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Tuesday, August 13, 2019

Four unique ways to overcome masturbation

Are you addicted to masturbation? Do you always masturbates against your own will?  Like you regret after doing it?

Don't worry,  if you're such a person,  this article if for you.
The four (4) unique way of overcoming masturbation.

   Firstly masturbation is the stimulation of ones genitals for sexual arousal and pleasure.
Masturbation can be defined in a lame man perspective as the act of constantly  rubbing and  touching of ones private part for sexual arousal mostly done for pleasure.

Masturbation addiction:
Do you know that when ones addicted to masturbation, its hard to overcome it?
Yes it happens.

An addicted masturbater can hardly be free from the act.  They can be very secretive but unknown to some people,  they are weak and full of remorse when ever the deed is done.

They would be willing to stop the act but can't do it.
This article would tell you the four unique ways to overcome masturbation.

They following are the unique four (4) of overcoming masturbation.

1) Opening up to a close friend,  sister,  brother or any trusted relative:
You see the problem of most masturbators is that they are way too secretive.

They prefer trying hard on their own to stop the act but it results to zero result.

Remember the saying,  "two good heads are better than one head"
Open up to a close relative who you know can be o great help to you, don't be afraid to tell them your problems, probably they might understand and try to help you out.

2) Don't be idle:
Remember the saying " an idle man is a devil workshop"
Been idle can thrigger you to do some acts that isn't nice.
Let's assume  an idle young teen in a room probably with nothing to keep busy with,  don't you think that such person can engage himself in something unexpected of him due to the fact that he's bored and alone.

But compare it to a working teen,  occupied with stuffs to do,  would there be any chance for him to engage on negative acts?
No there won't be.
That's it!  Don't be idle,  if you  know you're addicted to masturbation, never stay idle,  rather take a work round the street,  jog or engage yourself on something better.

3) control your mind,  mind your thoughts:
Be mindful of what you think,  the activity of a man is based on what he thinks.
Your thoughts potrays who you really are.
You act according to your thoughts.
That's the main reason why its always good to mind what you think.  A negative thinker would always act negatively.  When your thoughts is based on bad stuffs,  your inner mind urges you to practice it,  you would be like,  "there won't be any harm in trying this out" where as within you,  you know that your on the wrong side but the fact is because your mind is based on the negative thoughts, your attitudes would be full of negativity.

4) meet a counsellor :
     Counsellors plays great role in situations like this,  they are responsible for counselling individuals who are addicted to Something bad.
They give you advice based on your plight,  guard your perfectly on how to stay clear off the part of the act.

Am sure if  the above mentioned ways are followed duelly,  an addicted masturbator would be released and set free from the realms of masturbation.

Sounds funny?
No it shouldn't because its the naked truth!!

Rememeber this tios was brought to you by sokariblog.
Don't forget to comment your ideas and feedbacks on the comment box below.

And share this post to friends,  family, colleagues who you think this tips would help.

Tuesday, August 6, 2019


Understanding what desire means.

What is desire? Does desire bring about clarity? In its field does compassion flower? If it does not bring clarity and if desire is not the field in which the beauty and the greatness of compassion flower, then what place has desire? How does desire arise? One sees a beautiful woman, or a beautiful man—one sees. There is the perception, the seeing, then the contact, then the sensation, then that sensation is taken over by thought, which becomes the image with its desire. You see a beautiful vase, a beautiful sculpture—ancient Egyptian, or Greek—and you look at it and you touch it; you see the depth of sculpture of the figure sitting cross-legged. From that there is a sensation. What a marvellous thing and from that sensation desire; “I wish I had that in my room; to look at it every day, touch it every day”—the pride of possession, to have such a marvellous thing as that

.That is desire: seeing, contact, sensation, then thought using that sensation to cultivate the desire to possess—or not to possess.

Now comes the difficulty: realizing this the religious people have said: “Take vows of celibacy; do not look at a woman; if you do look treat her as your sister, mother, whatever you like; because you are in the service of God you need all your energy to serve Him; in the service of God you are going to have great tribulations, therefore be prepared, but do not waste your energy.” But the thing is boiling and we are trying to understand that desire which is constantly boiling, wanting to fulfill, wanting to complete itself.

