The very Vedas are alive.
Manifold, breathing,and human-like, they have limbs, called vedanga, by which we may know Brahma consciousness.
One of the Vedas’ limbs, the eyes, is Jyotisha, what we call astrology, says the Mundaka Upanisad in Ch. 1. 1.
What could this mean?
I invite you to consider: what are our eyes?
For many people, the first idea about the eyes predates ancient Greek literature: “The eyes are the window to the soul.”
Certainly, the soul can be seen in a chart.
The Bible tells us more, “The light of the body is the eye: If therefore thine eye be single, thy whole body shall be full of light,” in Matthew, verses 6.22 – 6.23.
So too, the light of the Vedas is Jyotisha.
In fact, the word Jyotisha in direct translation is “jyoti” plus “isha”, “light” plus “divinity”, the divinity of light.
“If thine eye be single,” that is, if your third eye is strong, the divinity of light of Jyotisha will fill you with great spiritual vision.
Through Jyotisha, we can also materially see factual bits and pieces of ourselves just as we look at parts of ourselves (but never the whole) with our actual eyes.
The viewing of our own chart similarly shines light on certain parts of the microcosm which we ourselves are.
Our eyes also help us see outside of ourselves, radially out into and unifying the vast macrocosm.
Our eyes recognize another, identify another, discern another as a whole, telling us movement and other attributes, beyond touch, sound, taste and smell but informing them.
Seeing is space and fire. All sattva. Pure light.
Albert Einstein once said, “A human being is a part of the whole called by us universe, a part limited in time and space. He experiences himself, his thoughts and feeling as something separated from the rest, a kind of optical delusion of his consciousness.”
Jyotisha resolves this separateness, this “optical delusion”, for in Jyotisha, any birth chart includes all things.
In the human eye, the higher dimensional world is flattened onto the surface of the curved retina, where light is converted to electrical impulses.
In a similar way, all reality of a moment and place in space-time is flattened onto the two-dimensional chart, macrocosm within microcosm, containing all people, places, things and their relationships within the image, the crystal, of any living being.
Finally, neurologists tell us that what we see is actually happening within us, within the vast and beautiful circuitry of that very thing which we think of as the essential us, our brains.
So too, full reality as seen in the chart actually happens within the rhyme and rhythm, the name and form, of the Vedas themselves, for Jyotisha is the eyes of the Vedas.
Rhus glabra L. is one of the most common sumacs. It is an attractive ornamental plant and is cultivated by many for its beauty. The scientific name Rhus glabra comes from Greek and rhus is derived from “rhous” which means bushy sumac, glabra means smooth and refers to the stem and leaves of the plant (Kindscher, 1987).
Botany and Ecology
Family: Anacardiaceae / Cashew or Sumac
Species: glabra L.
Smooth Sumac, smooth upland sumac, sumach, sumac, dwarf sumac, scarlet sumac, red sumac, lemonade berry, vinegar-bush, vinegar-tree.
For information on Native American names of Rhus glabra L. refer to Kindscher (1987, 1992).
Rhus glabra L. is a large shrub or sometimes a small tree with open, flattened crown of a few stout, spreading branches and with whitish sap. The height can vary from 2-20 ft.
The leaves are alternate, stalked, odd-pinnately compoundwith slender axis, 12 - 20 inches long (30 - 50 cm), with 11-31 lance-shaped to elliptic leaflets, which are 2 - 4 inches (5-10 cm) long and ¾ to 1¼ inches wide. The upper surfaces of the leaflets are dark green and shiny/glossy, the lower surfaces dull and whitish; they are hairless, almost stalkless, and have toothed serrated marginsand pointed tips.
The leaves turn bright red in the autumn.
The bark is light brown and smooth on young plants, on older wood it is smooth or becoming scaly and grey to brown.
The stem is erect, rigid, very stout, hairless, angular, smooth, has raised air pores, and covered with a whitish coat that can be wiped off. It is reddish purple when young, grayish when mature.
