First Thirty Days Of The Year

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By Mark Lundegren

Regardless of when, where, and how you mark the changing of the years, if your goal is greater personal health and well-being, I’d like you to pay special attention to the next New Year holiday, when and whenever it comes.

Calendar systems and New Year rituals vary considerably around the globe, but there are certain things most of us would agree on.  Most of us would agree that our earth makes a pass around the sun each 365 days or so, and at some point in this path is a recurring milestone that is the basis of our New Year.  This milestone is near the winter solstice for many people, but not for everyone, especially people who live south of the equator.

We might also agree that the holidays can be a time of excess and unhealthy living, just as they can be a time for special closeness and celebration with family and friends.  Many of us would agree that the New Year is also a time for personal reflection too, and can be a time full of hope, pride, and regret.

There is an aspect of the New Year holiday that will prove more controversial, an area where I know we might not agree, at least initially.  But this is a topic I hope to convince you on and make you think differently in the next few minutes.  My proposal is that the New Year, and especially the first thirty days of each new year, is critically important to your life and your health.

The idea that the New Year holiday is an important time for new beginnings is, of course, not new.  Each New Year, across many cultures and calendars, millions of personal resolutions are made by people like you and me: to eat better, to exercise more regularly, to stop bad habits, to start good ones, to be kinder, to be more pragmatic, to do more and to be more.

Rivaling this enormous number of personal resolutions made each year, as we all know all too well, is the vast number of resolutions that are never kept.  Perhaps this fact has left you jaded about New Year celebrations, and personal resolutions, and new beginnings and new years, and days and dawns and discovery.   Again, I hope to change all that, but my appeal will be quite pragmatic.

In point of fact, if our New Year’s resolutions were better kept, if resolutions were a more reliable vehicle for growth and change, our world would be a far better place, wouldn’t it?  We would be stronger and fitter, more upright and focused, and more compassionate and understanding.  There would be less drug use, less obesity, and less litter and less graffiti.  Hope must truly spring eternal, as it is said, or else this poor track record of personal resolutions would have long caught up with us, and resolution-making would now be banished from our New Year’s rituals (instead of accepted with a mixture of goodwill and skepticism).

As I said before, if your goal is to break through to new levels of personal health and well-being, I want to propose that you pay very close attention to the next New Year, but also one other thing:  that you not make any New Year’s resolutions, none at all, or at least none for the first thirty days of the year.  Given the typical track record for resolutions, yours and mine, this hardly seems too great of an imposition.

Instead of making personal resolutions, I want you to use the first thirty days of this new year very differently.  In fact, for the first thirty days, I want you to do just one thing.  I’d like you to use this time to conduct a personal experiment and exploration of your health.  Are you adventurous enough for this?  If you are, it may be a hopeful sign for you and your health, an indication that you are ready to progress and that higher levels of health and vitality are waiting for you in the near term.

The thirty-day experiment I have in mind is actually a very simple one.  The experiment is simply for you to live without your most significant health impediment for the next thirty days.  We may have many health impediments but we all have a top impediment to our health and well-being, even people who are fit and healthy in general. You can probably think of your top health impediment right away, but it’s alright if you need a minute to decide what issue is most pressing, what behavior or pattern in your life is your biggest obstacle to new health.

There is an article in the HumanaNatura library called “Drop & Give Us Thirty,” and this title is exactly what I am asking from you.  For the next thirty days, I’d like you to focus your attention on the one thing that most compromises your health – and for you to drop it, absolutely and completely, for this period of time, and to feel comfortable doing nothing else in the direction of your health or resembling personal resolutions.

For many people, this biggest health impediment may be in the way they eat, as diet is so often our first and most significant obstacle to improved health.  Without a correct diet, in fact, higher levels of health are nearly impossible to achieve or sustain.  An hour of exercise can be undone by a few minutes of unnatural eating.  This is not to say that a natural diet is not all that is required to be healthy, but it is the beginning of health, a crucial step, and the foundation of all higher states of human wellness.

If you are not yet following the HumanaNatura diet completely, I would like you to consider doing just that for the next thirty days.  After the thirty days, you can decide for yourself what to do next and what to eat next. 

Should you accept my challenge to change your diet, I’d ask only that you follow the diet program 100%, that you absolutely avoid all foods not on HumanaNatura’s list of natural foods (it’s easier than it might seem at first), and that you get your physician’s permission to eat this way – which is always sensible when you make health-related changes in your life.

If you already follow the HumanaNatura diet program, or if your top health impediment is not in the way you eat, then you should do the same thing: drop and give us thirty.  Live without your number one health impediment in your life for the next thirty days.  After that time, you can decide what you want to do, or not do, next. 

In your case, perhaps you need to walk more or more frequently, to lengthen or deepen your calisthenics, to live without stress and frustration, to move beyond a specific health-limiting habit, or to stop procrastinating in a step toward a new health-enhancing one.  Perhaps your top health impediment is emotional or interpersonal, a well-worn pattern in the way you behave or react that you know you need to change. If one of your health impediments involves recreational drug use, you may well want to start here, instead of with diet or exercise, since drugs can be so destructive to our health and natural outlook on life.

Whatever health impediment you decide to live without for thirty days, I would ask the same thing of you as people experimenting with the HumanaNatura diet – I want you to drop & give us thirty.  I want you to drop the health impediment and live 100% without it in your life, or 100% with the healthy new behavior, for the next thirty days. After that, you too can decide what’s next.

My thirty-day challenge is of course a practical technique.  It is intended to move you quickly to a higher state of health, early in the new year, and to create confidence and momentum for still more progress during the year ahead.  The technique relies on at least two important facts about all of us and our health at each New Year holiday. 

The first fact is that the holiday season can be a terrible time for our health, often re-awakening unhealthy habits that can linger on in our lives for many weeks and even months after the holidays are over.  By challenging you to face into your health for the first thirty days of the year, it is much more likely you will counter any negative holiday inertia and set yourself up for a quick breakthrough and then sustained progress in the year ahead.

As important is a second fact of our health.  Like other big projects, taking on one health impediment at a time can be extraordinarily powerful.  It can make change more manageable, keep us from feeling unfocused and overwhelmed, and actually allow us to progress more rapidly than if we take on too much.  Successfully changing one thing builds confidence in our ability to change and makes additional changes easier and even welcomed.  It is like using stepping stones to cross a river.

As we tackle our most important health impediments in this way, we may find that secondary impediments naturally disappear on their own or without much effort on our part.  And then, that we have created the conditions for cascading and transformative improvements in our health, which may happen suddenly and unexpectedly.  All this through the simple process of taking on one impediment at a time, and by making each individual change stick.  In thirty days, dramatic improvements in our health are achievable through the simple power of focus.  And many one-at-a-time changes can take just hours or minutes to implement, and days to establish as our new personal pattern, but can last and remake the rest of our lives. 

With these ideas in mind, I’ll finish by again challenging you not to make any resolutions for the first thirty days of the next new year, but instead simply to go face-to-face with the single most important health challenge in your life.  I make this challenge to you in the spirit of exploration, with the prospect of pain and learning and self-discovery, and with the hope that you will meet the challenge and create new pleasure with focus and persistence.  Then, you can assess what immediate and lasting changes and lessons this experiment in your health has brought to your life.

After the first thirty days of the new year, my challenge to you will be over and you will be free to do what you want for the balance of the year.  You can make as many resolutions as you want, and then break them all, if this is really what is in your heart.  You can even go back living the way you lived late last year, before my challenge and with your familiar impediment again, if this is what you want.

But perhaps you will choose to continue to live in your new way, with your new level of health and without the impediment, after the thirty days have passed.  Maybe you will even move on to face another impediment to health and vitality in your life, in the thirty days that follow the first thirty of the year.

Perhaps you will learn, or be reminded, of the tremendous power that lies in a strategy of tackling key issues one at a time, in single file and thoroughly, before moving on and instead of taking on too much, and of the enormous compounding effects this can have in our lives over time. Long journeys are always made of single steps.

So, for the first month of the new year, or simply in the next month if the new year is still months away, what are you willing to drop and give us thirty?  Or more correctly, what are you willing rise to and give yourself thirty? 

Mark Lundegren is the founder of HumanaNatura.

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Your Health Horizon

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By Mark Lundegren

If you are willing, I would like to spend a few minutes with you looking into the future, into your future in particular, and your place and future health in it.

As you have probably noticed before, whenever we talk or think about things in the future, it is inevitably with some time horizon in mind, whether this horizon is expressly stated, or left unsaid or even unnoticed.  When we say we have some errands to run, for example, we are probably thinking two or three hours into the future.  When we think that we or someone else needs to make changes to our lives, our time horizon may be in weeks or months, or years.

Depending on the topic, our future time horizon may be very short, perhaps just a few minutes or even only a few seconds.  Or our horizon may be very long, perhaps hundreds or millions of years, especially when the topic is an abstract one.  Our human minds are quite powerful and capable of embracing both expansive and minute frames of reference.

Today, I would like to help you to see, as clearly and carefully as you can, the time horizon that underlies your ideas about your health and that you are using to influence your future health.  Let’s call this exercise together, “seeing your health horizon.”

Our Naturally Near Horizon

Whenever we seek to balance the demands and immediacy of the present with goals for the future and their more intangible nature, it is very easy for us to end up with a less than ideal timeframe, or time or health horizon, especially one that is overly and undesirably biased to the present and to ourselves as we are today.  While this is a fact of life, rooted in the demands of our original life in nature, it is also a limitation that we can better understand and at least partially overcome, with many benefits to our life and health over time. 

You might be tempted to think that it is fairly easy to catch ourselves in a misalignment of our short and long-term goals and actions, and to adjust our frame of reference, our health horizon in this case, to make it more optimal.  It is true that we can do this, but it usually entails more work and more expansive self-awareness than we may intuitively realize.  We should recognize that all of us are fighting against our basic nature, to some degree, whenever we seek to optimize our health horizon in a more objective sense – and we can and should derive a sense of both humility and new opportunity from this recognition. 

We are evolved by wild nature, after all, to function in wild nature.  Ten thousand years of settled life have done little to change this long fact, one that is at least a billion years old (or one hundred thousand times the duration of settled human life).  In our lives today, our evolved nature may mean powerful natural biases and shortcomings in our time or health horizon that we must confront, especially as we seek to optimize our health and lives in the complex new setting of industrial society (roughly one hundred years old or 0.0001% of our history) and increased individual longevity.  So often, we are overly and unconsciously biased to the short-term and to the present, forgetting our past and inadequately attending to the now far more certain condition that is our future.  We perhaps have longer-term goals but often can fail to adequately focus on them each day, or we really may be immersed in the present and have not carefully considered our future or assume it will be much like today.

Two examples will help to make clearer this natural bias of ours toward the short-term, especially as regards our health.  One example is the very common case where we have sound and realistic long-term health goals, all the right ideas, but poor to non-existent fulfillment of these goals day-by-day.  Something always seems to come up, or is brought up, to prevent us from working on our health.  As the days combine to form months and then years, a consistent pattern of inattention to our long-term health emerges in our lives – and we may only partially see this pattern and really need new perspective and motivation to change.  Good intentions alone, of course, only rarely lead to good health over time.

Another example of having too short a health horizon occurs when we successfully adopt health practices, but see them without a long-term or broader context.  In this case, we may view our health in a way that is biased to the moment and the particulars of our circumstances, even as a set of urgent activities to be completed at all costs.  We often can see this variation on a short health horizon take the form of our having rigid ideas about our health or our being dogmatic with others about specific health practices and lifestyle choices.  In this overly myopic focus on specific elements of our health, we may fail to see new and more open-ended dimensions of our health, perhaps jeopardize long-term relationships with others that are essential to our health over time, and even miss important opportunities to advance the health of other people and improve the quality of our communities (and thus support for our health).

Sustained and optimal health enhancement, of course, inevitably involves a health horizon somewhat longer than these two intentionally extreme examples, or more precisely, creating a health horizon that consciously integrates short, medium, and long-term perspectives.  It is really only by mastering all three timeframes – by having a balanced set of personal goals and actions for short, medium, and long-term future – that we can optimize our health horizon and use it to drive sustained progress towards the higher states of health that are available to us.

Why is this?  Because short-term success is always essential to tangible progression of our health at any point in time, as well as to high motivation to pursue our health, while long-term goals are equally important to inform and inspire our present actions, and to make our health plans true plans and not just a static set of practices.  Mid-term goals thus form a bridge of sorts between what we must do today, and perhaps every day, and what new things we must eventually do to become what we want to be and shape our future health and life. 

For example, suppose we want to be optimally healthy and well throughout our lives and enjoy a long and robust elderhood that includes teaching and frequent wilderness experiences with others.  Such mid and long-term objectives beg shorter term goals and actions to make the future more tangible, give us feedback and allow us to revise our plans, and make our plans more likely to become our result.  Consideration of the near and more distant future requires us to articulate what we will do today, this week and month (diet, exercise, etc.) to advance to our personal vision, and to think about larger changes we must make over the next year or more (changing jobs or locations, education and personal development, new relationships, etc.) to better position ourselves to realize our aims.

Seeing Your Own Health Horizon

So, with this background as perspective, are your ready to view your own health horizon?  I will warn you up front, it may not be elegant the first time you do.  But seeing our health horizon is important, an inevitable first step to optimizing it, so let’s take a deep breath together and have a look at this key feature of our personal landscape.

To see your health horizon today, I want you to do an exercise over the next few minutes.  The scope of the exercise is to list your primary health and well-being goals, whether on a sheet of paper or in word processing or spreadsheet program.  Start by brainstorming and free associating, writing whatever comes to mind without editing for a few minutes, the key health outcomes you want to achieve in your life.  When you feel you have made a good start, go ahead and have look at your list, and add to and edit it as needed. 

When you have a good rough list, next try to get the list down (or up) to the ten or twelve things you most want for your health, or that you want to accomplish in the realm of your health and wellness.  Keep any extra goals in an “other” category so you can come back to them later.  When you are done, you’ll know it.  You will look at the list and say, “this is what I want, ideally.”  Your list might involve weight loss, physical fitness, relationships, stress, occupation, location, really whatever it is you want to enhance the health and well-being of your life.  It may include some items that seem a real stretch today too.  All are fine, as long as they are real priorities for you and your list is not overly long.

When you have your health wish list in reasonably good shape, knowing you can come back to it whenever you want, go back to your list again and put one of the following numbers next to each entry, corresponding to when you realistically will act on or accomplish the health goal or priority: “1” for action or completion in the next one to three months, “3” for action or completion in the next three to six months, “6” for action of completion in the next six to twelve months, and “12+” for action or completion in the next year or more.

Now, have a look at the numbers you wrote down.  Ideally, you should have a nearly equal number of items for the one, three, six and twelve-plus month categories, but as I warned you this may not be the case the first time through.  Often, as we consciously look at our health horizon for the first time, we may see a bunching up or clustering of our goals in either the near, mid, or long-term.  This is very common and nothing to worry about, since you now have new information you can use to adjust and optimize your horizon to make it the way you really want it to be.  Two common patterns are a clustering of goals in the long-term and in the short-term.  Long-term clustering suggests the archetype we discussed already of good intentions but less than stellar execution day-by-day.  Short-term clustering suggests the other archetype, excessive pragmatism and the potential of health myopia, and an opportunity to recast our health (and perhaps our life) from a familiar and comforting routine to a more open-ended progression that continually challenges us to discover our health and life in new ways.

I should note that a common question is why 12+ months is considered long-term.  It is possible that some actions or goals that fall into this category may feel more mid-term to you.  My experience is that we want the center of our health horizon to be squarely in the realm of actions we will take in the year ahead, with some short-term actions to show ourselves we are serious and build momentum, some actions requiring changes and experiments over the next few months, and then some long-term actions teed up for once we get past the hump and likely learnings of the next six to twelve months.  You may well find that we often do not act directly on goals that are more than a year away, but there are exceptions of course.  If you want to adjust your categories, feel free to do so.  The goal here is self-awareness and a more balanced and informed action plan aimed at sustained and progressive health in our lives.