Desire arises from the movement: seeing–contact–sensation–thought with its image–desire. Now we are saying: seeing–touching–sensation, that is normal, healthy—end it there, do not let thought take it over and make it into a desire. Understand this and then you will also understand that there will be no suppression of desire. You see a beautiful house, well proportioned with lovely windows, a roof that melts into the sky, walls that are thick and part of the earth, a beautiful garden, well kept. You look at it, there is sensation; you touch it—you may not actually touch it but you touch it with your eyes—you smell the air, the herbs, the newly-cut grass. Can you not end it there? End it there, say: “It is a beautiful house”; but there is no registration and no thought which says: “I wish I had that house”—which is desire and the continuation of desire. You can do this so easily; and I mean easily, if you understand the nature of thought and desire.

To understand desire is to be choicelessly aware of its movements.

Desire is energy, and it has to be understood; it cannot merely be suppressed, or made to conform. Any effort to coerce or discipline desire makes for conflict, which brings with it insensitivity. All the intricate ways of desire must be known and understood. You cannot be taught and you cannot learn the ways of desire. To understand desire is to be choicelessly aware of its movements. If you destroy desire, you destroy sensitivity, as well as the intensity that is essential for the understanding of truth.

What is the source of desire?

When we say we love another, in that love there is desire, the pleasurable projections of the various activities of thought. One has to find out whether love is desire, whether love is pleasure, whether in love there is fear; for where there is fear there must be hatred, jealousy, anxiety, possessiveness, domination. There is beauty in relationship and the whole cosmos is a movement in relationship. Cosmos is order and when one has order in oneself one has order in one’s relationships and therefore the possibility of order in our society. If one enquires into the nature of relationship one finds it is absolutely necessary to have order, and out of that order comes love.

What is beauty? You see the fresh snow on the mountains this morning, clean, a lovely sight. You see those solitary trees standing black against that white. Looking at the world about us you see the marvellous machinery, the extraordinary computer with its special beauty; you see the beauty of a face, the beauty of a painting, beauty of a poem—you seem to recognize beauty out there. In the museums or when you go to a concert and listen to Beethoven, or Mozart, there is great beauty—but always out there. In the hills, in the valleys with their running waters, and the flight of birds and the singing of a blackbird in the early morning, there is beauty. But is beauty only out there? Or is beauty something that only exists when the ‘me’ is not? When you look at those mountains on a sunny morning, sparkling clear against the blue sky, their very majesty drives away all the accumulated memories of yourself—for a moment. There the outward beauty, the outward magnificence, the majesty and the strength of the mountains, wipes away all your problems—if only for a second. You have forgotten yourself. When there is total absence of yourself beauty is. But we are not free of ourselves; we are selfish people, concerned with ourselves, with our importance or with our problems, with our agonies, sorrows, and loneliness. Out of desperate loneliness we want identification with something or other and we cling to an idea, to a belief, to a person, especially to a person. In dependency all our problems arise. Where there is psychological dependency, fear begins. When you are tied to something corruption begins.

Desire is the most urgent and vital drive in our life. We are talking about desire itself, not desire for a particular thing. All religions have said that if you want to serve God you must subjugate desire, destroy desire, control desire. All the religions have said: substitute for desire an image that thought has created— the image that the Christians have, that the Hindus have and so on. Substitute an image for the actual. The actual is desire—the burning of it and they think that one can overcome that desire by substituting something else for it. Or, surrender yourself to that which you think is the master, the saviour, the guru—which again is the activity of thought. This has been the pattern of all religious thinking. One has to understand the whole movement of desire; for obviously it is not love, nor yet compassion. Without love and compassion, meditation is utterly meaningless. Love and compassion have their own intelligence which is not the intelligence of cunning thought.

So it is important to understand the nature of desire, why it has played such an extraordinarily important part in our life; how it distorts clarity, how it prevents the extraordinary quality of love. It is important that we understand and do not suppress, do not try to control it or direct it in a particular direction, which you think may give you peace.

