When the kidney function fails, or falls below tolerable limits, metabolic wastes accumulate in the blood, which normally are excreted with the urine. Diagnostically, this state is indicated by a marked increase of the urea concentration in the blood. Urea is a characteristic component of urine and therefore the condition is known as uraemia. The urea by itself is not regarded as toxic; however, it is produced in such high amounts that it may accumulate in quantities which the body cannot handle (as the legendary medieval European physician Paracelsus said: ‘Everything is either wholesome or poisonous – it is merely a matter of quantity.’)

Dialysis: the allopathic approach

The only effective treatment known for the state of uraemia in western medicine is the artificial kidney. The common procedure is ‘dialysis’ in which blood is passed from an artery to a vein over a semi permeable membrane, separated from another flow of a degassed and isotonic solution at body temperature.

Substances which have a higher concentration in the blood diffuse through the membrane according to Fick’s law, driven by the concentration gradient. Water balance is restored by means of a mild, controlled suction through the membrane. Certain substances which should not be eliminated, are contained in the solution in appropriate amounts, so as to counterbalance the blood concentration.

The patient who has no residual kidney function has to undergo this treatment twice or, more commonly, three times a week. Without such treatments, he would live for a very short time, two weeks or up to a month.

His mean life expectancy since the start of the treatment, based on European statistics, seems at present to fall somewhere between 12 and 15 years, subject to further increase as development proceeds. Today, there are patients who have been kept alive this way for more than 20 years.

Another version of the artificial kidney, used in the treatment known as hemofiltration, is the ultrafiltration device which is similar to a dialyzer, but has a membrane more permeable to fluid flow. Instead of passing a solution over the ‘outer’ side (in relation to the blood), a high degree of suction is used and the filtrate, passing through the membrane, is collected and drained off. It carries with it waste substances as well as necessary solutes. In order to replace both the latter and the water lost, an isotonic replacement liquid, containing certain electrolytes and other substances, is constantly being infused throughout the treatment in a controlled way- less the desired water loss which balances the intake between the treatments. The advantage of the method is that the permeation of blood solutes is fairly constant, but a disadvantage of hemofiltration is higher cost and higher potential risks. Typically, 18-20 litres of filtrate are drained in the course of a treatment, and almost the same volume replaced. Typical treatment durations are about 5 hours for hemofiltration and 6-8 hours for hemodialysis.

The failure of western medicine

In my personal view, the general use of the artificial kidney is actually a sign of failure of official western medicine. Since modern medicine cannot heal typical and common kidney diseases, it has to resort to organ function replacement when uraemia develops and kidney failure is final. In typical cases, the final failure is merely pushed ahead a few years with synthetic drugs, until the inevitable fate of the artificial kidney must be faced.

The treatment by means of the artificial kidney is prohibitively expensive for developing countries. It is the privilege of the relatively wealthy. The cost per clinical patient a year amounts in central Europe to about Rs. 100,000. In India, it may perhaps be half as much, due to less personnel costs, but hardly less. Accordingly, dialysis treatment is widespread only in North America and Europe, and in countries like Japan and Australia. The rest of the world has very few or no such treatments.

For this reason, the interesting work of Dr. Tze-Kong-Young, National Defence Medical Centre. Taipei. Republic of China (Taiwan), which is sponsored by NIAMDD. Dept of N.I.H. (USA) is very valuable. He uses the gastrointestinal tract of his patients as a ‘dialyzer’ and thus keeps a number of them alive and active. This work may offer an inexpensive and practical alternative not only for developing countries but also as emergency treatment for dialysis patients, somehow cut off from the artificial kidney.

A more practicable way

According to Dr. Young, if a hypertonic saline solution is drunk, it will be absorbed only in minor quantities in the intestines. It may even osmotically extract fluid, at least locally. Thus, it is passed through the alimentary canal and if taken in sufficient quantities, causes a water diarrhoea, eventually a clear solution being expelled through the rectum, large quantities can be passed this way. In a similar manner to the artificial kidney of the dialyzer type, the solution takes up waste substances, which diffuse from the blood, through the intestinal wall. The membrane is less permeable here, but this is to quite some extent compensated by a much higher contact surface.

