from the urine... The results so far obtained suggest that urea may be of considerable
value in the treatment of purulent discharges of many types and in the
treatment, also of suppurating wounds producing foul odors. This latter use of urea
has been reported recently by Millar (see next report)... The cheapness and harmlessness of urea should encourage other
investigations of its clinical use. As an added note, Foulger and Foshay also discovered, as did other
urea researchers later, that destroying strong bacterial strains such as
those which cause staph and strep infections required longer exposure
to urea than some other types of bacteria, which is something to keep in
mind when using urine therapy to combat staph and strep infections. Report #4 TITLE: UREA CRYSTALS IN CANCER,  1933, by Dr. William M.
Millar,
80From the Department of Surgery, College of Medicine of the University
of Cincinnati. SUBJECT: USE OF UREA CRYSTALS IN TREATING CANCEROUS
LESIONS
Following Foulger's and Foshay's work on the antibacterial action of
urea, Dr. Millar began using urea crystals to heal external cancerous
ulcerations:
"The peculiarly penetrating odor of a sloughing cancer is one of the
horrible aspects of this disease. For the past year at the Tumor Clinic of
the Cincinnati General Hospital, urea crystals have been advocated and
prescribed in such cases. If they are packed into the wound, the odor
will be stopped to a great extent. Although they dissolve in a few minutes, the offensive character of the
ulcer becomes less with each application. The crystals are cheap, they possess a considerable antiseptic value, and
there is no fear of a systemic reaction..."
As research progressed through the twentieth century, the antibacterial
properties of urea became increasingly well-known and it was used in
78The Research Evidence and Case Studies
the treatment of wounds and infections in Europe and the U.S. until the
development of antibiotic creams in the latter half of the century, when
it appears that its antiseptic use was discontinued in favor of the newer
and supposedly more effective drugs. 81Urea, or urine, is cheap, effective and, as a natural substance, causes no
adverse reactions in the body. It's proven antibacterial properties make
it an excellent treatment for wounds and burns of all kinds. TITLE: AUTO-URINE THERAPY, 1934, by Dr. Martin Krebs, (pediatri- Report
#5
cian), from a lecture delivered at the Society of Pediatricians, Leipzig. Dr. Krebs, a practicing pediatrician in Dresden, like other many other
physicians, was intrigued by reports of the medical uses of patients'
own urine to treat and cure a wide variety of disorders. Like Dr.
Duncan and other practitioners, he referred to this practice as autourine therapy. Dr. Krebs began injecting urine in the course of his own medical practice and was
surprised at the rapid and often extraordinary response:
"Through intramuscular injections of the patient's own urine, allergies
and certain spastic conditions in children are remarkably improved. Extraordinary improvement can be seen with asthma and hayfever. The use of auto-urine therapy is also indicated in the treatment of muscular spasms
caused by birth traumas to the brain. I treated an eight-year old boy with hay-fever by injecting 5 cc. of his
own urine, and was surprised at the result. The boy immediately
began breathing better, and in a few minutes the extreme redness of the
eyes disappeared. Another child who had spent 31/2  months in a sanatorium for
treatment of his asthma, received an injection  of 4 cc. of
urine. After only 6 minutes, he was able to breathe deeply and then
slept well. 82After my first experiences with the therapy, I was encouraged to try it
on other types of cases, and subsequently treated a 10 month old child
who had exhibited partial paralysis and muscle spasms apparently
caused by birth trauma. After the first injection of urine, he began to
loosen and open his fists, his general movements were freer and he
laughed, something which his parents had never seen him do. Also, the
attacks of angina which he had experienced, stopped after the injection. 79Your Own Perfect Medicine
Urine therapy has been indicated as a treatment for:
1) toxemia in pregnancy,
2) allergic conditions,
3) pertussis,
4) spasms
5) increasing breast milk
6) hayfever
7) asthma
8) migraine-like conditions
9) eczema
I believe that Auto-Urine Therapy is worthy of being applied in the
area of pediatric medicine. I highly recommend the therapy in the treatment of
hayfever and asthma, and


 more loving we are, the less vulnerable we are to grief
and loss, and the less we need to seek attachments. When we have
acknowledged and let go of all negative feelings, and we have graduated
from smallness to the recognition of our greatness so that our internal joy
comes from the pleasure of giving and loving, then we are really
invulnerable to loss. When the source of happiness is found within, we are
immune to the losses of the world. When we take a critical look at our life, we see all of the attachments
and escapes into which we have fallen. Each one represents a potential
future source of pain and suf fering. The really important areas should be
closely examined. Let’ s take, for example, the failure to face these issues in
the commonly seen, so-called retirement syndrome. T raditionally, this may
occur in women when the job of raising young children comes to an end
with their maturity and leaving home (“empty nest syndrome”), and with a
man when he reaches retirement age or loses his job, or through some
physical disablement is unable to carry on his previous work. The reaction
that typically occurs in middle age is due to the many years of pre-existing
denial. There is often a lack of facing the inevitable and making plans for
other life activities that would gratify the same inner needs which, in these
cases, are feelings of self-esteem, importance, the wanting to feel needed
and significant, and the need to make a contribution and be productive. Anticipation of the inevitable and preparing for it now bring relatively
minor discomfort compared to traumatic grief and loss at a later date. W e
can look at our major love relationships and honestly examine them. T o
what degree do they subserve our selfish inner needs? T o what degree are
we really using the other person to exploit them for our own gain? T o what
degree are they merely subserving our happiness? T o find out, all we need
to do is ask ourselves: “If their happiness were best served by leaving me,how would I feel about it?” This reveals the degree to which we are trying
to restrict and control the other person—which is attachment and not love. Over two thousand years ago, the Buddha made the observation that
the basis of all human suf fering was due to desire and attachment, and
human history has merely proven the truth of his teaching. What is the
solution to that dilemma? As we can see, it is only the small aspect of
oneself that becomes attached. The smaller self buys into the frightened,
inadequate set of programs that we have unwittingly allowed to run us. The
purpose of letting go is to de-ener gize these programs so that they no longer
run us; then, we are free to expand into the greater awareness of our Higher
Self. That part of us to which we refer as our “greater Self” loves rather than
seeks love. Consequently, there comes the awareness that we are at all times
surrounded by love, which is unlimited. Love is automatically attracted to
the person who is loving. By constantly letting go of our negative feelings, we thus cure present
pain and prophylactically prevent the occurrence of future pain. Fear is
replaced by trust and with it comes a profound sense of wellbeing. Immunity to grief of loss occurs when we replace dependence on the small
self (the personality) with dependence on the Self (the Divinity within). W e
look for security to the Self, which is eternal, instead of to the small self,
which is transitory. CHAPTER
6
F E A R
The many faces of fear are familiar to us all. W e have felt free-floating
anxiety and panic. W e have been paralyzed and frozen by fear, with its
accompanying palpitations and apprehension. W orries are chronic fears. Paranoia is its extreme. In milder forms of fear, we are merely uneasy. When it is more severe, we become scared, cautious, blocked, tense, shy,
speechless, superstitious, defensive, distrustful, threatened, insecure,
dreading, suspicious, timid, trapped, guilty, and full of stage fright. There is
fear of pain and suf fering, fear of living, fear of loving, fear of closeness,
fear of rejection, fear of failure, fear of God, fear of hell, fear of damnation,
fear of poverty, fear of ridicule and criticism, fear of being trapped, fear of
inadequacy, fear of danger, fear of disapproval, fear of boredom, fear of
responsibility, fear of making a decision, fear of authority, fear of
punishment, fear of change, fear of loss of security, fear of violence, fear of
losing control, fear of feelings themselves, fear of manipulation, fear of
being found out, fear of heights, fear of sex, fear of being on our own and
being responsible, and fear of fear itself. There is, moreover, a cause of fear of which many people are unaware:
the fear of retaliation. This fear arises from the desire to strike out, to hit
back, and to attack. As we let go of fear, we find that behind it, there is
often anger at the object of fear itself. The willingness to let go of the fear
and overcome it already moves us up to the next level, which is anger. The
fact that we can face this combination of fear/anger feelings and surrender it
moves us instantly up to pride and courage.The Fear of Public Speaking
One excellent experiment is to let go of the fear of fear itself. When we stop
being afraid of fear, we notice that it is just a feeling. In fact, fear is far
more tolerable than depression. Surprisingly, to a person who has been in
bad depression, the re-emer gence of fear is welcomed. It is better to feel
scared than hopeless. T o understand how fear is self-reinforcing, we have to stop and look at
another one of the laws of consciousness: What one holds in mind tends to
manifest. What this means is that any thought which we consistently hold in
mind and consistently give ener gy to will tend to come into our life
according to the very form in which our mind has held it. Thus, fear
engenders fearful thoughts. The more we hold these thoughts in mind, the
more likely the feared event will happen in our life, which again reinforces
our fear. As a medical intern, there was a fear of public speaking. At the very
thought of getting up in front of medical colleagues to present a patient’ s
case, the voice would fail out of sheer fright. Because of holding that fear,
the inevitable situation arose that necessitated having to present the case of
a patient to the staf f meeting. After reading a few paragraphs of the case
history, the voice began to falter and get weaker and eventually stopped. The very fear that had been held in mind came to pass and, of course, that
occurrence reinforced a fear of public speaking and brought on apathy
about it. Henceforth, for many years, the limiting belief system operated: “I
can’ t speak in public. I’m just not a public speaker.” Any and all speaking
occasions were avoided, with the consequent loss of selfesteem, avoidance
of activities, and limitation of vocational goals. As the years passed, the fear took a somewhat dif ferent form. The
belief system was: “I don’ t want to speak, because I might be a boring and
bad speaker.” Finally, an occasion arose where it was necessary to speak in
a public meeting. There was the opportunity to sit down and find the
courage to face the fear. The inner dialogue was: “What’ s the worst possible
thing that could happen? W ell, you could be terribly boring.” This brought
to mind all the boring speeches given by others, and then it became possible
to accept that a boring speech was actually common and certainly not the
end of the world. There was a letting go of the pride and vanity behind that
fear. Y es, it just might happen that the speech would be terribly boring.The fateful day finally arrived. The paper was written out so all that
was needed was to read it. Y es, it would have been far more interesting to
give it extemporaneously, but there was an acknowledgement and
acceptance of the fear, and so the speech was written out beforehand. The
moment arrived to ascend the podium. Despite the inner fear and reading
the speech in a flat monotone voice, the feat was accomplished. Afterwards
some friends said, “That was technically a good paper but, boy, it sure was
boring.” The inner self, however, didn’ t care; it was jubilant that there had
been the courage and acceptance to face the situation and actually do it. The
fact that it was boring was irrelevant. What was important was that it was
done at all. Self-esteem increased because the fear and inhibition had been
overcome, and speaking engagements no longer had to be avoided. In fact,
the practice developed to begin all presentations with a warning to the
audience, “I am one of the most boring speakers around and, in fact, I can
be quite tedious.” Surprisingly, this brought a laugh from the audience. Their laughter signified acceptance of our common humanness, and so the
fears were lifted. It was discovered that humor is valuable in public speaking. It is a way
of just being at one with the humanness of the audience and discovering
their compassion. Once we are united


