Fertility Awareness Quotes

A man with a scant vocabulary will almost certainly be a weak thinker. The richer and more copious one's vocabulary and the greater one's awareness of fine distinctions and subtle nuances of meaning, the more fertile and precise is likely to be one's thinking. Knowledge of things and knowledge of the words for them grow together. If you do not know the words, you can hardly know the thing.

When you assess your own life, consider it with the eye of a gardener. Underneath the surface lies rich, fertile soil waiting to nurture the seeds you sow. Even more than you can imagine will grow there if given a chance.

Become individuals, that’s the first thing. The second thing is, don’t expect perfection and don’t ask and don’t demand. Love ordinary people. Nothing is wrong with ordinary people. Ordinary people are extraordinary! Each human being is so unique; have respect for that uniqueness. Third, give, and give without any condition—then you will know what love is. I cannot define it. I can show you the path to grow it. I can show you how to put in a rosebush, how to water it, how to give fertilizers to it, how to protect it. Then one day, out of the blue, comes the rose, and your home is full of the fragrance. That’s how love happens.

Beloved, my ears listen for you, my lips thirst for you, my eyes search for you, and darkness brings light, but light brings truth to be fed by your sight. And when the winds of Persia blew, for a moment in time, something awakened in my fertile mind; an awareness boldly standing in my view, that my heart has always, and only, bled for you.

On reflection, falling in love for him was not only extraordinary, but rather comical. By having closely observed Kiyoaki Matsugae, he knew full well what sort of man should fall in love. Falling in love was a special privilege given to someone whose external, sensuous charm and internal ignorance, disorganization, and lack of cognizance permitted him to form a kind of fantasy about others. It was a rude privilege. Honda was quite aware that since his childhood, he had been the opposite of such a man.

Not speaking and speaking are both human ways of being in the world, and there are kinds and grades of each. There is the dumb silence of slumber or apathy; the sober silence that goes with a solemn animal face; the fertile silence of awareness, pasturing the soul, whence emerge new thoughts; the alive silence of alert perception, ready to say, “This… this…”; the musical silence that accompanies absorbed activity; the silence of listening to another speak, catching the drift and helping him be clear; the noisy silence of resentment and self-recrimination, loud and subvocal speech but sullen to say it; baffled silence; the silence of peaceful accord with other persons or communion with the cosmos.

Two men may talk together enthusiastically for an hour or so about shared experiences, and yet not have a true conversation. A lonely man who wants to indulge his nostalgic mood feels the need of someone with whom to share it. When he finds such a companion, he starts to pour out his monologue as though recounting a dream. And so the talk goes on between them, their monologues alternating, but after a time they suddenly become aware that they have nothing to say to each other. They are like two men standing at either side of a chasm, the bridge across which has been destroyed.

Good food and good love are cultivated the same way - plant a seed in fertile soil, water it, care for it daily, protect it from negative elements and watch it rise up to nourish your body and soul.

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It is still women who must do the lion’s share of the arithmetic. The tallying and risk and rewards of lost wages and promotions, sick days and leave policies, pumping rooms and corner offices that come with kids. Women are all too mindful of the variety of losses they incur should they choose to bear children. “We’re well aware that we lose fertility at a certain age…but also that we lose professional power after we have kids.

When we look at a tree, we do not see the tree for what it really is. We see how it appears to us on the surface, and we dismiss it as being just another form in the Universe. We fail to realize that the tree is connected to the Universe on every level; that all of nature is expressing itself through that single form. There can be no tree without the earth that it grows from, the sun that gives it energy, the water that nourishes its growth, and the millions of fungi and bacteria fertilizing its soil. Looking deeply into anything in nature, we realize that it is connected to the whole. We see that nature is one seamless web, and the notion that things have an existence of their own is merely an illusion.