As a result, water diarrhoea turns out to be a practicable way to replace the kidney function. It needs no special equipment or sterile solutions and conditions, but only water, salt and a certain amount of patience.

The saline solution used by Dr. Young is administered at a temperature of 37 degrees in quantities of about 200 ml. every 5 minutes for about 3 hours (i.e. a total quantity of about 7 litres). The treatment is done at home 3 times a week. Elimination starts about 45 minutes after beginning the treatment and ends about 25 minutes after it is finished. Typical clearance values are about 27 ml./min. for urea and 7 ml./min. for creatinine.

Ancient yogic kriya

Now, this method will seem familiar to many an Indian reader. It is actually a derivative of the ancient method of shankhaprakshalana cleansing technique in hatha yoga. Other names for this procedure are varisara dhauti or sang pachar kriya. This procedure of Dr. Young has basically been known for certainly 2000 years (probably more) in India. Now, the modern work of Dr. Young has thrown new light on the somatic effects of shankhaprakshalana. Not only does it cleanse the intestines, but also the blood and the whole body.

In Gheranda Samhita (v: 1/18-19) we read about varisara dhauti as follows: ‘Varisara is to be kept strictly secret. It cleanses the body and through its practise, one attains a shining body. Of all dhautis, varisara is the best. The one who practises this zealously, cleanses his unclean self and attains a divine body.’ In the edition used, the translator explains: ‘A divine body can be understood as a healthy body.’

This unique exercise is practised by drinking a large quantity of saline water and then performing uddiyana bandha at least 10 times in a sequence. The exercise forces the water through the small intestine. Thereafter, as a next stage, one performs an exercise called lauliki nauli (see v. 52) an equal number of times, which forces the water through the large intestine, and after a few minutes it comes out through the rectum.’

In ‘Asana Pranayama Mudra Bandha’ a modern text book on yoga by Swami Satyananda Saraswati, we read the following instructions regarding varisara dhauti or shankhaprakshalana: ‘A clean container should be filled with lukewarm water. Some salt must be added to the water, not too much and not too little, but just enough so that the water tastes salty. Drink 2 glasses of salty water as quickly as you are able. Then perform the following 5 asanas, 8 times each: tadasana, tiryaka tadasana, kati chakrasana, tiryaka bhujangasana, udarkarsanasana.’

The author explains how those exercises aid the transport of the water through the gastrointestinal tract. ‘After completing these 5 asanas, drink 2 more glasses of salty water. Repeat all 5 asanas 8 times. Then drink 2 more glasses of salty water and again perform the 5 asanas 8 times. Now go to the latrine and try to evacuate the bowels. Do not strain. Then drink 2 more glasses and perform the 5 asanas 8 times again’ and so on. ‘At first solid material will start to be evacuated, then probably water and stool mixed. Carry on drinking the glasses of water, doing asanas and sitting on the latrine. Eventually, only perfectly clear water will be evacuated. On average, between 16 and 25 glasses of salty water must be consumed before the perfectly clean water is evacuated.”

After the exercise, one should drink another 2 glasses of water and induce vomiting (vamana dhauti or kunjal kriya), and pass water through the nose (jala neti). Following this, one must rest for 45 minutes without sleeping and then eat some khichari, rice and lentils with ghee (clarified butter). The oily ghee is considered important since it is said to internally coat the freshly washed intestinal walls. As a benefit of the exercise, the author explains: ‘A complete cleansing of the digestive tract allows the blood to become pure, which manifests in a noticeable improvement in the health of the entire body.’

Low cost alternative

I myself have practised shankhaprakshalana a few times according to these instructions at a yogashram in Switzerland. I quite easily came to pass the clear solution after 20-30 glasses. Comparing this personal experience with the publications of Dr. Young et al., I have no doubt that shankhaprakshalana is a practicable, low cost alternative to dialysis, in any case, as a temporary replacement but most probably as a sufficient treatment alone for many patients.

As an alternative to dialysis, shankhaprakshalana is no doubt effective and practicable, but at vastly reduced costs. It has also been used successfully in cases of cholera, with the purpose of continuously supplying the bowels from above with liquid to be expelled, so that this has not to be extracted from the body fluids in greater amounts, preventing dehydration and demineralization. Once again modern medicine confirms the remarkable insights of the ancient Indians who even before Buddha, had devised a simple yet effective way of bringing shining health to the body.

