tag:blogger.com,1999:blog-44195013912458731902024-03-08T06:12:12.123-06:00ayurveda lessonsGary Granhttp://www.blogger.com/profile/08294646395555954437noreply@blogger.comBlogger31125tag:blogger.com,1999:blog-4419501391245873190.post-38298253588140050832023-06-09T13:37:00.004-05:002023-06-09T13:37:50.719-05:00<p> <span style="font-family: "Century Schoolbook", serif; font-size: 14pt; text-align: center;">Food Sadhana: Part 4 of 4</span></p><p align="center" class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in; text-align: center;"><span style="font-family: "Century Schoolbook", serif;">The Sattvic or Yogic Diet<o:p></o:p></span></p><p align="center" class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in; text-align: center;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">by Gary Gran, CYT, D.Ay.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10pt; line-height: 20px;"> <o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10pt; line-height: 20px;"> </span><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">Sattva is defined as the quality of purity and goodness. Sattvic food is that which is pure, clean, and wholesome. A sattvic diet is food that gives life, strength, energy, courage, and self-command. In other words, sattvic food gives us more than the gross physical requirements of the right mix of proteins, carbs, and fats, etc. It also gives us subtle nourishment for our vitality and consciousness. Food is seen as a carrier of the life-force called prana. Food is judged by the quality of its prana and by the effect it has on our consciousness.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> These are important considerations in the practice of yoga. Yoga is defined as those practices that lead to “anushasanam”, that is the governing (shasan) of the subtle nature (anu). (Yoga Sutras 1:1) The goal of yoga is described as “chitta vritti nirodha”, the quieting of the mind-field (YS 1:2). Yoga practitioners advocate the use of the sattvic diet to support these subtle aims.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> A beginning practice in both Ayurveda and yoga is to simply observe the effect of each food choice we make. From our experience and awareness, we can begin to make small changes. As we progress in this practice, we can recognize three broad categories called the gunas. Some foods leave us feeling tired and sluggish. This is called the tamasic effect. Other foods leave us feeling agitated or over-stimulated. This is the rajasic effect. The third category belongs to foods that leave us feeling calm, alert, and refreshed. This is the sattvic effect and the basis of the sattvic diet.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> If we persist in this practice, we will arrive at our personal version of the sattvic diet. The Bhagavad Gita describes the sattvic diet as “promoting life, virtue, strength, health, happiness and satisfaction.” (Bhagavad Gita XVII:8) Sattvic foods are “savory, smooth, firm, and pleasant to the stomach.” (BG XVII:8). By contrast the Gita describes the rajasic diet as “excessively pungent, sour, salty, hot, harsh, astringent, and burnt,” leading to “pain, misery, and sickness.” (BG XVII:9) The tamasic foods are described as “stale, tasteless, smelly, left-over, rotten, and foul.” (BG XVII:10)<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> The true test of our foods comes when we meditate. All meditators know that there are two main problems. One is falling asleep. This is the tamasic effect. The other is an over-active mind. This is the rajasic effect. If we want to be able to quiet the mind and maintain our alertness to explore our subtle nature, we need to follow the sattvic diet. “When sattva predominates, the light of wisdom shines through every gate of the body.” (BG XIV: 11)<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> Although it has been suggested that one can arrive at the sattvic diet through trial and error, it can be most helpful to consider what other practitioners have described as the sattvic diet.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> In general, the sattvic diet consists of pure foods which are rich in prana. Organic foods are therefore recommended for both their purity and vitality. The food should be fresh and freshly prepared. Leftovers are decidedly tamasic. There are some exceptions, but most people understand that if you make a beautiful meal one day and feel great from it, that is no guarantee that you’ll get the same effect or pleasure the next day. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> Sattvic foods are light (as opposed to heavy) in nature, easy to digest, mildly cooling, refreshing, and not disturbing to the mind. They are best prepared with love and awareness. On this last point, please note that you can take the best food, but if it is prepared or eaten in anger, it will have a disturbing effect. The subtle nature of the food is affected by our emotions and vice-versa. That being said, you can sometimes take less than pure food and bless it to overcome its impurities. Yes, our food affects our mind, but our mind, or what we hold in our mind, also affects our food. The idea ultimately is to absorb that which is nourishing and eliminate that which is not. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> Pure sattvic food needs to be chewed carefully and eaten in modest portions. Overeating is definitely tamasic. The food should be enjoyed for its inherent taste and quality, not for the amount of spices and seasonings that are added. Too much salt and spice have a rajasic effect. “When rajas predominates, a person runs about pursuing selfish and greedy ends, driven by restlessness and desire.” (BG XIV: 12) The idea, rather, is to refine the sense of taste. This leads to increased pleasure. Indulging oneself in strong flavors fuels desire and leads to over-satiation, the loss of taste and the loss of pleasure.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> Fresh Organic Fruits: Most fruits, including apples, apricots, bananas, berries, dates, grapes, melons, lemons, mangoes, oranges, peaches and plums are considered especially sattvic. Sometimes yogi’s go on fruit fasts when doing a special sadhana, an advanced practice, or have undertaken a vow. Fruit is also considered symbolic of generosity and spirituality and is often exchanged as an offering or a gift. Three dried fruits known as triphala are used to keep the digestive system operating optimally. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> Fresh Organic Dairy: Dairy is considered controversial these days, but the yoga tradition insists on the value of a wholesome food freely given by the symbol of motherhood, the cow. We need to use the highest quality organic fresh dairy to benefit from its sattvic qualities. Milk, butter, clarified butter (ghee), fresh home-made cheese (paneer), whey, and fresh yogurt (especially lassi) are all recommended. They benefit from careful preparation, and the extra effort to learn the recipes is well worthwhile. For example, milk can be diluted and warmed with mild spices (i.e., fresh ginger, cinnamon and cardamom) and served with raw honey to overcome any mucus-forming tendencies. Traditionally, if a yogi is doing advanced practices, the dairy provides needed lubrication, grounding and nourishment. In fact, dairy along with fruit have been described as the epitome of the sattvic or yogic diet. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> Nuts, Seeds, and Oils: Fresh nuts and seeds that haven’t been overly roasted and salted are good additions to the sattvic diet in small portions. Good choices are almonds (especially when peeled and soaked in water overnight), coconut, pine nuts, walnuts, sesame seeds, pumpkin seeds and flax seeds. Oils should be of highest quality and cold-pressed. Good choices are olive oil, sesame oil, and flax oil.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> Organic Vegetables: Most mild organic vegetables are considered sattvic, such as beets, carrots, celery, cucumbers, green leafy vegetables, sweet potatoes and squash. Pungent vegetables like hot peppers, garlic, and onion are excluded, as are gas-forming vegetables like mushrooms and potatoes. They are considered rajasic and tamasic respectively. Sometimes, the short-comings of these foods can be overcome by careful preparation. An excellent practice is to drink freshly made vegetable juices for their prana, live enzymes, and easy absorption.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> Whole Grains: Whole grains provide excellent nourishment when well cooked. Consider organic rice, whole wheat, spelt, oatmeal, and barley. Sometimes the grains are lightly roasted before cooking to remove some of their heavy quality. Yeasted breads are not recommended unless toasted. Wheat and other grains can be sprouted before cooking as well. Favorite preparations are kicharee (basmati rice cooked with split mung beans, ghee, and mild spices), kheer (rice cooked with milk and sweetened), chapathis (non-leavened whole wheat flat bread), porridge (sometimes made very watery and cooked with herbs), and “Bible” bread (sprouted grain bread). Sometimes yogis will fast from grains during special practices.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> Legumes: Split mung beans, yellow split peas, organic tofu, bean sprouts and perhaps lentils and aduki beans are considered sattvic if well prepared. In general, the smaller the bean, the easier to digest. Strategies include splitting, peeling, grinding, soaking, sprouting, cooking, and spicing. Legumes combined with whole grains offer a complete protein combination.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> Sweeteners: Yogi’s use raw honey (especially in combination with dairy) and raw sugar (not refined) in small quantities.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> Spices: Sattvic spices are the mild spices including basil, cardamom, cinnamon, coriander, cumin, fennel, fenugreek, fresh ginger and turmeric. Rajasic spices like black pepper, red pepper and garlic are normally excluded, but are sometimes used in small amounts to keep the channels open (rajas is used to counter tamas). But beware, taking rajasic spices with tamasic food does not equal sattwa. A teacher once said you are more likely to fall asleep and have restless dreams.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> Supplemental Protein: Yogi’s are advised not to indulge in flesh foods. It is said that the fear and anger of the animal being killed is transferred to the person eating the flesh. Fresh meat is considered rajasic, and old meat is considered tamasic. Another approach is to avoid the flesh of mammals, especially if one is using dairy products. How can one eat the flesh of one’s (symbolic) mother? This approach allows for some high-quality fish, poultry, or eggs. Even then it is recommended to abstain from flesh foods a minimum of three days a week with at least two prolonged periods of abstention from all animal foods every year. Purists rely on dairy for supplemental protein as it is given freely and is considered non-harming. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> One problem of the vegetarian diet is that it can become too cooling. For this reason, yogis of the Tibetan plateau sometimes include meat for warmth. One can also learn to promote bodily warmth through yoga practices centered on the navel region. An ayurvedic approach is to include warming and strengthening herbs in the diet like ashwagandha, astragalus or ginseng. Special combinations include masalas (based on cumin seed, coriander seed, and turmeric root), hingashtak, draksha and chyavanprash. There are also mineral and ash preparations used called bhasmas. One that is favored in the Himalayas to keep the body warm in cold weather is a preparation of deer antler called sring bhasma.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> Sattvic Herbs: Other herbs are used to directly support the mind and meditation. These include ashwagandha, bacopa, calamus, gotu kola, gingko, jatamansi, purnarnava, shatavari, shankhapushpi, tulsi, saffron and rose.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> According to the Charak Samhita, one of the classic textbooks of Ayurveda, “The persons having the sattvic essence are endowed with memory, devotion, are grateful, learned, pure, courageous, skillful, resolute, free from anxiety, having well-directed and serious intellect and activities and are engaged in virtuous acts.” (CS III-8:110) <o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> The ultimate goal of yoga is to pass beyond even sattva however. The Gita tells us “...they are unmoved by the harmony of sattva, the activity of rajas, or the delusion of tamas. They feel no aversion when these forces are active, nor do they crave for them when these forces subside. They remain impartial, undisturbed by the action of the gunas. Knowing that it is the gunas which act, they abide within themselves and do not vacillate. Established within themselves, they are equal in pleasure and pain, praise and blame, kindness and unkindness. Clay, a rock, and gold are the same to them. Alike in honor and dishonor, alike to friend and foe, they have given up every selfish pursuit. Such are those who have gone beyond the gunas.” (BG XIV: 22-25)<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> </span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">Suggested Readings: <o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in 0in 0in 0.5in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">Robert Svoboda: The Hidden Secret of Ayurveda<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in 0in 0in 0.5in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">The Bhagavad Gita<o:p></o:p></span></p>Gary Granhttp://www.blogger.com/profile/08294646395555954437noreply@blogger.comtag:blogger.com,1999:blog-4419501391245873190.post-62909518163924211022023-06-09T13:37:00.001-05:002023-06-09T13:37:06.393-05:00<p align="center" class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in; text-align: center;"><span style="font-family: "Century Schoolbook", serif; font-size: 14pt; line-height: 28px;">Food Sadhana: Part 3 of 4<o:p></o:p></span></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in; text-align: center;"><span style="font-family: "Century Schoolbook", serif;">Expanding Mindfulness<o:p></o:p></span></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in; text-align: center;"><span style="font-family: "Century Schoolbook", serif; font-size: 10pt; line-height: 20px;">by Gary Gran, CYT, DAy.<o:p></o:p></span></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in; text-align: center;"><span style="font-family: "Century Schoolbook", serif; font-size: 11pt; line-height: 22px;"> </span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 11pt; line-height: 22px;"> </span><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">In Part 1 of this series, we explored the benefits and practice of mindful eating. This time we will expand our mindful eating practice to include all five stages of the nourishment cycle. They are procurement, preparation, eating, digestion and elimination. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> Procurement: Over the passage of time, procurement of food has evolved from simple gathering and hunting, to growing, manufacturing and retailing food as the end product of an industrialized food chain. We may have no idea where our food comes from or the conditions under which it was grown or processed. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> A direct way to practice mindfulness of procurement is to grow some of our own food and watch it come into being. This deepens our appreciation of the life-giving power of nature and provides us with the freshest possible food. Ayurveda advocates choosing fresh foods to maximize prana, the life force. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> Another method is to procure our food from local providers. In this way, we can develop a mutually supportive and mindful relationship with those who grow our food. Sometimes it’s possible to visit their farms and gardens so we can see first hand the conditions under which the food is grown. Ideally, the providers demonstrate their own mindfulness and concern regarding the health of the soil, plants and animals under their care. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> The industrialized food chain has been criticized for using violent and unnatural methods including poisons in the form of pesticides, additives in the form of preservatives, genetically modified seeds, etc. Ayurveda warns us that we receive the negative fruits of these unwholesome actions when we eat these types of foods. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> Instead, we are advised to procure natural, wholesome, fresh and pure foods. We recommend using seasonal, fresh, locally sourced and organically certified foods as much as possible, staying informed on your food sources, and learning to read the labels on packaged products. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> Preparation: Ayurveda recommends preparing food with love. Our love will then pass to those who eat the food. To do this we must make an effort to remain mindful of our own thoughts and mood when preparing food. We first notice our mood without judgment. Then we introduce the intention of being loving. This becomes our focus. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> Conversely, Ayurveda tells us that even the best quality food can become poison when prepared in anger. Or, if we ever have the chance to observe a kitchen staff during a retreat or at a restaurant, notice their mood while preparing the food. Then notice the mood of the dining room after the meal is served. We may be surprised to find a direct correlation.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> Eating: Before eating, remember with gratitude all the elements that are coming together at that moment as in this traditional Zen reflection: <o:p></o:p></span></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in; text-align: center;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">“This food is the gift of the entire universe- the sun, the earth, the rains and the work of many hands. <o:p></o:p></span></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in; text-align: center;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">May we eat in mindfulness so as to be worthy to receive it.”<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">It may also be helpful to become aware of outer cues that may encourage over-eating. Swami Veda Bharati once said: <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">“Your problem in America is big cups and bowls.” Big cups, large portions, fast music and bright colors may unconsciously stimulate us into over-indulging. So take a few moments to relax your body, slow the breath, and calm your mind. Once settled, begin eating mindfully, being aware of each bite or sip. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> Digestion: Ayurveda teaches that digestion proceeds in three stages. We are advised to practice mindfulness of each stage to notice our tendencies to fall out of balance. These tendencies are called doshas and there is one dosha for each stage of digestion.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> The first stage of digestion begins with tasting the food and ends with the food in the stomach. If we notice a heavy feeling in the stomach, excess mucus or phlegm, nausea or gagging, we have developed kapha dosha. We can then make adjustments to our food choices and eating habits until these symptoms clear up. This usually means avoiding too much of any one thing, not falling into patterns or ruts and eating less food less often.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> The second stage of digestion begins about an hour after eating when food passes from the stomach and travels through the small intestine. If we experience excess heat, heartburn, acid reflux, itching, pimples or a rash we have developed pitta dosha. By noticing the inter-connection between our food choices, our eating habits and our heartburn we are developing the fruit of mindfulness practice - wisdom. We learn that we benefit from moderation and eating calmly with thankfulness, rather than analyzing or criticizing our food.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> The third stage of digestion lasts from about two to five hours after eating when food passes from the small intestine and travels through the large intestine. If we experience excess gas, bloating, twitching and restlessness we have a classic case of vata dosha. We will benefit from avoiding mindless eating and by eating smaller portions on a regular schedule. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> Elimination: Being mindful of our elimination will also reveal clues as to the state of our doshas. Constipation with gas is the hallmark of vata dosha. Burning diarrhea is the sign of pitta dosha. Watery stools with mucus are the signs of kapha dosha.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> Perhaps the most important mindfulness practice that follows eating is to simply notice the effect of each meal on our mental state using the three gunas - tamas, rajas and sattva - as a gauge. If the meal makes us feel tired and sluggish it is called tamas. If the meal makes our mind race and we feel distracted and unable to focus, it is called rajas. Ideally our mind feels refreshed, clear and bright. This is sattva. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> To sum up, the practice of mindful eating can be expanded to include all that has come before the meal and all that will come after. By expanding our focus in this way, we can develop greater insight into our health and well-being. Or, as said by Thich Nhat Hanh: “When practiced to its fullest, mindful eating turns a simple meal into a spiritual experience, giving us a deep appreciation of all that went into the meal’s creation as well a deep understanding of the relationship between the food on our table, our own health, and our planet’s health.”<o:p></o:p></span></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in; text-align: center;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> </span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">Suggested Readings: <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in 0in 0in 0.5in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">Swami Veda Bharati: Whole Hearted: Applied Spirituality for Everyday Life<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in 0in 0in 0.5in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">Thich Nhat Hanh: How to Eat<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in 0in 0in 0.5in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">David Frawley: Yoga & Ayurveda<o:p></o:p></span></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in; text-align: center;"><i><span style="font-family: "Century Schoolbook", serif; font-size: 14pt; line-height: 28px;"> </span></i></p>Gary Granhttp://www.blogger.com/profile/08294646395555954437noreply@blogger.comtag:blogger.com,1999:blog-4419501391245873190.post-21985529327655280102023-06-09T13:36:00.001-05:002023-06-09T13:36:28.562-05:00<p align="center" class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in; text-align: center;"><span style="font-family: "Century Schoolbook", serif; font-size: 14pt; line-height: 28px;">Food Sadhana: Part 2 of 4<o:p></o:p></span></p><p align="center" class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in; text-align: center;"><span style="font-family: "Century Schoolbook", serif;">Moving Towards a Balanced Diet<o:p></o:p></span></p><p align="center" class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in; text-align: center;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">by Gary Gran, CYT, DAy.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> </span></p><p align="center" class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in; text-align: center;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">"In the Ayurvedic tradition it is said: 'If you have a good diet, of what use is a doctor? <o:p></o:p></span></p><p align="center" class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in; text-align: center;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">And, if you <i>don't </i>have a good diet, of what use is a doctor?'" - </span><span style="font-family: "Century Schoolbook", serif; font-size: 10pt; line-height: 20px;">quoted by Dr. Ballantine in 'Radical Healing', page 217<o:p></o:p></span></p><p align="center" class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in; text-align: center;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">~<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> Many of us eat on the run or simply eat what is convenient. Others try various diet plans with varying results only to go back to our old habits. Or perhaps we consider food as a tedious chore to be gotten over with as quickly as possible. So how do we move towards a balanced diet? And exactly what is a balanced diet? <o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> In this article we will attempt to answer these questions according to the time-tested advice of Ayurveda, the science of healthy living.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> First understand that the diet plan that is right for you is unique to you. And as you change, your diet will also change. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> Secondly, it is not necessarily helpful in the long run to follow a diet plan from a book or piece of paper. You could use such a plan as a guideline or a starting point, but it should not be followed blindly. The key is to slow down just enough to practice a little self-awareness. Simply watch what and how you eat, and how you feel from eating. Then introduce positive changes gradually. It is rarely helpful to change your diet all at once.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> Moderation is the key to a healthy balanced diet. Not too much, not too little. Not too hot, not too cold. Avoid extremes like too much sugar or too much salt. Instead try to eat a variety of foods from all the traditional food groups. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> And finally, to insure good nutrition, quality counts over quantity. So, choose fresh, wholesome and pure foods whenever possible. Avoid junk foods.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> Here is the step-by-step process:<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">1. Before analyzing your diet or attempting to make any changes, simply keep a food journal for a week or two. Record everything you eat and how you feel day by day. You may be surprised. For example, you may realize that you’re eating more sugar than you thought. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">2. Reduce snacking. Too much snacking between meals disrupts the normal process of digestion and prevents us from noticing how individual foods are affecting us. It is better to let one meal digest, noticing its full effects, before eating the next meal.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">3. Regulate your meal times. Your physiology works on circadian rhythms. Eating at regular mealtimes helps to reset your natural rhythms and strengthen your digestion.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">4. Simplify your meals. Eating too many foods at once also confuses the picture. The goal is to be able to notice which foods are best for you.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">5. Don’t overeat. Too much food overwhelms the digestion and the mind. It is best to stop a few bites short of being full. Chewing your food well also helps prevent overeating.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">6. Notice the effects. How do you feel? Then put two and two together. For example, if you feel sluggish and headachy after a meal, think back. Next time, eat something different. Gradually you will discover which foods are best for you. This process has been called 'bio-food back'.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">7. Make changes gradually. It is no use to make wholesale changes in your diet, they rarely last. Besides, if you change many things at once, there is no way to separate the effects.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> In this manner you will begin moving towards a healthy balanced diet. Slowly discover which foods have negative effects and reduce them. Notice which foods leave you feeling well and accentuate them. Ultimately, you can learn to choose your foods intuitively on a day-by-day basis. What do I need today to feel more balanced?<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> Now that you understand this process, we can take a look at the six traditional food groups that are recommended for a balanced diet. If you find one is noticeably lacking, you can slowly introduce foods from that group into your diet. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">1. Whole grains. There are many nutritional advantages to whole grains over refined grains. However, some people have trouble digesting whole grains. So be sure to try different preparations until you find a few dishes you enjoy. Start with one serving a week, and move towards at least one serving per day.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">2. Beans & legumes have many health protective benefits and combine well with whole grains to form complete proteins. As they can also be hard to digest, cook them well, try different preparations, and remember that the smaller the bean, the easier to digest. Split or ground beans are also easier to digest. Keep the portions small. Try for two to four servings per week.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">3. Fresh cooked vegetables are essential for a healthy balanced diet. Try for at least one cooked green or yellow vegetable every day. Also, try to find a cooked leafy green vegetable, which are nutritional power-houses, to enjoy from one to four times a week.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">4. Raw food is also important. Ayurveda recommends primarily cooked foods, but raw foods are essential for their vitality and their enzymes. Fruit digests quickly so it is best eaten alone. Salads and fresh juices are other excellent choices. Try for one serving per day.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">5. Animal foods are considered as supplemental protein to be enjoyed two to four times per week. Our protein requirement is split between vegetable sourced proteins (mainly whole grain and bean combos) and animal sourced proteins. It is best not to mix more than one animal protein at a time. Small portions are best. Being high on the food chain, and therefore potential carriers of environmental toxicity, eat only the highest quality animal foods. Vegetarians can enjoy some dairy or perhaps eggs. Non-vegetarians might include some fresh fish, poultry, or game. Red meat is not recommended. Vegans, who choose not to eat any animal foods, must find a reliable source of vitamin B-12 as a substitute.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">6. Essential fats. Many people are deficient in this category. Traditionally, this category is filled by eating a variety of nuts and seeds and the oils derived from them. One of the best vegetable sources of essential fats is flax seed. High quality fish oil is also excellent. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> In summary, remember to go slow, notice the effects, and make only gradual changes. Enjoy the process. Take an interest in your food, but don’t become obsessed. Simply try little experiments by adding foods or taking foods out of your diet. Remember the goal is not to eat a prescribed diet from the outside, but to develop a diet that is personal, flexible, and intuitive.<o:p></o:p></span></p><p align="center" class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in; text-align: center;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> </span></p><p align="center" class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in; text-align: center;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> </span></p><p align="center" class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in; text-align: center;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"> </span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">Suggested Readings: <o:p></o:p></span></p><p class="MsoNormal" style="font-family: "Liberation Serif", serif; line-height: 24px; margin: 0in 0in 0in 0.5in;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">Rudolph Ballantine: Diet & Nutrition, Transition to Vegetarianism, & Radical Healing<o:p></o:p></span></p>Gary Granhttp://www.blogger.com/profile/08294646395555954437noreply@blogger.comtag:blogger.com,1999:blog-4419501391245873190.post-19976355467923787282023-06-09T13:35:00.001-05:002023-06-09T13:35:24.838-05:00<p align="center" class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; line-height: 24px; margin: 0in; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 14pt; line-height: 28px;">Food Sadhana<o:p></o:p></span></p><p align="center" class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; line-height: 24px; margin: 0in; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">by Gary Gran, CYT, DAy.<o:p></o:p></span></p><p align="center" class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; line-height: 24px; margin: 0in; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span style="font-family: "Century Schoolbook", serif; font-size: 11pt; line-height: 22px;"><o:p> </o:p></span></p><p align="center" class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; line-height: 24px; margin: 0in; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10pt; line-height: 20px;">Dedication<o:p></o:p></span></b></p><p align="center" class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; line-height: 18.399999618530273px; margin: 0in; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10pt; line-height: 15.333332061767578px;">Food Sadhana in four parts is dedicated to all students of yoga in the Himalayan tradition. <o:p></o:p></span></p><p align="center" class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; line-height: 18.399999618530273px; margin: 0in; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10pt; line-height: 15.333332061767578px;">Blessed by Swami Veda Bharati for publication, this series details various food practices as passed down to us in the traditions of Yoga and Ayurveda. If you find the suggestions helpful, please pass them along so other students can benefit. This writer's hope is that you will be inspired to be more mindful of your food choices, and you will thereby create a strong foundation for good health, happiness and long life. In gratitude to the many fine teachers who inspired these offerings. <o:p></o:p></span></p><p align="center" class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; line-height: 18.399999618530273px; margin: 0in; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10pt; line-height: 15.333332061767578px;">Om shanti, shanti, shanti.