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YOGA THERAPY for

DIGESTIVE HEALTH

CHARLOTTE WATTS

Contents

Introduction

Part One: Traditional Yogic Views in a Modern World

Part Two: A Journey Around the Digestive Tract and Its Functions

Part Three: Physical and Subtle Anatomy of the Digestive Tract and all Its Connections

Part Four: Modern Psychology Within Yoga and the Gut

Part Five: The Practices

Practice Section One: Visceral Movement

Practice Section Two: Supporting Digestion from the Feet

Practice Section Three: Gut-Brain Safety to the Earth

Practice Section Four: Beyond Asanasinto Subtlety

Part Six: Considerations for Specific Conditions

YogaandYogaTherapyCourseRecommendations

References

FurtherReading

SubjectIndex

AuthorIndex

Acknowledgements

Introduction

One of the reasons I first came to yoga, but mostly why my practice grew, was the profound effect it had on my long-term digestive issues: crippling Irritable Bowel Syndrome (IBS) from my early teens. I soon recognised that this expression of what I had struggled to digest, process and let go of was more than simply fixing a body system that wasn’t functioning correctly; it also represented a whole-body psychotherapy and voices that needed to be listened to.

My journey with yoga and health has been part of that which is described in the BhagavadGita(verse 6.23) as ‘Dissociation from the painful union with suffering’. We do not need to separate the physical and psychic pain that we experience as humans; they are simply communicating via different routes. To heal such fracturing, I had a journey of gathering everything back to whole, back to the centre, to the midline (from where we grow out as an embryo) –facing the often-difficult voices in my upset belly. For me, exploration of healing digestive dis-ease was very much part of my ‘coming home’ to union of mind and body.

As I have continued along my explorative journey with holistic and systemic health, my personal philosophy has increasingly come to challenge reductionist thinking that partitions the way that we see our body and mind, the way that we view body systems and the way that we might separate out Western ideologies such as psychology and physiology.

It is far too simplistic to say that this modern reductionism is correct because it is ‘scientific’. It is easy to dismiss older cultural and spiritual viewpoints simply because they are traditional and, by this very fact, must be ‘non-scientific’. For many, it is too great a leap to introduce a poetic element into what we ‘know as fact’, but the evidence speaks volumes for the health and quality of life improvements that a regular yoga practice brings.

The recent work discussing the enteric nervous system (aka the ‘Second Brain’) has challenged views of the digestive system as a place of the simple grind of food in, food out. It has allowed us to view this enormous, cognisant, central channel from which we evolved as that which sits at the very depths of our being: so important in yoga philosophy as the mystical midline, sushumna, from where gut feelings are true and from where we make billions of unconscious decisions every second on how we feel about the world around us. Yogis have known this for centuries, but it is a symptom of our times that unless something is in our chosen language and culture, we may not be open to accepting it as ‘truth’. As we will explore, gut feelings are indeed real and if we are shut off from feeling or listening to them, our bodies can try and shout louder to be heard. If initial gut rumbles are not attended to, these can show up as more pronounced conditions down the line.

Digestive issues are on the rise and prove difficult to address through mainstream medical routes. This is not least because of their connection with and root in the rise of psycho-social stress and poor dietary habits. In recent years there have been illuminating thought-shifts in neuroscientific understanding, the acknowledgement of fascia as a major body system and the link between the gut and the brain. We are learning more and more about how engaging with the nervous system (NS) and talking to the gut via attunement and self-compassion can have far-reaching effects that unravel conditions like IBS, Inflammatory Bowel Disease (IBD), acid reflux, colitis, diverticulitis and more.

The modern world has us stuck up in our heads, and a connection down into our centre and our root – embodied awareness – has the effect of dampening down that mind-hum. The

essence of yoga is ‘stilling the mind’ and the physical practice often referred to as ‘Modern Postural Yoga’ was added later in its history to provide a route for embodied awareness and moving through that which we might physically, as well as mentally, hold on to.

Yoga is a philosophy of connection, liberation and moving beyond our suffering as an individual consciousness to meld with the universal – to transcend. Along the way, it was noticed that this journey also conferred health benefits and yoga as therapy emerged. This is not to be confused with the modern, reductionist ‘pill for an ill’ approach to health or suppression of symptom. Yoga reveals that which was already there – the profound truth that we are whole –and along with Ayurveda seeks to uncover the energetic imbalances that hold us expressing dis-ease.

Occupying our bodies to find expanse, connection and liberation can have profound effects on digestive function. Whether we view this via scientific exploration of the gut-brain axis or through traditional yogic philosophies, either viewpoint acknowledges that our holding of early trauma creates habits of response in the belly that need to be listened to with kind attention. The difference in how such information might be used is that yoga views the individual first and modern medicine treats the disease.

Yoga offers this (if we slow down to feel) via the ‘rest and digest’ parasympathetic tone of the NS – the opposite of the fight-or-flight response. Asana (posture) practice physically moves into the fascia around and between organs, freeing space, glide, fluidity, mobility and tone into all of the physiology in the abdominal cavity. Breath awareness and control allows the breath to drop into the belly and diaphragm, a basic need for optimal digestive function.

Stretching, compressing and twisting of the gastrointestinal (GI) tract and viscera (organs) are a large part of supporting digestive health within yoga traditions. As free-flow of fluids, movement and energy in this area is so deeply connected with the spine and rising of the Kundalini(generative matrix of the universe or divine power) to bring it into consciousness, focus here is never purely physical in yoga. When we choose to turn inwards and listen, we can become aware of the rich communication this central part of our being offers.

Yoga is cheap, non-invasive and safe and studies tend to show good results as people keep it up, not just because of a desired health effect, but also because of the full mind-body benefits and insight it brings. It is an engaging practice; the deeper connection beyond a purely physical workout encourages people to continue and genuinely value all facets of the experience.

There is an exponential growth in yoga research being carried out, as well as a rise in the quality of studies and the positive attention these receive. This is particularly true in the areas of stress and anxiety, inextricably linked with digestive disorders. A review of the current IBS research and most effective treatments stated:

Progressive muscle relaxation exercises are used to reduce the sensitivity of the body’s viscera. Relaxation exercises such as breathing, yoga, meditation, Tai Chi, bathing are commonly used. These types of exercises could be helpful to relief [sic] general stress condition and the associated IBS symptoms. More importantly, these exercises are particularly attractive as they have no major adverse effects. (Tsang etal.2016)

We know that how we move isn’t simply relegated to joints and muscles but reaches out from the fascia that wraps around organs, particularly our visceral organs, those in the abdomen that sit asymmetrically and move – that movement defined by how fluid or viscous the tissues between the organs might be. These express the state of our central nervous system and that continual discussion between gut and brain. We move outwards from this centre to feel the world and bring that information back to it to process and understand. Our gestures and, ultimately, movement forms all stem from this somatic, poetic orchestration, revealing so very much about the ripples of our past in the present moment. If we choose to turn inwards, we can feel the effects of love, of trauma, of joy and of sadness permeate all our tissues and be felt right at the centre of us in our belly.

