Ayurveda

Aajonus identified the Ayurvedic tradition as one of the major historical sources of urine therapy, stating that "many of the practice got big in India because of all the vegetarians." The reasoning he offered was physiological: vegetarians do not process proteins efficiently from plant sources on the first pass through digestion, and a large proportion of usable protein passes into the urine rather than being retained by the body. Drinking urine allows those proteins to re-enter the digestive system and be utilized on a second or third pass, providing enough protein to sustain basic function. He described urine as containing essentially everything in the blood except red blood cells, including all proteins, fats, and the full complement of nutrients that feed the blood and keep red and white blood cells alive in the bloodstream.

He noted that because the lymphatic system is frequently so compromised in vegetarians, the nutrients present in urine become critically important as a supplemental source. He tied this directly to East Indian urine therapy traditions: "So the Indians, the East Indians use urine therapy to heal many of their problems because many of them are vegetarian, so they don't process from vegetation, they don't process the proteins and utilize them the first time through, so a lot of them use urine therapy to drink their urine and it resolves a lot of problems."

He described urine as a very antiseptic and nourishing fluid, and pointed out that it appears yellow rather than red because it contains very few red blood cells, even though the full range of blood serum constituents is present. He also referenced a newsletter passage in which a practitioner, Mr. Prakash, described a drink made primarily of cow urine mixed with ayurvedic herbs, and Aajonus used that occasion to explain that urine is nothing other than blood serum with ammonia added, since kidneys produce ammonia to separate red and white blood cells from blood serum so the body does not become anemic when filtering.

Aajonus documented a specific case in We Want to Live in which a woman had suffered recurring vaginal yeast infections every time she had sexual intercourse throughout her entire life. She had tried every standard remedy he was aware of, including approaches he had suggested. Those measures mitigated the infections but did not eliminate them, and she continued to experience pain after intercourse even when the infections were reduced.

As a last resort, she turned to what Aajonus explicitly labeled "an Ayurvedic medical method": drinking her first urine of the morning each day for several weeks. Within two weeks of beginning this practice, the recurring infections completely ceased. He presented this as a case where the Ayurvedic method succeeded after other approaches had failed, framing it as evidence that urine therapy carries genuine therapeutic utility beyond simple protein recycling.

Aajonus extended the Ayurvedic urine application beyond internal use to topical protocols. In the context of poison oak or poison ivy contact, he described a four-part hierarchy of treatments, and ranked the Ayurvedic and tribal approach as the most effective of the four. The protocol he described was rubbing one's own urine onto the affected and surrounding skin areas once or twice daily and leaving it on all day and night. He attributed its effectiveness to the ammonia and proteins in urine, which he said help dilute and neutralize the plant oils that have penetrated deep into the skin.

He specified that approximately one and a half to two hours after urine has been applied and left on the skin, applying the Primal Facial Body Care Cream helps further neutralize the oils and soothes and protects the skin from additional burn. The other methods in his hierarchy for this condition, ranked below the urine approach, were applying clay thickly and rinsing it to draw oils from the skin, and working a fat such as coconut oil into affected areas to neutralize oils.

In We Want to Live, Aajonus described a controlled experiment in which he treated open wounds in seven individuals using three different methods simultaneously, one wound per method per person. One wound was treated with alcohol, one was treated with the subject's own urine, and one was left entirely untreated. He described urine's composition explicitly in this context: "Urine contains most of the same constituents as blood, except that it contains very few red blood cells. The practice of using urine as both a cleansing and healing agent has been employed for thousands of years in Ayurvedic medicine."

The result was that wounds treated with urine healed approximately three times faster than wounds treated with alcohol. The untreated wounds healed slightly faster than those treated with alcohol but slower than the urine-treated wounds. His conclusion was that alcohol destroys bacteria and therefore retards healing, while a high bacterial level, supported by the nutritive and antiseptic properties of urine, inspires healing.

In a workshop transcript, a question was posed to Aajonus about when and how he discovered Ayurvedology, and his response clarified that what he was actually referring to was iridology, which he began studying around 1969 as an analytical tool for examining patients. He used the terms "astrology" and "Urology" interchangeably in one passage before clarifying the subject, reflecting a transcript where the word "iridology" appears to have been misheard or misspelled. The reference to Ayurvedology in this passage does not appear to be a reference to the classical Indian medical system but rather to iridological analysis as he developed it. He noted that he did not recognize iridology as a factual diagnostic tool until a specific event involving a client named Suzy, whose IUD migrated to her uterus and produced a blood spot visible in her eye during examination. After that confirmation, he began using iridology wholeheartedly.

The newsletter passage Aajonus reproduced described Mr. Prakash's proposed beverage made primarily of cow urine mixed with a few medicinal and Ayurvedic herbs, intended to compete commercially with American cola brands. Aajonus used this as an occasion to restate his position on the composition and utility of urine rather than to endorse or critique the specific herbal additions in that formulation. He did not comment on the Ayurvedic herbs in that mixture, focusing entirely on the urine component itself.

Aajonus did not offer a comprehensive evaluation of Ayurveda as a complete medical system in the available source passages. He did not discuss Ayurvedic doshas, Ayurvedic dietary principles, Ayurvedic massage, or the classical Ayurvedic pharmacopoeia beyond the herb-urine drink reference. His engagement was selective and utilitarian: he extracted the urine therapy methods because they produced results he could verify experimentally, and he explained those results within his own biological framework rather than within Ayurvedic theory.

He situated Ayurveda historically among populations who lacked access to raw animal proteins and whose urine-based practices were adaptive responses to that deficiency. He did not frame it as a tradition that reached conclusions equivalent to his own, but as one that had stumbled onto genuinely useful techniques for conditions his own diet would largely eliminate by providing adequate protein and fat from raw animal sources from the outset.

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