(Courtesy : Indian Review), (Courtesy: Yoga Magazine, Sep,1982)

Common sense comes when the mind is sufficiently clear of debris to see what is needed in a particular situation, at a particular time. Some people seem to possess a reasonable level of common sense during everyday life but are totally devoid of it when it comes to spiritual matters. They usually feel that spirituality is something to be practiced separately, something alien to their normal behavioural pattern. One reason for this is the presence of social and religious conditioning which often leads people to believe that spiritual life is separate from day to day life. It is not separate, however, and it should not to be thought of in that way. If one’s spiritual development program does not extend into one’s day to day life, then it is not spirituality that is being practiced. Spiritual living is practical living. If one’s mind is trained properly, one cannot avoid moving more efficiently through life. Efficiency in living means doing what has to be done in the right way at the right time. Efficiency evolves with the mind as it matures and clears. This is the beginning of spirituality. Spiritual life is not just seeing visions and being wafted off on the gentle airs of mind. Rather it is jumping down into life itself and seeing it as it really is. One might entertain certain ideals to strive for, but unless they are practically interwoven with one’s daily life, these ideals are unreal. One must make no bones about it – spirituality is a real thing, and it can be experienced by any person possessing a certain amount of common sense.

When sickness arises and one is unable to heal oneself, the first thing any sensible person does is to visit someone who knows about that particular illness. From there he will gain a method by which the illness can be alleviated. He certainly does not expect to undergo treatment for every disease known to man – he will undergo treatment for the malady he has and no other. Therefore, his main concern is to find out the most efficacious treatment for his particular condition and apply it according to his own needs. This is just common sense.

The same way of thinking also applies to spiritual practice, particularly yoga. Yoga is simply a means by which man can learn to communicate with himself and his environment. Individuals usually have a different concept of the end to which yoga leads, and so they come to yoga for a variety of reasons. This is why yoga has so many physical and mental practices. They exist for the sole purpose of providing each individual with a means by which he can begin to express his own personal traits and qualities. Therefore yoga must be approached sensibly. As with illness, one’s yogic treatment, one’s spiritual treatment should be carried out according to what one is personality-wise, body-wise, mind-wise. Few people realize the full importance of adapting yoga to oneself in this way.

Yoga may be compared with allopathic medicine. Allopathy has a vast system of drugs at its disposal, however, one cannot utilize all of them at one time for just any disease. One has to find which drug suits the case in question. Similarly, yoga’s large number of psycho-physical techniques are not meant to be used by one person, all at one time. As with drugs, these techniques can only be applied in measured quantities to specific needs. After all, if one is sick and feeling pain, he may find that aspirin relieves the pain very nicely. What then is the point of taking a stronger pain killer which might have various side effects, when a simple drug can be used ? If one has certain needs and a simple yogic practice is found which gives satisfaction and good benefits, why waste time running after the secret, esoteric practices? Any spiritual practice, whether simple or secret and advanced can only be performed according to individual capacity. Because of this, what one practices is actually not as important as many would like to believe. One has to exercise common sense in regard to this subject. If one is practicing something simple, and that practice is becoming part of one’s life then nothing more is needed.

Spiritual progress is solely dependent on the individual capacity to adapt perceptually, to assimilate new perceptions of oneself. Thus a complicated abstract meditation given to one whose mind is confused is similar to offering a match to a man whose house is on fire. It has no practical value. As far as yoga is concerned, the simpler the method of maturing the mind and body, the easier and faster the mind and body will be able to assimilate these new perceptions. This is fact, not theory. All men who are established in spiritual life endeavour to present the path to mankind by the simplest possible means. Time is the medium by which that simplicity becomes misunderstood, changing a simple reality into a complicated truth.

One day a man went to visit a swami who was known to be established in wisdom. This man was a famous yoga teacher and upon entering the swami’s room he immediately asked what meditation practice he should do. Before the swami could answer, the man launched into a somewhat lengthy monologue on what he knew. The swami sat quietly and listened as the man described this technique and that technique and all the gurus he had learned from. Finally the man finished with, ‘so, which one should I practice?’ The swami answered, ‘Just sit and be quiet, that is what you should practice’.