One could certainly think of a man not in terms of a body but as a single vital current. And this would allow one to grasp the concept of existence as dynamic and on-going, rather than as static. Just as he had said, there was no difference between a single consciousness possessing various vital currents in succession, and a single vital current animating various consciousnesses in succession. For life and self-awareness would fuse into a whole. And if one were to then extrapolate this theory of the unity of life and self-awareness, the whole sea of life with its infinity of currents – the whole vast process of transmigration called Samsara in Sanskrit – would be possessed by a single consciousness.

Okay, okay . . . where do you hear it coming from?” “Around here somewhere.” “Always in this spot?” “No. Not always. You are going to think I am even more insane, but I swear it is following me around.” “Maybe it is my new powers. The power to drive you mad.” She wriggled her fingers at him theatrically as if she were casting a curse on him. “You already drive me mad,” he teased, dragging her up against him and nibbling her neck with a playful growling. “Ah hell,” he broke off. “I really am going mad. I cannot believe you cannot hear that. It is like a metronome set to some ridiculously fast speed.” He turned and walked into the living room, looking around at every shelf. “The last person to own this place probably had a thing for music and left it running. Listen. Can you hear that?” “No,” she said thoughtfully, “but I can hear you hearing it if I concentrate on your thoughts. What in the world . . . ?” Gideon turned, then turned again, concentrating on the rapid sound, following it until it led him right up to his wife. “It is you!” he said. “No wonder it is following me around. Are you wearing a watch?” He grabbed her wrist and she rolled her eyes. “A Demon wearing a watch? Now I have heard everything.” Suddenly Gideon went very, very still, the cold wash of chills that flooded through him so strong that she shivered with the overflow of sensation. He abruptly dropped to his knees and framed her hips with his hands. “Oh, Legna,” he whispered, “I am such an idiot. It is a baby. It is our baby. I am hearing it’s heartbeat!” “What?” she asked, her shock so powerful she could barely speak. “I am with child?” “Yes. Yes, sweet, you most certainly are. A little over a month. Legna, you conceived, probably the first time we made love. My beautiful, fertile, gorgeous wife.” Gideon kissed her belly through her dress, stood up, and caught her up against him until she squeaked with the force of his hug. Legna went past shock and entered unbelievable joy. She laughed, not caring how tight he held her, feeling his joy on a thousand different levels. “I never thought I would know this feeling,” he said hoarsely. “Even when we were getting married, I never thought . . . It did not even enter my mind!” Gideon set her down on her feet, putting her at arm’s length as he scanned her thoroughly from head to toe. “I cannot understand why I did not become aware of this sooner. The chemical changes, the hormone levels alone . . .” “Never mind. We know now,” she said, throwing herself back up against him and hugging him tightly. “Come, we have to tell Noah . . . and Hannah! Oh, and Bella! And Jacob, of course. And Elijah. And we should inform Siena—” She was still rattling off names as she teleported them to the King’s castle.

For a long time being female was treated by science and medicine as being akin to having a serious psychological disorder. Women were routinely prescribed hysterectomies or anxiolytics like valium to treat the symptoms of hysteria which is a syndrome with symptoms that are suspiciously similar to the symptoms of being of human female who has to deal with stupid sexist bullshit. Although scions and medicine has come a long way since these sorts of practices were common place every woman i know has had an experience of being treated as less rational version of a man. Sometimes even by our own doctors simply by virtue of our gender. There belief that women are irrational and therefore underserving of the same rights as men is something that has lingered in the public consciousness in a huge way. And women are very aware of this. We have to listen to a lot of people say a lot of dumb shit about our hormones and about whether we deserve the right to control our own fertility. These types of claims particularly when combined with sciences and medicine mishandling of women for so long have made it very difficult for anyone, even female scientists, to have thoughtful conversations about things like women's hormones and fertility regulation. These topics unaddressed by science are often met with suspicion by anyone who has ever owned a pair of ovaries or is an ovarian sympatist.

