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.

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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.

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

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.

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

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.

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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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Secular To Sacred Nature

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By Mark Lundegren

If you are pursuing or learning about natural health, and the title of this article caught your eye, I would like to share an idea with you.  Since you chose this article title among others, the idea may prove quite interesting to you in particular. It may be one you are sympathetic with, and can use and share yourself.

The idea I want to talk about is quite important, but often overlooked or misunderstood.  The idea may change the way you think about your surroundings and your own life.  On one hand, it is simple and concrete.  On the other, the idea is not simple at all.  It is a complicated idea that has some history.  The idea involves persistence aimed at having an experience.  And once we have this experience, it begs for new action and priorities in our lives.  For now, let me simply call this simple and not simple idea, the Sacred, or more rightly, our experience of the Sacred.

It may seem strange to you that, as part of a discussion of the science of our natural health and well-being, I should want to introduce a thing that might possibly be called Sacred.  Maybe you expected us to confine our talks to chemistry and biology, to anthropology and psychology, and that we would remain objective and dispassionate and avoid the rhapsodic.  You even may be unsure of what I mean by this old and admittedly weighty word.  But I can think of no better way to describe the idea I have in mind, even though I am not a religious man.  Nor can I think of any better time to talk about and begin to explore with you an experience of the world as I have called, simply and unsimply, the Sacred.

This experience that I call the Sacred has been a frequently recurring theme for me over the last few months, but I realize it goes back to a time when I was much younger.  Then, I struggled to understand and name it, as I still do now.  Lately, the Sacred, as an idea and as a real experience, often surfaces in my walks in nature and in my talks with friends.  Perhaps this theme and my more frequent experiences of the Sacred come now that I have reached a point in my life where I am past the preliminaries of health and well-being.  It may be because I have now cumulatively spent several years outdoors, walking and hiking in the natural world, much more than the average modern person (though still far less than a typical hunter or shepherd).  Being healthier and outdoors a great deal changes your perspective.  It slows you down in an important way and lets you see new things, or the same things in new ways.

I expect that many people in the HumanaNatura community, or who spend considerable time outdoors and in nature, think about and experience the Sacred, whether they call it by this name or another.  As we improve our health, as our improved health heightens our awareness and attentiveness, and as we move ourselves into greater and more attentive contact with the natural world, I suspect the discovery of what I have called the Sacred emerges in many of our lives.  Maybe in varying degrees, depending on our orientation and circumstances, or maybe depending on the amount of time we spend in and attend to the natural world. 

I do worry that we may sometimes feel the need to repress or hide these experiences and the feelings they engender, and am sure this is a mistake.  Our feelings and experiences of the Sacred are not just intimate and personal, they are universal and a deeper aspect of our human life.  They are old and new, and it is tremendously important that they are spoken about, in our new and more scientific time in history, so others can learn about and share in our experiences.

Many others have written about the experience of the Sacred, even in our times and even people who are otherwise modern and have an entirely modern worldview.  I believe the experience of the Sacred is natural and healthy, a sign of growth and maturity, and of insight and understanding, even if it is seemingly antithetical to the prevailing sensibility of our time.  In truth, the experience of the Sacred amidst modern times and a modern worldview is instead a phenomenon still newer than our modernity, a synthesis of new and old, and not antithesis at all.

If you are having experiences, ideas, and feelings that may be similar to mine, I guess what I want to say is, you are not alone.  I would encourage you to examine and pursue these experiences, and to talk about them with others.  If you aren’t having vibrant perceptions of the world, ones that might be described as experiences of the Sacred, if natural health is still anthropology and biology only, then I definitely want to encourage you to explore your natural health some more – and to consider that there may be more involved in your health than you realize.  I have been a natural health practitioner for a while, and this idea of the Sacred took a while to come to me in its current and now more coherent form.  The Sacred is an experience of the world that has ebbed and flowed in frequency for me over time, but lately it is decidedly far more flow than ebb.