This is a true story, and the situation which that man was in is a common one. Most people who practice yoga feel, at one time or another, that their practices are not as beneficial as the more ‘powerful practices’ which they have heard or read about, and so their daily routine falls off through lack of faith. This kind of evaluation arises from the same mental condition which leads us to believe that ‘the grass is greener on the other side of the fence’. Because a technique bears the name ‘kundalini yoga’ and involves visualization of any number of psychic phenomena, surely it must be better than some beginner’s practice.

Of course kundalini yoga and other advanced practices do have their place. Moving one’s awareness along various psychic pathways is of great benefit at certain times, for certain people. But the actual arousal of spiritual energy which most seem to long for is not dependent on these practices. If spiritual energy is going to flow, along with corresponding perceptual changes, then it will do so regardless of what one is doing. Any spiritual experience is always spontaneous in its occurrence, and the arousal of spiritual energies is no exception. One only has to examine the lives of mystics to verify this. Spiritual experience will occur spontaneously when the mind has become open enough to allow it to occur. An open mind arises from ability to communicate with oneself and one’s surroundings.

So why disturb the mind with worry about ‘technique-value’. Remember that in yoga, simplicity of approach has greater value in that it holds less chance of clogging the mind with expectation. The mind can obviously grasp a simple concept more easily and for longer periods than a concept which is more complicated.

(Courtesy Yoga Magazine, January, 1979)

Common sense comes when the mind is sufficiently clear of debris to see what is needed in a particular situation, at a particular time. Some people seem to possess a reasonable level of common sense during everyday life but are totally devoid of it when it comes to spiritual matters. They usually feel that spirituality is something to be practiced separately, something alien to their normal behavioural pattern. One reason for this is the presence of social and religious conditioning which often leads people to believe that spiritual life is separate from day to day life. It is not separate, however, and it should not to be thought of in that way. If one’s spiritual development program does not extend into one’s day to day life, then it is not spirituality that is being practiced. Spiritual living is practical living. If one’s mind is trained properly, one cannot avoid moving more efficiently through life. Efficiency in living means doing what has to be done in the right way at the right time. Efficiency evolves with the mind as it matures and clears. This is the beginning of spirituality. Spiritual life is not just seeing visions and being wafted off on the gentle airs of mind. Rather it is jumping down into life itself and seeing it as it really is. One might entertain certain ideals to strive for, but unless they are practically interwoven with one’s daily life, these ideals are unreal. One must make no bones about it – spirituality is a real thing, and it can be experienced by any person possessing a certain amount of common sense.

When sickness arises and one is unable to heal oneself, the first thing any sensible person does is to visit someone who knows about that particular illness. From there he will gain a method by which the illness can be alleviated. He certainly does not expect to undergo treatment for every disease known to man – he will undergo treatment for the malady he has and no other. Therefore, his main concern is to find out the most efficacious treatment for his particular condition and apply it according to his own needs. This is just common sense.

The same way of thinking also applies to spiritual practice, particularly yoga. Yoga is simply a means by which man can learn to communicate with himself and his environment. Individuals usually have a different concept of the end to which yoga leads, and so they come to yoga for a variety of reasons. This is why yoga has so many physical and mental practices. They exist for the sole purpose of providing each individual with a means by which he can begin to express his own personal traits and qualities. Therefore yoga must be approached sensibly. As with illness, one’s yogic treatment, one’s spiritual treatment should be carried out according to what one is personality-wise, body-wise, mind-wise. Few people realize the full importance of adapting yoga to oneself in this way.