<o:p></o:p></span></p><p align="center" class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; line-height: 24px; margin: 0in; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 11pt; line-height: 22px;">~<o:p></o:p></span></b></p><p align="center" class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; line-height: 18.399999618530273px; margin: 0in 0in 0in 0.5in; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 16.100000381469727px;">"The yoga approach to health is extremely simple, logical, and practical. It lays stress on the words <i>Yuktahar viharasya -</i> eating and living as they should be done. By simply studying one's own capacity and learning how to regulate one's dietary habits, external activities, and thinking process, it is possible for one to gain control over his life and remain healthy. This does not mean that one must do anything unnatural or impossible; there need not be restrictions, but given the information in these lessons, one can decide what is best for himself, and implement whatever changes he chooses, practicing them according to his own capacity." </span><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10pt; line-height: 15.333332061767578px;">- Swami Rama, A Practical Guide to Holistic Health, pp. 5-6</span><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 16.100000381469727px;"><o:p></o:p></span></p><p align="center" class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; line-height: 24px; margin: 0in; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><b><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 11pt; line-height: 22px;"><o:p> </o:p></span></b></p><p align="center" class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; line-height: 24px; margin: 0in; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span style="color: black; font-family: "Century Schoolbook", serif;">Part I: Mindful Eating<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; line-height: 24px; margin: 0in; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span style="font-family: "Century Schoolbook", serif; font-size: 11pt; line-height: 22px;"><span> </span></span><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">Been feeling rushed lately? Do you find yourself eating at your desk or grabbing a bite as you run for the train? Or maybe, you’ve been feeling bored. So you sit on the couch watching TV with a snack, and before you know it, you’ve eaten the whole bag. Maybe you’ve been following a diet plan but your heartburn is still acting up and your energy level isn’t what it used to be. What can we do? <o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; line-height: 24px; margin: 0in; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"><span> </span>Ayurveda teaches us that how we eat is as important as what we eat and when and where we eat. We can make better choices and improve our relationship with food through the practice of mindfulness. <o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; line-height: 24px; margin: 0in; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"><span> </span>Modern research concurs. The practice of mindful eating has been shown to reduce over-eating, provide better weight management, improve digestion and help prevent chronic disease. Mindfulness training is currently being prescribed for people with eating disorders, type II diabetes and for cancer survivors. There are many excellent resources on-line for anyone wanting to incorporate the practice of mindful eating into their daily lives.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; line-height: 24px; margin: 0in; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"><span> </span>When individuals begin to practice mindful eating they report better digestion, better energy and more enjoyment. They find it easier to make healthy choices and manage their weight without resorting to the latest diet fad. Overall, mindful eating can lead to a healthier relationship with our food, with ourselves and with our world, as they are all interconnected.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; line-height: 24px; margin: 0in; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"><span> </span>To get started, try the following experiment. Set aside about 20 minutes when you will not be interrupted and you are hungry but not starved. Choose an apple (or one of your favorite foods) and place it on a table. Sit down, close your eyes and become aware of your breath for a short while in order to relax and clear your mind. Then open your eyes and look at the apple. Notice and appreciate its appearance. Then reach out and touch the apple, feeling its texture. Bring the apple to your mouth but pause to smell the apple. Now take a bite, noticing the sound it makes. Then be aware of the taste sensations in your mouth as you begin to chew. Does the taste change as you continue to chew? Continue eating the rest of the apple with mindfulness. Then rest and reflect on this direct experience. What happened? How did you feel? Did you enjoy the experiment?<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; line-height: 24px; margin: 0in; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"><span> </span>The next step is to eat an entire meal with mindfulness. Here are some tips on how to practice:<o:p></o:p></span></p><p class="MsoListParagraphCxSpFirst" style="line-height: 150%; mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: black; font-family: "Century Schoolbook",serif; font-size: 10.5pt; line-height: 150%; mso-bidi-font-family: "Century Schoolbook"; mso-fareast-font-family: "Century Schoolbook";"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">Eat sitting down in a settled environment. This means stop multi-tasking, turn off the electronics, and clear away clutter. The idea is to reduce distractions and create a pleasant environment.<o:p></o:p></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: black; font-family: "Century Schoolbook",serif; font-size: 10.5pt; line-height: 150%; mso-bidi-font-family: "Century Schoolbook"; mso-fareast-font-family: "Century Schoolbook";"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">Take a few moments to relax. Sit down and practice breath awareness for a few breaths. Be aware of your surroundings. Relaxation is a prerequisite for good digestion.<o:p></o:p></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: black; font-family: "Century Schoolbook",serif; font-size: 10.5pt; line-height: 150%; mso-bidi-font-family: "Century Schoolbook"; mso-fareast-font-family: "Century Schoolbook";"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">Set your intention. You are choosing to practice mindful eating. <o:p></o:p></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: black; font-family: "Century Schoolbook",serif; font-size: 10.5pt; line-height: 150%; mso-bidi-font-family: "Century Schoolbook"; mso-fareast-font-family: "Century Schoolbook";"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">Be grateful. Say grace or thanks for the food you are about to eat.<o:p></o:p></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: black; font-family: "Century Schoolbook",serif; font-size: 10.5pt; line-height: 150%; mso-bidi-font-family: "Century Schoolbook"; mso-fareast-font-family: "Century Schoolbook";"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">Be mindful of all the senses as you take your first bite. <o:p></o:p></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: black; font-family: "Century Schoolbook",serif; font-size: 10.5pt; line-height: 150%; mso-bidi-font-family: "Century Schoolbook"; mso-fareast-font-family: "Century Schoolbook";"><span style="mso-list: Ignore;">6.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">Chew your food well. Notice how the taste changes as you chew.<o:p></o:p></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: black; font-family: "Century Schoolbook",serif; font-size: 10.5pt; line-height: 150%; mso-bidi-font-family: "Century Schoolbook"; mso-fareast-font-family: "Century Schoolbook";"><span style="mso-list: Ignore;">7.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">Set down your utensils between bites. The idea is to savor your food.<o:p></o:p></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: black; font-family: "Century Schoolbook",serif; font-size: 10.5pt; line-height: 150%; mso-bidi-font-family: "Century Schoolbook"; mso-fareast-font-family: "Century Schoolbook";"><span style="mso-list: Ignore;">8.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">Proceed at a moderate pace, not too fast and not too slow.<o:p></o:p></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: black; font-family: "Century Schoolbook",serif; font-size: 10.5pt; line-height: 150%; mso-bidi-font-family: "Century Schoolbook"; mso-fareast-font-family: "Century Schoolbook";"><span style="mso-list: Ignore;">9.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">Notice when you first begin to feel full. This is a good time to stop eating.<o:p></o:p></span></p><p class="MsoListParagraphCxSpLast" style="line-height: 150%; mso-list: l0 level1 lfo1; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: black; font-family: "Century Schoolbook",serif; font-size: 10.5pt; line-height: 150%; mso-bidi-font-family: "Century Schoolbook"; mso-fareast-font-family: "Century Schoolbook";"><span style="mso-list: Ignore;">10.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">Rest after eating. Rest for a few minutes at the table before moving on to the next activity.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; line-height: 24px; margin: 0in; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"><span> </span>The beauty of mindful eating is the focus on direct experience, not some abstract idea of what we should be eating. Over time we begin to notice things. We connect to our inner wisdom. We realize that how we eat affects how we feel. There is no rush to make changes. The advice is to just notice without judgment. Let the process reveal itself.<span> </span><o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; line-height: 24px; margin: 0in; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"><span> </span>It may seem difficult to maintain your mindfulness throughout the whole meal. When you realize that your attention has wandered, simply bring it back to the next bite of food and begin again without judgment. When finished, take some time to reflect. Then decide how often you want to practice. Some people choose to practice just once a week, or once a day at first. Others practice just at the beginning of each meal. However you proceed, you are following your own wisdom. After some time, you may find yourself altering your food choices or eating less. Let the process proceed naturally. Follow your gut!<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; line-height: 24px; margin: 0in; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"><span> </span>The science of Ayurveda recommends that we eat when hungry after our previous meal has been digested. The rationale is to honor our digestive capacity. If we eat too often, we can overwhelm our ability to digest. The same goes for overeating or eating on the run. Here is a mindfulness practice to help us gauge our appetite.<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; line-height: 24px; margin: 0in; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"><span> </span>Before selecting the food for each meal, check in and gauge your appetite on a scale of 0 to 10 with zero being famished (empty of food) and ten being stuffed (full of food). The same measurement is then used to gauge when we’ve had enough to eat. The idea is to eat when the appetite is around 2 but stop when the appetite is around 7 or 8 (when we are approximately 70-80% full). This is called staying within your comfortable capacity. <o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; line-height: 24px; margin: 0in; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;"><span> </span>At this point, let us recall the five-fold method advocated by yoga science (see Yoga Sutra I.20) as can be applied to mindful eating:<o:p></o:p></span></p><p class="MsoListParagraphCxSpFirst" style="line-height: 150%; mso-list: l1 level1 lfo2; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: black; font-family: "Century Schoolbook",serif; font-size: 10.5pt; line-height: 150%; mso-bidi-font-family: "Century Schoolbook"; mso-fareast-font-family: "Century Schoolbook";"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">Faith - Hearing the benefits of mindful eating increases our faith or conviction.<o:p></o:p></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; mso-list: l1 level1 lfo2; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: black; font-family: "Century Schoolbook",serif; font-size: 10.5pt; line-height: 150%; mso-bidi-font-family: "Century Schoolbook"; mso-fareast-font-family: "Century Schoolbook";"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">Effort - Next we set our intention and give it a try.<o:p></o:p></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; mso-list: l1 level1 lfo2; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: black; font-family: "Century Schoolbook",serif; font-size: 10.5pt; line-height: 150%; mso-bidi-font-family: "Century Schoolbook"; mso-fareast-font-family: "Century Schoolbook";"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">Mindfulness - The whole process is facilitated by mindfulness.<o:p></o:p></span></p><p class="MsoListParagraphCxSpMiddle" style="line-height: 150%; mso-list: l1 level1 lfo2; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: black; font-family: "Century Schoolbook",serif; font-size: 10.5pt; line-height: 150%; mso-bidi-font-family: "Century Schoolbook"; mso-fareast-font-family: "Century Schoolbook";"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">Concentration - Over time mindfulness becomes relaxed concentration. We learn to focus on our direct experience without being distracted. According to Swami Veda Bharati, when we are “mindful of each bite or each sip, then each sip can be samadhi.”<o:p></o:p></span></p><p class="MsoListParagraphCxSpLast" style="line-height: 150%; mso-list: l1 level1 lfo2; text-indent: -.25in;"><!--[if !supportLists]--><span style="color: black; font-family: "Century Schoolbook",serif; font-size: 10.5pt; line-height: 150%; mso-bidi-font-family: "Century Schoolbook"; mso-fareast-font-family: "Century Schoolbook";"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";"> </span></span></span><!--[endif]--><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">Wisdom - Our inner wisdom grows as we make new insights. We are continuously refining our relationship with food. <o:p></o:p></span></p><p align="center" class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; line-height: 24px; margin: 0in; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">~<o:p></o:p></span></p><p align="center" class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; line-height: 24px; margin: 0in; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">“Thus one casts suffering far away by the continual close application of mindfulness.”<o:p></o:p></span></p><p align="center" class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; line-height: 24px; margin: 0in; orphans: auto; text-align: center; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt; line-height: 21px;">-Tibetan Blue Beryl Medical Tantra<o:p></o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; margin: 0in; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt;"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; margin: 0in; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt;"><o:p> </o:p></span></p><p class="MsoNormal" style="-webkit-text-size-adjust: auto; -webkit-text-stroke-width: 0px; caret-color: rgb(0, 0, 0); color: black; font-family: Calibri, sans-serif; font-size: medium; font-style: normal; font-variant-caps: normal; font-weight: 400; letter-spacing: normal; margin: 0in; orphans: auto; text-align: start; text-decoration: none; text-indent: 0px; text-transform: none; white-space: normal; widows: auto; word-spacing: 0px;"><span style="color: black; font-family: "Century Schoolbook", serif; font-size: 10.5pt;">Suggested Reading: Swami Rama: A Practical Guide to Holistic Health<o:p></o:p></span></p><p><style class="WebKit-mso-list-quirks-style">
<!--
/* Style Definitions */
p.MsoNormal, li.MsoNormal, div.MsoNormal
{mso-style-unhide:no;
mso-style-qformat:yes;
mso-style-parent:"";
margin:0in;
mso-pagination:widow-orphan;
font-size:12.0pt;
font-family:"Calibri",sans-serif;
mso-ascii-font-family:Calibri;
mso-ascii-theme-font:minor-latin;
mso-fareast-font-family:Calibri;
mso-fareast-theme-font:minor-latin;
mso-hansi-font-family:Calibri;
mso-hansi-theme-font:minor-latin;
mso-bidi-font-family:"Times New Roman";
mso-bidi-theme-font:minor-bidi;}
p.MsoListParagraph, li.MsoListParagraph, div.MsoListParagraph
{mso-style-priority:34;
mso-style-unhide:no;
mso-style-qformat:yes;
margin-top:0in;
margin-right:0in;
margin-bottom:0in;
margin-left:.5in;
mso-add-space:auto;
mso-pagination:widow-orphan;
font-size:12.0pt;
font-family:"Calibri",sans-serif;
mso-ascii-font-family:Calibri;
mso-ascii-theme-font:minor-latin;
mso-fareast-font-family:Calibri;
mso-fareast-theme-font:minor-latin;
mso-hansi-font-family:Calibri;
mso-hansi-theme-font:minor-latin;
mso-bidi-font-family:"Times New Roman";
mso-bidi-theme-font:minor-bidi;}
p.MsoListParagraphCxSpFirst, li.MsoListParagraphCxSpFirst, div.MsoListParagraphCxSpFirst
{mso-style-priority:34;
mso-style-unhide:no;
mso-style-qformat:yes;
mso-style-type:export-only;
margin-top:0in;
margin-right:0in;
margin-bottom:0in;
margin-left:.5in;
mso-add-space:auto;
mso-pagination:widow-orphan;
font-size:12.0pt;
font-family:"Calibri",sans-serif;
mso-ascii-font-family:Calibri;
mso-ascii-theme-font:minor-latin;
mso-fareast-font-family:Calibri;
mso-fareast-theme-font:minor-latin;
mso-hansi-font-family:Calibri;
mso-hansi-theme-font:minor-latin;
mso-bidi-font-family:"Times New Roman";
mso-bidi-theme-font:minor-bidi;}
p.MsoListParagraphCxSpMiddle, li.MsoListParagraphCxSpMiddle, div.MsoListParagraphCxSpMiddle
{mso-style-priority:34;
mso-style-unhide:no;
mso-style-qformat:yes;
mso-style-type:export-only;
margin-top:0in;
margin-right:0in;
margin-bottom:0in;
margin-left:.5in;
mso-add-space:auto;
mso-pagination:widow-orphan;
font-size:12.0pt;
font-family:"Calibri",sans-serif;
mso-ascii-font-family:Calibri;
mso-ascii-theme-font:minor-latin;
mso-fareast-font-family:Calibri;
mso-fareast-theme-font:minor-latin;
mso-hansi-font-family:Calibri;
mso-hansi-theme-font:minor-latin;
mso-bidi-font-family:"Times New Roman";
mso-bidi-theme-font:minor-bidi;}
p.MsoListParagraphCxSpLast, li.MsoListParagraphCxSpLast, div.MsoListParagraphCxSpLast
{mso-style-priority:34;
mso-style-unhide:no;
mso-style-qformat:yes;
mso-style-type:export-only;
margin-top:0in;
margin-right:0in;
margin-bottom:0in;
margin-left:.5in;
mso-add-space:auto;
mso-pagination:widow-orphan;
font-size:12.0pt;
font-family:"Calibri",sans-serif;
mso-ascii-font-family:Calibri;
mso-ascii-theme-font:minor-latin;
mso-fareast-font-family:Calibri;
mso-fareast-theme-font:minor-latin;
mso-hansi-font-family:Calibri;
mso-hansi-theme-font:minor-latin;
mso-bidi-font-family:"Times New Roman";
mso-bidi-theme-font:minor-bidi;}
.MsoChpDefault
{mso-style-type:export-only;
mso-default-props:yes;
font-family:"Calibri",sans-serif;
mso-ascii-font-family:Calibri;
mso-ascii-theme-font:minor-latin;
mso-fareast-font-family:Calibri;
mso-fareast-theme-font:minor-latin;
mso-hansi-font-family:Calibri;
mso-hansi-theme-font:minor-latin;
mso-bidi-font-family:"Times New Roman";
mso-bidi-theme-font:minor-bidi;}
@page WordSection1
{size:8.5in 11.0in;
margin:.5in .5in .5in .5in;
mso-header-margin:.5in;
mso-footer-margin:.5in;
mso-paper-source:0;}
div.WordSection1
{page:WordSection1;}
/* List Definitions */
@list l0
{mso-list-id:394937472;
mso-list-type:hybrid;
mso-list-template-ids:977199586 67698703 67698713 67698715 67698703 67698713 67698715 67698703 67698713 67698715;}
@list l0:level1
{mso-level-tab-stop:none;
mso-level-number-position:left;
text-indent:-.25in;}
@list l0:level2
{mso-level-number-format:alpha-lower;
mso-level-tab-stop:none;
mso-level-number-position:left;
text-indent:-.25in;}
@list l0:level3
{mso-level-number-format:roman-lower;
mso-level-tab-stop:none;
mso-level-number-position:right;
text-indent:-9.0pt;}
@list l0:level4
{mso-level-tab-stop:none;
mso-level-number-position:left;
text-indent:-.25in;}
@list l0:level5
{mso-level-number-format:alpha-lower;
mso-level-tab-stop:none;
mso-level-number-position:left;
text-indent:-.25in;}
@list l0:level6
{mso-level-number-format:roman-lower;
mso-level-tab-stop:none;
mso-level-number-position:right;
text-indent:-9.0pt;}
@list l0:level7
{mso-level-tab-stop:none;
mso-level-number-position:left;
text-indent:-.25in;}
@list l0:level8
{mso-level-number-format:alpha-lower;
mso-level-tab-stop:none;
mso-level-number-position:left;
text-indent:-.25in;}
@list l0:level9
{mso-level-number-format:roman-lower;
mso-level-tab-stop:none;
mso-level-number-position:right;
text-indent:-9.0pt;}
@list l1
{mso-list-id:698745294;
mso-list-type:hybrid;
mso-list-template-ids:-471668972 67698703 67698713 67698715 67698703 67698713 67698715 67698703 67698713 67698715;}
@list l1:level1
{mso-level-tab-stop:none;
mso-level-number-position:left;
text-indent:-.25in;}
@list l1:level2
{mso-level-number-format:alpha-lower;
mso-level-tab-stop:none;
mso-level-number-position:left;
text-indent:-.25in;}
@list l1:level3
{mso-level-number-format:roman-lower;
mso-level-tab-stop:none;
mso-level-number-position:right;
text-indent:-9.0pt;}
@list l1:level4
{mso-level-tab-stop:none;
mso-level-number-position:left;
text-indent:-.25in;}
@list l1:level5
{mso-level-number-format:alpha-lower;
mso-level-tab-stop:none;
mso-level-number-position:left;
text-indent:-.25in;}
@list l1:level6
{mso-level-number-format:roman-lower;
mso-level-tab-stop:none;
mso-level-number-position:right;
text-indent:-9.0pt;}
@list l1:level7
{mso-level-tab-stop:none;
mso-level-number-position:left;
text-indent:-.25in;}
@list l1:level8
{mso-level-number-format:alpha-lower;
mso-level-tab-stop:none;
mso-level-number-position:left;
text-indent:-.25in;}
@list l1:level9
{mso-level-number-format:roman-lower;
mso-level-tab-stop:none;
mso-level-number-position:right;
text-indent:-9.0pt;}
-->
</style></p><p class="MsoNormal" style="font-size: medium;"><span style="font-family: "Century Schoolbook", serif; font-size: 10.5pt;"> </span></p>Gary Granhttp://www.blogger.com/profile/08294646395555954437noreply@blogger.comtag:blogger.com,1999:blog-4419501391245873190.post-30500146446815128512010-11-28T10:35:00.003-06:002010-11-28T10:41:44.929-06:00Lesson #27: The Qualities of Taste<style>@font-face { font-family: "Cambria"; }p.MsoNormal, li.MsoNormal, div.MsoNormal { margin: 0in 0in 0.0001pt; font-size: 12pt; font-family: "Times New Roman"; }div.Section1 { page: Section1; }</style> <p class="MsoNormal" style="text-align: left;"><span style="font-size:100%;">The Qualities of Taste</span></p> <p class="MsoNormal" style="text-align: left;"><span style="font-size:100%;">By Gary Gran, </span><span class="blsp-spelling-error" id="SPELLING_ERROR_0" style="font-size:100%;">CYT</span><span style="font-size:100%;">, </span><span class="blsp-spelling-error" id="SPELLING_ERROR_1" style="font-size:100%;">DAy</span><span style="font-size:100%;">.</span></p><p class="MsoNormal" style="text-align: left;"><span style="font-size:100%;"><br /></span></p> <p class="MsoNormal" style="text-align: center;" align="center"> </p> <p class="MsoNormal"><span style=";font-size:100%;" > </span><span style="font-size:100%;">Ayurveda is known as a qualitative science. Like all qualitative sciences it honors each person’s experience of life. Ayurveda also makes use of quantitative methods such as carefully studying cause and effect relationships or determining the specific nutrients that can be isolated in a particular food or herb. However, </span><span class="blsp-spelling-error" id="SPELLING_ERROR_2" style="font-size:100%;">ayurveda</span><span style="font-size:100%;"> remains qualitative first and quantitative second. One expression of this is observing quality over quantity in the diet. You may know how much vitamin C is in an average orange, but you probably don’t know how much vitamin C is in the specific orange you are about to eat. Qualities such as freshness, taste, aroma, color and shape become more important in our assessment of the orange. The quality of each substance has to be experienced first hand. In our day-to-day life we experience life, people, foods and herbs in our own subjective qualitative way. We experience things with our senses. Ayurveda is therefore a common-sense approach to health care. We examine things with our senses in terms of their qualities and we experience them in their full context, not in an isolated way. We honor the complex holistic context of each person’s life and resist reducing our conclusions to isolated variables, events or causes. Indeed, we often consider a-causal and </span><span class="blsp-spelling-error" id="SPELLING_ERROR_3" style="font-size:100%;">synchronistic</span><span style="font-size:100%;"> occurrences to be meaningful. We look to see the over-all patterns and connections that run through our lives and we honor the meanings we each find in our lives. This web of life and meaning is the field of our study.<br /></span></p><p class="MsoNormal"><span style="font-size:100%;"><br /></span></p> <p class="MsoNormal"><span style=";font-size:100%;" > </span><span style="font-size:100%;">On the other hand, as mentioned above, it is also a tenet of Ayurveda to look for specific causes to specific illnesses or conditions, or to see that specific qualities have specific effects. These laws of cause and effect are known as the karma or action of the person, food or herb being studied. In this more quantitative approach, if a single cause can be determined, the principle is to eliminate the cause of the suffering.* However, when there are multiple causes or no known single cause such as in a syndrome, then the qualitative holistic approach is taken. For this reason Ayurveda has a good success rate dealing with chronic conditions and syndromes.</span><span style=";font-size:100%;" > </span></p><p class="MsoNormal"><span style="font-size:100%;"><br /></span></p><p class="MsoNormal"><span style="font-size:100%;"> In our most recent series of articles, we have been exploring the qualities of the six tastes and also their actions, taste being one of our senses and one of the ways we experience the world around us. Nature sometimes presents us with a substance that is of a single taste such as salt. We have also made the habit of extracting and concentrating certain tastes like sweet from their natural form. Ayurveda teaches that a single taste has a very specific action that leads to a very predictable effect. Repeated use of single tastes often leads us to an extreme, a fault, an imbalance. This is the meaning of the word <i style=""><span class="blsp-spelling-error" id="SPELLING_ERROR_4">dosha</span></i> in Sanskrit – tending towards an excess or a fault. Single tastes can be most helpful for short-term use in a therapeutic context where a strong action may be needed to move the person away from an opposite extreme. For everyday use however, a blend or balance of tastes is recommended as they tend to balance or harmonize each other’s actions. For example, it is recommended to include all six tastes in a meal – sweet, sour, salty, pungent, bitter and astringent.</span></p><p class="MsoNormal"><span style="font-size:100%;"><br /></span></p> <p class="MsoNormal"><span style=";font-size:100%;" > </span><span style="font-size:100%;">Before proceeding, let’s review and compare the qualities of the six tastes. Pungent taste is the most heating, followed by sour taste then salty taste as least heating. Bitter taste is the most cooling, followed by astringent taste, then sweet taste as least cooling. Sweet taste is the most wet, followed by salty, then sour. Pungent is the most drying taste, followed by bitter, then astringent. Sweet is the heaviest taste, followed by salty, then astringent. Bitter is the lightest taste, followed by pungent, then sour as the least light. For example, sweet taste is the least cooling, most moistening and the heaviest of the tastes.<br /></span></p><p class="MsoNormal"><span style="font-size:100%;"><br /></span></p> <p class="MsoNormal"><span style=";font-size:100%;" > </span><span style="font-size:100%;">We have already examined foods and herbs that typify the six tastes in previous articles. Here we shall explore those foods and herbs that contain multiple tastes:</span></p> <p class="MsoNormal"><span style=";font-size:100%;" > </span><span style="font-size:100%;"><b style="">Two tastes: </b>There are many everyday foods and herbs that combine two tastes. Sweet and astringent are combined in such foods as nuts, poultry, corn, fish, beans, peaches, pears, asparagus, green beans and squash. Sweet and sour are found together in hawthorn berries, oranges, pineapple and yogurt. Sweet and pungent combine in cardamom, ginger and onion. Sweet and bitter herbs include dandelion, red clover, sarsaparilla and </span><span class="blsp-spelling-error" id="SPELLING_ERROR_5" style="font-size:100%;">shatavari</span><span style="font-size:100%;">. Sour and astringent are together in cherries, cranberries and tomatoes. Pungent and bitter herbs are coriander, cumin, dill and myrrh. Pungent and astringent are found in bayberry, horseradish and turnips. Bitter and astringent are together in burdock, eggplant, golden seal, kale and yellow dock. </span></p> <p class="MsoNormal"><span style="font-size:100%;"><b style=""><span style=""> </span>Three tastes: </b>Many cooking spices and foods combine three tastes. Consider the complexity of basil, cinnamon, </span><span class="blsp-spelling-error" id="SPELLING_ERROR_6" style="font-size:100%;">fenugreek</span><span style="font-size:100%;">, raw honey, pomegranate, rosemary, sage and tarragon. Many medicinal herbs also combine three tastes including many herbs that are favored in </span><span class="blsp-spelling-error" id="SPELLING_ERROR_7" style="font-size:100%;">Ayurvedic</span><span style="font-size:100%;"> </span><span class="blsp-spelling-error" id="SPELLING_ERROR_8" style="font-size:100%;">herbology</span><span style="font-size:100%;"> such as </span><span class="blsp-spelling-error" id="SPELLING_ERROR_9" style="font-size:100%;">ashwagandha</span><span style="font-size:100%;">, </span><span class="blsp-spelling-error" id="SPELLING_ERROR_10" style="font-size:100%;">brahmi</span><span style="font-size:100%;">, </span><span class="blsp-spelling-error" id="SPELLING_ERROR_11" style="font-size:100%;">boswellia</span><span style="font-size:100%;">, ginseng, </span><span class="blsp-spelling-error" id="SPELLING_ERROR_12" style="font-size:100%;">guduchi</span><span style="font-size:100%;">, sandalwood and turmeric. Turmeric for example is a complex of bitter, astringent and pungent tastes. The complex taste indicates a complex yet balanced action when ingested.</span></p> <p class="MsoNormal"><span style="font-size:100%;"><b style=""><span style=""> </span>Four tastes: </b>Substances that combine four tastes are rare. They include aloe </span><span class="blsp-spelling-error" id="SPELLING_ERROR_13" style="font-size:100%;">vera</span><span style="font-size:100%;">, rose flower and </span><span class="blsp-spelling-error" id="SPELLING_ERROR_14" style="font-size:100%;">guggul</span><span style="font-size:100%;">. Ayurveda has a whole group of medicinal preparations based on </span><span class="blsp-spelling-error" id="SPELLING_ERROR_15" style="font-size:100%;">guggul</span><span style="font-size:100%;">.</span></p> <p class="MsoNormal"><span style="font-size:100%;"><b style=""><span style=""> </span>Five tastes: </b>Substances with five tastes are extremely rare and much prized for their balanced medicinal action. Examples are </span><span class="blsp-spelling-error" id="SPELLING_ERROR_16" style="font-size:100%;">amalaki</span><span style="font-size:100%;"> (Indian gooseberry), </span><span class="blsp-spelling-error" id="SPELLING_ERROR_17" style="font-size:100%;">haritaki</span><span style="font-size:100%;">, </span><span class="blsp-spelling-error" id="SPELLING_ERROR_18" style="font-size:100%;">schisandra</span><span style="font-size:100%;"> and garlic. </span><span class="blsp-spelling-error" id="SPELLING_ERROR_19" style="font-size:100%;">Amalaki</span><span style="font-size:100%;"> and </span><span class="blsp-spelling-error" id="SPELLING_ERROR_20" style="font-size:100%;">haritaki</span> are two of the three ingredients in the famous <span class="blsp-spelling-error" id="SPELLING_ERROR_21" style="font-size:100%;">Ayurvedic</span><span style="font-size:100%;"> formula known as </span><span class="blsp-spelling-error" id="SPELLING_ERROR_22" style="font-size:100%;">triphala</span><span style="font-size:100%;"> (three fruits). </span><span class="blsp-spelling-error" id="SPELLING_ERROR_23" style="font-size:100%;">Triphala</span> is used by itself and also as a base for other medicines. There is an entire <span class="blsp-spelling-error" id="SPELLING_ERROR_24" style="font-size:100%;">Ayurvedic</span><span style="font-size:100%;"> treatise dedicated to just the medicinal qualities of garlic. In Tibetan Ayurveda </span><span class="blsp-spelling-error" id="SPELLING_ERROR_25" style="font-size:100%;">haritaki</span><span style="font-size:100%;"> is known as the king of medicines. Depictions of the Medicine Buddha invariably show him holding a branch of </span><span class="blsp-spelling-error" id="SPELLING_ERROR_26" style="font-size:100%;">haritaki</span><span style="font-size:100%;">.</span></p> <p class="MsoNormal"><span style="font-size:100%;"><b style=""><span style=""> </span>Six tastes: </b>I am not aware of any single substance that includes all six tastes although many formulas and meals are prepared to include all six tastes. This blending of tastes is an art in itself as they are not usually included in equal proportions. For example, in a meal perhaps ninety percent of the foods will include the sweet taste and ten percent will be split amongst sour, salty, pungent, bitter and astringent tastes. There is a saying to let food be your medicine. Ayurveda explains that the food is that which is digested and the medicine is that which helps digest the food. In the above example, the sweet taste is the nourishing food and the other tastes help digest and balance that food.</span></p><p class="MsoNormal"><span style="font-size:100%;"><br /></span></p> <p class="MsoNormal"><span style=";font-size:100%;" > </span><span style="font-size:100%;">In summary, we have seen how foods and herbs are classified first into six tastes. This is usually done by the predominate taste. Then we consider the presence of secondary tastes that give the food complexity and balance. We can also combine foods, herbs and tastes to create complexity and balance.</span></p><p class="MsoNormal"><span style="font-size:100%;"><br /></span></p> <p class="MsoNormal"> </p> <p class="MsoNormal"><span style=";font-size:100%;" > </span><span style="font-size:100%;">References for further study: “The Yoga of Herbs” by D. </span><span class="blsp-spelling-error" id="SPELLING_ERROR_27" style="font-size:100%;">Frawley</span><span style="font-size:100%;"> & V. Lad, “</span><span class="blsp-spelling-error" id="SPELLING_ERROR_28" style="font-size:100%;">Ayurvedic</span><span style="font-size:100%;"> Cooking for Self-Healing” by U. Lad & V. Lad, and “The Roots of Ayurveda” selected and translated by D. </span><span class="blsp-spelling-error" id="SPELLING_ERROR_29" style="font-size:100%;">Wujastyk</span><span style="font-size:100%;">.</span></p><p class="MsoNormal"><span style="font-size:100%;"><br /></span></p> <p class="MsoNormal"> </p> <p class="MsoNormal"><span style=";font-size:100%;" > </span><span style="font-size:100%;">*This tenet is fully developed in the Buddhist approach to Ayurveda and leads to some enlightening views of the causes and cures of suffering based on the Four Noble Truths which we will save for a future discussion.</span></p>Gary Granhttp://www.blogger.com/profile/08294646395555954437noreply@blogger.comtag:blogger.com,1999:blog-4419501391245873190.post-56581447994900012432010-11-28T10:29:00.002-06:002010-11-28T10:34:30.497-06:00Lesson #26: AstringencyAstringency<br />by Gary Gran <span class="blsp-spelling-error" id="SPELLING_ERROR_0">CYT</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_1">DAy</span>.<br /><br /> “You know something? My face used to be kind of puffy looking,” she was saying.<br /> “Well your skin looks great now. What did you do?” he asked.<br /> “I’<span class="blsp-spelling-error" id="SPELLING_ERROR_2">ve</span> been using a new astringent and it’s really toned up my skin.”<br /> In Ayurveda, astringent is listed as one of the six tastes along with sweet, sour, salty, pungent and bitter. Like pungency, it is also an action in itself meaning it has a direct action on any tissue, not just the taste buds.<br /> For example, if you put a pungent substance on the skin it will create a burning sensation. If you put an astringent substance on the skin it will create a drawing or firming effect. Webster’s dictionary tells us that astringent means to bind tight or the ability to draw together the soft organic tissues.<br /> The sage <span class="blsp-spelling-error" id="SPELLING_ERROR_3">Atreya</span>, in the classic <span class="blsp-spelling-error" id="SPELLING_ERROR_4">Ayurvedic</span> text called <span class="blsp-spelling-error" id="SPELLING_ERROR_5">Vagbhata</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_6">Hridaya</span> (<span class="blsp-spelling-error" id="SPELLING_ERROR_7">VH</span>), tells us that astringent taste is composed of earth and air. Earth is cold, dry, heavy and contracted. Air is cold, dry, light and expanded. Together astringent taste has the qualities of cold, dry, slightly heavy and contracted. Therefore, if applied to the skin or ingested, astringent substances will have a corresponding cooling, drying, nourishing and toning effect. Remember the basic rule in Ayurveda is that a substance’s qualities will indicate the substance’s effects. This rule is called “like increases like.”