My exploration (with wonderful teachers!) into trauma, fascia, psychoneuro-immunology, primal movements, embryology and

Chakra Theory in relation to development all feed back into the gut. This is the journey of the modern, Western yogi, where we recognise our lineage and also the findings that our current society needs to move forward with compassion and understanding.

My aim in this book is not to offer solutions to fix a problem, but rather to offer explorations for you and your students to find your most responsive way towards calming, soothing and quelling energies that might have gone awry or become numb due to trauma. Moving outwards from the belly can have us moving in a more graceful and integrated way that extends to how we may move through life with more freedom. With our interoception (sensing our inner landscape), housed in this most fundamental of places, rather than saying our viscera is simply the murky, gross stuff of function, we can view it as a place of depth, honesty and clarity.

It is my sincere hope that this journey is as illuminating for you as it has been for me.

Charlotte Brighton UK

You can see more supporting information, videos of practices and learning resour-ces at the website dedicated to this book: www.yogafordigestivehealth.com. Also lots more yoga videos, nutritional and lifestyle support at my online membership Calm Club www.calmclub.charlottewattshealth.co.uk, as well as details of my classes, workshops, retreats and more at www.charlottewattshealth.com.

PART ONE Traditional Yogic Views in a Modern World

In Part One of this book, we need to gather awareness of the landscape we are surveying, and, in a book with the word ‘yoga’ in the title, I feel it is respectful to start with the philosophical yoga model.

The particular menu of psycho-social stress, postural issues and dietary confusion of abundance creates a set of circumstances that were simply not around when the YogaSutrasofPatanjaliand other yogic texts were written. Digestive issues have been around as long as the human gut, and yoga and its sister science Ayurveda (and their shared roots in Samkhya philosophy) picked up on this most fundamental expression of the human condition as a sign of something deeper within. For the modern human, we need to acknowledge the new context in which we stand or sit. Hunching over a laptop, stressed about your inbox, while snacking on a croissant…such habits have undoubtedly contributed to dis-ease in the modern digestive tract, so we need a different frame of reference to apply the rich tools that the yogic system provides.

Yoga has traditionally helped NS conditions such as IBS by recognising that philosophy dropping beneath mind-fluctuations helps stagnant energy release and rise from the lower body and the belly. This may seem at odds with the more reductionist views of

differential diagnosis within modern medicine, but if we delve a little deeper, we can find parallels with the more recent research into the enteric nervous system, fascia, interoception and trauma. We will explore those in later parts of the book, but, to begin, we will focus on the philosophical and practical aspects of the yogic path that resonate most with where the modern human gut finds itself, what our gut-brain axis is trying to tell us and how we can listen and respond.

East meets West

If you are of a more scientific rationale and resistant to yogic modes of thinking such as chakras and nadis, dismissing them as ‘nonscientific’, consider being open to such ancient ideas by viewing them with a poetic eye rather than trying to box them in as literal absolutes.

If we suspend cynicism towards different philosophical models, we find that yoga provides an amazingly cogent mind-body system. In the world of visceral feelings and the unconscious that lies deep in the belly is acceptance of ambiguity, ambivalence and uncertainty and being present to unfolding experience and gut feelings. It is here that an embodied yoga practice can most support digestive issues, where a disconnect between what is happening to us and the experience we have of it affects how we process the food we take in and how we can be nourished.

The subtle body

Material science and the more esoteric stance differ most when we consider the concept of a ‘subtle body’ (suksmasarira): that which is beyond physical matter.

What is the subtle body? Is it something material like connective tissue, hormonal secretion or neuronal pulse or is it formless like space, pure energy or consciousness? Is it tied to emotions such as fear or passion? In the tradition of yoga, the subtle body

suggests that which is fine, delicate and infinitesimally small such as an atomic particle. It also speaks to the all-pervading spirit in the body and is one of the names of Siva. (Little 2016)

Before we could see inwards through imaging, x-rays and even dissection, yogis looked inwards through visualisation and meditation practices. Today our relationship with yoga is often more externalised, seeing images of a practice, rather than feeling them internally and even lacking trust in that we cannot see. Yet in our daily lives we can feel the space around us and rarely bump into people. This subtle body we feel is said to extend to 12 finger-widths out from the physical body. As Christopher Wallis states, ‘when we are unable to fully “show up” for any given experience, a remnant of it is deposited in our psyche – or, in Tantrik theory, in the “subtle body” which is simply the extension of the psyche’. The subtle body may be viewed as part of our kinaesthetic sense (see page 89).

The subtle body of the Upanishads and Hatha Yoga Pradipika in the 15th century was much more cryptic, requiring deep study and self-enquiry under a master, not as something ‘to do’, but as a rich, transformative process. Where prana might now be equated with energy, nadis with the NS and chakras with endocrine glands, the original descriptions were richer in metaphor, storytelling and imagery, like lotuses opening, rivers flowing and snakes unravelling upwards.

Physiological knowledge helps to contain these metaphors as places to understand in a felt sense. Prana, the life-force, can be explored and felt within our physical body out to the edges and into the midline and the belly. A view of the first three chakras, in particular in relation to their seat in the body and the psoas, the visceral fascia and the lower spine and hips, helps meld the esoteric with the pragmatic in a way that informs our practice and invites us to feel prana through the nerves, lymphatic system, capillaries, connective tissue and blood vessels.

Later in this book, we will use the topography of the chakrasas a framework to understand how we develop gut and brain together, and then ultimately our psychology and samskaras(page 94).

1.1

Context of the Yoga Therapy Model

‘Yoga therapy is of modern coinage and represents a first effort to integrate traditional yogic concepts and techniques with Western medical and psychological knowledge. Whereas traditional Yoga is primarily concerned with personal transcendence on the part of a “normal” or healthy individual, Yoga therapy aims at the holistic treatment of various kinds of psychological or somatic dysfunctions ranging from back problems to emotional distress. Both approaches, however, share an understanding of the human being as an integrated body-mind system, which can function optimally only when there is a state of dynamic balance.’

Yoga has long been associated with health beyond the physical; how we live and choices we make, where the subtle affects the gross. In yoga therapy, it is not how much we do but about using yoga tools appropriately; working with intention and attention to what presents. This subtle awareness can help to begin unravelling stress and trauma held down in the belly.

Figure

As yoga is now mostly seen as physical, its philosophical underpinnings for digestive function may not be obvious. But digestive disorders are well-known to have stress at their core and the psychosocial form of stress that is most prevalent in the modern experience can only benefit from yoga’s purpose to ‘still the fluctuations of the mind’ (YogaSutrasofPatanjali1.2).