liquid and slowly sniff as much as possible, one:
nostril at a time. Open your mouth immediately
and let the liquid drip out of your mouth. Repeat
this a number of times. Blow your nose in order to
remove the remaining liquid. You can also use a
special Neti-pot for this treatment. Initially, you may find this method to be unpleas
ant but you will become accustomed to it after a
number of times. If you apply this method regu
larly, the common cold will soon be a part of the past. Urine sniffing: an effective way to clean the sinuses. 8. Homoeopathic tincture
Indication: As a supportive measure; when drinking
is not possible or wanted; when healing on subtle
levels is required; especially useful when treating
allergies. A 1/1. 000. 000 solution of urine should be placed
under the tongue. Begin with two drops a day and
increase this amount to ten drops a day. It is quite
easy to prepare this tincture. a. Purchase a medicine dropper or pipette and six
small tubes (available at the chemist or pharmacy). b. Place eighteen drops of water in each tube and
place the tubes in a cup in order to avoid spilling. c. Collect the middle part of your urine and add
two drops of urine to the water in tube 1. d. Shake the tube 25-50 times. Do this by hold
ing the tube in a closed fist, with your thumb over
the opening. Firmly strike your fist in the palm of
your other hand. Shaking the tube is very impor
tant. e. Place two drops of liquid from tube 1 in tube
2. Repeat the shaking. Rinse the pipette after each
use. Continue the diluting-shaking process until you
have reached tube six. f The solution in tube 6 represents a 6x or
1/1.<|eot_id|><|begin_of_text|>
Q: What should you do before starting a urine fast?,
A: Decrease the intake of protein-rich and heavy foods, especially fried and fatty foods, and start drinking greater amounts of urine.
Q: What is recommended for people who are not healthy and are considering a prolonged fast?,
A: It is not advisable to immediately start a prolonged fast, especially if it is your first time. Start with short urine fasts of one to three days.
Q: What is the recommended way to end a fast?,
A: Stop drinking urine and water at the end of the afternoon, and then gradually reintroduce a normal and natural eating pattern over the course of a week.
Q: Can urine therapy be used in combination with other medical treatments?,
A: No, it is generally not recommended to combine urine therapy with the use of chemical or allopathic medicines.
Q: Why is it important to use urine from a child?,
A: It is recommended to use urine from a child because it is often very pure and can be used for massage and other applications.<|eot_id|><|begin_of_text|>These should not be seen as eight sepa
rate hypotheses: the authors believe that several
factors combine to give urine therapy its exceptional
72 A Natural Pharmacy effectiveness. They also believe that each of these
factors should first be examined, researched and
tested separately. Amaroli does not discuss the potentially impor
tant role of urea. More information about urea has
recently become available, largely from research
conducted by the natural ductor and chiropractor
John Wynhausen and by Martha M. Christy.7 This
information is significant since doctors· often argue
that urea is highly poisonous. I have therefore added
an additional hypothesis which focuses on the role
of urea in urine therapy. I have added another hypothesis concerning a sci
entifically controversial subject. Considering the
alchemical and ·spiritual context in which urine
therapy often appears, it might very well be that
the effect of urine therapy can partly be attributed
to the process of transmutation. The theory of
transmutation is based on the idea that certain sub
stances can be transformed within the body into
other substances. This theory belongs to the area
of a new, holistic paradigm and does not fit in with
the old, strictly mechanistic paradigm as far as the
body and its functions are concerned. The ten resulting hypotheses concerning the ef
fective factors in urine therapy treatment are pre
sented briefly below. Once again, these are merely
hypotheses and should be seen as a starting point
for further research. They are presented as mere
hypotheses here because no research has yet been
conducted to test them and therefore nothing has
been scientifically proven. The ten hypotheses relate to the following ten
areas:
1. Re-absorption and re-use of nutrients
2. Re-absorption of hormones
3. Re-absorption of enzymes
4. Re-absorption of urea
5. Immunological effect
6. Bactericidal and virucidal effect
7 Salt therapy
8. Diuretic effect
9. Transmutation theory
: 10. Psychological effect
~ Re-absorption and re-use of nutrients
he assertion that urine can cure illnesses because
contains minerals, vitamins and other nutrients
hich are essential for one's health is not entirely
~ccurate. We obtain these substances in sufficient
uantities from the food we eat, assuming that we
allow a healthy, well-balanced.diet. By drinking
or massaging with urine, we possibly re-use andre
absorb a number of vitamins, amino acids; salts,
hormones, etc. as nutrients. This can be especially important during illness,
when diseased body tissue enters the blood and
must therefore be excreted. The filtering process in
the kidneys should break down this tissue to its
'original materials, after which it can be re-used by
the body to build up new tissue. The composition of urine changes during illness,
because certain essential substances do not reach
their intended destination a:-1:::! c:r~ subsequently fil
tered out by the kidneys. A good example of this is liver blockage, which can result in hepatitis (inflam
mation of the liver). If a blockage develops in the
liver, bile produced by the liver cannot reach the
intestinal canal, instead seeps into the blood and
subsequently ends up in the urine, resulting in
weakness and nausea. The shortage of bile in the
digestive tract restricts the digestion of fats and pro
teins. Rest and a diet low in fats and proteins are
usually prescribed. 8
However, the substance which should digest
these proteins and fats can be found in the urine in
precisely the correct amount. According to this
theory, the application of urine therapy allows bile
and other liver enzymes to be re-used instead of
wasted. This is just one example of an illness in which
important substances can be re-used via the urine. Research could also be conducted for other illnesses
concerning the way in which important bodily sub
stances can be saved and re-used. 2. Re-absorption of hormones
As stated above, many hormones end up in the
urine. The basis for this hypothesis is that we can
re-introduce these into the body by drinking or mas
saging with urine. Since proteins are harmed by the acids, pepsins
and enzymes in the digestive tract, the hormones
re-absorbed into the body if one drinks urine will
mainly be the small ones which are not proteins
(protein-complexes). The sex hormones, adrenal
gland hormones and thyroid hormones will almost
certainly be re-absorbed, the effects.of which need
Medical and Scientific Aspects of Urine Therapy 73 fhe ten hypotheses relate to the following ten
:ueas:
1. Re-absorption and re-use of nutrients
2. Re-absorption of hormones
3. Re-absorption of enzymes
4. Re-absorption of urea
5. Immunological effect
6. Bactericidal and virucidal effect
7. Salt therapy
8. Diuretic effect
9. Transmutation theory
10. Psychological effect
rl. Re-absorption and re-use of nutrients
lfhe assertion that urine can cure illnesses because
It contains minerals, vitamins and other nutrients
which are essential for one's health is not entirely
accurate. We obtain these substances in sufficient
quantities from the food we eat, assuming that we
follow a healthy, well-balanced.diet. By drinking
or massaging with urine, we possibly re-use andre
absorb a number of vitamins, amino acids; salts,
hormones, etc. as nutrients. This can be especially important during illness,
when diseased body tissue enters the blood and
rnust therefore be excreted. The filtering process in
the kidneys should break down this tissue to its
original materials, after which it can be re-used by
the body to build up new tissue. The composition of urine changes during illness,
because certain essential substances do not reach
their intended destination a:-1::! c:.r-:: subsequently fil
tered out by the kidneys. A good example of this is liver blockage, which can result in hepatitis (inflam
mation of the liver). If a blockage develops in the
liver, bile produced by the liver cannot reach the
intestinal canal, instead seeps into the blood and
subsequently ends up in the urine, resulting in
weakness