Because of its simplicity, the health horizon exercise is a great tool to help you better see your personal time horizon with regards to your health, and to evaluate or formulate your actions and plans against what may be a more ideal timeframe.  You can of course also add in goals from other areas or dimensions of your life and thus have a single list of actions and plans for yourself – see the HumanaNatura article, Bending A Spoke Into Your Hub, for a list of other life dimensions.  Questions to ask, in reviewing any and all of your goals and plans, include: Do I have the right number of goals, neither too many nor too few?  Are my goals really what I want, are they compelling and heartfelt?  Are my goals realistic for their time periods, neither too easy nor too difficult?  And do I have a good mix of goals for each time period of the exercise?  If your answer is “no” to any of these questions, or if you are not sure, definitely spend some more time, now or in the next week, refining your list and the scope and timing of your goals and actions.

As you begin to perceive and reflect on your health horizon today, you almost immediately will begin to envision what a more ideal and balanced personal health horizon might look like for you.  Our minds are funny like that.  Though they are naturally biased to and preoccupied with the present and our present circumstances, our minds will work more optimally and quite diligently for us to examine and improve our plans – once we reframe issues in ways that make such natural human calculating more objectively and ideally focused (the importance of consciously framing issues is an extremely important point, perhaps the most important of our discussion today and one that has many applications in our lives). 

With your health horizon reframed and made more explicit, you will likely begin to naturally and perhaps surprisingly consider and re-consider the objectives and goals you now have, how your actions today serve and do not serve them, the time horizon implicit in your life and in your current uses of your time, and the alternatives you might have for the future. 

Moving Up And Over Our Horizon

I would encourage you to come back to your goals worksheet over the next month, and then again at least twice a year, so that you are always actively aware of and managing your time and health horizon.  Naturally, as we complete or implement today’s short and mid-term goals, we learn and grow from these experience, and new ideas and challenges inevitably surface.  Our set of goals and priorities can and should always be in motion, reflecting the healthy tension between reality and ideality that our open-ended life as thinking, forward-looking humans is inevitably.

Today, and over time, I would encourage you to see and define your own health horizon, especially through the timing implicit in your own goals and action plans (and to make your goals and plans more explicit in the process).  You may be surprised at what you find in this process, especially over time. You may discover opportunities to see and adjust your health and life horizon in new ways, to add new goals and work around barriers to them in more creative ways, and to find an ideal balance between the near and far, all combining to bring new and greater health, growth, and fulfillment to your life.

As you better see, understand, and then actively shape your personal horizon, you may find that your vision, your health, and your life are all brought into greater focus and better integrated to form the unique whole that you are, and that you can envision and become in time.

Mark Lundegren is the founder of HumanaNatura.

Tell others about HumanaNatura…encourage modern natural life & health!

Drop & Give Us Thirty

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By Mark Lundegren

If you are new to HumanaNatura and curious about the benefits of our scientifically-based natural health program, I want to propose a fairly simple, but potentially life-changing next step for you. 

I want you to drop, right now, and give us thirty.

Do you know what I mean by this?  Are you sure?  In the United States, where I live, this expression will have an immediate and all-too-clear meaning, even as I intend a different one with it.  In other parts of the world, the expression may not be as clear, but this has the advantage of not requiring you to learn a new meaning for an otherwise familiar phrase.

Drop What And Give What?

Though I can’t be sure how you initially reacted to my suggestion, what I am certain of is that it can be the difference between the life you live today and a life you might want much more and can soon have.  My request may be the beginning of a new way for you, a way to a new and fuller life that waits for you in the exploration of your natural health.

As you might have guessed, the image I hoped would come to mind with my proposal to “drop and give us thirty” was of a drillmaster at a military boot camp.  Perhaps you can picture the image now:  a tall figure with pressed fatigues, granite faced and crew cut, steel-eyed, a ton of attitude, shouting at a new recruit to drop and give him thirty push-ups.

It’s a funny image for me, partly because I am not especially militaristic as health advocates go, and partly because I don’t think it is important that you to do a lot of push-ups (though at least some each week is desirable).  In truth, the image of the drillmaster first came to me because I catch myself asking people for something very similar to this all the time, if in a softer tone. 

Though I am soft-spoken, the really funny part is that I ask for more than a few push-ups.  Despite my civilian tone, the scope of my request and the goals I have in mind for you are much larger than the drillmaster’s.  Instead of asking you for thirty push-ups, after all, which is a simple enough request once we are in shape, I want thirty days from you.   That’s right, thirty days, and beginning right now.

HumanaNatura and I want you to use the next month to explore our natural health program, which is always free and without obligation, and to experience for yourself the differences this approach to daily life can begin to make for you personally.   Instead of a body and mind conditioned for war and hardship, of course, we offer and want you to become better conditioned for life – and for a new, healthier, and much larger life at that. 

A few push-ups might suddenly seem like a smaller and easier request.  I know I really am more demanding the drillmaster in many ways.   And I know, unlike a military recruit awaiting orders, that you are likely busy with your life and have many pressing demands on your time.  But I hope you will consider that the drillmaster’s request, though it might be smaller and easier, might also offer smaller benefits and opportunities for you too, and lead to much less challenging and interesting life outcomes over time.

So, will you consider my thirty day proposal?  I do realize that a day is more than a push-up, and that thirty days is a serious stretch of time to ask from anyone.  The HumanaNatura program, and your own underlying and perhaps untapped natural health, had better have a lot to offer, which is in fact the case. 

Just as importantly, I also understand that I ask for thirty days in a world where our health is both a frequent and frequently frustrating topic, one with many competing ideas and voices clamoring for your attention, and so much poor health and false hope.  Do you ever wonder why this is?  In a few words, it is because our world is one where our natural health is still a relatively misunderstood topic, and thereby a topic that is heavily misguided and even exploited, an area of life where few people can claim true mastery. 

Our Health Today In Context

If you are regularly exposed to our modern mass media, as most of us are, you know the enormous numbers of offers for health information, diet plans, exercise programs, gadgetry, and pills and miracle cures we all receive. 

You know that we are encouraged to eat differently, to exercise in new and more exciting ways, to take supplements, to watch the newest spokesmodels, to listen to motivational lectures, and, almost always, to buy things.  In truth, HumanaNatura and I will do some of this, but we will never ask you to buy anything, since nothing need be bought to explore and realize our underlying natural health.  We really just need new ideas, directions, and who charges for directions?

With our modern mass media and modern health spectacle as our almost universal background today, we all come to the subject of our health with a high degree of caution and skepticism, and frankly, we should be skeptical of our current state of health.  The truth is that many of the people around us are quite unhealthy in our time, and all of us are often poorly-served in this critical area of life by both governments and businesses. 

Even many people working in the natural health sector itself do not yet understand the true scientific foundations of our health and well-being, as you will learn through HumanaNatura’s simple and easily-employed formula for the reliable advancement of our health.  And even fewer of us yet see that our personal health is a public or social good, a condition of individual life that either benefits or harms us all as it is increased or decreased. 

In my role as a natural health advocate and the founder of HumanaNatura, I face this confusing health landscape of our time every day, just like you.  And I work with skeptical, but health-curious and health-hopeful people every day.  With people who are perhaps much like you too.  Many initially assume HumanaNatura is trying to sell them something, so conditioned are we all now to expect this whenever we see anything remotely associated with our health and well-being. 

As I said, HumanaNatura has nothing for sale.  We are a cooperative, not-for-profit organization, working to promote health in people and communities, rich and poor, around the world.  And we are an organization that views our health as far too important to be relegated to self-serving commercial organizations, or to nearsighted and preoccupied public officials – in other words, to people who may be unhealthy or at least not as health-seeking as we need to be right now in this dawning scientific and global age.

When people realize that HumanaNatura is a cooperative organization that uses science to promote greater health, that we are non-commercial and our information is free, most generally become less guarded, but only somewhat so.  I mean, there still has to be a catch, right?  There must be a product or service offer coming.  Or we must have esoteric principles or a crazy philosophy hiding beneath our seeming advocacy of scientific method. 

HumanaNatura can’t be that straightforward, can it?

The HumanaNatura Approach

As I suggested before, you are right to ask what sort of people would give valuable health information away for free, and whether the information is credible and truly rooted in the latest science. 

HumanaNatura’s answer:  we are a global community of practitioners who have restored our natural health, using remarkably simple and progressive techniques derived from modern science, and who now wish this same transformative change for others and in our society generally.

Perhaps with your guard lowered just a bit, you might now browse HumanaNatura’s natural health program and try our online health quiz and assessment tool.  I only half-jokingly imagine this might be with your fingers light on your keyboard and your body in a defensive posture – so you are ready to click away, just in case something “typical” happens: a pop-up, a password or credit card request, or an idea that is simply not rooted in logic. 

But nothing like this will happen at HumanaNatura.  You can relax and be confident on our website, and become more informed through it.  And you can leave and return to our community whenever you want. 

As you and others gain a basic understand the HumanaNatura program, quite often our skepticism returns and even finds new footing.  With a quick survey of our ideas about natural health and quality of life enhancement, several common objections sometimes come:

  • This approach won’t work – it is too simple. 
  • Your three steps can’t be the path to optimal health – they are very different from ones I or others have already about natural health. 
  • HumanaNatura’s ideas are very different from what most people are saying about our health and natural health.

I might rest our case with that last objection, since the fact is that most people today are not especially healthy, but I also understand it can seem there is power in numbers.

As a health advocate, I have learned over time not to feed these objections with extended explanations of our ideas and scientific principles.  Long, involved explanations can be like swatting at bees, and no one benefits from this. 

The simple, quiet truth is that true, scientifically-based natural human health is a revelation in today’s generally unhealthy world – in a world that has been unhealthy and operating below its potential for a very long time.  The truth is that the pursuit of natural health is based on and involves progressing in an ancient way of human living, a way of life that involves and is accessed via new knowledge, long buried and only just unearthed by modern science. 

As an ancient way of living, and as only newly regained human knowledge, it is inevitable that our natural health is misunderstood today and will remain this way for some time.  It is equally inevitable that our natural health will be revolutionary and transformative to people and society, as our understanding of our natural health improves and as our health improves from this new understanding. 

And our natural health will be looked down upon and derided by many people, for a good deal of time to come, by people who lack and have lived without this knowledge, and without their natural health, for so long.  In the end, I have learned that our natural health simply has to be experienced to be believed, to be embraced, and to be truly understood. 

Which brings us back to my earlier proposal – that you drop, right now, and give us thirty days. 

Why Thirty Days And Why Now?

I hadn’t forgotten about my potentially life-changing request to you, in case you did.  If you are especially skeptical, but genuinely health-curious and hopeful, I will just highlight two words and encourage you to stop reading – “thirty days” – nothing less, and nothing more. 

If my proposal seems too difficult, then I will even narrow my request and ask you to follow the HumanaNatura diet only for thirty days, only our natural eating program and nothing else.  No push-ups or walks in wild nature, or extra time with health-oriented friends, at least for now.  I will leave and trust you to assess your ideas, and ours, about the transformative potential of our underlying natural health and well-being.

However you take it up, my thirty-day proposal does come with two conditions, but only two.  The first is is that you get your physician’s consent to begin the HumanaNatura program.  Our program for natural eating, and natural exercise if you decide to try it as well, is a simple but still significant change for most people, more than people generally realize, and it is worth weighing this change against any medical conditions you might have.

My second condition is that you follow the HumanaNatura program faithfully, especially the diet – 100%, full on, with little or no cheating during the thirty days.  Just as our imaginary drillmaster wants good, clean push-ups from his recruits, I want good, clean natural eating from you for the entire thirty-day trial period. 

Your commitment is not just to give the HumanaNatura program a fair test, which we do want you to do.  It is also because of the often remarkably fine line that exists between conditions that foster or fail to foster progress toward more natural states of health.  Often, even small amount of unnatural food can inhibit the substantial health progress you should expect from our program, especially in the first thirty days.

HumanaNatura very much wants you to cross that line, to experience and achieve more natural health as quickly as possible, so you will understand the power of our ideas and the potential for still greater health waiting in other aspects of your life.  After all, while critically important, a natural diet and natural exercise are only the beginning of our natural health, not its end. 

We’re Waiting

If you have come to the HumanaNatura community for the first time, perhaps at the suggestion of a friend, we promise you will not find strict drillmasters, pushy spokesmodels, or products or services of any kind for sale.  We ask only that you holster your skepticism, just long enough to give our diet program a fair trial. 

We are confident you will discover that much more waits for you in your health, and you will gain new openness to your natural health and the caring community of practitioners that is HumanaNatura – people who genuinely want you to discover what they have about our natural health.

So, if you will lower your guard to HumanaNatura and open yourself up to the possibility of new health and vitality in your life, in the days and weeks ahead, we will ask only one thing of you – to drop and give us thirty, right now.

We’ll be here in a month, and during the month, waiting for you.

Mark Lundegren is the founder of HumanaNatura.

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Conversation About Health

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By Mark Lundegren

I’d like to have a conversation with you, one-on-one.  I want this to be a private talk just between us, one that can be as short or as long as it needs to be.

The conversation I have in mind is about your health.  I know you are interested in your health or you wouldn’t be reading this.  You may, in fact, already be well along the path to greater health and might want our conversation to be a true dialogue.  That would be fine with me.  I would enjoy sharing perspectives.

Not that I know you, but I have concerns about your health, especially about your idea of what your health is.  In the world today, the nature of our health and the truth of our natural health is still deeply misunderstood, buried under so much history and misconception, and so often miscommunicated when it is glimpsed.

Maybe this is not the case with you, but maybe it is, and maybe it is still with me.  Certainly many people we both know misunderstand their health – people who are not especially interested in their health, for example, and even people we know who consider themselves healthy or health-oriented.

Getting Past Labels

I was in a natural foods store the other day and was reminded of this idea of our health being still generally misunderstood, even by health conscious people.  Almost every health food store on our planet provides an obvious, telling, and compelling example of this misunderstanding.  It occurs simply in the way the people there define and use the term “natural foods.”  It’s an easy example, but a revealing one too.  For many people, natural foods means foods found in nature, especially plant foods in their unadulterated and unprocessed state. 

This common way of thinking leads to the idea that if a food is found in nature, and is not poisonous, it’s probably alright to eat.  Perhaps even that it’s desirable to eat, and may contain health-bestowing properties not found in regular foods.  At least, the thinking goes, if it’s natural, it’s no worse than harmless and perhaps beneficial.  The things that end up, and do not end up, in people’s bodies with this way of thinking.  When I walk through so-called health and natural foods stores, I marvel at the vast range of foods, powders, and pills, many of them quite unnatural (to humans as food) and most superfluous to our health, if not unhealthy in themselves.

For the HumanaNatura community, as you may already know, a natural food means, and only means, a food that humans once ate in wild nature, before the outbreak of civilization. To many people I speak with, this definition at first sounds similar or identical to the health food store one, but it is actually quite different and reflects a different understanding of our human nature and requirements for health.  It is a definition that leads to a different way of eating, and ultimately to very different levels of health and even potential ways of life. 

Which brings me back to our conversation about health, about your health.

Me Only More So

The really big point I want to make, the misunderstanding about health I am most concerned with, has to do with seeing our health not just incorrectly but in an incremental way.  This type of thinking is everywhere, even in you and me.  We can encounter it all the time when friends and acquaintances talk to us about our health.  The perspective I have in mind can be summed up succinctly, with the following expression: “me, only more so.”

I think or hear something along the lines of this expression when I work with people just starting down the path of natural health.  Worse, I hear it from or think it of people who may be stuck in their quest for greater health, stuck in the pursuit of what might be only pseudo-health.  They are apt to say or unconsciously assume something like “me, only more so” when describing their health goals or what they think is involved in the quest for greater health.

Both if us can easily spot this way of thinking: a fervent pre-occupation with food and eating, with body weight and other physiological metrics, and especially with exercise.  If I hear that someone did 100 sit-ups, I may wonder if 80 sit-ups and an extra minute of reflection would have been healthier and time better spent in the long run.  By this, I mean that many perspectives on our health are possible, perspectives that are available to us all if we take the time and are open to them.

