* Erich Fromm- The Fear of Freedom: 2013. 11. 30

x. Modern man, freed from the bonds of pre-individualistic society, which simultaneously gave him security and limited him, has not gained freedom in the positive sense of the realization of his individual self; that is, the expression of his intellectual, emotional and sensuous potentialities. Freedom, though it has brought him independence and rationality, has made him isolated and, thereby, anxious and powerless. This isolation is unbearable and the alternatives he is confronted with are either to escape from the burden of this freedom into new dependencies and submission, or to advance to the full realization of positive freedom which is based upon the uniqueness and individuality of man.

9. Society has not only a suppressing function- although it has that too- but it has also a creative function.

10. In the Northern European countries, from the sixteenth century on, man developed an obsessional craving to work which had been lacking in a free man before that period.

14. He has to eat and drink, and therefore he has to work; and this means he has to work under the particular conditions and in the ways that are determined for him by the kind of society into which he is born. Both factors, his need to live and the social system, in principle are unalterable by him as an individual, and they are the factors which determine the development of those other traits that show greater plasticity.

15. To feel completely alone and isolated leads to mental disintegration just as physical starvation leads to death.

This lack of relatedness to values, symbols, patterns, we may call moral aloneness and state that moral aloneness is as intolerable as the physical aloneness, or rather that physical aloneness becomes unbearable only if it implies also moral aloneness.

Religion and nationalism, as well as any custom and any belief however absurd and degrading, if it only connects the individual with others, are refuges from what man most dreads: isolation.

17. Unless he belonged somewhere, unless his life had some meaning and direction, he would feel like a particle of dust and be overcome by his individual insignificance.

Human nature is neither a biologically fixed and innate sum total of drives nor is it a lifeless shadow of cultural patterns to which it adapts itself smoothly; it is the product of human evolution but it also has certain inherent mechanisms and laws. There are certain factors in man's nature which are fixed and unchangeable: the necessity to satisfy the physiologically conditioned drives and the necessity to avoid isolation and moral aloneness.

18. Man, the more he gains freedom in the sense of emerging from the original oneness with man and nature and the more he becomes an 'individual', has no choice but to unite himself with the world in the spontaneity of love and productive work or else to seek a kind of security by such ties with the world as destroy his freedom and the integrity of his individual self.

19. The growing process of the emergence of the individual from his original ties, a process which we may call 'individuation', seems to have reached its peak in modern history in the centuries between the Reformation and the present.

24. Spontaneous relationship to man and nature, a relationship that connects the individual with the world without eliminating his individuality. This kind of relationship- the foremost expressions of which are love and productive work- are rooted in the integration and strength of the total personality and are therefore subject to the very limits that exist for the growth of the self.

39. The masses who did not share the wealth and power of the ruling group had lost the security of their former status and had become a shapeless mass, to be flattered or to be threatened-but always to be manipulated and exploited by those in power.

40. All human relationships were poisoned by this fierce life-and-death struggle for the maintenance of power and wealth. Solidarity with one's fellowmen- or at least with the members of one's own class- was replaced by a cynical detached attitude; other individuals were looked upon as 'objects' to be used and manipulated, or they were ruthlessly destroyed if it suited one's own ends.

49. A spirit of restlessness began to pervade life towards the end of the Middle Ages. The concept of time in the modern sense began to develop. Minutes became valuable. ... Too many holidays began to appear as a misfortune. Time was so valuable that one felt one should never spend it for any purpose which was not useful. Work became increasingly a supreme value.

52. The individual is freed from the bondage of economic and political ties. He also gains in positive freedom by the active and independent role which he has to play in the new system. But simultaneously he is freed from those ties which used to give him security and a feeling of belonging. Life has ceased to be lived in a closed world the centre of which was man; the world has become limitless and at the same time threatening. By losing his fixed place in a closed world man loses the answer to the meaning of his life; the result is that doubt has befallen him concerning himself and the aim of life. He is threatened by powerful supra-personal forces, capital and the market. His relationship to his fellow men, with everyone a potential competitor, has become hostile and estranged; he is free- that is, he is alone, isolated, threatened from all sides. Not having the wealth or the power which the Renaissance capitalist had, and also having lost the sense of unity with men and the universe, he is overwhelmed with a sense of his individual nothingness and helplessness.

67. The modern attempts to silence the doubts, whether they consist in a compulsive striving for success, in the belief that unlimited knowledge of facts can answer the quest for certainty, or in the submission to a leader who assumes the responsibility for 'certainty'- all these solutions can only eliminate the awareness of doubt. The doubt itself will not disappear as long as man does not overcome his isolation and as long as his place in the world has not become a meaningful one in terms of his human needs.

78. The individual has to be active in order to overcome his feeling of doubt and powerlessness. This kind of effort and activity is not the result of inner strength and self-confidence; it is a desperate escape from anxiety.