When we control the mind we control the physical body. Vitality is conserved and concentrated. The nervous system is calmed and the hormones of the pituitary are stored and then used more effectively and appropriately. These energy reserves are available for sexual activity but can also be transformed into spiritual energy, prana shakti or ojas. As we begin to concentrate our mind and become more sattvic, the body processes become balanced and fewer precious nutrients are wasted. (Shankardevananda 2006)

Prana, nadis and health

In yoga, prana, life-force that we take in through the breath (also healthy food and sunlight), is energising and animating. If prana leaves, life ceases. Prana (like chi in Chinese Medicine) isn’t simply breath, but the energy that creates everything, including consciousness. As prana is a modification of the air element, it is related to touch, where we can feel life and reach out to that of others.

Prana supports all body systems, so we feel less sluggish and able to be more active when prana flows with ease through the nadis. The Sanskrit word nadi comes from the root ‘nad’, meaning movement; its key element is the movement of prana. Nadis travel through the physical or ‘gross body’ (sthula sarira), transporting fluids, oxygen and nutrients, but also through the subtle and the causal bodies (karana sarira). In this way, the nadis are where we experience sensation and consciousness and can feel out into the subtle body and empathise with others, even taking on their pain. This then extends to feeling the spiritual aura (Figure 1.2).

The nāḍis penetrate the body from the soles of the feet to the crown of the head. In them is prāṇa, the breath of life and in that life abides Ātman, which is the abode of Shakti, creatrix of the animate and inanimate worlds. (VarahaUpanishad, 13–16 CE)

The yoga adage, ‘Where the mind goes, prana flows’, guides our practice to take the attention inside the body and to the present experience to move more deeply. Recently, a more systemic scientific way of viewing the body as a pulsing web (see Fascia, pages 83–7) rather than a mechanistic collection of parts moves us closer to an inclusive view of the nadis.

1.2

CAUSES OF DISEASE

The causes of digestive disease (disruptions to pranic flow) include: – change (parimana) – habit patterns (samskaras)

Figure

– attachment (sanga): not just as addiction, but also repeating patterns of reacting and behaving

– disconnection from reality (viyoga): what we think we are feeling, rather than true connection with visceral voices

– controlled or suppressed urges (vega dharana)

– disturbed natural cycle (guna vritti virodha): poor sleep patterns, travel, etc.

– inappropriate diet (ayukta ahara)

– the hindrances or obstacles (kleshas) of ignorance, ego, desire, aversions and fear.

It is interesting how many of these relate to how we live, our emotional states, the habits we pursue and those things we identify with as being ‘us’.

The koshas

In the PanchaKoshamodel of the five-fold aspects of our existence, these five ‘sheaths’ of our being are described in the Taittiriya Upanishadtext, from gross to subtle (Figure 1.3).

1.3

Physical body (Food Sheath) – annamayakosha

This is the ‘physical matter’ sheath, from where we most obviously push up against the external world. It relies on the grosser forms of pranafrom food, water and air.

Many people experience life only on this level and asana is the starting point in most modern yoga practices. To be able to move inwards is first to feel where we are travelling from, but also to care for our gut-brain axis is to attend to more aspects than the physical guts. To view asana as purely physical misses its potential for deep healing. Movement is only yoga when it has a mindful quality of awareness and compassion – we can choose to stay purely in the annamaya kosha (at the whim of digestive issues) or delve deeper and meet the layers that can help us reveal and make peace with the causal roots of pain.

‘Those who care for this body are nourished by the universe itself.’

Figure

Taittiriya Upanishad

Breath body (Energy-Vital Sheath) – pranamayakosha

This is the ‘energy’, ‘life’ or ‘vital’ sheath, where we meet the pranic or subtle body. This is where prana flows and where the physical is fluid, including the movement of blood, lymph, interstitial (between cells) fluid, cerebrospinal and the fluid in fascia in the form of bound water, felt in the skull-sacral tide throughout the spine, digestive juices and menstrual flow.

These energy states were recognised in Western medicine up until the 19th century – as ‘vital force’ – but then discarded to exclude anything but the physical body. It is in the pranamayakosha that we feel the circulation of breath through the respiratory system as our most accessible route into such constant, primal rhythms and we can access this through pranayama. In all medicine systems that recognise this layer it is seen as the ‘breath of life’, which gives the physical matter shape and animation.

The pranamaya kosha is connected to the five motor organs, digestive function, bandhas and chakras, urino-genital, feet, hands, vocal organs and the excretory – what we literally let pass. This importance of breath and vitality in digestion also links to survival urges (including reproduction), movement and self-expression. Enthusiasm and motivation in balance with our needs begins with awareness within the pranamayakosha.

‘Those who treat this vital force as divine experience excellent health and longevity because this energy is the source of physical life.’

Taittiriya Upanishad

Mind body (Mental Sheath) – manomayakosha

The ‘mind stuff’ or ‘thought processes’ sheath delves into the deeper recesses of the mind, emotions and NS. Although modern science is taking pains to map the brain to understand thought, the sea of our emotions and motivations is as mysterious as ever. To meet and

understand this layer is to free ourselves from being thrown about by reactions, to move beyond the kleshas. We can see how messages in this layer travel constantly between brain synapses and the central nervous system and affect all other layers. Here we can discern between the physical and emotional feeling of an experience (often in the gut) and make sense of it, consciously, when we tune in.

Attending to this layer fosters the deep calm that allows the digestive system to work optimally. Where modern science can see the mind purely as the brain, yoga sees mental processes radiating out through our whole being. If there is too much input into this layer we suffer ‘mental indigestion’, where we struggle to process and may shut down for protection, particularly if noise means we cannot hear the subtle voices from the gut. Pratyahara (sense withdrawal) within asanaor meditation allows us to soothe this layer and choose more nourishing and calming sensory input.

‘Those who understand and control the mental body are no longer afflicted by fear.’

Discernment body (Intellect Sheath) – vijnanamayakosha

The ‘wisdom’ or ‘intellect’ sheath is where we can develop awareness and consciousness. From here, we can move from the intention often associated with the hara, the belly dantien (energy centre) within Daoism. We can meld intuition with awareness with clarity of intent, even if that is simply to allow the emotion to pass without attaching a new story to it. When we lack connection here, we can feel directionless, with no ability to make conscious choices.

The yamas and niyamas, codes of conduct and behaviour with the eight-limbed (astanga) path,1 are guides to cultivating our consciousness within the wisdom body. The first, ahimsa or nonviolence, is a basic need for the compassion (karuna) for self and others that fosters safety, adaptability and open-mindedness. The Buddhist meditation practice of Metta Bhavana (loving-kindness) is

much researched for creating this resilience through kindness. A body expressing digestive pain (page 76) needs a shift from the selfcriticism commonly present in the manomayakoshato deep listening to enable compassionate change and calm in the belly.

The niyama of svadhyaya, self-study, refers to the turning inwards to explore our consciousness that can free us from repeating unhelpful samskaras (page 94). Traditionally referring to study of scripture, now we may utilise any introspective tool that helps us drop beneath mindless, reactive habits.