Staminate, pistillate, and bisexual. The small, numerous flowers occur in large branched clusters at the ends of the branches; they are less than 1/8 inches (3 mm) wide, crowded in large upright clusters to 8 inches (20 cm) long. The staminate flowers are small and yellowish green; they have 5-parted calyces, 5 whitish petals, distinct, and ovate with 5 stamens, which have yellow anthers. The pistillate flowers are similar, in smaller clusters, more densely flowered; and have yellowish stigmas. The buds are small, covered with brown hair.
The inflorescences are panicles, dense, pyramid-shaped, 4 to 10 inches long, and terminal.
The fruits of Rhus glabra L. are crowded in upright clusters of red drupes4 to 6 inches tall. Each drupe (a fleshy fruit with a hard or stony center) is about 1/8 inches (3 mm) in diameter, round, contains a single smooth seed, numerous, dark red, and covered with short sticky red hairs.
Habitat(s), ecosystem(s) and geographic range where found
Rhus glabra L.is found in open uplands including edges of forests, grasslands, clearings, roadsides, and waste places, especially in sandy soils (eNature.com). It also grows at pastures, along railroads, and is cultivated in private settings (Kindscher, 1992).
It grows in colonies that result from stems sprouting from roots (Missouri Department of Conservation).
Rhus glabra L. is native to North America; it is the only shrub or tree species native to all 48 contiguous states (eNature.com). In addition, it stretches from southern Quebec west to southern British Columbia in Canada, and to Tamaulipas in northeasternMexico.
Phenology (time of growth, flowering and fruiting)
The flowering period is in the spring (from May to June). The male and female are usually on separate plants.
Fruits mature in late summer (from August through September) and remain attached in winter.
Ecologic Status (widespread, uncommon, weed)
According to Elpel (2008) there are 60 different species of the Rhus genus in the world out of which there are two species in Colorado.
Poison Oak, poison Ivy and poison Sumac used to be included in the Rhus genus, however, nowadays they are separated into their own Toxicodendron genus (Elpel, 2008).
Poison ivy flowers are small and scentless. Poison ivy fruits are yellowish white and clustered.
Flowers in spring from May to June. Leaves when turning red in the autumn. Berries when ripe in autumn. Bark and roots may also be gathered.
According to Foster & Hobbs (2002),
I. The berries are used as tea in traditional European folk medicine to treat:
VI. Leaves smoked with tobacco for head and lung problems.
According to Hartley, Rhus glabra is also used in gargles as an antiseptic, refrigerant and diuretic. A strong decoction or diluted fluid extract, affords an agreeable gargle for angina.
In the homeopathic system of medicine Rhus glabra is used in occipital headache, ulceration of mouth, stomatitis, epistaxic and profuse perspiration (Boericke, 1984).
Additional information: Kindscher, 1987, 1992.
Leaves and bark contain gallic and tannic acid (Elpel, 2008).
In an antibiotic screening of British Colombian medicinal plants, it was found that Rhus glabra was more effective in its crude methanolic extracts than the other 100 plants screened. The extract showed both the widest zones of inhibition in a disc assay, and the broadest spectrum of activity (McCutcheon et al. 1992). The chloroform/methanol extract was fractionated and revealed three antimicrobial compounds; gallic acid and two of its methylated derivatives, 3,4,5-trihydroxybenzoic acid and 4-methoxy-3,5-dihydroxybenzoic acid (Saxena et al., 1994). Only gallic acid has been isolated from Rhus glabra in the past (Doorenbos, 1976). These compounds showed better activity against the gram-negative bacteria than the gram-positive bacterium Staphylococcus aureus. While this study explains the traditional uses of Rhus glabra by native peoples, it is unlikely to lead to new antibacterial drugs (Hartley).
Raw young sprouts were eaten by the Indians as salad. The sour fruit, mostly seed, can be chewed to quench thirst or prepared as a drink similar to lemonade. It is also consumed by birds of many kinds and small mammals, mainly in winter. Deer browse the twigs and fruit throughout the year (eNature.com).
The berries can be infused into cold water to make a good lemonade-type drink (Elpel, 2008)
Sumac thickets provide shelter for wildlife. Native Americans used the drupes medicinally to treat sunburn and sores and to make red and black dyes; the roots to make a yellow dye; and sometimes smoked the dried red leaves. Deer and sheep sometimes consume the leaves (Kansas Wildflower & Grasses).