In the spirit of full disclosure, I should say that am very careful about what I eat, and I walk and workout for an hour or two most days. Most people would describe me as very disciplined in my diet and exercise, and my body as well proportioned given my middle age.  Others have used the term “paleo-lean” to describe the body type you achieve on the HumanaNatura natural health program, and this probably describes my appearance reasonably well.

But all that – the eating, the walking, the sit-ups, the physical appearance – really is not natural health, and I want to make sure you understand this.  These things are just a means to or a consequence of health.  They are a beginning and the surface of our health.  Correct eating and exercise are a foundation and gateway, but are not the totality of what is involved in being healthy and well. 

It is true that natural diet and exercise can keep us alive longer.  They almost always help us live more clearly, intensely, and emphatically.  Importantly, they also help to motivate us to explore and grow in our lives and communities, but this growth and exploration almost inevitably is into areas beyond diet and exercise, if we allow it to be.  In this sense, diet and exercise prepare us for and may lead us to a healthy life, but are only a part and a beginning of this life.

Me Only Much More

So, to prompt you to respond and draw you more deeply into our conversation, I’d like you to consider different thinking about your health and our natural health.  I’d like you to think of it, not as “me, only more so,” but instead as “me, only much more.”  This idea goes to the heart of what HumanaNatura calls “natural living,” a way of life that begins in earnest the day we understand, practice patiently and deliberately, and then look beyond natural diet and exercise – to what else might be involved in our health and well-being.

“Me, only much more” is a simple turn of my original phrase, but it is a change that is remarkably important.  It calls us to new perspectives on our health and selves, on what we are and can be.  My hope is that it opens you to new possibilities in your life, even to new lives and new forms of life, much in the way that HumanaNatura’s redefinition of natural foods opens people up to new understandings of what our natural health might really be.  This gently turned phrase simplifies and perhaps clarifies what is natural and most healthy in us, new growth and unexpected discovery (the surest hallmarks of healthy life).

When we think, “me, only much more,” it implies there is more to our health than we realize, now and at any moment, and more to both you and me than we can realize at any given time too.  It implies there are always new choices and directions for us, new ideas and new human naturalness waiting inside us, or around us, to be discovered and pursued with our lives, throughout our lives.

Natural living, embodied in “me, only much more,” challenges us to re-think our present health and state of life, our future possibilities as we see them today, even to begin life again with a new sense of purpose and place in nature, to move forward more urgently and patiently, whole and free and human.

Let me pause in our conversation to let you reflect and respond – by wishing you health, in the truest and fullest sense you can discover and create in your life, and the lives of those around you.

Mark Lundegren is the founder of HumanaNatura.

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Beyond The Pyramids

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By Mark Lundegren

Did the title of this article catch your eye? 

Maybe you have an interest in ancient Egypt, and the rise and fall of the pharos and their mighty monuments, which sanctified their social order in stone.  Or perhaps your interest is in the mythic escape of the Jews from this land.  In truth, my topic is more contemporary than either of these, though its themes do trace their lineage to our earliest civilizations.

I write today about the collapse of ancient human pyramids that are still in use today.  By this, I mean our many hierarchical orders and pyramidal ways of thinking and acting, some of them older than the pharos.  But our discussion is about events unique to our time and should be worth your time.  It may even work to reorder some of your own thinking.

Whether or not you have thought much about the topic before, we are and have been living in a world of pyramids, and have been living this way for a very long time. Tall pyramids and small pyramids, wider and narrower varieties, but pyramids nonetheless.  The looming shape of pyramids, in fact, are almost everywhere we look.

Pyramids are the form of the hierarchies that governed earlier societies and still are the basic order of much of our human world today.  They are the shape of earlier forms social organization and early forms of human understanding too.  This ubiquitous silhouette has governed and ordered the lives and thinking of people for many centuries.  Pyramids are the form of classes and of classifications, the structure we still use in most of our schools to shape our children’s minds.

But the pyramid is a shape that is coming to an end, beginning in our time, though not evenly or for everyone equally, or all at once.  This end of life among pyramids comes for understandable reasons and with many benefits to people who can walk from beneath the shadows they cast (which has been the case in all times, but before possible only in exceptional cases).

In our time, old and seemingly eternal pyramids are literally crumbling before our eyes, allowing or compelling people to seek and create new order in the world and themselves.  You can see this trend already.  Our global civilization and modern perspective, after all, are far more complicated phenomena than the simple symmetry of a pyramid can describe. 

We all now live in a much richer and more dynamic epoch than earlier periods of our history, with far more knowledge and freedom than the past.  Instead of two or three life paths to choose among, we often have two or three hundred, and can access all of the cumulative learning of humanity in seconds.  As I will explain, our emerging new social structures are much more natural in shape, and much better described by the analogy of hubs and spokes. 

Our time is increasingly one that does not fit well into cascading hierarchies, however carefully or subtly we craft them.  Let’s start with a simple example, one coming out of the emerging new science of natural human health, and then turn to broader examples of the changes of which I speak.

The Nutritional Pyramid

If you are interested in natural health like me, you may have noticed the U.S. government’s attempts over the last several years to revise its nutritional or dietary pyramid, the ubiquitous and unambiguous shape that most Americans have grown up with, and eaten and unknowingly suffered under, for so long.

In fairness to my national government, the United States was not the only nation to promote this particular pyramid, though it did export or sanction such thinking around the world.  Wherever you grew up, there’s a good chance that you too can recall the four food groups from grade school and perhaps remember how these four groups fit neatly into a pyramid.

A generation or two later, with new advances in the science of our well-being, it turns out that human foods don’t actually occur in the four groups or government recommended pyramids.  It turns out, in fact, that the old nutritional pyramid and its underlying dietary ideas are actually quite harmful to us.  They reflect an older and now plainly inaccurate view of what a healthy human diet should encompass. 

The familiar nutritional pyramid has been and remains, even with recent revisions, a disaster for people, assuaging traditionalists and commercial food interests but categorically undermining our health – as more than two hundred million obese or otherwise unhealthy Americas attest. 

But pyramids move slowly, even when they crumble.  The governments of the world may spend years in face-saving baby steps, shuffling slowly from their old paradigm, leaving people comforted in diets that are far from desirable or optimal.  Ultimately, the trend and needed changes are clear already: away from this old form of pyramidal thinking.  We see this happening, of course, but with governments lumbering to keep pace.  It is in the private domain, enabled by the Internet, that we see vigorous and seemingly unorganized debate about how an optimal diet should be structured.

As we look ahead to what may be years in correctly re-formulating new governmental policy in this most important area of our health, let me make a suggestion for right now, admittedly one from a particular side of the current debate (but one that has time on its side): abandon the food pyramid altogether, call it a mistake, and speak plainly about what people ate (and didn’t eat) in nature and what we likely need to eat today to optimize our health.  It’s a simple proposal, and one that produces visible, measurable, and near immediate benefits to people.

We’ll watch to see which government can first escape the hierarchical shape of bureaucracy and mire of entrenched ideas and interests – and the shadowy, reactionary outlook they combine to produce – to recognize and actively promote new thinking in this critical health policy area.

The Organizational Pyramid

Berating today’s governments is a necessary but hardly compelling pastime.  It is akin to kicking a slowly moving giant in the toe.  It’s easy enough for the small and agile, but unlikely to get much of a reaction or to break the giant’s stride, unless done repeatedly by a committed militia working gingerly and in tandem to kick away at the leviathan. 

Nutritionists and health officials of the 1950s and later, those who brought us and now seek to re-point the bricks of the food pyramid, were themselves products of and alive in an ancient world of pyramids.  Importantly for our discussion, they worked each day in military-like, command and control organizational structures that are in many ways like a pyramid made of stone – hierarchical and heavy, limiting in the way information and ideas can move and how human action can proceed.

It’s no surprise, then, that when these people looked into the question of human diet, with superiors and powerfuls over them and subordinates under, they narrowed their answers to fours and quarters and arrived at pyramids.  Environment drives our outlook, after all, unless we actively and sometimes courageously work to override it.

This perspective on one of many bureaucracies of our time, struggling with ambiguity and new ideas entering their domain, brings us to another pyramidal structure that is beginning to collapse these days: the organizational pyramid.  In this case, the collapse will not just impact our health and the length of our lives; it will change the way we live and work each day over the course of our lives.

How can we be reasonably certain that today’s pyramidal organizations will become tomorrow’s artifacts?  Because we can see hierarchies failing everywhere now and in an accelerating fashion, with new and more decentralized structures successfully replacing them, again and again.  Here are just a few examples, but among the most important:

·         The Internet – you probably know that the structure of the Internet is not a pyramid.  As its name implies, the Internet has a webbed shape – many points connected directly or indirectly to one another.  There is no top or bottom to the Internet, no preponderance of regular angles, just a thick weave of connections that link information and people in new ways.  Instead of ascending or descending through traditional hierarchies for what or who we want, we can now search the “web” to make far more connections, far more quickly, and at far lower costs than hierarchical navigation would allow us to do.  Control systems in a networked world change too, away from a caste of professional controllers toward imbedded and decentralized protection systems (including greater intelligence on the part of network participants).

·         Open Source Systems – related to the evolving Internet is the rise and emerging dominance of open source software over the original model of commercially (or hierarchically) produced computer programs.  The typical pattern for open sourcing today is development of a common computing language by a small group of facilitators, who enable vast, networked development of new code and applications that are openly shared, edited and revised, and then re-shared.  Such systems are plainly evolutionary, starting crudely but then reaching remarkable complexity, sophistication, and innovativeness through small, iterative instances of bootstrapping.  The open source movement is proving a much more robust, agile, and lower cost approach to traditional top-down software development.  Open sourcing has now spilled over into many new areas, aided by the Internet, with similar results.  In the world today, we see powerful new open sourcing in technology and design development, community and non-governmental social activism, agriculture and biotechnology, and environmental preservation.

·         Social Entrepreneurs – in our more networked and accessible world, away from rigid pyramids and insulated command and control systems, we see the new and often dominating emergence of social entrepreneurs and cooperative organizations.  These alternatives to traditional governmental programs are normally structured to pursue defined social missions in new and often highly creative ways.  They are often rule-breaking, paradigm-shifting, and even radically decentralized organizations that can deliver community services and achieve their goals far more effectively and at lower costs than traditional or more formal approaches.  As the Internet and open source systems become pervasive, and as interest in and funding for traditional hierarchical organizations decline, we should expect a continued expansion of entrepreneurialism across many domains, including historically commercial and for-profit ones.  Organizations created in this approach may endure over time or rapidly emerge and then disintegrate with need, but in either case may be the central means products and services are made and delivered in the future.

·         Globalocal Order – if we are attentive to the previous trends of networked information and people, open source systems, and the efficacy of entrepreneurship, we can look around us and begin to glimpse what literally may be the emerging new world order.  From linked community activism to global on-line commercial auctioning to social and professional networking, we see an alternative order rising in our midst.  We have good reason to believe this order will be based on network linkages and global in scope, but also increasingly involving local or domain actors and actions addressing individual and community needs.  Because of their fluid and more autonomous structure, the new systems have the potential to bypass traditional hierarchical organizations entirely, whether they are commercial, governmental, philanthropic or religious in nature.  These old pyramids are now ripe for decline and replacement, as the fine sand that underlies them shifts in the winds of a new human age.

Organizational pyramids were intended to promote control: control of resources, control of people, and control of information.  This wasn’t necessarily conspiratorial, even if it enabled conspiracy, just a first attempt at getting things done (whether managing a community’s harvest or going to war or running an enterprise).  With some exceptions, this structure has continued to our time, held in place primarily by our inability to communicate with one another on a broad scale until now.

The new information technology of our time allows person-to-person communication on an unprecedented scale, undermining the need for many if not all pyramid-shaped organizations.  It also suggests a future of far more decentralized and faster evolving forms of organization around human needs and wants.  The twentieth century may well be remembered as the height (and the end) of the long trend of hierarchical organizational control and pyramidal thinking, which first enabled and then was undone by our evolving technology.

The Social Pyramid

In our flatter and more interconnected new world, where information and people live in a network and are readily accessible to almost everyone, new and greatly improved forms of social organization are possible, likely inevitable, and probably desirable, since they offer important potential benefits to us all.

Changing social organization is possible because of the new networked structure of society made possible by the Internet.  Change is likely inevitable and probably desirable because network structures are proving more efficient, more flexible, and more satisfying in the way they relate people to people, relative to life in pyramids.  The new forms are also probably more adaptable and durable, with less risk of a total collapse, than the pyramids of earlier centuries and today, handed down to us from the pharos and before.  Networks are certainly more natural, more in harmony with how people actually operate in their “real” lives, and how nature works within and around us.  So, perhaps, it is only natural that civilization reverts to a networked state once it is able to on the large scale of a civilization.

If we look at nature, in fact, we do not see a pyramid.  There is no command and control, no building of classes and classifications.  What we see is a vast, decentralized universe, subject to and organized by cycles of feedback that emanate from and reach to many places, all at once.  The earth’s biosphere (and now, our human infosphere) is organized not from the top down, or from the bottom up.  “Everywhere out” is perhaps a better description.  Nature is shaped more like a web, a network of signals rippling along its many pathways, not a pyramid reached by fixed boulevards.  No one is in charge of nature; there is no hierarchy.  Everyone and everything, large and small, exerts its own influences, and has its own gravity, attractions, and aims in the intricate web of that is nature and being.

If our technology and organizations are now evolving to better reflect the structure of nature, and of our human nature, perhaps far-reaching and long-lasting, and immediately disruptive but ultimately beneficial, social changes are not far behind.

In many observable ways, a world beyond the pyramids has begun to emerge already.  We see it in the remarkable and sometimes devastating social changes around us now: the changing role of women, the movement of people to new environments, the decline of traditional values and social institutions, and the emergence of new priorities and goals by people around the world.

Such change toward a new world order is an upsetting and even frightening place for many people, especially those wedded to the past – to life, even stilted life, in the pyramids.  At the same time, the new order is also an extremely interesting and much more open and humane one for many people too.  The new networked human society promises to make old ways of thinking and acting obsolete, along with the old social structures this thought and action created and was created by in turn.  A networked world opens up to us (and us to) new ways of living and working – and yes, even new ways of eating and ensuring our health – and likely will require this of us if we are to adapt into the future.

Our networked world has the potential to be a larger and smaller place.  One where new opportunities for human connection and learning foster unprecedented advances in our understanding, adaptability, creativity, freedom, and well-being – in short, our health.  It perhaps even holds the promise of a new and lasting fusion of nature and civilization, as human society increasingly looks less like a pyramid and more akin to the eternal, networked structure that is nature.

Mark Lundegren is the founder of HumanaNatura.

Tell others about HumanaNatura…encourage modern natural life & health!

Seven Steps to Longer Life

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By Mark Lundegren

HumanaNatura’s principal focus is the health and quality of life we enjoy each day.  Still, as a prelude to talking about living longer, who of us can say they are indifferent to the length of their life as well?

Ancient philosophers wrote about the trade-off between living well and living long, and wondered which was more important.  The wisest of them – who could see that new and higher human life waited beyond the excesses and preoccupations of their times – knew that this dichotomy was a phantom only. 

For them, living well and living long were consistent and even complementary goals.  The long life and the good life were aspects of the same complete, more balanced human existence they knew was available to us.

As we acknowledge this ancient realization, we must not overlook the many advances in human science that have occurred since antiquity.  We might lament that the diffusion of modern scientific understanding in society, like the advance and spread of older knowledge about living well and long in ancient times, has not kept pace with science’s recent dramatic expansion and progress.  But this only underscores our potential to make important improvements in our health and quality of life, in our time and building on the ideas and practices of the ancients.  

With our modern knowledge is the opportunity to raise the ancient art of living well and long to true science.  In this article, we will provide an extended survey the current science of living long, of human longevity, knowing in advance that this will be a survey of much of the new science of living well too. 