‘Those who establish their awareness here free themselves from unhealthy thoughts and actions, and develop self-control…’

Bliss body (Illumined Sheath) – anandamayakosha

This ‘spiritual’ sheath is where we drop away from conscious awareness and open up into the ‘flow’ of the bliss body. This is the state of ultimate connection, Samadhi, the melding of the individual consciousness with the universal – the state of ‘union’ to which the word ‘yoga’ refers. For most, this layer remains underdeveloped. It is not seen as congruent with modern science, with many different interpretations across philosophical schools and the basis of the New Age movement from the original yogic and Vedantic philosophies. Although many scientists may have a deep spiritual practice, still there remains a dogmatic separation between unseen ‘quantum space’ and the physicality of health conditions. The anandamaya kosha is also the place of the ‘causal body’ (karana sarira) or the seed of the subtle and the gross bodies.

The anandamaya kosha can also be accessed through Seva (selfless service) and Bhakti (devotion to the Divine). As with all aspects of yoga there are many routes revealing consciousness and our innate healing ability. For many with digestive issues, a new relationship with their physical being is a vital step to accessing all of the koshas. A state of ease (sukha) within asanaor any movement is where we can feel the subtler bodies. When we push in or impose

our will upon our body, we shut down the potential to heal. When we are tuning in and moving with ahimsa, we may feel anandamaya kosha within a physical practice – where we feel ‘in the flow’, the expanse of potential. The bliss of Ananda is not something we witness experiencing, we simply arethe experience.

‘Hidden inside is yet a subtler body, composed of pure joy. It pervades the other bodies and shares the same shape. It is experienced as happiness, delight, and bliss.’

Taittiriya Upanishad

When any of the causes of disease (page 17) are present over time and not addressed, imbalances in one or more of the koshas can occur. Blockages or granthis (knots) may be formed in one of the energy channels (nadis) or in one of the energy centres (chakras, pages 129–151) and ill health will arise in the physical body.

If we view healing within the yogic model – not as solving or fixing, but rather revealing that which is already there as a possibility – we can swap a Western view of suppressing symptoms with the yogic possibility of revealing health. Peeling back the layers to experience the anandamaya kosha(bliss body) also reveals our true or ‘essence’ nature, that place where we simply know our true being on a purely intuitive level, and our actions are congruent with our deepest needs and kindest intentions. The gut and its voices through the NS and fascia reflect the potential for listening throughout all of our koshas.

The vayus

The five forms or movements of prana are often referred to as the vayus or winds, where they describe how the differing movements and qualities travel in constant flux. A healthy body relies on prana in the annamaya kosha via food, water and air, but also through the other layers in more subtle forms. In terms of digestion, apana and samana are most noteworthy, but, as with any system, all aspects play important roles (see Figures 1.4 and 1.5).

Figure 1.4
Figure 1.5

This is inward and upward motion. In some sources this is called prana kundalini as it is the energy kundalini that rises through the midline. Seated in the heart (anahata chakra) and between diaphragm and throat, it governs:

• hunger and thirst

• movement – mouth to stomach; swallowing

• chest motions, including circulation and respiration

• body heat associated with the fire element, the sun and gold, like the manipurachakraat the solar plexus

• upwards-moving prana in the eyes and ears, in the heart and lungs, and in and out of the nose. It rises up above the diaphragm to the head and is stimulated upon standing (Figure 1.6). We feel prana rising when we follow the inhalation up the spine from the belly to the head.

Figure 1.6

This is downward and outward motion. Seated in the anus (muladhara chakra), it reaches down below the diaphragm and the navel and is responsible for:

• smell

• outpourings from the lower body: defecation, flatulence, urination, menstruation, ejaculation, conception and childbirth: these are not to be viewed simply as ‘impure’, highlighting the need for a rounded relationship with body functions

• physical stability, associated with the root and down to the feet

• the earth element and the root (muladhara chakra); yellow or smoky.

Apana reaches from the navel to the rectum, moves downwards from the diaphragm to the feet (Figure 1.6) and is stimulated by inverting the body. We can feel the influence of apana when we follow the exhalation down the spine from the head to the belly. Following the attention of the rise with the in-breath and drop with the out-breath can help to balance the constant interplay of prana and apana between the top and the bottom of the body, which is particularly useful as a guide to feeling ourselves as a whole being –grounded and rising up from gravity.

Samana(on-breathing)

This is horizontal motion and means ‘equaliser’. Seated in the navel (manipura chakra), it maintains digestive fire (agni), activating and regulating digestion through the stomach, small intestine, liver and pancreas – all that in the area from the heart to the navel, where it is responsible for:

• passing the grosser product of food to apanafor elimination; carrying the subtler material of nourishment to the extremities

• spleen, kidney and urinary processes

• digesting (breaking down) and integrating (assimilating) capacity of the human mind-body system – both food and life experiences. In yoga and Ayurveda, sustenance, toxicity and stress all input into the body, inevitably affecting digestion

• the water element; light and cool (yin); white colour

• the digestive juices, which rely on vast volumes of water to provide fluid movement; it mixes the liquids needed and determines the quality of their actions.

Stress or diet and lifestyle that deplete us can leave dampened samana that leads to issues such as constipation, loose stools, IBS, IBD or intolerances. This is described in several modern yoga texts from India in the following ways.

• ‘Overdigestion (atijirnatvam), nondigestion (ajirnatvam), or wrong digestion (kujirnatvam): improperly digested food when settles in the body leads to diseases’ (Shankardevananda 2006).

• ‘Samana (at the pranic level) combined with bile (at the physical level) produces heat; samana and mucus produces cooling. These two combinations work together in balancing digestion and the gastric fire which should neither overheat lest ulcer or diarrhoea form, nor should it go cold, producing conditions such as asthma’ (Shankardevananda 2006).

• ‘Due to the imbalance in the vital life-force (varisthaprana), caused by the mental conflicts, the autonomic nervous system is disturbed and it might result in heightened bowel contractility’ (Kavuri etal.2015).

Healthy samana allows emotions to be processed in their natural cycle of rising, falling and completion just as we digest, assimilate and egest unwanted food. Mindful eating allows space to feel

emotions and let them move through, in a similar way to the compassionate focus of meditation or asana practice where we hold poses long enough to feel and digest the experience.

‘Samāna-jayāt-jvalanam’, Yoga Sutras of Patanjali 3.41, is variously translated as:

• ‘By mastery over the samana nerve current (the equalising vital air) comes radiance to surround the body’ (Satchidananda 2012)

• ‘By mastery over the samana vital air, radiance is attained’ (Bryant 2013)

• ‘By the conquest of the current Samanahe is surrounded by a light of fire’ (Vivekananda 2007).

This follows many yoga and Tantric texts that describe how, when the current, impulse or vital air of samana is developed and harmonically integrated with the other vayus, all parts of our bodies are nourished – the energy of food distributed evenly. This effulgent energy provides charisma and a radiant aura, as we may feel when digestion is easeful and we feel light and able to regulate energy.