80. It seems that for some groups of medieval society work was enjoyed as a realization of productive ability; that many others worked because they had to and felt this necessity was conditioned by pressure from the outside. What was new in modern society was that men came to be driven to work not so much by external pressure but by an internal compulsion, which made them work as only a very strict master could have made people do in other societies.

There is no other period in history in which free men have given their energy so completely for the one purpose: work.

84. 'Conscience' is a slave driver, put into man by himself. It drives him to act according to wishes and aims which he believes to be his own, while they are actually the internalization of external social demands. It drives him with harshness and cruelty, forbidding him pleasure and happiness, making his whole life the atonement for some mysterious sin.

87. The social process, by determining the mode of life of the individual, that is, his relation to others and to work, moulds his character structure; new ideologies- religious, philosophical, or political- result from and appeal to this changed character structure and thus intensify, satisfy, and stabilize it; the newly formed character traits in their turn become important factors in further economic development and influence the social process; while originally they have developed asa  reaction to the threat of new economic forces, they slowly become productive forces furthering and intensifying the new economic development.

90. Modern men become more independent, self-reliant, and critical, and he becomes more isolated, alone, and afraid.

We feel that freedom of speech is the last step in the march of victory of freedom. We forget that, although freedom of speech constitutes an important victory in the battle against old restraints, modern man is in a position where much of what 'he' thinks and says are the things that everybody else thinks and says; that he has not acquired the ability to think originally- that is, for himself- which alone gives meaning to his claim that nobody can interfere with the expression of his thoughts. Again, we are proud that in his conduct of life man has become free from external authorities, which tell him what to do and what not to do. We neglect the role of the anonymous authorities like public opinion and 'common sense', which are so powerful because of our profound readiness to conform to the expectations everybody has about ourselves and our equally profound fear of being different.  In other words, we are fascinated by the growth of freedom from powers outside ourselves and are blinded to the fact of inner restraints, compulsions, and fears, which tend to undermine the meaning of the victories freedom has won against its traditional enemies. We therefore are prone to think that the problem of freedom is exclusively that of gaining still more freedom of the kind we have gained in the course of modern history, and to believe that the defence of freedom against such powers that deny such freedom is all that is necessary. We forget that, although each of the liberties which have been won must be defended with utmost vigour, the problem of freedom is not only a quantitative one, but a qualitative one; that we not only have to preserve and increase the traditional freedom, but that we have to gain a new kind of freedom, one which enables us to realize our own individual self, to have faith in this self and in life.

94. In the medieval system capital was the servant of man, but in the modern system it became his master. In the medieval world economic activities were a means to an end; the end was life itself, or the spiritual salvation of man. ... In capitalism economic activity, success, material gains, become ends in themselves. It becomes man's fate to contribute to the growth of the economic system, to amass capital, not for purposes of his own happiness or salvation, but as an end in itself.

In theological teaching of Lutherism and Calvinism, they had laid the ground for this development by breaking man's spiritual backbone, his feeling of dignity and pride, by teaching him that activity had to further aims outside of himself. ... of feeling his own self to be insignificant and of being ready to subordinate his life exclusively for purposes which were not his own.

96. While the principle of work for the sake of the accumulation of capital objectively is of enormous value for the progress of mankind, subjectively it has made man work for extra-personal ends, made him servant to the very machine he built, and thereby has given him a feeling of personal insignificance and powerlessness.

97. In any society the spirit of the whole culture is determined by the spirit of those groups that are most powerful in that society. This is so partly because these groups have the power to control the educational system, schools, church, press, theatre, and thereby to imbue the whole population with their own ideas; furthermore, these powerful groups carry so much prestige that the lower classes are more than ready to accept and imitate their values and to identify themselves psychologically.

100. Close observation shows that while the selfish person is always anxiously concerned with himself, he is never satisfied, is always restless, always driven by the fear of not getting enough, of missing something, of being deprived of something. He is filled with burning envy of anyone who might have more. If we observe still closer, especially the unconscious dynamics, we find that this type of person is basically not fond of himself, but deeply dislikes himself.

101. The 'self' in the interest of which modern man acts is the social self, a self which is essentially constituted by the role the individual is supposed to play and which in reality is merely the subjective disguise for the objective social function of man in society. Modern selfishness is the greed that is rooted in the frustration of the real self and whose object is the social self.

102. The word 'employer' contains the whole story; the owner of capital employs another human being as he 'employs' a machine. They both use each other for the pursuit of their economic interests; their relationship is one in which both are means to an end, both are instrumental to each other. It is not a relationship of two human beings who have any interest in the other outside of this mutual usefulness.

In contrast to a medieval artisan, the modern manufacturer is not primarily interested in what he produces; he produces essentially in order to make a profit from his capital investment.

