Tears

Aajonus described crying and tearing up as things that continued to happen to him in response to almost any experience that touched him deeply, including pain, joy, and tenderness. He did not frame this as an emotional failing or as something requiring control. In group settings he wept openly, and when others joined him in weeping he treated the collective experience as natural and connecting rather than uncomfortable. His account of his own emotional history placed crying in private as the primary release available to him during a childhood marked by abuse and communication impairment, and he reported that the feeling of crying was a good one, a genuine physical and psychological relief.

The persistence of easy tearing throughout his adult life, he implied, was related to having preserved rather than suppressed this capacity. He did not associate it with instability or illness. When he found himself weeping in front of a room full of people and unable to stop, he responded with humor and self-awareness rather than embarrassment, suggesting that he regarded the inability to shut off tears as a sign that the release mechanism was working freely rather than as something that needed to be corrected.

He also described noticing tears in others as an accurate signal of emotional state. He observed a woman in his audience with tears streaming down her face as she absorbed something horrifying he had said, and he noted Jeff's eyes tearing up in response to an emotionally significant moment. These observations were matter-of-fact, registering tears as legible physical expressions of inner states rather than as performances or problems.

In one workshop passage, Aajonus identified the tear ducts specifically as a route through which the body discharges acidity. He described "a lot of acidity to come from dumping out your tear ducts," presenting this not as something pathological but as a normal elimination pathway. Within his framework, the body uses multiple routes to expel acidic waste and toxic material, and the tear ducts are among them.

His practical recommendation in response to this was the application of butter to the eyes at night before sleep. The protocol he described was to let butter melt in the hand, then use the tip of the little finger to apply it along the white of the eye by looking upward and rubbing gently, then moving the eye around so the butter coats it fully. He acknowledged this would cause some cloudiness during sleep. In the morning, he recommended following the butter application with egg white applied in the same manner. He stated that within two minutes of applying the egg white the fogginess from the butter would clear, and within three minutes vision would improve and "the eyes are neutrified and strong."

He noted that the egg white protocol for the eyes was covered in his book, but that the butter application was not included there. This distinction suggests the butter-at-night, egg-white-in-the-morning sequence was something he communicated in the workshop context as a more complete or updated protocol than what appeared in print.

The framing here connects tears and tear duct activity to the broader question of ocular health and detoxification. Acidity discharging through the tear ducts can be supported and buffered by the fat in butter applied externally, and the egg white serves to neutralize and clear residue in the morning. This is consistent with Aajonus's general approach of using raw fats to absorb and escort acidic or toxic material out of tissues.

Across the narratives in his writings and workshops, tears appear as consistent markers of emotional intensity in both Aajonus himself and those around him. He noted empathic tears filling his own eyes when he saw someone he cared about in distress, and he described holding back tears in social situations where he judged that visible emotion might undermine a practical interaction. He recorded the moment of holding back tears specifically because he thought red eyes would look unattractive and immature, which reveals that while he accepted and valued emotional release, he was also aware of social timing and context.

In the account of visiting his son Jeff in the hospital, multiple moments produced tears or near-tears in Aajonus, in Mary, and in others present. Mary's eyes filled when Aajonus raised the question of whether Jeff might recover. Jeff's own eyes teared up at a moment of emotional acknowledgment. These observations are recorded plainly, without commentary on what they mean diagnostically. They function in the narrative as honest markers of the gravity of the situation and the emotional reality of the people involved.

His description of MS-like symptoms in one patient included crying and moaning with pain as part of the baseline condition, alongside extreme physical limitation. In that context, crying was noted as one of the very few movements the patient was still capable of making, alongside eye movement and lip movement. This was not framed as an emotional or psychological problem but as a physical reality of a severely deteriorated neurological state, with tears and crying representing one of the last remaining functional outputs of the nervous system.