It is of course worth clarifying what I mean by the Sacred, so we are sure we are speaking of or searching for the same thing, and I suspect it is exactly or nearly the same thing for each of us who are modern, healthy, and nature oriented.  In the past, and still for traditional people today, the Sacred usually referred to the divine, to the metaphysical, and to religious customs linked to the divine.  If you know me, personally or through my work, you know I must be speaking about something other than this traditional meaning when I refer to the Sacred, something more worldly and natural.  This is true, although perhaps not wholly true, especially in feeling.  If you don’t know me, let me say simply that I am a child of science and not religion.  Where others see the Sacred as metaphysical, I instead describe it as meta-personal – a direct and heightened experience of the world that is larger and more expansive than our normal perceptions and thinking, larger and more expansive than our normal selves.

For me and perhaps for you, the Sacred is an experience of the natural world and the things around us in a new way.  It is seeing greater depth in the world and in ourselves.  As I pursue natural health and natural living (HumanaNatura’s term for restructuring our daily lives for greater health), I more and more often experience nature and the world as Sacred.  And I mean this emotionally and passionately, not intellectually or ideologically.  The Sacred is an ambient, open-ended, ineffable, and deeply personal experience of the world.  It is not categorical or arrived at or understood by reasoned, even as I am sure it is universal.  It is an experience and feeling, and must be felt and experienced to be known.

This experience of the world as Sacred is artful, mystical, and spiritual, but it is physical, tangible, and specific too.  It is the same each time, an experience very different from, but strangely a complement to my life in and near science and ideas.  Even now, if I look up from my computer and attend to the sky above me, to the earth and water near where I am, and to the intricate grain of the wood of the window sash, I find I am again and immediately in the presence of what I call the Sacred.  This available and repeatable experience is of the world in its primordial and ancient state, in its more real state, in its freshness and mysteriousness.  It is our regular world examined more closely and revealed more deeply.  The world of course is always this way, always Sacred.  It is only you and me that so often fail to attend to our world properly and to see nature in this way – sudden and vivid, whole and physical, ancient, gripping and even mesmerizing.

You might use different words to describe this experience, or would prefer to express the Sacred in an entirely different way.  A kindred spirit of mine, from a generation before my time, called the Sacred the experience of Being, distinct from the hurry and commitments of life that are simply Becoming.  For me, when I am outdoors and in nature especially, walking or simply looking out on the natural world, I can feel and witness the Sacred, or Being, whenever I take the time to perceive the world in this way.  This wordless experience can be called by many names, none adequately but often still usefully to others.  The Sacred is the experience of the wonder and solemnity of nature, and of the great age of all things in the natural world – from stars to rocks to plants to newborn insects.  We are made larger and more human from the experience.  I even can feel that I am part of the Sacred, that I am Sacred and ancient too, in ways that are bigger than me. 

I believe that most or all of us can look out on nature and perceive in this way.  We can feel this human awe and reverence for the world, the depth and intensity in the world around us, can experience the world we dwell in and our lives as Sacred.  Some of us may not have had these feelings or experiences since we were children, or may have never had them, may have never had the experience of the natural world, in its entirety and in all places, as Sacred.  Such people may be religious and strictly so, or they may be deeply immersed in modernity as so many of us are, or they may be blocked from experiencing nature as Sacred in some other way.  There are many barriers that might keep us from these feelings of Sacredness toward the world, but I suspect they all stem from a lack of receptivity, openness, and attention to the natural world around us.  Even to a lack of love of nature.  As such, they are all obstacles we can overcome.

If we can find the time, persistence, attentiveness, and love to experience the world as Sacred, it immediately opens a door to us.  Not just to a new experience of ourselves and aspects of our lives as Sacred, but equally to other aspects of our human world as not Sacred, as Secular.  Our modern society is seemingly immersed in constant work to descend from its heights and naturalness – to be Secular and dispassionate, to be timely and to squeeze out the rhapsodic.  Because of this, the Sacred is fleeting feeling in our modern world, as the force of traditional religious conviction declines and as people become more and more immersed in the Secular.  But the Sacred is still with us, even of it must be recast after the rise of science, in a new and truer form.  I even hope that the Sacred is now returning to us, in the new and transfigured forms I have described.

Still, when we immerse ourselves in the Secular – which we increasingly and often completely do through the work and ideas, and the categories and deadlines of modernity – we close ourselves off to the experience of the world as Sacred, just as a dominating religious focus once did, recasting nature negatively and insisting that the Sacred was other worldly.  In all times, the Sacred experience requires attentiveness and openness to the larger world around us, a suspension of commitments and even our preconceptions and thoughts. 