103. Man does not only sell commodities, he sells himself and feels himself to be a commodity. ... They have to have a 'personality' if they are to sell their products or services. This personality should be pleasing, but besides that its possessor should meet a number of other requirements; he should have energy, initiative, this, that, or the other ,as his particular position may require. ... If there is no use for the qualities a person offers, he has none; just as an unsaleable commodity is valueless though it might have tis use value. Thus, the self-confidence, the 'feeling of self', is merely an indication of what others think of the person. It is not he who is convinced of his value regardless of popularity and his success on the market. If he is sought after, he is somebody; if he is not popular, he is simply nobody.

104. A man's clothes or his house were parts of his self just as much as his body. The less he felt he was being somebody the more he needed to have possessions. If the individual had no property or lost it, he was lacking an important part of his 'self' and to a certain extent was not considered to be a full=fledged person, either by others or by himself.

111. These methods of dulling the capacity for critical thinking are more dangerous to our democracy than many of the open attacks against it, and more immoral- in terms of human integrity- than the indecent literature, publication of which we publish.

113. To have a job-regardless of what kind of a job it is- seems to many all they could want of life and something they should be grateful for.

114. Kierkegaard describes the helpless individual torn and tormented by doubts, overwhelmed by the feeling of aloneness and insignificance. Nietzsche visualizes the approaching nihilism which was to become manifest in Nazism and paints a picture of a 'superman' as the negation of the insignificant, directionless individual he saw in reality.

However, this feeling of individual isolation and powerlessness as it has been expressed by these writers and as it is felt by many so-called neurotic people, is nothing the average normal person is aware of. It is too frightening for that. It is covered over by the daily routine of his activities, byt he assurance and approval he finds in his private or social relations, by success in business, by any number of distractions, by 'having fun', 'making contacts', 'going places'. But whistling in the dark does not bring light. Aloneness, fear, and bewilderment remain.

122. Masochistic strivings: These people show a marked dependence on powers outside themselves, on other people, or institutions, or nature. They tend not to assert themselves, not to do what they want, but to submit to the factual or alleged orders of these outside forces. Often they are quite incapable of experiencing the feeling 'I want' or 'I am'. Life, as a whole, is felt by them as something overwhelmingly powerful, which they cannot master or control.

123. There are others who say things which antagonize those whom they love or on whom they are dependent, although actually they feel friendly towards them and did not intend to say those things. With such people, it almost seems as if they were following advice given them by an enemy to behave in such a way as to be most detrimental to themselves.

134. The other side is the attempt to become a part of a bigger and more powerful whole outside of oneself, to submerge and participate in it. This power can be a person, an institution, God, the nation, conscience, or a psychic compulsion. By becoming part of a power which is felt as unshakably strong, eternal, and glamorous, one participates in its strength and glory. One surrenders one's own self and renounces all strength and pride connected with it, one loses one's integrity as an individual and surrenders freedom; but one gains a new security and a new pride in the participation in the power in which one submerges.

136. Symbiosis, in this psychological sense, means the union of one individual self with another self in such a way as to make each lose the integrity of tis own self and to make them completely dependent on each other. The sadistic person needs his object just as much as the masochistic needs his.

It is always the inability to stand the aloneness of one's individual self that leads to the drive to enter into a symbiotic relationship with someone else.

144. Instead of overt authority, 'anonymous' authority reigns. It is disguised as common sense, science, psychic health, normality, public opinion. It does not demand anything except the self-evident. It seems to use no pressure but only mild persuasion.

Anonymous authority is more effective than overt authority, since one never suspects that there is any order which one is expected to follow. In external authority it is clear that there is an order and who gives it; one can fight against the authority, and in this fight personal independence and moral courage can develop. But whereas in internalized authority the command, though an internal one, remains visible, in anonymous authority both command and commander have become invisible. It is like being fired at by an invisible enemy. There is nobody and nothing to fight back against.

154. Sadism aims at incorporation of the object; destructiveness at its removal. Sadism tends to strengthen the atomized individual by the domination over others.

155. In most cases the destructive impulses, however, are rationalized in such a way that at least a few other people or a whole social group share in the rationalization and thus make it appear to be 'realistic' to the member of such a group.

158. Destructiveness is the outcome of unlived life.

160. To put it briefly, the individual ceases to be himself; he adopts entirely the kind of personality offered to him by cultural patterns; and he therefore becomes exactly as all others are and as they expect him to be. The discrepancy between 'I' and the world disappears and with it the conscious fear of aloneness and powerlessness.

The price one pays, however, is high; it is the loss of one self.

167. In all these illustrations of pseudo thinking, the problem is whether the thought is the result of one's own thinking, that is, of one's own activity; the problem is not whether or not the contents of the thought are right.

168. The decisive point is not what is thought but how it is thought. The thought that is the result of active thinking is always new and original; original, not necessarily in the sense tat others have not thought it before, but always in the sense that the person who thinks, has used thinking asa  tool to discover something new in the world outside or inside himself. Rationalizations are essentially lacking this quality of discovering and uncovering; they only confirm the emotional prejudice existing in oneself. Rationalizing is not a tool for penetration of reality but a post-factum attempt to harmonize one's own wishes with existing reality.