Please bear in mind that am not trying to impress you or something else,  but together we are walking a very subtle, complex path. We have to listen to each other to find out the truth about desire. When one understands the significance, the meaning, the fullness, the truth of desire, then desire has quite a different value or drive in one’s life.

When one observes desire, is one observing it as an outsider looking at desire? Or is one observing desire as it arises? Not desire as something separate from oneself, one is desire. You see the difference? Either one observes desire, which one has when one sees something in the shop window which pleases one, and one has the desire to buy it so that the object is different from ‘me’, or else the desire is ‘me’, so there is a perception of desire without the observer watching desire.

One can look at a tree. Tree is the word by which one recognizes that which is standing in the field. But one knows that the word tree is not the tree. Similarly one’s wife is not the word. But one has made the word one’s wife. I do not know if you see all the subtleties of this.

One must very clearly understand, from the beginning, that the word is not the thing. The word desire is not the feeling of it—the extraordinary feeling there is behind that reaction. So one must be very watchful that one is not caught in the word. Also the brain must be active enough to see that the object may create desire—desire which is separate from the object. Is one aware that the word is not the thing and that desire is not separate from the observer who is watching desire? Is one aware that the object may create desire but the desire is independent of the object?

How does desire flow?  Why is there such extraordinary energy behind it? If we do not understand deeply the nature of desire we will always be in conflict with each other. One may desire one thing and one’s wife may desire another and the children may desire something different. So we are always at loggerheads with each other. And this battle, this struggle, is called love, relationship.

We are asking: What is the source of desire? We must be very truthful in this, very honest, for desire is very very deceptive, very subtle, unless we understand the root of it. For all of us sensory responses are important—sight, touch, taste, smell, hearing. And a particular sensory response may for some of us be more important than the other responses. If we are artistic we see things in a special way. If we are trained as an engineer then the sensory responses are different. So we never observe totally, with all the sensory responses. We each respond somewhat specially, divided. Is it possible to respond totally with all one’s senses? See the importance of that. If one responds totally with all one’s senses there is the elimination of the centralized observer. But when one responds to a particular thing in a special way then the division begins. Find out when you leave this tent, when you look at the flowing waters of the river, the light sparkling on the swiftness of the waters, find out if you can look at it with all

your senses. Do not ask me how, for that becomes mechanical. But educate yourself in the understanding of total sensory response.

When you see something, the seeing brings about a response. You see a green shirt, or a green dress, the seeing awakens the response. Then contact takes place. Then from contact thought creates the image of you in that shirt or dress, then the desire arises. Or you see a car in the road, it has nice lines, it is highly polished and there is plenty of power behind it.

Then you go around it, examine the engine. Then thought creates the image of you getting into the car and starting the engine, putting your foot down and driving it. So does desire begin and the source of desire is thought creating the image, up to that point there is no desire.

 There are the sensory responses, which are normal, but then thought creates the image and from that moment desire begins. Now, is it possible for thought not to arise and create the image? This is learning about desire, which in itself is discipline. Learning about desire is discipline, not the controlling of it. If you really learn about something it is finished.

But if you say you must control desire, then you are in a totally different field altogether. When you see the whole of this movement you will find that thought with its image will not interfere; you will only see, have the sensation. And what is wrong with that?

It is not that you have no desire, but simply that the mind is capable of looking without describing.

Now, let us first see what happens to a mind that is always controlling itself, suppressing, sublimating desire. Such a mind, being occupied with itself, becomes insensitive. Though it may talk about sensitivity, goodness, though it may say that we must be brotherly, we must produce a marvellous world, and all the rest of the nonsense that people talk who suppress desire—such a mind is insensitive because it does not understand that which it has suppressed. Whether you suppress or yield to desire, it is essentially the same because the desire is still there. You may suppress the desire for a woman, for a car, for position; but the very urge not to have these things, which makes you suppress the desire for them, is itself a form of desire. So, being caught in desire, you have to understand it, and not say it is right or wrong.