<br /> “The astringent taste deadens one’s tongue and causes constriction of one’s throat” (VH1.10.5). Ayurveda is an experiential common sense approach to nature and health care. Tasting a substance is an immediate way to judge it’s qualities and effects. Astringent taste is recognized by a strong puckering or drawing effect on the mouth and throat. If you don’t know what that means, try eating a bite of pomegranate or persimmon.<br /> “The astringent taste removes pitta and <span class="blsp-spelling-error" id="SPELLING_ERROR_8">kapha</span>” (VH1.10.20). Pitta (fire and water) tends to an excess of hot, damp and light qualities. Therefore, the astringent qualities of cold, dry and heavy are all helpful. <span class="blsp-spelling-error" id="SPELLING_ERROR_9">Kapha</span> (water and earth) tends to an excess of cold, damp and heavy qualities. Here the astringent taste is only helpful to counteract excess dampness.<br /> “It is heavy and purifies the blood” (VH1.10.20). Heavy in this context means that astringent foods are not always easy to digest or that they can take longer to digest. This is due to the heavy qualities of earth. Astringent foods tend to be detoxifying unless taken in excess. They have the ability to “draw together” and carry toxins out of the body. For example, most beans are astringent. They may not make your mouth pucker, but they will help clear toxic heat and dampness from the body. There are many blood-cleansing herbs that possess the astringent taste such as alfalfa, aloe, barberry, nettle and yellow dock. Please note that many herbs are a complex blend of two or more tastes.<br /> “It squeezes, is healing and cooling” (VH1.10.20). The squeezing action of astringent substances has the power to draw together and heal wounds and ulcers. For example, used topically, aloe can heal burns, and <span class="blsp-spelling-error" id="SPELLING_ERROR_10">comfrey</span>, plantain and self-heal can heal wounds.<br /> Astringent taste by itself is cooling as noted above. However, there are some astringent foods and herbs that also have pungent taste and are therefore heating instead of cooling. Heating astringents include basil, bayberry, buckwheat, marjoram, rye, turnips and poultry.<br /> “It dries out moisture and fat” (VH1.10.20). This emphasizes astringent taste’s anti-<span class="blsp-spelling-error" id="SPELLING_ERROR_11">kapha</span> drying action. A standard anti-<span class="blsp-spelling-error" id="SPELLING_ERROR_12">kapha</span> diet will include many astringent foods such as barley, buckwheat, corn, rye, beans, asparagus, celery, <span class="blsp-spelling-error" id="SPELLING_ERROR_13">cruciferous</span> vegetables, lettuce, parsley, apples, berries, tea and lemon.<br /> “It can hinder digestion of other food, is absorbent, and extremely cleansing for the skin” (VH1.10.20). Astringent foods are potentially constipating due to their overall drying effect. The constipation is what hinders the digestion of other food. Therefore, astringents are good for <span class="blsp-spelling-error" id="SPELLING_ERROR_14">kapha</span> types who are naturally moist, but are potentially too drying for someone who is already dry.<br /> Astringents are absorbent means that they can soak up excess moisture and stop excessive discharges. For example, barley, buckwheat, chicken or <span class="blsp-spelling-error" id="SPELLING_ERROR_15">psyllium</span> are used to counter diarrhea and improve the stool, <span class="blsp-spelling-error" id="SPELLING_ERROR_16">eyebright</span> and nettles are used for watery eyes and nose associated with allergies, mullein is used for excessive lung discharges and yellow dock is used for acne. Chicken soup and basil tea with honey are used for the common cold. Many women’s herbs have an astringent action that can help regulate the menses.<br /> Astringents can be applied directly on the skin and other tissues for their cleansing and toning effects. Notable astringents for the skin are alum, blackberry leaf, raspberry leaf, burdock, lemon, raspberry leaf, rose hips, sage, witch hazel and yarrow. Please note that the leaves and fruits of the rose family make good astringents.<br /> Also note that what goes on goes in. Ayurveda maintains that anything placed on the skin is “digested”, absorbed and assimilated into the body. Therefore take care as much as possible that all cosmetic products are made from the highest quality food grade ingredients without chemical additives.<br /> “If it is used habitually, it causes constipation, flatulence, and pain in the heart region” (VH1.10.21). Too much astringent taste means too much coldness, dryness and congestion. The digestive system can become stagnant and start to back up causing gas and pressure against the heart.<br /> “It causes thirst, thinness, loss of virility, blockage of the tubes, and the accumulation of impurities” (VH1.10.21). Excessive dryness can eventually cause thirst, loss of water weight to the point of thinness or emaciation and drying up of the reproductive fluids. This can also be called excessive air or <span class="blsp-spelling-error" id="SPELLING_ERROR_17">vata</span>. Remember that astringent taste is defined as the combination of earth and air. Excessive earth is called stagnation and can lead to blockage of the tubes and the accumulation of waste.<br /> To summarize, astringent taste is an excellent corrective for for pitta and <span class="blsp-spelling-error" id="SPELLING_ERROR_18">kapha</span> types but are used in smaller amounts or in combinations for <span class="blsp-spelling-error" id="SPELLING_ERROR_19">vata</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_20">vata</span>-pitta and <span class="blsp-spelling-error" id="SPELLING_ERROR_21">vata</span>-<span class="blsp-spelling-error" id="SPELLING_ERROR_22">kapha</span> types. Also remember that most foods and herbs just like most people are a combination of several tastes, qualities and actions. Sometimes it is possible to match just the right food or herb to the right individual. Other times we will have to combine foods, herbs and tastes in an artful and balanced way to create the desired effect. For this reason, it is good advice for all of us to eat a balanced diet which includes all the food groups and all the tastes in some measure.<br /><br /> Astringent: <span class="blsp-spelling-error" id="SPELLING_ERROR_23">arjuna</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_24">bibhitaki</span>, blackberry, green banana, nettles, red root, <span class="blsp-spelling-error" id="SPELLING_ERROR_25">shankha</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_26">pushpi</span><br /><br /> Astringent/Sweet: alfalfa, amaranth, artichoke, asparagus, bamboo, <span class="blsp-spelling-error" id="SPELLING_ERROR_27">bilva</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_28">borage</span>, Brazil nuts, chicken, <span class="blsp-spelling-error" id="SPELLING_ERROR_29">comfrey</span>, corn, fish, <span class="blsp-spelling-error" id="SPELLING_ERROR_30">flaxseed</span>, green beans, hazelnuts, hibiscus, lotus, macadamia nuts, mung beans, nutmeg, mullein, okra, parsnip, peaches, pears, pecans, pine nuts, plums, <span class="blsp-spelling-error" id="SPELLING_ERROR_31">psyllium</span>, raspberry, red lentils, rutabaga, soy beans, squash, sunflower seeds, strawberry, tofu, turkey<br /><br /> Astringent/Sour: cherries, cranberries, persimmon, rose hips, tomato<br /><br /> Astringent/Pungent: bayberry, coriander, <span class="blsp-spelling-error" id="SPELLING_ERROR_32">gurmar</span>, horseradish, marjoram, parsley, sage, turnips, <span class="blsp-spelling-error" id="SPELLING_ERROR_33">vidanga</span> <br /> <br /> Astringent/Bitter: barberry, burdock, cramp bark, devil’s claw, eggplant, golden seal, henna, Jerusalem artichoke, kale, <span class="blsp-spelling-error" id="SPELLING_ERROR_34">kutaj</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_35">lodhra</span>, peony, plantain, self-heal, shepherd’s purse, squaw vine, <span class="blsp-spelling-error" id="SPELLING_ERROR_36">uva</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_37">ursi</span>, wild cherry bark, witch hazel, yarrow, yellow dock<br /><br /> Astringent/Sweet/Sour: pomegranate<br /><br /> Astringent/Sweet/Pungent: cinnamon, honey, poppy seed, rosemary, tarragon<br /><br /> Astringent/Sweet/Bitter: <span class="blsp-spelling-error" id="SPELLING_ERROR_38">ashwagandha</span>, basil, <span class="blsp-spelling-error" id="SPELLING_ERROR_39">boswellia</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_40">bhringaraj</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_41">fo</span>-ti, <span class="blsp-spelling-error" id="SPELLING_ERROR_42">guduchi</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_43">jatamamsi</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_44">phyllanthus</span>, sandalwood, sesame seed<br /><br /> Astringent/Pungent/Bitter: turmeric<br /><br /> There are many foods which have astringent as either the primary or secondary taste:<br /><br /> Fruits: apple, avocado, green beans, cherries, cranberries, kiwi, green mango, peaches, pears, persimmons, plums, pomegranate<br /><br /> Vegetables: artichoke, asparagus, broccoli, Brussels sprouts, burdock, cabbage, carrot, cauliflower,celery, cilantro, fresh corn, eggplant, green beans, kale, kohlrabi, lettuce, mushrooms, okra, parsnips, peas, peppers, white potato, rutabaga, spinach, sprouts, squash, tomato, turnips, zucchini<br /><br /> Grains & Beans: all beans, amaranth, buckwheat, corn, oat bran, rye, spelt, tapioca<br /><br /> Animal Foods: chicken, fish, turkey, venison<br /><br /> Nuts & Seeds: Brazil nuts, hazelnuts, macadamia, pecan, pine nut, popcorn, <span class="blsp-spelling-error" id="SPELLING_ERROR_45">psyllium</span>, safflower, sesame, sunflower<br /><br />Addendum: Here is a translation from the “<span class="blsp-spelling-error" id="SPELLING_ERROR_46">Charak</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_47">Samhita</span>” 1.26.43 concerning astringency for further study and comparison: “Herbs and foods having astringent taste are sedative and <span class="blsp-spelling-error" id="SPELLING_ERROR_48">constipative</span>. They produce pressure on the affected part and cause granulation, absorption and stiffness. They alleviate <span class="blsp-spelling-error" id="SPELLING_ERROR_49">kapha</span> and <span class="blsp-spelling-error" id="SPELLING_ERROR_50">raktapitta</span> (disease characterized by bleeding from various parts of the body). They absorb the body fluid and are dry, cold and heavy. <span class="blsp-spelling-corrected" id="SPELLING_ERROR_51">In spite</span> of all these good qualities, if used in excess in isolation they cause dryness of mouth, affliction of the heart, distention of the abdomen, obstruction of speech, constriction of circulating channels, dark complexion and destruction of seed. They get digested slowly and obstruct the passage of flatus, urine, stool, menses and semen, cause emaciation, weariness, thirst, stiffness and by virtue of their roughness and dryness they produce diseases like spasm, convulsion, facial paralysis, etc. due to the vitiation of <span class="blsp-spelling-error" id="SPELLING_ERROR_52">vata</span>.”<br /><br /> References for further study: “The Roots of Ayurveda: Selections from the <span class="blsp-spelling-error" id="SPELLING_ERROR_53">Ayurvedic</span> Classics” by Dominik <span class="blsp-spelling-error" id="SPELLING_ERROR_54">Wujastyk</span>, “<span class="blsp-spelling-error" id="SPELLING_ERROR_55">Ashtangahrdaya</span> or Heart of Medicine” by <span class="blsp-spelling-error" id="SPELLING_ERROR_56">Vagbhata</span>, “<span class="blsp-spelling-error" id="SPELLING_ERROR_57">Ayurvedic</span> Cooking for Self-Healing” by <span class="blsp-spelling-error" id="SPELLING_ERROR_58">Usha</span> and <span class="blsp-spelling-error" id="SPELLING_ERROR_59">Vasant</span> Lad, and “The Yoga of Herbs” by David <span class="blsp-spelling-error" id="SPELLING_ERROR_60">Frawley</span> and <span class="blsp-spelling-error" id="SPELLING_ERROR_61">Vasant</span> LadGary Granhttp://www.blogger.com/profile/08294646395555954437noreply@blogger.comtag:blogger.com,1999:blog-4419501391245873190.post-73538738618092489012010-11-28T10:25:00.001-06:002010-11-28T10:28:58.671-06:00Lesson #25: BitternessBitterness<br />by Gary Gran, <span class="blsp-spelling-error" id="SPELLING_ERROR_0">CYT</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_1">DAy</span>.<br /><br /> “That sure was a bitter pill to swallow,” said the man who had just been turned down for a transfer. <br /> “Yes, but it’s no reason to become cynical,” said his friend. “Try to think of it as a reality check. Did you really think that requesting a transfer was a good idea to begin with?”<br /> “Well, I guess you’re right. It was kind of a pie in the sky notion, <span class="blsp-spelling-error" id="SPELLING_ERROR_2">wasn</span>’t it?”<br /> “Yes, I think this way you’ll be better off in the long run.”<br /> There is a saying in <span class="blsp-spelling-error" id="SPELLING_ERROR_3">ayurveda</span> that “bitter is better”. The bitter taste, whether from a food, an herb or an experience, has a strong clearing and cleansing effect. The resulting purification can leave a person better able to perceive reality. Let’s explore the ramifications of this saying by studying what the <span class="blsp-spelling-error" id="SPELLING_ERROR_4">Ayurvedic</span> texts have to say.<br /> The sage <span class="blsp-spelling-error" id="SPELLING_ERROR_5">Atreya</span>, in the classic text called <span class="blsp-spelling-error" id="SPELLING_ERROR_6">Vagbhata</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_7">Hridaya</span> (<span class="blsp-spelling-error" id="SPELLING_ERROR_8">VH</span>), tells us that bitter taste originates from the elements ether and air. Ether is cold, dry, light and subtle. Air is also cold, dry, light and subtle, but also reducing, moving and dispersing. Together, they create the image of wind (air) moving through space (ether). Students of <span class="blsp-spelling-error" id="SPELLING_ERROR_9">ayurveda</span> will recognize this as the image of <span class="blsp-spelling-error" id="SPELLING_ERROR_10">vata</span>, one of the three <span class="blsp-spelling-error" id="SPELLING_ERROR_11">doshas</span>. Therefore, bitter taste will strongly increase <span class="blsp-spelling-error" id="SPELLING_ERROR_12">vata</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_13">dosha</span>. Or to put it another way, bitter taste has a strongly cooling, drying, reducing, moving and dispersing effect.<br /> “The bitter taste clears one’s palate and inhibits one’s sense of taste” (<span class="blsp-spelling-error" id="SPELLING_ERROR_14">VH</span> 1.10.4). Bitter taste is first experienced in the mouth and is said to overpower or correct all the other tastes. This makes bitter taste one of our best sources of medicine. When we say that bitter corrects the other tastes, we are saying that bitter corrects the effects of over-doing the other tastes. For example, if you have been over-indulging in sweets you may be feeling a bit heavy, dull and slow. You can lay off the sweets and take some bitter herbs instead to clean out.<br /> “The bitter taste is unpleasant on its own” (VH1.10.14). Let’s just say that bitter is an acquired taste and one that is often lacking in the average diet. The most common bitters are salad greens like endive or radicchio. Coffee can also be bitter. That’s probably why it is not always taken “on its own” but combined with cream and sugar.<br /> “It overcomes a loss of appetite” (VH1.10.14). Another common use of bitters is as an <span class="blsp-spelling-corrected" id="SPELLING_ERROR_15">aperitif</span>. Digestive bitters are popular in liquid form. There are various recipes which usually include bitter herbs and roots like gentian. The theory is that the bitter taste strongly stimulates the tongue and causes the digestive system to counter or react by releasing digestive juices. Try a few drops on the tongue or mixed with water about 10 minutes before eating.<br /> “It overcomes worms (bacteria, parasites, etc) and poisoning” (VH1.10.15). As medicine, bitter herbs can be strongly anti-bacterial, anti-viral and anti-parasitical due to their strong drying effect. The strategy is to dry out the environment within which the microbes are living, making it a less hospitable place. And bitters can counter-act many poisons and environmental toxins as well. We can think of bitters as strongly anti-fire and toxins as toxic fire.<br /> It can be noted that most modern pharmaceutical medicines are extremely bitter, a sign of their strong medicinal action, and also a sign of their potential side effects. <br /> Depending on one’s constitution, bitter taste should not necessarily be taken “on its own”. Often pungent and sweet herbs are added to bitter herbs to provide some heat and moisture respectively. <span class="blsp-spelling-error" id="SPELLING_ERROR_16">Vata</span> types (cold, dry, thin, nervous) need to be most careful. Pitta types (hot, oily, wiry, <span class="blsp-spelling-corrected" id="SPELLING_ERROR_17">inflamed</span>) don’t need to add heat. <span class="blsp-spelling-error" id="SPELLING_ERROR_18">Kapha</span> types (cold, damp, heavy, congested) don’t need to add moisture.<br /> “Bitter taste overcomes skin disease, fever, burning sensations and pitta” (VH1.10.15). Pitta is the combination of fire and water and is usually recognized by heat symptoms and conditions such as skin diseases (the burning, irritated, red kinds), fever and burning sensations in general. Bitter taste is the strongest of the cooling tastes (the other two being sweet and astringent) and therefore the best when a medicinal corrective anti-fire action is needed. Bitter herbs that help clear the skin are known as <span class="blsp-spelling-error" id="SPELLING_ERROR_19">alteratives</span> or blood purifiers.<br /> “Bitter taste overcomes fainting, nausea and <span class="blsp-spelling-error" id="SPELLING_ERROR_20">kapha</span>. It dries up moisture, fat, grease, marrow, <span class="blsp-spelling-error" id="SPELLING_ERROR_21">faeces</span> and urine. It is light (easily digestible) and increases intelligence. It is cold, dry and clears the throat and <span class="blsp-spelling-error" id="SPELLING_ERROR_22">breastmilk</span>” (VH1.10.16) This verse tells us that bitter taste is corrective to <span class="blsp-spelling-error" id="SPELLING_ERROR_23">kapha</span> conditions (cold, damp, heavy, sluggish, dull, slow, congested). It does this by virtue of its drying and reducing power. Please note that bitter is cold just like <span class="blsp-spelling-error" id="SPELLING_ERROR_24">kapha</span>. For this reason, as stated above, bitter and pungent herbs are often combined to correct <span class="blsp-spelling-error" id="SPELLING_ERROR_25">kapha</span> imbalances. Also note that bitter taste “increases intelligence.” Due to its subtle and clearing qualities, bitter taste can help clear the mind. Most of the herbs used to support mental function have a strong bitter component.<br /> “If it is used too much, it makes the body tissues shrivel, and causes diseases of the wind” (VH1.10.16). Because of its strong cooling, drying and reducing effects, bitter taste can easily aggravate <span class="blsp-spelling-error" id="SPELLING_ERROR_26">vata</span> (“wind”) which shares the same qualities. This is according to the basic principle that like increases like. Typical <span class="blsp-spelling-error" id="SPELLING_ERROR_27">vata</span> disorders are constipation, dry skin, emaciation, palpitations, nervous twitches, shooting pains, dizziness and a scattered mind.<br /> To summarize, bitter is an excellent corrective for pitta and <span class="blsp-spelling-error" id="SPELLING_ERROR_28">kapha</span> types and should be encouraged in the diet and as medicine. <span class="blsp-spelling-error" id="SPELLING_ERROR_29">Vatas</span> can use small portions of bitter but must be very careful to mix and balance the bitter taste with other tastes.<br /><br /> Some herbs are almost <span class="blsp-spelling-corrected" id="SPELLING_ERROR_30">completely</span> bitter in taste. They are considered to have the strongest action. Others have secondary tastes which makes them more palatable and balanced in their action. There are some special herbs that exhibit a combination of 4 or 5 tastes which makes their harmonizing and healing potential the greatest in and of themselves. Single, double and triple taste herbs can be combined to provide a more balanced action.<br /> Because of the balancing action of multiple tastes, it is not recommended to extract the most medicinal compound from an herb or food to make a medicine as is routinely done in modern medicine. The idea of isolating the active principle may increase the action of the medicine, but also may increase undesirable side effects. Most herbalists feel it is better to go with nature. The natural compounds which bind together with the active principles are there for good reason. The action may be slower but it will be safer.<br /><br /> Single taste bitter herbs include <span class="blsp-spelling-error" id="SPELLING_ERROR_31">bhringaraj</span>, blessed thistle, cascara <span class="blsp-spelling-error" id="SPELLING_ERROR_32">sagrada</span>, chaparral, chicory, <span class="blsp-spelling-error" id="SPELLING_ERROR_33">chiretta</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_34">eyebright</span>, gentian, <span class="blsp-spelling-error" id="SPELLING_ERROR_35">gotu</span> kola, <span class="blsp-spelling-error" id="SPELLING_ERROR_36">gymnema</span>, jasmine, <span class="blsp-spelling-error" id="SPELLING_ERROR_37">neem</span>, nettles, <span class="blsp-spelling-error" id="SPELLING_ERROR_38">oregon</span> grape, passion flower, <span class="blsp-spelling-error" id="SPELLING_ERROR_39">pau</span> d’<span class="blsp-spelling-error" id="SPELLING_ERROR_40">arco</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_41">pokeroot</span>, rhubarb root, senna, skullcap, <span class="blsp-spelling-error" id="SPELLING_ERROR_42">usnea</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_43">vervain</span> and willow bark.<br /> Bitter herbs with a secondary sweet taste include blue <span class="blsp-spelling-error" id="SPELLING_ERROR_44">cohosh</span>, chickweed, chrysanthemum, dandelion, honeysuckle, <span class="blsp-spelling-error" id="SPELLING_ERROR_45">manjishta</span>, milk thistle, red clover, sarsaparilla and wild yam. The secondary sweet taste makes these herbs better choices for <span class="blsp-spelling-error" id="SPELLING_ERROR_46">vata</span> and pitta types.<br /> Bitter herbs with a secondary pungent taste include <span class="blsp-spelling-error" id="SPELLING_ERROR_47">andrographis</span>, barberry, black <span class="blsp-spelling-error" id="SPELLING_ERROR_48">cohosh</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_49">boswellia</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_50">bupleurum</span>, burdock, <span class="blsp-spelling-error" id="SPELLING_ERROR_51">calendula</span>, chamomile, cilantro, coriander, cumin, dill, <span class="blsp-spelling-error" id="SPELLING_ERROR_52">echinacea</span>, elder flowers, <span class="blsp-spelling-error" id="SPELLING_ERROR_53">eupatorium</span>, forsythia, <span class="blsp-spelling-error" id="SPELLING_ERROR_54">guduchi</span>, hops, horehound, hyssop, <span class="blsp-spelling-error" id="SPELLING_ERROR_55">motherwort</span>, myrrh, <span class="blsp-spelling-error" id="SPELLING_ERROR_56">osha</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_57">picrorrhiza</span>, rue, St. John’s wort, tansy, tarragon, <span class="blsp-spelling-error" id="SPELLING_ERROR_58">thuja</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_59">tulsi</span>, turmeric and <span class="blsp-spelling-error" id="SPELLING_ERROR_60">vitex</span>. The secondary pungent taste makes these herbs better choices for <span class="blsp-spelling-error" id="SPELLING_ERROR_61">vata</span> and <span class="blsp-spelling-error" id="SPELLING_ERROR_62">kapha</span> types.<br /> Bitter herbs with a secondary astringent taste include <span class="blsp-spelling-error" id="SPELLING_ERROR_63">crampbark</span>, devil’s claw, ginkgo, <span class="blsp-spelling-error" id="SPELLING_ERROR_64">goldenseal</span>, peony, self-heal, tea, wild cherry and yellow dock. The secondary astringent taste makes these herbs better choices for <span class="blsp-spelling-error" id="SPELLING_ERROR_65">kapha</span> types.<br /> Good digestive bitters are barberry, cilantro, coriander, cumin, dill, gentian and tarragon.<br /> When an <span class="blsp-spelling-error" id="SPELLING_ERROR_66">alterative</span> or blood cleansing action is needed choose from barberry, burdock, chaparral, chickweed, chicory, chrysanthemum, dandelion, forsythia, gentian, <span class="blsp-spelling-error" id="SPELLING_ERROR_67">goldenseal</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_68">gotu</span> kola, honeysuckle, <span class="blsp-spelling-error" id="SPELLING_ERROR_69">manjishta</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_70">neem</span>, nettles, <span class="blsp-spelling-error" id="SPELLING_ERROR_71">oregon</span> grape, <span class="blsp-spelling-error" id="SPELLING_ERROR_72">pau</span> d’<span class="blsp-spelling-error" id="SPELLING_ERROR_73">arco</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_74">pokeroot</span>, red clover, sarsaparilla, self-heal, turmeric and yellow dock.<br /> Good women’s herbs for cleansing the blood and balancing the menstrual cycle and hormones are black <span class="blsp-spelling-error" id="SPELLING_ERROR_75">cohosh</span>, blessed thistle, blue <span class="blsp-spelling-error" id="SPELLING_ERROR_76">cohosh</span>, chamomile, <span class="blsp-spelling-error" id="SPELLING_ERROR_77">crampbark</span>, dandelion, jasmine, <span class="blsp-spelling-error" id="SPELLING_ERROR_78">motherwort</span>, myrrh, peony, red clover, rue, tansy, turmeric, <span class="blsp-spelling-error" id="SPELLING_ERROR_79">vitex</span> and wild yam.<br /> For antibiotic action, choose from <span class="blsp-spelling-error" id="SPELLING_ERROR_80">andrographis</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_81">chiretta</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_82">echinacea</span>, forsythia, <span class="blsp-spelling-error" id="SPELLING_ERROR_83">goldenseal</span>, honeysuckle, <span class="blsp-spelling-error" id="SPELLING_ERROR_84">oregon</span> grape, <span class="blsp-spelling-error" id="SPELLING_ERROR_85">osha</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_86">pau</span> d’<span class="blsp-spelling-error" id="SPELLING_ERROR_87">arco</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_88">picrorrhiza</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_89">tulsi</span> and <span class="blsp-spelling-error" id="SPELLING_ERROR_90">usnea</span>.<br /> For anti-viral action, choose from <span class="blsp-spelling-error" id="SPELLING_ERROR_91">chiretta</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_92">echinacea</span>, elder, <span class="blsp-spelling-error" id="SPELLING_ERROR_93">goldenseal</span>, honeysuckle, hyssop, <span class="blsp-spelling-error" id="SPELLING_ERROR_94">osha</span>, St. John’s wort and <span class="blsp-spelling-error" id="SPELLING_ERROR_95">thuja</span>.<br /> <span class="blsp-spelling-error" id="SPELLING_ERROR_96">Neem</span> and barberry are anti-parasitical and <span class="blsp-spelling-error" id="SPELLING_ERROR_97">pau</span> d’<span class="blsp-spelling-error" id="SPELLING_ERROR_98">arco</span> and <span class="blsp-spelling-error" id="SPELLING_ERROR_99">usnea</span> are anti-fungal.<br /> For colds and <span class="blsp-spelling-error" id="SPELLING_ERROR_100">flus</span> choose from these bitter herbs: <span class="blsp-spelling-error" id="SPELLING_ERROR_101">andrographis</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_102">chiretta</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_103">echinacea</span>, elder, <span class="blsp-spelling-error" id="SPELLING_ERROR_104">eupatorium</span>, forsythia, <span class="blsp-spelling-error" id="SPELLING_ERROR_105">goldenseal</span>, honeysuckle, horehound, hyssop, myrrh, <span class="blsp-spelling-error" id="SPELLING_ERROR_106">oregon</span> grape, <span class="blsp-spelling-error" id="SPELLING_ERROR_107">osha</span>, poke, st. john’s wort, <span class="blsp-spelling-error" id="SPELLING_ERROR_108">thuja</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_109">tulsi</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_110">usnea</span> and willow bark.<br /> <span class="blsp-spelling-error" id="SPELLING_ERROR_111">Gymnema</span> is known as <span class="blsp-spelling-error" id="SPELLING_ERROR_112">gurmar</span> or sugar destroyer as it blocks the sweet taste. It is an excellent tonic for diabetics as it helps control blood sugar.<br /> Good anti-<span class="blsp-spelling-error" id="SPELLING_ERROR_113">inflammatory</span> bitters are <span class="blsp-spelling-error" id="SPELLING_ERROR_114">bhringaraj</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_115">boswellia</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_116">bupleurum</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_117">chiretta</span>, devil’s claw, <span class="blsp-spelling-error" id="SPELLING_ERROR_118">eyebright</span>, gentian, <span class="blsp-spelling-error" id="SPELLING_ERROR_119">guduchi</span>, honeysuckle, myrrh and turmeric.<br /> Good bitters for the liver are barberry, <span class="blsp-spelling-error" id="SPELLING_ERROR_120">bupleurum</span>, burdock, <span class="blsp-spelling-error" id="SPELLING_ERROR_121">chrysanthemum</span>, dandelion, <span class="blsp-spelling-error" id="SPELLING_ERROR_122">eclipta</span>, milk thistle, <span class="blsp-spelling-error" id="SPELLING_ERROR_123">neem</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_124">sarsaparilla</span> and turmeric.<br /> For a laxative or purgative action, choose cascara <span class="blsp-spelling-error" id="SPELLING_ERROR_125">sagrada</span>, rhubarb and/or senna. Please note that bitter laxatives are habit forming and only recommended for occasional use.<br /> Several bitters have special action on the nerves and the mind. They include chamomile, <span class="blsp-spelling-error" id="SPELLING_ERROR_126">chrysanthemum</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_127">gotu</span> kola, ginkgo, jasmine, passion flower, skullcap, tea and <span class="blsp-spelling-error" id="SPELLING_ERROR_128">tulsi</span>.<br /> Some bitter herbs are favored for food use. Coriander, cumin and turmeric are used in <span class="blsp-spelling-error" id="SPELLING_ERROR_129">masala</span> for their balancing and flavoring action. Cilantro, dill and tarragon are used as potherbs. Burdock root, chicory, dandelion and nettles are used as vegetables.<br /> Other foods which have some bitter taste include artichoke, <span class="blsp-spelling-error" id="SPELLING_ERROR_130">arugala</span>, bitter gourd, bitter melon, <span class="blsp-spelling-error" id="SPELLING_ERROR_131">bok</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_132">choy</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_133">brocolli</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_134">brussels</span> sprouts, coffee, collards, cress, cucumber, eggplant, endive, escarole, kale, lettuce, <span class="blsp-spelling-error" id="SPELLING_ERROR_135">mesclun</span> mix, parsley and radicchio.<br /> <br />Addendum: Here is a translation from the “<span class="blsp-spelling-error" id="SPELLING_ERROR_136">Charak</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_137">Samhita</span>” 1.26.43 concerning bitterness for further study and comparison: “Drugs and diets having bitter taste are by themselves not delicious but when added with other things they promote <span class="blsp-spelling-error" id="SPELLING_ERROR_138">deliciousness</span>. They are <span class="blsp-spelling-error" id="SPELLING_ERROR_139">antitoxic</span> and germicidal. They cure fainting, burning sensation, itching, obstinate skin diseases...and fever. They promote firmness of the skin and muscles. They promote <span class="blsp-spelling-error" id="SPELLING_ERROR_140">carmination</span> and digestion, purify milk, cause drying and help in the depletion of moisture, fat, muscle-fat, marrow, lymph, pus, sweat, urine, stool, pitta and <span class="blsp-spelling-error" id="SPELLING_ERROR_141">kapha</span>. They are rough, cold and light.<br /> In spite of all these good qualities, if used singly and excessively, by virtue of their roughness, coarseness and non-sliminess they deplete the plasma, blood, muscle, fat, marrow and <span class="blsp-spelling-error" id="SPELLING_ERROR_142">reproductive</span> fluids. They produce roughness in the circulatory channels, reduce strength, cause emaciation, weariness, mental confusion, giddiness, dryness of mouth and produce other diseases due to the vitiation of <span class="blsp-spelling-error" id="SPELLING_ERROR_143">vata</span>.”<br /><br />References for further study: “The Roots of Ayurveda: Selections from the <span class="blsp-spelling-error" id="SPELLING_ERROR_144">Ayurvedic</span> Classics” by Dominik <span class="blsp-spelling-error" id="SPELLING_ERROR_145">Wujastyk</span>, “<span class="blsp-spelling-error" id="SPELLING_ERROR_146">Charak</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_147">Samhita</span>” by <span class="blsp-spelling-error" id="SPELLING_ERROR_148">Charak</span>, “<span class="blsp-spelling-error" id="SPELLING_ERROR_149">Ashtangahrdaya</span> or Heart of Medicine” by <span class="blsp-spelling-error" id="SPELLING_ERROR_150">Vagbhata</span>, “The Yoga of Herbs” by David <span class="blsp-spelling-error" id="SPELLING_ERROR_151">Frawley</span> and <span class="blsp-spelling-error" id="SPELLING_ERROR_152">Vasant</span> LadGary Granhttp://www.blogger.com/profile/08294646395555954437noreply@blogger.comtag:blogger.com,1999:blog-4419501391245873190.post-43587860610829148982010-11-28T10:21:00.002-06:002010-11-28T10:25:25.080-06:00Lesson #24: PungencyPungency<br />by Gary Gran, <span class="blsp-spelling-error" id="SPELLING_ERROR_0">CYT</span>, D.<span class="blsp-spelling-error" id="SPELLING_ERROR_1">Ay</span>.<br /><br /> The basic tenets of Ayurveda have been handed down from generation to generation in an oral tradition. The oral traditions themselves have been <span class="blsp-spelling-corrected" id="SPELLING_ERROR_2">committed</span> to writing from time to time. There are two well-known compilations of ancient <span class="blsp-spelling-error" id="SPELLING_ERROR_3">Ayurvedic</span> theory and practice which are still studied today. They are the <span class="blsp-spelling-error" id="SPELLING_ERROR_4">Charak</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_5">Samhita</span> (Compendium of <span class="blsp-spelling-error" id="SPELLING_ERROR_6">Charaka</span>) and the <span class="blsp-spelling-error" id="SPELLING_ERROR_7">Susruta</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_8">Samhita</span> (Compendium of <span class="blsp-spelling-error" id="SPELLING_ERROR_9">Susruta</span>). Around 600 AD, there appeared a brilliant synthesis of the ancient traditions called the <span class="blsp-spelling-error" id="SPELLING_ERROR_10">Vagbhata</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_11">Hridaya</span> (<span class="blsp-spelling-error" id="SPELLING_ERROR_12">Vagbhata</span>’s Heart of Medicine). It has been translated into numerous languages including Tibetan, Arabic, Chinese, German and English and it’s influence helped spread the teachings of Ayurveda around the world.<br /> Traditionally, these texts have been put to memory as part of one’s medical training. Each passage can then be recalled and expounded upon as needed. As modern students of Ayurveda we too can look to these passages and add our own commentaries in light of our own times and our own understanding.<br /> So let’s consider the passages from the <span class="blsp-spelling-error" id="SPELLING_ERROR_13">Vagbhata</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_14">Hridaya</span> (<span class="blsp-spelling-error" id="SPELLING_ERROR_15">VH</span>) that relate to the taste of pungency and then amplify their meaning.<br /> <br /> “’And now we shall expound the chapter on the different tastes,’ said <span class="blsp-spelling-error" id="SPELLING_ERROR_16">Atreya</span> and the other great sages. The tastes, ‘sweet’ and so on, originate from the physical elements being sequentially in dominant pairs: earth and water (sweet); fire and earth (sour); water and fire (salt); ether and air (bitter); fire and air (pungent); earth and fire (astringent).” <span class="blsp-spelling-error" id="SPELLING_ERROR_17">VH</span> 1.10.