172. A great number of our decisions are not really our own but are suggested to us from the outside; we have succeeded in persuading ourselves that it is we who have made the decision, whereas we have actually conformed with expectations of others, driven by the fear of isolation and by more direct threats to our life, freedom, and comfort.

173. In watching the phenomenon of human decisions, one is struck by the extent to which people are mistaken in taking as 'their' decision what in effect is submission to convention, duty, or simple pressure. It almost seems that 'original' decision is a comparatively rare phenomenon in a society which supposedly makes individual decision the cornerstone of its existence.

174. Every repression eliminates parts of one's real self and enforces the substitution of a pseudo feeling for the one which has been repressed.

177. The loss of the self and its substitution by a pseudo self leave the individual in an intense state of insecurity. He is obsessed by doubt since, being essentially a reflex of other people's expectation of him, he has in a measure lost his identity. In order to overcome the panic resulting from such loss of identity, he is compelled to conform, to seek his identity by continuous approval and recognition by others. Since he does not know who he is, at least the others will know- if he acts according to their expectation.

181. It seems that nothing is more difficult for the average man to bear than the feeling of not being identified with a larger group.

207. The right to express our thoughts, however, means something only if we are able to have thoughts of our own.

210. In many instances the person is aware of merely making a gesture; in most cases, however, he loses that awareness and thereby the ability to discriminate between the pseudo feeling and spontaneous friendliness.

211. In our society emotions in general are discouraged. While there can be no doubt that any creative thinking- as well as any other creative activity- is inseparably linked with emotion, it has become an ideal to think and to live without emotions. To be 'emotional' has become synonymous with being unsound or unbalanced. By the acceptance of this standard the individual has become greatly weakened; his thinking is impoverished and flattened. On the other hand, since emotions cannot be completely killed, they must have their existence totally apart from the intellectual side of the personality; the result is the cheap and insincere sentimentality with which movies and popular songs feed millions of emotion-starved customers.

213. Some of the educational methods used today which in effect further discourage original thinking. One is the emphasis on knowledge of facts, or I should rather say on information. The pathetic superstition prevails that by knowing more and more facts one arrives at knowledge of reality. Hundreds of scattered and unrelated facts are dumped into the heads of students; their time and energy are taken up by learning more and more facts so that there is little left for thinking. To be sure, thinking without a knowledge of facts remains empty and factitious; but 'information' alone can be just as much of an obstacle to thinking as the lack of it.

215. The individual's greatest strength is based on the maximum of integration of his personality, and that means also on the maximum of transparence to himself. 'Know thyself' is one of the fundamental commands that aim at human strength and happiness.

217. All our energy is spent for the purpose of getting what we want, and most people never question the premise of this activity: that they know their true wants. They do not stop to think whether the aims they are pursuing are something they themselves want. In school they want to have good marks, as adults they want to be more and more successful, to make more money, to have more prestige, to buy a better car, to go places, and so on. Yet when they do stop to think in the midst of all this frantic activity, this question may come to their minds: 'If I do get this new job, if I get this better car, if I can take this trip- what then? What is the use of it all? Is it really I who wants all this? Am I not running after some goal which is supposed to make me happy and which eludes me as soon as I have reached it?' These questions, when they arise, are frightening, for they question the very basis on which man's whole activity is built, his knowledge of what he wants. People tend, therefore, to get rid as soon as possible of these disturbing thoughts. They feel that they have been bothered by these questions because they were tired or depressed- and they go on in the pursuit of the aims which they believe are their own.

218. Modern man lives under the illusion that he knows what he wants, while he ctually wants what he is supposed to want. In order to accept this it is necessary to realize that to know what one really wants is not comparatively easy, as most people think, but one of the most difficult problems any human being has to solve.

219. The loss of the self has increased the necessity to conform, for it results in a profound doubt of one's own identity.

I am 'as you desire me'.

By conforming with the expectations of others, by not being different, these doubts about one's own identity are silenced and a certain security is gained. However, the price paid is high. Giving up spontaneity and individuality results in a thwarting of life. Psychologically the automaton, while being alive biologically, is dead emotionally and mentally. While he goes through the motions of living, his life runs through his hands like sand.

222. This freedom man can attain by the realization of his self, by being himself.

The realization of the self is accomplished not only by an act of thinking but also by the realization of man's total personality, by the active expression of his emotional and intellectual potentialities.

Positive freedom consists in the spontaneous activity of the total, integrated personality.

223. One premise for this spontaneity is the acceptance of the total personality and the elimination of the split between 'reason' and 'nature'; for only if man does not repress essential parts of his self, only if he has become transparent to himself, and only if the different spheres of life have reached a fundamental integration, is spontaneous activity possible.