If we miss this experience in our time, we live without the Sacred and the feelings and perspectives it engenders.  We may ascribe ideas of the Sacred to earlier religious thinking and may openly doubt its existence, even when people speak of it.  Our lives are then likely to become ever more Secular and narrowed, ever more unaware of and unable to reach into our natural human capacity to experience of the world and ourselves in this larger way, as Sacred. As with human-centered religion, with human-centered Secularism, we become increasingly alienated from nature, from our natural health and human nature, and thus from our full selves.  We live and experience the world personality, and never meta-personally, and therefore in smaller and more specific ways as time passes.

By contrast, if we can break free of all ideologies, new and old, and simply live more naturally and attentively, more personally and in our lives, we reconnect to ancient human perspectives and feelings.  We experience nature and our lives more directly and naturally, and more slowly and vividly.  Our experiences grow richer and larger over time, and the Sacred returns to us.  We again understand can tap into ancient human feelings.  We rediscover our ancient human capability to contemplate nature and perceive its Sacred quality.  It is a religious experience of nature, an original and uplifting human experience from a time before religion, one that likely was the basis of all the religions of our earliest civilizations. 

Such feelings of awe and reverence in the presence of nature have been quite pronounced for me recently, compelling me to think about, and now write about, the Sacred.  As I said, it is a feeling or experience I can summon when I want, as long as I have time for summoning and am not distracted by pressing demands.  As someone who found the Sacred amidst a scientifically-oriented life and on the scientifically-based path of natural health and natural living, it is a new and unexpected experience, one that enlarges my own ideas of my self and my health.  It alters my experience of daily life, when I am again so often immersed in the Secular, surrounded with new and unancient things, with material and hurried things, with glittery and fleeting things of the present day, with things far from nature.  Far not just from nature but from my full human nature too, and from our almost always available communion with the Sacred, with nature and the greater world outside our humanity. 

As you pursue your own health and natural life, I would like to invite you into an exploration of these things I have called the Sacred and the Secular.  I encourage your exploration of the feelings and meanings each engenders for you.  This is new work, new synthesis of the old and the new into something still newer.  I expect this will be an opportunity for many of us to explore new ideas and experiences essential to our well-being, to see our health and wellness in new and fuller ways, and to see what is superfluous or even detrimental to us in new ways too. 

So, let me close by asking what is Sacred around you and in you?  How do you feel in the presence of old and natural things, from the earth and water to the sky and stars above us?  What do these experiences call you to do more of, and less of?  And what about the Secular around you?  How do you recognize and define it?  What thoughts and feelings does it engender for you?  And how much of your personal surroundings and focus today are Sacred and Secular.  How do you feel about this balance?  What would you like to change?

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.

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

Darwin & The Dangerous Idea

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By Mark Lundegren

I’d like to introduce you to an important, though not-so-new book you may have missed – I had until recently.  This book tells a broad and provocative story about the world we live in, and that lives in us.  Contained in this storyline is a new way of thinking about our world, one that to many people is inspiring and to others is, well, dangerous. 

The book I am introducing is Darwin’s Dangerous Idea: Evolution and the Meanings of Life, by Daniel Dennett.  As I said, though first published in 1996, I found the book only recently but wish I had read it sooner, so revolutionary and perspective changing are its many ideas.  And I say this as someone who was fairly well-acquainted with Darwin, before coming to Dennett.

Whether you know Darwin and evolutionary theory well or not, I’d encourage you to learn about Dennett’s not-so-new and not-so-little book, now that you’ve found it through me.  I say this with special emphasis if you are a thinking person, one with some stamina and one who is not afraid of some danger.

The Dangerous Idea

As I mentioned, Darwin’s Dangerous Idea has been available for some time, but is a work that will remain vibrant and timely for many years to come – owing both to its topic, and its ambitious scope and notable depth.  In the Dangerous Idea, Dennett offers a thorough survey of evolutionary thinking during and since Darwin’s time, and then a careful outline of the many important implications of this still new way of thinking for people everywhere.