If you are acquainted with HumanaNatura’s health principles, you will find themes and findings here that are familiar, but perhaps some new ideas to consider too.

The Science Of Longer Life

We should start a discussion of the science of longevity by saying that scientists have learned much in recent years, and still have much to learn.  There are a number of important new theories of longevity, which we might see as competing, but which ultimately will be unified and integrated as part of a general science of health optimization.  All these theories aim to explain, and ultimately forestall, human aging and degeneration.  But none of them are settled science just yet.

Reminiscent of ancient discussions, today’s theories of aging once again consider and invoke contemporary assumptions about quality of life, and the potential for trade-offs between living well and living long, as they probe the length of life available to us.  In a full retracing of this old debate, the subtlest of today’s scientists understand that the dichotomy between longevity and life quality remains largely, though perhaps not completely in its extreme, an imaginary one.  Then and now, our inclination to see living well as nearer to either to urbanity and excess, or to nature and moderation, ultimately drives the strength of this dichotomy.

As we gradually move to a unified science of health, encompassing life quality and longevity, almost all scientists would agree that genetics will play a large role in the formulation of this science.  However, this is not to say that we are each held hostage to our genes, or that the length of our individual life is largely determined at birth by our genetics, or that we have little control of our actual lifespan, as some are apt to think. 

The importance of genetics in a modern science of aging has more to do with the fact that our genes ultimately create the structure of our bodies, including the physiological pathways that are critical to our health and quality and length of our lives.  In other words, our genetics create important and specific vulnerabilities and opportunities for health and longevity in each of us.  We are all subject to these genetically derived structures, although some of us clearly have greater health sensitivities than others.

There are five primary scientific theories or models of aging and longevity today: 1) Dietary influence, 2) Stress & oxidation, 3) Hormonal interaction, 4) Telomere dynamics, and 5) Selection mechanisms.  Let’s summarize and consider each of these theories briefly:

·         Dietary influence – the idea that our diet is important to longevity is not new.  The science linking diet and longevity was preceded by centuries of popular intuition that a moderate diet was essential to both daily health and long life.  But intuition is not science, and some of this earlier intuition is proving incorrect under the scrutiny of modern science.  What we know now is that when many organisms have their diets restricted, they live much longer and generally maintain their natural vitality throughout most of this added lifespan.  We also know that severely restricted diets, however, reduce the fertility of these organisms and thus their quality of life in at least some sense.  We still do not understand the impact of restricted diets on human longevity, or human fertility, or the impact of selective food restrictions, although comparative and longitudinal studies of people living on restricted diets are well underway.

·         Stress & oxidation – after diet, the science of stress and physiological oxidation, and their effects on longevity, is most widely known.  In fact, it is hard to scan the popular health press and not see articles recommending we counter “free radicals” in our bodies with anti-oxidant therapies to achieve a longer life.  What many people do not know is that oxygen-free “radicals” (also known as oxidants) are a natural by-product of cell metabolism, and that the healthy body is well equipped with enzymes to control excessive build-up of these free radical oxidants.  The body contains these enzymes, as you may know or have guessed, because oxidizing radicals are damaging to the body and accelerate aging.  There is also little question that environmental stress (including lifestyle and occupational stress) increases the presence of free radicals and the harm they can cause, including their potential to shorten life.  The control of chronic stress is thus an essential strategy to minimize the harm and threat to longevity caused by excess oxidants in our body.  The effect of anti-oxidant supplements in increasing the body’s ability to control free radicals, however, is much less certain.  Many scientific studies suggest it is very likely that a natural human diet (see the HumanaNatura natural diet program for an explanation of this term) provides a sufficient and readily absorbable supply of the anti-oxidants to control normal oxidation, and even may help to moderate free radical production in the first place.

·         Hormonal interaction – slightly less well known is the scientific research on human hormones and their potential impacts on aging and longevity.  Hormones such as human growth hormone, testosterone, estrogen, and progesterone have been used successfully to reverse disease conditions associated with aging, such as bone loss and other forms of chronic tissue wasting.  These results have led some scientists to hypothesize that hormonal supplements could be used to counter aging more generally and thereby increase longevity.  The results of animal studies using hormones to forestall aging and prolong physical vitality have been inconclusive so far, however.  Some studies have suggested, perhaps unsurprisingly, that significant side effects may result from hormonal use and that these supplements could actually reduce life span.  As was the case with anti-oxidants, it is again likely that a healthy body produces all the hormones we need, in the correct proportions, to live a long life.  Nature has had a billion years to balance the costs and benefits of hormonal use, even if its optimization is more species than individually focused.

·         Telomere dynamics – now we’re getting into much less well known science and theory on aging.  It is been known among scientists for some time that many cells can only reproduce about fifty times, leading ultimately to physiological aging and the death of the organism, but scientists weren’t sure why cell reproduction was limited in this way.  More recently, the shortening of our DNA’s telomeres has been established as the most likely contributor to this cellular limitation.  Telomeres are the tips of repeating code at the end of our chromosomes.  As cells reproduce naturally through division (or artificially through cloning), their telomeres shorten, eventually becoming so short that further cell division is inhibited (perhaps by the body’s chemistry in an attempt to limit increased risks of mutation and prevent the formation of cancers).  On the other hand, it has also been observed that certain cells are able to divide without telomere shortening through the use of special enzymes.  This has led scientists to hypothesize that more general use of telomere-protecting enzymes could lengthen cell reproduction and delay aging.  Unfortunately, the early studies testing this approach have not been encouraging, and the strategies employed so far may well increase the incidence of cancer formation, shortening rather than lengthening our average lifespan.

·         Selection mechanisms – least well understood, but perhaps ultimately most important to a unified understanding of human health and longevity, is the science of natural selection.  Included in this general science is selection’s crafting of our physiological mechanisms for health, and the specific structures, limitations, and opportunities we have for longevity and vitality during our lives.  As alluded to before, our genes do not wholly determine our individual lifespan, but they have created us as a species and as individuals.  Evolutionary biologists seeking to understand the impact of selection on our longevity start by asking: why live long at all?  What is in it for our species, and our genes, to have us live to a certain average age?  And what aspects of our biology are consequences of selection pursuing these special advantages?  It is important and worth noting that scientists have roughly doubled the lifespan of simple insects through repeated laboratory selection for long-lived variants.  The mechanisms and implications for humans of this change in longevity are just beginning to be understood, but appear ground-breaking and will be covered in the next section.

Important Learnings In Longevity

To begin to integrate these scientific theories, it might be worth thinking of genetics as the beginning, rather than the end, of an eventual science of longevity.  Much follows from this starting point, including a new understanding of the physiological pathways they create that support human health and longevity, as well as the resulting strategies essential to optimizing both our health and lifespan.

Genetics, of course, are the result and key medium of biological evolution.  If we reflect on evolution and selection, in nature and in human beings, we normally would expect specific genes to be responsible for each of our adaptations and bodily structures. 

It is an easy and familiar trap to think about our bodies broadly, and fail to see the genetic trees underlying our anatomical forest.  In truth, selection always progresses via an amalgamation of specific genetic mutations.  When we see the physical or physiological attributes of an organism, we should expect to find specific genes and resulting mechanisms that cause the attribute, rather than having the whole organism devoted to the attribute’s expression (as many thoughtful people believed from ancient times and until just recently).

When we talk about health and longevity being based on our genetics, we mean that there have been past genetic adaptations that influence human lifespan and that these adaptations are fairly few in number.  These adaptations are still complex, but they are also identifiable and specific, and cause predictable features and consequences in our bodies.

This specificity and predictability of the genetic drivers of longevity are exactly what we are beginning to see revealed, as science starts to probe the drivers of aging.  Scientists are narrowing in on just a few genes and biochemical processes as the likely key contributors to a long and healthy life.  While some individuals are more likely to live longer because of their genes, much more is common between us.  Almost all of us have the potential to influence our lifespan – to live longer and better.

Below are a summary of current longevity research findings, most based on or involving evolutionary science and genetics, and microbiology:

·         Longevity as adaptation – as discussed before, scientists are deepening our understanding of human longevity as a product of evolutionary selection.  In this light, our genes can be seen as mechanisms of longevity, as they are for many of our other attributes, with specific genes crafted to optimize the length of our lifespan against other design requirements that, in the aggregate, best promote overall gene survival.  Our human adaptations have produced a relatively long lifespan, likely reflecting the utility of having elders in society (although other explanations are possible).  In any case, our natural and naturally long lifespan is not arbitrary, and is potentially alterable by optimization of the physiological pathways that foster our natural longevity.

·         Health understood genetically– as scientists narrow in on the key genetic and biochemical drivers of longevity, the importance of a healthy diet, lifestyle, and environment is becoming both validated and better understood.  Research continues to uncover the physical mechanisms that drive our health and their linkages to specific genetic and biochemical pathways essential to human health and longevity.

·         Sirtuins – if you haven’t heard about sirtuins yet, now is a very good time.  Sirtuins are a name for a family of genes that scientists are focusing on in their search for the keys of longevity.  We are just beginning to understand how sirtuins work and what they drive physiologically, but it looks like a good bet that they both promote daily health and lengthen our lives when they are activated.  More on sirtuin activation strategies in a moment.

·         Longevity therapy – animal experiments to increase longevity through diet restriction, drugs, and selection techniques have produced interesting early results, with lifespan increases generally in the range of 10-50%.  Therapies for humans, however, are still a ways off, for both practical and bioethical reasons.  The current life-extension drug of highest focus is Resveratol, which activates sirtuins and may extend life.  One obvious shortcoming in all human life extension experimentation is our already relatively long human lifespan.  It could literally take decades, even generations, to fully validate potential life extension therapies for humans (a long time relative to each of us seeking longer life individually).

·         Laboratory vs. human results – it is worth noting that short-lived animals such as mice or insects, so often used in longevity research, have different genetic and biochemical structures than longer-lived animals like humans.  These animals have evolved to achieve species flexibility and adaptation through rapid metabolism and regeneration, making them useful in the laboratory.  Humans, on the other hand, have evolved to adapt by focusing on biochemical and social stability (and adapt now as much or more through cultural learning and teaching as reproduction).  What this means is that it is quite possible that longevity therapies that work well with short-lived animals may have a significantly diminished impact in humans and other longer-lived animals.

·         Metabolic stability – building on this idea is recent research suggesting that metabolic stability may be more important for health and longevity than metabolic deceleration, especially for long-lived organisms like humans.  Earlier thinking was that our metabolic rate, and our corresponding rates of oxidation and creation of free radicals, was the largest determinant of physiological aging and longevity – and slowing everything down seemed like a good idea.  It now appears that the stability of free radical production, rather than their actual rate of production, is more closely linked with health and extended lifespan.

·         Right amount of stress – though it may seem counterintuitive, newer research suggests that mild stress may be better for your health and longevity than low levels of stress.  The reason for this is that mild stress appears to activate your sirtuins, promoting your natural defensive biochemical pathways and therefore physiological health.  If you think about it, mild stress actually may be more natural a state than low stress environments, and may trigger our body’s natural health-inducing mechanisms more strongly.  In nature, we were apt to be on the move and moderately challenged in our daily life.

·         Plant sirtuins – in case you were wondering, it is not just animals that have sirtuins.  Plants have them too.  In fact, ingestion of plants rich in sirtuin-created compounds may be important to our health and longevity.  And, as is the case with humans and animals, food plants under mild natural stress may have the most active sirtuins and therefore be the most health-promoting compounds.  For this reason alone, organic produce may be healthier for us (and is likely a good health bet for other reasons too).

·         Insulin production – it has been known for a long time that excessive production of insulin was a key contributor to reduced health and longevity.  In addition to promoting obesity and other forms of physiological degradation, excessive insulin appears to curtail sirtuin activity, inhibiting the natural biochemistry of human health and longevity.  This becomes just one more of many important reasons to control your insulin levels through a natural diet and exercise program.

·         Fat mass -a person’s total amount of body fat appears more related to longevity than food intake.  The reasons for this are still being studied, but a good guess is that reduced fat means fewer stored toxins, which generally end up in our fat cells, as well as more stable long-term insulin, free radical, and hormonal production in our daily lives.

·         Calorie restriction – yes, back on calorie restriction.  Recent research is bearing out the effectiveness of moderate calorie restriction in humans, especially when they involve diets that are insulin-stabilizing and sirtuin-activating.  Moderately restricted diets may actually lead to less efficient metabolism, but afford much cleaner metabolism than unrestricted diets – moderating and stabilizing free radicals, oxidants, and insulin levels.

·         Happiness – returning to our earlier discussion that living well and long are complementary goals, studies of centenarians (people living over 100 years) reveal one important, common, and cross-cultural attribute of these long-lived people: optimism.  Centenarians are much more optimistic than the population as a whole, and report having felt that way throughout their lives. 

Implications For People Today

As mentioned before, there has been a great deal of progress in developing a true and more complete science of human health and longevity.  Various theories of aging and research findings are slowly fitting together to form a unified understanding of health promotion and life enhancement.  But we have a way to go and all of our conclusions still need to be made tentatively, even if we have reason to be hopeful and can see future understanding taking shape in our time.

Certainly there are evolutionary constraints on our human lifespan, but these constraints may be mitigated through lifestyle choices today and longevity therapies in the future.  In both cases, it is worth asking: If we choose a longevity strategy today, or a longevity therapy in the future, what will the trade-offs and side effects be?  Will we really be able to live well and long? 

We know already there are life choices that promote, but do not guarantee, a good and long life.  Ancient ideas of moderation and simplicity work as well today as they have for centuries, and can even be improved by our more complete modern understanding of natural human health and vitality.

If you are interested in living well and long, today, while we all wait to see what new techniques and understanding science will bring tomorrow, here are several strategies to improve your health and life today, and perhaps extend it further into the future:

·         Health management – the most important idea in our discussion and emerging health science is that our health and longevity are inextricably tied together.  While you may come from an ancestral line studded with centenarians, or not, this fact only hints at a possible lifespan and is not a guarantee or a sentence.  Lifestyle matters a great deal in our lifespan.  And of course living long is only half the game of life – let’s not forget living well.  In truth, we can pursue both goals, but only through a deeper understanding and managing of the contributors of our natural health and well-being.  In health, we can create longer life and enjoy better lives for ourselves and those in our care.

·         Physical environment – while we have spent most of our time in this article talking about our internal environment (our genetic and biochemical processes), it is also critical to remember that our external environment plays a large role in longevity and quality of life too.  Important factors in our physical environment include sanitation, food and environmental quality, physical safety, freedom from excessive stress, open space and access to nature, timely and proactive healthcare, and an extended, supportive network of family and friends.  All these environmental factors are essential to a longer and better life.

·         Natural diet – an essential strategy to extend and enhance our lives is adoption of a natural diet (see the HumanaNatura natural diet program for detailed information).    This strategy involves following a diet that approximates human eating in nature and is consistent with research showing that lower (but not low) calorie and carbohydrate diets are associated with longer and higher quality life.  A natural diet reduces insulin production and is metabolically moderating and sirtuin activating, combining to lower important health risks and foster critical health and longevity-promoting biochemical processes.

·         Metabolic moderation – based on current research, strategies to lower metabolic activity and/or to offset metabolism via anti-oxidant supplements (such as vitamin E) appear less important to health and lifespan promotion.  Instead, strategies to moderate metabolism and free radical and insulin production appear more likely to promote health and longevity.  A natural diet is thus well equipped to promote metabolic moderation, while providing a rich supply of anti-oxidants for health and long life.

·         Organic produce – I’m sure I’m not the first person you’ve heard suggesting that you eat organic to live longer, but let me do it for a different reason.  In addition to keeping toxic compounds out of our outer and inner environments (i.e. fostering the health of soil and tissue), you should eat organic produce because it is under mild stress (the natural condition of living things).  Remember that mild stress activates sirtuins, which plants have too, promoting healthy biochemistry in the foods you eat.  Eating healthy, mildly stressed produce appears very good for you.  Chemically treated produce, on the other hand, is protected from the environment and is under almost no stress.  It looks better on supermarket shelves but comes from plants with less active sirtuins and likely fewer health-enhancing and life-extending compounds.