<br /> When pungent or spicy taste is described as originating from fire and air we are to consider that the substance tasted is composed of primarily fire and air. Ayurveda defines all substances in terms of the five elements ether, air, fire, water and earth. Each element represents a specific set of qualities. Fire is hot, dry, light, sharp, intense, yet subtle. Air is cold, dry, light, moving, dispersing and subtle. When combined, we can say that pungent is hot, very dry, very light, sharp, intense, moving, dispersing and subtle.<br /> When we taste a substance we experience first-hand it’s qualities and it’s effects. The basic theory is that the specific qualities (<span class="blsp-spelling-error" id="SPELLING_ERROR_18">guna</span>) lead to specific effects or actions (karma). Like increases like. So we can infer upon tasting a substance what it’s effects will be when ingested. Eating substances of pungent taste will have a heating, drying, lightening, cutting, intensely moving, stimulating and dispersing effect.<br /><br /> “The Outward Form of the Tastes...The ‘pungent’ savour stimulates the tip of one’s tongue, making it tingle. It makes one’s eyes, nose, and mouth water, and produces a burning feeling in one’s cheeks.” <span class="blsp-spelling-error" id="SPELLING_ERROR_19">VH</span> 1.10<br /> The pungent taste is not just a taste experienced in the mouth. It has a stimulating and burning action on any surface of the body. Cut and place a hot pepper on your arm and you will feel a burning sensation. Pungent herbs are often prepared as ointments, salves or liniments and placed on the skin to relieve pain or break up congestion. One example is to simmer ginger in a pot of water, place a cloth in the hot ginger water, ring partially dry and then apply as a compress. When it cools return the cloth to the hot water and repeat.<br /> The fact that pungent substances ‘makes one’s eyes, nose, and mouth water’ is part of it’s stimulating action. It stimulates, moves and disperses water. If a person has excess water, dampness, mucus or phlegm, collectively referred to as <span class="blsp-spelling-error" id="SPELLING_ERROR_20">kapha</span>, the pungent taste can break up and disperse the congestion. Therefore, pungent taste is said to be anti-<span class="blsp-spelling-error" id="SPELLING_ERROR_21">kapha</span>.<br /> It is interesting that <span class="blsp-spelling-error" id="SPELLING_ERROR_22">kapha</span> types will often complain that spicy food makes their noses run. Here is a case where something that is anti-<span class="blsp-spelling-error" id="SPELLING_ERROR_23">kaphic</span> and helpful in the long run is seen as not helpful and unpleasant in the short run. The play on words is not intentional. The point is that suggesting spices to <span class="blsp-spelling-error" id="SPELLING_ERROR_24">kapha</span> types may be a hard sell. To overcome this resistance it is necessary to teach the difference between the merely pleasant and the ultimate good. This is a teaching from the Katha <span class="blsp-spelling-error" id="SPELLING_ERROR_25">Upanishad</span> which bears repeating. We are too influenced by our notions of pleasant vs. unpleasant or likes vs. dislikes for our own good.<br /> Going back to our quote, the degree of ‘burning’ felt (in the cheeks or elsewhere) will depend on the degree of pungency in the substance. A useful practice is to categorize pungent articles as mild, medium or strong in degree. For example, basil is mildly spicy, fresh ginger is medium spicy, and hot peppers are strongly spicy.<br /><br /> “The Effects of the Tastes...The pungent savour overcomes throat diseases, colds, and swelling. It reduces the size of wounds. It dries out oil, fat, and moisture. It stimulates the digestive fire, is digestive, an appetizer, and an <span class="blsp-spelling-error" id="SPELLING_ERROR_26">evacuant</span>. It dries out food. It cuts through blockages, opens up the tubes and removes phlegm.” <span class="blsp-spelling-error" id="SPELLING_ERROR_27">VH</span> 1.10<br /> Throat diseases, colds and swelling are of different types according to the <span class="blsp-spelling-error" id="SPELLING_ERROR_28">doshas</span>. To use a sore throat as an example, you may feel <span class="blsp-spelling-corrected" id="SPELLING_ERROR_29">intermittent</span> discomfort, weakness or a scratchy feeling with dryness in your throat. This is a <span class="blsp-spelling-error" id="SPELLING_ERROR_30">vata</span>-type or <span class="blsp-spelling-error" id="SPELLING_ERROR_31">vata</span>-stage sore throat. You could also feel a sharp irritation with redness and acute burning. This is a pitta-type or pitta-stage sore throat. You could also feel dull pain, with chronic swelling and congestion in the throat. This is a <span class="blsp-spelling-error" id="SPELLING_ERROR_32">kapha</span>-type or <span class="blsp-spelling-error" id="SPELLING_ERROR_33">kapha</span>-stage sore throat. The key to the symptoms is <span class="blsp-spelling-error" id="SPELLING_ERROR_34">vata</span> is cold, dry and changeable, pitta is hot, burning and red, and <span class="blsp-spelling-error" id="SPELLING_ERROR_35">kapha</span> is cold, moist, slow and stagnant.<br /> Pungent taste is best suited to overcome <span class="blsp-spelling-error" id="SPELLING_ERROR_36">kapha</span>-type diseases. Strong spices can heat up and move out the swelling and congestion. Mild spices can be used to overcome the <span class="blsp-spelling-error" id="SPELLING_ERROR_37">vata</span>-type diseases as <span class="blsp-spelling-error" id="SPELLING_ERROR_38">vata</span> is cold and pungent is hot. The precaution is not to be over-stimulating.<br /> For example, some basil tea with honey may be soothing to <span class="blsp-spelling-error" id="SPELLING_ERROR_39">vata</span> without being overly stimulating. <span class="blsp-spelling-error" id="SPELLING_ERROR_40">Kapha</span> types might need dried ginger tea with a pinch of cayenne and honey. Pitta conditions are already hot, so something cooling like mint or bitters would be a better choice.<br /> Pungent taste is known ‘to reduce the size of wounds’. Whereas I have not experimented with this approach, I believe using pungent articles topically on wounds would act something like cauterization.<br /> Pungent taste ‘dries out oil, fat, and moisture.’ Oil, fat, and moisture when excessive are examples of <span class="blsp-spelling-error" id="SPELLING_ERROR_41">kapha</span>. <span class="blsp-spelling-error" id="SPELLING_ERROR_42">Kapha</span> is defined as water held in earth. The key qualities are cold, damp, heavy and unctuous. Pungent taste is defined as fire and air. The key qualities are hot, dry, light and sharp. These represent opposite qualities. Pungent taste is a perfect antidote for <span class="blsp-spelling-error" id="SPELLING_ERROR_43">kapha</span>. This passage is emphasizing the drying action of pungency.<br /> Pungent taste ‘stimulates the digestive fire, is digestive, an appetizer, and an <span class="blsp-spelling-error" id="SPELLING_ERROR_44">evacuant</span>.’ The key word here is ‘stimulates.’ Pungent articles are used as stimulants in that they stimulate into action. They stimulate the saliva to flow in the mouth, they stimulate the digestive track to mobilize digestive enzymes which digest the food, and they can help stimulate the peristaltic action of the colon. However, please note that pungent articles, just like fire itself should be used judiciously, carefully and in moderation.<br /> Pungent taste ‘dries out food.’ Here is another reference to pungent taste’s drying action. A safe way to use pungent taste is to mix it with food. This can be done as the food is cooked. It can be added to the cooked food before it is eaten (i.e. as with black pepper). Or, to bypass the runny nose, pungent spices such as ginger can be taken in a capsule while eating the food.<br /> Pungent taste ‘cuts through blockages, opens up the tubes and removes phlegm.’ Pungent taste is said to have a sharp quality. This translates into a ‘cutting’ action. Pungent taste can cut through and break up congestion or blockages. For example, if your nose is blocked with excess phlegm, ginger tea may help ‘open up the tubes.’<br /> On a more subtle level, yoga and <span class="blsp-spelling-error" id="SPELLING_ERROR_45">ayurveda</span> describe subtle tubes known as <span class="blsp-spelling-error" id="SPELLING_ERROR_46">nadi</span>’s that carry <span class="blsp-spelling-error" id="SPELLING_ERROR_47">prana</span> through the subtle body. Pungent taste can help keep the <span class="blsp-spelling-error" id="SPELLING_ERROR_48">nadi</span>’s clear. One practice of the yogi’s is to grind seven black peppercorns every morning, blend the fresh powder in a spoon of honey while repeating the fire mantra ‘ram’ or equivalent, and then swallow to break up any phlegm which has collected in the stomach over night. The effect of this practice is to break up phlegm, open the subtle channels, stimulate <span class="blsp-spelling-error" id="SPELLING_ERROR_49">prana</span> and clear the mind.<br /> <br /> “If it is used too much, it causes thirst, a diminution of seed and strength, fainting, cramps, trembling, and pain in the waist and back.” <span class="blsp-spelling-error" id="SPELLING_ERROR_50">VH</span> 1.10<br /> It is always prudent to consider counter-indications. Because pungent taste is drying, too much could cause thirst. When considering fertility, water is seen as the key element. If you have studied the <span class="blsp-spelling-error" id="SPELLING_ERROR_51">chakras</span>, you may know that the second <span class="blsp-spelling-error" id="SPELLING_ERROR_52">chakra</span> is associated with reproduction, fertility and water. Too much pungent taste can literally dry out water and the reproductive ‘seed’.<br /> ‘Diminution of seed and strength, fainting, cramps, trembling, and pain in the waist and back’ are classic <span class="blsp-spelling-error" id="SPELLING_ERROR_53">vata</span> symptoms. <span class="blsp-spelling-error" id="SPELLING_ERROR_54">Vata</span> is the combination of air and space qualities, notably cold, dry, light, changeable with erratic movements. Pungent taste is composed of fire and air. Where the <span class="blsp-spelling-corrected" id="SPELLING_ERROR_55">fiery</span> qualities may benefit the coldness of <span class="blsp-spelling-error" id="SPELLING_ERROR_56">vata</span>, the airy qualities are more likely to aggravate <span class="blsp-spelling-error" id="SPELLING_ERROR_57">vata</span>. This is why only mild spices are recommended for <span class="blsp-spelling-error" id="SPELLING_ERROR_58">vata</span> types.<br /><br /> “Examples...The class of pungent items includes <span class="blsp-spelling-error" id="SPELLING_ERROR_59">asafoetida</span>, black pepper, mixed spice...and green herbs like sweet basil...” <span class="blsp-spelling-error" id="SPELLING_ERROR_60">VH</span> 1.10<br /> Mild spices are called <span class="blsp-spelling-error" id="SPELLING_ERROR_61">carminatives</span> or digestives. They are generally <span class="blsp-spelling-error" id="SPELLING_ERROR_62">sattvic</span> (harmonious), good for all types and are used in cooking. They include the ‘green herbs like sweet basil,’ bay, chervil, cilantro, dill, fennel, oregano, tarragon and thyme.<br /> Other examples are <span class="blsp-spelling-error" id="SPELLING_ERROR_63">carminative</span> seeds. They include <span class="blsp-spelling-error" id="SPELLING_ERROR_64">ajwain</span>, anise, black cumin, <span class="blsp-spelling-error" id="SPELLING_ERROR_65">carraway</span>, coriander, cumin, fennel, <span class="blsp-spelling-error" id="SPELLING_ERROR_66">fenugreek</span> and mustard. They are often ground just before use and cooked in ghee as a base for cooking vegetables, grains or beans. One famous combination is known as <span class="blsp-spelling-error" id="SPELLING_ERROR_67">panch</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_68">phoron</span> or five seeds which include black cumin, cumin, fennel, <span class="blsp-spelling-error" id="SPELLING_ERROR_69">fenugreek</span> and yellow mustard. All of the mild spices are used to support digestion without increasing pitta.<br /> Medium strength spices include <span class="blsp-spelling-error" id="SPELLING_ERROR_70">asafoetida</span>, black pepper, cinnamon, garlic and fresh ginger. Of these, fresh ginger and cinnamon are considered <span class="blsp-spelling-error" id="SPELLING_ERROR_71">sattvic</span> (harmonious). The others are <span class="blsp-spelling-error" id="SPELLING_ERROR_72">rajasic</span> (potentially over-stimulating). <span class="blsp-spelling-error" id="SPELLING_ERROR_73">Asafoetida</span> has a reputation for dispelling gas and countering intestinal yeast infections. It can be <span class="blsp-spelling-corrected" id="SPELLING_ERROR_74">indispensable</span> for <span class="blsp-spelling-error" id="SPELLING_ERROR_75">vata</span> types. It is also used as a substitute for garlic in taste and action. Black pepper is sometimes used by yogi’s despite it’s <span class="blsp-spelling-error" id="SPELLING_ERROR_76">rajasic</span> quality to ‘keep the channels open’ as discussed above. This is an example of using <span class="blsp-spelling-error" id="SPELLING_ERROR_77">rajas</span> to counter <span class="blsp-spelling-error" id="SPELLING_ERROR_78">tamas</span> (sluggishness).<br /> Strong spices, such as the ‘mixed spice’ mentioned in the text, include dried ginger, cayenne and other hot peppers or <span class="blsp-spelling-error" id="SPELLING_ERROR_79">chilis</span>. One mixed spice recipe is known as <span class="blsp-spelling-error" id="SPELLING_ERROR_80">trikatu</span>, or three peppers. It is equal measures of dried ginger, black pepper and long pepper. It is used for it’s heating and stimulating action to counter coldness and phlegm or as an addition to herbal formulas as a digestive aid.<br /> One aspect of pungency that our text did not address is it’s effect on the mental/emotional level. Pungency is an antidote for complacency and lack of focus. The sharp quality includes the helpful effect of sharpening and clarifying the mind. Of course, too many hot spices can make the mind and tongue too sharp. Watch out for the sharp language of angry people eating hot spices!<br /><br />References for further study: “The Roots of Ayurveda: Selections from the <span class="blsp-spelling-error" id="SPELLING_ERROR_81">Ayurvedic</span> Classics” by Dominik <span class="blsp-spelling-error" id="SPELLING_ERROR_82">Wujastyk</span>, “<span class="blsp-spelling-error" id="SPELLING_ERROR_83">Charak</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_84">Samhita</span>” by <span class="blsp-spelling-error" id="SPELLING_ERROR_85">Charak</span>, and “<span class="blsp-spelling-error" id="SPELLING_ERROR_86">Ashtangahrdaya</span> or Heart of Medicine” by <span class="blsp-spelling-error" id="SPELLING_ERROR_87">Vagbhata</span><br /><br />Addendum: Here is a translation from the “<span class="blsp-spelling-error" id="SPELLING_ERROR_88">Charak</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_89">Samhita</span>” 1.26.43 concerning pungency for further study and comparison:<br /> “Pungent taste cleanses the mouth, stimulates digestion, absorbs food, causes secretion from the nose and eyes; makes the sense organs clear, alleviates swelling, corpulence, <span class="blsp-spelling-error" id="SPELLING_ERROR_90">urticarial</span> patches, channel-blocking,... gives relish to food, destroys itching , depresses wounds, kills organisms, scrapes muscles, checks the coagulation of blood,... opens the channels, pacifies <span class="blsp-spelling-error" id="SPELLING_ERROR_91">kapha</span>, and is light, hot and rough. This, though having so many properties, if used singly and excessively, damages sexual potency ... causes unconsciousness, weariness, emaciation, fainting, choking, giddiness, burning in throat, body-heat, loss of strength and thirst. And due to abundance of air and fire, it produces <span class="blsp-spelling-error" id="SPELLING_ERROR_92">vatika</span> disorders in feet, hands, sides, back etc. particularly with symptoms like movements, burning pain, tremors, piercing and tearing pains.”Gary Granhttp://www.blogger.com/profile/08294646395555954437noreply@blogger.comtag:blogger.com,1999:blog-4419501391245873190.post-46585374795332373902010-08-30T20:31:00.003-05:002010-11-28T10:21:34.038-06:00Lesson #23: Salts of the Earth: The Mineral KingdomSalts of the Earth: The Mineral Kingdom<br />by Gary Gran, <span class="blsp-spelling-error" id="SPELLING_ERROR_0">CYT</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_1">DAy</span>.<br /><br /> In Part One of this article, we established that saltiness is one of the six tastes recognized by Ayurveda. Salty taste is said to increase fire and water which means it is warming and moistening. Therefore, an excess of salt could create too much heat or too much water which is called an aggravation of pitta (heat symptoms) or <span class="blsp-spelling-error" id="SPELLING_ERROR_2">kapha</span> (damp symptoms), or both. For example, we could observe a skin rash, redness, puffiness or swelling of the skin after an overly salty meal.<br /> We also expanded the notion of salt to include not just table salt, but all mineral salts and minerals themselves. In this article, we will take a closer look at the role minerals play in our diet and some <span class="blsp-spelling-error" id="SPELLING_ERROR_3">ayurvedic</span> techniques to improve mineral nutrition.<br /> Traditional Ayurveda classifies minerals according to their source: from the ground, from plants and their ashes, or from animal parts. Modern <span class="blsp-spelling-error" id="SPELLING_ERROR_4">Ayurvedic</span> practitioners divide minerals into the major minerals (needed in relatively large quantities), the trace minerals (needed in relatively small quantities) and the heavy metals (toxic in small quantities). The most important major minerals are calcium, magnesium, sodium, potassium, phosphorous, sulfur and chlorine. Some important trace minerals are iron, zinc, selenium, chromium, manganese, molybdenum, silicon and iodine. Some toxic heavy metals are lead, arsenic, mercury, aluminum and cadmium. There is a special place in traditional <span class="blsp-spelling-error" id="SPELLING_ERROR_5">Ayurvedic</span> lore for the alchemical minerals mercury, salt, sulfur, gold, silver, copper, iron, tin and lead.<br /> Ayurveda tells us that salts (minerals) increase fire and that fire represents the principle of transformation. In the body, transformation means the metabolism or digestion and assimilation of our food. In modern terms, minerals are needed to support all enzyme activities which govern metabolism. Therefore, a mineral deficiency or imbalance can disrupt enzyme activity and metabolism. For example, the trace mineral chromium is involved in sugar metabolism and the utilization of insulin. A problem can occur two ways. There could be a deficiency of chromium in the diet, or there could be an excess of highly refined carbohydrates in the diet which deplete whatever chromium is available. Not surprisingly, both of these scenarios tend to reinforce each other.<br /> Ayurveda tells us that salts increase water. Two minerals in particular, sodium and potassium regulate water in the body. Ayurveda suggests that sodium has an undifferentiated primitive oceanic quality as sodium is found primarily in the ocean. It tends to build up in the extra-cellular fluids of the body and causes that characteristic puffiness when in excess. Potassium is considered to have a more intelligent, organizing, upward-moving quality as it is found primarily in plants. Potassium tends to build up within the cells.<br /> An excess of sodium (salt is sodium chloride) drives out potassium from the cells and gradually wears down the body tissues. It is as though the body is returning to a primitive non-differentiated oceanic state. Potassium on the other hand balances excess sodium, and lends it’s organizing qualities to water metabolism. The lesson here is that sodium and potassium need to be balanced in the diet. For most people that means reducing the amount of salt in the diet and increasing the amount of vegetables in the diet.<br /> Ayurveda also tells us that the potential post-digestive or long-term effect of salty taste is sweet. Sweet is defined as a combination of earth and water. Translation: Whereas an excess of common salt can break down body tissues, minerals in general provide the building blocks for all the tissues of the body. Think of the big picture. Minerals start out either dissolved in the ocean or formed as the very structure of the earth. Running streams and rivers break down the rocks and water our fields. Natural soil which is rich in <span class="blsp-spelling-error" id="SPELLING_ERROR_6">humic</span> acids further break down the minerals which are absorbed into plants which are eaten by animals and humans. The minerals are then transformed into living tissues. The water and earth of the outer world have become the fluids and tissues of our physical bodies.<br /> The main problems in this process are mineral imbalances (such as sodium-potassium discussed above), mineral deficiencies (primarily from poor soil and/or poor food choices), pollution (from heavy metals which tend to build up in animal tissues), and poor assimilation (from a lack of digestive ability which itself can be caused by mineral deficiencies).<br /> Now let’s take a fresh look at the various food groups and see how <span class="blsp-spelling-error" id="SPELLING_ERROR_7">ayurveda</span> addresses these issues. <br /><br />Important Foods, Herbs, Supplements & Techniques<br /> General: The main point is that the nutritional profile of all the food groups is dependent upon the soil. To insure a healthy balanced intake of major and trace minerals eat a varied diet of quality organically grown foods. In addition, observe the following food preparation tips to maximize mineral absorption.<br /> Grains: In general, whole grains are higher in minerals than refined grains, but they can be hard to digest. Therefore, in <span class="blsp-spelling-error" id="SPELLING_ERROR_8">ayurveda</span>, grains are typically processed in the following ways. The very roughest portions of the grain husks are removed to improve digestibility and keep the rough fiber from blocking mineral absorption. Grains can also be fermented to improve mineral availability. This can be thought of as sour taste helping the salt taste. Also, grains can be stone-ground. It is possible that minute portions of the grinding stone find their way into the flour. Commercial flours and grain products are often enriched with vitamins and minerals but what is the point of stripping a food of it’s nutrition only to add it back in piecemeal? Grains can also be sprouted to make them easier to digest. For example, wheat grass and barley grass are high in easily digestible calcium and magnesium.<br /> Beans: Beans are handled as follows. Sometimes the husk is removed and the bean is split in half before cooking. All beans are typically soaked before cooking. The soak water is thrown out. They are then boiled with spices. Fresh spices themselves contain an impressive array of trace minerals which is one of the best reasons for including them in the diet. Another technique is to add a piece of <span class="blsp-spelling-error" id="SPELLING_ERROR_9">kombu</span> sea vegetable to the bean pot which also adds trace minerals and aids digestibility.<br /> Traditional soy foods are excellent for their mineral content. Traditional tofu is processed with <span class="blsp-spelling-error" id="SPELLING_ERROR_10">nigari</span> which is rich in trace minerals or with a calcium salt which adds a significant amount of easily digestible calcium.<br /> Vegetables: Vegetables are judged by their appearance and their flavor. For example, yellowed leaves may indicate a mineral deficiency. In general plants help breakdown minerals into minute particles suspended in water. These are termed <span class="blsp-spelling-error" id="SPELLING_ERROR_11">colloidial</span> minerals which are easier for humans to absorb.<br /> Green leafy vegetables are especially prized by <span class="blsp-spelling-error" id="SPELLING_ERROR_12">ayurveda</span> for their high mineral content, especially calcium, magnesium and iron. However, various plant compounds such as <span class="blsp-spelling-error" id="SPELLING_ERROR_13">phytates</span> and <span class="blsp-spelling-error" id="SPELLING_ERROR_14">oxalates</span> can block their absorption. For example, oxalic acid in spinach and chard blocks the absorption of iron. Other vegetables that contain oxalic <span class="blsp-spelling-error" id="SPELLING_ERROR_15">acic</span> are beets, beet greens, and to a lesser extent, kale, celery and parsley.<br /> For this reason, <span class="blsp-spelling-error" id="SPELLING_ERROR_16">ayurveda</span> does not recommend raw spinach or chard. Instead, all green leafy vegetables are typically blanched or boiled and the cooking water is discarded to remove some of the undesirable compounds. The blanched greens are then cooked down in ghee or vegetable oil with spices and perhaps other vegetables. This is often done in an iron skillet. As the vegetables cook the minerals are <span class="blsp-spelling-error" id="SPELLING_ERROR_17">chelated</span> or bound into more digestible compounds. Also, a small amount of iron from the skillet may be absorbed into the food. This is why aluminum cookware is not recommended as minute particles of aluminum may be <span class="blsp-spelling-error" id="SPELLING_ERROR_18">chelated</span> into the food, especially if cooked with anything acidic like tomatoes. After boiling and <span class="blsp-spelling-error" id="SPELLING_ERROR_19">sauteeing</span> the leafy veges, a large quantity of leaves is cooked down to an easily digestible portion full of condensed nutrition. They can be served with lemon juice which further increases the mineral absorption.<br /> Vegetables can also be juiced to remove all the fiber or pulped to help break down the fiber.<br /> Salad greens can be lightly salted. In fact, the term ‘salad’ actually means ‘salted.” If a natural salt such as sea salt or rock salt is used this can add important trace minerals. Adding a good quality oil and vinegar dressing helps in their digestion and assimilation.<br /> Sea vegetables are a great source of trace minerals. However, sea vegetables do not mix well with dairy products in everyday cuisine. Therefore, they can be served at different times or one can be excluded in favor of the other. They are both excellent sources of calcium and magnesium.<br /> Fruits: Organic fruits are rich in easily digestible <span class="blsp-spelling-error" id="SPELLING_ERROR_20">colloidial</span> minerals. Some fruits can be peeled to remove the indigestible portion or juiced. Dried fruits can be soaked or cooked into cereal. Dried fruits such as <span class="blsp-spelling-error" id="SPELLING_ERROR_21">raisens</span> and apricots are often high in iron. Some fruit is salted such as salt plums or olives which adds to their mineral profile and <span class="blsp-spelling-error" id="SPELLING_ERROR_22">alkalinizing</span> effect. A mildly acidic fruit juice can be sipped about half an hour after a meal to increase mineral absorption of the meal. Organic apple juice is a good choice.<br /> Proteins: Some <span class="blsp-spelling-error" id="SPELLING_ERROR_23">ayurvedic</span> practitioners list amino acids and meats as including the salty taste. Certainly many meats are preserved with salt, tenderized with sodium based meat tenderizers, or cooked with salt. Therefore, a high meat diet is often sodium excessive. Excessive sodium intake competes with calcium. In addition, a high meat diet tends to be high in phosphorous which also competes with calcium. Therefore, a better choice for supplemental protein is dairy which is low sodium/ low phosphorous and high calcium. Fermented dairy (sour taste aiding salt taste) such as yogurt ranks near the top for easily absorbed calcium.<br /> Fish and poultry can be rich in minerals. But depending on what they themselves have eaten, they are often high in toxic metals as well. For example, almost all fresh water fish is contaminated with mercury. Smaller fish like sardines are less likely to be contaminated and when eaten with the bones are high in calcium. Whatever supplemental protein you choose, whether it be meat, poultry, fish, eggs, dairy or soy foods, make sure it is of the highest quality.<br /> Nuts, Seeds & Oils: Nuts and seeds can also be processed to reduce their indigestible portions and maximize their nutritional components. For example, almonds, which are high in calcium and magnesium are typically soaked overnight. This wakes up the life force which mobilizes the nutritional benefits and enables us to slip off the husk which is indigestible and can block mineral absorption. Sesame seeds, also rich in calcium and magnesium, are often roasted and ground. They can be made into a paste called <span class="blsp-spelling-error" id="SPELLING_ERROR_24">tahini</span>, or combined with a natural salt to be sprinkled on food. Cold-pressed oils remove all the fiber for easy digestion of the oil. Oil can help assimilate minerals, but don’t overdo it. A good rule to follow is to limit your added oil to three spoons a day.<br /> Condiments: World cuisine offers many salty condiments besides table salt. Pickles, chutneys, pastes and sauces are often very salty. Soy sauce, <span class="blsp-spelling-error" id="SPELLING_ERROR_25">tamari</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_26">miso</span>, <span class="blsp-spelling-error" id="SPELLING_ERROR_27">gomashio</span>, fish sauce, brown sauce, Worcestershire sauce and liquid amino condiments are highly salty and often high in <span class="blsp-spelling-error" id="SPELLING_ERROR_28">glutamates</span>.<br /> <span class="blsp-spelling-error" id="SPELLING_ERROR_29">Glutamates</span>: A special mention needs to made for <span class="blsp-spelling-error" id="SPELLING_ERROR_30">glutamates</span>. Since 1908, <span class="blsp-spelling-error" id="SPELLING_ERROR_31">glutamates</span> have been recognized as an additional taste. This followed the discovery of dedicated taste buds on the tongue. The taste is now referred to as <span class="blsp-spelling-error" id="SPELLING_ERROR_32">umami</span> or savory taste. Ayurveda simply includes this group under the salty taste.<br /> The strongest glutamate is mono-sodium-glutamate, the notorious MSG which is used as a flavor enhancer and often causes headaches or allergic type reactions. It turns out that many world cuisines have used <span class="blsp-spelling-error" id="SPELLING_ERROR_33">glutamates</span> for centuries to enhance flavor. For example, Parmesan cheese is nearly as high in <span class="blsp-spelling-error" id="SPELLING_ERROR_34">glutamates</span> as MSG. Roquefort and blue cheeses are also very high, and most aged cheeses have <span class="blsp-spelling-error" id="SPELLING_ERROR_35">glutamates</span>. Meats are high in <span class="blsp-spelling-error" id="SPELLING_ERROR_36">glutamates</span> since <span class="blsp-spelling-error" id="SPELLING_ERROR_37">glutamic</span> acid is one of the amino acid proteins. <span class="blsp-spelling-error" id="SPELLING_ERROR_38">Hydrolized</span> vegetable protein is high in <span class="blsp-spelling-error" id="SPELLING_ERROR_39">glutamates</span>. Soy sauce, <span class="blsp-spelling-error" id="SPELLING_ERROR_40">miso</span> and fish sauce contain <span class="blsp-spelling-error" id="SPELLING_ERROR_41">glutamates</span>. Sea vegetables, mushrooms, milk, anchovies, bacon, <span class="blsp-spelling-error" id="SPELLING_ERROR_42">bouillion</span>, Worcestershire sauce, steak sauce, brown sauce and even tomatoes and grapes contain <span class="blsp-spelling-error" id="SPELLING_ERROR_43">glutamates</span>.<br /> There is often a craving for these foods when someone is transitioning from a meat-based diet to a vegetarian diet. One cooking technique that <span class="blsp-spelling-error" id="SPELLING_ERROR_44">Ayuveda</span> offers is to brown some high quality mushrooms along with other vegetables in a mixture of ghee and spices. When the vegetable dish is nearly ready, a small amount of milk is cooked into the dish which creates a savory gravy.<br /> Supplements: Ayurveda normally recommends obtaining minerals from a well-balanced diet rather than from supplements. Minerals often compete with one another, so taking a single supplement of one mineral may throw off the availability of another mineral. There are a few minerals that may require supplementation however. The most common mineral deficiencies are calcium, magnesium, iron and zinc.<br /> Calcium and magnesium are usually found together in foods and should be combined if taken as a supplement. As they are hard to digest they need to be taken in small doses spread throughout the day. Some people do very well with liquid calcium/magnesium supplements which are herb based. Others benefit from including the <span class="blsp-spelling-error" id="SPELLING_ERROR_45">biochemic</span> cell salts calcium <span class="blsp-spelling-error" id="SPELLING_ERROR_46">flouride</span> and magnesium phosphate in their daily regimes. These are taken in pellets under the tongue away from meals for long periods of time. They have the power to restore proper mineral metabolism at the cellular level.<br /> Iron absorption can be maximized using the food preparation tips described above. In addition, vitamin C or vitamin C rich foods like lemon or tomato can boost iron absorption. If meat is not included in the diet, good sources of iron are beans, spinach, kale, collards, <span class="blsp-spelling-error" id="SPELLING_ERROR_47">raisens</span>, apricots, molasses, whole grains and burdock root. Many people do well on a liquid iron supplement which is herb based. Some herbs which are high in iron are alfalfa, dandelion, mullein, nettles, rosemary, sarsaparilla, <span class="blsp-spelling-error" id="SPELLING_ERROR_48">scullcap</span> and yellow dock. The cell salt <span class="blsp-spelling-error" id="SPELLING_ERROR_49">ferrum</span> phosphate can be used to maximise iron absorption and utilization on the cellular level.<br /> Vegetarians are often deficient in zinc. The most reliable sources of zinc are animal foods and sea foods. The zinc present in plant foods is often blocked by various plant fibers or absent due to zinc-deficient soils. One of the signs of zinc deficiency is difficulty tasting your food. This can lead to a craving for extra table salt which can mask the underlying deficiency. Other signs of zinc deficiency are an impaired ability to smell, poor appetite, underweight, poor resistance to infections, skin and nail problems, reproductive problems, slow wound healing, poor memory and even depression. Fortunately, zinc supplements are easily available and relatively easy to absorb.<br /> A special substance used in <span class="blsp-spelling-error" id="SPELLING_ERROR_50">ayurveda</span> as a <span class="blsp-spelling-error" id="SPELLING_ERROR_51">rejuvenative</span> and <span class="blsp-spelling-error" id="SPELLING_ERROR_52">adaptogen</span> is known as <span class="blsp-spelling-error" id="SPELLING_ERROR_53">shilajit</span>. It is also referred to as <span class="blsp-spelling-error" id="SPELLING_ERROR_54">bitumin</span> or mineral pitch. It is a natural exudate of <span class="blsp-spelling-error" id="SPELLING_ERROR_55">humic</span> acid which is collected from the faces of the Himalayan mountains and then purified. It is often combined with dried fruits or herbs and taken in small doses. This remarkable substance contains antimony, calcium, cobalt, copper, iron, lithium, magnesium, manganese, molybdenum, phosphorous, silica, sodium, strontium and zinc along with various acids, gums and oils.<br /> Herbs & Spices: Herbs and spices contain an impressive array of trace minerals and since trace minerals are needed in small amounts this constitutes a powerful argument for their inclusion in a healthy diet. In fact, <span class="blsp-spelling-error" id="SPELLING_ERROR_56">ayurveda</span> has several recipes for combining herbs and spices into ferments, pastes, powders, soups or pills to be used as medicines, restoratives, and <span class="blsp-spelling-error" id="SPELLING_ERROR_57">rejuvenatives</span>. One famous <span class="blsp-spelling-error" id="SPELLING_ERROR_58">rejuvenative</span> paste is called <span class="blsp-spelling-error" id="SPELLING_ERROR_59">Chavyan</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_60">Prash</span> which typically includes up to 40 or more herbs and fruits which are rich in trace minerals. It can be considered like a daily multi-vitamin-mineral supplement. In fact, it is often recommended when a person is suffering from food cravings. The idea is that a craving indicates an underlying deficiency and that <span class="blsp-spelling-error" id="SPELLING_ERROR_61">Chavyan</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_62">Prash</span> is so rich in nutrients it can provide the missing micro-nutrient and the craving goes away. Or to put it another way, when our diet is limited to only one, two or three of the six tastes, <span class="blsp-spelling-error" id="SPELLING_ERROR_63">Chavyan</span> <span class="blsp-spelling-error" id="SPELLING_ERROR_64">Prash</span> will provide all the tastes needed to fully satisfy the palate.