 sensitive and precise. Basal body temperature dif fers slightly from person to person. Anywhere from 96 to 98 degrees orally is average before ovulation. After ovulation most women have an oral temperature between 97
and 99 degrees. The rise in temperature can be a sudden jump or a
gradual climb over a few days. Record your temperature daily so that
you can determine a pattern over the months. After ovulation, your body temperature stays at the higher level
until your period starts. You are most fertile and most likely to get
pregnant two to three days before your temperature rises (ovulation),
and twelve to twenty-four hours after ovulation. A man’ s sperm can
live for up to five days in a woman’ s body. The sperm can fertilize an
egg at any point during that time. If you try to conceive two or three
days before ovulation there is a better chance of becoming pregnant. 2. Become aware of your vaginal discharge. The hormones that control your menstrual cycle also change the
type and amount of mucus you have before and during ovulation. Right after your period, there are usually a few “dry days,” when
there is no mucus present. As the egg starts to mature, mucus
increases in the vagina, appears at the vaginal opening, and is white
or off-white in color and cloudy, wet or shiny in consistency. The
greatest amount of mucus appears just before ovulation. Duringthese “wet days” vaginal mucus becomes clear in color and slippery
in consistency, like raw egg whites. It’ s generally tacky or can be
stretched apart between your fingers. This indicates that you are at
your most fertile window; it is the best time to conceive. About four days after the wet days begin, the mucus changes
again. There will be much less and it becomes cloudy, and then you
might have a few more dry days before your period returns. 3. Feel for the position and texture of your cervix. During ovulation your cervix rises to a position high in your vaginal
cavity and also becomes more soft, wet, and open. This is the best
time to try for conception. After ovulation, your cervix becomes lower
in the vagina and becomes more firm, dry, and closed. The majority
of women have not touched their cervix; hence, when they touch it,
they cannot make out how firm is “firm” and how soft is “soft. ” The
best way to get familiar with your cervix texture and position is to
simply check it throughout your cycle to feel the dif ference. YOUR DAILY RHYTHM
The tradition of dinacharya, or adopting a daily routine, is one of the most
powerful Ayurvedic tools for improving overall health and well-being and
one of the most important practices to stabilize vata dosha. Nature moves in
cycles (day to night, winter to spring), and all the animals and plants follow
suit with their own daily and seasonal routines. As humans living in a fast-
paced world, we can easily grow out of touch with our natural, circadian
rhythms. Adopting an appropriate daily routine is one of the most grounding and
nourishing things you can do for yourself. The following are Ayurveda’ s
recommended daily practices for starting the morning:Wake up before the sun. The early part of the day, before the sun
rises, is governed by vata dosha. If you wake up during this time you
will feel lighter and more energized upon waking and throughout the
day. Meditate. Meditation is essential for creating space between your
mind (the voice in your head that is always saying something about
everything) and your Self (the one who is steadily witnessing,
beyond the mind and emotions). The more you can identify with your
true Self rather than your mind, the more steady, content, and happy
you will be in your life. Do an oil pull. Put 1 or 2 teaspoons of coconut oil or sesame oil into
your mouth and swish it around for ten or twenty minutes. Then spit
it out and rinse. Oil pulling promotes oral hygiene; strengthens teeth,
gums, and jaw; draws fat-soluble toxins out of the body; reduces
inflammation; boosts immunity; whitens teeth; and more. Scrape your tongue and brush your teeth. Gently scrape your
tongue with a tongue scraper or a spoon, from back to front eight to
fifteen times, removing the coating that has accumulated overnight. This stimulates the internal organs, helps digestion, improves taste,
and removes dead bacteria. Then brush your teeth using a bitter or
astringent toothpaste rather than sweet. Do self-massage. Abhyanga, or self-massage, is one of the most
nourishing practices you can do. (See this page. ) Drink warm water with lime. Warm water first thing in the morning
gently awakens your gastrointestinal tract, stimulating peristalsis,
encouraging elimination, and therefore supporting digestive health. Limes are high in minerals and vitamins and help loosen ama, or
toxins, in the digestive tract. As you go through your day, the Ayurvedic approach calls for attention to
some more general principles:Engage in movement. In the morning, support the waking of your
body in a way that you enjoy, whether it be taking a brisk walk
around your neighborhood, dancing around your house, going to the
gym, or dedicating time to your yoga practice. The afternoon is a
prime time to get the blood flowing. After your largest meal of the day
is consumed (A yurvedic tradition says this should be midday) give
yourself at least ten or fifteen minutes for a walk to promote blood
flow. Evening calls for gentler movement, such as a gentle yoga
practice, so that you can wind the body down in preparation for a
good night of sleep. Nourish properly. Ayurvedic tradition encourages eating your meals
at the same time each day without snacking in between. Breakfast
can be a light yet nourishing meal that awakens your body’ s
digestive fire and gives you enough energy until lunchtime. Lunch
should be your biggest meal of the day, followed by a light dinner
eaten at least two hours before bedtime. The Ayurvedic approach is
to avoid having snacks between meals, so rather than your body
digesting food all day it has an opportunity to burn fat as fuel—the
most sustainable and ef ficient form of energy for your body and
mind. (A  “snack” is considered anything that you eat when your body
is not actually hungry. ) Get to bed early. Ayurvedic teachings encourage us to wind down
with the sun and to be asleep no later than 10 p. m. This likely means
that you begin winding down from your day no later than 8 p.<|eot_id|><|begin_of_text|>
Q: What foods and spices are recommended to nourish reproductive tissues and support fertility?,
A: The text does not specify a particular food or spice, but it does mention that some spices, such as saffron, cloves, cardamom, nutmeg, cinnamon, ginger, cumin, ajowan, and turmeric, are considered beneficial for nourishing reproductive tissues and supporting fertility.
Q: What are some of the foods and sweeteners that are recommended during the preconception period?,
A: The text recommends dates, honey, maple syrup, sucanat, and jaggery as sweeteners, as well as fresh, local, organic, and juicy fruits and vegetables.
Q: What are some of the daily practices recommended for the preconception period?,
A: The text does not provide a comprehensive list of daily practices, but it does mention the importance of meditation, oil pulling, tongue scraping, and self-massage (abhyanga).
Q: What are some of the herbs and practices recommended for fertility and pregnancy?,
A: The text recommends Ashwagandha, Brahmi, Chyavanprash, Shatavari, and Shilajit for fertility and pregnancy. It also mentions the importance of avoiding certain substances and habits.
Q: What is the recommended approach to conception and timing in Ayurveda?,
A: The text explains that Ayurveda emphasizes the importance of understanding one's monthly rhythm, tracking basal body temperature, and avoiding certain foods and substances.<|eot_id|><|begin_of_text|>SEVENTH MONTH: SENSE OF TOUCH
In the seventh month, the baby’ s sense of touch is developing. During this
celebration, we want mama to feel amazing. One way to do this is to hold a
gathering that includes some gentle massage for mama with many hands all
at once. Belly painting is also a beautiful idea! Those gathered could engage
in hair brushing or ceremonial hair braiding while mama receives arosewater foot bath. This is also a great time to let your girlfriends know
that you would like gentle, soothing, oily (A yurvedic style) massages after
your birth experience to facilitate your recovery and mothering strength. FOUR IMPORTANT SELF-CARE
PRACTICES DURING PREGNANCY
Along with the various recommendations discussed so far as ways of
nurturing mind, body, and soul in the months between conception and birth,
Ayurveda specifies four main self-care practices for nourishing yourself and
your little babe throughout pregnancy, as follows. ABHYANGA: SELF-MASSAGE
If you have been practicing abhyanga massages steadily for at least three
months prior to conception (details and instructions on this page ), it is safe
to continue massages throughout pregnancy. Otherwise,