I should add that Dennett’s ambitious book is more dangerous than it might be in other hands, owing principally to the fact that Dennett is a philosopher, and a thorough and rigorous one at that, rather than a biologist focused on the progression of flora and fauna.  As one discovers, again and again, during the course of the book, putting Darwin’s “dangerous idea” in the hands of a careful and probing philosopher is much like putting a powerful new navigation aid in the hands of a skilled adventurer. 

The result is as one might expect: a series of remarkable excursions and discoveries that penetrate more deeply into the still barely known world around us, and into the world within us, presented with a satisfying balance of eagerness and precision.  The full effect of Dennett’s book is an unexpected exploration and exploding of important ideas, new and old.  In the hands of Dennett, the Darwinian compass is indeed a dangerous and far-reaching catalyst.

If you are willing to stay with Dennett for the full length of his journey, you may be surprised at its adventures and distance traveled.  Philosophically, we are left with nothing less than the sky above us shattered, and everything that was once sacred and hanging from it at our feet, littering and rattling against the earth, which now is suddenly at once more steady and ancient, but fresh and sprouting and uncertain too.  Is this a much too dangerous prospect for you?  I suspect that some adventurous souls will read a chapter or two of Dennett and say, yes.  And while they may choose to turn from the dangerous idea, they may find that even they must look at the world with changed eyes.

Since we are the topic of finishing this book, I should make clear, that while Dennett’s book is intended for the general, educated reader, it is not an easy book.  It is simultaneously dense and weighty, and rigorous and inspired.  And it is as deep as it is far-reaching and ambitious.  Dennett’s pages spill over with an examination of bold and controversial ideas, revolutionary perspectives on evolution and life, and fundamentally new metaphors for understanding the natural and human world around and within us, all written with a thoroughness that requires attentive reading. 

It took me several weeks of persistent effort to give Dennett’s book a careful and considered read, and having read it carefully, I can say that it was deserving of this care.  I am thankful I was considerate with his book, even if I had early doubts and was tempted to turn to an easier and more predictable treatment of the topic.

I will also say that I finished The Dangerous Idea a somewhat different person from the experience, feeling strangely larger and smaller at the same time, with a changed perspective on the world and a sense that I am permanently affected, or infected, by the many mind and mood-altering ideas in Dennett’s book.  Could I offer a higher compliment to any author on any topic, or a more tempting invitation to personal danger?

Entering the Danger Zone

Other reviewers have called Darwin’s Dangerous Idea one of the best expositions of the science and implications of Darwin and modern evolutionary theory ever written.  Though not my area of expertise, I suspect it is just this and will be still more than this for many readers, as it was for me, so impressive and sweeping in scope is Dennett’s book.

Dennett begins with the world before Darwin, and with the pervasive dualism between mind and matter that existed in the thoughts and hearts of people throughout most of our civilized history.  Even in the writings of Locke and Hume, leading thinkers writing only a hundred years before Darwin, it seemed to them impossible that mind could come from anywhere but above and beyond, from a separate, lordly realm apart from the physical world.  In retrospect, this once unshakable bias seems remarkable today and is a lesson for us all.

Darwin of course showed that mind could indeed evolve from matter, and that it was even highly likely this was the case.  He came to this revolutionary conclusion through a striking and strikingly simple insight into natural life, even as Darwin himself struggled with the implications of his insight.  This new world view is one we are all now acquainted with as modern people, to varying degrees and whether we embrace it or not.  It is thus easy to forget the revolution that Darwin’s idea was only several decades ago, and to be unaware of its many and rapidly growing implications.

Dennett leaves us wondering early in the book: how could earlier people not have seen or taken seriously the possibility of mind evolving from matter?  What are we similarly not seeing or taking seriously today that future generations may know as true?  And why do so many intelligent people among us today have such difficulty coming to grips with Darwin’s simple idea, even as his theory matures and is supported by an increasing heavy weight of evidence?  In other words, why is Darwin’s simple idea so complicated, and so dangerous?