Now, what is desire? When I see a tree swaying in the wind, it is a lovely thing to watch, and what is wrong with that? What is wrong in watching the beautiful motion of a bird on the wing? What is wrong in looking at a new car, marvelously built and highly polished? And what is wrong in seeing a nice person with a symmetrical face, a face that shows good sense, intelligence, quality?

But desire does not stop there. Your perception is not just perception, but with it comes sensation. With the arising of sensation you want to touch, to contact, and then comes the urge to possess. You say, “This is beautiful, I must have it,” and so begins the turmoil of desire.

Now, is it possible to see, to observe, to be aware of the beautiful and the ugly things of life, and not say, “I must have,” or “I must not have”? Have you ever just observed anything? Do you understand, sirs? Have you ever observed your wife, your children, your friends, just looked at them? Have you ever looked at a flower without calling it a rose, without wanting to put it in your buttonhole, or take it home and give it to somebody? If you are capable of so observing, without all the values attributed by the mind, then you will find that desire is not such a monstrous thing. You can look at a car, see the beauty of it, and not be caught in the turmoil or contradiction of desire. But that requires an immense intensity of observation, not just a casual glance. It is not that you have no desire, but simply that the mind is capable of looking without describing. It can look at the moon and not immediately say, “That is the moon, how beautiful it is,” so there is no chattering of the mind coming in between. If you can do this, you will find that in the intensity of observation, of feeling, of real affection, love has its own action, which is not the contradictory action of desire.

Experiment with this and you will see how difficult it is for the mind to observe without chattering about what it observes. But surely, love is of that nature, is it not? How can you love if your mind is never silent, if you are always thinking about yourself? To love a person with your whole being, with your mind, heart, and body, requires great intensity; and when love is intense, desire soon disappears. But most of us have never had this intensity about anything, except about our own profit, conscious or unconscious; we never feel for

anything without seeking something else out of it. But only the mind that has this intense energy is capable of following the swift movement of truth. Truth is not static, it is swifter than thought, and the mind cannot possibly conceive of it. To understand truth, there must be this immense energy which cannot be conserved or cultivated. This energy does not come through self-denial, through suppression. On the contrary, it demands complete abandonment, and you cannot abandon yourself, or abandon everything that you have, if you merely want a result.

It is possible to live without envy in this world which is based on envy, on acquisitiveness and the pursuit of power, position; but that requires an extraordinary intensity, a clarity of thought, of understanding. You cannot be free of envy without understanding yourself, so the beginning is here, not somewhere else. Unless you begin with yourself, do what you will, you will never find the end of sorrow.

You cannot become alive to desire if you condemn it or compare it.

So, the understanding of desire is necessary. You have “to understand desire,” not “to be without desire.” If you kill desire, you are paralyzed. When you look at that sunset in front of you, the very looking is a delight, if you are at all sensitive. That is also desire—the delight. And if you cannot see that sunset and delight in it, you are not sensitive. If you cannot see a rich man in a big car and delight in that—not because you want it but you are just delighted to see a man in a big car—or if you cannot see a poor, unwashed, dirty, uneducated human being in despair and feel enormous pity, affection, love, you are not sensitive. How can you then find reality if you have not this sensitivity and feeling?

So you have to understand desire. And to understand every prompting of desire, you must have space, and not try to fill the space by your own thoughts or memories, or how to achieve, or how to destroy that desire. Then out of that understanding comes love. Most of us do not have love, we do not know what it means. We know pleasure, we know pain. We know the inconsistency of pleasure and, probably, the continuous pain. And we know the pleasure of sex and the pleasure of achieving fame, position, prestige, and the pleasure of having tremendous control over one’s own body as the ascetics do, keeping a record— we know all these. We are everlastingly talking about love, but we do not know what it means, because we have not understood desire, which is the beginning of love.

Without love there is no morality—there is conformity to a pattern, a social or a so-called religious pattern. Without love there is no virtue. Love is something spontaneous, real, alive. And virtue is not a thing that you beget by constant practice; it is something spontaneous, akin to love. Virtue is not a memory according to which you function as a virtuous human being. If you have no love, you are not virtuous. You may go to the temple, you may lead a most respectable family life, you may have the social moralities, but you are not virtuous because your heart is barren, empty, dull, stupid, because you have not understood desire. Therefore life becomes an endless battleground, and effort ends always in death. Effort always ends in death, because that is all you know.