Yoga may be compared with allopathic medicine. Allopathy has a vast system of drugs at its disposal, however, one cannot utilize all of them at one time for just any disease. One has to find which drug suits the case in question. Similarly, yoga’s large number of psycho-physical techniques are not meant to be used by one person, all at one time. As with drugs, these techniques can only be applied in measured quantities to specific needs. After all, if one is sick and feeling pain, he may find that aspirin relieves the pain very nicely. What then is the point of taking a stronger pain killer which might have various side effects, when a simple drug can be used ? If one has certain needs and a simple yogic practice is found which gives satisfaction and good benefits, why waste time running after the secret, esoteric practices? Any spiritual practice, whether simple or secret and advanced can only be performed according to individual capacity. Because of this, what one practices is actually not as important as many would like to believe. One has to exercise common sense in regard to this subject. If one is practicing something simple, and that practice is becoming part of one’s life then nothing more is needed.

Spiritual progress is solely dependent on the individual capacity to adapt perceptually, to assimilate new perceptions of oneself. Thus a complicated abstract meditation given to one whose mind is confused is similar to offering a match to a man whose house is on fire. It has no practical value. As far as yoga is concerned, the simpler the method of maturing the mind and body, the easier and faster the mind and body will be able to assimilate these new perceptions. This is fact, not theory. All men who are established in spiritual life endeavour to present the path to mankind by the simplest possible means. Time is the medium by which that simplicity becomes misunderstood, changing a simple reality into a complicated truth.

One day a man went to visit a swami who was known to be established in wisdom. This man was a famous yoga teacher and upon entering the swami’s room he immediately asked what meditation practice he should do. Before the swami could answer, the man launched into a somewhat lengthy monologue on what he knew. The swami sat quietly and listened as the man described this technique and that technique and all the gurus he had learned from. Finally the man finished with, ‘so, which one should I practice?’ The swami answered, ‘Just sit and be quiet, that is what you should practice’.

This is a true story, and the situation which that man was in is a common one. Most people who practice yoga feel, at one time or another, that their practices are not as beneficial as the more ‘powerful practices’ which they have heard or read about, and so their daily routine falls off through lack of faith. This kind of evaluation arises from the same mental condition which leads us to believe that ‘the grass is greener on the other side of the fence’. Because a technique bears the name ‘kundalini yoga’ and involves visualization of any number of psychic phenomena, surely it must be better than some beginner’s practice.

Of course kundalini yoga and other advanced practices do have their place. Moving one’s awareness along various psychic pathways is of great benefit at certain times, for certain people. But the actual arousal of spiritual energy which most seem to long for is not dependent on these practices. If spiritual energy is going to flow, along with corresponding perceptual changes, then it will do so regardless of what one is doing. Any spiritual experience is always spontaneous in its occurrence, and the arousal of spiritual energies is no exception. One only has to examine the lives of mystics to verify this. Spiritual experience will occur spontaneously when the mind has become open enough to allow it to occur. An open mind arises from ability to communicate with oneself and one’s surroundings.

So why disturb the mind with worry about ‘technique-value’. Remember that in yoga, simplicity of approach has greater value in that it holds less chance of clogging the mind with expectation. The mind can obviously grasp a simple concept more easily and for longer periods than a concept which is more complicated.

(Courtesy Yoga Magazine, January, 1979)

Common sense comes when the mind is sufficiently clear of debris to see what is needed in a particular situation, at a particular time. Some people seem to possess a reasonable level of common sense during everyday life but are totally devoid of it when it comes to spiritual matters. They usually feel that spirituality is something to be practiced separately, something alien to their normal behavioural pattern. One reason for this is the presence of social and religious conditioning which often leads people to believe that spiritual life is separate from day to day life. It is not separate, however, and it should not to be thought of in that way. If one’s spiritual development program does not extend into one’s day to day life, then it is not spirituality that is being practiced. Spiritual living is practical living. If one’s mind is trained properly, one cannot avoid moving more efficiently through life. Efficiency in living means doing what has to be done in the right way at the right time. Efficiency evolves with the mind as it matures and clears. This is the beginning of spirituality. Spiritual life is not just seeing visions and being wafted off on the gentle airs of mind. Rather it is jumping down into life itself and seeing it as it really is. One might entertain certain ideals to strive for, but unless they are practically interwoven with one’s daily life, these ideals are unreal. One must make no bones about it – spirituality is a real thing, and it can be experienced by any person possessing a certain amount of common sense.