Udana(out-breathing)

This is upward and outward motion, and the air element – bluegreen in colour. Governing the throat area (vishuddha chakra), it controls all automatic functions in the head and maintains body heat. It is also responsible for falling asleep and:

• vomiting and belching

• speech, music and humming

• holding the body upright

• Kundalinirising up the spine.

Vyana(back-breathing)

This means ‘pervading one’ and is integrative motion, a combination of prana and apana, by which these two are held and regulated by samana. It moves through all the nadis, in a whole-body way and so affects:

• sensory nerves, allowing perception and taste

• circulatory, lymphatic and nervous systems

• voluntary and involuntary movements of muscles, joints, tendons and fascia

• polarities of energising/relaxing, drawing in/letting go, rising up/dropping down and so on through the polarities of prana and apana. As these are regulated by samana, digestion is vital to these constant cycles

• activities on the periphery, like nerve impulses and cellular activity.

It supports the other four channels when resources are low. It is associated with the ether element – sky-blue in colour.

Granthis

In yogic, Tantric and Ayurvedic traditions, points of resistance for prana to flow through the vayus can lead to a granthi – a ‘knot’ or ‘blockage’– causing illness. Granthis also apply to blocks in our personalities, where energy and consciousness meet. The word can be translated as ‘doubt’, illuminating fears that keep us entangled in the mind-hum and hyper-vigilance of ‘not safe’, affecting physical health. When such conflicts arise, we call it dis-ease and are forced to act.

Granthis can manifest anywhere, but three main granthis relate to how the bandhasin yoga (pages 116–126) allow the free-flow of prana upwards to allow their release:

• Brahmagranthi: the ‘perineal knot’, as with the root chakra (muladhara), relates to survival, an expression of fear and a

lack of grounding or stability. Mulabandhaunravels it.

• Vishnu granthi: the ‘navel knot’, relates to the ego and attachment to personal power and an inability to surrender to compassion and love. Uddiyanabandhacan help.

• Rudra granthi: the ‘forehead knot’, relates to loss of connection with the unity of all beings. Jalandhara bandha alleviates.

Any practice that works on the subtle body and the nadisto free the flow of prana will reduce the experience of ill health and increase vitality throughout the system.

Nadis and sushumna

Different texts quote thousands to millions of nadis throughout the body. The most important is sushumna nadi, what ancient yogis probably called the spinal cord, but from a subtler perspective than its anatomical nature (Figure 1.7). The central canal in the spinal cord (Canalis Centralis) is dropped or suspended in the hollow of the spinal column physically, as is sushumna, less literally, where it is seen as red, like agni.

1.7

This central axis of the body from which we reach out, move around and come back in, is unique to humans. Our full bipedalism, rising up through this centre from the earth, forms much of our psyche and the gestures that extend from this. Any closeness to symmetry we reach physically is organised around this central line and we continually return ‘home’ here, something we explore consciously within a physical yoga practice (page 222). The ‘mystical midline’, this corresponds with our embryological development – the spine forms from the ‘primitive streak’, formed with our first cell division, from where the chakras in yoga map the journey of our physical body into consciousness.

Figure

Another random document with no related content on Scribd:

Lean Meat 1/2 ”

Oysters 1/2 ”

Cocoa 1 oz

Milk 4ozs.

Sugar 1 oz.

Butter 1/2 ”

A medium-sized man at out-of-door work, fully oxidizes all waste of the system and he requires a higher protein diet—125 grams. In such event he does not require so much starch and sugar. If, on the other hand, he were to take but 106.8 grams of protein, as above, he would require more carbohydrates. One working or exercising in the fresh air breathes more deeply and oxidizes and eliminates more waste, hence he has a better appetite, which is simply the call of nature for replacing the waste.

Experiments in the quantity of food actually required for body needs, made by Prof. R. H. Chittenden, of the Sheffield Scientific School, Yale University, have established, beyond doubt, the fact that the average individual consumes very much more food than the system requires. In fact, most tables of food requirements, in books on dietetics, are heavy, yet the amount of food required as a result of Professor Chittenden’s experiments would seem to be too light for a continuous diet.

Professor Chittenden especially established the fact that the average person consumes more protein than is necessary to maintain a nitrogenous balance. It was formerly held that the average daily metabolism and excretion of nitrogen through the kidneys was sixteen grams, or proportionate to about one hundred grams of protein or albuminoid food.

Professor Chittenden’s tests, covering a period of six months, shows an average daily excretion of 5.86 grams of nitrogen, or a little less than one-third of that formerly accepted as necessary; 5.86 grams of nitrogen corresponds to 36.62 grams of protein or albuminoid food.

Professor Chittenden’s experiments concerning the amount of foodstuffs actually required by three groups of men, one group of United States soldiers, a group from the Yale College athletic team, and a group of college professors, all showed that the men retained full strength, with a higher degree of physical and mental efficiency, when the body was not supplied with more protein than was liberated by metabolic activity, and when the quantity of carbonaceous food was regulated to the actual requirements for body heat and energy.

It may be well to call attention here to the fact that most of the food elements, called on for work, are not derived from those foods just consumed or digested, but from those eaten a day or two previous, which have been assimilated in the muscular tissues.

Dr. W. S. Hall gives the rations for different conditions, as shown in the following tables:

TABLE XI
R D C

VARIATIONS OF SEX AND AGE

Children, two to six

to fifteen

The unit of measurement for the calories of energy is the amount of heat required to raise the temperature of one kilogram of water from zero to 1° centigrade or 4° Fahrenheit.

In estimating the number of calories of energy given off by the different foods, Dr. Hall represents

To determine the relative energy which a food represents, it is only necessary to multiply the number of grams of protein in that food by 4, the fat by 9.4, and the carbohydrates by 4, and add the results.

Thus according to the food required for the average man at light work given on page 225:

2567.51 = the calories of energy required for the average man at light work

TABLE XIII

The following gives a balanced supply for a day according to the preceding tabulation:

of Food

2 tablespoonfuls fruit with sugar 55 2 eggs

1/2 pound lean meat (protein)

1 pound bread

1/2 pint soup

1 tablespoonful cocoa

2 potatoes (average size)

1/2 pint of milk

2 pats butter (1 cubic inch)

tablespoonfuls

Dr. Chittenden’s experiments would indicate that a man leading a very active life, and above the average in body weight, can maintain his body in equilibrium indefinitely with a daily intake of thirty-six to forty grams of protein, or albuminoid food, with a total fuel value of 1600 calories.

In order to bring oneself to as limited a diet as Professor Chittenden’s men followed, however, it would be necessary to have all food weighed so as to be sure of the correct proportions; otherwise the actual needs would not be supplied and the body would suffer.

It is a question whether the men with whom he experimented could have followed so limited a diet for an indefinite period.

As stated, however, authorities differ on the amount of food required.