·         Active lifestyle – a balanced, active human lifestyle seems like another good bet to actively promote a long and good life, activating our sirtuins and other drivers of physiological health.  The mild or moderated stress that comes through sensible work, family, friends, community, daily exercise, creative activities, and contact with wild nature appears health enhancing and life extending.  Low and high stress lifestyles, by contrast, appear much less healthy.  This, it may well be time to get off your mountaintop, or out of your high-rise office, and down into the streets and lanes where community and healthy human life await.

·         Optimism – scientists don’t fully understand the linkage between centenarian longevity and their more pervasive and lifelong optimism but suspect their positive attitudes moderate stress and promote healthy chemistry.  Are there certain people genetically pre-disposed to both optimism and long life?  No one knows, but why not work on being happy already.  In all seriousness, you may have much more personal power to live a good, long life than you realize.  The old parable about changing our attitude when we cannot affect our circumstances may be just what we need to consider.  Often, a change in attitude is even sometimes all that may be needed to change our circumstances, favorably and permanently.

I hope this survey of the current science of longevity has been interesting and informative, and will help you consider your own strategies for living a good, long life. 

None of us can be honestly indifferent to the prospect of having a long and healthy life, but many people remain poorly equipped for pursuing these goals, and few may still understand that they are indeed complementary, rather than competing, human preoccupations.

Mark Lundegren is the founder of HumanaNatura.

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Health At The Equinox

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By Mark Lundegren

As you read this, the equinox may be fast approaching.  Maybe the equinox has already arrived and is with you now.  Or perhaps the equinox has passed and left you wondering if you observed its passing with the right amount of attentiveness.

Whatever your current situation, I would like to encourage you to pay attention to the equinoxes when they come.  They are an important part of the rhythm of nature on our planet, and integral to the interplay of earth and sun.  For me, each equinox is a poignant time, an opportunity to reflect and plan in my life, and especially to promote greater balance in the things I do.

Understanding the Equinox

As you probably know, twice in the year, just after the halfway points of March and September, the earth reaches a halfway point of its own and strikes a special balance with the sun.  At this time of equinox, the sun’s light of day and the starlit darkness of night, a spectacle of other and more distant suns, are equal in length and therefore balanced, wherever you are on this usually slightly imbalanced planet. 

At each equinox, the upper and lower hemispheres of our earth are united, both turned to the sun in equal measure.  Importantly, I will suggest this balancing occurs and is true in other ways too.  At the equinox, there even is a general balancing of the earth and many of the processes of life on our earth.  At the equinox, our own divided selves can more easily be made united and balanced too, in a way that is quite like that of our earth’s balancing against the sun.

You may remember from school that our planet’s axis is tilted a bit in its orbital plane around the sun.  In late July, the northern hemisphere is angled in toward the sun, and the southern hemisphere away, causing summer and winter.  In December, the earth’s tilt is the opposite relative to the sun, with the southern pole leaning into its warm rays.  This switches the seasons for the northern and southern hemispheres, and completes and continues the long seasonal rhythm of our planet.

In March and September, by contrast, there is a meeting of these two extremes in their middle, when both poles are parallel to the sun and aligned with the path of the earth’s orbit.  As our earth follows its elliptical orbit, its tilt inevitably reaches a middle point, even if for only a moment, where neither pole is tilted toward or away from the sun.  This is the equinox, the earth at its middle point in relation to the sun. 

At each equinox, the tilted axis of our comparatively small planet is momentarily and for a general time in greater harmony with our giant sun, with the southern and northern hemispheres of our earth exposed to the sun equally – hence the Latin name equinox, meaning equal night.  If you think of the sun against one side of your face, with your head tilted forward or backward slightly relative to your body, this is exactly the position of the earth at the equinox.

At the equinoxes – vernal (spring) and autumnal (fall) – the earth is physically balanced in a way that is unique in the year, and in subtle ways we often fail to appreciate and certainly do not fully understand.  Every young scientist knows, for example, that you can balance a hen’s egg on end right at the equinox (for about ten minutes around the exact time of the alignment) and at no other time in the year.  The equinox is truly a time of balance, in ways we scarcely can imagine but can sense and feel nonetheless.

A worthy line of questions, for those of us interested in nature and the connection our health to nature: what else around us is re-balanced in the bi-annual event of the equinox?  What other things are aligned and made whole again, or triggered in new beginnings, during the special time of equinox?

We of course can only begin to know, young or old, scientist or not. But we should begin, and beginning in our own lives.

Life at the Equinox

To be attentive beneath the earth’s balancing light and darkness certainly hints at a greater and overall balancing of the world around us.  At the equinox, the excesses of summer and winter, physical and emotional, seem and really are gone.  Midway between these more extreme times, there is a subtle stillness and general pausing in the movement of year, life, and earth.

Our climate is generally more balanced at equinox, wherever we are, with the prospect of better or worse weather often held in abeyance for a time.  And the pace of life – of all life and not just human life – is more measured too.  Gone, but perhaps remembered and foreshadowed in places, are the withdrawal of winter and the frenzy of summer. 

There is of course continued and even an increasing sort of activity at each equinox, but of a more focused sort, as there is in all moments of balance.  This activity is the preparation for coming summer or winter, or for a new phase of life, human or not.  But even this perennial activity seems uniquely and specially balanced at the equinox, neither as frantic as it will be nor as subdued as it was.  Life and living planet around us does seem to have one side fully in sun and active, and one in night and reposed, together imbuing balance.  In this time of general balance, I will suggest, there is opportunity for our health and renewal.

If you watch people, it is clear we are often more balanced at and around each equinox.  Gone from us are the excesses of our own summers and warm emotions, and our winters and cool reasonings.  Our two human hemispheres are like those of our earth, more united and one.  We, like all nature around us, reach a keener and more even state at the equinox.  We are neither there nor there, but here finally.  We are more ourselves, more whole and potentially more present in the world and our own lives.

In each of us, as in nature, there is the same still pause before the coming ascent or descent of our own self with the season.   We need only look to find it and to take advantage of this time.  It is in this pause in the world, and in our selves and lives, at each equinox, that there is opportunity – for renewal and measure, for new personal balance, and for planning and carrying our re-balanced self into the months ahead.

Health at the Equinox

Our opportunity for renewal and discovery at each equinox is ultimately an opportunity for new personal growth and greater health in our lives.  It is an opportunity to live more deliberately, to live more deeply and naturally, and to seek and sustain life that more perennial and in deeper rhythm and balance with the world. 

Here are questions worth considering in the next equinox, in the next balancing of light and life and spheres, which may help you reflect on your life and better prepare for and make the most of the months ahead:

·         Is your diet, the daily foundation of our health, in balance this equinox?  Have you broken the vicious, more extreme cycles of health-reducing foods that are all around us in modern civilization?  Do you have the needed momentum to maintain a truly natural and health optimizing diet throughout the coming summer or winter, both with their challenges, until you reach the next equinox?  How much of your diet today and your diet to be in the new season is natural – raw vegetables, fruits, meats, and nuts?  How balanced is your diet across these natural human foods?

·         Are your activity patterns in balance, amidst the balancing of movement and activity that is around you now?  Are you free from stress and do you enjoy your work and balance it against the rest of your life?  Do you walk each day, alone or with friends, stepping into and exploring yourself and the natural world around you, whenever and wherever you walk?  Have you discovered and embraced the simple, lasting human joy that it is to be out of doors, under sky and in nature, witnessing living and non-living things?  Are you equally as relaxed and confident and self-possessed in your steps as nature is, in each of its parts and in its totality? 

·         In this time of balance, have you strengthened and stretched and balanced your own body and self?  Have you made your body and spirit poised and welcoming, like the equinox, through the simple fine-tuning, strengthening, and stretching of daily calisthenics?  What ten minutes of activity each day might be less important and even imbalancing, but still keeps you from the poise and equanimity that calisthenics inevitably bring to us?

·         In your life, are you as natural and balanced as a person as you can be, in harmony with and welcoming others?  Is the natural pull toward balance that is all around you at this time of equinox a pleasure or a lesson?  Are you creating a strong, balanced human life of close friends and openness in your relationships? Are you direct and even in your emotions and expressions, poised and balancing in your actions toward others, curious and seeking both sides in your thoughts, and one with the completeness of self that all these things represent?

At this equinox, and at the equinoxes to come in your life, I invite you to pause in the great pausing of things that occurs at this time, to balance in the wider balancing of things, large and small, that happens twice each year.  I invite you into the equal light and darkness, the even sunlight and starlight.  I invite you out into this special time in the natural world, in the solar year, and in our common human life on earth. 

I invite you out in health, and into everything this small word can mean in our lives and the world. 

I invite you into equinox.

Mark Lundegren is the founder of HumanaNatura.

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Hunger or Habit?

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By Mark Lundegren

If you are reading this, you may be interested in the benefits of a natural health lifestyle and a natural diet in particular.  Perhaps you are working to reduce your weight, to improve your physical conditioning or appearance, or simply want to optimize your health and well-being in general.

Almost always, achieving these goals of personal improvement will involve breaking out of one or more unhealthy cycles of behavior or thinking within us, cycles which can be hard to see clearly and overcome on our own.

Fortunately, many other people have come before you in this process and are here to help now.  The HumanaNatura community is comprised of people like you who have worked to break free of unhealthy and limiting cycles in their lives and to renew themselves with more natural and healthy cycles that foster personal health and well-being.  In truth, each of us has learned about natural health from other people and is happy to repay the favor by helping you.

The title of this particular article may have caught your eye because hunger is a pervasive force in your life, as it is for many people today.  If this describes you, and if your health is less than ideal and you recognize the need for personal change, I would encourage you to read on.

To set the stage for significant and lasting health improvements in your life, let’s start with a discussion of hunger and then talk about habit.  As we’ll see, the two topics are closely related.  They actually are the key ingredients of all unhealthy cycles of behavior, cycles that reduce our personal vitality and the quality of our life, if we do not attend to them and replace them with healthy behaviors and ways of thinking.

In our discussion of hunger, we’ll focus on the hunger for food, since this is often most relevant for people first coming to HumanaNatura, but I will also point out that hunger can take many forms and is similar in process and effect in each case.  As I will explain, most of our urgent and persistent hungers are an unnatural feeling that works to pull us from our health, to self-perpetuate, and thereby to create the unhealthy cycles I spoke of, cycles we must inevitably break to restore our health.

Understanding Hunger

As this article’s title suggests, our feelings of hunger are not a simple thing, and are best not taken at face value.  Feelings of hunger can be hard to examine, and to understand when we do try to look at them, and often we do not try.  Adding to this, our feelings of hunger are often tied up with and perhaps obscured by patterns of habit that are equally hard to see and sort through.  Our personal health often suffers substantially because of this confusion about our hunger, and its sources and influences, far more than you might imagine. 

As we begin to think about and examine our hunger, we realize that people use this word to describe several different feelings or states of being.  We are apt to lump these feelings or states together, because they share a common label and because they do have some general similarities.  We are thus apt to treat various hungers in our lives identically, unless we examine and gain new perspective on them. 

A quick dictionary check will reveal at least three meanings for the word hunger: 1) a desire or need for food, 2) discomfort or pain caused by a prolonged lack of food, and 3) a strong desire or craving.  You may want to read over and think about these different definitions for a moment.  What different feelings this one word describes – from the desire to act on a physiological fact of existence, our natural need to eat, all the way to the pains of starvation and strong emotional fixations.

In the interest of your long-term personal health, and from the point of view of someone who enjoys natural health today (and wishes it for you), I would like to make a very important suggestion.  Beginning from this point, I would like you begin to separate in your mind these very different meanings of the word hunger.  My experience is that the sooner you do this, the sooner you are apt to have new insights into and experiences of your own hungers, and how they influence the broader patterns of health in your life.

In the HumanaNatura library, there is an article entitled “Breaking the Cycle.”  The article describes the very different physical and psychological states we arrive at once we break the cycle of unnatural food consumption and move to a natural human diet.  This change in us then becomes a metaphor for breaking other, non-dietary cycles (or hungers) in our lives that reduce our natural health and limit us as people.

Speaking for myself and many others in the HumanaNatura community, the transformation that comes from a natural diet really is as profound and life-changing as I have suggested.  A natural diet gives us a new body, new levels of physical and emotional energy, and – importantly for our discussion today – new perspectives on our hunger, or should I say, hungers.  One thing we soon discover when eating naturally is that people living on a natural diet rarely have urgent feelings of hunger for food.  Does that surprise you?  Imagine how easy it would be to eat correctly if you were not always hungry, not always craving certain foods, ones that are pleasurable but unhealthy.

As people return and adjust to a natural diet, we find we are able to go extended periods of time without eating if need be.  We experience dietary hunger as a simple and even pleasurable need for food, and not a discomfort, a gentle tug from our body, a subtle reminder, “I should eat at some point.”  When we experience dietary hunger more intensely than this, absent extreme physical activity or a prolonged period without eating, natural health practitioners know that we are getting into other definitions of the word hunger – into cravings and desires, or the pull of old and unhealthy habits.  Perhaps we have eaten an unnatural meal in the past day, and have activated an unhealthy eating cycle (physiologically or psychologically).

If you question whether you can experience this same dramatic reduction in daily hunger yourself, or that you can learn to better differentiate and better understand your hungers, I would encourage you to find out for yourself.  All you need to do is follow the HumanaNatura natural diet for thirty days.  It is free, and a very easy and satisfying way of eating.  It is, after all, our natural human diet.  It does require a commitment to change, but that is why you are here and reading this – right?

So you know what to expect on the HumanaNatura diet, the first 30 days of natural eating will proceed something like this: 1) you will have a couple of days of hard transition as your blood sugar levels stabilize and return to natural levels – eat as much as you want during this time, as long as the food is allowed on the HumanaNatura plan, 2) after the first two days, you will start to feel better, even much or unexpectedly better, but, 3) you will also go through a couple of weeks of ‘mourning’ the loss of your typical foods (you might ask yourself at this point, is this hunger or habit?).  During these two weeks, and the two weeks that follow, you must stay 100% on the HumanaNatura diet to give it a fair trial, and to see if your patterns and feelings of hunger really do change for the better.

Once on a natural diet, the urgency of your hunger will in fact gradually begin to diminish.  And then it will then change, replaced by something that will be new to you.  You will begin to experience what is a very old and natural outlook on food (and perhaps not just on food).  Your hunger will feel good.  Your life will feel good.  You will begin to look at the world and yourself from the standpoint of your natural health and natural human well-being.  You will begin to feel more in control, of your eating and of other aspects of your life, and far less subject to cravings and impulses of all kinds.  Related to these feelings of health, you will also likely experience significant weight loss and increased physical health in the first thirty days of natural eating, to bring us back to why you may be reading this article in the first place.

As you return to and then maintain a natural diet, you will begin to feel the more natural, subtle experience of our physiological hunger that I have described, and learn how it contrasts with earlier patterns of dietary hunger in your life.  You may then begin to have insights into other categories of hunger in your life, and gradually gain the ability to break these hungers into ‘natural’ and ‘unnatural’ categories, or ‘healthy’ and ‘unhealthy’ ones.  With improved health, you likely will also begin to understand that you have much greater control of your hungers, and other feelings as well, more than you might realize today.

Understanding Habit

In discovering and better understanding our hungers and feelings in this way, including their relative health and naturalness, we inevitably become conscious that many of our unhealthy hungers are tied to one or more habits, circular patterns of responding to urgent or pressing cravings or desires.  These habits, and their companion hungers, typically form mildly pleasurable but ultimately unsatisfying, and often patently unhealthy, cycles in our lives.

Few people would argue against the idea that we can become victims of bad habits, and that these habits can be strangely comforting, even as they are unhealthy and often personally limiting.  But this common thinking is very close to the idea that our normal human condition is to be a victim, of one habit of another, that we are doomed to live amidst unnatural and unhealthy habits.  Many people consciously or unconsciously feel this way, and I would encourage you to consider this feeling if and as it appears in word or deed in your life. 