So, a man who would understand desire has to understand, has to listen, to every prompting of the mind and the heart, to every mood, to every change of thought and feeling, has to watch it; he has to become sensitive, become alive to it. You cannot become alive to desire if you condemn it or compare it. You must care for desire, because it will give you an enormous understanding. And out of that understanding there is sensitivity. You are then sensitive not only physically to beauty—to the dirt, to the stars, to a smiling face or to tears—but also to all the mutterings, the whispers that are in your minds, the secret hopes and fears.

And out of this listening, watching, comes passion, this passion which is akin to love. And it is only this state that can cooperate. And also it is only this state that can, because it can cooperate, know also when not to cooperate. Therefore, out of this depth of understanding, watching, the mind becomes efficient, clear, full of vitality, vigor; and it is only such a mind that can journey very far.
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Understanding what pleasure really is.

One has to understand relationship, because that is life. We can’t exist without relationship of some kind. You can’t withdraw into isolation, build a wall around yourself, as most people do, because that act of living in a sheltered, secure, isolated state of resistance only breeds more confusion, more problems, more misery. Life is, if one observes, a movement in action, a movement in relationship, and that is our whole problem: How to live in this world, where relationship is the very basis of all existence; how to live in this world so that relationship doesn’t become monotonous, dull, something that is ugly, repetitive.

Our minds do conform to the pattern of pleasure—and life is not mere pleasure, obviously. But we want pleasure. That is the only thing we are really seeking deeply, inwardly, secretly. We try to get pleasure out of almost anything, and pleasure, if one observes, not only those it isolates and confuses the mind, but it also creates values which are not true, not actual. So pleasure brings illusion. A mind that is seeking pleasure, as most of us are, not only isolates itself, but must invariably be in a state of contradiction in all its relationships, whether it is the relationship with ideas, with people, or with property; it must always be in conflict. So that is one of the things one has to understand: that our search in life is fundamentally the demand, the urge, the seeking of pleasure.

Now, this is very difficult to understand because, why shouldn’t one have pleasure? You see a beautiful sunset, a lovely tree, a river that has a wide, curving movement, or a beautiful face, and to look at it gives great pleasure, delight. What is wrong with that? It seems to me the confusion and the misery begin when that face, that river, that cloud, that mountain, becomes a memory, and this memory then demands a greater continuity of pleasure; we want such things repeated.

We all know this. I have had a certain pleasure, or you have had a certain delight in something, and we want it repeated. Whether it be sexual, artistic, intellectual, or something not quite of this character, we want it repeated—and I think that is where pleasure begins to darken the mind and create values which are false, not actual.

What matters is to understand pleasure, not try to get rid of it—that is too stupid. Nobody can get rid of pleasure. But to understand the nature and the structure of pleasure, is essential; because if life is only pleasure, and if that is what one wants, then with pleasure go the misery, the confusion, the illusions, the false values which we create, and therefore there is no clarity.

 It is a simple fact, psychologically as well as biologically, that we are seeking pleasure, and we want all relationship to be based on it; and hence, when relationship is not pleasurable, there is a contradiction, and then the conflict, the misery, the confusion, and the agony begin.

Pleasure is the continuation and the cultivation in thought of a perception.

What is the significance and the meaning of pleasure, which every human being is seeking and pursuing at any cost?

What is pleasure?

There are pleasures derived from possessions; the pleasure derived from a capacity or talent; the pleasure when you dominate another; the pleasure of having tremendous power, politically, religiously or economically; the pleasure of sex; the pleasure of the great sense of freedom that money gives. There are multiple forms of pleasure.

 In pleasure there is enjoyment, and further on there is ecstasy, the taking delight in something and the sense of ecstasy. “Ecstasy” is to be beyond yourself. There is no self to enjoy. The self—that is the me, the ego, the personality—has all totally disappeared, there is only that sense of being outside. That is ecstasy. But that ecstasy has nothing whatsoever to do with pleasure.