Dr. Hall suggests 106 grams of protein

Ranke suggests 100 grams of protein

Hultgren and Landergren suggest 134 grams of protein

Schmidt suggests 105 grams of protein

Forster and Moleschott suggest 130 grams of protein

Atwater suggests 125 grams of protein

A wise provision of Nature enables the body to throw off an excess of food above its needs without injury, within limitations; but, as stated, there is no doubt that the average person exceeds these limits, exhausting the digestive organs and loading the system with more than it can eliminate; the capacity for mental work becomes restricted, and the whole system suffers.

Mixed Diet versus a Vegetarian Diet

From the fact that only from two to four ounces of nitrogenous food are required to rebuild daily tissue waste, it is apparent that this amount can readily be supplied from the vegetable kingdom, since nuts, legumes, and cereals are rich in proteins; yet there is a question whether a purely vegetable diet is productive of the highest physical and mental development. Natives of tropical climates live on vegetables, fruits, and nuts, and it may be purely accidental, or be due to climatic or other conditions, that these nations have not made the greatest progress. Neither have the Eskimos, who live almost entirely on meat, attained the highest development.

The greatest progress and development, both as nations and as individuals, have been made by inhabitants of temperate climates, who have lived on a mixed diet of meat, eggs, milk, grains,

vegetables, fruits, and nuts. They have shown more creative force, which means reserve strength.

The Eskimo has demonstrated, however, that a diet of meat alone supplies all physical needs; the meat tissue providing growth and repair and the fat supplying all of the carbonaceous elements. The fat, as previously stated, yields more heat than starches and sugars, and Nature provides this heat for climates in which most warmth is required. This may be the reason why natives of warm climates have formed the habit of using vegetables and grains for their heat and energy rather than meat. It is also the natural reason why man in temperate climates eats more meat in winter than in summer.

An unperverted, natural instinct will always be found to have a sound physiological basis. For example, if, by reason of some digestive disturbance, one has become emaciated, all of the fat having been consumed, and the cause of the disturbance is removed by an operation or otherwise, one is seized with an almost insatiable desire for fat, often eating large chunks of the fat of meat or large quantities of butter or cream at a meal. When obstructions are removed, Nature makes immediate effort to readjust her forces.

Those who object to eating meat should study carefully to learn if the proper proportion of protein is supplied with each day’s rations. The legumes—peas, beans, nuts, and grains—must be supplied. While the wheat kernel contains twelve per cent. of protein, the white flour does not contain as large a percentage and it will be noted by reference to Tables II and III, that the majority of fruits and vegetables contain little nitrogenous substance.

Unless the whole of the grain and the legumes form a goodly proportion of the diet the danger is in consuming too large a bulk of waste and too much starch in a purely vegetable diet.

In a vegetarian diet, one is liable to eat too freely of cereals; as a result, the liver becomes clogged and torpid and the stomach and intestines are deranged and rendered incapable of full digestion and absorption. The clogged system refuses to assimilate more food.

It follows, therefore, that, unless one is a thorough student of dietetics, the mixed diet is by far the safest to follow.

One can better run short of starch or fat in one day’s rations than to be short of protein, because if the two or four ounces daily requirement is not provided the tissues are consumed and the blood is impoverished. It is a rare condition in which a reserve of glycogen and fat is not stored in the system. On the other hand, an excess of nitrogenous foods calls for a very active circulation and plenty of oxygen in the system.

It has been held that the vegetarian has a clearer brain, and, if this be true, it may be due to the fact that he is not eating too much and thus his system is not overloaded.

Experience, however, does not prove that he has greater mental, physical, and moral power and efficiency.

In fasting, likewise, the mental power is at first clear and forceful, but the reason becomes unbalanced if the fast be too prolonged.

A complete diet may be selected without animal flesh, but including animal products of eggs, milk, cream, and butter, together with vegetables, fruits, cereals, and nuts, yet, if the vegetable diet be selected, the legumes, the whole of the grains, and nuts, must be given their share in each day’s rations.

Diet when Traveling

Each year sees an increase in the number of travelers. The question of diet many times is of great importance. For those of abundant means the question is simplified, oftentimes, by the railway dining-car service, but for those who from economic reasons must patronize the wayside railway restaurants or other eating places, the diet question is not so easily solved.

A carefully planned lunch-box is often an aid to the preservation of regular habits and a preventative of digestive disturbances, due to a sudden and radical change of diet.

The inactivity and sedentary habit enforced by a long journey, in which there is small chance for exercise, generally causes constipation. The shaking of the boat or train also aids this, as it interrupts normal peristalsis. The motion of the boat or train often produces nausea and vomiting and thus deranges the digestive organs.

Greasy or illy prepared food hastily eaten at a lunch counter provokes various gastric and intestinal ills.

The danger of infected or polluted water complicates the problem, especially when the sick or infants are involved. Many an attack of typhoid fever has been traced to the drinking water used during a vacation trip.

The invention of the vacuum bottle has solved one need of the traveler. The invention of the electric heater has solved another.

Sterilized and cooled milk may be carried by means of the vacuum bottle for use with children or the sick, and the portable stove will enable the boiling and sterilizing of water, when a larger supply is needed than can be carried in a vacuum bottle. By its means, also, a hot drink can be prepared for the aged, the invalid, or other individual, when necessary, as in an emergency.

All fried and greasy food and unripe fruits should be avoided.

One had better lessen the amount of food than suffer the gastric difficulties occasioned by too much fatty food.

Hard whole wheat crackers with fruit and milk can be had at almost any eating house. These give a well-balanced meal and are often preferable to prepared dishes. Fresh fruit, especially the acid fruits, should form a large part of the diet.

The traveler, on extended journeys, should always provide some of the easily carried condensed foods, so that if the food obtained by the way is unpalatable or illy prepared, or in case food is unobtainable, the needs of the system may be met. Beef meal, whole wheat or oatmeal crackers, malted milk, chocolate, meat extracts, etc., occupy little space and may often prove invaluable.

Tablets of soda and also of lime are easily carried and may be used when soda water or lime water is needed as in nausea or indigestion.

If it is possible, the water drunk while traveling should be boiled.

The bowels must be kept active and fresh fruits and water are the best aids in accomplishing this.

The remedies recommended for car sickness or seasickness are legion; what is an aid in one case is almost or quite without avail in another. Lemon juice or a slice of lemon in the mouth is generally of most avail, though lime water in some cases has proven of service. Attacks can often be mitigated or avoided by not starting on a journey when overtired, by light eating for several days previous to beginning a journey, with care in securing good elimination and plenty of fresh air.

If traveling by boat a reclining chair on deck is far preferable to lying in a berth in a stuffy stateroom.

Nausea can often be prevented or remedied by deep breathing or by the sipping of hot water with a little soda.

FOOTNOTES:

[10] For table of weights see pages 357-359.

CHAPTER IX

DIETS

BEFORE giving any diets, let me first of all impress the importance of eating slowly, of good cheer, of light conversation during a meal, and of thoroughly masticating the food. Remember it is the food assimilated which nourishes.