 In the list of vegetables that may be utilized for the preparation of broths none c an quite take the place of the tomato. This plant
occupies a position that lies between the classifications of fruit and vegetable; it contains food elements of every sort in varying
proportion, including relative parts of virtually all of the mineral matt er needful for systemic maintenance, being especially rich in
potassium and sodium; and it carries the three essential vitamins, "A", "B", and "C". Its acid content is one that acts in th e nature of
a solvent, aiding in the digestion of other foods. Used w hen thoroughly ripe, in its natural or in its canned state, it satisfies both
taste and nutrition, and broth made from it is the ideal form of sustenance for breaking a fast and for use during times of c orrective
eating, when the latter are interspersed wi th short fasts. There are subjects by whom a diet of tomato alone may be eaten with
benefit for several weeks or longer, excluding the while intervals of total abstinence from food, but always employing the
eliminative aids. The onion is also valuable in t his respect, and a "tomato fast" or an "onion fast", weeks in duration, may
ordinarily be personally conducted with great benefit when the eliminative accompaniments are included in the procedure. It is explained that for the purposes of the text to fast  means to abstain from all food material save water. The latter is to be used at
all times for drinking, whether the subject be fasting or dieting --this when thirst demands. But during abstinence drinking
Page 22 of  72 increased quantities of water, hot or cold, makes f or solvency and assists in replenishing body fluids, and in flushing body organs. In summation, long experience confirms the conclusion that fasting protracted in length of duration should never be undertake n
unless the subject be under competent directi on. In usual instances, even though essential accessory detail be faithfully observed,
personal conduct may and probably will, for reasons given, lead to disaster. But a series of short fasts, interspersed with i ntervals
of corrective eating, may with safe ty and with benefit be personally conducted, as may periods of partial abstinence on the one -
food plan, the latter liquid in form. It remains to be added that many times, in order to secure best results, the competent director
will deem it advisable or ess ential to make use of the interrupted or of the one -food fast when dealing with temperaments who by
nature possess or who develop in disease certain mental or physical idiosyncrasies. CHAPTER VII
PREPARATION FOR THE FAST

TRUE HUNGER DISAPPEARS WHEN DI SEASE APPROACHES:
TAPERING OFF TO A COMPLETE FAST:
THE FUNCTION OF THE LIVER:
TWO PLANS FOR FASTING

WHEN disease appears in humankind, it is, as said before, not only a cautionary but a curative process. A disturbing element
needs removal; tired and a bused organs need rest and repair. Instinctively real food desire, true hunger, disappears; in fact, for
some time previous to actual disability, hunger has been absent. Appetite or stimulated demand for sustenance may, however, b e in
evidence and may rema in in evidence even after illness is manifest; but disease and hunger cannot exist at the same time in the
human body. Bodily functions are swift in their adaptability to conditions, and bodily organs accommodate themselves and their labors eve n to
abuse. Consequently, in a system accustomed to continuous excess food supply, nature carries on existence in spite of handicap
until accumulation and subsequent decomposition institute disease. Could the subject recognize that prevention of later evil lies
entirely in his own hands, the greater portion of physical suffering would be eradicated; but prevention compels personal denial of
personal habit and enjoyment; and denial in this respect is the hardest of all virtues to inculcate and to practice. The simpl icity of the application of the fast constitutes one of its principal drawbacks. To a mind convinced on final argument of
the efficacy of the method, nothing is more easy than to begin the omission of the daily ration, irrespective of the mental a nd
physio logical changes that are involved.<|eot_id|><|begin_of_text|>Summarize the following text section accurately and concisely. Maintain specific details and numerical information, and use anti-repetition mechanisms:

        Sometimes, too, the facilities for
carrying out a complete fast are not afforded, and here the partial or interrupted fast may be deemed a better policy than it s finished
counterpart. The end is eventually identical, although it is somewhat longer in accomplishment. There are cases in which the poisonous products of digestive ferment are present in quantity such as to tax the eliminative o rgans
beyond their capability. When this is so, when certain serious and extreme symptom s occur after a fast is begun, these signs are in
effect evidences of organic deficiency, and both knowledge and caution are then most necessary in order to carry the case to
successful conclusion. Because of the general belief that every symptom is a sign  of segregated disease, the average mind has been
imbued with the idea that it must regard the symptom to the exclusion of the underlying cause. When, as happens in a fast, a
characteristic sign of disease appears in aggravated form after months or years o f intermittent occurrence, experience leads to the
conclusion that illness is no longer due to simple functional derangement but to actual organic deficiency. Here the partial or
interrupted fast is desirable, not because the protracted fast would not acco mplish results with better prospect of favorable
outcome, but because the patient, no matter how well he may be advised, is apt to fail to appreciate what temporary symptomat ic
aggravation in the fast implies. An organ structurally defective cannot be ex pected to work to full normal capability. Each of the organs of the body will at all
times do its utmost, will labor to the limit of its powers, but, forced beyond this limit, it must fail to respond. In cases of this sort, a
fast is to be approached with care and intelligence, for only thus may be discovered the organic limitations, the organic
deficiencies, of the body in question. During a fast all vital parts are engaged in a supreme process of purlfication --of casting out
the toxic substances that are causing their disease. And, when it is seen through symptoms increased in severity that one or other of
these parts is incapable of full duty, the process of elimination is to be assisted by natural stimulation of organs other th an the one
that is deficien t in functioning ability. Such assistance may only be had by the employment of the hygienic accessories later to be
described in the text. CHAPTER V
ILLUSTRATIVE CASES