Additional information: Kindscher, 1987, 1992.
Potentially toxic in large or concentrated doses (Foster & Hobbs).
Rasa: Kasaya (astringent), Amla (sour)
Virya: Shita (cooling)
Vipaka: Amla (sour), Katu (pungent)
Prabhava: Madhura (sweet)
Guna: Ruksha (dry), Shita (cold), Laghu (light), Guru (heavy) (Lad, 1997, p. 248)
Mahabhuta: Vayu (air), Prthvi (earth) (Lad, 1997, p. 248), and Tejo (fire) (Lad, 1997, 244)
Anti-diarrhea (stops diarrhea) Brmhaniya
Anti-diuretic (increases absorption of fluids) Mutrasangrahania
Anti-phlogistic (anti-inflammatory) Shotahara
Anti-pyretic (stops sweating) Jwarahara
Vulnerary (closes wounds and promotes healing) Sandhaniya
~ Sources: (Lad & Frawley, 1986), (Sharma, 1995), (Lad, 1997), (Tirtha, 1998)
Kidney, bladder, and liver (Tierra & Frawley). Colon and lungs (Lad, 1997, p. 242)
Rasa, Rakta, Artava
Prana vaha srotas, Anna vaha srotas, Ambu vaha srotas, Rasa vaha srotas, Rakta vaha srotas, Purisha vaha srotas, Mutra vaha srotas, Sveda vaha srotas, Artava vaha srotas, and Stanya vaha srotas
Estimation of Ayurvedic use
Cooling herbs create a sense of refreshment, a lifting of feelings of oppression. They promote detoxification and clarity. They tend to clear Pitta and the blood but can also increase vata and kapha. When taken in excess, cooling substances produce an undesirable coldness, hypoenervation, frailty, sadness, nervousness, poor memory and gradual degeneration (Tierra & Frawley).
According to Sharma (1995), the general systemic action of kashaya (astringent taste) is healing, absorbing, anti-diuretic, and normalizing skin pigmentation. Furthermore, it acts on diarrhea, hemorrhage, wounds, polyuria, and respiratory disorders.
Astringent taste is sedative, stops diarrhea, aids in healing of joints, and promotes absorption of bodily fluids, and the closing and healing of sores and wounds (Lad & Frawley, 1986).
Astringent causes shrinkage of mucous membranes or exposed tissues. It may be applied internally to check discharge of blood serum or mucous secretions caused by sore throat or diarrhea, or applied externally on cuts, allergies, fungal infection, scars or insect bites. Astringent also helps to heal stretch marks and other scars (Mother Herbs & Agro Products).
Psychologically, astringent taste is supportive and grounding, it brings things together and makes the mind collected and organized, putting everything in its right place (Lad, 1997, p. 249).
Sour taste improves the taste of food, enkindles the digestive fire, add bulk to the body, invigorates, awakens the mind, gives firmness to the senses, increases strength, dispels intestinal gas and flatus, gives contentment to the heart, promotes salivation, aids swallowing, moistening and digestion of food, gives nourishment (Lad & Frawley, 1986).
Sour taste brings comprehension, appreciation, recognition and discrimination. It makes the mind alert, sharp and enhances the span of attention (Lad, 1997, p. 245).
The taste of kashaya (astringent) is contraindicated in disorders such as vata provocation, general debility, and loss of appetite (Sharma).
Constipation, vata provocation, blood clots (Lad, 1997).
Bioimages Home. Rhus Glabra. (pictures). Retrieved on December 14, 2008, fromhttp://www.cas.vanderbilt.edu/bioimages/species/frame/rhgl.htm
Bioimages Home. Identifying Invasive Plants. (Detailed photos to distinguish Smooth Sumac from similar plants). Retrieved on December 14, 2008, from http://www.cas.vanderbilt.edu/bioimages/pages/invasive-plants.htm
Boericke, W. 1984. Pocket manual of Homeopathic materia medica. Pratap Medical Publishers, New Delhi, India. 9th ed.