Spontaneity with thinking, feeling, and acting, is the expression of selves and not of an automaton. These individuals are mostly known to us as artists. ... Certain philosophers and scientists have to be called artists too, while others are as different from them as an old-fashioned photographer from a creative painter.

225. Spontaneous activity is the one way in which man can overcome the terror of aloneness without sacrificing the integrity of his self; for in the spontaneous realization of the self man unites himself anew with the world- with man, nature, and himself.
Love is the foremost component of such spontaneity; not love as the dissolution of the self in another person, not love as the possession of another person, but love as spontaneous affirmation of others, as the union of the individual with others on the basis of the preservation of the individual self. The dynamic quality of love lies in this very polarity: that it springs from the need of overcoming separateness, that it leads to oneness-and yet that individuality is not eliminated.
Work is the other component; not work as a compulsive activity in order to escape aloneness, not work as a relationship to nature which is partly one of dominating her, partly one of worship of and enslavement by the ery products of man's hands, but work as creation in which man becomes one with nature in the act of creation. What holds true of love and work holds true of all spontaneous action, whether it be the realization of sensuous pleasure or participation in the political life of the community. It affirms the individuality of the self and at the same time it unites the self with man and nature. The basic dichotomy that is inherent in freedom- the birth of individuality and the pain of aloneness- is dissolved on a higher plane by man's spontaneous action.

226. We produce not for a concrete satisfaction but for the abstract purpose of selling our commodity; we feel that we can acquire everything material or immaterial by buying it, and thus things become ours independently of any creative effort of our own in relation to them. In the same way we regard our personal qualities and the result of our efforts as commodities that can be sold for money, prestige, and power. The emphasis thus shifts from the present satisfaction of creative activity to the value of the finished product. Thereby man misses the only satisfaction that can give him real happiness- the experience of the activity of the present moment- and chases after a phantom that leaves him disappointed as soon as he believes he has caught it- the illusory happiness called success.
If the individual realizes his self by spontaneous activity and thus relates himself to the world, he ceases to be an isolated atom; he and the world become part of one structuralized whole; he has his rightful place, and thereby his doubt concerning himself and the meaning of life disappears. This doubt sprang from his separateness and from the thwarting of life; when he can live, neither compulsively nor automatically but spontaneously, the doubt disappears. He is aware of himself as an active and creative individual and recognizes that there is only one meaning of life: the at of living itself.

229. All genuine ideals have one thing in common: they express the desire for something which is not yet accomplished but which is desirable for the purposes of the growth and happiness of the individual.

We know that poverty, intimidation, isolation, are directed against life; that everything that serves freedom and furthers the courage and strength to be oneself is for life.

233. The cultural and political crisis of our day is not due to the fact that there is too much individualism but that what we believe to be individualism has become an empty shell. The victory of freedom is possible only if democracy develops into a society in which the individual, his growth and happiness, is the aim and purpose of culture, in which life does not need any justification in success or anything else, and in which the individual is not subordinated to or manipulated by any power outside himself, be it the State or the economic machine; finally, a society in which his conscience and ideals are not internalisation of external demands, but are really his and express the aims that result from the peculiarity of his self.

235. Today the vast majority of the people not only have no control over the whole of the economic machine, but they have little chance to develop genuine initiative and spontaneity at the particular job they are doing. They are 'employed', and nothing more is expected from them than that they do what they are told.

All that matters is that the opportunity for genuine activity be restored to the individual.

245. The social function of education is to qualify the individual to function in the role he is to play later on in society; that is to mould his character in such a way that it approximates the social character, that his desires coincide with the necessities of his social role.

253. Social conditions influence ideological phenomena through the medium of character; character, on the other hand, is not the result of passive adaptation to social conditions but of a dynamic adaptation on the basis of elements that either are biologically inherent in human nature or have become inherent as the result of historic evolution.

Sigmund Freud- Beyond the Pleasure Principle: 2013. 11. 22

9. First the chief causal factor seemed to lie in the element of surprise, in the fright; and secondly that an injury or wound sustained at the same time generally tended to prevent the occurrence of the neurosis.

Apprehension/ angst denotes a certain condition as of expectation of danger and preparation for it, even though it be an unknown one.
Fear requires a definite object of which one is afraid.
Fright is the name of the condition to which one is reduced if one encounters a danger without being prepared for it. It lays stress on the element of surprise.

32. Unconscious mental processes are in themselves 'timeless'. They are not arranged chronologically, time alters nothing in them, nor can the idea of time be applied to them.

37. The apprehensive preparation, together with the over-charging of the receptive systems, represents the last line of defence against stimuli.

These dreams are attempts at restoring control of the stimuli by developing apprehension, the pretermission of which caused the traumatic neurosis.

43. Novelty is always the necessary condition of enjoyment. However, in the case of children, it is evident that the repetition, the rediscovery of the identity, is itself a source of pleasure.