<br /> For another example of how the <span class="blsp-spelling-error" id="SPELLING_ERROR_65">ayurvedic</span> system of the six tastes works consider someone who is <span class="blsp-spelling-error" id="SPELLING_ERROR_66">pre</span>-diabetic. They may be eating a diet which is too rich in sweet taste. Ayurveda would recommend decreasing the quantity and quality of the sweet taste and adding the pungent taste. The theory is that sweet taste is cold, wet and heavy in quality and that pungent taste has the opposite qualities of hot, dry and light. So good additions to the diet would be black pepper or thyme. It so happens that good quality black pepper and thyme are high in chromium, the very trace mineral needed to help process sugars.<br /> A special note needs to made for the inclusion of roots in the diet. Roots interact directly with the soil and are often the richest in trace minerals. Alfalfa root is particularly noted for its wide array of trace minerals and can be considered like a single source multi-mineral supplement.<br /> Tea also deserves a special mention. Although high in certain trace minerals, the tannins in the tea can block absorption of other trace minerals such as iron. For this reason it is not recommended to drink tea with meals.<br /> On another note, one way to protect oneself from a build-up of toxic metals such as lead, mercury, cadmium, aluminum and arsenic is to include a full array of trace minerals in the diet. Selenium may be particularly helpful in this regard. The healthy trace minerals may act to block the absorption of the toxic heavy metals. Also, cilantro and <span class="blsp-spelling-error" id="SPELLING_ERROR_67">chlorella</span> may be helpful in removing toxic metals already present in the tissues.<br /> Unfortunately, we must also note that poor quality herbal medicines from India and China have been found to be contaminated with heavy metals. Although I believe it is possible to make herbal-mineral preparations with potentially toxic ingredients in a safe way, these special alchemical preparations are not finding their way to the marketplace. The lesson is to know your sources and to buy from reliable suppliers with good reputations for testing their products, or learn to grow and make your own medicines. <br /> To summarize the main points of the article, we have considered how: 1) minerals from the earth form the building blocks of all the tissues of our body, 2) refined foods grown on poor soil are mineral deficient unless there is an attempt to fortify the food with added minerals, 3) even then important trace minerals are left out, 4) the best strategy is to eat a diet rich in a wide variety of organically grown grains, beans, vegetables, fruits, nuts, seeds, herbs and spices including a small amount of natural salt and the highest quality supplemental proteins, 5) grains, beans, vegetables and fruits can be prepared and combined in certain ways to render the minerals easier to digest, and 6) there may be times when mineral supplementation is helpful or necessary.<br /><br /> Salt has a long history that stretches back to the dawn of time. Perhaps more than any other substance salt symbolizes our common bond with the planet earth. So to conclude our study of salt and minerals consider the journey of the traditional salt men of Tibet.<br /> In Tibet, it has been traditional for centuries for traders to make an annual pilgrimage to one of the twelve great frozen salt lakes to collect salt for local use and to trade for barley. The traditional pilgrimage, as documented in the film “The Saltmen of Tibet”, shows a humble respect for the earth, the seasons of the year, cultural traditions and the relationship between our actions and our circumstances. In the documentary the salt men undertake a 32 day journey over rough terrain to visit the Lake of Tears, so-called because it was formed from the tears of Tara, the goddess of compassion. The fragility of this tradition becomes apparent in the documentary when we see trucks taking salt from the same lake for commercial purposes. The question arises, are we abandoning traditional values because they are superstitious and primitive or are we abandoning our reciprocal relationship with the earth which sustains us?<br /><br />References for further study: “Diet & Nutrition”, “Transition to Vegetarianism”, & “Radical Healing” by R. Ballentine; “The Saltmen of Tibet” by U. Koch; “The Quintessence Tantras of Tibetan Medicine” tr. B. ClarkGary Granhttp://www.blogger.com/profile/08294646395555954437noreply@blogger.comtag:blogger.com,1999:blog-4419501391245873190.post-29139432858720596442010-08-30T12:34:00.002-05:002010-11-28T10:18:39.457-06:00Lesson #22: SaltinessSaltiness<br />by Gary Gran CYT, DAy.<br /><br /> If we were to call a person salty, what would we be saying about that person? We might say “he’s the salt of the earth” meaning he’s the common man, a man of experience, a real pillar of the community. Or we could say “oh, he’s just an old salt, a real salty dog,” meaning he’s a worldly soul given in to his cravings. Of course, we could say that a person is worth her salt, meaning that she is well seasoned and does a good job, that she earns her ‘salary’, her reward.<br /> Salt is also associated with wounds. To “throw salt in one’s wounds” means to rub it in, just like “to lick one’s wounds”, means to remove the sting. Perhaps the common man, the salt of the earth is one who bears his wounds with dignity, while the salty dog is trying to forget his wounds through indulgence. Salt could be our desire to do a good job, be accepted, and taste life itself. Salt can also be where our fervor lies, where we go to excess, or where we become rigid.<br /> Ayurveda classifies salt as one of the six rasas, or tastes of life. Each taste is associated with different foods and herbs but also with different emotions or experiences of life. The general rule is that a salty substance has the attributes (guna) of hot, moist, heavy and contracted and implies the corresponding effects of heat, dampness, heaviness and contraction when ingested. Therefore, if a person is suffering from too much coldness, dryness, lightness or expansiveness, the salty taste may help.<br /> In terms of the three doshas, or constitutional tendencies, salt is best suited to the vata or air-type person who is naturally cold, dry, light, expansive and perhaps nutritionally deficient in some way. However, the individual qualities of salt can help all people in specific ways if used judiciously. Salt is not very heating, but it can be appetizing and help stimulate the digestive secretions. Salt is very good at retaining moisture. A pinch of salt in a glass of water can help the water absorb into the body instead of running clear through. As a counter-indication, it is well known that too much salt can lead to excessive water retention, bloating and puffiness. The heaviness of salt can help ground a person who is too flighty. It also has a slight laxative or downward-moving effect. A pinch of salt can be added to hot water, honey and lemon juice for a cleansing morning drink. The contraction of salt helps to focus the mind and can counteract the expansive, spacey, empty-calory effect of too much sugar. Perhaps the main benefit of salt however is to counteract nutritional deficiencies.<br /> Salt and salty taste is not limited to table salt which is overused by many people. Salt can be taken to include all mineral salts and even individual minerals. Our physical nutrition comes from the mineral, vegetable and animal kingdoms, but it all starts with the health of the soil. The mineral content of the soil feeds the plants which feed the animals. We can receive our minerals through mineral supplements, through plants and through animals. However, each method has its disadvantages.<br /> Mineral supplements can be hard to digest. Plants convert minerals from the soil into smaller water soluble particles called colloidal minerals which are easier to assimilate. However, if the soil is deficient, the plants will also be deficient and certain plant compounds like phytates, tannins and oxalic acid can block the absorption of minerals. These short-comings can be overcome with proper food preparation, cooking, and food combining techniques. Animal foods being higher on the food chain may themselves be deficient of minerals, or worse, contaminated with heavy metals. <br /> Therefore, ayurveda recommends a well-rounded, diverse diet rich in organic fruits and vegetables, whole grains and beans, supplemented with fresh nuts, seeds, oils and the highest quality animal foods. To these are added small amounts of natural salts, herbs and spices which all contain significant amounts of trace minerals. Let me emphasize here the importance of organic foods. Organic farming is dedicated to preserving and building the quality of our soil. Traditionally, the best farm-land has been along river banks where the soil is renewed each year with minerals from upstream. In ayurveda, the run-off from high mountain glaciers is known as glacial milk which is high in mineral content. Food that has been irrigated with glacial milk is more nutritious, and, this is very interesting, more tasty!<br /> Table salt is used to enhance the taste of our food. If the food has no taste, or not enough taste, we add more salt. This could be an indication that the food itself is lacking minerals. In the end, salt is said to overpower all the other tastes. We stop noticing the true quality (or lack of quality) of our food. This is why it is recommended to do a salt fast for ten days every spring to refresh our taste buds.<br /> However, the bigger issue here is the nutritional value of our food supply. Tests have shown that nutrients vary widely from soil in different regions and even different fields within a region. Two plants of the same type grown in the same field may even have different amounts of nutrients. From a practical point of view, what is left to us is our sense of taste to distinguish the true quality of the foods we eat.<br /> Moreover, a craving for table salt may indicate our own mineral deficiency. In fact, an undue craving for any food may indicate an underlying mineral deficiency. For example, a person who craves chocolate may be deficient in the mineral magnesium. It can be helpful to explore our cravings in this way for clues on how to improve our food selection.<br /> Ayurvedic texts recognize many different sources of the salty taste. The three main categories are natural salts, processed salts and mineral salts:<br />1) Natural Salts: Natural salts are highly favored for everyday use as they are rich in trace minerals. They include rock salt, lake salt and sea salt. Modern practitioners include sea vegetables in this category.<br />2) Processed Salts: Processed salts include table salt (refined sodium chloride), potassium chloride (a common salt substitute) and enriched salts such as black salt and iodized salt. Refined table salt without additives is recommended for special purposes such as the neti wash, but not for everyday dietary use. Potassium chloride is helpful for those on a reduced sodium diet. Black salt comes in different grades and is noted for the addition of sodium sulphate which gives it it’s characteristic egg smell. These days, vegans like to use black salt as a flavor substitute in recipes calling for eggs. Iodized salt is important as many soils lack iodine which is needed for proper thyroid function. For example, a lack of iodine can cause goiters. However, many commercial salts containing iodine also contain additives such as anti-caking agents which are not recommended for regular use. Sea vegetables such as kelp are often recommended for their high iodine content.<br />3) Mineral Salts: Mineral salts include compounds such as potassium carbonate, sal ammoniac, sodium carbonate, calcium carbonate, salt petre, borax, calcium sulphate, sodium bicarbonate, etc. Some of these are naturally formed mineral outcroppings. Others such as potash are formed from the ashes of plant materials. Others can be derived from animal parts.<br /> Some processed salts and mineral salts are used in baking. They include table salt, baking soda (sodium bicarbonate), cream of Tartar, calcium phosphate, calcium aluminum phosphate, calcium citrate, potassium bicarbonate, monocalcium phosphate, sodium aluminum sulfate, sodium aluminum phosphate and sodium acid phosphate. Some people prefer to avoid the ones containing aluminum as aluminum itself is toxic. Others say that the aluminum is bound in the salt and therefore non-toxic. There are non-aluminum baking powders available commercially.<br /> Various salts can be combined in complex formulas with various metals, gemstones and medicinal plants, powdered, cooked, burnt, buried, cooked again, purified and potentized. These alchemical preparations are accompanied by prayers and astrological observances and are called bhasmas or precious pills. These are rarely if ever available in the west. Inauthentic versions are often contaminated with heavy metals or even pharmaceutical drugs so it is buyer beware. A modern and safe alternative favored by many ayurvedic practitioners is the system of cell salts or tissue salts called biochemic medicine along with related homeopathic remedies.<br /> The powdered wood ashes from sacred fire ceremonies are sometimes available and used for spiritual healing. The blessed ashes are known as vibhuti. Perhaps some of their healing potency comes from their trace mineral content.<br /> To summarize, ordinary salt is considered appetizing, flavor enhancing, alkalinizing and digestive. It stimulates the secretion of saliva, helps maintain water electrolyte balance, enhances absorption of nutrients, is slightly laxative, and can help remove impurities from the body.<br /> The early signs of too much salt in the diet are excessive thirst, dark urine, skin irritation and puffiness (especially under the eyes). The signs progress to include bloodshot eyes, clenched teeth, hair loss, angry outbursts, primitive urges, cravings and a certain rigidity of mind bordering on intense fervor. Think of an overly intense workaholic or crusader.<br /> A prolonged excess of salt can contribute to high blood pressure, arteriosclerosis, bleeding disorders, ulcers, water retention, edema, kidney damage, and calcium deficiency.<br /> Or as stated in the Quintessence Tantra of Tibetan Ayurveda: “Salty taste toughens the body and removes whorls of wind (vata) and blockages (of the channels)...increases digestive heat and improves the appetite. Partaking of salty things in excess causes falling hair and greying of the hair, increases wrinkles, decreases strength and produces thirst, skin disorders, blood disorders and bile disorders.”Gary Granhttp://www.blogger.com/profile/08294646395555954437noreply@blogger.comtag:blogger.com,1999:blog-4419501391245873190.post-18673458839148068422010-08-30T12:32:00.001-05:002010-08-30T12:34:05.084-05:00Lesson #21: SournessSourness<br />by Gary Gran CYT, DAy.<br /><br /> “I don’t understand what happened,” she was saying. “At first he was so excited, even elated. But now he seems to have soured on the whole deal.”<br /> “Oh, it’s not so bad,” her friend replied. “He’s really just mellowed a bit. It’s not like that last time...”<br /> “You mean when he was all sour-grapes about that break-up?”<br /> “Yes, like we learned in Ayurveda, the sweet rasa really turned sour that last time.”<br /> In Ayurveda, it is said that we taste our life experiences. The essence of each experience is called rasa. The six rasas are sweet, sour, salty, pungent, bitter and astringent. In this article we will explore the sour taste especially in regard to foods and herbs.<br /> The general rule is that a sour-tasting substance has the attributes (guna) of hot, moist and light and implies the corresponding effects of heat, wetness, and lightness when ingested. Therefore, if a person is suffering from too much coldness, dryness, or heaviness, the sour taste may help.<br /> However, keep in mind that compared to other tastes, sour is only mildly heating, and only slightly damp and light. The main use of sour foods is as a digestive aid. As we discussed in our last article, most foods are sweet-tasting (as in good-tasting rather than sugary) and have the qualities of cold, wet and heavy. When a sweet food is allowed to ferment the cold quality turns slightly warm and the heavy quality becomes lighter. Both of these changes imply that the food will be easier to digest, or that it is in fact being partially pre-digested.<br /> It is important to understand how the digestive process works. In simple terms, most food is cold, wet, and heavy. The digestive fire has the opposite qualities of hot, dry, and light. If an individual’s digestive strength is over-matched by the quality or quantity of food taken, the fire goes out and digestion is incomplete. Undigested food becomes stuck in the system and is known as ama, one of the culprits in disease formation. We usually experience the initial build-up of ama as a general feeling of dullness, sluggishness and discomfort.<br /> However, the body may be more intelligent than we are, and has a back-up plan. When the digestive fire is put out by our poor food choices, the mass of food begins to ferment. We experience what is called a “sour” stomach, perhaps with some gas, bloating, or gurgling.<br /> The sour stomach is sometimes mis-diagnosed as an excess of digestive acids and anti-acids are prescribed. This only further weakens the already compromised digestive secretions. What is actually needed is to help the digestive fire, not put it out.<br /> One way to help the digestive fire is to eat less. Another way to help the digestive fire is to eat less. And, oh, by the way, did you know that eating less will help the digestive fire? Another method is to use some sour foods to aid the digestion and pre-empt sour stomach. But do not try to justify over-eating by eating a lot of pickles. Too much sour food can itself lead to sour stomach, blood toxification and itching. That is itching of both the skin and the mind as in having an over-stimulated appetite where one is itching for more, more.<br /> “More! More! is the cry of a mistaken soul.” said William Blake. <br /> <br />Important Sour-Tasting Foods & Herbs<br /> General: Sour foods are anything that is cultured, fermented, soured, pickled, vinegared, yeasted and/or aged in order to preserve the food or enhance it’s flavor or digestibility. Ayurveda recommends this group in small portions only. Another source of sour taste are the acid and sub-acid fruits which are considered to be much milder and healthier. To put it another way, Ayurveda prefers fresh foods which are full of prana to aged foods.<br /> The vata type individual may benefit the most from the sour taste. Vata types have cold, dry and light qualities with a variable digestion and can benefit from the slightly warming and moistening qualities of the sour taste in moderation. In contrast, pitta types’ hot qualities could be aggravated and kapha types’ damp qualities could be aggravated.<br /> Grains: Grains are often fermented to make various beers, brews and spirits. However, alcohol is considered too strong and is best avoided. In Tibetan Ayurveda, some medicines are given to common people with beer as a vehicle. The idea is that the beer makes the medicine easier to digest. However, the monks do not take beer as it has a strong effect on consciousness and is considered overly rajasic (stimulating) followed by overly tamasic (dulling) to the mind.<br /> Other examples are yeasted breads and sour-dough breads. Yeasted bread is less sour but the yeast can aggravate vata (too light and active). It may be necessary to eat day-old bread when the yeast is less active, or to toast the bread to de-activate the yeast. Sourdough bread is more sour as it generally uses both yeast and friendly bacterial cultures. Other examples in planetary cuisine are amazake, injera and various fermented batters.<br /> There are also various vinegars made from rice and barley malt that are used as a condiment or for pickling.<br /> Beans: Beans are often fermented or cultured to aid digestibility. Good examples are tempeh, tofu, miso, tamari, koji and natto from Japanese cuisine and the fermented rice/bean batters used to make idli and dosa in Indian cuisine. Tamarind is a naturally sour tree pod or legume that is used as a flavouring or digestive aid.<br /> Vegetables: Vegetables are often pickled and used as a condiment. Examples are sauerkraut, pickled cucumbers, ketchup, kimchi, and all the various chutneys and pickles used in Indian cuisine. Please note that many of these products are complex and may contain more than just the sour taste. Naturally sour vegetables are tomato and sorrel. Sorrel makes a great addition to soups.<br /> Fruits: The mildest and best source of the sour taste is from acid and sub-acid fruits. The acid fruits are oranges, grapefruits, tangerines, pineapples, lemons and lime. Lemon is especially prized in Ayurveda for it’s cleansing, digestive and protective effects and is used in place of vinegar. Along with limes, it has the special quality of being cooling rather than heating. Sub-acid fruits are apples, apricots, berries, cherries, grapes, mangoes, nectarines, peaches, pears and plums.<br /> All of the above are considered to be cleansing, refreshing and an aid to digestive health. All fruits are best eaten raw on an empty stomach as they digest quickly. If they are eaten with other food they can easily ferment and cause gas and bloating.<br /> In fact, many fruits are purposely fermented to create vinegars, wines and spirits. Wine is well-known as a digestive aid but like beer is not recommended for yogis.<br /> Dairy: Another good source of the sour taste is fermented or cultured dairy products. These include yogurt, kefir, sour cream, buttermilk, and cheese. Even fresh cheese which is not aged or fermented uses a souring agent to curdle the milk. For example, paneer is made with lemon juice.<br /> All cultured dairy foods are considered easier to digest with the exception of hard cheese. Those with active cultures like yogurt help maintain a healthy balance of intestinal flora needed for good digestion, assimilation and elimination. Ayurveda also distinguishes between fresh yogurt which is more sweet and old yogurt which is more sour.<br /> Supplements: When digestion and elimination are not working well, it may mean that the intestinal flora has been compromised. This is often the case when taking anti-biotics. One can supplement with pro-biotics such as acidophilus and bifidus to restore the intestinal flora. Another useful supplement which is considered sour is vitamin C, aka ascorbic acid. Bromelain derived from pineapple has anti-inflammatory and digestive properties.<br /> Herbs: Ayurveda often recommends amla, or Indian gooseberry, for it’s stable and high vitamin C content. Primarily sour tasting, it is listed as a rejuvenative herb for the whole body and is the prime ingredient in the rejuvenative formula known as Chavyan Prash. Rose hips are another good natural source for vitamin C.<br /> Ayurveda often prepares herbs in the form of drachsa, or herbal wine. These preparations are traditionally fermented but not alcoholic. The ferment helps in the digestion and assimilation of the herbs. A modern variation of this practice is to prepare herbs in tincture form. The alcoholic tincture helps extract, preserve and deliver the medicinal principles. If a tincture is then added to hot water, most of the alcohol evaporates before being ingested.<br /> Other valuable sour medicinal berries are hawthorn berries for the heart, schizandra berries for the liver & adrenals, elderberries for the immune system and bilberries for the blood vessels & the eyes.<br /> In summary, don’t get too sour with life or your food. A little taste of sour we can handle. It mellows us a little. But too much sour can lead to distaste, resentment, disgust and aversion.<br /> According to Vagbhata’s classic Heart of Medicine, “If it is used too much, (sour taste) makes the body slack, and causes blindness, giddiness, itching, pallor, spreading rashes, swellings, spots, thirst, and fever.” But if used judiciously, “the sour taste makes the digestive fire burn bright. It is smooth, as well as good for the heart, digestion, and appetite.”Gary Granhttp://www.blogger.com/profile/08294646395555954437noreply@blogger.comtag:blogger.com,1999:blog-4419501391245873190.post-64554544073716876202010-08-30T12:24:00.002-05:002010-08-30T12:28:15.781-05:00Lesson #20: SweetnessSweetness<br />by Gary Gran, CYT, DAy.<br /> Remember the last time you lifted a perfectly ripe sweet piece of fruit to your mouth? The smell filling your mind with anticipation, the sweet juice filling your soul with pleasure and satisfaction? Then you know something of the rasa or sap of life. Our experience of life is called rasa in Ayurveda. Rasa is a multivalent term which can indicate the sap, the juice, the essence, the emotion and/or the flavour or taste of an herb, our food, or our life experience.<br /> Ayurveda recognizes six tastes, sweet, sour, salty, pungent, bitter and astringent, but in this article we will focus on the sweet taste. Taste is the heart of the Ayurvedic classification system of foods and herbs. So let’s explore how the sweet taste gives us important clues about the attributes, effects and actions a substance will have when ingested.<br /> The general rule is that a sweet-tasting food or herb indicates the attributes (guna) of cold, moist and heavy and implies the corresponding effects of coldness, wetness, and heaviness when ingested. Therefore if someone is suffering from the attributes of too much heat, dryness and/or lightness, sweet-tasting foods and herbs could provide an antidote.<br /> On the other hand, if one were to eat only sweet tasting foods, they could become too cold, too damp (think mucus) and too heavy/congested. However, there are exceptions to the above rules which can be due to a substance’s prabhav (uniqueness) or due to the blending of more than one taste.<br /> It’s important to distinguish simple sweet taste and complex sweet taste. Simple sweets like refined sugar are considered too strong and disturbing for regular use. And instead of a heavy nourishing effect they are empty of real nourishment. The end result of overuse of simple sweets could be obesity, lethargy, inability to concentrate, excess mucus, loss of appetite, parasites and diabetes.<br /> Complex sweet tasting foods include proteins, complex carbs, fats and sweet-tasting fruits, vegetables and herbs. In fact, most of our food is considered sweet, nourishing and satisfying. Proteins, complex carbs and fats are heavy, nourishing, and slow to digest. Fruits, vegetables and herbs are generally lighter, provide more subtle forms of nourishment and are quicker to digest.<br /> Just as simple sugars are considered disturbing, too much flesh food, animal fat or refined oils are also considered disturbing. So the discriminating palate will seek high-quality proteins, complex carbs, and high-quality fats and oils. The emphasis is on quality over quantity and a vegetarian or semi-vegetarian diet.<br />Important Sweet-Tasting Foods & Herbs<br />Whole Grains: Whole grains are mostly neutral in temperature, moistening, nourishing (heavy), and slow to digest. Buckwheat or kasha however have the unique quality of being slighty warming so are excellent for cold climates. Buckwheat, corn, millet and rye are slightly drying so are better when there is too much dampness.<br />Natural Sweeteners: Good choices for natural sweeteners are dates, figs, raw honey, barley malt and rice syrup. They are all neutral in temperature except for honey and molasses which have a slightly heating prabhav (unique effect). They all produce heaviness (weight/nourishment) except for raw honey and maple syrup which have a light quality. Heating or cooking honey renders it heavy and hard to digest. The warm and light qualities of raw honey give it the property of cutting mucus and is therefore used to balance milk which is cold, moist and heavy.<br />Sweet Fruits: Sweet fruits and fruit juices can also be used as natural sweeteners. Most sweet, ripe fruit is cooling, moistening but not heavy, and quick to digest. Because they are so quick to digest, they may best be eaten alone to avoid indigestion. This is considered especially so for melons. The saying is “eat them alone or leave them alone.” Some fruits like avocado and banana and heavier and more unctuous and therefore are more moistening and slower to digest.<br />Sweet Vegetables: Vegetables tend to be more complex in taste and offer a wide variety. Sweet tasting veges like beets, carrots, cucumbers, potatoes, sweet corn, sweet peppers, sweet potatoes and squash are all near neutral in temperature, moistening and nourishing. Cucumbers, sweet peppers and summer squash are less starchy and therefore lighter in quality and effect.<br />Protein/Whole Grain & Bean combinations: Ayurveda recommends complex plant-based protein combinations such as whole grain and bean combinations with vegetables. They offer a complex mixture of tastes, balanced nutrition, and complete protein. They are generally neutral in temperature (see above discussion of grains), moistening, nourishing and slow to digest. Amongst the beans, the sweetest are chickpeas, mung, red lentils, tofu and urad dahl. They are all slightly cool except for urad dahl which is slightly heating. They are all heavy except for red lentils and split mung beans which are prized for being lighter and easier to digest.<br />Supplemental Protein: In addition to whole grain and bean combinations it is important to include a supplemental source of animal protein in a well-rounded diet. Supplemental means it is secondary but not unimportant in the diet. The exact mix of plant-based vs. animal proteins varies according to the constitution and digestive strength of each individual.<br /> Good choices are high quality dairy, poultry, eggs or fish. Flesh food is not recommended as it is too heating rather than cooling and can be disturbing to the mind if taken in excess. An exception is for those who live in a cold climate like Tibet, where even the monks will include some meat as their supplemental protein. For those who don’t want to eat meat, it can be important to use warming herbal tonics as a substitute. More on this later. Pork is one of the most heating, followed by beef, fatty fish like salmon, poultry, fish and then eggs. Dairy can be slightly warming if fermented. Most dairy is cool, moist and heavy and is traditionally favored for it’s sattwic effect on the mind. This point becomes moot if dairy is taken in excess or is not able to be digested properly. A purely vegan diet is not usually recommended by Ayurveda, but can be achieved as long as there is a source of vitamin B-12 in the diet.<br />Paneer: A traditional favorite is paneer or fresh made cheese curd. Bring a gallon of organic milk to a boil and then remove from the heat. Let some steam escape. Then return the milk to the flame twice more, bringing the milk back to a soft boil. After the third boil, add the juice of one or two organic lemons which will separate the curds from the whey. Pour the separated milk through a strainer lined with cheese cloth to catch the curds. The curds or paneer are delicious, easy-to-digest and not mucus-forming. The whey is an excellent kidney/bladder cleanser used especially for recurrent bladder infections.<br />Nuts, Seeds & Oils: This group is generally slightly warming, moistening (oily/lubricating), heavy and slow to digest. Sesame seeds, sesame oil and mustard oil are noted as especially heating and are therefore useful during cold weather. Avocado oil, coconut, coconut oil, clarified butter (ghee), olive oil, sunflower seeds and sunflower oil are slightly cooling and are favored during warm weather. Almonds can be rendered cooling be soaking and peeling. Flax seeds and flax oil are noted as a good vegetarian source of essential fatty acids. Flax seed, castor oil and psyllium seeds can be used for their laxative/purgative effects. Flax has the mildest effect and psyllium is slightly cooling.<br /> All nuts, seeds, whole grains and beans have a special affinity to the deeper tissues of the body and especially to the reproductive tissues/hormones as witnessed by their ability to sprout. They offer special protection against hormone disruption and inflammation, and they have a special energizing tonic effect that supports the prana, tejas and ojas of the subtle body. Prana can be said to represent subtle air, tejas or agni represents subtle fire, and ojas represents subtle water. Our ability to repair, rebuild, reproduce, restore and rejuvenate depends on these subtle elements.<br />Demulcent Herbs: Dumulcent herbs are sweet tasting, cooling, moistening and soothing as opposed to rough. They can protect tissues and help mucus to ‘slide’ out of the body. Licorice root is used to balance out herbal formulas and teas. Marshmallow root and Slippery Elm are soothing to the throat and lungs and can have a tonifying/nourishing effect on the deeper tissues, especially the nerves.<br />Rejuvenative Tonic Herbs: Rejuvenative herbs have a pronounced tonifying/strenghtening effect on the deeper tissues of the physical body and the subtle body. Like the nuts, seeds, whole grains and beans mentioned above, they support prana, tejas and ojas and can help restore our reserves. They are often discussed along male/female lines, but can be interchanged according to their qualities. The feminine tonics are primarily cooling, moistening and nourishing. The so-called male tonics are primarily heating, moistening and nourishing. Shatavari (wild asparagus root), wild yam and rehmannia are noted ‘female’ rejuvenative tonics. Ashwagandha root (winter cherry), saw palmetto berry, and ginseng root are valuable ‘male’ tonics. The primary distinction is their virya or heating potency. The sanskrit word virya, by the way, is related to the English word virile. Amongst the ginsengs, red ginseng and aged ginsengs are considered much hotter and can be used in place of meat in the winter diet to provide inner warmth and resilience. It’s best not to take them during warm weather. American ginseng is considered to be cooler. Siberian ginseng or eleuthero root is only slightly warming and is best for long-term use. It’s recommended to consult your medical practitioner before taking any medicinal herbs.<br /> It’s also recommended to put all of the above to the test. A list or article may be a good place to start, but every premise should be tested and re-tested against experience. With practice, taste and attention you will begin to notice many fine distinctions in quality and strength. In the end, each substance is unique just as each of us is unique.<br /> “The wild woman of the forests<br /> Discovered the sweet plums by tasting,<br /> And brought them to her Lord...<br /> ...the Lord, seeing her heart,<br /> Took the ruined plums from her hand.<br /> She saw no difference between low and high,<br /> Wanting only the milk of his presence...” <br /> - Mirabai as translated by Robert Bly and Jane HirshfieldGary Granhttp://www.blogger.com/profile/08294646395555954437noreply@blogger.comtag:blogger.com,1999:blog-4419501391245873190.post-35170785487257820172010-06-22T17:09:00.000-05:002010-06-22T17:16:46.363-05:00Lesson #19: Taste: The Six Tastes and the EmotionsTaste: The Six Tastes and the Emotions<br />by Gary Gran, CYT, D.Ay.<br /><br /> The word for taste in sanskrit is rasa. Rasa also means essential sap or juice. This refers to the essence of life in a food or plant, and also the essence of life in each of us. Ayurveda, being the science of life, is interested in methods to awaken the taste, the rasa, the essential life-juice in our foods and thereby feed the essential life-force, the prana, the sap of life in each of us.<br /> Rasa also refers to our individual tastes, our inclinations. Here we see that we are inclined to certain tastes in our foods and also to certain tastes of experience. Conversely, we are disinclined to other tastes and experiences.<br /> Perhaps most interestingly, rasa also refers to our emotions, our feelings, and our sentiments, including our religious sentiments. As you can see, the single word rasa has a wide-ranging set of meanings. Yet these meanings are not distinct, they are interconnected.