CAT.INIST. Antimicrobial constituents of Rhus glabra. 1994, vol. 42, no2, pp. 95-99 (13 ref.).Retrieved on December 10, 2008, from http://cat.inist.fr/?aModele=afficheN&cpsidt=4108174
Central Council for research in Ayurveda and Siddha (CCRAS). The Ayurvedic Pharmacopoeia of
India. Tintidikida, Vol. V (p. 205). Retrieved on November 9, 2008, fromhttp://www.ccras.nic.in/PharmacopoeialWork/Links/API/API-Vol-5.pdf
Doorenbos, N. J. 1976. Journal of the Mississippi Academy of Sciences 21:53
Elpel, T.J. 2008. Botany in a Day: The Patterns Method of Plant Identification. Hops Press, MT. (p. 124)
eNature.com. 2007. Smooth Sumac Rhus glabra. Retrieved on December 10, 2008, from http://enature.com/fieldguides/detail.asp?allSpecies=y&searchText=sumac&curGroupID=10&lgfromWhere=&curPageNum=4
Foster S. & Hobbs C. 2002. Western Medicinal Plants and Herbs. Houghton Mifflin Company, NY (p. 309).
Germplasm Resources Information Network (GRIN). Taxonomy for Plants. Rhus glabra L. Retrieved on December 10, 2008, fromhttp://www.ars-grin.gov/cgi-bin/npgs/html/taxon.pl?31689
Hartley, L. Secondary Compounds Within the Anacardiaceae. Colorado State University. Retrieved on December 13, 2008, fromhttp://www.colostate.edu/Depts/Entomology/courses/en570/papers_1998/hartley.htm
Kansas Wildflower & Grasses. 2007. Smooth Sumac. Retrieved on December 14, 2008, from http://kswildflower.org/details.php?flowerID=109
Kindscher, K. 1987. Edible Wild Plants of the Prairie. University Press of Kansas (pp. 190-194).
Kindscher, K. 1992. Medicinal Wild Plants of the Prairie. University Press of Kansas (pp. 182-188).
Lad, V. Dr. 2007. Textbook of Ayurveda: Fundamental Principles. The Ayurvedic Press, NM.
Lad, V. Dr. & Frawley, D. 1986. Yoga of Herbs. Lotus Press (pp. 34, 53, 216).
McCutcheon, A. R., Ellis, S. M., Hancock, R. E. W., Towers, G. H. N. 1992. Journal of Ethnopharmacology 37:213
Missouri Department of Conservation (MDC.online). Smooth Sumac (Rhus glabra L.). Retrieved on December 14, 2008, fromhttp://mdc.mo.gov/nathis/exotic/vegman/twentyfo.htm
Mother Herbs & Agro Products. Astringent. Retrieved on December 14, 2008, from http://www.motherherbs.com/astringent.html
Saxena, G., McCutcheon, A. R., Farmer, S., Towers, G. H. N., Hancock, R. E. W. 1994. Journal of Ethnopharmacology. 42:95
Sharma, P.V. 1995. Introduction to Dravyaguna. Chakhambha Orientalia. 3rd edition (pp. 34-35).
Tierra, M. & Frawley, D. 1988. Planetary Herbology: An Integration of Western Herbs Into the Traditional Chinese and Ayurvedic Systems. Lotus Press (p. 340).
Tirtha, S.1998. The Ayurvedic Encyclopedia. Ayurvedic Holistic Center Press.
Wikipedia. Rhus Glabra. Retrieved on November 1, 2008, from http://en.wikipedia.org/wiki/Rhus_glabra
A composite Ayurvedic perspective on Flu
offered by Varadaan
Flu, or influenza infection, is a particularly interesting opportunity to explore the intersection of two related,but rather different, approaches to medicine. Because we rest within the context of Western Culture, in a sense our starting place is the perspective of Western Science, and thus Western or allopathic, medicine. But this is an article about an Ayurvedic approach to Flu, so actually, the author is working from an Ayurvedic perspective, resting within the Western framework. How does this work, or how should we begin?