You take a delight in something; the delight that comes naturally when you look at something very beautiful. At that moment, at that second, there is neither pleasure, nor joy, there is only that sense of observation. In that observation the self is not. When you look at a mountain with its snow cap, with its valleys, its grandeur and magnificence, all thought is driven away.

There it is, that greatness in front of you and there is delight. Then thought comes along registering as memory what a marvellous and lovely experience it was.

 Then that registration, that memory, is cultivated and that cultivation becomes pleasure. Whenever thought interferes with the sense of beauty, the sense of the greatness of anything, a piece of poetry, a sheet of water, or a lonely tree in a field, it is registration. But, to see it and not register it—that is important. The moment you register it, the beauty of it, then that very registration sets thought into action; then the desire to pursue that beauty, which becomes the pursuit of pleasure. One sees a beautiful woman, or man; instantly it is registered in the brain; then that very registration sets thought into motion and you want to be in her or his company and all that follows. Pleasure is the continuation and the cultivation in thought of a perception. You have had sexual experience last night, or two weeks ago, you remember it and desire the repetition of it, which is the demand for pleasure.

Is it possible to register only the things that are absolutely necessary? The necessary things are the knowledge of how to drive a car, how to speak a language, technological knowledge, the knowledge of reading, writing and so on. But in our human relationships, those between man and woman for example, every incident in that relationship is registered.

What takes place?
The woman is irritated, nags, or is friendly, kindly, or says something just before the man goes off to the office, which is ugly; so from this there is built up, through registration, an image about her and she builds an image about him—this is factual. In human relationships, between man and woman, or between neighbors and so on, there is registration and the process of image-making. But when the husband says something ugly listen to it carefully, end it, do not carry it on; then you will find that there is no image-making at all. If there is no image-making between a man and a woman the relationship is entirely different;
 there is no longer the relationship of one thought opposed to another thought—which is called relationship, which actually it is not; it is just ideas.

Pleasure follows registration of an incident in the continuation given by thought. Thought is the root of pleasure. If you had no thought and you saw a beautiful thing it would rest at that. But thought says: “No, I must have that”; from this flows the whole movement of thought.

What is the relationship of pleasure to joy? Joy comes to you uninvited, it happens. You are walking along in a street, or sitting in a bus, or wandering in the woods, seeing the flowers, the hills, and the clouds and the blue sky and suddenly there is the extraordinary feeling of great joy; then comes the registration, thought says: “What a marvellous thing that was, I must have more of it.” So, again, joy is made into pleasure by thought. This is seeing things as they are, not as you want them to be; it is seeing them exactly, without any distortion, seeing what is taking place.

What is love? Is it pleasure; which is the continuation of an incident through the movement of thought? Is the movement of thought love? Is love remembrance? A thing has happened and living in its remembrance, feeling that remembrance of something which is over, resuscitating it and saying, “What a marvellous thing that was when we were together under that tree; that was love”—all that is the remembrance of a thing that is gone. Is that love? Is love the pleasure of sex?—in which there is tenderness, kindliness and so on—is that love? That is not to say that it is, or that it is not.

We are questioning everything that man has put together of which he says: “This is love.” If love is pleasure then it gives emphasis to the remembrance of past things and therefore brings about the importance of the me—my pleasure, my excitement, my remembrances. Is that love? And is love desire? What is desire? One desires a car; one desires a house; one desires prominence, power, position. There are infinite things one desires: to be as beautiful as you are, to be as intelligent, as clever, as smart as you are. Does desire bring clarity?

The thing that is called love is based on desire—desire to sleep with a woman, or sleep with a man, desire to possess her, dominate her, control her,  be with her always,  protect her,  make herbyoir precious possession.  “She is mine, not yours.” Is love in the pleasure derived in that possession, in that dominance?
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Saturday, August 3, 2019


Today,  we are going to talk about Celiac disease, what it is,  how it affects our body system, the cause and how to prevent it.

Let's start by defining what's CELIA DISEASE is.
CELIAC DISEASE is a digestive disorder that damages the small intestine.