82. Life instincts have much more to do with our inner perception, since they make their appearance as disturbers of the peace, and continually bring along with them states of tension the resolution of which is experienced as pleasure; while the death instincts seem to fulfill their function unostentatiously. The pleasure principle seems directly to subserve the death instincts; it keeps guard, of course, also over the external stimuli, which are regarded as dangers by both kinds of instincts, but in particular over the inner increases in stimulation which have for their aim the complication of the task of living.

Harvey and Marilyn Diamond- Fit For Life: 2013. 11. 16

20. Laughter, hope, faith and love are primary health ingredients.
Traditional and holistic medicine: diet, exercise, sunshine, rest, massage, and prayer

Ch 3. Natural Body Cycle (pg. 52)
4am to noon- elimination (of body wastes and food debris)
noon to 8 pm- appropriation (eating and digestion)
8pm to 4am- assimilation (absorption and use)

Ch 5. Principles of High-Water-Content Food
Eat vegetable and fruits 70% of meal.

72. Mineral water is not ideal for the human body, because it contains inorganic minerals that human body can neither use nor precipitate out. These inorganic minerals tend to hook up with cholesterol in the system and form a thick plaque in the arteries. Distilled water does not have this effect.

It is very debilitating to drink water with a meal.

Ch 6. The Principle of Proper Food Combining
76. The human body is not designed to digest more than one concentrated food in the stomach at the same time, and any food that is not a fruit or vegetable is concentrated.
(No protein + carb(grain))

Ch 7. The Principle of Correct Fruit Consumption

Waiting time to eat after eating:
Salad/ raw vege- 2 hrs
Properly combined meal without flesh- 3 hrs
Properly combined with flesh- 4 hrs
Improperly combined meal- 8 hrs

100. Don't gulp juice down. Because it is fragmented, you should take but a mouthful at a time and let it mix with your saliva before swallowing it.

Ch 9. Protein

128. It is not necessary to eat complete  proteins at every meal or even every day.

129. Many fruits and vegetables contain most of the amino acids: carrots, bananas, brussels sprouts, cabbage, cauliflower, corn, cucumber, eggplant, kale, okra, pea, potato, summer squash, sweet potato, tomato, nuts, sunflower and sesame seeds, peanuts, and beans.

133. Minimizing negative effects of meat:
1. Seek a good source. Some of the chemicals given to animals destined for slaughter are dangerous. These can include penicillin, tetracycline, sewage-sludge pellets decontaminated with cesium-137, radioactive nuclear waste, fattening agents, a host of other chemicals and antibiotics to prime the animal for sale. Not to mention the chemical treatment some meat receives when it is routinely dipped in sodium sulfate to decrease the stench of decay and turn it red rather than the gray of dead flesh. Some cattle farmers have fed their steers hundreds of pounds of cement dust to get their weight up for sale. A consumer group, hearing of this ploy, complained to the FDA to halt it, and the FDA's statement after investigation was that since there has been no indication of harm ot humans by ingesting some cement dust, the practice can continue until some harm is proved. Can you imagine trying to be healthy while eating cement dust?
There are places that guarantee that their beef and chicken are naturally grazed and raised with absolutely no chemical additives at all. Seek out these sources.

2. Try to eat flesh no more than once a day, preferably later in the evening.

137. Unless eggs are eaten raw, the amino acids are coagulated by heat and thereby lost. Even if they are eaten raw, eggs are laid by hens that are fed arsenic to ill parasites and stimulate egg production, and you ingest some of that virulent poison. Also eggs contain much sulfur, which puts a heavy strain on the liver and kidneys.

Ch 10. Dairy Products

143. Casein in milk hardens and adheres to the lining of the intestines and prevents the absorption of nutrients into the body, resulting in lethargy. Also the by-products of milk digestion leave a great deal of toxic mucus in the body. It's very acidic, and some of it is stored in the body until it can be dealt with at a later time.

149. Half a cup of raw nuts a day is plenty for the average person.

Ch 11. Exercise

151. You don't have to exercise yourself into a state of exhaustion; that will only waste energy. But everyday you should see to it that your heart is exercised. An aerobics exercise is one that stimulates the respiratory and circulatory systems. This way fresh oxygenated blood reaches all areas of your body, a must if you want your body to operate efficiently.

152. Aerobic exercises: swimming, tennis, jumping rope, light jogging, bike riding, brisk walking, aerobic classes.

Rebounding is a terrific aerobics exercise that people of all ages can enjoy, without the risks to the bone structure that come from jogging on pavement, or to the lower back from strenuous aerobic calisthenics. It strengthens and tones every cell of the body because it works against the gravitational pull.

20 minute brisk walk is a minimum aerobic exercise to be performed every day.

The ideal time to do the exercise is early in the morning. The air is freshest then, and so is your body.

154. Few people realize how much nourishment our bodies obtain from the air we breathe. Fresh, clean air is a most valuable life force, along with sunshine, which is the source of all life on this planet. Make a point of supplying yourself with both of these important elements of health as often as you can.