The following diets allow sufficient food for average conditions, when the vital organs are normal.

Fruit, as previously stated, contains a very small quantity of nutrition. It is more valuable for its diuretic effect, and to stimulate the appetite; for this reason it may well be eaten before a meal.

The citrus fruits tend to neutralize too high acidity of the blood, increasing its alkalinity For this reason, also, they are best before a meal, particularly before breakfast; they have a more laxative and cleansing effect if eaten before the other food. The custom has been, however, to eat fruits after dinner for dessert and they are so given in the following menus.

Table XI (page 207) gives the total amount of protein, carbohydrate, and fat needed daily for the work of the body. The method of determining the number of calories produced by each variety of food is also given on page 208.

By a little study of the food one ordinarily eats in connection with this tabulation and the tables given on pages 233 to 241, it can be determined whether the food taken each day is well or illy balanced and whether one is eating too much or not enough.

Table XIII (page 209) gives the balanced supply for a day of the most commonly used foods and may be consulted as a basis from which to work in constructing balanced meals.

Because of the wide variation in methods of preparing food in the home, an exact and absolute standard cannot be fixed.

All foods contain combinations of mineral salts, particularly calcium (lime), sodium, magnesium, and potassium. In each food, however, some mineral predominates. For instance, potatoes contain both calcium and potassium but the potassium content is larger than the calcium. For this reason when potassium salts are needed in a diet, potatoes and other potassium-containing foods make a valuable contribution. When potassium needs to be limited these foods should be omitted from the diet. When calcium is needed, as in growing children, calcium-containing foods should be made a large part of the diet.

In conditions of health the construction of a balanced diet is a comparatively simple matter. In conditions of disease, however, the question of diet is often one that can only be solved by a skilled dietitian, after a chemical analysis. Unfortunately, the number of these in the United States is not large and their services are not available in many cases in which they are needed.

A diet in which the acid-forming elements are in excess will ultimately result in a lessening of the alkalinity of the blood. The blood then, to maintain its balance, withdraws alkaline substances from the tissues. A balance must, therefore, be maintained between the acid and alkaline foods. This has a bearing on scurvy and also in gout.

Foods which are called acid, that is, they tend to lessen the normal alkalinity of the blood, are, oats, barley, beef, wheat, eggs, rice, and maize. When the proportion of acid in the blood is too great the supply of these foods should be lessened.

Alkaline foods, or those which leave no acid residue, are carrots, turnips, potatoes, onions, milk, blood, peas, lemon and orange juice, and beans. These may be used when there is too much acid in the system.

Neutral foods are sugar, the vegetable oils, and animal fats.

All the content of the foods must be taken into consideration in building a diet, the carbohydrate, fat, and protein being considered as well as the mineral. A consideration of the mineral content, however, should not be neglected. One-eighth grain of iron is taken daily in the ordinary mixed diet. The fact that in one quart of milk, according to Hutchinson, there are 1/2 grains of calcium shows how valuable this food is to the growing child for bone and tissue building. It must also be considered when constipation results from a milk diet. Milk and its derivatives are poor in iron, while meat, fish, potatoes, fruits, and bread are poor in calcium. Animal foods are rich in sodium; vegetables and fruits in potassium.

The following shows the foods which contain mineral salts, in larger proportions.

Calcium (lime)

Potassium

Sodium Magnesium

Milk contains 11/2 grams of lime (calcium) in every quart; next in lime content come eggs, then cereals, especially rice, radishes, asparagus, spinach, veal, olives (16%), apples and strawberries. Tea, coffee, rhubarb, and cabbage cause deposits of the oxalate of calcium.

Egg yolk, potatoes, apples, lemons, limes, oranges, olives (60%) and strawberries

Sulphur Cabbage, asparagus, fibrin of meat, eggs, casein of milk, corn, turnips, cauliflower, and asparagus

Iron Yolk of egg, beef, spinach, dandelions, apples, lettuce, lentils, strawberries, navy beans, peas, potatoes, wheat, and oatmeal.

Phosphorus Meat and most vegetables.

A knowledge of the carbohydrate content of foods is useful also in making up a diet, especially in diabetes. Friedenwald and Ruhrah give the following in their order:

Less than 5%

String beans, asparagus, spinach, pickles, lettuce, cucumbers, greens, celery, Brussels sprouts, rhubarb, sauerkraut, tomatoes, ripe olives, cauliflower.

From 5 to 10% Leeks, eggplant, pumpkin, kohlrabi, cabbage, radishes, collards, watermelon, mushrooms, beets, okra, strawberries, turnips,

From 10 to 15%

From 15 to 20%

lemons, rutabagas, squash, musk melons, peaches, onions, cranberries.

Blackberries, green onions, oranges, green olives, tomato catsup, currants, raspberries, apricots, parsnips, pears, apples, lima beans

Nectarines, huckleberries, cherries, green peas, almonds, potatoes, succotash, fresh figs, prunes, grapes, baked beans, green corn.

Over 20% Plums, boiled potatoes, bananas, sweet potatoes.

In the following menus the effort has been to give a correct balance of the various food elements with the approximate calories furnished by each meal. They are suggestive only and may be varied according to the season of the year, the habits of work, or the tastes of the individual, care being taken to preserve the relative proportions.

For instance, if much starch or fat is taken at a meal and little protein, the balance should swing in the other direction for another meal, the amount of protein being increased and that of carbohydrate decreased.

Common sense must rule in the matter, as one individual would be illy fed on a diet which would be entirely adequate for another of more sedentary habit and weaker digestion. All the habits of life such as exercise, breathing, and mental activity must be taken into consideration.

As previously remarked, there must be a variety in the diet which will stimulate the appetite, and, unless the tastes of the various members of a family are capricious, they may be gratified.

If potatoes are not relished rice may be substituted.

Plain bread may be varied by rolls or biscuits.

Well-masticated nuts may supply the protein usually served in meat and are often a welcome change.

The protein balance is important as this substance is the basis for growth and repair of the tissues of the body.

When the protein balance of the family meal is provided by meat, if for any reason one member of the family does not care for meat, the protein may be supplied by eggs, or by the legumes as shown on pages 232-234.

Let me repeat that everyone should watch his likes and dislikes in the matter of food and guard against allowing himself to become finicky; he should not cultivate a dislike for a food which may disagree with him at a certain time or the taste of which he does not like, if that food is wholesome.

Remember that the likes and dislikes for food are largely matters of cultivation and one misses much enjoyment and much of health which comes from a well-nourished body by habitually sitting down to a table in a pessimistic frame of mind because the food served does not suit the fancy.

It is very difficult for a mother to provide a meal which suits each member of her family and consideration for her as well as for self should teach one to guard against a critical attitude.

The following is an example of a badly balanced menu. It was given a family, including a child, by a mother who “had no time to study foods. She gave her folks what was the easiest to get and filled them up the quickest.” This mother may have wasted hours in gossip with the neighbors, or on “fancy work.”