To support my proposition that self-defeating or self-victimizing thinking is widespread, habitual even, let me simply ask: how many of us really take the time to examine our habits and life patterns, and consciously chose the habits we want and those we want to break? 

Perhaps people feel unable or unwilling to look at themselves and their behavior in this way or doubt or rationalize that they could significantly change their lives by what they might find.  This way (habit) of thinking is unfortunate because it is almost always incorrect and an error in judgment.  People who do go through a process of self-examination, in fact, almost routinely have important insights and make positive change in their lives, often far exceeding their initial expectations. 

Apathy and resignation are easy but ultimately irrational and self-restricting approaches to life, ones that reflect reduced health and that may fuel many health-reducing cycles in turn.  After all, we are all enormously changeable and adaptable as people, able to make new connections in ourselves and in the world throughout our lives, and rarely make use of all our given or nascent capabilities.  Each of us is capable of great heights and depths in our lives, depending on our outlook and willingness to confront and cultivate ourselves.

This process of examining our habits and consciously building our lives for increased health and connection to nature and the world is what HumanaNatura calls natural living.  Unlike a natural diet, which is fairly straightforward in principle and practice, even if the first thirty days involve new learning, natural living is an iterative and lifelong process.  In natural living, we go back to our lives again and again, over the full course of our lives, deepening our perspective on our habits and outlooks, and consciously increasing behaviors and attitudes that foster our health.  Our goal and the result of this practice is often a compounding cycle of increasing, rather than decreasing, natural health and personal vitality as we age and mature. 

Though natural living is a gradual and lifelong process, it can also produce sudden insights and rapid positive changes in our lives.  And it is a practice that all of us can begin immediately, from wherever we are in our lives and at any age.  You can literally begin natural living right this minute if you want, even if you have not yet started a natural diet.  To do this, take a few minutes to list out the top two or three reasons you are not actively examining all of your habits and taking immediate action on the worst, unhealthiest of them, and what these most unhealthy habits of yours are.  I’m serious – what today is most keeping you from healthier and more fulfilling life?  I know you know the answer, but will you admit it to yourself and put it into words?

Once you and all of us commit and begin to examine our unhealthy and limiting habits, we often immediately realize that we are also looking at our most insatiable or least examined hungers too.  These hungers are often equally health-reducing and personally limiting, and may live simply to enable and perpetuate our habits.  You might thus begin to think about your hungers and habits together, as tandem phenomena.  As habitual feelings, on one hand, and resulting or enabling thoughts and actions, on the other.  This is usually true when we talk about those all hungers that are more than the gentle tug that is our natural human physiology and psychology –cravings for wealth and power over others, the longing for luxury and repose, the desire for fame and notoriety, and impulse for indiscriminate sex.  All of these hungers are usually unnatural, unhealthy, and only limited expressions of our full human and personal potential.

If you think about it, this close relationship between our habits and hungers should not be surprising.  It may even seem obvious that our hungers drive our habits, and that a change in our hungers can affect our habits.  Perhaps less obvious is to see and experience that our habits often drive our hungers too, and that a change in our habits can affect our hungers.  I’ve suggested already that this is true with the way we eat.  You may find it is true in many domains of your life.  You may find that new patterns of more natural and healthy living insulate you from and dampen many of the common hungers of modern and traditional life, both rampant in our often unnatural and unhealthy society today.

When we increase our ability to examine our hungers and see our habits, their connection and impact on us become much clearer, and they are thus often both weakened.  Often, our habits and hungers become less urgent and compelling in our new awareness of them.  Perhaps you experience strong cravings in your life today, whether for foods, companionship, excitement, status, or material comfort.  Or perhaps your cravings are more spiritual – for solace or connection or truth.  If either case, I expect much of your thinking and behavior revolves around these strong feelings, and that your behaviors and perspective will change as you examine the most urgent of your desires and cravings.

As we begin to understand our hungers and habits, we inevitably learn much about ourselves and the ways we live, and do not live, in the world.  We may find that some of our hungers and habits are senseless and unsatisfying, and simply familiar and persistent patterns of ours, and the result of unconscious living.  In finding this, we can begin to release the grip of hunger and habit on us – an act that both requires and engenders new health and personal vitality. 

Some unhealthy and limiting hungers are obvious and can be fairly easy to recognize when they occur, even if they may be hard to eliminate and their companion habits are hard to change.  On the other hand, examining our habits can be a far more subtle exploration, a path that forces us to make conscious what is often unconscious today, to see what we do not see.  It is true that some of our habits are familiar to us and to those who know us.  These more obvious habits are often the easier to examine and act on, and are often most closely link to clear and frequent hungers in our lives.  This is where we must begin our practice of natural living.

In our practice, we eventually face the more difficult task to examine subtler habits, both in and around us.  As the common expressions go, we often have trouble seeing the air we are breathing or the water we are swimming in.  Our less obvious habits, and the less obvious hungers they often are linked to, can challenge us to see deeply into our social context and culture, and their subtle but often not insignificant influences on us.  As importantly, finding deeper and hidden habits and patterns, if we judge them unhealthy and limiting, can challenge us to make quite significant and even far-reaching changes in our lives, changes that may take years to realize fully, and that may be counter-cultural and force a realignment of our social relationships.

These more subtle habits can include the broadest outlines of our lives today in modernity, our patterns and structure of daily life, the values and aims we keep within us, the judgments we make about ourselves and others, and the things we consciously or unconsciously hold as non-negotiable.  You might respond that these are the habits that define and form us as people.  And you would be right, but they are still habits, and like the hungers that may define us today, are not above examination and judgment.  Even our most subtle habits are often deeply circular and unhealthy in their essence, creating and feeding on unconscious hungers within us – making us who we are perhaps, but not always who we might be.

Our Hungry Habits

Whatever the time in your life, or whatever the time in the day, the force of many hungers and habits likely are a large or at least substantial part of your life, some of them healthy and enlarging you, others unhealthy and limiting.  It is in the nature of our human condition, in modern times, that our health and growth require our examination of self and environment, and our making of conscious choice in how we will live.

The alternative to conscious choice is to yield to the force of habit and custom, and to allow unhealthy hungers to gain or continue their power over us and our natural health.  Such hungers and habits can develop and persist in us and alter us, physically and emotionally, and usually unconsciously, and change the course of our life.  Perhaps you have begun to see this, and already have started to question some of your hungers and habits, and this explains your own quest for new health and vitality in your life. 

It is easy to blame the outside world for this situation.  You might think about the thousands of messages that influence us every day, from commercial advertising to the advice and comments of people around us.  And there are many more and far more subtle influences in our environment too, ones that drive and foster our hungers and habits.  The general script of life today perhaps alters us far more deeply and unconsciously than advertisement and the remarks of friends and acquaintances, leading us from our natural health and more conscious and principled life, simply in the interests of our times.  But ultimately, each of has the power to full back, to reflect and to choose, to use our natural human intelligence to examine and correct our thinking and behavior, and to seize our lifelong potential for greater personal health and vitality.

In small and not so small steps, you can begin to examine and challenge the force of hunger and habit in your life.  You can live today with a deeper sense of yourself, and in new and more personally fulfilling ways.  This is the challenge of natural health and the task of natural living, in our time and in our lives as they are.  We are not (or need not be) victims – we are intelligent human animals.  We can choose to control our life and pursue our own health.  We can choose to live creatively and to grow as people.  We can examine and re-make our hungers and habits, and not be held and limited by them. 

Beginning maybe with the new and quite tangible experience of altered physiological hunger that comes from a natural diet, you can begin to see your desires, cravings, and thoughts in a new, larger, and more natural light.  You can begin to gain the power of perspective on your habits and behaviors, and use the knowledge that higher states of health and life are available to us, at all times in all human life.  And with this perspective and knowledge, let your own natural momentum return to you and help you to move in new, healthier, and more affirming ways.

Once you begin to see your natural self and health for what they really – steady and secure, timeless and curious, and always only gently tugging – the world is again new, we are again free in our health, and everything is possible.

Mark Lundegren is the founder of HumanaNatura.

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Health At The Solstice

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By Mark Lundegren

This article may be well-timed or slightly out of synch, depending on the time of year you read it.  Perhaps because you or another chose the article, one of the two solstices that occur each year, everywhere in the world, is approaching or has arrived. 

In either case, if you are interested in the solstices, I would encourage you to not just think and talk about them, but to actively participate in the solstices as well.  By this, I mean for you to explore the emotions the solstices bring when they come to us, and when we come to them.  I would even encourage you to use the solstices as opportunities for expression and celebration of your life and health, each time they arrive.

If my call to expression and celebration at the solstices was unexpected and has caught you by surprise, I’ll explain my thinking.  Solstice rituals have fallen out of favor, after all, or have changed dramatically from their original shape. Often, in fact, it is not new expression and celebration we need, but new forms and focuses for celebrations already around us.

Many people no longer think of the solstices as important milestones in the year and do not see the rhythm of the sun as an inextricable part of the rhythm of nature and human life.  As we’ve become increasingly estranged from nature – in our climate-controlled, always on and online, 24/7 world – we find it increasingly easy to overlook or pay little attention to the sun, including its ancient rhythm and solstices.  But the sun is more important than we may realize.  The sun’s life is integral to our life, and its rhythms to our own.

From the new human world and confines of virtual life, we almost inevitably fail to recognize that the solstices are auspicious, poignant times of the year.  That the solstices are obvious and natural points for human ritual and celebration, even for individual and community renewal and thanksgiving in our common life on earth.  So we generally fail to attend to the solstices as we should, or mark them in odd, unhealthy, and superficial ways, none in keeping with nature and natural human life, the two very different moods of the solstices, and the dramatic stopping of sun that takes place at each solstice.

The original meaning of the word solstice is, in fact, the stopping of the sun, either in its slow decent toward the equator in the fall or in its ascent toward the pole in the spring.  This stopping of the sun occurs twice each year, on or about December twenty-first and June twenty-first.  Depending on the hemisphere you live in, these dates are the winter and summer solstices, or the reverse.

If there were no solstices, if the sun did not stop twice each year as it does, presumably our sun would continue on its path downward or upward in the sky and eventually leave the day in darkness or make a night of ever constant light.  Certain ancient people seemed have had real concern that a flight of the sun from the sky might actually happen and devised rituals around each solstice to help the sun come to rest, to solstice, and to turn back in its natural path. 

As strange and antiquated as this may sound to us today, most ancient people at least monitored the sun closely, presumably including for signs of deviation, and most celebrated at its twice-yearly stopping.  It is a curious frame of mind that we really cannot fully appreciate today, especially as we pay less and less attention to the natural world and forget what ancient life must have been like, which was inevitably under the sun.  In earlier times, people hunted and farmed and migrated with the sun.  Life was framed by the sun and its movements, and the sun even gave human life a reverent quality.  The sun was a seeming sign of our importance and favored status in the great and otherwise impenetrable mystery of the cosmos.

Modern people know the sun will stop, of course, and have evolved to live beyond these irrational fears.  And yet these ancient rituals live on, however transfigured they may be from their original form, and from their original goal of stopping the sun or rejoicing in its stopping.  I assume you have been to a New Year or Midsummer festival at some point, and understand that these are a remnant, however faded and threadbare, of these earlier rituals of sun-stopping and of human rejoicing in the this stopping of our sun .

In our newer, scientific knowledge that the sun will stop, regardless of what rituals we hold and when we hold them, modern people dismiss or pay little mind to each solstice.  We think little or ambivalently of them, and thereby we miss two natural occasions for celebration and deeper connection to nature and our natural health each year.  As moderns, or perhaps only as post-moderns, we have a new opportunity to use the solstices in ritual and celebration of human life in nature.  We can stop with the sun and celebrate our health and the vitality of our lives, free of fear and uneasiness, and free of indifference, toward our ever moving sun in our ever mysterious universe. 

Though we now correctly know we cannot control or influence the sun, we are apt to make the opposite mistake and incorrectly conclude that the sun no longer controls or influences us, that we are independent of it.  We commit a new and equally important error in doing this.  As a consequence of this modern error, we become indifferent to our sun and its true nature and to our nature generally, to the reality that there is a giant star dwelling in our midst, a star that is the source of our lives.  We often instead settle for the less than sublime and incomplete conclusion that the sun is an inanimate object, a ball of fusing gas perhaps, comprehensible and categorized – even as it remains, in truth and as it is experienced, incomprehensible and beyond all human category and description.

In adopting a modern and superficial view of the sun, intentionally or not, we lose an essential human quality and part of our natural human connection to the world.  We lose our ability to experience awe and reverence in and for the world, for our sun, and for ourselves, all ancient parts of our humanity and still requirements for wisdom and true emotional health today.  If work to we re-awaken our capacity for emotion toward and spirituality in the natural world, we learn the truth of this earlier blindness.  The world is remade for us and experienced in new and deeper ways.  The sun and the cosmos return to us with unexpected mystery and complexity. 

Once nature regained in this way, it is an easier step to again see the sun as a magical entity, as it once was viewed, rather than as an inanimate one, even if it is no longer tenable to us as a personified entity as it once was.  In truth, our sun and nature are larger than both our ancient and modern views.  However imperfect, our ancient perspective holds a compelling and important counterpoint to the hasty, artificial, and unbalanced outlook of the modern mind.  The ancient view contains a truth and begs us to synthesize it with the modern outlook and the truth of science, in a new outlook on and opening to life in nature.

If the sun is tenable to moderns as a ball of gas, it is only so to the extent we forget that this ball of fusing gas is magically aglow under its own enormous size and weight, ten thousand times the volume of our earth and many billions that of our individual lives.  And thus, it is godlike.  And the sun it not just godlike in its enormity, it is mysterious and inexplicable too, like an ancient god, today and at the end of all science and inquiry.  Our sun’s origin, and thus ours, is as uncertain as the universe’s origin and ultimate beginning.  In this mystery, this uncertainty, the sun is again ancient, the creator and sustainer of life on earth, and of each of us.  And its perennial rhythms become again the rhythms of our world, of earth and water and sky.  The sun’s rhythms become our perennial rhythms too, even if many today fail to see them as such and even if they know that our sun, one day, will stop in an absolute and final solstice.

If you spend a good deal of time outdoors, you likely feel the influence of the sun very strongly, in a way that all people once did but that many people no longer do.  You know that we all dwell inescapably in its rhythm of light, heat, wind, weather, and emotion throughout the year, all a consequence of the giant star at our center and the slightly tilted axis of our little planet moving around it.

You know this rhythm of our sun is a part of you as much as you are a part of it.  You know that the changing light and seasons are a song of many voices, a dance of many movements, and not a single thing.  The sun affects us and the environment around us in ways we see plainly and yet can never understand fully.  You know too that the solstices are the apogees of this great song of light and dance of darkness, this long progression of life and death, and of rebirth.

Wherever you are, I call you out into nature in celebration at the next solstice.  I call you out of virtual reality to rejoice in natural reality, today, even if the solstice is a time away.  I call you out of doors and away from windows, out into nature and the changing light, out beneath the giant sun, changing and unchanging, stopping and never stopping, the source of the rhythm and flow of life all around you.

If the next solstice marks the coming winter where you are, seize the last remnants of summer in the air, before the autumn is gone and summer has become memory only.  Extend yourself, your body and spirit, in an outstretching of renewal at the winter solstice, in an outstretching to the promise of spring, to the promise of new life that lies past autumn’s end and dwells in every living heart.  Stretch out, I say, today and into the tomorrow.

If the coming solstice is the dawn of summer where you are, instead of outstretching, I call you into circles.  Dance around in summer’s promise, arms about you and holding those around you.  Celebrate and sing high of summer’s high return.  Dance in the height of the year and with the height of the sun in your limbs.  Celebrate with open hearts and feeling for new joy.  Rejoice with the final uplifting of spring in your step and with the warmth of coming summer days and nights in your eyes. 