A walk in the woods or at the seashore, or a hike in the country..

155. It is essential to have a window open when you sleep. Even if you must add extra blanket for warmth, fresh air circulating while you sleep is invaluable. The body can be more effective during the assimilation and elimination cycles if it is given fresh air while it works and is not forced to breathe air that is laden with toxins it has just eliminated.

Ch 12. You are what you think you are.

158. To be healthy we must start to believe we are healthy!


Part 2- The Program

194. Breakfast Guidelines:
1. Start your day with fresh fruit juice if you desire. (8-14 ounces)
2. Throughout the morning have pieces of fruit as you feel hungry.
3. Have a minimum of 2 servings of fruit in any 3 hour period.
4. Your maximum fruit intake should be governed by your needs. Have as much as you desire. Do not undereat or overeat fruit!
5. Eat melons before other fruit.
6. Eat bananas when you are particularly hungry and are craving heavier food.

207. Never cook avocado, cucumber, and particularly tomato. Tomatoes become very acid when cooked and acidify your whole system.

212. Avoid overeating nuts, and never eat them roasted. Roasted nuts are terribly acidifying to the sytem. Raw nuts are an excellent source of natural oil.

240. Never combine avocado with protein, only with vegetable and carbs.

Carlos Castaneda- Journey to Ixtlan: 2013. 11. 13

viii. For a sorcerer, the world of everyday life is not real, or out there, as we believe it is. For a sorcerer, reality, or the world we all know, is only a description.

xi. A warrior proceeds strategically.
If one wants to stop our fellow men, one must always be outside the circle that presses them. That way one can always direct the pressure.

xii. Fright never injures anyone. What injures the spirit is having someone always on your back, beating you, telling you what to do and what not to do.

xiii. 'Stopping the world' was indeed an appropriate rendition of certain states of awareness in which the reality of everyday life is altered because the flow of interpretation, which ordinarily runs uninterruptedly, has been stopped by a set of circumstances alien to that flow.

8. People hardly ever realize that we can cut anything from our lives, any time, just like that.
A man can get agreements from everything around him.

12. The fact that I know whether I am a Yaqui or not does not make it personal history. Only when someone else knows that does it become personal history. And I assure you that no one will ever know that for sure.

15. What's wrong with people knowing me? - What's wrong is that once they know you, you are an affair taken for granted and from that moment on you won't be able to break the tie of their thoughts. I personally like the ultimate freedom of being unknown. No one knows me with steadfast certainty, the way people know you, for instance.
Lies are lies only if you have personal history.

17. We only have two alternatives: We either take everything for sure and real, or we don't. If we follow the first, we end up bored to death with ourselves and with the world. If we follow the second and erase personal history, we create a fog around us, a very exciting and mysterious state in which nobody knows where the rabbit will pop out, not even ourselves.

19. He said that I had to curl my fingers gently as I walked so I would keep my attention on the trail and the surroundings.
His idea was that by forcing the hands into a specific position one was capable of greater stamina and greater awareness.

21. He pointed out that the course of my life I had not ever finished anything because of that sense of disproportionate importance that I attached to myself.

23. As long as you feel that you are the most important thing in the world you cannot really appreciate the world around you. You are like a horse with blinders, all you see is yourself apart from everything else.

34. The thing to do when you're impatient, is to turn to your left and ask advice from your death. An immense amount of pettiness is dropped if your death makes a gesture to you, or if you catch a glimpse of it, or if you just have the feeling that your companion is there watching you.
Death is the only wise adviser that we have. Whenever you feel, as you always do, that everything is going wrong and you're about to be annihilated, turn to your death and ask if that is so. Your death will tell you that you're wrong; that nothing really matters outside its touch.

35. The sheer joy of just moving around without attaching any intellectual purpose to it.

39. He said that the only thing that counted was action, acting instead of talking.
When a man decides to do something he must go all the way, but he must take responsibility for what he does. No matter what he does, he must know first why he is doing it, and then he must proceed with his actions without having doubts or remorse about them.

40. You feel that you are immortal, and the decisions of an immortal man can be canceled or regretted or doubted. In a world where death is the hunter, my friend, there is not time for regrets or doubts. There is only time for decisions.

43. To assume the responsibility of one's decisions means that one is ready to die for them.
In a world where death is the hunter there are no small or big decisions. There are only decisions that we make in the face of our inevitable death.

53. In order to be a hunter one must be in perfect balance with everything else, otherwise hunting would become a meaningless chore. For instance, today we took a little snake. I had to apologize to her for cutting her life off so suddenly and so definitely; I did what I did knowing that my own life will also be cut off someday in very much the same fashion, suddenly and definitely. So, all in all, we and the snakes are on a par. One of them fed us today.

