books

Fasting: An Exceptional Human Experience Randi Fredricks

“Fasting is sometimes glorious, sometimes healthy and sometimes sobering. However, if you have fasted for fun, you probably will not be lured into any activity that promises just fun in the future”.

It is worth noting that many people, including doctors, confuse a calorie-restricted diet with fasting.

“It should be understood that the fast itself is an important diagnostic tool in determining duration”.

“We have the innate capacity for prolonged water-only fasting. This capacity, which requires complex body machinery, did not “just happen” any more than our eyes and ears “just happen” to be part of our design. Such complex design is irrefutable evidence that our ancestors slowly evolved sophisticated, reliable machinery for managing caloric deprivation.”

“Our food should be our medicine. Our medicine should be our food. But to eat when you are sick, is to feed your sickness”.

“From a medical point of view, fasting is not utilized often enough. We take vacations from work to relax, recharge, and gain new perspectives on our life—why not take occasional breaks from food?”

“Therapeutic fasting accelerates the healing process and allows the body to recover from serious disease in a dramatically short period of time”.

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In Ayurveda, fasting is a means of detoxification and is classified as “the first and most important of all medicine” .
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Teaching Yoga Mark Stephens

“If you want to learn something,” he says, “read it. If you want to know something, write it. If you want to MASTER something, Teach it!” (Bhajan).

The practice of yoga, as Carl Jung (1953, 529–530) wrote, “amounts to … a method of psychic hygiene.” This psychic cleansing dissolves what the traditional yogic view calls our samskaras: essentially, emotional knots formed in the subtle energetic body from one’s past and manifested in the physical body and the mind.

  • yoga is not a practice of attainment; it is an unending process of self-discovery and self-transformation.
  • remember that asanas are an expression of unique human beings, not an ideal or static form or “pose.”
  • being simultaneously focused and broadly aware—has tangible benefit in teaching.
  • remember that you are teaching yoga, not trying to get people into poses. Keep coming back to the principle of yoga as a practice of process, not of attainment.

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…a “pose” is static, something a model does for a camera. Asanas, by contrast, are alive, in each moment a unique expression of the human being doing them 1)↓.

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1. This point is emphasized by Farhi (1999), who stresses that “each asana acts as a container for subtle and dynamic inner movement.”

The World until Yesterday Jared Diamond

At some point I told myself that, if I did survive, I should stop obsessing about things in life less important than survival.

…in the second incident, my New Guinea friend Malik and I were on an island off Indonesian New Guinea and wanted to get ourselves and our gear to the New Guinea mainland, separated from the island by a strait a dozen miles wide. Around 4:00 P.M. on a clear afternoon, slightly more than two hours before sunset, we joined four other passengers in a wooden canoe about 30 feet long, driven by two outboard motors mounted on the stern and with a crew of three young men. The four other passengers were not New Guineans: instead, they were a Chinese fisherman working on the New Guinea mainland, plus three men from the Indonesian islands of Ambon, Ceram, and Java respectively. The canoe’s cargo and passenger space was covered by a plastic awning about four feet high, stretched over a framework, loosely attached to each side of the canoe, and extending from about 4 feet in front of the stern forward to 10 feet behind the canoe’s prow. The three crew sat in the stern at the motors, and Malik and I sat just in front of them, facing the rear. With the awning over us and at our sides, there was little outside that we could see. The four other passengers sat at our backs, towards the canoe’s prow.

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The canoe set off, and the crew soon had the engines up to full speed, through waves several feet high. A little water splashed into the canoe under the awning, then a little more, and the other passengers began groaning good-naturedly. As some more large quantities of water splashed in, one of the crew began bailing water immediately in front of me out the loose sides of the awning. More large quantities of water came in, soaking the luggage stored towards the front of the canoe. I put my binoculars for protection inside the small yellow knapsack that I was holding in my lap, and that contained my passport, money, and all of my field notes wrapped inside a plastic bag. Over the roar of the engines and the crashing of the waves, Malik and the other passengers began to shout loudly, now no longer good-naturedly, at the driver, telling him to slow down or turn back. (This and all the rest of the conversations during this whole incident were in the Indonesian language, the official language and the lingua franca of Indonesian New Guinea.) But he didn’t slow down, and more water splashed in. The accumulated weight of water was now causing the canoe to ride so low that water began pouring in over the sides.
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The One-Straw Revolution Masanobu Fukuoka

It was 1970, and the extent to which our species—supposedly the most intelligent—had failed as steward of the planet had only begun to sink in on me. At age twenty-six, in my first big “ah-ha” moment, I was struck by the realization that we humans had actively created the food scarcity we claimed to fear. We were (and still are) feeding more than a third of the world’s grain to livestock, which return to us only a fraction of those nutrients. I was seized with curiosity—why would any species disrupt the source of its own nourishment, its very survival? The next year I published Diet for a Small Planet. Could food, I wondered in that book and in subsequent writings, be humanity’s pathway to sanity?
 Not many years later, Masanobu Fukuoka’s volume, now in your hands, swept across the West; it spoke directly to many who had come of age in the sixties and who were now eager to move beyond protest to practical solutions. I was one. True, we’d not yet heard of global climate change; but the dangers of chemical farming were becoming evident to many. We wanted to believe there was another way to nourish ourselves.