When sickness arises and one is unable to heal oneself, the first thing any sensible person does is to visit someone who knows about that particular illness. From there he will gain a method by which the illness can be alleviated. He certainly does not expect to undergo treatment for every disease known to man – he will undergo treatment for the malady he has and no other. Therefore, his main concern is to find out the most efficacious treatment for his particular condition and apply it according to his own needs. This is just common sense.

The same way of thinking also applies to spiritual practice, particularly yoga. Yoga is simply a means by which man can learn to communicate with himself and his environment. Individuals usually have a different concept of the end to which yoga leads, and so they come to yoga for a variety of reasons. This is why yoga has so many physical and mental practices. They exist for the sole purpose of providing each individual with a means by which he can begin to express his own personal traits and qualities. Therefore yoga must be approached sensibly. As with illness, one’s yogic treatment, one’s spiritual treatment should be carried out according to what one is personality-wise, body-wise, mind-wise. Few people realize the full importance of adapting yoga to oneself in this way.

Yoga may be compared with allopathic medicine. Allopathy has a vast system of drugs at its disposal, however, one cannot utilize all of them at one time for just any disease. One has to find which drug suits the case in question. Similarly, yoga’s large number of psycho-physical techniques are not meant to be used by one person, all at one time. As with drugs, these techniques can only be applied in measured quantities to specific needs. After all, if one is sick and feeling pain, he may find that aspirin relieves the pain very nicely. What then is the point of taking a stronger pain killer which might have various side effects, when a simple drug can be used ? If one has certain needs and a simple yogic practice is found which gives satisfaction and good benefits, why waste time running after the secret, esoteric practices? Any spiritual practice, whether simple or secret and advanced can only be performed according to individual capacity. Because of this, what one practices is actually not as important as many would like to believe. One has to exercise common sense in regard to this subject. If one is practicing something simple, and that practice is becoming part of one’s life then nothing more is needed.

Spiritual progress is solely dependent on the individual capacity to adapt perceptually, to assimilate new perceptions of oneself. Thus a complicated abstract meditation given to one whose mind is confused is similar to offering a match to a man whose house is on fire. It has no practical value. As far as yoga is concerned, the simpler the method of maturing the mind and body, the easier and faster the mind and body will be able to assimilate these new perceptions. This is fact, not theory. All men who are established in spiritual life endeavour to present the path to mankind by the simplest possible means. Time is the medium by which that simplicity becomes misunderstood, changing a simple reality into a complicated truth.

One day a man went to visit a swami who was known to be established in wisdom. This man was a famous yoga teacher and upon entering the swami’s room he immediately asked what meditation practice he should do. Before the swami could answer, the man launched into a somewhat lengthy monologue on what he knew. The swami sat quietly and listened as the man described this technique and that technique and all the gurus he had learned from. Finally the man finished with, ‘so, which one should I practice?’ The swami answered, ‘Just sit and be quiet, that is what you should practice’.

This is a true story, and the situation which that man was in is a common one. Most people who practice yoga feel, at one time or another, that their practices are not as beneficial as the more ‘powerful practices’ which they have heard or read about, and so their daily routine falls off through lack of faith. This kind of evaluation arises from the same mental condition which leads us to believe that ‘the grass is greener on the other side of the fence’. Because a technique bears the name ‘kundalini yoga’ and involves visualization of any number of psychic phenomena, surely it must be better than some beginner’s practice.

Of course kundalini yoga and other advanced practices do have their place. Moving one’s awareness along various psychic pathways is of great benefit at certain times, for certain people. But the actual arousal of spiritual energy which most seem to long for is not dependent on these practices. If spiritual energy is going to flow, along with corresponding perceptual changes, then it will do so regardless of what one is doing. Any spiritual experience is always spontaneous in its occurrence, and the arousal of spiritual energies is no exception. One only has to examine the lives of mystics to verify this. Spiritual experience will occur spontaneously when the mind has become open enough to allow it to occur. An open mind arises from ability to communicate with oneself and one’s surroundings.

So why disturb the mind with worry about ‘technique-value’. Remember that in yoga, simplicity of approach has greater value in that it holds less chance of clogging the mind with expectation. The mind can obviously grasp a simple concept more easily and for longer periods than a concept which is more complicated.

(Courtesy Yoga Magazine January, 1979)