Dance, with the hope and kindness that is our highest human nature, at the height of the year, with nature’s song of life filling our ears, its rhythms perpetually formed and reformed by the radiant, everlasting star, magically aglow at our center.

Mark Lundegren is the founder of HumanaNatura.

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Nature’s Three Imperatives

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By Mark Lundegren

Would it come as a surprise if I suggested that our requirements for happiness, and joy and fulfillment in our individual lives, are precisely those that ensure our natural health, including the health of the communities we live in?

After all, didn’t the first set of requirements, for our personal happiness, evolve concurrently in nature with the second, with our needs for individual and collective health?  Imagine the prehistoric that survives against the challenges of nature but is unhappy in this survival.  While perhaps a phenomenon in life today, our best science suggests this was at least an exception, and even an impossibility on any scale, during our time in wild nature.

Many today may argue that our needs and requirements for happiness have changed since natural times and that the pursuit of our natural health can no longer reliably and fully satisfy us.  On reflection, and looking at contemporary research on human satisfaction, I believe there is little reason to think this way, to think that the ancient link between our health and happiness has been severed by modernity.  Indeed, our best science suggests that when we turn from implicit conditions of our natural health, we greatly lower our feelings of well-being and fulfillment too.

In our times, with people still generally unaware of our opportunity for natural health, we often live in ways that do not make use of this strong link between our natural health and personal happiness.  Our modern bias is to think of happiness and fulfillment as unique and highly individualized states, even as ones demanding extraordinary freedom and resources to attain.  We thus often view our happiness as inhibited and our fulfillment impinged by the requirements and regular demands of our health.  Again, there is little fact or reason to support this pervasive view, even as it is actively and perhaps circularly reinforced by our commercial society and mass media today. 

Today, we are encouraged to act in ways contrary to our natural health and fulfillment, paradoxically often in the name of our happiness and contentment – to buy, to indulge, to seek comfort, to entertain ourselves with ourselves, to pursue and possess more, to display our possessing to our neighbors ,.  And yet, this formula never fully succeeds in making us happy, at least for long or without more encouragement and the use for more resources.  In parallel to this common trend of our time, if we are attentive, we can find curious examples of people who are naturally healthy and happy, by design or chance.  Such people do not follow the general trend and yet are often quite fulfilled, and often with far less freedom and resources than us (as people once did in wild nature).  In our haste, we are apt to discount these live examples of natural human joy, of an alternative and more natural human living, as oddities and non-conforming, and thus continue in our conforming ways.

The common perspective of our time may see life satisfaction as resting on a tentative and transient foundation, even as operating without discernable logic or process.  Or the reverse – we may have a greatly simplified and narrowed outlook on our happiness, seeing it as dependent on our attainment of particular objects or stations in our society and culture.  These are both unexamined and extreme views, even as they are pervasive and emotionally compelling to many people today.  We know, after all, that the form of our subjective self was selected to have specific attributes and that it has specific needs, arising out of our long evolution and persistent natural conditions as a species.  Through studies of contemporary Paleolithic people, we also know that happiness was our natural state, attained through a natural life in human community and closeness with the environment, without possessions or special status, and even as our life was harder and far less free than today.

Our personal needs and feelings are thus never the result of our personal birth and circumstances in the first case, but always of countless births and circumstances occurring before our own.  Our needs and feelings are first human and universal to all people, even as they are influenced by our culture and individualized in us.  Our birth and life circumstances are wisely viewed amidst nature and against the backdrop of our human past.  This natural past includes the often arduous demands of human life and health in nature, and the natural imperative of joyful and motivating individual and community life amidst these demands of nature.  With our quite specific and resulting human nature – which includes intelligence, curiosity, and adaptability – we can and must make our way in our individual circumstances today, creating optimal health and well-being in our life and times, given our original nature.

If we fail to make this connection between our natural health and happiness – admittedly established through recent but now well known advances in human science – we often try again and again in the relative freedom and prosperity of modern society to seek and see our happiness as we once did in pre-modern society.  By this I mean apart from our naturalness and indifferent to the requirements of our evolved human nature and natural health.  Though we may not intend it, this recurring modern view implies that we are somehow not human and not of nature (rather than strictly human and strictly of nature).  Popular and seemingly new ideas about our happiness and ourselves often hearken back to and simply recast medieval thinking in many cultures, telling us we are spirits, apparitions or metaphysical entities, passing through the natural world, but not of it.  Nothing of course could be further from the truth.  Our life, health, and happiness all lie in the natural world.

We can see this common tendency to view life unnaturally, to see our health and happiness separately, in the everyday lives of people around us each of us.  We can see it in the heavy choice of excessive work and striving, in the superficiality and suppressed emotions of our times, and in our response to this new world – a gradual retreat into comfortable isolation.  We can see this separation of natural life and happiness just as plainly in the proposals of people in public and intellectual life, who should know better and may, but perhaps only in an intellectual sense and not in the life-altering way that is possible.  In both cases, we can watch the inevitable consequences of this unnatural disconnection of human health and happiness:  the inescapable fact that human unhappiness persists and even increases, despite increasing freedom and comfort, wherever and to the extent our natural requirements for health and well-being are neglected or misinterpreted.

Instructively, our common inclination today to see happiness apart from our health is an error we are far less likely to commit when we consider or are tasked with ensuring the well-being of other species.  When we think about pets, livestock, and even wild animals in our care or circle of influence, it is nearly a universal and intuitive truth that we consider and provide for the animal’s health, first and foremost, and assume that happiness will naturally follow and in direct proportion to the degree the animal’s natural health is promoted.  We are typically and rightly perplexed when the healthy animal is also not a happy animal.  And when we see an unhappy animal, our first thoughts often are to those circumstances that keep it from its own natural life.

Because of our own historical legacy and active selection forces at work within our culture today, we make an extraordinary and generally unappreciated exception when our concern is for the human species, and for the human animal in our care.  We commonly begin from the archaic assumption that we are not animals in some way and can act with relative disregard to our natural needs and still achieve a happy result.  Often imbedded in this approach is the idea that it is not noble to be an animal, or to live naturally as people.  The result of this special exception, for us and our well-being, is significant and often disastrous.  Our tendency to see our happiness apart from our health inhibits and even precludes our ability to understand fully our natural condition, our condition as it is in the world today, and how we might create new and improved conditions in society today, conditions far more supportive of our health and happiness.

Though it is admittedly a new truth in our time, owing to the advance of science and society since medieval poverty and its ideologies for and against wealth, the truth still is that the link between our happiness and the mastery of our health is an indissoluble one, and one that must be better understood if we are to be happy today.  This natural link operates without regard to time and place, class or level of prosperity, or the growing extent of our freedom and life options.  Indeed, research already suggests that the acuteness of human suffering today, amidst our unprecedented wealth and freedom, is fostered or exacerbated by the unnatural expectations and aims that excessive and unwisely directed wealth and power create for us all, in individual and collective life.  We are all well advised to examine the fulfilled people in the world today.  They come from remarkably diverse walks of life, have no common station or circumstance, though they rarely live far from their health.  This must be an overarching lesson for us all, in these modern and unprecedented times of ours.

If you can accept or at least entertain these perhaps new and unfamiliar ideas – especially that our happiness and health are part of the same natural phenomenon, that this phenomenon is understandable and accessible to us through science, and even that only modest resources are required for both our health and happiness – a next step immediately presents itself.  This step is to ask what lessons our natural life and health hold for us today, to ensure and even increase our happiness and fulfillment, in modern times and in all times.  For the curious and adaptable mind, this line of inquiry proves quite fruitful and yields many important lessons for our lives.

One immediate lesson, which is our focus today, is that nature presents three personal imperatives to us all, each crucial to understanding and attaining our natural health – and equally to achieving natural human joy and fulfillment. 

Our First Imperative: Self-Reliance (Individual Health)

Nature’s first imperative for human happiness and fulfillment is self-reliance, our ability to secure and maintain the basic conditions and capabilities that enable our individual health and well-being.  We must first and obviously ensure we are able in our person to meet our central physiological and psychological needs – from air and natural food to goal setting and self-directedness – and thereby achieve a level of autonomous life comparable to other adult organisms in nature, even if our life is broader and more complex.

We see this imperative of self-reliance almost fully expressed in the instincts of very young children.  Their self-absorption and selfishness, in all its many expressions, is a certain and primordial sign of our natural impulse to health.  Consider the young child’s initial compulsions, whether conscious or unconscious: to find protection and food, to have space to move in, to have physical mastery of self and surroundings, to find intellectual and emotional stimulation, to decide and to act on decisions, to create, and even to compete. 

Where a child lacks one or more of these basic human impulses, we naturally feel that something is amiss and worry that the essential preconditions for personal well-being and a happy life are not present.  We might rightly worry that the child may have health problems, and that she or he may be in long-term jeopardy and potentially unable to function properly and autonomously as an adult. 

On the other hand, we should and frequently do delight in both the bold obstinacy of the two-year old and the precociousness of the four-year old.  Their immature and often immodest instincts, first for self-determination and the removal of obstacles and then for self-expression and the removal of obstacles in new ways, through reasoning and the influence of others, are a reassuring signal of young health and offer the promise of a self-reliant adult life.

If this is our early and natural course as people, we should think it strange and decidedly unnatural when we find examples of dependent adult life.   And yet we do find dependent adults quite commonly, lacking in one or more dimensions of our natural self-reliance, both in society today and in the history of earlier human civilization.  What is not surprising is that the dependent adult life of our time is normally marked by low levels of health, and poor health’s familiar siblings: unease, unhappiness, cynicism, contempt, even self-contempt, fear and its close twin, aggression, and another strange pair, apathy and impulsiveness, both born from the absence of natural goals and motivation.  However dependency may be manifested in the lives and outlook of people, it is a sign of a reduced and unnatural condition, of lower human health and well-being.

In our quest to make our communities and global society healthier and happier, we need to understand the adult conditions of dependency we see, especially as they may be far less numerous in cause than case, and thus ultimately preventable.  Perhaps some of this dependency was evident early in life, although observations of very young children make it seem unlikely that there are a sufficient number of unhealthy infants to account for the many cases of adult dependency, and that this is the center of causation.  Far more likely, and as suggested in research already done, a majority of adult dependency is the result of specific events or dependant adaptations that occurred in young or middle childhood, or even as late as young adult life in some cases. 

Adult dependency is quite often the result of childhood abuse and a low quality family environment, specific childhood trauma, drug use in or around the family, or a hostile and unsupportive environment outside of the family itself.  Where specific factors such as these cannot be identified, we might look to see if there has been a more general decline in the individual’s health over time, particularly when dependency sets in well into adult life, and thereby suspect that essential conditions for natural health have been consistently unmet in one or more ways.  Importantly for our discussion, in each case of adult dependency and regardless of what interventions they suggest, we see the first natural imperative of self-reliance unmet.  We are apt to see such cases as an individual condition, but because of their high numbers, can and should be reframed as a social trend of reduced natural happiness and well-being, a trend linked through one or more mechanisms to conditions of reduced health.

Our compassion naturally does and should go out to the dependent among us.  We feel empathy and sorrow for the chaos and hardship in their lives, for their lack of natural health, in other words.  In our quest to understand and reduce this adult dependency, however, we should also ask what our hearts ultimately go out to.  To be truthful, it is often conditions of underdeveloped and unhealthy human life, forms of human life we would not encounter in nature and that are also likely unable to meet nature’s other two imperatives for our health and happiness.  I say this not to criticize the dependent among us, but as a larger critique of our society and its broad patterns of conduct today, conduct that is often in ways clearly contrary to our health and the findings of contemporary science.

In this discussion, I have proposed that our natural self-reliance can be impinged sometimes by specific environmental trauma or influences.  I have also suggested that self-reliance can be compromised by poor general health practices compounding over time, even practices arising amidst autonomous individual and family life.  Both scenarios suggest limits to the power of self-reliance and an incompleteness to the imperative of autonomous life.  Even with autonomy, we may misunderstand specific needs for health or may use our autonomy in ways that actively harm ourselves or others, leading to dependent adult life.  These facts underscore our need for knowledge and support beyond ourselves and the immediacy of our lives – of the importance of life in and in support of cooperative community, which is our next imperative for natural health and happiness.

Our Second Imperative: Cooperation (Community Health)

It has been said before that none of us is an island.  If humans are naturally animals, then we are naturally social animals, and highly communicative and cooperative animals at that, each of us inseparable from and enlarged by those around us.  In the immediacy and seeming autonomy of adult life today, ironically most especially in the myopia of young adult life, it is easy to forget that all of us were nurtured extensively as children, literally for years, to become autonomous and self-reliant adults.  It is only through the fact of this extensive nurturing that we are able to achieve the natural and autonomous adult life we enjoy and may naively assume is our own creation. 

We are inevitably interdependent with (as opposed to dependent on) others for our individual life and for true human life in any real sense of this term.  Interdependence is how we all obtain our sustenance, learn about the world and ourselves, experience new perspectives and enrich our lives, and respond to challenges in the environment greater than us individually.  Our second natural imperative of cooperation develops in us throughout childhood and even long into adulthood in many cultures.  It is our natural instinct to create and maintain human groups and human communities.  As such, it is an instinct to create human life in a way that is not possible individually and on our own, a life of relationships, a truly humane life – whole, complete, and larger as a consequence of our shared lives.

Our instinct towards community is of course notably pronounced in the strong and often unconscious conformity and peer-absorption of older children and young adolescents.  Here, we see, often emphatically expressed, our natural human need to participate in and benefit from tribe, to find our place in our time and generation, to give and receive in turn.  Fortunately, for adolescents and all around them, this often overwhelming phase naturally passes or matures, but the lifelong imperative of interdependence that it highlights is never diminished.  Interdependence, in fact, is always an integral part of natural adult life. 

This natural pattern of growth and maturing awareness of our need for interdependence is not always reflected in the imperatives and norms of our contemporary society.  Perhaps never more than today, driven by the leverage of modern technology and new industrial wealth, the immature adult delusion and romanticism of personal independence seems to have infected the minds and hearts of many people among us today – holding so many of us in odd and perpetual variations on late adolescence.  Wherever this immaturity dominates, wherever individuality becomes pronounced and severe, and where cooperation and community health is lacking, just as in the case of the loss of autonomy, individual life is far poorer and less healthy, and less happy.  This is true even amidst affluence and unprecedented freedom. We can of course all see examples of wealthy, selfish, and disaffected people around us.

Given our natural imperative for interdependence and community, our unambiguous need to contribute to and receive from others, it is extraordinary to examine or revisit the excesses of individualism around us today, the pervasive indifference both toward and by communities in our time.  And again to find this life unsurprisingly neither happy nor healthy.  Whether such extreme individualism is expressed as a general antipathy toward others, in guarded and unexpressive personalities, as a stark indifference or hostility to society, by the unchecked presence of aggressive and exploitive personalities in our communities, through the unabashed self-aggrandizement of media celebrities, or in the laissez-faire attitude of our political leaders (all various forms of sociopathy), we see another important and unmet imperative of nature, our human nature, and our natural health. 

In this pattern of excessive individualism, we also see compromised human health and community imbalance in an especially dangerous form, one that is not unique to modernity and whose consequences have been clear and predictable throughout our long cross-cultural history – the weakening of communities and a reduction in the quality of individual life.  This condition of hyper-autonomy, entirely perceptual but with tangible consequence in the world, is as if a difficult phase of self-centeredness has failed to pass and now extends unnaturally throughout all our adult years. 

Particularly troublesome and unhealthy, our broad pattern of modern individualism, under the guise of classical liberalism, has even shaped itself into a persistent and intransigent modern ideology that exists in our time with great strength, one paradoxically seeking the general undoing of public life.  Its seemingly virile and decidedly uncompromising views of the world are quite seductive to many, even if its foundations are increasingly undermined by the findings of science, and as their social and industrial policies produce increasingly less fulfilling life for us all.  We should thus be emboldened to call for a resurgence of the imperative of interdependence and healthy community.