Well first of all, we can start by exploring the main theoretical frameworks of these two medical systems, which incidentally share pretty much the same scheme of specializations or departments: Internal Medicine, Surgery, ENT/Ophthalmology, Toxicology, Pediatrics, Gerontology, Aphrodesiacs and Psychology (from Ayurveda, going back thousands of years). This is no accident: Ayurveda is probably the origin of much of early Western Medicine, and the 'humor' system that was discredited some 150 years ago, failed largely because it was not properly translated from Ayurveda. Baby. Bathwater. But here we are, in the 21st century we can keep our eyes open and draw upon the best opportunities of both worlds. In fact, when we are taking on influenza, which is a real challenge for Western Medicine, this will be a fantastic advantage. Now, back to framework. As everyone is likely well familiar with, in the case of infection, Western medicine is going to focus first on the invader, and will apply a recent and important theoretical development (in the West): so called "Germ Theory". Now Ayurveda has had the concept of "krumi" or invading organism for a long time, and quite specifically understood that infecting organisms of the blood could be invisible to the naked eye (Charaka circa approx 200BC1, Vagbhat circa 6thCentury AD2), and had descriptions of various types of infection and treatment including for leprosy, TB, etc, and generally characterized them in doshic terms. In fact I do have samples of Ayurvedic antibiotics which were formulated using ancient alchemical methods, and one day, when Western pharmacology is ready, these special compounds may become an important mainstay of the world's medicine cabinet. Maybe best this happens once we realize that modern animal husbandry is outrageously irresponsible with the few precious antibiotics we have been lucky enough to discover. . . but I digress. Western medicine and for that matter, hygeine and food science, took a very particular and important turn when Louis Pasteur in the 1860s, using the newly invented microscope, proposed a 'germ theory' to describe what he was observing, and then applied his hypothesis to formal experimentalstudyofetiologyofcertaindiseases.3 And the modern science of medical microbiology was born. Before this, the science of epidemiology based on a theory of contagious disease became more formal with the work of John Snow in 1849/1855, particularly in application to an outbreak of Cholera in London. Sadly, government resisted adopting this theory because the idea of fecal-oral transmission was political unpalatable (ahem!). Now we also have Ayurvedic history (see above, and which also included ideas about hygiene in general and also in particular around the site of infection4). There is also precursor work in Europe5 including clear evidence against spontaneous generation in the 17th century. And finally, it was formally in 1928 Alexander Fleming who discovered penicillin in a petri dish, and applied this to treatment of pathogenic infection, and as they say the rest is history. It is fair to say that because of the efficacy of the germ theory to prevent food spoilage and increase success in the prevention and treatment of contagious disease and to enhance outcomes in the surgical theater6, that the germ theory became a central tenet of Medical practice in the West, and ultimately worldwide.
But wait, even in Western allopathic medicine, there is no full and complete consensus that Pastuer’s version of germ theory is the whole story.
A brilliant Doctor, chemist, biologist and physicist, Antoine Béchamp had a bitter and protracted dispute with Louis Pasteur, a key point being his theory of mycrozymes, and one important element of his work was the observation that microzymes, including specific bacteria, could take on a number of forms during the host’s life cycle and these forms depended primarily on the chemisty of their environment, the biological terrain, the condition of the host.7
Interestingly, some of the organisms that provide greatest challenge to a traditional AMA style treatment include organisms that are pleomorphic, which can change their forms, as discovered by Béchamp, such as the spirochetes. Even in allopathy we know that Herpes zoster goes into a more passive state when blood chemistry changes. Pasteur operated from a ‘monomorphic’ theory which posited microbes having only fixed states. In his last book, Béchamp is presenting a view that correlates closely to the well-tested Ayurvedic model of the agni-âma paradigm:
". . . the microzyma, whatever its origin, is a ferment; it is organized, it is living, capable of multiplying, of becoming diseased and of communicating disease. . . All mycrozyma are ferments of the same order - that is to say, they are organisms, able to produce alcohol, acetic acid, lactic acid and butyric acid. . . In a state of health the microzymas of the organism act harmoniously, and our life is, in every meaning of the word, a regular fermentation. In a state of disease, the microzymas do not act harmoniously, and the fermentation is disturbed; the mycrozymas have either changed their function or are placed in an abnormal situation by some modification of the medium. . ."8