One answer to this last question is of course that people often have exaggerated fears about the unknown.  We may be genuinely afraid of the implications of Darwin’s idea, afraid that the implications are in fact dangerous to society and our world within it.  Perhaps we fear it is still too dangerous for others to embrace, or to admit we accept Darwin’s proposal in polite society.  As Dennett asks, and as we should ask, is evolutionary thinking a universal acid, likely to destroy everything we hold as valuable, and leave us nothing in return?  Put another way, is there enough in Darwin’s idea to assure us that there will at least be a toehold to begin again with, to reach up and rebuild our culture with in the light of the destructive aspects of the idea?

More questions, I know, but Dennett assures us early on that Darwin need not lead to chaos and nihilism, that culture can survive and even thrive in new ways after Darwin, and that philosophy and ethics can be made more unified, re-grounded and re-naturalized, and truer and better by Darwin.  But before he can explain why this is so, he first ensures we know Darwin’s idea and modern evolutionary thinking thoroughly, including the many controversies it inspires in our time from within and without.  It is this prerequisite to a discussion of post-Darwinian human culture and ethics that is the main body, and the largest and most important part, of Dennett’s brilliant book.

The Evolution of Evolution

As you may know or suspect already, evolutionary theory is much changed in the more than one hundred years since Darwin’s theory of natural selection first came to prominence, but its core idea and principal tenets are still firmly and now probably permanently in place.  Darwin proposed that life emerged and developed through a long process of iteration, of nature and then life building on itself:  complex molecules emerging from simple ones, simple life from complex molecules, complex life from simpler living entities, and finally humans and human culture from complex animal life.  The primary mechanism of this evolution from the simple to the complex was mutation (random variation) and selection (proliferation of variations with relative advantage in the game of proliferation).  Darwin theorized all this, Dennett reminds us, even though he had no understanding of modern genetics or microbiology in his day.

Darwin’s frequently assaulted but firmly intact core idea, Dennett explains, is only part of the story of the development of evolutionary theory since Darwin.  Dennett suggests we think of Darwin’s core idea as the imperturbable calm at the center of an enormous storm – an apt metaphor given its spiraling controversy – with the majority of evolutionary theory’s own evolution since Darwin lying out in the swirling, undulating arms turning round this unmoving core. 

Through a careful, even painstaking, journey into the storm of evolutionary thinking since Darwin, Dennett makes clear that Darwin’s central idea has not been diminished or narrowed in any way.  Indeed, the many controversies around Darwin’s core tenets have made his basic theory stronger and more proven, better articulated, larger and more encompassing, and even more subtly and carefully espoused, all in similar measure and combining to elevate the core idea.

Using an implicitly Darwinian form of reasoning, Dennett suggests that the strengthening and extension of Darwin’s hypothesis through its popular and scientific controversies – its success and survivability amidst environmental pressures – is deeply suggestive of the correctness of its core and the strong conceptual legs Darwin’s idea likely has to thrive and proliferate over time.  Evolutionary theory’s resiliency against attack has been impressive to date, as Dennett catalogs and explains.  The idea’s increasing, rather than decreasing, strength even points at its completeness and soundness as the foundation for a new, unified, and scientifically based theory of life.

Assaults on the theory of evolution have generally contended that the idea fails to adequately explain the nature of all things in an integrated way.  These assaults have come from theologians, from scientists of higher and lower caliber, and from others fascinated with or fearful of the dangerous idea itself.  Dennett reviews in detail the most important of these assaults, showing how and why they have failed to unseat evolutionary thinking, and even how they generally have worked to strengthen Darwin’s idea by forcing a more careful articulation of evolution’s inner workings.

Evolution, for Dennett and others working with in science and philosophy today, can be thought of simply, and productively, as a means to explore a particular design or possibility space.  This exploration may not be thoughtful and efficient per se, but it is a reliable and robust approach in a world where time is nearly limitless or where time can be compressed with computers or engineered life.  Dennett shows how we can see this process of exploration play out in the natural world, in computer-simulated worlds, in the creation of human artifacts and culture, and in the development of human science and thought. 

As an explorative and iterative process, all evolution is subject to certain design opportunities and constraints.  Much of evolutionary science today, in fact, is concerned with understanding the basic opportunities and constraints that exist in any design or possibility space, including nature, and perhaps improving on them.  As these tenets of evolution are discovered and validated, they combine to form the full emerging science of evolutionary dynamics and the dominant new material of philosophy in our time.