FASTING APPLIED TO CASES OF INFLAMMATORY RHEUMATISM, CHOREA, EPILEPSY, PREGNANCY, E TC. THE CASES dealt with in this chapter are typical but not exhaustive. They are selected from a large number solely because of
their representative character, and as evidence that, since the fast is the most effective of all eliminative agents, it reac hes
indiscriminately but in like manner every phase of functional disability and all organic disease that is not beyond repair. P roperly
administered, the fast with its accessories insures in all such cases full systemic purification, which is the basis of  health. The first case selected is that of the disease symptom known as inflammatory rheumatism. When first seen the patient, a boy
seventeen years of age, was in a precarious state. His condition had been declared by the medical adviser as hopeless, an d a limit
of twenty -four hours was set within which death must occur. The resources of the physician had been exhausted, and in his opinion
all that could be done was to alleviate the excruciating pain with opiates, thus permitting dissolution to take plac e while the youth
was under their influence, and this was the course pursued. The distracted family as a last resort turned to the fast. After examining
the case, the writer accepted the responsibility, and a description of the condition of the young man w ill perhaps throw stronger
light upon the contrast that is always displayed between the methods followed by man in disease and those which nature employ s. The boy had been in bed for five weeks; his body showed all of the evidences of the ravages of dise ase and of those of the
remedies that had been applied. The left arm, wrist, and hand were greatly swollen and painful, as were also both knees and a nkles. The face was flushed, the breathing stertorous, the pulse very irregular, while the body temperature  was 105 degrees. In all
respects the working foundation for favorable outcome was most insecure. For two weeks immediately preceding the change in
treatment heart action had been stimulated with digitalis and with strychnine; food had been forced upon a p rotesting stomach as
many times daily as the patient could be induced to swallow; and, when the pain had become too severe to be borne, or when
delirium occurred, codein and other opiates had been used unsparingly. In addition, within the preceding seven d ays two quarts of
brandy had been poured into the youth. As the result of disease and of drugs the patient could neither lie down nor sit up, a nd his
position was a painful compromise. Death seemed imminent, but food was at once withheld, and a gentle ma ssage treatment was administered in order to equal


 one leg since I couldn't put
pressure on my left foot. The doctor said it was the worst case of gout he
had ever seen in someone so young. To be able to function I needed 500
mg of Zyloprim twice a day to keep the gout at bay in order to function
without constant
, searing
 pain. The doctor warned me that this quantity of
Zyloprim could severely damage my kidneys over time. A customer came into the restaurant two days later and asked why I was
limping and I responded, gout. He said I needed to read two
books
 by Dr.
Paul Bragg
, “
The Shocking Truth
about
 Water” and “The Miracle of
Fasting.” So I asked my wife to pick them up from the health food store. These books literally changed my life! I learned the simple truth that
distilled water was the purest water available. I was amazed at the simple
fact that fasting with distilled water would cleanse my body of foreign
substances such as dissolving kidney stones, gall stones, uric acid
crystals that form in a joint, inorganic mineral plaque forming in arteries and
much more. Dr
. Bragg also talked about the importance of fasting and how it helps
clean the body of stored inorganic substances, toxins, carcinogens and
the colon from years of impacted fecal matter. He mentioned that fasting
using distilled water would not only clean out our body, but also give ourdigestion system and its organs a chance to rest and regenerate, adding
years to our lives and preventing many diseases. While I was studying Bragg's book, my wife was suffering from phlebitis
(blood clots) in her legs. She was
taking Coumadin
, plus large doses of
antibiotics for her frequently recurring kidney infections, being admitted
twice for intravenous antibiotics. We both started drinking a gallon of distilled water a day and I started my
fast while cooking in my restaurant 12 -16 h
ou
rs per day. No food at all,
only distilled water. Was it easy? Absolutely not. The only time I wasn't
constantly being tempted was while I was sleeping. However, I think I may
have had nightmares about starving to death. LOL! I actually had no
choice: fasting was my only hope for getting off that deadly medication and
eradicating the gout. I had been smoking since entering the Navy at 17, so I was also looking
forward to this fast to cleanse my lungs of tar and nicotine deposits, as Dr.
Bragg had promised. After the system is clean of this addicting drug, it is
much easier to quit smoking for good. Dr. Bragg was saying that even
though any length of fast is good for you, you should go beyond 17 or 18
days, or else it is not a total cleanse. The 18-19
th
 day is when you have
your last bowel movement. During the fast the distilled water helps pull out
toxins, carcinogens, chemicals, artificial colorings, flavorings,
preservatives, etc., including tar and nicotine in the lungs and colon from
smoking. The colon has been actively moving, loosening and breaking free the
impacted feces composed of encrusted, undigested, mucus coated
greasy food and putrefied, rotting meat, all of which can contribute to colon
or rectal cancer. When this is taking place, you will hear loud growling and
gurgling noises, and maybe some cramps. This is a great sign that very
good things are happening. The activity plus the cramping is what will bring
on the last elimination of the colon. Make sure you're alone in the house
and the bathroom fan is on with all the windows open. Purchase a pallet of
industrial air freshener in advance. That experience for me was life
changing! When I saw and smelled what came out of my body, I was
appalled. The smell was like that of a dead, rotting animal, the texture wasslimy, sticky and gummy, and I thought I had given birth to a still-born tar
baby. As a matter of fact, it stuck to the side of the toilet bowl and wouldn't
let go, as if it were a foul, demonic creature with needle-sharp, stainless
steel claws planted into the side of the porcelain bowl whose footprint was
extremely hard to eradicate. When you're done gagging and  retching and judging me for my lack of
discretion, just remember your body and colon  could be more impacted
and toxic then mine was at 26, depending on your age and especially  if
you have never fasted. My candid description is to hopefully invoke some
degree of concern and action on your part. http://www.wikihow.com/Become-Flexible

 Fasting in a Toxic Environment

Man's greatest fear is dying, especially prematurely as in
an accident
 or
disease. And the second greatest fear and dread is
to become
 totally
dependent upon others through old age
and sickness
, such as dementia
or Alzheimer's. Health experts are discovering that one of the greatest
common
denominators
 for most diseases and sickness is the quality
and quantity
 of
the water we drink. The greatest (though not widely  known) discovery in
terms of long-term health is the rejuvenating  effects on man physically,
mentally and spiritually through fasting  using pure clean water purified
through reverse osmosis or  distillation. Our body's greatest challenge and struggle is dealing with
the toxic
 waste
and debris in our environment. The body is
continually trying
 to metabolize
today's over-
processed, de-mineralized
foods
laden
 with preservatives,
artificial chemicals and
excessive amounts
 of sugar and salt. A huge
amount of energy is spent
by the
 body in its struggle to process or
metabolize this food. It must:

1.

convert the calories into usable energy;
2.

separate out toxins, chemicals, waste material and pollutants;
and

3.
 try to eliminate all of these from the body. Since I am continually sipping on distilled water, I still do not
have
any
strong cravings for food. However, temptations are a
whole different
 story. Alice went
off her
 complete fast and is now
eating salads
 and fruit. So I
went with her to buy another bottle
of Complete
 Multiple Liquid Vitamins
and had to walk across
the entire
 store to get to the health food section,
passing all
my favorite
 things,
Food
! That was not fun! I recommend you
stay out
 of grocery stores while fasting; and did I mention the kitchen? Today my trainer went over the program and talked about
the various
forms and types of exercise... There are basically four different types of exercise and all
four help
 the
body in different ways. All four types are needed
and each
 serves a
different function of your body:

The first thing I learned is that I don't need to be a bodybuilder to
benefit from strength training. 1. The resistance exercises
 increased the strength
 of my bones,
muscles, ligaments and tendons. 2. It produced muscle
definition and shape. 3. It also
 increased my muscle mass
—I discovered that most all
adults lose about one-half pound of muscle per year after 25
years of age primari
ly due to less activity. When the body is at
rest,
 muscle tissue is still burning a number of calories (the basal
metabolic rate, or BMR). As my muscle mass increases, BMR
increases, making it easier to maintain my optimal healthy body
weight based on my height and age. 4. The quality of my life is greatly enhanced
as my muscle strength
increases. Daily life will be less strenuous, such as walking
upstairs or long distances, hiking, biking or swimming. The Primary Program

My trainer has developed a program that combines many exercises that
build all the major muscle groups. No single group should be neglected
since that could inevitably lead to strength imbalances and serious posture
issues. My certified fitness professional is helping me develop a safe,
effective, long term program. If you are considering an exercise program
while fasting, you may also wish to consult with a certified fitness
professional to learn safe technique before beginning a strength-training
program. As an example: “One set of eight to 12 repetitions, working the muscles tothe point of fatigue, is usually sufficient. Breathe normally throughout the
exercise. Lower the resistance with a slow, controlled cadence throughout
the full range of motion. Lifting the weight to a count of 2 and lowering it to a
count of 3 or 4 is effective.”