People with Celia disease are not eligle to eat foods that contains GLUTEN. This disease can cause term digestive disorder and thereby preventing you from getting the needed nutrients from any food eaten.

 This is the protein found naturally in wheat, barley,  rye etc....
Gluten is commonly found in foods like bread,  pasta, cookie,  and cakes.

Many prepackaged foods and products like lip sticks,  hair and skin products, toothpaste and vitamins nutrient supplements.

celiac diseases are believed to be caused by an interaction between genes,  constant eating of glutenous foods but some are considered as false since there's prove.

CELIAC disease have many symptoms and they varies.
For instance;
In children,  the follow symptoms occur:
1) Growth problem
2) Decreased appetite
3) Failure to gain weight
4) chronic diarrhea
5) Abdominal pains
6) Fatique
7) Constant vomiting.

Symptoms in TEENS:
1) Depression
2) Delayed Puberty
3) Weight loss
4) Fatigue

Symptoms in ADULTS :
1) iron defiency
2) Depression/Anxiety
3) Tingling numbess
5) seizures,
6) mouth sores.

   The follow are foods that a person wit celiac disease can eat.
1) Fruits and vegetables
2l lean proteins,
3) Healthy fats
4l Nuts and Seeds
5) dairy foods,
6) Legumes
7) Beans and gluten -free whole grains.

Patients with celiac disease are entitle to avoid some foods for their health safety.
Below are foods to avoid if you're a celiac patient.

1) Avoid products containing flute,
2) Avoid processed carbohydrates foods
3) some baking flours
4) Alcoholic drinks like beer and malts because they contains gluten.
5) processed fats
7) Added suger

There are many ways of controlling celiac disease, the following are ways to control it:

1) Keep you weight under control(make sure it is in an equilibrium state)
2) Avoid anything that can lead to depression, sadness or shock.
3) Always sleep better
4) Get stronger muscles and always have mini exercise.
5) Achieve a balanced lifestyle.

A celiac patient tends to loose weight but with the following tips, weight loss isn't gonna be experienced.

1) Eat more valoresr
2) Eat carbohydrate sources.
3) Eat fat sources
4) Drink more milk if not lactose intolerant.
5) Always have a lasting rest.

  Pro health  tips at your beck and call..just for you.

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Thursday, August 1, 2019


Part 2

There is no division between man and woman when you love somebody.

Live doesn't discriminate.

Love is not of the mind, but since we have cultivated the mind, we use that word love to cover the field of the mind. Surely, love has nothing to do with the mind, it is not the product of the mind; love is entirely independent of calculation, of thought. When there is no love, then the framework of marriage as an institution becomes a necessity. When there is love, then sex is not a problem—it is the lack of love that makes it  a problem.

Don’t you know? When you love somebody really deeply—not with the love of the mind, but really from your heart—you share with him or her everything that you have, not your body only, but everything.

In your trouble, you ask her help and she helps you. There is no division between man and woman when you love somebody, but there is a sexual problem when you do not know that love. We know only the love of the brain; thought has produced it, and a product of thought is still thought, it is not love.

Love comes into being when we understand the total process of ourselves.

Now, let us experiment and discover what love is—discover, not merely verbally, but by actually experiencing that state. When you use me as a guru and I use you as disciples, there is mutual exploitation. Similarly, when you use your wife and children for your furtherance, there is exploitation. Surely, that is not love. When there is use, there must be possession; possession invariably breeds fear, and with fear come jealousy, envy, suspicion. When there is usage, there cannot be love, for love is not something of the mind. To think about a person is not to love that person. You think about a person only when that person is not present, when he is dead, when he has run off, or when he does not give you what you want. Then your inward insufficiency sets the process of the mind going. When that person is close to you, you do not think of him; to think of him when he is close to you is to be disturbed, so you take him for granted—he is there. Habit is a means of forgetting and being at peace so that you won’t be disturbed. So, usage must invariably lead to invulnerability, and that is not love.