<br /> We could refer to a food as having a sweet taste. We can talk of a person as a sweet person. We can speak of a sweet experience. And we can feel the satisfaction of a sweet feeling or sentiment. All of these descriptions are linked. For example, the sweet taste of a food can directly affect the sweetness of your emotion.<br /> It is also possible to describe something or someone as being too sweet, or lacking sweetness. As we shall see, all the possible tastes have their positive and negative expressions. <br /> Ayurveda recognizes six tastes which are sweet, sour, salty, pungent, bitter, and astringent. There are a total of sixty-three possible combinations of the basic six tastes: 6 single tastes, 15 mixtures of 2, 20 mixtures of 3, 15 of 4, 6 of 5, and one mixture of all six tastes.<br /> All foods and herbs are classified by taste. The taste of a food gives us the key to its actions upon the digestion, the body, and ultimately our emotions and our sentiments. Because of this powerful interplay, understanding taste is of critical importance in understanding the methods of ayurveda.<br /><br />Taste and Food<br /> Sweet taste is also called neutral taste. This is to distinguish it from the idea of simple sugar or desserts. In fact, the sweet or neutral taste includes all the macro-nutrients - proteins, carbs and fats, as well as most of our fruits and vegetables. Thus it is said that about 90% of our food is of the sweet/neutral taste. Sweet taste has a nourishing effect. However, too much sweet, especially sugars, can lead to obesity, lethargy, loss of appetite, excess mucus, and even parasites.<br /> Ayurveda tells us to let our food be our medicine and our medicine be our food. Many people are familiar with this idea. But ayurveda goes on to say that food is that which is digested and medicine is that which helps us digest our food.<br /> If the sweet/neutral taste composes 90% of our food, it is the other five tastes that help us digest our food. The other five tastes are our medicines. Sour taste includes all foods that are aged, ripened, fermented or naturally acidic. They are considered to be partially pre-digested foods or digestive aids. Thus they help stimulate appetite. Too much sour can lead to blood toxicity, heartburn, acidity, or itching.<br /> Salty taste stimulates the flow of saliva and the creation of hydrochloric acid in the stomach, thus aiding digestion. Too much salt disturbs the blood, leads to inflammation or fluid retention, and overwhelms all the other senses.<br /> Pungent taste includes all foods and spices that are spicy, hot, and sharp. The warming quality stimulates the digestive fire known as agni. It reduces fluids and has a cleansing action. Too much pungent can lead to excessive heat, burning, dehydration, restlessness, and irritability.<br /> Bitter taste is found in many vegetables and herbs. It works in a paradoxical manner. Being extremely cooling, it temporarily suppresses the digestive fire. The digestive fire then responds with greater vigor enhancing our appetite. Bitter has a purifying action and corrects all the other tastes. Too much bitter leads to emaciation, dizziness, and nerve disorders.<br /> Astringent taste is found in fruits like pomegranate and cranberry, and also in beans, some vegetables and herbs. It has a corrective action. It tones up the surface areas of the digestive tract and helps dry up excessive fluids and stop discharges. This allows for a better functioning of the digestive tract itself. Too much can cause excessive dryness and constipation.<br /> The idea then is to combine foods and herbs of all six tastes into a balanced whole. First, as mentioned, we can balance the predominant sweet taste with the other five tastes. A well-rounded meal uses all six tastes in due proportion.<br /> Secondly, sweet, sour and salty have a building action, that is they help build tissues. Pungent, bitter and astringent have a reducing action. Therefore, we need to strike a balance between building and reducing. This is achieved by balancing the heavier proteins, carbs, and fats with the lighter vegetables, fruits, and herbs.<br /> More specifically, sweet foods have a cool, damp and heavy quality and action. The perfect balance is provided by pungent taste which has the opposite qualities and actions of hot, dry and light. This is the strategy of adding hot spices to help digest heavy foods, such as adding pepper to a protein dish. Please note that a little pepper goes a long way. The idea is not to have equal quantities of protein and pepper, only equal actions. Sweet/neutral taste will still be about 90% of your diet.<br /> There are many strategies that can be devised once the energetic qualities of the tastes are understood. For example, if you are a vata individual who tends towards excessive cold, dryness, and lightness, the best taste to add is a good quality salt which is warming, moisturizing, and heavy. A more subtle approach would be to introduce a full spectrum of trace minerals, the ‘salts’ of the earth, to one’s diet. The best tastes for vata are sweet, sour and salty.<br /> A kapha person tends to be too cool, damp, and heavy. They especially benefit from the pungent taste, which is hot, drying, and light. The best tastes for kapha are pungent, bitter and astringent.<br /> A pitta person tends to be too hot, damp, and light. The best tastes to add are bitter, astringent, and sweet. Bitter is strongly cooling and drying, albeit light in quality. Astringent is mildly cooling, drying and heavy in quality, a perfect balance. Sweet/neutral taste is cool and heavy in quality, albeit damp.<br /> To review, any quality in excess can be balanced by foods and herbs of the opposite quality. This is called the energetic approach. The strongest cooling taste is bitter. The strongest heating taste is pungent. The most most moistening taste is sweet/neutral itself. The most drying taste is pungent. The most clearing and lightening taste is bitter, and the most nourishing, grounding, heavy taste is sweet/neutral.<br /><br />Taste and Emotions<br /> In the same way that we say that 90% of our foods are sweet, we say that 90% of each person is sweet, but the other tastes/emotions are there as well.<br /> When a person becomes too sour we call them a sour-puss, or say they are feeling sour grapes. A salty person is called a salty dog, given in to their cravings. The hot-head, you know, the one with a sharp tongue and burning words, is a little too pungent. The bitter person has become cynical about life. The astringent type is shriveled like a prune, suffering from insecurity. An overly sweet person has a saccharine personality. Too much sweet taste, unchecked by the other tastes, also leads to complacency, over-satisfaction, dullness and apathy.<br /> On the other hand, each taste/emotion has a positive potential when in balance. Sweet taste gives satisfaction and love. Sour gives exhilaration. Salty gives courage and strength. Pungent has a cutting through quality, which provides excitement and brings clarity and focus to the mind. Bitter gives realism, and astringency feeds our wit.<br /> Ultimately, as we mature emotionally, we begin to see the place and purpose of all the emotions and begin to suspend our judgment of them. Rather we begin to seek a creative balance of emotions and develop a taste for the full range of human experience. Thus, just as the art of cooking can be seen as the art of combining tastes, the art of living can be seen as the art of harmonizing our experiences and our emotions. Eventually, we begin to intuit what is known as the one taste which is the essential unity or sap of life that pervades all the rest.Gary Granhttp://www.blogger.com/profile/08294646395555954437noreply@blogger.comtag:blogger.com,1999:blog-4419501391245873190.post-32899995209042440912010-06-22T17:00:00.000-05:002010-06-22T17:07:46.658-05:00Lesson #18: The Life of PlantsThe Life of Plants<br />An Introduction to Ayurvedic Herbology<br />by Gary Gran, CYT, D.Ay<br /><br /> Have you ever walked in the woods of spring and marveled at the beautiful herbs and wildflowers? Have you ever sat quietly in a garden and contemplated the life of the plants? Have you ever harvested an herb or prepared your own medicine? Have you ever been healed by an herbal remedy?<br /> If you have, you know that each plant has it’s own unique qualities, growing and thriving in it’s own time and in it’s own way. Each plant is like a person, with personality traits, alive and conscious. And just like a person, plants thrive in an environment that suits those unique qualities and traits.<br /> Is there any point in asking why a rose thrives in the sun? Or why another prefers the shade? Why some plants grow in the desert and some near the sea? It is what is natural for that plant. And just like humans, place them in an unnatural environment and they will suffer.<br /> Of course, we can learn to classify plants according to family, genus, species and variety. Or we can analyze the chemical constituents and compounds within the plants and isolate the medicinal components. Or we can learn which plants thrive in the sun or the shade and how much water and the type of soil and fertilizers they need.<br /> All of these studies are practical and helpful, but they do not replace knowledge of the plants as a living whole. One of the ways to practice ayurveda is to spend time in nature, in this case, observing plants and getting to know them.<br /> Ayurveda is a science of qualities, so we can observe the qualities that distinguish each plant. We first notice that each plant is alive. Healthy looking plants have more prana or life-force than sickly plants. Freshly picked herbs have more potency and flavor than dried herbs. When dried herbs lose all their smell and taste, they are inert.<br /> The formal name for the observation and categorization of plants and potential medicines in Ayurveda is dravya guna shastra which means the science of substances and their qualities. Their are seven categories called:<br /> 1) Dravya (substance)<br /> 2) Guna (attribute)<br /> 3) Rasa (taste)<br /> 4) Virya (energy or potency)<br /> 5) Vipaka (post-digestive effect)<br /> 6) Prabhava (special effect)<br /> 7) Karma (pharmacological action)<br />1) Dravya: Substances are said to be composed of and are described in terms of the five elements. For example, in plants roots are related to earth, stems, branches and sap are water, flowers are fire, leaves are air, fruit is ether, and seeds contain all five elements.<br /> Plant substances are also categorized according to the three doshas. Kapha (water in earth) plants exhibit lush growth and are moist, heavy, dense and succulent. Pitta (fire in water) plants exhibit moderate growth and are brightly colored. They can be poisonous. Vata (air in ether) plants exhibit sparse growth and can be dry, rough, crooked, or irregular in shape.<br /> There are two types of substances, organic (from plants and animals), and inorganic. Organic substances can act directly on living tissues, our physiology, senses, emotions and even our thoughts when ingested, while inorganic substances act only on physical structures of the body.<br />2) Guna: The attributes are ten pairs of opposites: hot-cold, dry-wet, light-heavy, fast-slow, rough-smooth, sharp-dull, hard-soft, subtle-gross, clear-cloudy, contracted-expanded. Each plant is defined and distinguished by it’s attributes. And each attribute will tend to have a like action or effect when ingested. A heavy plant will tend to cause heaviness.<br />3) Rasa: The heart of the system is rasa or taste. What could be more natural when observing a plant than to taste it? The tastes are sweet, sour, salty, pungent, bitter, astringent and give important clues as to the potential karma or action of the plant. It is felt in the mouth and the stomach and is associated with kapha and anabolism. Rasa also means sap, flavor, juice, emotion. For example, a sweet tasting plant is likely nourishing and moistening when eaten, will satisfy the stomach and increase kapha and pleasure.<br /> 4) Virya: The virya is the basic energy or heating/cooling potential of the plant. It is one of the most important attributes to consider therapeutically and is felt in the small intestine. It is related to pitta and metabolism. The virya is often measured on a scale from very hot, hot, warm, neutral, to cool, cold, very cold. For example, chile peppers, the fruit and seed of the pepper plant are extremely hot and have a very strong heating effect. The quality implies the effect and the effect implies the quality.<br />5) Vipaka: Vipak is the post-digestive or long term effect. The possibilities are sweet (moistening), pungent (drying), or occasionally sour (acid-forming). This effect is felt in the large intestine and the three waste products (urine, feces, and sweat). It is related to vata and catabolism.<br />6) Prabhava: Prabhava is any special or unique, sometimes unexplainable living action-the exception to the rule.<br />7) Karma: The karmas are the general actions or results of the plant on our tissues, organs, systems, doshas, emotions, energy and consciousness. For example, a svedena (diaphoretic) herb causes sweating. You can see that ayurveda is a comprehensive and holistic system.<br /> To summarize thus far, we can learn about the plant world from careful and repeated observation over time, from experimentation and from linking the qualities to the effects and the effects to the qualities. Then we can make inferences or educated guesses based on our experiential observation over time. Or we can rely on the testimony of others, from authoritative compendiums, and time-tested traditional knowledge. Here we are lucky. There are many excellent herbal guides available that use the ayurvedic classification system. This method is often referred to as the “energetic” approach to herbology.<br /> There is another approach to learn about plants, their qualities and their actions. In vedic philosophy it is called upamana, which means by comparison or resemblance. In the west, it is commonly referred to as the doctrine of signatures. The idea is that we can learn about a new plant by comparing it to other plants or parts of the body. For example, a fruit which is heart-shaped may be good for the heart. Hawthorn berries and apples are good for heart health. A leaf which is shaped like a brain may be good for the brain, like gingko leaves. A leaf which is shaped like a lung may be good for the lungs, like mullein. Or, slightly differently, the bark of a tree may be good for the skin. It is fun and educational to look for the signatures of plants. But all comparisons need to be tested and checked.<br /> There is also a spiritual component in the ayurvedic approach to herbs and plants. Each living plant has a measure of consciousness and the ability to effect our consciousness. The effects can be either sattvic (harmonizing/clarifying), rajasic (agitating/activating), or tamasic (dulling/darkening). This categorization is especially important for those on a spiritual path as herbs can either support or detract from one’s inner work.<br /> And since each plant has a measure of consciousness, we can talk or sing to them and they will talk back. For example, plants have come to me in dreams. It is startling to have a vivid dream of a plant talking to you. The first time this happened I was cautious and asked around if I should take the plant as medicine. It turned out that the plant was poisonous but symbolically represented strength in herb lore. I ended up taking a homeopathically prepared dose of the plant, but I feel now that the real message was that I was eating too much denatured food at the time and that I needed more fresh foods and herbs to stay strong and healthy. It was a warning.<br /> My wife and I have also had plants come to us in nature. Gardeners know that every year some plants will ‘volunteer’ to grow in the garden. They never grew there before and they weren’t planted. Perhaps a seed gets dropped by a bird or a squirrel. Time and again, the plants that volunteer have been the plants needed for medicine that year.<br /> You can even look around your neighborhood. The plants that people need are often growing in out of the way places or near wasteland. For example, dandelion is ubiquitous in the spring and is an excellent detoxifier for people who have been eating too rich of a diet. Burdock is another common weed that people could benefit from if they only listened to nature. Or as Ralph Waldo Emerson said “A weed is a plant whose virtues have not yet been discovered!”<br /> There is one more story I would like to share with you. I first heard it while studying ayurveda with the Himalayan Institute. The discussion was about a famous rejuvenative herb called ashwagandha. When it came to the prabhava, or special action of the herb, it was stated that the herb confers strength because ‘he’ was strong. The herb had been blessed by a sage who was known for his strength! <br /> As we study and practice we find that certain foods and herbs are our friends, our companions, our helpers. This is based on the premise that all life is inter-related. That which we need is all around us. We only need to recognize what is natural and harmonious for ourselves as unique beings. To go against nature is unwise.<br /> So where do we begin? How do we discover those foods, herbs and medicines that are our friends? For that matter how do we discover our own true nature? And how do we find that special place in the sun where we can thrive?<br /> Ayurveda teaches that we can quiet the mind and meditate to discover our true nature. We can regulate the breath and harmonize body with mind to discover our special place in the sun. Or we can spend time in nature and make friends with the sky, the trees, the plants and the flowers to discover our friendship with nature. Or as said by Swami Sivananda:<br /><br /> “Smile with the flower and the green grass.<br /> Play with the butterflies, birds, and deer.<br /> Shake hands with the shrubs, ferns, and twigs of trees.<br /> Talk to the rainbow, wind, stars, and the sun.<br /> Converse with the running brooks and the waves of the sea.<br /> Speak with the walking-stick.<br /> Develop friendship with all your neighbors, dogs, cats, cows, human beings, trees, flowers, etc.<br /> Then you will have a wide, perfect, rich, full life.<br /> You will realize oneness or unity of life.<br /> This can be hardly described in words.<br /> You will have to feel this yourself.”<br /><br /><br />References for further study: “The Yoga of Herbs” by D. Frawley & V. Lad, “Planetary Herbology” by M. Tierra, and “The Way of Ayurvedic Herbs” by K.P. Singh Khalsa & M. Tierra.Gary Granhttp://www.blogger.com/profile/08294646395555954437noreply@blogger.comtag:blogger.com,1999:blog-4419501391245873190.post-11645360787092655562010-03-01T17:20:00.000-06:002010-03-01T17:21:52.279-06:00Lesson #17: The Sattwic or Yogic DietThe Sattvic or Yogic Diet<br />by Gary Gran, CYT, D.Ay.<br /> <br /> Sattva is defined as the quality of purity and goodness. Sattvic food is that which is pure, clean, and wholesome. A sattvic diet is food that gives life, strength, energy, courage, and self-command. In other words, sattvic food gives us more than the gross physical requirements of the right mix of proteins, carbs, and fats, etc. It also gives us subtle nourishment for our vitality and consciousness. Food is seen as a carrier of the life-force called prana. Food is judged by the quality of its prana and by the effect it has on our consciousness.<br /> These are important considerations in the practice of yoga. Yoga is defined as those practices that lead to “anushasanam”, that is the governing (shasan) of the subtle nature (anu). (Yoga Sutras 1:1) The goal of yoga is described as “chitta vritti nirodha”, the quieting of the mind-field (YS 1:2). Yoga practitioners advocate the use of the sattvic diet to support these subtle aims.<br /> A beginning practice in both ayurveda and yoga is to simply observe the effect of each food choice we make. From our experience and awareness we can begin to make small changes. As we progress in this practice we can recognize three broad categories called the gunas. Some foods leave us feeling tired and sluggish. This is called the tamasic effect. Other foods leave us feeling agitated or over-stimulated. This is the rajasic effect. The third category belongs to foods that leave us feeling calm, alert, and refreshed. This is the sattvic effect and the basis of the sattvic diet.<br /> If we persist in this practice we will arrive at our personal version of the sattvic diet. The Bhagavad Gita describes the sattvic diet as “promoting life, virtue, strength, health, happiness and satisfaction.” (Bhagavad Gita XVII:8) Sattvic foods are “savory, smooth, firm, and pleasant to the stomach.” (BG XVII:8). By contrast the Gita describes the rajasic diet as “excessively pungent, sour, salty, hot, harsh, astringent, and burnt,” leading to “pain, misery, and sickness.” (BG XVII:9) The tamasic foods are described as “stale, tasteless, smelly, left-over, rotten, and foul.” (BG XVII:10)<br /> The true test of our foods comes when we meditate. All meditators know that there are two main problems. One is falling asleep. This is the tamasic effect. The other is an over-active mind. This is the rajasic effect. If we want to be able to quiet the mind and maintain our alertness to explore our subtle nature, we need to follow the sattvic diet. “When sattva predominates, the light of wisdom shines through every gate of the body.” (BG XIV: 11)<br /><br />The Traditional Sattvic Diet<br /> Although it has been suggested that one can arrive at the sattvic diet through trial and error, it can be most helpful to consider what tradition has described as the sattvic diet.<br /> In general, the sattvic diet consists of pure foods which are rich in prana. Organic foods are therefore recommended for both their purity and vitality. The food should be fresh and freshly prepared. Leftovers are decidedly tamasic. There are some exceptions, but most people understand that if you make a beautiful meal one day and feel great from it, that is no guarantee that you’ll get the same effect or pleasure the next day.<br /> <br /> Sattvic foods are light (as opposed to heavy) in nature, easy to digest, mildly cooling, refreshing, and not disturbing to the mind. They are best prepared with love and awareness. On this last point, please note that you can take the best food, but if it is prepared or eaten in anger, it will have a disturbing effect. The subtle nature of the food is affected by our emotions and vice-versa. That being said, you can sometimes take less than pure food and bless it to overcome it’s impurities. Yes, our food affects our mind, but our mind, or what we hold in our mind, also affects our food. The idea ultimately is to absorb that which is nourishing and eliminate that which is not. <br /> Pure sattvic food needs to be chewed carefully and eaten in modest portions. Overeating is definitely tamasic. The food should be enjoyed for its inherent taste and quality, not for the amount of spices and seasonings that are added. Too much salt and spice has a rajasic effect. “When rajas predominates, a person runs about pursuing selfish and greedy ends, driven by restlessness and desire.” (BG XIV: 12) The idea, rather, is to refine the sense of taste. This leads to increased pleasure. Indulging oneself in strong flavors fuels desire and leads to over-satiation, the loss of taste and the loss of pleasure.<br /> Fresh Organic Fruits: Most fruits, including apples, apricots, bananas, berries, dates, grapes, melons, lemons, mangoes, oranges, peaches and plums are considered especially sattvic. Sometimes yogi’s go on fruit fasts when doing a special sadhana, an advanced practice, or have undertaken a vow. Fruit is also considered symbolic of generosity and spirituality and is often exchanged as an offering or a gift. Three dried fruits known as triphala are used to keep the digestive system operating optimally.<br /> Fresh Organic Dairy: Dairy is considered controversial these days, but the yoga tradition insists on the value of a wholesome food freely given by the symbol of motherhood, the cow. We need to use the highest quality organic fresh dairy to benefit from its sattvic qualities. Milk, butter, clarified butter (ghee), fresh home-made cheese (paneer), whey, and fresh yogurt (especially lassi) are all recommended. They benefit from careful preparation, and the extra effort to learn the recipes is well worthwhile. For example, milk can be diluted and warmed with mild spices (i.e. fresh ginger, cinnamon and cardamom) and served with raw honey to overcome any mucus-forming tendencies. Traditionally, if a yogi is doing advanced practices, the dairy provides needed lubrication, grounding and nourishment. In fact, dairy along with fruit have been described as the epitome of the sattvic or yogic diet.<br /> Nuts, Seeds, and Oils: Fresh nuts and seeds that haven’t been overly roasted and salted are good additions to the sattvic diet in small portions. Good choices are almonds (especially when peeled and soaked in water overnight), coconut, pine nuts, walnuts, sesame seeds, pumpkin seeds and flax seeds. Oils should be of highest quality and cold-pressed. Good choices are olive oil, sesame oil, and flax oil.<br /> Organic Vegetables: Most mild organic veges are considered sattvic, such as beets, carrots, celery, cucumbers, green leafy veges, sweet potatoes and squash. Pungent veges like hot peppers, garlic, and onion are excluded, as are gas-forming veges like mushrooms and potatoes. They are considered rajasic and tamasic respectively. Sometimes, the short-comings of these foods can be overcome by careful preparation. An excellent practice is to drink freshly made vegetable juices for their prana, live enzymes, and easy absorption.<br /> Whole Grains: Whole grains provide excellent nourishment when well cooked. Consider organic rice, whole wheat, spelt, oatmeal, and barley. Sometimes the grains are lightly roasted before cooking to remove some of their heavy quality. Yeasted breads are not recommended unless toasted. Wheat and other grains can be sprouted before cooking as well. Favorite preparations are kicharee (basmati rice cooked with split mung beans, ghee, and mild spices), kheer (rice cooked with milk and sweetened), chapathis (non-leavened whole wheat flat bread), porridge (sometimes made very watery and cooked with herbs), and “Bible” bread (sprouted grain bread). Sometimes yogis will fast from grains during special practices.<br /> Legumes: Split mung beans, yellow split peas, organic tofu, bean sprouts and perhaps lentils and aduki beans are considered sattvic if well prepared. In general, the smaller the bean, the easier to digest. Strategies include splitting, peeling, grinding, soaking, sprouting, cooking, and spicing. Legumes combined with whole grains offer a complete protein combination.<br /> Sweeteners: Yogi’s use raw honey (especially in combination with dairy) and raw sugar (not refined).<br /> Spices: Sattvic spices are the mild spices including basil, cardamom, cinnamon, coriander, cumin, fennel, fenugreek, fresh ginger and turmeric. Rajasic spices like black pepper, red pepper and garlic are normally excluded, but are sometimes used in small amounts to keep the channels open (rajas is used to counter tamas). But beware, taking rajasic spices with tamasic food does not equal sattwa. A teacher once said you are more likely to fall asleep and have restless dreams!<br /> Supplemental Protein: Yogi’s are advised not to indulge in flesh foods. It is said that the fear and anger of the animal being killed is transferred to the person eating the flesh. Fresh meat is considered rajasic, and old meat is considered tamasic. Another approach is to avoid the flesh of mammals, especially if one is using dairy products. How can one eat the flesh of one’s (symbolic) mother? This approach allows for some high quality fish, poultry, or eggs. Even then it is recommended to abstain from flesh foods a minimum of three days a week with at least two prolonged periods of abstention from all animal foods every year. Purists rely on dairy for supplemental protein as it is given freely and is considered non-harming.<br /> One problem of the vegetarian diet is that it can become too cooling. For this reason, yogi’s of the Tibetan plateau sometimes include meat for warmth. One can also learn to promote bodily warmth through yoga practices centered on the navel region. An ayurvedic approach is to include warming and strengthening herbs in the diet like ashwagandha, astragalus or ginseng. Special combinations include masalas (based on cumin seed, coriander seed, and turmeric root), hingashtak, draksha and chyavanprash. There are also mineral and ash preparations used called bhasmas. One that is favored in the Himalayas to keep the body warm in cold weather is a preparation of deer antler called sring bhasma.<br /> Sattvic Herbs: Other herbs are used to directly support sattva in the mind and in meditation. These include ashwagandha, bacopa, calamus, gotu kola, gingko, jatamansi, purnarnava, shatavari, saffron, shankhapushpi, tulsi and rose.<br /><br /><br /><br /> Do remember that the above suggestions are just a starting point. Undoubtedly there are many other foods that will qualify. And some of the traditional suggestions may not be suitable for everyone. So put them to the test until you are full of “the sattvic essence.” In the words of the Charak Samhita, one of the classic textbooks of ayurveda, “The persons having the sattvic essence are endowed with memory, devotion, are grateful, learned, pure, courageous, skillful, resolute, free from anxiety, having well-directed and serious intellect and activities and are engaged in virtuous acts.” (CS III-8:110)<br /> And then, when your mind has become sattvic and peaceful like a clear pool of pure water you may pass beyond the gunas altogether. The Gita tells us “they are unmoved by the harmony of sattva, the activity of rajas, or the delusion of tamas. They feel no aversion when these forces are active, nor do they crave for them when these forces subside. They remain impartial, undisturbed by the action of the gunas. Knowing that it is the gunas which act, they abide within themselves and do not vacillate. Established within themselves, they are equal in pleasure and pain, praise and blame, kindness and unkindness. Clay, a rock, and gold are the same to them. Alike in honor and dishonor, alike to friend and foe, they have given up every selfish pursuit. Such are those who have gone beyond the gunas.” (BG XIV: 22-25)Gary Granhttp://www.blogger.com/profile/08294646395555954437noreply@blogger.comtag:blogger.com,1999:blog-4419501391245873190.post-46131566435312221052010-03-01T17:14:00.000-06:002010-03-01T17:20:09.286-06:00Lesson #16: Glad All Over: The Nourishing DietGlad All Over: The Nourishing Diet<br />by Gary Gran, CYT, D.Ay<br /><br /> The nourishing diet has a special place in ayurvedic practice. It is usually discussed in the context of cleansing and nourishing, or diet and nutrition. The logic is that there is an alternation between the two. Generally speaking it is wise to cleanse first in order to prepare the body to receive deeper nourishment. You can simplify your diet for two weeks or perform a short juice fast as a preparation. The exception is for someone who is too weak to cleanse, for example when convalescing from an illness. Then the rule is nourish first to gain enough strength to cleanse.<br /> Another name for the nourishing diet is the tonification diet. It tones and builds all the tissues of the body. One aspect of tonification is a specialty of ayurvedic practice - rejuvenation. The idea here is we can actively build our health and restore lost vigour, rather than simply fight illness after it is formed, or prevent illness from forming.<br /> The nourishing diet is referred to as brimhana which comes from the verb root brih - to be thick, grow strong, make heavy and increase. It is known as the gladdening diet. I think of it in terms of “brimming” over with good health and good cheer - glad all over.<br /> The indications are for gaining weight, to build strength, for convalescence, after periods of extended travel, after a period of intense exertion, grief, overwork or other stress, after giving birth, after cleansing or fasting, to counteract a poor diet, and for rejuvenation.<br /> Counter-indications are for over-weight, poor digestion, conditions with stagnation and congestion (termed ama), and many specific illnesses.<br /> Proteins: Proteins make excellent building and strengthening foods. Use high quality dairy, meat, fish and eggs. Meat soup or broth is preferred in ayurveda for building strength, especially during times of convalescence. I guess the idea of chicken soup goes way back! The Charak Samhita (CS), one of the classic textbooks of Ayurveda says: “For all living beings, meat soup is nourishing and refreshing. This is regarded as nectar for the dehydrated, during convalescence, for the emaciated, and for those desirous of strength and lustre. Meat soup prepared accordingly alleviates many diseases. It promotes voice, youth, intelligence, power of sense organs and longevity. The persons indulged in physical exercise, sex and wine do not fall ill or become weak if they take diet with meat soup regularly.” (CS I.28: 312-315). Notice that rather than eating large quantities of meat by itself, the preferred method is to make soup where the meat can be balanced by vegetables, herbs and spices. In a similar way, fresh raw milk can be diluted and boiled with herbs and spices and then cut with raw honey to provide a nourishing easy-to-digest drink.<br /> Grains: Whole grains are preferred, especially wheat, oats, brown rice, and kitcharee (a well-known combination of spices, ghee, basmati rice and split mung beans). Kitcharee is sometimes called the chicken soup of ayurveda and serves as a vegetarian alternative to the meat soup described above. During convalescence gruels are recommended. They range from thick to thin, with thin considered the easiest to digest. They are sometimes combined with digestive spices and/or medicinal herbs and roots. Traditional Chinese Medicine calls them congees.<br /> Beans: Beans are good for their heavy quality if tolerated. They need to be soaked and well-cooked with some oil or oil added after cooking to counteract their dryness. They can also have their husks removed and be split or ground to improve digestability. Good choices include mung beans, bean sprouts, chick peas, tofu, and black gram.<br /> Oils: High quality oils are one of the keys to the nourishing diet. The diet as a whole should emphasize high quality proteins, carbs, and fats which are known as the heavy food groups. They need to be taken according to one’s comfortable digestive capacity and balanced by appropriate veges, fruits, herbs and spices (the light food groups). Essential fatty acids come from fresh fish, fish oil, flax oil, borage oil, and walnuts. Other choices are organic ghee, butter, sesame oil, olive oil, and almond oil. Fresh nuts and seeds of all kinds are excellent in small portions. A classic ayurvedic preparation is to soak ten almonds overnight, then peel them, chew thoroughly, and enjoy! Oil can also be applied topically to bolster the body, lend strength, nourish the skin, and provide lustre. An old saying is “you can pay the oil-man now or the doctor later.”<br /> Veges: Good choices are starchy veges, root veges, and unctuous veges. Organic veges and fruits contain a fuller spectrum of trace minerals which are missing in many diets. Try organic sweet potatoes, yams, potatoes, parsnips, squash, cucumbers, beets, Jerusalem artichokes, artichokes, lotus root, okra, and onions cooked in ghee. Fresh vege juices can be taken between meals for their enzymes and prana. Occasional salads are acceptable especially if well-oiled.<br /> Fruits: The heavier, more nourishing fruits are organic fresh figs, dates, mangoes, papaya, raisens, bananas and avocadoes. Also good are berries, grapes, and cooked apples.<br /> Spices: Fresh ginger, black pepper, cinnamon, cardamom, garlic, fennel, and cumin are especially helpful to support digestion and balance the heavy nature of the above foods. They are best added to ghee and cooked with veges, grains, and/or beans. They can also be made into digestive teas or taken in pill form. Also use a good quality rock salt or sea salt.<br /> Sweeteners: The sweet taste is one of the keys to the nourishing diet. This taste is included in all the proteins, grains, beans, oils and sweet fruits and veges listed above. In general, the sweet taste is said to give coolness, moisture, heaviness and satisfaction. For added sweeteners, complex sugars are recommended. Try raw unrefined sugar, sucanat, jaggery, barley malt, maple syrup, honey, molasses and rice syrup. Simple sugars are not recommended.