Readers who expect this to be a book only about farming will be surprised to find that it is also a book about diet, about health, about cultural values, about the limits of human knowledge. Others, led to it by hearsay of its philosophy, will be surprised to find it full of practical knowhow about growing rice and winter grain, citrus fruit, and garden vegetables on a Japanese farm. WENDELL BERRY

The One-Straw Revolution we received as an empowering testament to one person’s courage to reject the common wisdom that laboratory, narrowly profit-driven science was the salvation of farming. Instead, Fukuoka taught that the best methods of food cultivation are those aligned with nature, which on a practical level means minimal soil disruption (no tilling or weeding) and no application of chemicals (be they fertilizers or pesticides). Back then, the book fortified a budding movement of back-to-the-landers, but today its message is vastly more pertinent: for while the movement to align farming with nature is burgeoning and has spawned various systems—all generally referred to as “organic”—still dominant and spreading globally is the destructive track. It gains strength from the corporate-propagated argument that without massive petrochemicals and soil disruption, we will certainly starve. As a result, pesticide use per acre has quadrupled since my youth and large-scale, fossil-fuel, corporate-monopoly-dependent farming continues to displace traditional practices worldwide.

Mr. Fukuoka believes that natural farming proceeds from the spiritual health of the individual. He considers the healing of the land and the purification of the human spirit to be one process, and he proposes a way of life and a way of farming in which this process can take place. LARRY KORN

Today the dangers of petrochemical agriculture are widely known and about two-thirds of Americans say they’ve tried “organic” food. Even so, the myth remains that organically raised produce is inevitably more expensive than food produced with the benefit of chemicals and must therefore be a luxury, impractical for the masses. Even many who are deeply engaged in sustainability movements revert to the idea of “lack” or of doing without in order to save the environment. Fukuoka, by contrast, encourages us to trust nature’s bounty; in The One-Straw Revolution he describes how his yields rivaled those of neighboring farms that used the dominant technologies of the day. And in recent years his experience has been widely validated: it is estimated that low- or no-till practices are currently being used to farm 250 million acres of land worldwide, and in 2007 a University of Michigan study projected that overall food availability could increase by about half if the whole world moved to ecologically sane farming.

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The assumption that confronting scarcity is an immutable fact of human existence, I believe, has led to the paradox we see today: life-stunting overwork and deprivation for the majority alongside life-stunting overwork and surfeit for the minority. So Fukuoka’s message is more deeply radical than simply encouraging farmers to forego tilling or spraying; it cuts to the core of our understanding of ourselves and our place on this earth. He assures us that as we come to experience nature’s patterns we can let go of our fear of scarcity. Continue reading

Vegetarianism: A History Colin Spencer

Humans were not kings or lords of everything that moved. The very concept of metempsychosis implies that all creatures are equal.

There can be little doubt then that Pythagorean vegetarianism, through its Orphic influences, also has its roots deep in Ancient Egypt itself.

Certainly Pythagoras’ abstention from meat was stimulated by Zoroaster as well as by the Egyptians.

We know that the Pythagorean diet is ultimately the most healthy one, while the Pythagorean maxim, `know yourself’ has become the foundation stone of modern psychotherapy. There is a case for re-evaluating Pythagoras as the father of western philosphy. […] Much of what we regard as Platonism we find, upon analysis, to be in essence Pythagorean.

Though the desert fathers were undoubtedly vegetarian it was again only because of the struggle of the early Christians for pre-eminence over their own flesh, and not out of any respect for other creatures.

Clement 1)↓, of course, did not believe in the transmigration of souls, so his abstention from meat is based on ascetic rationalism, on the linking of flesh-eating with the stimulation of passion which would disrupt the stability of Christian commitment: `If any righteous man does not burden his soul by the eating of flesh, he has the advantage of a rational motive. `Pythagoras seems to me to have derived his mildness towards irrational animals from the Law’

God’s law required Jew and Christian alike to eat some meat as part of the holy scheme of things. Vegetarian Christians like Clement could only get away with their behaviour on the grounds of pure asceticism. The ethics of non-violence towards animals or metaphysical doctrinesvegetarianism on animal souls were never given as reasons for a vegetarian mode of life. To eat a taboo creature was to break the Mosaic law, to sunder all ties with the one living God; hence how much more heinous a crime would it have been for an orthodox Jew to be a vegetarian and refuse to consume any meat from either list. The very act of being vegetarian suggests that Mosaic law is entirely irrelevant, that the vegetarian lives in a state of greater purity and is therefore closer to God than the orthodox Jew by representing the era before the Fall was an heretical idea. The Christian vegetarian was also breaking with these traditions, that holy sanction whereby God provides for humankind out of his munificence. For Christians, it was only acceptable to renounce meat-eating if you called it asceticism and, better still, went off into the desert to practise it.