What is that state when usage—which is thought process as a means to cover the inward insufficiency, positively or negatively—is not? What is that state when there is no sense of gratification? Seeking gratification is the very nature of the mind. Sex is sensation which is created, pictured by the mind, and then the mind acts or does not act. Sensation is a process of thought, which is not love. When the mind is dominant and the thought process is important, there is no love.

This process of usage, thinking, imagining, holding, enclosing, rejecting, is all smoke, and when the smoke is not, the flame of love is. Sometimes we do have that flame—rich, full, complete; but the smoke returns because we cannot live long with the flame, which has no sense of nearness, either of the one or the many, either personal or impersonal. Most of us have occasionally known the perfume of love and its vulnerability; but the smoke of usage, habit, jealousy, possession, the contract and the breaking of the contract—all these have become important for us, and therefore the flame of love is not. When the smoke is, the flame is not, but when we understand the truth of usage, the flame is.

We use another because we are inwardly poor, insufficient, petty, small, lonely, and we hope that by using another, we can escape. Similarly, we use God as a means of escape. The love of God is not the love of truth. You cannot love truth; loving truth is only a means of using it to gain something else that you know, and therefore there is always the personal fear that you will lose something that you know.

You will know love when the mind is very still and free from its search for gratification and escapes. First, the mind must come entirely to an end. Mind is the result of thought, and thought is merely a passage, a means to an end. When life is merely a passage to something, how can there be love? Love comes into being when the mind is naturally quiet—not made quiet—when it sees the false as false and the true as true.

 When the mind is quiet, then whatever happens is the action of love, it is not the action of knowledge. Knowledge is mere experience, and experience is not love. Experience cannot know love. Love comes into being when we understand the total process of ourselves, and the understanding of ourselves is the beginning of wisdom.

You flower only in relationship.

So you flower only in relationship; you flower only in love, not in contention. But our hearts are withered; we have filled our hearts with the things of the mind, and so we look to others to fill our minds with their creations. Since we have no love, we try to find it with the teacher, with someone else. Love is a thing that cannot be found. You cannot buy it, you cannot immolate yourself to it.

 Love comes into being only when the self is absent; and as long as you are seeking gratification, escapes, refusing to understand your confusion in relationship, you are merely emphasizing the self, and therefore denying love.

The moment I am conscious that I love, self-activity has come into being; therefore, it ceases to be love.

So, love is not of time; you can’t come upon it through any conscious effort, through any discipline, through identification, which are all a process of time. The mind, knowing only the process of time, cannot recognize love.

Love is the only thing that is new, eternally new. Since most of us have cultivated the mind, which is a process of time, which is the result of time, we do not know what love is. We talk about love; we say we love people, love our children, our wives, our neighbor; we say we love nature; but the moment I am conscious that I love, self- activity has come into being; therefore, it ceases to be love.

This total process of the mind is to be understood only through relationship— relationship with nature, with people, with our own projection, with everything. In fact, life is nothing but relationship. Though we may attempt to isolate ourselves from relationship, we cannot exist without relationship; though relationship is pain from which we try to run away through isolation by becoming a hermit and so on, we cannot do that.

 All these methods are an indication of the activity of the self. Seeing this whole picture, being aware of this whole process of time as consciousness, without any choice, without any determined, purposive intention, without the desire for any result, you will see that this process of time comes to an end voluntarily, not induced, not as a result of desire. It is only when that process comes to an end, that love is, which is eternally new.

When you love, there is neither the ‘you’ nor the ‘me’.

It is only when the mind is quiet that it shall know love, and that state of quietness is not a thing to be cultivated. Cultivation is still the action of the mind, discipline is still a product of the mind, and a mind that is disciplined, controlled, subjugated, a mind that is resisting, explaining, cannot know love. You may read, you may listen to what is being said about love, but that is not love.

 Only when you put away the things of the mind, only when your hearts are empty of the things of the mind, is there love. Then you will know what it is to love without separation, without distance, without time, without fear—and that is not reserved to the few. Love knows no hierarchy, there is only love. There are the many and the one, an exclusiveness, only when you do not love. When you love, Sir, there is neither the ‘you’ nor the ‘me’, in that state there is only a flame without smoke.

A genuine love would make you always want to spend every passing seconds with the person.

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