58. That I was not fighting my own battles but the battles of some unknown people. That I did not want to learn about plants or about hunting or about anything. And that his world of precise acts and feelings and decisions was infinitely more effective than the blundering idiocy I called 'my life'.

66. It makes no difference to hide if everyone knows that you are hiding. Your problems right now stem from that. When you are hiding, everyone knows that you are hiding, and when you are not, you are available for everyone to take a poke at you.

69. You lost her because you were accessible; you were always within her reach and your life was a routine one. The art of a hunter is to become inaccessible. In the case of that blond girl it would've meant that you had to become a hunter and meet her sparingly. Not the way you did. You stayed with her day after day, until the only feeling that remained was boredom.
To be inaccessible means that you touch the world around you sparingly. You don't use and squeeze people until they have shriveled to nothing, especially the people you love.
To be unavailable means that you deliberately avoid exhausting yourself and others.

70. The hunter is inaccessible because he's not squeezing his world out of shape. He taps it lightly, stays for as long as he needs to, and then swiftly moves away leaving hardly a mark.

79. A good hunter changes his ways as often as he needs.
He must know that there are powers on this earth that guide men and animals and everything that is living.

80. I am trying my best. - No. I disagree. You're not trying your best. You just said that because it sounds good to you; in fact, you've been saying the same thing about everything you do. You've been trying your best for years to no avail. Something must be done to remedy that.

For you the world is weird because if you're not bored with it you're at odds with it. For me the world is weird because it is stupendous, awesome, mysterious, unfathomable; my interest has been to convince you that you must assume responsibility for being here, in this marvelous world, in this marvelous desert, in this marvelous time. I wanted to convince you that you are going to be here for only a short while, in fact, too short for witnessing all the marvels of it.

81. If you don't think your life is going to last forever, what are you waiting for?

82. The change I'm taking about never takes place by degrees; it happens suddenly. And you are not preparing yourself for that sudden act that will bring a total change.

83. There are some people who are very careful about the nature of their acts. Their happiness is to act with the full knowledge that they don't have time; therefore, their acts have a peculiar power.

Acts have power. Especially when the person acting knows that those acts are his last battle.

84. Focus your attention on the link between you and your death, without remorse or sadness or worrying. Focus your attention on the fact you don't have time and let your acts flow accordingly. Let each of your acts be your last battle on earth. Only under those conditions will your acts have their rightful power. Otherwise they will be, for as long as you live, the acts of a timid man.

Only a fool would fail to notice the advantage a hunter has over his fellow men. A hunter gives his last battle its due respect.

91. The difference between a hunter and a warrior is that a warrior is on his way to power, while a hunter knows nothing or very little about it.

98. Dreaming is as serious as seeing or dying or any other thing in this awesome, mysterious world. A man hunting for power has almost no limits in his dreaming.

99. Every time you look at anything in your dreams it changes shape. The trick in learning to set up dreaming is obviously not just to look at things but to sustain the sight of them. Dreaming is real when one has succeeded in bringing everything into focus. Then there is no difference between what you do when you sleep and what you do when you are not sleeping.

108. He said that if I really felt that my spirit was distorted I should simply fix it- purge it, make it perfect- because there was no other task in our entire lives which was more worthwhile. Not to fix the spirit was to seek death, and that was the same as to seek nothing, since death was going to overtake us regardless of anything.

109. I had been roaming for such a long time that I had become callous to pain and sadness, except on certain occasions when I would realize my aloneness and my helplessness.

110. It is of no use to be sad and complain and feel justified in doing so, believing that someone is always doing something to us. Nobody is doing anything to anybody, much less to a warrior.

118. It makes no difference whatsoever whether it was a lion or my pants. Your feelings at that moment were what counted.

120. A warrior is a hunter. He calculates everything. That's control. But once his calculations are over, he acts. He lets go. That's abandon. A warrior is not a leaf at the mercy of the wind. No one can push him; no one can make him do things against himself or against his better judgment.

168. A warrior is impeccable when he trusts his personal power regardless of whether it is small or enormous.

180. 'Not doing what I know how to do' is the key to power. In the case of looking at a tree, what I knew how to do was to focus immediately on the foliage. The shadows of the leaves or the spaces in between the leaves were never my concern. His last admonitions were to start focusing on the shadows of the leaves on one single branch and then eventually work my way to the whole tree, and not to let my eyes go back to the leaves, because the first deliberate step to storing personal power wast o allow the body to 'not-do'.

184. The trick is in what one emphasizes. We either make ourselves miserable or we make ourselves strong. The amount of work is the same.

198. By reducing the world, I had enlarged it.

200. Instead of telling yourself the truth, that you are ugly and rotten and inadequate, you tell yourself that you are the complete opposite, knowing that you are lying and that you are absolutely beyond hope. It may hook you to another doing and then you may realize that both doings are lies, unreal, and that to hinge yourself to either one is a waste of time, because the only thing that is real is the being in you that is going to die. To arrive at that being is the not-doing of the self.