While the particular details of his theory have been aggressively discredited in formal circles of AMA-style medicine, some elements of this school of thought appear to have merit, especially when reviewed from an Ayurvedic perspective. Remember that before this period of ‘revolution in medicine’ it was largely a humoral theory9 that governed medical practice in the West. Ayurveda is in essence built upon a ‘humoral theory’, but the difference is that the four humor system in the west appears to be somewhat an adaptation, a poor translation, of Ayurvedic principles. Ayurveda has been successfully practiced for perhaps 10,000 years, on up to current day. While some would like to discredit Ayurveda, that might be difficult since, when it is correctly practiced, it works well. If we take a more complete humoral theory, combine it with some of Béchamp’s ideas and then include the idea that there are infective organisms which may be too small to see, well, then we have Ayurveda. A key point being that when Ayurveda tackles the biological terrain it does so with its own system of physics/biology/metaphysics which reaches into the natural world and into the realm of consciousness, and can do so with authority. Ayurveda is an evidence based medicine, albeit with a different methodology, including the concept of upashaya, or ‘clinical trial’, but on the basis of each individual, and practicing specific treatment for each person at each point in time. And it is backed by 10,000 years of hands-on research. Because it is mostly using actions the body can already accomplish and botanical medicine, it is or can be a very low cost and ecologically sustainable medical system. Its treatments essentially have no side effects. It is a complete and powerful medical system, and in the West it can outperform with complaints that stymie Western medicine like typeII diabetes, arthritis, anxiety disorders and irritable bowel syndrome. Things get especially interesting with an integrative approach where we combine the best of Western allopathy with a powerful approach like Ayurveda which combines completely different perspectives on biological terrain, subtle energetics and consciousness. The primary branches of allopathic medicine are surgery and the administration of poisons (internal medicine with pharmaceutical drugs). In Ayurveda these are included, but are considered to be measures of last resort.
OK. Now back to our topic: Influenza. Influenza is a rapidly mutating virus. It can be fought with vaccines, but that only works for some individuals, and only when the World Health Organization rolls the dice correctly and predicts the properties of next years’ outbreak(s). In a sense we can think of vaccination as altering the‘biological terrain’, making it less friendly for a given virus, but also because of mercury, aluminum or other contaminations, it is possible that vaccinations may damage the health of the biological terrain as well, with children possibly being more vulnerable. Ayurvedically, think about: ‘cellular intelligence’ plus ‘sthula ojas’ plus‘sukshma smruti’. So while some vaccinations are known to be extremely effective and probably a good idea, such as TB, Dyptheria, and Polio (DTP), the marginally effective chickenpox vaccine may not be worth whatever risks come from an injection requiring metals-based preservatives, etc. At some point there may be a new strain of influenza that allopathic medicine has little ability to address, except from the perspective of epidemiology, which means managing spread of a pandemic by minimizing exposure among the infected and the potential infectees. All well and fine, but we already have swine flu, avian flu, and are learning more every year about the serious potential for species jumping strains of RNA-viruses; most recently in the science news is discovery that bats are hosts to at least one very deadly ebola family virus.10 Key point: viruses fit into the theoriesof‘germs’or‘sukshma krumi’, but the challenge is that they are hard to kill once active in the host. Allopathy’s ‘magic bullets’ don’t work here. Actually because of misuse of these magic bullets, we are on the verge of a world where we may not have magic bullets for some virulent strains of bacteria too.11 So it’s time to dust off ideas about ‘biological terrain’ or more à propos, time to study our doshas. So yes, we should attend to doshas when fighting a virus. Most likely, the reason we got the flu and another family member did not, is because we had a doshic imbalance ‒ just like Béchamp suggested might happen. He was a brilliant chemist, and we know that acidic blood opens the door to all kinds of infections and disease conditions. Infection in Ayurveda goes with Pitta imbalance, which relates to sour taste and acidity. And Béchamp’s mycrozymes are “able to produce alcohol, acetic acid, lactic acid and butyric acid”. I am not saying that we should take Béchamp’s ideas lock stock and barrel, but if you take a closer look at the history between Bechamp and Paseur, we might begin to see a parallel between the narrow version of medicine offered by mainstream commercial Western medicine, which has allowed the abuse of antibiotics and in the USA isinadequately screening hospital patients for MRSAs, and something a bit broader in scope, something that includes complementary approaches at the heart of preventative care, and a more comprehensive approach to the management of disease. We could say that this is the future of medicine.12
Oh right, back to ‘Flu’. . . So in the past few months, hearing about so many people suffering from really bad flu this year, I created a special Ayurvedic ‘magic bullet’. It is pure Ayurveda, but crafted also with Osha root, one of the greatest herbs that grows in Colorado. We are calling it Flu•B•GoneTM, and we are selling it now at theVibrant Lotus Products store at 302 Pearl Street, 24 capsules to the bag, and it will be available for purchase online very soon (maybe now already). It is affordable, it is effective, and it is Ayurvedic. Because it is Ayurvedic, it works at any point during the progression of your body’s interaction with the virus: apparently it may prevent actually getting the flu if you catch it early, it might speed you into a recovery phase if you really have flu, and it is reported to accelerate the recovery phase. These are not medical claims, these are anecdotal reports from people who have taken Flu•B•Gone®13.