We know already, for example, that each design choice opens and closes doors, and that all evolutionary processes and creations have inherent and similar forms of order in them.  Evolution in design space is not a completely random process, even though evolution certainly uses randomness to move about in its explorations of what is possible.  This idea of implicit order amidst randomness and common to all evolutions foreshadows the possibility of the new cultural toeholds I mentioned.  In truth, they actually may form sure footholds and perhaps strong and lasting rock to build on and with in the changed new world after Darwin.

Culture’s Evolution

As Darwin’s original idea has strengthened and grown more complex, it has become a source of learning and inspiration for many, and an increasingly troublesome specter for others.  Dennett explores these both perspectives on Darwin and the prospect of further evolution and proliferation of evolutionary thinking, returning to his earlier question: Is Darwin’s idea a universal acid, one that will dissolve all we hold dear and leave nothing in its aftermath? 

The last part of Dennett’s book considers how an evolutionary worldview, and evolutionary processes themselves, might create new social order and human understanding – building on, transforming, and not just destroying the world and worldviews before Darwin.  I expect some people will be unmoved by Dennett patient reasoning and discussion of alternatives, in part because they might not read him carefully enough and, for those that do, because Dennett’s suggested path is still a theoretical one, implicitly and ironically involving a leap of faith of sorts, even if this faith is well-considered. 

This new leap before us involves a faith in the findings of science, including its findings about our human nature and nature’s tendencies toward evolutions and organization.  We are asked to move toward our humanity and to trust ourselves and the visible world, letting go of external and unseen divinity, and this is perhaps what may be most troubling to those that are most troubled by Darwin.  We are called to consider nature’s and our own innate ability to organize and evolve society, without help from above.  Here, I might suggest, no doubt unconvincingly for some, that divinity and humanity may be the same thing, twice named.

Other reviewers have criticized Dennett for not articulating a post-Darwinian system of ethics and culture deeply enough, particularly on par with the rest of the rich work that is the Dangerous Idea.  I too wanted more than he offers us in this area.  But I suspect this fault with the book may have more to do with the newness and breadth of the topic of the natural formation of culture than Dennett’s handling of it.  People may want Dennett to work with clay that has been found but not yet readied for the potter’s wheel, or I should say the philosopher’s.

Many of us will insist on a clear new system of culture and ethics, based on evolutionary theory, before they agree to move in Dennett’s direction.  This may be wise, or it simply may just be procrastination.  After all, what are the chances that a new, post-Darwinian system of culture will appear whole and fully clothed, at any time, and be acceptable to people resisting Darwin and who view the idea as dangerous today? In truth, like all living things, culture evolves and is in transition.  We will never reach a point where a final cultura firma rises up under foot and allows us to step to new and more open life, without the requirement of movement. 

In my own work, to get around the impasse of such all or none thinking about the future, I have proposed we think about our culture and needed change practically and incrementally.  My suggestion is to pursue those aspects of life today that most directly and obviously promote our health, in its fullest sense to include our survival and adaptiveness, and to make those changes in our lives and society that most directly progress us toward this goal. These tasks are entirely in and for our time, admittedly with an eye to the future, but leaving a similar charge to each successive generation.  While arguably a heuristic, the approach re-focuses us our own optimization and our responsibility for it, employs evolutionary method and successive iteration, and is tolerant of our inability to know the distant future and the inevitability of error in every generation.  The net effect is to permit us to explore our optimality, individually and collectively, in the ever changing design space that is time.

Unless we are reborn into a wiser epoch, most of us will have little choice but to leap at some point on faith and instinct into the world after Darwin, in the spirit of our health and humanity, or with some other aim in mind.  We will have to do this at least to influence what is pursued and created in our time and for the future by our existing culture.  In truth, the emerging word we may fear is already with us, however immature and whether we care to look at it or not, and alongside the familiar and slowly aging remnants of the pre-Darwinian world. 

As Dennett reminds us, our human culture is like the natural world that contains it, inevitably and ever evolving in possibility space, ever closing and opening doors to us in the world, and never stopping sufficiently to let the most prudent of us take in its full scope.  I suspect the next age and future human cultures will most resemble and be influenced by those of us today whose leap to the future is most timely and those who are most adept in our leaps.