<br /> Supportive recommendations: The nourishing diet is supported by taking time off to rest more, relax, and enjoy. Sleep freely. Spend time in nature. Walk barefoot on the earth, spend time in gardens, green places, and the woods. Take a vacation by the seashore or visit the mountains. Gaze into the starry sky at night and bask in the moonlight. Turn off the computers and the phones. Slow down.<br /> The rejuvenation diet is a special form of the nourishing diet known as rasayana. It is the same as above, only with no meat, garlic or onions. Ayurveda teaches that meat can cloud the mind (tamas) and fuel unrest and excessive desire (rajas). The rasayana approach focuses on building mental clarity and the vital reserves of the body known as ojas.<br /> Ojas comes from the verb root vaj, to be strong. Related words are vigour, august and vitality. In Traditional Chinese Medicine it is referred to as ching or jing. It refers to the vital essence of all the bodily tissues and is the product of perfect digestion and assimilation. It is likened to honey which is formed from the essence of all the fruits and flowers. It is the refined form of the water element, and is said to maintain and support the life-force.<br /> Ojas foods: All the foods above can increase ojas if properly prepared, well-chewed, and eaten sitting down in a relaxed atmosphere with gratitude at regular mealtimes. Overeating must be strictly avoided.<br /> Tonic herbs and special foods: Certain foods are considered especially good for building ojas. They include ghee, raw honey, sesame oil, blanched almonds, dates, figs, organic milk, saffron, pumpkin seeds, yams, mung beans and essential fatty acids as in flax seeds and walnuts. Some examples of tonic herbs that build ojas are ashwagandha, shatavari, ginseng, wild yam, tang gui, aloe, amalaki, astragalus, and marshmallow root. Tonic herbs are sometimes added to soups and gruels, made into teas, or taken in tablet form. They are sometimes combined with almonds, seeds, complex sugars and/or aromatic spices into various pastes and confections. A classic rejuvenative combination is Chavyan Prash, an herbal jam made from ghee, honey, spices and tonic herbs.<br /> According to the Charak Samhita, “When the ojas is diminished, the person is fearful, weak, worried, cheerless, rough, emaciated, having disorders of the sense organs with pain and loss of complexion...Excessive exercise, fasting, anxiety, rough food, undernourishment, exposure to wind and sun, fear, grief, ununctuous drinks, vigil, excessive discharge of mucus, blood, sexual fluids, old age, and injury - these are the causes of diminution of ojas.” (CS I.17: 73, 76-77). “One who wants to protect... the ojas should avoid particularly the causes of the affliction of mind...(and) regularly take the measures which are conducive to the heart...serenity of mind, and knowledge.” (CS I.30: 13-14)<br /> Thus, in addition to the foods and herbs, the practice of the eight rungs of yoga - yamas, niyamas, asana, pranayama, pratyahara, concentration, meditation, and silence - is recommended for rejuvenation of the body, mind and spirit. In what is known as brahma rasayana, a spiritual retreat of at least one month is recommended. The knowledge mentioned above refers to the realization that we are part of the whole, that we have the source of life within us, and that the life of the spirit is immortal. So here is to the constant renewal of good cheer and joy from that well-spring of life within. With the support of nourishing food, fresh air, and loving-kindness may you be glad all over.Gary Granhttp://www.blogger.com/profile/08294646395555954437noreply@blogger.comtag:blogger.com,1999:blog-4419501391245873190.post-90604983378536382572010-03-01T17:12:00.000-06:002010-03-01T17:14:02.004-06:00Lesson #15: The Cleansing DietThe Cleansing Diet<br />by Gary Gran, CYT, DAy.<br /><br /> There is an old saying that says you have to exhale before you can inhale. Put another way, you have to empty before you can fill. In terms of nutrition, you have to cleanse before you can nourish.<br /> This article will focus on one of many cleansing techniques - the cleansing diet. The cleansing diet can be used anytime your digestion is sluggish, you feel heavy, congested, lethargic, or when you are coming down with a cold. Symptoms may also include headaches, a thickly coated tongue, bad breath, and digestive discomforts like gas, bloating, and constipation. Counter-indications are extreme weakness, emaciation, insomnia, palpitations, fainting, absence of menstruation and many specific illnesses. Please check with your health care practitioner before attempting a cleanse.<br /> The first step is to cut out all junk food, food additives, snacks, desserts, left-overs, canned foods, processed foods and salty foods. The idea is to eat fresh foods freshly prepared and to keep meals very simple. Decrease the size and frequency of meals and be sure to slow down and chew your food thoroughly. You can skip dinner and/or breakfast for a day or two and replace them with lemon water or juice.<br /> The second step is to distinguish between the heavy and light food groups. Carbohydrates, proteins, and fats are termed heavy, or nourishing in Ayurveda. Fruits, vegetables, and herbs are termed light, or cleansing. In a balanced diet, portions of heavy foods are matched more or less evenly with portions of light foods. For the cleansing diet, we reduce the heavy foods and increase the light foods.<br /> Carbohydrates can be divided into the so-called ‘bad’ carbs and ‘good’ carbs. ‘Bad’ carbs are simple carbs like sugars and refined flours. Eliminate them completely. ‘Good’ carbs are complex carbs like whole grains. They can also be eliminated or sharply reduced for a few days up to a week, but should then be added back. However, care must be taken with the gluten-containing grains because of gluten’s sticky property. In fact, if you take the last three letters off of glu-ten the name would be more descriptive! It is best to avoid wheat altogether during your cleanse as it has the highest gluten content. The other gluten grains are barley, oats, rye, spelt and kamut. Corn is best avoided as well because it is a common allergen. The best whole grains for cleansing are rice, millet, quinoa, amaranth, buckwheat and kasha. <br /> Next we eliminate animal-based proteins. These include pork, red meat, poultry, fish, eggs and dairy. These are dense and highly nourishing foods and are therefore counter-indicated for a cleanse. They are also high on the food chain and therefore more likely to carry environmental toxicity. We can continue to eat plant-sourced protein in small quantities during our cleanse for energy. The best choice is simple well-cooked whole grain and bean combinations. The smaller the bean the easier it is to digest. Mung beans are well-documented for their cleansing and protective attributes. The classic cleansing dish in ayurveda is kitcharee, a combination of basmati rice and split mung beans cooked with turmeric, coriander and cumin seeds, and perhaps fresh ginger. Whole mung beans can be sprouted and eaten like a vegetable. Brown rice and red lentils is another good complete protein combination. Nuts and seeds also provide protein but are high in fat and best eaten fresh in very small quantities or avoided altogether.<br /> Fats and oils are used in very small quantities to counter dryness and provide EFAs (essential fatty acids). Use best quality, fresh, cold-pressed oils like olive, sunflower, flax and borage. A small amount of organic ghee is also acceptable. By all means avoid all fried foods, greasy foods, junk oils, refined oils, oily snacks, saturated fats, lard, crisco, and trans-fats.<br /> Fresh organic vegetables are excellent detoxifiers. In warm weather salads with fresh herbs are a good choice. In cold weather, make vegetable soup with herbs and spices. Steamed veges can be used anytime. Fresh vegetable juice is excellent as are sprouts of all kinds. Wheat grass and barley grass sprouts make especially cleansing juices. Vegetables also combine well with grains and beans. They can be added to the kitcharee recipe mentioned above, or a small handful of grains and/or beans can be added to vegetable soups. Some veges are heavier and more nourishing like sweet potatoes and winter squash and should be used sparingly.<br /> Organic fruits are perhaps the best cleansers and are best eaten alone. Make a meal out of them or make fresh fruit juice. If the juice seems too sweet, dilute it with some fresh filtered water. Be careful with the heavier fruits like bananas and avocadoes. Fruit is cooling so go easy in cold weather.<br /> There is an old story about the young doctor who was on his way to a village where he was to serve his apprenticeship. He was happy at first because the doctor there was almost ready to retire. But when he approached the village he was dismayed that it was surrounded by lemon trees! “Everyone knows that people who eat lemons never get sick” he complained. But the older doctor reassured him, “Yes, that’s true, but I don’t tell them not to eat the seeds!”<br /> An excellent cleanser is to add the juice of half an organic lemon to a cup of warm water with a little raw honey and a pinch of rock salt. One or two cups can be taken first thing in the morning to help move the bowels, or it can be used as a meal replacement during a cleanse. An alternate version is organic lemon juice, warm water, a little maple syrup and a pinch of cayenne pepper.<br /> For cleansing purposes, herbs and spices fall into two categories - heating and cooling. Heating spices are termed pungent in taste and include black pepper, ginger, cayenne, fennel, cardamom, cinnamon and cumin. They help support digestion and burn off impurities. They can be cooked into grain, bean and vegetable dishes or taken as a tea. Fresh ginger can be juiced with other veges to give warmth. Ginger tea is an excellent choice during cold weather. The cooling herbs are termed bitter in taste and include dandelion, burdock, aloe, gentian and turmeric. They are especially good at cleansing the blood and removing excess heat from the body. Drinking burdock and dandelion tea during warm weather is a good choice.<br /> Your cleansing diet can be supported by gentle stretching, aerobic exercise, deep breathing, sweating and massage. Remember to leave ample time between meals and take no food between 7pm and 9am. A short cleanse can be accomplished in three days. Others may need to stay on the cleansing diet for one to three weeks depending on constitution and condition.<br /> In warm weather, the cleansing diet could consist of lemon water upon arising, fresh fruit for breakfast, rice and steamed vegetables with bean sprouts for lunch, salad for dinner with fresh water, dandelion or burdock tea to drink between meals. In cold weather, try the warm lemon drink upon arising, kasha for breakfast, kitcharee or other grain and bean combination with cooked veges for lunch, vegetable soup for dinner, with warm water or ginger tea to drink between meals. And once emptied and cleansed, your system will be ready once again to receive full nourishment.Gary Granhttp://www.blogger.com/profile/08294646395555954437noreply@blogger.comtag:blogger.com,1999:blog-4419501391245873190.post-86905735681376426372010-03-01T17:09:00.000-06:002010-03-01T17:10:49.500-06:00Lesson #14: Not So Fast!: A Guide to FastingNOT SO FAST!: A Guide to Fasting<br />by Gary Gran, CYT, D.Ay.<br /> Fasting doesn’t mean simply not eating, although that’s one way to fast. So, not so fast! According to ayurveda, the time-tested health science related to yoga, there are many ways to fast. Let’s review the rules of fasting.<br /> First we’ll look at the context for fasting. Fasting is a cleansing technique. For good health, we need a balance of cleansing and nourishing. Both cleansing and nourishing require a healthy digestion. Digestion means to separate out the good from the bad, assimilating what is nourishing and eliminating the waste. If someone has good digestion, assimilation and elimination, then fasting isn’t indicated. <br /> However, if someone has poor digestion, assimilation and elimination, they could feel undernourished, tired, have food cravings, and be accumulating waste materials in the body. This is when fasting is indicated. Fasting then is a method to promote cleansing of old waste, to re-set the digestion, and to provide for better assimilation, and therefore deep nourishment.<br /> There are counter-indications for fasting. If someone is very young, very old, or very weak, they should not undertake fasting. Also, if someone has a diagnosed illness and is under a doctor’s care, they should not undertake fasting on their own.<br /> The first level of fasting is to avoid overeating. The digestion is like a fire. If you dump too much fuel on the fire all at once, you will simply put out the fire. One method to prevent overeating is to practice chewing. Chew, chew, chew your food until it is all but liquified. This slows down the process of eating and improves assimilation.<br /> The second level of fasting is called slight undereating. Try to stop eating several bites before you are full. You can take smaller portions with no seconds, or practice leaving some food on the plate. The problem here is the stomach-to-brain time lag. We often miss the signal that we are already full. Therefore, stop eating while you still feel hungry and relax, watch your breathing, and wait for the signal that you are in fact full.<br /> Level number three is a corrective measure. If your digestion feels sluggish from overeating, simply skip a meal. Instead of solid food, have some fresh juice, or herbal tea, or lemon juice and warm water with a little raw honey. This can be done as needed, but don’t use it as an excuse for overeating!<br /> Level number four is probably the best overall method and is called the daily fast. Finish eating dinner by 6 or 7pm. Then fast from solid food for a period of 12 to 14 hours. Have break-fast between 7 and 9am. This means no eating before bed, and no midnight snacks! The digestive system can then switch from digesting your food to cleansing the body naturally while you sleep. The same fire that is responsible for digestion is also responsible for cleansing.<br /> The next level or type of fast is to remove one food from your diet for an extended period. For example, eat no wheat for 40 days, then slowly re-introduce it to your diet. Other choices are no meat, no dairy, no sugar, no nightshades, or no salt. Or you can simply eliminate whatever food you’ve become a little overly attached too! This becomes a spiritual practice for developing non-attachment or non-grasping.<br /> You can also remove several foods from your diet at once. This is called a cleansing or detox diet. Simply reduce or remove all questionable foods from your diet and eat very simply for one week up to six weeks. Then return gradually to a more nourishing balanced diet.<br /> Next comes the mono-diet. This is where you remove all foods from your diet except for one food. An easy choice is brown rice. Simply eat brown rice three meals a day for a few days and you will definitely feel a cleansing affect. The traditional mono-diet in ayurveda is the kitcharee diet. Kitcharee is a combination of rice, split mung beans, and mild digestive spices cooked together. Another common choice is to eat just fruit (i.e. organic grapes or apples).<br /> A juice fast is next on the list, and is even stronger. Simply replace each meal with fresh juice, herbal tea, or warm lemon-honey water. This is a strong fast. For most people it should only be attempted, if needed, once a year for three days in the spring. Experienced fasters can practice a one to three day fast every three months at the change of the seasons if needed. Or they can practice for one day every month.<br /> There are stronger fasts, such as the water fast, or no food and no water, but these are seldom indicated and not recommended.<br /> The advice is to start slow, try little experiments, and watch the results carefully. It is important to reduce your eating slowly before the fast and to reintroduce foods slowly after the fast. If you know your constitutional type, please note that vata’s should fast the least amount of time, pitta’s a moderate amount, and kapha’s the greatest amount. Ayurveda says it takes around 40 years to master fasting, so be careful and take your time!Gary Granhttp://www.blogger.com/profile/08294646395555954437noreply@blogger.comtag:blogger.com,1999:blog-4419501391245873190.post-85042324284227643842009-12-30T11:45:00.000-06:002009-12-30T11:58:52.749-06:00Lesson #13: Transitioning Into Fall & Winter: The Fall & Winter Vata DietTransitioning into Fall and Winter: The Fall & Winter Vata Diet<br />by Gary Gran, CYT, DAy.<br /><br /> The long days of summer have passed. The trees have turned color marking the end of summer and the beginning of autumn. The leaves have fallen to create a thick mulch like a blanket to protect the earth against the cold. The plants are going dormant for the long sleep of winter. And everywhere nature is in the process of gathering and storing. It is against this backdrop that we will explore the ayurvedic recommendations for fall and winter. First let’s review the transition from summer to fall.<br /> Summer is known as pitta time, characterized by the combination of fire and water. In early fall, the accumulated fire of summer is released giving rise to the colorful leaf displays. The heat and humidity of summer naturally give way to the cool, drier days of fall. During this transitional time, we want to imitate the natural process and release the build-up of summer heat from our bodies. An excellent way to do this is to eat plenty of apples and pears which are in seasonal abundance. Their soft fiber and mild astringency help clear the bowels and the blood of excess heat. Do this while the days are still warm and the leaves are changing.<br /> When the weather turns cooler and the dried leaves are falling to the ground, we can continue to eat the abundant apples and pears, only then we cook them to guard against the cold weather. At the same time we begin to eat less summer fare like salads and fruits and transition to warmer fare like soups and stews.<br /> Fall is characterized as being cold, dry, light, rough, dispersing, moving and quickly changing. Ayurveda calls this combination of qualities vata or wind. If we continue eating cool and light summer foods into the fall, we can become too cold and too dry. If we don’t take time to slow down we can become worn out and exhausted with excessive movement in the body (think cold shivers). Mentally we are in danger of becoming scattered, unfocused, anxious and fearful (think trembling leaves).<br /> The basic strategy for fall all the way through winter is to apply the opposite qualities of warmth, moisture, nourishment, smoothness, slowness, regularity and focus. Let’s go back to our example of the apples and pears. Apples and pears are naturally astringent, that is cooling, drying, and toning. For the fall and winter, we need to counteract the cooling and drying qualities. So we cook the fruit slowly and add a little cinnamon and organic butter. The cooking and cinnamon provide warmth and the butter provides moisture. Yum!<br /> Every natural quality has its opposite. If we are moving into a cold season or are feeling too cold we apply the opposite quality of warmth to provide balance. An important pair of qualities in our study is expansion and contraction, or dispersing and gathering, which move in a cycle. Let’s take a closer look, then we’ll be ready to understand the diet for fall and winter.<br /> The expanding half of the cycle begins with the spring harvest of shoots and sprouts and culminates with the abundant summer harvest of fruits and vegetables. The fall harvest marks the beginning of the contracting half of the cycle where the food value is concentrated into seeds, nuts, grains and roots before the rest of the plant withers and disperses (the action of vata). The cycle ends with winter which represents dormancy, where the life force is fully contracted before expanding outwards again in the spring. The concentrated forms of plant-life from the fall harvest which are able to withstand the long winter are the key to a healthy fall and winter diet.<br /> In general, the fall/winter diet is called the vata pacifying diet. It features highly nutritious warm cooked foods and drinks. Adequate protein intake and high quality oils are essential. Fall harvest foods like whole grains, seeds, and nuts are known for their concentrated protein and oils. Proteins are building foods that give us the strength to endure the long winter. Oils counteract the dryness of vata and help raise our metabolism to provide more warmth. Well cooked whole grain and bean combos with added high-quaility oils from nuts and seeds, porridges, grain soups, stewed veges and roots, nuts and seeds are the staples.<br /> High quality animal protein is a useful supplement. Organic poultry is one good choice for concentrated protein. Fresh fish is also high in protein and essential fats, but care needs to be taken to avoid environmental toxity and contributing to over-fishing. Beef and pork are considered the most warming, but being highest on the food chain, they are also a potential source of stored environmental toxins. All flesh foods need to be of highest quality and eaten in small portions if at all. Yogi’s will want to avoid eating meat for spiritual reasons. Remember that not just nutrition is concentrated in animal flesh, but also the hormones and emotional primal fear that are released when the animal is killed.<br /> As an alternative to flesh food, an excellent choice is to supplement with organic eggs which are highly concentrated and nutritious. Dairy is another good choice, but is considered neutral to cool in nature. Therefore choose soured and aged varieties or simply use melted cheese or warm milk with spices. Whey protein powder is excellent. If you are deficient in protein you may feel low energy and weak with chronic aches and pains as the winter progresses. (As a special note, vegans must also take care to supplement with B-12. Also, vegan diets and raw food diets are considered too cooling for northern winters. Without animal foods, extra care must be taken to use the seeds, nuts and tonic herbs which are especially warming. Sesame seeds and oil, red ginseng root and ashwagandha root are good choices). <br /> Seeds have special value in the cold months because of their high oil content and warming nature. Many are considered to be carminatives or digestives. When freshly crushed or ground they release their aromatic essential oils. Try adding fennel, caraway, cumin, coriander, mustard, dill, anise, sesame or celery seeds to your soups and stews. In Indian cooking black mustard seeds, onion seeds (kalonji), wild celery seeds (ajwain) and fenugreek seeds are also used. One combination is called panch phoron which is cumin, black mustard, kalonji, fenugreek and fennel seeds. You can also make wonderful digestive teas with your crushed seeds.<br /> Of course seeds are a great source of vegetable oil as well. Remember a key feature of our strategy is to provide moisture. Therefore fall and winter is the time to apply oil both externally and internally to ward off the dryness of vata. Sesame oil is the classic massage oil of ayurveda. First warm the oil slightly, apply from top to toe, exercise a little if you like and take a hot shower or bath to remove the excess. (Remember to clean the bottom of the tub after use to avoid slipping). Any oil or lotion applied to the skin is absorbed into the body (trans-dermally) so make sure it is of good quality and food grade. Two other choices for massage are sunflower oil which is lighter and mustard seed oil which is even more warming than sesame oil.<br /> Sesame oil is also excellent for cooking, as is sunflower seed oil (it has a more neutral flavor). Flax seed oil is not used for cooking but is especially high in the essential omega-3 fatty acids. Try a spoonful or two every day. Other sources of omega-3’s are fish oils, pumpkin seed oil, hemp seed oil and Canadian rapeseed oil known as Canola. Canola is a hybrid product and may cause allergic reactions in some people. Others avoid Canola for political, scientific, and ecological reasons involving genetic modification. And don’t forget seeds for eating. Sesame seeds, sunflower seeds and pumpkin seeds are all delicious.<br /> Nuts are also an excellent source of oil and protein. Walnut oil also contains some omega-3’s, though not as much as flax oil. Almond oil and apricot kernal oil are excellent for massage. All nuts, which are harvested in the fall, are excellent and healthful additions to your fall and winter diet.<br /> The best grains are whole grain or minimally processed rice, spelt, wheat and oatmeal. They can be slowly cooked with water, spices and oil. Millet, corn, rye, and barley can be too drying by themselves, so use them less frequently and balance them with other foods. Buckwheat is also drying but has the special feature of being warming. Add a little organic butter or sesame oil and you’re all set!<br /> Roots are another important part of the fall harvest and are divided into two main classes, bitter and sweet. The bitter roots like dandelion, burdock, gentian, barberry, echinacea, golden seal, rhubarb, yellow dock and Oregon grape root are used early in the fall to clear heat from the body and selectively through the vata season to ward off infections. Sweet roots like carrots, parsnips, turnips and rutabaga are used as food and are excellent additions to soups and stews. Other sweet roots are considered to be tonics, strengtheners and immune boosters. They are sometimes added to soups and stews as well or taken as teas or supplements. Try astragalus, ginseng, winter cherry (ashwagandha), wild asparagus (shatavari), Chinese angelica (dong quai), rehmannia, solomon’s seal and wild yam root.<br /> Other important veges are the tubers including potatoes, sweet potatoes, yams and jerusalem artichokes. Please note that potatoes are drying and gassy for some people so be sure to cook them well and add some butter or oil. Cruciferous veges including brocolli, brussels sprouts, cabbage, cauliflower and kale are also excellent winter foods. They keep well because of their toughness, but need to be softened and well cooked before eating. All the winter squashes and pumpkins are excellent winter foods. They keep well because of their thick skin and are nutrient dense and unctuous.<br /> Fall is a time of gathering and storing. Fruits can be dried for winter use. Tomatoes can be canned for addition to soups and stews. Apples are cooked into apple butter or made into cider. Grapes can be made into wine which has a warming quality. For fresh fruit, we can enjoy the heavier fruits like banana, avocado, figs and dates. Citrus can also be enjoyed in the winter. Try baked grapefruit or add lemon juice to warm water with raw honey. For sweeteners enjoy the nutrient dense ones like molasses, raw honey, barley malt and rice syrup.<br /> We can also gather and concentrate our own vital forces by slowing down and turning within. Let the body become very quiet and still, practice slow deep diaphragmatic breathing and draw your awareness inwards to a single point. Then slowly repeat a seed phrase over and over again in your mind until you become very quiet and peaceful.<br /> In sanskrit, the word for a seed is bija. It is defined as the seed of plants, the seed-corn or grain, the semen of animals, or a short seed sound or mantra. Bija is also defined as the germ or primary cause, the source, the origin and the truth. This last definition, truth, points to the relationship of the seed to what is known as satyam, the level of existence which is beyond time and space, which is permanent and non-changing, therefore considered true. By contrast, we also study ritam, the aspects of existence which are in time and space, therefore impermanent and subject to the cycles of birth, change, and decay. What is it in the seed which is permanent and provides continuity in life if not life itself?<br /> The cycle of life then is seen in the form of the seed or root sprouting or expanding into formed existence, having its day in the sun, and then withdrawing back to the seed or root. Summer represents the expanding movement outwards and winter represents the contracting inward movement back to the dormant seed state. This on-going pulse or rhythm is the breath of life which is forever creating and dissolving the world.Gary Granhttp://www.blogger.com/profile/08294646395555954437noreply@blogger.comtag:blogger.com,1999:blog-4419501391245873190.post-45119996312997293292009-12-30T11:42:00.000-06:002009-12-30T11:44:43.250-06:00Lesson #12: The Fullness of Summer: The Summer Pitta DietThe Fullness of Summer: The Summer Pitta Diet<br />by Gary Gran, CYT, DAy<br /><br /> How quickly the coolness of spring seems to turn into the heat of summer! And before we know it, summer is giving way to fall and fall to winter. At the same time, the spring harvest quickly blooms into the summer harvest, and before we know it we are storing foods for winter use.<br /> Many people are familiar with the concept of eating with the seasons to maintain good health. For example, we can eat a reducing low-fat diet in the spring, an energizing high-carb diet in the summer, and a warming high-protein diet in the fall and winter.<br /> To help stay in tune with the changing seasons it is especially helpful to mark the transitions between the seasons. In this article, we will focus on diet for the transition from spring to summer, summer itself, and the transition from summer to fall.<br /> For background let’s review the concept of tridosha (three-doshas) from ayurvedic science. Kapha dosha is a combination of earth and water and has the qualities of coolness, dampness & heaviness and exhibits a downward, slow, and contracting action. It accumulates in nature and within ourselves during winter to a point of excess or aggravation in the spring. Nature’s spring harvest gives us the natural antidote for excessive kapha. Thus, the ideal spring diet is warming, drying and light with an upward and outward action.<br /> If we continue our spring diet too long, we can become too warm, too dry, too light, and too expanded (think frazzled and scattered). During this time, we see the shoots, buds, tender greens, and early flowers of spring turning to the fully flowered, fully leafed and fruiting fullness of summer. This is the time to begin incorporating the full array of summer foods into our diet.<br /> After kapha dosha comes pitta dosha which is a combination of fire and water. Fire has the qualities of heat, dryness, and lightness with a rapidly rising and spreading action. Water has the qualities of coolness, dampness, and heaviness with the downward and contracting action we noted with kapha dosha. Together, fire and water, as pitta dosha, have the qualities of heat, dampness and lightness with a rising yet contracted or intense action.<br /> We can say that water helps to balance fire and that maintaining this balance of fire and water is central to maintaining good health in the same way that it is essential for maintaining all plant and animal life. For example, in gardening we need the right amount of sunlight and warmth (fire) and the right amount of water for each plant.<br /> The ideal summer diet then is one that is cooling, moistening, nourishing and refreshing, with a balanced action. We find these qualities in abundance in the natural summer harvest which is rich in mature leafy greens, colorful flowers and fruits, and naturally complex carbohydrates. According to taste, summer foods should emphasize these naturally sweet foods, with the addition of bitter (cooling and clearing) and astringent (balancing & toning) foods.<br /> After pitta dosha comes vata dosha which is a combination of air and ether. Vata has the qualities of coldness, dryness, and lightness. At the end of summer, it is time to transition back to a richer, more warming, oily and heavy diet for winter.<br /><br />The Summer Diet<br /><br /> In the transition from spring to summer we can emphasize green leafy vegetables which are in abundance. They are bitter and astringent with a high chlorophyll content. They are detoxing, cooling, cleansing of the blood, the liver, and the skin. Choose tender or bitter greens and lettuces of all kinds along with handfuls of cilantro, parsley, dill and mint for generous salads. Also cook the more mature greens as they become available like kale, collards, chard and beet greens.<br /> Flowers have a special affinity with pitta and help mark the transition from spring to summer. The bright colors correspond to the element of fire. Keep plenty of flowers around the house and garden and learn which flowers can be eaten. Try adding squash blossoms, rose petals, violets and borage flowers to your salads. Nasturtiums are delightful as well which exhibit a slightly pungent taste which shows its subtle fiery nature.<br /> Some flowers are too strong and fiery, however, and can even be poisonous or narcotic. Take special note of the deadly nightshade (solonaceae) family such as belladonna, dulcamara, henbane, jimsonweed, and tobacco. Interestingly, when prepared homeopathically, these can be excellent remedies for excess fire, fever, redness, and delerium by the principle of like cures like. Please note the fruits of these plants can also be poisonous, like the brightly colored belladonna and dulcamara berries. Also, we have the cultivated nightshades, peppers, tomatoes, potatoes and eggplant, which can aggravate inflammatory conditions like arthritis or act as common allergens.<br /> As summer comes into fullness, we can focus on the cool and refreshing juicy fruits of the summer harvest. Eat plenty of apricots, sweet cherries, grapes, peaches, nectarines, plums and melons of all kinds. Perhaps the epitome of the summer harvest is the magnificent watermelon which is deliciously sweet, cooling and refreshing. <br /> We can also enjoy the generosity of nature’s harvest from the summery tropics. Consider eating more mangoes, sweet pineapple, papaya, avocado, coconut, dates, and figs as they come into seasonal abundance from May through October.<br /> A special class of fruits are the berries. They are well noted for their medicinal use. Their rich colors show a special affinity to fire. The colors show the presence of rich pigments, flavonoids, and phytonutrients now being studied by modern science. In classic ayurveda, the Indian gooseberry, known as amla or amalaki, is considered one of the best rejuvenatives for pitta, with protective and nourishing actions for the blood, liver, heart, eyes, skin and small intestine. We can use bilberries and wolfberries for the eyes, elderberries for the immune system, hawthorn berries for the heart, blueberries for the pancreas, schizandra berries for the adrenals, cranberries for the urinary tract, and saw palmetto and chaste tree berries for the reproductive system. We can enjoy fresh raspberries, blackberries, mulberries and organic strawberries. (Please note that commercial strawberries are highly sprayed and not recommended.)<br /> For vegetables we can enjoy generous amounts of the so-called fruits of the vine such as cucumbers, okra, summer squash, zucchini, bitter melon, peppers and tomatoes. And what would summer be without delicious fresh-picked sweet corn? We can continue with lots of salads and work in more cruciferous veges like kale, brocolli (especially the flower heads), cauliflower and cabbage towards fall. Other veges of note are artichokes from the desert and jerusalem artichokes which are native to the midwest. For the transition to fall, when the weather is cooler, work in parsnips, sweet potatoes, and rutabagas.<br /> Remember that pitta is a combination of fire and water. Too much fire has a drying effect. Use unctuous grains like basmati rice, spelt, whole wheat, and oatmeal to counteract the dryness. Too much water leads to dampness, humidity, heaviness, swelling, bloating and oozing. Use drying grains like blue corn, barley, quinoa and amaranth to counteract dampness.<br /> All beans and peas are excellent for pitta and summer use because of their natural astringency and protective effect against environmental toxins. Try soy milk, tofu spreads, tofu dogs and cold bean salads for convenience. But don’t forget the abundant variety of fresh beans, string beans, green beans, peas and snow peas. Furthermore, whole grain and bean combinations provide a rich source of plant-based protein.