As was the case with people lacking autonomy, our compassion must also extend to individuals lost in immature and myopic individualism, to those among us who cannot see or do not have concern for the effects of their actions on others, and who cannot rise to meet the second imperative of our human nature – cooperation.  After all, many individualists are the iterative product of weakened communities, ones that no longer adequately prepared their members for mature and healthy adult life.  But this time, it is even more essential that we ask what our hearts go to.  Unlike dependent people, we do not have the luxury of indifference people who have power or advanced technology, and are indifferent or hostile to us.  In truth, there is real risk that they may harm us with their immaturity and excesses, as has been done in the past when individualism was left unchecked by wisdom and forcible constraint.  We may be left harmed, even as they are left unchanged – and unhappy and unhealthy.

Faced with unrepentant and thoughtless individualism, we may, must, and often already do demand community health.  We can and must compel a curbing of the excesses of underdeveloped and overly individualistic people, especially in the cases of people, behaviors, and groups that are clear risks to social harmony and the most basic dimensions collective health and well-being: our safety, the environment, our food supply, and our freedom of assembly and movement.  Naturally, in the strict sense of this word, we must exercise care in the process of asserting community and social health over even immature and potentially harmful people, so as not to exceed reasonable, prudent, and healthy limits on individual freedom and expression. 

Increasingly, though, in our ever more complex, globalized, and interlinked world, we must now say no, and say no more firmly and frequently, to those among us who have not learned or who disregard the natural imperative of cooperation and community health.  This can be in the obvious cases of the polluter, the exploiter, the criminal, the aggressor, and the fanatic.  But needed action may also be in new and more subtle domains of excessive individuality as well, ones that compromise our collective health and threaten others committed to cooperative and healthy life: the crass commercialist, the insipid apologist, and the unenlightened plutocrat.

In our discussion of the imperative of community, I have suggested a strong need to better curb excessive and dangerous forms of individualism in our new environment of advanced industrial society, in the interests of our health and general happiness.  I have also suggested that communities can become weakened or otherwise fail to optimally foster our health and happiness, potentially curtailing both autonomy and cooperation, in a downward spiral of declining health and well-being. 

Both challenges suggest innate and quite specific natural requirements for individuals, communities, and our global society.  One is that we define carefully the responsibilities and limits of individual and collective action, in our quest to promote and maintain both healthy autonomy and interdependence.  The other requirement is that individuals and communities must actively pursue their present and future health.  Both must commit to being vibrant, curious, learning, and adaptive.  Together, these natural requirements thus reveal a third and equally compelling imperative for our human health and happiness – our need for individual and community growth.

Our Third Imperative: Growth (Future Health)

Once we have achieved personal autonomy and interdependence in a community environment, we next want this environment to be healthy, nurturing and supportive of the health of its members, in our time and over time.  We need to ensure that our community is not and does not become staid and unhealthy, unresponsive to its members and the changing environment.  We thus find that another natural imperative presents itself in the fact of community, with the same urgency as the first two.  This is the imperative of human growth, which applies to both individuals and communities in their natural pursuit of health and happiness.

To examine this imperative, imagine a person or a community that did not change.  Even imagine the setting to be a happy one, but entirely known to us and without the prospect of growth or change.  As humans, we would soon tire of these circumstances, or would creatively manufacture change within them, a fact that may be counterintuitive but that can be observed empirically.  However idyllic – and our individual lives and communities today are often far from this state – it is in our nomadic and seeking nature as humans that we would inevitably feel stifled and seek to move beyond these or any borders, past anything that hems our curious nature and inhibits our growth.  When we feel constrained, in fact, we often seek novelty instinctively, for its own sake and even at the risk of our health and happiness.  Isn’t the inevitability of change, of temptation, the underlying learning from the parable of the Garden of Eden?  Or from historical studies of human life amidst constraint?  We instinctively pursue growth and change, and when this instinct is frustrated, so often turn to distraction or become aggressive (both signs of an unhealthy and disintegrating self).

As humans, we naturally need growth and change in our lives to be healthy and well.  Without the fact or prospect of growth, we and our communities stagnate physically and emotionally.  We are then apt disengage from our lives and communities as they are and seek change elsewhere, or live with frustration, in other words in lower states of vitality and happiness.  Our instinct for growth and newness is part of who we are as adults and how we evolved to be the dominant species on our planet (and the dominant individuals within our species).  It is through our proclivity for change and our instinct for growth and learning that we explore our world and naturally keep pace with and stay aligned with our environment.  Growth is basic to how we adapt, and to how many other species naturally adapt, even if this process is conscious only in humans.

Our natural human imperative for growth and progressiveness is perhaps most poignantly, though by no means exclusively, revealed in the frequent crises that come to us in the middle of adulthood.  When middle-aged, we are especially apt to feel the pressure and fact not just of our mortality, but also of constraint – declining growth, reduced learning, and fewer new experiences in the world.  This condition can come from a number of sources: excessive commitments or attention paid to fulfilling the social obligations of adulthood, life in staid and unhealthy community, an overly conservative outlook or pattern of life choices, or simply by our allowing our lives to become overly structured and unchanging over the course of time.  But change, and self-confidence in our ability to change, is central to our natural instinct to move and grow, and to our ongoing health and happiness.  The force of growth encourages us, and for us to encourage the people we may lead and influence in mid-life, to remain or to again become flexible, to be adaptable in the face of nature’s forces and our own social environment.

Mid-life crises take many forms, including changes in occupations, changes in pastimes, and changes in relationships.  In the many options of advanced society, sometimes this change is healthy, and sometimes not.  Often, people come to these times living comfortable and even highly desirable lives, from others’ perspectives.  We may be willing to give up much, and much that is certain and desirable, to satisfy our renewed and now urgent imperative for growth.  Our actions may seem illogical on their face and to others, but they are usually understandable, and often quite humane and health-seeking, when viewed from the perspective of the person experiencing stifled growth in the middle of life.  This mid-life growth imperative, like those earlier in life, is a clear sign of our natural human health and well-being, and again reveals the deep link of our happiness to our health.

A community’s need for growth and change is as healthy and important as in our individual life.  The imperative of growth adaptability for the future, as I suggested before, creates a central requirement that all communities and society be committed to the health and vitality of their members, for the present and future, and not simply exist to manage public infrastructure and resolve their private disputes.  The imperative of growth and adaptability is also an ultimate and essential check on excessive community conservatism and constraint on individuals and their autonomy, particularly in the case of constraints on the young.  Where individuals of any age are excessively repressed, and our natural growth and progressiveness are inhibited, the community becomes a rigid, destructive, less adaptable, and thus less healthy force.  It can fail to fulfill the imperative of growth, and that of protecting or fostering individual health and growth, leading either to sudden or slow rebellion or abandonment, but in either case to lower states of community health and well-being.  Always, if there is inadequate growth and openness to change in human life and the greater community, our health and vitality sufferer, and often long before obvious signs of discontent and physical decline. 

Our need to ensure natural growth and adaptability is the counterpoint to our need to prevent and check the potential for destructive individualism – in communities and our own lives.  Taken together, healthy communities thus involve achieving a balance that averts both stagnation and chaos, promoting and harmonizing healthy and autonomous individual life.  Given this seemingly clear and natural imperative and place of growth in human life, once again we are rightly startled by the lack of attention paid to it by many individuals and communities today, notably as we live with the benefit of science and hindsight and their compelling calls to ensure growth.

Inadequate individual and community attention to growth can result from a number of causes: excessive human dependency and a loss of our natural health and curiosity, a general and secondary response to more specific and inadequately mitigated threats of individual excess, or entrenched fear and conservatism (whether fomented by a few, engendered by a past event or future threat, or simply as a pervasive and persistent unnatural sensibility).  Whatever the cause, we frequently can see that nations, communities, organizations, and individual people around the world fail to foster sufficient growth and change in themselves. 

All of these entities so often seem to act, re-act really, from fear of internal disequilibrium than toward external opportunities for new and still healthier states of integration and well-being.  Since this fact is so pervasive today, even as we immerse ourselves in modern novelty and thereby cause unexpected and often unhealthy change, we must conclude that we are all at risk of an unhealthy conservatism, and a related superficiality, in our lives.  This bias is to hold the ground we have gained, or to live in ongoing celebration of our attainment.  We thereby so often overlook the many opportunities we have to enrich the ground we have gained, and to become more healthy, vital, and relevant to the future. 

To return to our example of emphatic and sometimes radical change in the middle of adult life, and perhaps as an obvious lesson for human groups of all kinds, we accept and even expect mid-life crises in individuals today.  But we often do not consider that such events might be unnecessary, and are often largely absent or less emphatic in lives where there is adequate and continuing lifelong growth.  Change and progression can come in measured, forward-looking, and progressive ways, as part of lifelong maturation and adaptation to new learning and experiences, and need not first engender existential crisis.  This is a critical lesson for people and groups of people for all times and ages.  It leads us to question which of our communities and organizations today have adequate, sustainable, and self-sustaining growth, as part of their culture and operating systems, and which face the prospect of crisis at mid-life or some other time, particularly at time of environmental or internal stress.

It is true that we often must struggle to create order in life, as individuals and groups, especially amidst our current conditions of great social complexity and greatly imbalanced and misdirected wealth.  With this struggle, we are thus always in danger of continuing the quest for order and security beyond its natural limit for optimal health and well-being.  We may struggle too vigorously and too long to create order, and then defend that order too artfully and intransigently once it is established, especially when change and adaptation are most needed. 

Integrating Our Imperatives

Estranged from nature and our natural health, we live today in a world of often fleeting or only outward happiness.  Under this surface, feelings of fear, insecurity, and the need to ensure order and protection are frequently quite pervasive.  Some of this emotion is natural and healthy, but much of it results from our often unconscious use of possession and status, in themselves and competitively, as a surrogate for our natural health and well-being. 

Our possessions and stations can engender a defensive mindset, and produce fear and insecurity in us in irrational and unnatural ways, in ways that directly and unnecessarily reduce our health and happiness.  Importantly, our elevated fears and anxieties do not simply afflict and motivate us to often act conservatively and contrary to our health and happiness.  They often equally possess the people we fear, instilling in them an identical fear of us and a motivation to act in reactive and unhealthy ways as well.

This persistent and sometimes escalating spiral of human fear and hostility is well known in our world and history, both between and within communities.  In our time, amidst modern abundance unimagined in earlier times, such cycles are now primarily the result of inherited human social systems, premised on the idea that poverty and hardship are our natural or a threatening condition, and must be guarded against through the competitive accumulation of wealth and power, and the control of others. 

While hardship was our true condition in many early civilizations and is always possible in the extremes of war, epidemic, famines, and other worst cases, it is not in all others, whether in our time or earlier in wild nature.  Outside of these acute conditions, which we now can and are right to guard against, our natural state is normally one of abundance and freedom from hardship, of health and joy, though admittedly without significant possession.  Our natural state does involve some human competition, but only in limited and periodic ways.  In our natural state, as with other social animals, our daily relationships with others are primarily and overwhelmingly cooperative and gregarious.

Unnatural fear can result from and perpetuate excessive self-protective systems and guarded relationships with others.  Fear may overwhelm us as individuals and communities, and keep us from happy life.  The unexamined quest for comfort, for a forestalling of seemingly natural and looming poverty, and for security in our comfort, can paradoxically foster a general sense of scarcity in our lives.  It can even work to create or heighten the threats we seek to diminish, by threatening others with our single-minded quest for power and control, compelling them to act in kind.  Because of this basic flaw in and the antiquated nature of many of our modern social systems and world ideologies, we very often lack adequate ability to learn and change, in individual and collective life.  Owing to this genuine modern inadequacy, we now inhibit our own natural and self-conscious movement to more cooperative and beneficial arrangements in our time,

So many human systems and groups today are far too biased for self-protection and insufficiently forward-looking and adaptive.  They are forged from fear and to forestall threats, not to engender human growth and health during the long peace that natural human life often is – and that it most certainly now can be with foresight and cooperation.  In continuing to live amidst and support these systems, we inhibit our many opportunities for positive change, in large and small ways, everyday of our lives.  We stultify and make oppressive individual and community life, far more than is necessary or healthy, and do not clearly see our abundance or seize the chance for true happiness that is our contemporary and natural condition.  In our conservatism, we also do not work long and hard enough on opportunities for cooperation with others, integrating their views and creating the conditions for peace and enduring abundance for all people.

From this state of affairs, our imperative of individual and community growth takes place amidst fear and is often actively discouraged.  We thereby encourage far more severe and unnecessary crises, in people, communities, and our global society, and at mid-life and other times.  As a study in contrast, we might begin to imagine new systems of human organization – ones that are more adaptable and less threatening to others, creating orderly and principled communities of people, and committed to the advancement of human health and thereby human fulfillment. 

Such systems would reconsider the inevitability and naturalness of poverty.  They might begin from the idea of natural abundance and well-being, and entertain the new human possibility of uninterrupted peace.  They might well be premised on and perpetuate the imperative of continual human change, learning, and improvement.  And the communities result from these new ideas might be very different places, physically and spiritually, than the often guarded and fearful environments where many of us live today, and that have almost universally existed in our recent past, but that were not our natural state and certainly need not be our future state. 

With new systems and ideas of human organization, our human civilization could become a place, not of self-perpetuating feelings of fear and scarcity, but of increasing health and emotional security.  With an overriding focus on promoting our common natural health and human vitality, the result might be a diversity of safe, protected communities where all three of our imperatives of human life could be fully met.  Autonomous individuals would bring themselves fully to their lives, community, and global society, understanding our universal need for interdependence and growth.  Freed from unnatural cycles of competition for comfort and control, the needs of the collective and those the individual could be better balanced, though perhaps never perfectly and always in active and evolving ways. 

Likely, in new social systems dedicated to our health and well-being, there would be far greater focus on cooperation, globally and locally.  There likely would be a move to create relative material equality among people and clear principles guiding individual and community conduct, promoting general security and more open life.  But there would perhaps be even greater human freedom than today, with resources no longer needed to serve fears and insecurity redirected to the areas that most lead to human fulfillment – those that foster natural human curiosity, learning, nurturing, and innovation. 

If sustained, a new cycle of human progress would naturally emerge and become our future, fostering material and emotional abundance and far greater feelings of security.  Communities would remain aware, perhaps deeply aware, of our past and the threats that can come from an unmanaged environment, especially when communities become isolated, fearful and guarded, or ill-adapted to the ever changing realities of our larger environment.  With prudence, we might all look to the future with hope and openness, amidst and even because of our pragmatism and constructiveness. 

For me, places from this future civilization seem now ready to exist.  By this, I mean today, in our time, in our individual lives and in new and revitalized communities and nations.  I mean in our special time in history, with our material abundance and our advanced and rapidly evolving technology, and amidst our scientific awakening and discovery of our true human place and state in the natural world.  And I mean after millennia of misunderstanding ourselves and the nature of our own health and happiness, millennia of life impoverished by limiting and self-perpetuating cycles of fear and hostility.  

These new places of the future even seem actively prepared and waiting for us to go to them.  They already may exist, amidst and in spite of our modern landscape.  They already may be formed, through our modern knowledge and opportunities for new choices that leverage science and the science of our well-being.  These places of the future seem ready to contain us and allow us to live new, extraordinary, and more artful lives, even as they require constructiveness and prudence from us too, now especially and probably in all times. 

In truth, we can each now choose to redirect our energy and focus in new ways, to live from science rather than inherited ideas, to live in natural abundance rather than fear and insecurity, to have less and be far happier, in our lives and communities and amidst our modernity.  We all already can live in the future – in new, healthier, and larger ways.

I call these now waiting places, HumanaNatura, but you may give them another name.  If you have re-discovered your natural health and its link to our natural happiness, then you understand our own natural human link to the world and one another in a new and unprecedented way.  You also know that nature presents us with three imperatives for lasting natural health and compelling human life, in our time and in all times, and for you and for us all. 

Little else is needed, and enduring life awaits.

Mark Lundegren is the founder of HumanaNatura.

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