Dennett finishes his book by summarizing new (in 1996) and quite important ideas about how the human mind and our human culture can be conceived of as evolutionary processes in themselves.  The new Darwinians see changing human thought as an obvious and unique form of evolution, one that marks a significant break from our purely organic origins in the natural world – and one that is related to but distinct from the evolution of our physical brains.  In a sense, they suggest that we may already be divine, if divine means to be able to absorb and transmit culture and ideas, and to select and sustain what is best in us into the future.

From this emerging perspective and adaption of the idea, the principles and workings of society, and even our individual psyches, can be seen as the ongoing products of the same evolutions that have made and are remaking the rest of the living world around us.  As an analog to genetic mutation and selection, Dennett introduces us to memes (discrete thoughts and ideas), a new paradigm that evolutionary theorists now use widely to explain and model the evolution of our minds and cultures.  In doing this, they may be unexpectedly moving us closer to a deeper understanding of the path to a post-Darwinian world and culture that so many want.

If we all live in cultures and inhabit minds that were formed by evolution and are subject to continual selection forces – in this case via meme (thought) rather than gene mutation and selection – do we really have as much to fear from evolutionary thinking and the prospect of culture allowed to evolve based on Darwin’s idea?  And do we actually owe so much to and must we regard as inviolate those cultures that came before us? Perhaps not, if we begin to view our pre-Darwinian cultures and outlooks as earlier facts of evolution, including their frequent use of the idea of external divinity and their curious inhibition of worldviews without duality (an idea which troubled even Darwin).  I suspect that many will remain cautious in the face of this new thinking, but really what is the ground upon which we all stand? 

Paradoxically, Dennett points out that it is precisely this common stance of principled cautiousness which modern Darwinians predict to emerge as a design feature within an evolving system of culture and cognition.  After all, individuals in our society, or in any society of semi-autonomous entities, all benefit from cooperation but must guard against harmful actors and ideas in their interdependent world.  Doesn’t a cautious mindset (a cautious meme-set) promote just this individual and cultural stance?  And if this phenomenon is predictable, even all-too-predicable, isn’t it thus ultimately indefensible in any particular guise, especially as functional and more beneficial equivalents emerge or are created in the name of progress?

These and other important questions are the now fertile soil of new wave of post-Darwinian science and philosophy.  We are right to expect and demand much from their practitioners and proponents, especially if this movement is to guide future human thought and culture.  But perhaps we are equally right to expect that sound, functional, and even improved and healthier new systems of culture will naturally emerge from Darwin’s idea (sandwiched as it was between Copernicus’ and Freud’s dangerous ideas, neither of which undid us) in an iterative, automatic, and natural way.  Culture has arguably always formed this way and is now proving highly adaptive to modernity’s many unprecedented onslaughts.

This idea, culture and thought as an evolved artifacts, embodies Dennett’s final and, for me, quite compelling formulation:  that culture and ethics have always evolved and will continue to evolve from what came before the selection forces – extending our human lineage and building on our already existent humanity.  In this sense, our principal future challenge is to work practically with the unique and perennial opportunities and constraints waiting for us in the rich design spaces that are our world, our culture, and our psyches today.  In other words, the theorizing must end, and compelling work aimed at progress can and should ensue.

The greatest threat to human growth, to the evolution of our culture and selves, Dennett notes in closing his book, is fundamentalism, the shutting off of inquiry and the slowing of human movement in new forms and directions.  Absent such an inhibition of inquiry, Dennett believes we are right to expect robust, evolving systems of human and humane culture to continue in the face of Darwin’s idea.  We should of course expect the most successful aspects of these systems to eventually stand on their own, to grow stronger and longer legs, to naturally nurture and be nurtured by us, and to meet our physical and spiritual needs as people.  But now, all this must occur without the easy, but newly untenable, cheat of handrails from the sky.

Such wide-ranging musings and ideas come from Darwin’s, or should I say Dennett’s, Dangerous Idea.  It you have the strength and curiosity, I encourage you to explore this long-legged work and provocative place in design space, and to see what possibilities it engenders for you.

Mark Lundegren is the founder of HumanaNatura.

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