“When you are able to perform 12 repetitions of an exercise correctly
(without cheating), increase the amount of resistance by 5 to 10% to
continue making safe progress.”

Flexibility Exercises
Holy cow, I never realized how out of shape I am! It was about all I could
do to bend over and touch my knees, let alone my toes. Stretching
exercises will help you become more flexible. However, doing them every
day is essential. The most important thing to do is have a regular exercise
routine every day. And if you don't know what you're doing, having some
sort of supervision is crucial. You don't want to injure yourself
unintentionally. Keep your joints and


 around the mouth
D
___ headaches from prolonged thinking, excessive worrying, conict,
or disappointment D
___ prolapse of the veins in the rectum (hemorrhoids) or legs
(varicosities) D
___ dryness of the nose, throat, skin, or hair E
___ dry, scaly pimples, especi ally on the cheeks, beside the nose, or
on the upper back E
___ lack of perspiration even when hot E
___ itching from dryness E
___ scanty urine E
___ lack of mucus secretions E
___ many enlarged or hard lymph nodes, especially along the sides
of the neck or under the jaw E
___ large pores on the face, nose, and upper back E
___ many moles or warts E
___ frequent sneezing or coughing due to changes in air temperature
or moisture E
___ wrinkling or shrinking of the skin or mucous membranes E
___ skin that feels tight or cracks easily E
___ congestion of the nose, sinuses, or larynx E
___ frontal headaches due to dryness or congestion with mucus E
___ pain in the head or chest due to disappointment or loss E
___ shallow breathing E
___ many small varicose veins E
___ nasal or intestinal polyps E
___ thin, delicate skin E___ dry, painful, ssures or cracks of the nostrils, lips, or corners of
the mouth E
Use these questions and/or  the statements on the questionnaire to
make ve statem ents about yourself that you feel are accurate in
describing who you are. These statements, along with the map, can
be used to identify yourself according to the Five-Phase  model. 1. What concept, metaphor, or principle is at the center of your life,
and how does it motivate you? 2. What do you desire from life, and what are you seeking to
accomplish, create, assist, and support? 3. What circumstances would provide you with the optimum
conditions for satisfying your needs and fulllin g your
expectations? 4. What values and virtues do you admire and strive to engender in
yourself and others? 5. What are the fundamenta l activities and behaviors that express
your deepest intentions? 6. What do you feel is the particular talent and perspectiv e that you
bring to any relationship or endeavor? 7. What do you want from other people and from yourself? 8. What is it about your work or job that is most satisfying, most
frustrating, most dicult, most easy? 9. What are your most trying dilemmas, conicts, and
contradictions? Self-Assessment Prole
DETERMINING  YOUR TYPE
Some people rightly identify with the characteristics of many types. But the object of this self-ass essment process is to dierentiate and
make choices. When decidin g which clothes to wear, you usually
have many garments to choose from but select one outt based on
how it ts and whether it truly suits you. Similarly, you have to try
on dierent archetypes to see if they t.But unlike clothing, you can no more change your type than you
can your parents. Your organizing force, like your blood type, is
with you for life. You can alter your hair color and your weight, but
not your height or chromosomes. You can raise your hemoglobin,
but it is to no avail to wish your blood were AB-positive  when you
were born O-negative. In deliberating upon your type, it’s not what you do that matters,
but how and why you do it. Evie, Ed, and Susanne all spend a great
deal of time cooking. Evie manages a restaurant, Ed teaches cooking
classes and writes cookbooks, and Susanne frequently feeds her
large extended family, inviting close friends for dinners. Evie describes her attractio n to this work: “I thrive on the
challenge of getting my sta to function at a hum— everything
planned just right so that the energy and the product are in a ow. I
enjoy the constant demand for problem-solving—when it gets too
easy, I get bored.”
When Ed is asked what he likes about food, he oers a frugal,
droll reply: “I like eating it.” Then he continues to say that what
concerns him is the form: “People seem to think I cut vegetables in
interesting ways. I like to take ingredients and combine them in just
the right way. I don’t really  care whether anybody else likes it or
not. It’s impor tant to me to have room to move around and a clean
and orderly space in which to work.”
Susanne, on the other hand, cooks specically to please her
diners: “What I love is looking down a long table full of people I
care about and having them feel good about eating food I’ve
prepared specially for them.”
Evie is a Wood  type, Ed is Metal, and Susanne is Earth. Evie is also
a perfe ctionist (a Metal  charac teristic) and often feeds her friends
(Earth ); Ed takes pleasure in getting things done (Wood ); and
Susanne works as a graphic designer, spending most of her time
doing solitary, creative work (Water ). Each embodies traits of all the
Phases  but is most motivated and characterized by one. YEARNING  TO BE ANOTHERKosta is a large, friendly, eshy philosophy professor who is
extremely nurturing, sometimes to the point of neglectin g his own
needs. At times dissatised with his Earth  nature, he wishes he were
more like Achilles, the mythical warrior, rather than Ferdinand the
Bull, who is content to sit quietly and smell the owers. He struggles
to bolster the rude will and determination needed for him to ght
for himself and what he cares about. Madeline is an intense doctor, a self-directed loner, a Water  type
who wishes she were more like Kosta, soft, connected, communal,
and easy to know and love. She would like to change her nature in
order to escape her limitations and fulll her longings. Some of you will be sure of your type, others will resist
identication, especially with that which most represents you. Often
this is because you are attem pting to develop neglected  aspects of
your character. It is appropriate for you to want to cultivate the
power of polar Phases  that will give you greater scope and stability. During times of growth or stress it is possible to confuse that which
you are striving for with that which you are. In these examples it is
the ke relationships that are at play—Kosta is seeking to develop his
Wood  aspect to compensate for the overbearing inuence of Earth,
while Madeline  needs to cultivate Earth  to expand her Water  nature. Kosta and Madeline demonstrate the inclination to reach for and
embody what counterbalanc es them. It is the stabilizing power of
the ke relationships that restrains and counterbalances us. UNDERSTANDING  SHENG AND  KE
When Murray, a strident and assertive Wood  type, needs to restore
himself, he retreats from projects and commitments like a reclusive
Water  type, preferrin g to spend hours in solitary reading, studying,
and going to the movies. When he is feeling at his peak, he burns
hot like a amboyant Fire type, open, charismatic, demonstrative,
and exciting, a magical communicator and teacher. Murray
illustrates how when the organizing Phase  (Wood ) is in collapse, it
gravitates toward its parent (Water ), and in exaggeration, it becomeslike its child (Fire). In times of vulnerability as well as in times of
being overcha rged, it can be a Phase  on the sheng  sequence that
masquerades as our type. Ke implies tension, while sheng implies capacity. The sheng  triad
maintains our resources, our potential. Without tension, potential
has no spring, no motivating impulse, no egress; and without
potential, motivation has no foundation, no source, no utility. Equilibrium is the outcome of poise between opposing force s as well
as sustenance of vital reserve s. When the organizing pattern we call
our type is harmonic, there is a satisfying complementari ty between
the nurturance of our potential and the intensity that brings it forth. Tension without adequate potential (reserve) leads to exhaustion,
and potential without the essential ignition of intensity and striving
(tension) leads to stultication and inertia. Usually the rst problems people experience are a result of ke
sequence con ict, which is an escalation of tension between the
primary Phase, the one it controls, and the one that controls it. This
is how the exaggerated  pattern develops. When the equilibrating
mechanism of the organism has been overwhelmed by exaggeration,
collapse  ensues, and problems along the sheng  sequence tend to
become more apparent. We tend to dene each type in terms of the ke triad. For this
reason we see harmonizing the relationships between Earth  and
Water  (Spleen-Kidney ), Wood  and Earth  (Liver-Spleen ), Metal  and
Wood  (Lung-Liver ), Fire and Metal  (Heart-Lung ), and Water