Breakfast

Rolls with butter

2 cups coffee

Luncheon

Fried sweet potato

Bread and butter

Prunes

Tea

Dinner

Macaroni with cheese

Bread and butter

Boiled potato

Boiled rice with milk

Tea with milk and sugar

The cardinal sin of such a diet is in the lack of protein, the great predominance of starch, and the inadequate supply of fat. An excessive amount of sugar, however, was taken in the tea. This was taken to satisfy the taste, not realizing that the system demanded it for energy.

The child was given one egg and one slice of bread for breakfast. Being a light eater it asked for no more, but her mother wondered why the child was so pale and suffered from constipation.

No water was given with any meal.

There are thousands of such illy nourished children in our schools, lacking in brain power and readily subject to infection, because of badly combined or poorly prepared food.

The number of calories in such a diet may suffice to sustain life, but the balance is insufficient, the amount inadequate, the tissues are not repaired, the secretions lack some of their necessary ingredients or are scanty, and the functions of the body are not well performed.

Sedentary Occupation

The following diet is for one who has attained full growth and who exercises no more than to walk a few blocks a day. The diet may seem light, but when one is sitting indoor most of the time, and has little outdoor exercise, less waste protein is oxidized and less starch, fat, and sugar are required for heat and energy. If too much carbonaceous food is consumed, one will store up too much and become too large. If more protein is consumed than is oxidized and eliminated one is liable to various derangements of the system.

Every person at sedentary employment should exercise each day without fail, being particular to bring a thorough circulation to the vital

organs. He should fully inflate his lungs many times a day and see to it that the air in the room is pure.

In nearly all of the following menus coffee and tea have been omitted because, as before stated, they are not foods but stimulants, and the caffein and thein may overstimulate the nerves and the heart. They sometimes retard digestion. Some other warm drink should be substituted when there is digestive disturbance, or when the digestion is weak. They should never at any time be used strong. They are used simply for their pleasing flavor, or for warmth.

The following diet is suggested for one of sedentary habit who is not exercising and does not use up much mental or physical energy.

DIET I

Breakfast

Fruit

Cereal coffee or toast coffee

Dry toast (one slice), or one muffin, or one gem

1 slice of crisp bacon

1 egg

If one has taken brisk exercise, or is to take a brisk walk of two or three miles, a dish of oatmeal or some other cereal, with cream and sugar, may be added.

Luncheon

Fruit

Creamed soup or purée

Meat, cheese or peanut butter sandwich, or two thin slices of bread and butter

Cup of custard, or one piece of cake, or two cookies

If purée of peas or beans is used the sandwich may be omitted and one slice of bread is sufficient. If the soup contains much cream or is made of corn or potato, the cake or cookies may be omitted.

Dinner

Meat, gravy, potatoes or rice

One vegetable (green peas, green beans, cauliflower, greens, corn. Do not use dried baked beans or dried peas with lean meat)

Salad or fruit

Ice cream or pudding, such as bread, rice, tapioca, cornstarch, or chocolate, or an easily digested dessert

Diet II gives the calories of energy required by a business man or brain worker who uses much mental force.

DIET II

Breakfast

1 orange without sugar

1 shredded wheat biscuit with sugar and cream

2 slices bacon

2 tablespoonfuls creamed potato

egg

2 slices toast with butter

baked apple

1 bowl oyster stew

/2 pint clear soup with croutons

portion beefsteak

baked potatoes (medium size)

slices bread

pat butter

tablespoonfuls rice pudding with raisins and cream

Diet III gives approximately the calories required for one taking moderate exercise.

DIET III

Breakfast

with sugar

2 tablespoonfuls oatmeal with cream and sugar

1 piece broiled fish four inches square

slices buttered toast

cup coffee with cream and sugar

Luncheon

2 tablespoonfuls beans baked with bacon

1 baked apple with cream

1 cup cocoa

2 slices bread (thin) with butter

1/2 pint purée (vegetable)

Dinner

2 tablespoonfuls brown betty or peach tapioca with light cream

For the Girl or Boy from 13 to 21

There is no time in life when one needs to be so watchful of the diet as during these years. Growth is very rapid and much protein is needed to build tissue, particularly to build the red blood corpuscles. Anemia may be produced by a faulty

diet or by one which lacks eggs, meat, fresh vegetables or fruit, particularly in developing girls.

The red meats, the yolk of eggs, spinach and all kinds of greens are important articles of diet at this time, because of the iron which they contain. They should be supplied freely. Butter and milk are valuable and regular exercises with deep breathing are imperative.

If the appetite wanes, be sure that the girl or boy is getting sufficient brisk exercise in the fresh air.

DIET IV

Breakfast

Fruit

Oatmeal, shredded wheat biscuit or triscuit, or some other well cooked cereal with cream and sugar

One egg, boiled or poached (cooked soft), or chipped beef in cream gravy

Cereal coffee, toast coffee, or hot water with cream and sugar

Buttered toast, gems, or muffins

Luncheon

Cream soup, bean soup, or purée with crackers or dry toast

Bread and butter

Fruit and cake, or rice pudding, or bread, tapioca, cocoanut, or cereal pudding of any kind, or a cup of custard, or a dish of ice cream

Dinner

Meat (preferably red meat)

Potatoes

Vegetables, preferably spinach, or greens of some kind, or beets boiled with the tops

Graham bread

Fruit, graham bread toasted or graham wafers Cake of some simple variety

Candy (small quantity)

A growing child is usually hungry when it returns from school, and it is well to give a little easily digested food regularly at this time, but not sufficient to destroy the appetite for the evening meal. Irregular eating between meals, however, should be discouraged. An egg

lemonade is easily digested and satisfying. If active and exercising freely, craving for sweets should be gratified to a limited extent.

The growing boy or girl takes from six to eight glasses of water a day.

Overeating, however, should be guarded against for many of the dietary habits of adult life are formed in this period, and the foundation of many dietetic difficulties and disturbances of the system are laid.

If one is not hungry at meal time, the chances are that he is not exercising sufficiently in the fresh air.

Thorough mastication should be insisted on.

One should encourage the habit of eating hard crusts or hard crackers to exercise the teeth and to insure the swallowing of sufficient saliva.

The schoolboy or schoolgirl, anxious to be out at play, is especially liable to bolt the food or to eat an insufficient amount. This should be especially guarded against and parents should insist on the proper time being spent at meals.

The dislike for meat or for certain vegetables or articles of food, which develops in this period, should be guarded against. All wholesome food should be made a part of the diet and the child should not be indulged in its likes or dislikes, but should be instructed in overcoming these.

Very few foods disagree at all times with a normal child and if they do the cause usually lies in a disordered digestion which needs to be restored by more careful attention to exercise, deep breathing, and to elimination of the waste of the system.

The Athlete

The young man active in athletics needs practically the same food as given in Diet IV, yet

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