Be Well, Everyone!
©2013 Varadaan (Ben Lipman) and Boulder Ayurveda, Inc. 302 Pearl St, Boulder CO USA. All rights reserved.
1 Caraka, Vimaana 7:9-13, 19, 22-27
2 Vagbhat, Ashtanga Hrdayam
3 Louis Pasteur: http://en.wikipedia.org/wiki/Louis_Pasteur http://ebooks.adelaide.edu.au/p/pasteur/louis/exgerm/complete.html
4 Avoiding exposure to causative factors: Caraka, Vimaana 7:9-13, 5 http://en.wikipedia.org/wiki/Francesco_Redi
8 Antoine Béchamp, The Third Element of the Blood
10 Popular Science, October 2012, pp55-82. Science News, March 9 2013, Vol 183, No5, p.10-11.
11 News Flash:
LONDON, March 11, 2013 (Reuters) - Antibiotic resistance poses a catastrophic threat to medicine and could mean patients having minor surgery risk dying from infections that can no longer be treated, Britain's top health official said on Monday.
Sally Davies, the chief medical officer for England, said global action is needed to fight antibiotic, or antimicrobial, resistance and fill a drug "discovery void" by researching and developing new medicines to treat emerging, mutating infections.
One of the best known superbugs, MRSA, is alone estimated to kill around 19,000 people every year in the United States - far more than HIV and AIDS - and a similar number in Europe.
And others are spreading. Cases of totally drug resistant tuberculosis have appeared in recent years and a new wave of "super superbugs" with a mutation called NDM 1, which first emerged in India, has now turned up all over the world, from Britain to New Zealand.
Last year the WHO said untreatable superbug strains of gonorrhoea were spreading across the world.
12 In fact, the idea of oxygenation of tissues having a critical effect on the ability of the body to minimize inflammation and fight infection could be directly linked to the ancient Ayurvedic principal of the primacy of Prana in maintaining health, Prana being Jivanam, meaning ʻthat which gives lifeʼ. Here is a very interesting article, which originally was linked in the Boulder Ayurveda Winter News in 2009:http://www.townsendletter.com/June2009/oxyhomeo0609.htm
13 These statements have not been evaluated by the Food and Drug Administration. The product is not intended to diagnose, treat, cure or prevent any disease.
©2013 Varadaan (Ben Lipman) and Boulder Ayurveda, Inc. 302 Pearl St, Boulder CO USA. All rights reserved.
If you wish to use this material for classroom purposes or publication, etc, please contact Boulder Ayurveda.
At the time of dawn you opened to the drops of rain
Born as an Evergreen in the rain forest
Living throughout India and Sri Lanka
Rising straight in to the sky
Like a seeker raising the awareness into the abode of God
Dressed in long leaves and dark brownish black bark
Blooming in the spring
Pink and yellow-orange flowers
Offering delightful fragrance to all
Turning red like the color of blood
As a uterine tonic you heal the feminine
Bringing hope and joy to all women
Taking away grief and sorrow
You are Sacred
Dedicated to the God of Love
Wild and free
Filled with Shakti power
Named like the female deities of the Jainas
Blessed for witnessing the birth of the Buddha
Blessed for witnessing the first meeting of Sita and Hanuman
You are loved
By Heidi Nordlund
Advanced Ayurvedic Practitioner
From the professional and student members of Colorama