<br /> Animal based proteins are generally more heating and should be used with care during the summer. Exceptions are fresh water fish, and, if desired, organic poultry. Eggs can be a reliable source of supplemental protein, but the best source for summer use may be fresh organic dairy products. Fresh dairy is considered to have a neutral to cool affect on the body. If you want to enjoy ice cream on occassion, summer is the time to do it!<br /> Drink spring water, fresh vege and fruit juices, and green tea in the summer. Green tea combines well with the mints, crysanthemum and rose for sun tea. Crushed fennel, coriander and dill seeds make a fine digestive tea. And you can use passionflower, california poppy, or chamomile tea to relax.<br /> Cold-pressed olive oil and organic ghee are the best oils for regular summer use. Sunflower oil can be used if there are no inflammatory disorders. For essential fatty acids, borage oil and evening primrose oils are specific for pitta. Borage flowers have a cooling blue color and attract bumble bees to the garden. The beautiful evening primrose blooms in the coolness of the evening in harmony with the moon. It can be used for its phytoestrogenic properties to help balance the feminine moon cycle. In fact, why not enjoy the cool evenings and refreshing moonlight yourself!<br /> You can also enjoy the coolness of water, gardens and woods. Think cool while you practice summer yoga poses like the half moon, tree, cobra, grasshopper, half spinal twist, inverted lake and lotus. Wear cool colors like white, blues and light greens, wear silver against the skin, and use soothing apricot kernal oil, coconut oil or aloe vera on the skin. Use floral scents like rose, jasmine, lavender, geranium or neroli, or more grounding woody scents like sandal.<br /> Rose holds a very special place in our summer repertoire. The rosaceae family includes not only the mighty rose itself, but also the afore-mentioned cherries, peaches, nectarines, apricots, plums, raspberries, blackberries, strawberries and hawthorn berries, all marked by their five-pointed sepals. The leaves and petals of the rose family are noted for their astringency. For example, rosewater is used as a topical astringent and raspberry leaf tea as an internal astringent and gentle diuretic. And last but not least, the rose family includes all the apples and pears which mark the end of summer and the transition to fall. <br /> The transition from summer to fall is also noted by the glorious burst of autumnal colors. This colorful pittic display can be viewed as the last hurrah of summer. We call it Indian summer. This is the time to release the remnants of summer heat from the body. And this is the time to enjoy the late summer harvest of apples and pears, perfect cleansing and clearing foods to end the summer season.Gary Granhttp://www.blogger.com/profile/08294646395555954437noreply@blogger.comtag:blogger.com,1999:blog-4419501391245873190.post-80002871329105258272009-12-30T11:37:00.000-06:002009-12-30T11:41:42.432-06:00Lesson #11: Springing Into Action: The Spring Kapha DietSpringing into Action: The Spring Kapha Diet<br />by Gary Gran, CYT, D.Ay.<br /><br /> Now that spring is here we have said good-bye to winter for another year. Or have we? It is possible that we are still carrying around the effects of winter even though the calendar pages tell us it is over. Ayurveda tells us that the effects of winter accumulate in the body over the course of the winter to the point of possible aggravation in the spring. This is termed aggravated kapha. Kapha has the qualities of earth and water which together are cold, damp, heavy, slow, downward-moving and contracted. When in balance with the other elements, earth and water provide stability, nourishment, and insulation from the cold of winter. However, when in excess, we can feel overly heavy, sluggish, dull and congested. If you are feeling heavy in this way, it may be time to do some spring cleansing and change your diet according to the change in season.<br /> It is important to eat warm nourishing foods that have adequate amounts of proteins, fats, and carbs during the winter months. We can think of good winter foods as those that store easily, like nuts, seeds, beans, whole grains and roots. These are foods that are harvested late in the year and are traditionally stored for winter use. They are dense and known as heavy or building foods. In the winter it is sensible to take more of the heavy foods, but in spring time we need to change our diet to favor the lighter foods like vegetables, fruits, herbs and spices. If we do this, we can avoid carrying around winter longer than we need to!<br /> These days in America we can eat almost any food we want whenever we want due to availability. But it can be most instructive and helpful to consider what foods are naturally in season. Nature has a way of maintaining balance and providing just the right types of foods at the right time, if only we pay attention. There is an old saying that to go against nature is unwise.<br /> In early spring it can be helpful to gradually lighten the diet. This means eat less and chew more. If we had to rely on stored provisions, we may have to stretch out our remaining food reserves until the spring harvest. As the weather turns a little warmer we can consider some light fasting and more exercise. We can sleep less and get outside more often to experience the miracle of spring. We can notice how the earth stirs and new life begins to literally spring up from the ground.<br /> The long dormancy of winter is over and nature wakes up refreshed and renewed. We see the green mantle of the earth returning. Migrating birds pass through and buds form. The animals forage for rhizomes, shoots and sprouts. Sap rises in the trees. If you want to know what is meant by kundalini rising just walk outside on the ground in the springtime!<br /> The seasonal spring diet is a natural antidote to the heaviness of winter. If our winter diet leaves us feeling cold, damp, and heavy, then a true spring diet brings us warmth, dryness, and lightness. Spring foods have an upward-moving and expanded energy.<br /> First of all it is time to reduce the amount of fats and oils in the diet. Consider a vegetarian diet or use only low-fat animal foods. Especially consider eliminating or restricting dairy to low-fat or fermented forms like yogurt. And forget about ice cream until the full heat of summer! By all means get the junk oils and saturated fats out of your diet.<br /> Change your cooking methods. Eat more raw foods, especially salads. Consider steaming and using lighter pots and pans. Put away the heavy pots used for hearty winter soups and stews. On windy days you can take more liquids or prepare light brothy soups.<br /> Definitely favor all the spring vegetables and herbs, especially greens.You can easily identify the best spring foods as shoots, sprouts and tender greens. Shoots include scallions, chives, asparagus and celery. Notice the upward-moving energy.<br /> Sprouts are most excellent in spring. Consider how whole seeds, grains, beans, and even nuts can lie dormant all winter to sprout in the spring! The germination begins as the ground softens and becomes moist from the spring rains. But growth really takes off after the first thunder and lightning of spring! The lightning serves to wake up the life force and hasten new growth.<br /> If we follow nature, we also need to wake up our foods. Soaking and sprouting is the best method. Consider sprouting seeds like alfalfa, clover, radish and fenugreek. Then there are sprouted beans like lentils, garbanzos, peas, and mung. Whole grains can be sprouted like barley, wheat and rye. You can even sprout almonds. A classic ayurvedic tonic is to soak 10 almonds overnight. In the morning slip off the peels and eat or blend with water into nut milk.<br /> Spring greens are a must. Young and tender greens are perhaps best, but be sure to eat more lettuces, radicchio, arugala, endive, kale, collards, chard, mustards, spinach, brocolli, Brussels sprouts and cabbages of all kinds. You can even get out and forage for wild greens and early perennials in your garden. Look for dandelions, nettles, parsley, sage, raspberry leaf, chicory, sorrel and thyme. In fact, a classic spring tonic of the yogi’s is to collect and boil nettles. Just be careful to wear gloves because nettles can have quite a sting before they are boiled. And be sure to throw out the boiling water and rinse the nettles before eating.<br /> And don’t forget those sprouts as a source for spring greens! When the tips turn green they are ready for eating and are full of chlorophyll. Wheat and barley sprouts can be grown into wheat and barley grass and then juiced. The juices are excellent tonics, cleansers, and health builders - just the thing to chase away the remnants of winter.<br /> Also consider eating more rhizomes, bulbs, budding flowers, and bitter and pungent roots. Ginger, turmeric, onion, garlic, forsythia and honeysuckle flowers, dandelion root, chicory root, burdock root, gentian root, radish and turnip are excellent spring foods to break up and dispell kapha. Also consider hot chilies, peppers and spices to help burn off kapha. And be sure to include saffron which is collected from crocus flowers. The only seasoning not recommended is salt. A classic ayurvedic springtime fast is to give up salt for ten days. <br /> A special herb used in ayurveda for rejuvenation and to reduce kapha is called punarnava, which means to make new again. The plant ,also known as spreading hogweed, can lie dormant for long periods of time before suddenly springing back to life!<br /> Early in spring we can rely on dried fruits, lemons and the spring grapefruit harvest for fruit. We can reduce some of the heavier, sweeter fruits like bananas, oranges, figs, dates and avocados. As spring progresses, we can enjoy all the wonderful berries, strawberries, blackberries, raspberries and later blueberries and others. Please note that commercial strawberries are highly sprayed and best avoided. Look for organic strawberries which are much more delicious as well.<br /> As for grains, we can reduce the amounts we eat in the spring or we can sprout our grains which give them a lighter, more alkaline effect. We can also eat dried grains like crackers, and decrease or avoid breads and pastries, which are heavy and mucus-forming. Certain grains have more of a warming and drying effect and are especially favored in ayurveda for spring use. They are buckwheat, corn, rye, millet and barley. By all means consider limiting or avoiding all the simple carbs like refined sugars, refined flours, and junk food for your spring diet.<br /> Eating a seasonal springtime diet is cleansing, refreshing and invigorating. In general, favor fresh foods with lots of prana, eat light and eat lighter foods, increase the amount of raw foods and salads, flush out your system with fluids and herbal teas, and decrease the richer, heavier winter fare. Exercise more, get out and enjoy nature, and break up any old habits, attachments and routines. Try something new.<br /> In yoga class favor asanas that are upward moving with lots of arm extensions, and practice the invigorating breathing practices like kapalabhati and bhastrika. For meditation, draw the vitality of the earth upwards using mula bandha and uddiyana bandha. Lift your heart and draw your awareness up the spine. Lift your spirits and soar to the spiritual heights like a flower reaching up out of the earth for the sun. Throw off the shackles of winter. Then raise your voice in song and share the life and joy of springtime with all.Gary Granhttp://www.blogger.com/profile/08294646395555954437noreply@blogger.comtag:blogger.com,1999:blog-4419501391245873190.post-51804700312046680242009-12-04T12:50:00.000-06:002009-12-04T12:54:15.437-06:00Lesson #10: Variety, The Spice of LifeVariety, the Spice of Life: More on Balancing the Diet & Lifestyle<br />by Gary Gran, CYT, D.Ay<br /><br /> We’ve all heard the expression variety is the spice of life. Indeed, life would be quite boring if we were all the same! And imagine eating the same foods over and over and over again... Yet the American diet has been criticized for lacking variety. The acronym for what is known as the Standard American Diet says it all (SAD). Sometimes the American diet is characterized as the ‘meat and potato’ diet or the ‘white on white’ diet (white flour, white sugar, etc.).<br /> Those of us who are health conscious are well aware of the nutritional deficiencies of a limited diet. We ‘strive for five’ servings of vegetables a day, and look for wholesome foods with their natural nutrients left intact, not refined out. We even look to the health of the soil and organic farming practices to insure we are getting healthy foods with a variety of micro-nutrients.<br /> In ayurvedic practice we look to the major food groups to make sure we are eating a good balance of whole grains, beans, cooked veges, raw fruits and veges, supplemental proteins and essential fats. In ayurvedic cooking we look to the six tastes to insure we are getting a fully balanced meal. Naturally sweet tasting and bland foods are complemented with good quality sour, salty, pungent, bitter and astringent tastes for good digestion and absorption.<br /><br /> In this article however we are going to look at two other methods of insuring good variety in our diet. One method is modern and the other traditional. The modern method is based on the idea of phyto-nutrients as found in different botanical families.<br /> The health protective benefits of various plant compounds have been well studied. So how can we insure that we are getting all the nutritional benefits we need? For example, most of our vegetables come from nine distinct botanic families. If we eat veges from all of these families, we will get a full range of phyto (plant)-nutrients. Let’s familiarize ourselves with these different families.<br /> Brassicaceae: The brassicas are also known as Cruciferae or the Mustard family. They include cabbages, brocolli, Brussels sprouts, cauliflower, kale, collards, turnips, radishes, kohlrabi, rutabagas, watercress, horseradish, and, of course, mustard! Some people will find them a little too rough and hard to digest, especially raw. But don’t give up! Cook them well. They are nutritional powerhouses.<br /> They are also known as goitrogenic. This means they contain a chemical that can interfere with thyroid function and cause goiters. This can be de-activated by careful cooking. Interestingly, horseradish and mustard are used as digestive stimulants which improve digestion.<br /> Asteraceae: The asters are also known as the Compositae or Aster family. There are two main sub-families, the dandelion sub-family or salad group and the aster sub-family which has nine tribes including the artichoke tribe or thistle group and the sunflower tribe. The asters are considered to be botanically and chemically complex. So eat plenty of lettuces, chicory, dandelions, endive, escarole, radicchio and salsify from the salad group. Eat globe artichokes, burdock root and thistle seeds from the thistle group and sunflower seeds and Jerusalem artichokes from the sunflower group.<br /> Apiaceae: This is known as the Parsley family or Umbelliferae. Many of our culinary herbs and spices belong to this family, including anise, celery, chervil, coriander, caraway, dill, fennel, lovage and of course, parsley We also see many important medicinal herbs in this family, including the angelicas, bupleurum, gotu kola and osha. Common foods include carrots, parsnips, celery and celeriac.<br /> Chenopodaceae: The goosefoot family derives from the seashore and often grows on disturbed soils. The greens from this group can be high in calcium but ironically are also high in oxalic acid which can block calcium absorption. These greens are best for occasional use or can be cooked to help reduce the oxalic acid. Important foods include beets, spinach, chard and lamb’s quarters.<br /> Cucurbetaceae: This is the gourd family distinguished by the cucumbers, squashes, pumpkins, zucchinis and melons. They hold a special place in ayurvedic as well as in Native American lore where they are called one of the Three Sisters along with corn and beans.<br /> Fabaceae: And speaking of beans, the Pea family is also known as Leguminosae. Aside from the wide variety of edible peas and beans, this family includes alfalfa, clover, astragalus, licorice root and kudzu.<br /> Lamiaceae: The mint family is also called Labiatae. There are many other important families of herbs worth studying, but the mint family is known for its culinary herbs such as basil, rosemary, sage, marjoram, thyme and savory along with all the mints. Other important members are lavender, germander, horehound, hyssop, motherwort, catnip, coleus and skullcap.<br /> Liliaceae: The lily family has many sub-families which include the onion, asparagus, agave and aloe groups. For onions eat your onions, garlic, leeks, scallions, and chives. The asparagus group includes common asparagus, sarsaparilla, solomon’s seal, and wild asparagus (aka shatavari). Agaves, yucca, and aloe vera round out the family.<br /> Solanaceae: This is the nightshade family from the tropics. Members are the potatoes, tomatoes, tomatillo, paprika, peppers, eggplants, chilis and tobacco. Please note that over-use of nightshades can lead to allergies and inflammation in some people.<br /> In fact, one of the reasons to study food families is to avoid creating dependencies and potential allergies from overuse. A standard technique for managing food allergies is to practice a rotation diet, rotating food groups in and out of the diet and noting their effects. Other botanical and animal families can be studied for this purpose as well.<br /> For now, consider the families above and see if you are over-relying on any of them. Then try adding in an agreeable member of any missing family. Of course other standard considerations such as time of year, availability, and method of preparation should also be considered. And by all means, enjoy getting to know your foods!<br /><br /> The traditional ayurvedic method of rotating foods is to practice the colors associated with each day of the week. The colors are derived from the planetary association for each day. This is a very soul-satisfying method as the soul reflects the light of pure spirit. Try it!<br /> Sunday: Sunday represents the Sun. The main colors are gold and brown, but any sunny color like red, yellow or orange can be featured. The traditional food offering is wheat. Brown rice, oats and buckwheat are other good choices Try eating yellow and red foods like split mung and an assortment of yellow and red fruits and veges. Ginger, cardamon, saffron and cinnamon are said to enhance the solar energy. One tradition is to avoid cooking with oil on sundays.<br /> Monday: Monday is for the Moon. The main color is milky white. Other colors are white or pale shades of blue, green and pink. The traditional food offering is rice, especially white basmati rice. Barley is another choice. Think of foods like milk, cauliflower, white potatoes, white onions, or white poppy seeds Also consider watery foods like squash and cucumber as the moon is considered to be watery.<br /> Tuesday: Tuesday represents Mars. The main color is bright red. Other colors are jet black and bright shades of orange and pink. The traditional food offering is red lentils. Think of red rice, carrots, strawberries, red apples, red beets, tomatoes, red cabbage, red pepper, black pepper and turmeric. Please note that the idea is not to eat only red foods but to accentuate or feature red foods. This applies to every day of the week.<br /> Wednesday: Wednesday represents Mercury. The main color is green, especially pear green. Other colors are neutral or mild tones of blues, grays and browns. The traditional food offering is whole mung beans. Be sure to eat your greens on Wednesday! Also consider brocolli, green beans, Brussels sprouts, peas, green cabbage and asparagus. Of course pears and green apples fit here as do the herbs cilantro, mint, basil and gotu kola. Good grains are brown rice, wheat, and oats.<br /> Thursday: Thursday is Jupiter’s day. The main color is yellow. You can also feature orange, gold, or bright colors in general. The traditional food offering is chickpeas so it’s a great day for your hummus recipe! Other traditional Thursday foods are nuts and fruits (especially yellow fruits) and yellow veges. Yellow corn or millet are the grains of choice. Like Sunday, one tradition is to refrain from cooking with oils. Some practitioners will stop using oil topically on Sundays and Thursdays as well.<br /> Friday: Friday belongs to Venus, the planet of beauty. The main color is radiant white which contains all colors within itself. You can use an assortment of colors on Friday, especially pastels and flowery tones. The traditional food offering is lima beans or any white bean. Basmati rice, barley, coconut, sweets made with dairy and lotus root are a few white choices. Combinations of different colors work well. And don’t forget the edible flowers! One practice is to avoid citrus fruit or sour foods on Friday.<br /> Saturday: Saturday belongs to Saturn. The main color is black or dark blue. Any dark color will do, including dark browns and grays. The traditional food offering is sesame seeds or black gram (urud). Think of black beans, blue corn, black-eyed peas, eggplant, plums, blackberries, blueberries and black seeds. A special practice is to use plenty of good quality oil in cooking, on salads, or for massage as Saturn is said to be drying.<br /> The main point is to be creative, have fun, and realize that the colors of food do indicate the presence of different phyto-nutrients in a very direct way. And, by the way, the daily colors are a fantastic way of organizing your wardrobe! If you’ve ever changed clothes several times not sure of what to wear, or if the clothes you are wearing just don’t feel right, try spicing up your wardrobe with the colors of the day. You’ll feel great and will begin to notice a subtle harmony with the quality of the day. The goal is not just variety but variety with harmony.Gary Granhttp://www.blogger.com/profile/08294646395555954437noreply@blogger.comtag:blogger.com,1999:blog-4419501391245873190.post-51201040621073997422009-12-04T12:48:00.000-06:002009-12-04T12:50:25.303-06:00Lesson #9: Ayurveda & the Food PyramidClimbing the New Food Pyramid<br />by Gary Gran, CYT, DAy.<br /><br /> The United States Department of Agriculture (USDA) recently revised it’s food<br />pyramid of dietary recommendations and launched a new website. All this came after months of testimony from nutrition experts in Washington. The driving force for this major revision is the fact that two-thirds of Americans are considered to be overweight and major diseases like diabetes are on the rise.<br /> Let’s take a look at the new food pyramid through the lens of ayurveda. If you haven’t seen it, visit the new website at www.mypyramid.gov. When I logged on, I was pleasantly surprised by the prominent saying “One size doesn’t fit all.” As many of you know, this is one of the key concepts in Ayurveda, where we study the individual constitution, age, condition, and lifestyle of each person before making dietary recommendations.<br /> The USDA categorizes people according to sex, age and level of physical activity. For example, let’s say you are a female, 40 years old, and exercise between 30 and 60 minutes most days. Your pyramid recommendation would be to eat 2000 calories a day from a combination of the five basic food groups. This would include 6 ounces of grains, 2.5 cups of vegetables, 2 cups of fruit, 3 cups of dairy and 5.5 ounces of meat and beans. You then have the option to click on the food group icons to learn more.<br /> In ayurveda we discuss the traditional food groups only slightly differently.<br />We discuss whole grains, vegetables and fruits, but divide the dairy and meat and beans categories differently. Beans are considered a food group of their own as providers of plant-sourced protein (when combined with whole grains). Dairy and meat are combined as the animal-based sources of protein. This category includes eggs, poultry and fish. Both ayurveda and the USDA also discuss oils and fats as a 6th food group.<br /> Overall, I was impressed by the USDA’s effort to emphasize eating more vegetables and fruits while reducing calories from extra fats and sugars. A diet high in meat, sugar and saturated fats, and low in fruits, veges, and fiber has been called the Standard American Diet (SAD). The acronym says it all.<br /> Ayurveda also emphasizes the need for overall balance in the diet. Here the distinction is made between heavy foods and light foods. Proteins, carbs and fats are heavy and need to be balanced with vegetables, fruits, herbs, and spices, which are light.<br /> I was also impressed by the USDA’s effort to differentiate within each food group. For example, there has been a lot of publicity about ‘good’ carbs and ‘bad’ carbs. In the example above, it’s recommended to make at least half your grains whole, which are an excellent source of dietary fiber. This translates into 3 whole grain servings a day.<br /> But the food pyramid goes further. The new pyramid features a human figure climbing up steps on one side of the pyramid. When you log on to the website, you will have the option “for a more detailed assessment of your diet quality and physical activity” by clicking on the ‘My Pyramid Tracker’. You will be asked your height and weight and asked to keep a food log and an exercise log. As you enter your data you can receive further guidelines and recommendations. This process is called “Steps to a Healthier You.”<br /> I think this is a great feature. I always start private clients out by keeping a diet log and by describing their exercise routine. They are often surprised by what they are actually eating! This bit of self-reflection can make it easier to make changes. We call it ‘bio-foodback’. Remember that diet and lifestyle changes should be made slowly, step by step. Start where you are, inform yourself, and make changes gradually. Put any recommendations to the test. How do you feel from each change? Remember that for most people it is easier psychologically to add healthy choices than to give up old habits. As the new choices become part of your lifestyle, the old habits begin to lose their grip.<br /> So it would seem that we’ve come a long way from the Standard American<br />Diet. Some critics have said that the USDA could have gone further, pointing to the fact that the government still subsidizes dairy, meat and sugar producers while little assistance goes to fruit and vegetable growers. Or they point out that the USDA needs to spend more money to promote the pyramid and good health when massive advertising campaigns are still touting sugary snacks and beer.<br /> But changes come slowly, and I would have to agree with Eric Hentges, the executive director of the Department of Agriculture’s Center for Nutrition Policy and Promotion, when he said “I don’t think that we are going to be successful with some revolutionary tactic. We’re going to have to reverse the obesity trend the same way we got there...in small steps.”Gary Granhttp://www.blogger.com/profile/08294646395555954437noreply@blogger.comtag:blogger.com,1999:blog-4419501391245873190.post-33838115607212802652009-12-04T12:39:00.000-06:002009-12-04T12:43:54.564-06:00Lesson #8: Moving Towards a Balanced DietMoving Towards a Balanced Diet<br />by Gary Gran, CYT, DAy<br /><br /> Many of us eat on the run or simply eat what is convenient. Others try various diet plans with varying results only to go back to our old habits. Or perhaps we consider food as a tedious chore to be gotten over with as quickly as possible! So how do we move towards a balanced diet? And exactly what is a balanced diet?<br /> In this article we will attempt to answer these questions according to the time-tested advice of ayurveda, the science of healthy living.<br /> First understand that the diet plan that is right for you is unique to you. And as you change, your diet will also change.<br /> Secondly, it is not necessarily helpful in the long run to follow a diet plan from a book or piece of paper. You could use such a plan as a guideline or a starting point, but it should not be followed blindly. The key is to slow down just enough to practice a little self-awareness. Simply watch what and how you eat, and how you feel from eating. Then introduce positive changes gradually. It is rarely helpful to change your diet all at once.<br /> Moderation is the key to a balanced diet. Not too much, not too little. Not too hot, not too cold. Avoid extremes like too much sugar or too much salt. Instead try to eat a variety of foods from all the different food groups.<br /> And finally, to insure good nutrition, quality counts over quantity. So choose fresh, wholesome and pure foods. Avoid junk foods.<br /> Here is the step-by-step process:<br />1. Before analyzing your diet or attempting to make any changes, simply keep a food journal for a week or two. Record everything you eat and how you feel day by day. You may be surprised. For example, you may realize that you’re eating more sugar than you thought!<br />2. Reduce snacking. Too much snacking between meals disrupts the normal process of digestion and prevents us from noticing how individual foods are affecting us. It is better to let one meal digest, noticing its full effects, before eating the next meal.<br />3. Regulate your meal times. Your physiology works on circadian rhythms. Eating at regular mealtimes helps to reset your natural rhythms and strengthen your digestion.<br />4. Simplify your meals. Eating too many foods at once also confuses the picture. The goal is to be able to notice which foods are best for you.<br />5. Don’t overeat. Too much food overwhelms the digestion and the mind. It is best to stop a few bites short of being full. Chewing your food well also helps prevent overeating.<br />6. Notice the effects. How do you feel? Then put two and two together. For example, if you feel sluggish and headachy after a meal, think back. Next time, eat something different. Gradually you will discover which foods are best for you.<br />7. Make changes gradually. It is no use to make wholesale changes in your diet. Besides, if you change many things at once, there is no way to separate the effects.<br /> In this manner you will begin moving towards a balanced diet. Slowly discover which foods have negative effects and reduce them. Notice which foods leave you feeling well and accentuate them. Ultimately, you can learn to choose your foods intuitively on a day by day basis. What do I need today to feel more balanced?<br /> Now that you understand this process, we can take a look at the six important food groups which are recommended for a balanced diet. If you find one is noticeably lacking, you can introduce foods from that group into your diet slowly. They will gradually displace other perhaps less desirable foods.<br />1. Whole grains. There are many nutritional advantages to whole grains over refined grains. However, some people have trouble digesting whole grains. So be sure to try different preparations until you find a few dishes you enjoy. Start with one serving a week, and move towards at least one serving per day.<br />2. Beans & legumes have many health protective benefits and combine well with whole grains to form complete proteins. As they can also be hard to digest, cook them well, try different preparations, and remember that the smaller the bean, the easier to digest. Split or ground beans are also easier to digest. Keep the portions small. Try for two to four servings per week.<br />3. Fresh cooked vegetables are essential to a balanced diet. Try for at least one cooked green or yellow vege every day. Also, try to find a cooked leafy green vege, which are nutritional power-houses, to enjoy from one to four times a week.<br />4. Raw food is also important. Ayurveda recommends primarily cooked foods, but raw foods are essential for their vitality and their enzymes. Fruit digests quickly so it is best eaten alone. Salads and fresh juices are other excellent choices. Try for one serving per day.<br />5. Animal foods are considered as supplemental protein to be enjoyed two to four times per week. Ultimately, our protein requirement is split between vegetable sourced proteins (whole grain and bean combos) and animal sourced proteins. It is best not to mix more than one animal protein at a time. Small portions are best. Consider either dairy, eggs, fish, poultry, or game. Being high on the food chain and therefore potential carriers of environmental toxicity, eat only the highest quality. Vegans, who choose not to eat any animal foods, must find a reliable source of vitamin B-12 as a substitute.<br />6. Essential fats. Many people are deficient in this category. Traditionally, this category is filled by eating a variety of nuts and seeds and the oils derived from them. Fish oil is also excellent. One of the best vegetable sources is flax seeds.<br /> In summary, remember to go slow, notice the effects, and make only gradual changes. Enjoy the process. Take an interest in your food, but don’t become obsessed. Simply try little experiments by adding foods or taking foods out of your diet. Remember the goal is not to eat a prescribed diet from the outside, but to develop a diet that is personal, flexible, and intuitive.Gary Granhttp://www.blogger.com/profile/08294646395555954437noreply@blogger.comtag:blogger.com,1999:blog-4419501391245873190.post-66215502528749226782009-11-01T16:27:00.000-06:002009-11-01T16:32:06.139-06:00Lesson #7: Too Much PittaToo Much Pitta<br />by Gary Gran RYT, DAy.<br /><br /> Late spring and summer are known as the pitta time of year in ayurveda. This means it’s an easy time for pitta to become excessive. So what exactly is pitta? According to ayurveda, pitta dosha is the life principle of fire held in water to a fault or excess. It’s main qualities are a tendency towards excessive heat, oiliness, lightness, intensity, and irritability within the body-mind complex.<br /> Textbook style explanations can only teach us so much, however. So let's conduct an experiment. The goal will be to experience an overload of pitta first hand.<br /> Here is a checklist for what to do (the antidotes will be given later):<br /><br />1) Go for it. Get as much stimulation as possible.<br />2) Be as intense as possible. Play to win. Push yourself hard.<br />3) Turn up the heat. Exercise at noon or in hot places.<br />4) Then eat some super spicy oily food. Fill up on meat. Drink strong coffee.<br />5) Put in long hours at work. Stay up late. Burn the midnight oil.<br />6) Be a risk-taker. Jump first and ask questions later.<br />7) Watch violent action movies or the evening news.<br />8) Be ready to argue and defend yourself at all times.<br />9) Keep your living and work space hot and stuffy.<br />10) Spend as much time in the sun as possible.<br /><br /> Starting to get a little hot under the collar? Right on! Feeling irritated? You’ve got your pitta rising. Sounding a little harsh in your judgements of others? Yes indeed. Noticing those angry jealous feelings coming on? Bring it on. Feeling like reaching out a striking something or someone? OK, that’s it, hold the show. You definitely know what an excess of pitta feels like. It’s time to stop.<br /> You may also break out in skin rashes, sprout some pimples, or simply feel itchy. Other things that can provoke pitta are exposure to chemicals, plastics, food additives, hormones and toxins in general.<br /> Now it’s time to reverse the process and learn the antidotes:<br /><br />1) Your new motto is moderation in all things.<br />2) Let go, let go, let go. Chill and relax. Or as it is now said, chillax.<br />3) Stay cool. Exercise during the cool of the day.<br />4) Enjoy mild, cooling, soothing and nourishing foods and drinks. Fruits and fresh veges are especially helpful, but be sure to eat a balanced diet and stay hydrated. Go easy on the spices and stimulants.<br />5) Take time off. Go to sleep before midnight. Rest during the heat of the day.<br />6) Slow down. Use foresight. Learn to look before you leap.<br />7) Enjoy peaceful soothing music and entertainment.<br />8) Realize that others may not share your opinion nor your enthusiasm. There is no need to be right. Practice cheerfulness and friendliness.<br />9) Get good ventilation. Use fans, dehumidifiers and air conditioners as necessary.<br />10) Stay out of the sun. Spend time in shady, soothing natural settings. Enjoy the coolness of the moon.<br /><br /> And, finally, realize your vision and your joy. Pittas are natural leaders once they realize that it’s alright for others to hold different opinions. It doesn’t have to be us against them. Laugh, laugh, and laugh some more. Let your joy be a light unto the world.Gary Granhttp://www.blogger.com/profile/08294646395555954437noreply@blogger.com