In Manicheanism… Continue reading

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1. Aleksandryjski -przyp. Amin

The China Study T. Colin Campbell & Thomas M. Campbell

THE PUBLIC’S HUNGER for nutrition information never ceases to amaze me, even after devoting my entire working life to conducting experimental research into nutrition and health. Diet books are perennial best-sellers. Almost every popular magazine features nutrition advice, newspapers regularly run articles and TV and radio programs constantly discuss diet and health.
 Given the barrage of information, are you confident that you know what you should be doing to improve your health?
Should you buy food that is labeled organic to avoid pesticide exposure? Are environmental chemicals a primary cause of cancer? Or is your health “predetermined” by the genes you inherited when you were born? Do carbohydrates really make you fat? Should you be more concerned about the total amount of fat you eat, or just saturated fats and trans-fats? What vitamins, if any, should you be taking? Do you buy foods that are fortified with extra fiber? Should you eat fish, and, if so, how often? Will eating soy foods prevent heart disease?
 My guess is that you’re not really sure of the answers to these questions. If this is the case, then you aren’t alone. Even though information and opinions are plentiful, very few people truly know what they should be doing to improve their health.
 This isn’t because the research hasn’t been done. It has. We know an enormous amount about the links between nutrition and health. But the real science has been buried beneath a clutter of irrelevant or even harmful information—junk science, fad diets and food industry propaganda.
 I want to change that. I want to give you a new framework for understanding nutrition and health, a framework that eliminates confusion, prevents and treats disease and allows you to live a more fulfilling life.

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Essential Ohsawa George Ohsawa

Culinary art is life’s art. Our health and consequently our happiness, our liberty, and even our judging ability are under the influence of this art. This is why only the best disciples are selected as cooks in the great schools or Buddhist convents. If you are not a good cook, you simply have to learn the culinary art.
 Culinary preparation is, indeed, fundamental in enabling man to attain self-realization through Far Eastern medicine.

To eat is to create a new life for tomorrow through the sacrifice of the vegetal realm and its products. If mistakes are made, this is, literally, the “original sin.” This is symbolized in the myth of the Garden of Eden.

  • Eat whole grains and local, seasonal vegetables, using a bit of salt, oil, and traditional condiments.
  • Chew each mouthful of food fifty times or more.
  • Drink only what is necessary.
  • Work hard physically.

True health is that which you yourself have created out of illness. Only if you have produced your own health can you know how wonderful it actually is. For this reason, many healthy people squander away their health; through ignorance, they spoil it without knowing its true value. He who knows the real worth of health spreads his joyous knowledge by telling others what he knows. If you are healthy but do not try to give to others of the happiness it brings, you are unaware that happiness is priceless.

True health can be established only by conquest over bad factors that are menacing your life, without using any violence; rather, by a good cooperative and complementary agreement, a universal solidarity, or a most intimate brotherhood established with all the evildoing factors. The fundamental ideas of symptomatic medicine, which tries only to destroy noxious factors, are childish, primitive, unmanageable, exclusive…

Sickness and weakness are necessary in this world. It is through our efforts to change them into health that we learn gratitude.

It is disease that leads us toward health. If one errs in the use of therapeutics, for instance by following symptomatic medicine, this is the starting point for the principles of health. This is the Order of the Universe.
 Illness is the very helpful guide that leads us toward an understanding of the constitution of the universe.

As man nourishes with foods, he should carefully develop his spirit. All great or happy people have absorbed much more food of the spirit than physical foods. Books are of this invisible nourishment. As one can find foods of various qualities, from the best to the worst, likewise there exist all sorts of spiritual nourishment. […] Therefore, if you have the intention of reading a good book, you should buy what was published at least twenty years ago. Books at least two hundred years old that one appreciates are certainly good. The book whose value has been recognized for two thousand years is the true best seller.

If we are unhappy, we are violating the Order of the Universe.

Accept everything with greatest pleasure and thanks. Accept misfortune like happiness, disease like health, war like peace, foe like friend, death like life, poverty like prosperity— and in case you do not like it or you cannot stand it, refer to your universal compass, the Unifying Principle; there you will find the best direction. Everything that happens to you is what you are lacking. All that is antagonistic and unbearable is complementary. He who can embrace his antagonists is the happiest man.

Without a basic principle to follow, any sort of practice is no more than superstition. The principle (spirit) of macrobiotic living lies in recognizing, experiencing, and understanding nature. This is Tao—the return to and contemplation of God.

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Any theory, be it scientific, religious, or philosophical, is quite useless if it is too difficult to understand or impractical for daily living.
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