 desired for use in a deep vessel, and cover
with warm water. Keep in a warm place. Allow to stand
twenty-four hours and longer if desired very soft. Drain
thoroughly. It will be found suffi ciently softened to be easily
masticated and eaten with nuts. This makes probably the most
nutritious dish of all the cereal family. A very little salt may
be added. FLAKED OATS OR FLAKED WHEAT. Put an amount sufficient for several days' supply into a
deep vessel. Add enough warm water to hardly cover. After
standing a few hours stir well, so as to thoroughly moisten the
top portion. This in a short tim e will be found ready for use. A very little salt can be used. This can be served with cream,
strained honey, ground nuts, or any two of these or a
combination of all. FLAKED WHEAT DRY. Flaked wheat is a most delicious dish served dry and
eaten with either cream, olive oil or honey. CHRISTIAN'S COMBINATION CEREAL. This is a combination of several Cereals, especially
prepared and so proportioned as to level or balance all the
nutritive elements contained in grains. It can be used and prepared the same as flaked oats of
wheat. UNFIRED BREAD. Bread forms a very important part of the uncooked menu,
but its production is not practical in the home where this book
is intended to be of greatest use, as it requires special
machinery for flaking and grinding the different grains and
nuts of which it is made. It also requires a special electric
light oven for drying during the winter when the rays of the
sun cannot be utilized. Note:—It has recently been shown by experiments made
in Washington that both the light and heat from the
incandescent electric lamp contain nearly all the properties of
sunlight and will delegate to  vegetation an abundance of
chlorophyl (green) the same as natural sunshine. To meet conditions that exist we make an exception here
and give two recipes for bread that requires cooking, but is
unfermented. UNLEAVENED GEMS. Put three cups of whole wheat flour in a bowl or pan, two
cups full of ice cold water, a little salt, and a table-spoonful of
melted butter or cream. Beat a nd stir. Take up on a spoon and
work all the air possible into the batter | by vigorous beating
two or three minutes in the open air. It will probably need
some additional water after the lumps are out. Then beat
again until it bubbles. Have gem pans and oven very hot and
pans well oiled. Put batter in to pans and bake quickly. UNLEAVENED HYGEIA GEMS. Whip one egg to a creamy froth to which add three cups
of ice cold milk, a pinch of salt, and three heaping cups of
Christian's Combination Cereal Meal, or enough to make into
a batter. Stir into this a small piece of melted butter and place
in very hot gem or muffin pans oiled with butter and bake in a
very hot oven. This will make about one dozen gems. This bread can be made extremely delicious by omitting
the butter and adding one-half cup of grated protoid nuts to
the ingredients above named. Note:—Cooked bread has become such an universal
article of diet and modern milling and bolting processes have
so perverted and changed the nutritive value of the Natural
grain that we therefore have prepared this special meal,
making an exception in this case, and give the above recipe
for making a perfectly pure, delicious and wholesome article
of unfermented bread. Note:—The raising and lightness of all unleavened bread
depends entirely upon the difference in temperature between
the batter and the oven. If the batter is made ice cold and
aerated well in mixing, and placed immediately in a very hot
oven, the expansion of the air contained in the batter caused by heating will raise the bread, making it as light as if made
with baking powder. SANDWICHES. The sandwich has become a part of the traveler's bill-of-fare. The few recipes given here are only suggestive of the
combinations that can be made in elementary foods. APPLE AND NUT SANDWICHES. Cut apples into very thin slices and lay between unfired
wafers. Slice Brazil nuts and place a layer of nuts over the
apples. LETTUCE AND CHEESE SANDWICH. Spread unfired bread thickly with fresh Philadelphia
cheese and lay on this a crisp lettuce leaf that has been dipped
in salad dressing. Keep in ice box until ready to serve. CHEESE AND DATE SANDWICH. Spread the unfired cracker with Philadelphia cream
cheese, then a layer of date butter, and cover the other piece
of bread with cream cheese also, and press both firmly
together. Fig butter and unfired crackers also make nice
sandwiches. CREAM CHEESE SANDWICH. Spread the cheese between unfired wafers, making the
cheese as thick as the wafer. RIPE OLIVE SANDWICH. Remove the pits from the olives, chop fine with nuts and
place between the unfired wafers. CHIPPED BEEF SANDWICHES. Spread sweet butter or cream cheese on unfired wafers,
placing a layer of chipped beef between the wafers. This
makes a very delicious sandwich. ANCHOVY SANDWICH. Soak the anchovies for an hour or two. Then remove
bones and chop fine with tender pieces of celery. Cover
unfired wafers with sweet butter, spread this between, and
serve on a dish garnished with parsley. RAW BEEF SANDWICH. After scraping the raw beef, season it with salt and
pepper and spread between unfired wafers. NUTS. NUTS average from 50 to 70 per cent. fat and from 15 to 33
per cent. proteids. They are, therefore, measured by their
chemical food values, the natural substitute for meats, to say
nothing of their superiority in purity and cleanliness. They
may constitute a part of every elementary meal. The preparation of nuts requires no recipes, They
compose, however, a part of many dishes, recipes for which
are given, and into which they are put in some form owing to
their delicious flavor when mixed with other foods and their
high nutritive value. FOR BLANCHING ALMONDS. Soak almonds over night, or seven or eight hours, in cold
fresh water. The covering will be easily removed and they
will have become very crisp and edible. The old method of
blanching almonds has always been to emerse them in boiling
water, which cooks and tou ghens the nut, making it very
difficult both of mastication and digestion. SALAD DRESSINGS. THE objection to nearly all salad dressings is that they contain
either vinegar, or chemical acids. These condiments set up
immediate fermentation when mixed with cereal starch,
which is contained in bread a nd other cereal foods eaten at
the same time, and hyperpepsia (sour stomach) is the natural
result. HYGIA SALAD DRESSING. 2 Eggs,   1  cup Whipped Cream,
 ½ Lemon, Sugar,
 2 tablespoonfuls Olive Oil,  Salt. To the yolks of the eggs, beaten very stiff, add the oil and
juice of the lemon very slowly, beating hard all the while,
until it has all been added and is quite thick. Then add the
beaten white of eggs, salt and s ugar to taste, and last, one cup
of whipped cream; whip all together until very stiff and set on
ice until ready to serve. WHIPPED CREAM FOR SALAD DRESSING. Place in a soup bowl one cup of very thick cream. Whip
with Dover egg beater until very stiff. Add to this two
teaspoonfuls of powdered sugar. Beat thoroughly again. This
makes a very delicious dressing for all sweet fruit salads. If
very heavy cream cannot be procured, add to it the stiffly
beaten white of an egg. SALADS. IN living upon uncooked foods, vegetable salads become
absolutely necessary. The elementary bill of fare cannot be
balanced without a certain percent, of chlorophyll, which is
only obtainable in green plants. All green vegetables are also
rich in organic mineral salts, which is one of the most
necessary articles in vegetable nutrition. In addition to these
material values, they are highly ornamental, and no dinner is
complete without them. BANANA SALAD. Oranges,   Pecans,
 White Grapes,   Bananas. A strip of the peel of a nice large banana may be turned
back, and most of the pulp carefully scooped out. To fill the
space left by the removal of the pulp prepare a mixture of
thinly sliced banana, shredded orange or grape fruit, seeded
white grapes and a few Pecan meats in small pieces. In their
season, cherries may be added. Mix all this well in a salad
bowl, with whipped cream, and fill banana peel. Serve on
lettuce leaf. CHERRY SALAD. Cherries,   Apples,
 Lettuce,   Whipped Cream. Stone nice, ripe sweet cher ries, cut equal quantity of
sweet apple with it, then


	that	brings	about	the	awareness. In	the
end,	faith	is	replaced	by	certainty,	and,	therefore,	it	is	said	that	God	is
found	by	those	who	seek	Him. Q:	You	seldom	mention	the	physical	body. What	is	its	importance	in
spiritual	work. A:	The	body	is	a	product	of	nature	and	part	of	the	animal	world. One	might
say	it	is	owned	by	nature	but	rented	to	us	provisionally. It	has	only	a
temporary	existence	and	thus	does	not	justify	undue	attention	or
importance. Its	value	is	its	capacity	for	communication,	a	means	of
conveying	information	and	sharing	awareness. If	adequately	tended,	it	is
hopefully	a	source	of	pleasure	and	a	means	of	accomplishing	work	and
expressing	affection. Essentially,	it	is	a	temporality,	an	experience	of
perception	or	position	in	space	and	time. Perception	claims	it	as	‘me’,	or	at
least	as	‘mine’. This	is	a	major	restriction	and	limitation	of	identification
of	the	self	with	physicality	and	form. Like	any	other	living	thing	in	nature,
the	body	responds	to	kindness,	respect,	and	consideration. It	can	be	cared
for	and	loved	like	a	cherished	pet	without	necessarily	identifying	with	it	or
becoming	unduly	attached	to	it. One	of	the	most	difficult	areas	for	clarification	of	the	differentiationbetween	self	and	body	is	the	functioning	of	the	senses. These	are
experienced	and	believed	to	be	functions	of	the	physical	body	itself. As
strange	as	it	may	seem,	the	actual	locus	of	sensory	experience	is	within	the
invisible	domain	of	the	inner	energy	body	that	activates	the	physical	body. The	physical	body,	in	and	of	itself,	has	no	capacity	to	experience	anything
at	all. The	experiencing	of	the	senses	(as	well	as	of	everything	else)	is	a
quality	of	consciousness	associated	with	one’s	presence	as	an	energy	body
within	the	physical	body	image. Anyone	who	has	ever	had	an	out-of-body
experience	remembers	that	all	modalities	of	sense	were	the	function	of	the
etheric	body	that	was	associated	with	their	consciousness	and	sense	of	self. Sight	and	hearing	continue	even	if	the	physical	body	is	in	a	dormant	or
unconscious	state. The	‘self’	experience	migrates	out	of	the	body	along
with	the	sense	of	positionality	or	movement. In	that	state,	the	‘I’	sense	is
located	within	the	energy	body,	and	the	physical	body	becomes	an	‘it’. It	is
seen	as	‘a	body’,	not	‘my	body’. High	numbers	of	people	report	identical	experiences,	so	there	is
common	agreement	as	to	the	nature	of	the	phenomenon. Likewise,	near-
death	experiences	often	involve	the	‘self	’	traveling	down	tunnels	of	light,
meeting	people,	and	encountering	various	colors,	and	then	having	a
reluctant	return	to	re-inhabit	the	physical	body. Thus,	we	can	say	that	we
inhabit	a	physical	body,	but	we	are	not	a	physical	body. It	is	clear	that	the
spirit,	soul,	or	energy	self	is	a	resident	of	the	body	and	tends	to	blend	in
and	diffuse	with	it,	and	so	loses	its	unique	identity. Some	people	are	prone
to	leaving	their	body	accidentally	or	at	will;	astral	projection	as	a
technique	can	in	fact	be	taught	as	a	skill	so	that	one	can	leave	one’s	body
at	will	and	even	choose	locations	to	visit	(e. g.,	at	the	Monroe	Institute). Distant	viewing	and	clairvoyance	are	the	partial	projections	of	the
sensory	faculty	of	the	energy	body. The	‘experiencer’	is	the	inner	presence
within	what	has	been	variously	called	the	astral,	etheric,	soul,	or	spirit
body. The	spirit	body	is	not	controlled	by	the	usual	forces	called	physical
but	instead	exists	on	another	dimension	or	plane. Mind	also	travels	with	the	spirit	body	and	realizes	that	it	is	separate
from	the	brain. Consciousness	does	not	depend	on	physicality	but	exists
independently	of	it. When	localized,	however,	it	tends	to	identify	itself
with	form	and	location. Q:	What	about	purification	and	mortification	of	the	body. A:	There	is	nothing	to	purify	except	illusion. Desires	are	for	specific
experiences	and	sensations	that	can	be	sought	through	the	body,	but	theproblem	is	not	that	of	the	body	but	of	the	mind. It	is	the	mind	that	is	trying
to	anticipate	and	control	experience. Q:	Does	the	experience	of	the	body	change	with	advanced	spiritual
awareness. A:	There	are	changes	that	occur	in	the	nature	of	the	bodily	experience. The
sense	of	location	is	more	general	and	less	specific. There	are	periods
during	spiritual	work	when	the	body	seems	to	almost	disappear	as	though
forgotten. There	are	also	times	when	very	intense	energies	seemingly	flow
through	the	nervous	system,	and	various	burning	sensations	are
experienced	as	though	the	nervous	system	were	on	fire. There	was	also	a
period	when	the	kundalini	energy	flowed	with	intense	pleasure	up	the	back
and	spine	into	the	head	and	brain,	and	then	down	and	out	to	the	heart. There	can	be	a	loss	of	bodily	desires	and	withdrawal	of	interest	in	the
body	so	that	physical	survival	may	at	times	depend	on	input	from	people
in	one’s	surroundings. There	can	be	a	marked	loss	of	appetite	and	interest
in	bodily	sensations. Vision	changes	in	that	everything	seems	to	be	in	slow
motion. There	is	reliance	primarily	on	peripheral	vision	rather	than	central
vision. Time	stops,	which	seems	to	be	related	to	the	loss	of	specific
connection	in	space. There	is	also	an	unsteadiness	of	bodily	movement. When	realization	of	the	Self	occurs,	there	is	difficulty	with	pronouns
and	what	to	call	what	the	world	considers	to	be	‘I’	in	terms	that	are
understandable. It	seems	strange	at	first	to	watch	people	speaking	to	the
physical	body	as	though	it	were	one’s	identity. There	is	a	loss	of	the	fear	and	startle	reflexes. It	is	more	difficult	to
process	linear	thought	and	decipher	ordinary	human	speech. This	results	in
a	delay	in	responding	to	verbal	communication. This	delay	has	to	do	with
a	process	occurring	in	consciousness	that	translates	linear	processing	of
language	into	meaning	in	terms	of	essence. This	delay	does	not	occur	with
understanding	animals	or	human	body	language. It	seems	to	happen
because	consciousness	focuses	on	essence	and	meaning	rather	than	on	the
detail	of	form. It	also	has	to	shift	from	its	natural	attunement	with	silence
to	proximal	detailed	sound. There	is	no	separation	between	what	appears	to	occur	and	the	Self. ‘Causes’	are	not	sought	externally,	and	so-called	‘events’	occur	as	a	result
of	what	is	held	in	mind. There	are	no	causes	attributed	to	the	world	itself
but	only	to	consciousness. People	around	one	seem	to	be	run	by	the	irrelevant	and
inconsequential,	with	much	wasted	energy. These	aspects	of	consciousness
are	experienced	as	though	by	separate	individuals,	but	the	innerexperiencer	is	basically	the	same	Self	in	everyone. The	body	is	like	a
companion,	a	friendly	pet	that	follows	one	around. It	seems	to	be	reliably
present. It	can	also	even	have	surgery	without	pain	or	anesthetics. One	can
continue	to	own	the	body	and	be	responsible	for	it