New Orleans at the nexus of gold rush, immigration, war, and trade created a fertile playground for a variety of "mysterious affections" between men. What Whitman would later call "adhesiveness" — his term for male-male love borrowed from the pseudoscience of phrenology — was on full display in the Crescent City. Prior to the existence of a modern concept of homosexuality (as sexual orientation), hand-holding, embracing, or sharing a bed were broadly considered appropriate expressions of bonding between members of the same sex. A city like New Orleans, overrun with transitory young men of marriageable age without local family ties, invited further experimentation. When Whitman was pressed, late in life, about his sexual history in New Orleans, he became flustered, quickly making up stories about affairs with women and having fathered numerous illegitimate children. The vehemence of his old-age denials suggests both an awareness of the growing homophobia of the 1890s and a conscious desire to rewrite this particular part of his biography.

New Orleans at the nexus of gold rush, immigration, war, and trade created a fertile playground for a variety of :mysterious affections" between men. What Whitman would later call "adhesiveness" — his term for male-male love borrowed from the pseudoscience of phrenology — was on full display in the Crescent City. Prior to the existence of a modern concept of homosexuality (as sexual orientation), hand-holding, embracing, or sharing a bed were broadly considered appropriate expressions of bonding between members of the same sex. A city like New Orleans, overrun with transitory young men of marriageable age without local family ties, invited further experimentation. When Whitman was pressed, late in life, about his sexual history in New Orleans, he became flustered, quickly making up stories about affairs with women and having fathered numerous illegitimate children. The vehemence of his old-age denials suggests both an awareness of the growing homophobia of the 1890s and a conscious desire to rewrite this particular part of his biography.

Most societies no longer require high fertility rates. Infant mortality has fallen to a tiny fraction of its 1950 level. Effective birth control technology, labor-saving devices, improved child care facilities, and low infant mortality make it possible for women to have children and full-time careers. Traditional pro-fertility norms are giving way to individual-choice norms that allow people a broader range of choice in how to live their lives. Pro-fertility norms have high costs. Forcing women to stay in the home and gays and lesbians to stay in the closet requires severe repression. Once high human fertility rates are no longer needed, there are strong incentives to move away from pro-fertility norms—which usually means moving away from religion. As this book demonstrates, norms concerning gender equality, divorce, abortion, and homosexuality are changing rapidly. Young people in high-income societies are increasingly aware of the tension between religion and individual-choice norms, motivating them to reject religion. Beginning in 2010, secularization has accelerated sharply.

Dwarves are sequential hermaphroditic parthenogens," Ruby said, anticipating his question. "What?" "They can change back and forth from male to female and are capable of fertilizing themselves to make more dwarves. They exhibit what we regard as male characteristics, typically, but some favor a more feminine approach." Durham sat with his mouth hanging open. Ruby poked him in the tongue with her quill feather making him gag and sputter. "So, Ginny is, what, short for Regina? Virginia?" "I rather think it's long to 'Gin'," Ruby answered. "She's head of hazard team and Thud's second." "So, the changing sex thing. How does that work? Does it take a while or is it the sort of thing that might happen in the middle of a conversation?" "Hard to say," Ruby said. "Does she need to clear her throat or did she just become a male? Is he just pausing for thought or did he just impregnate himself mid-sentence?" She shrugged. "Dwarf physiology isn't really my field." "Is there an easy way to tell?" "Which sex a dwarf is at the moment? Not that I'm aware of but I haven't managed to think of a situation where it would matter, either, so I've not dwelt on it much.

What did Kiyoaki mean by his question? If one were forced to hazard a guess, it would be that he was trying to say that he had no interest in anything at all. He thought of himself as a thorn, a small, poisonous thorn jabbed into the workmanlike hand of his family. And this was his fate simply because he had acquired little elegance. A mere fifty years before, the Matsugaes had been a sturdy, upright samurai family, no more, eking out a frugal existence in the provinces. But in a brief span of time, their fortunes had soared. By Kiyoake’s time, the first traces of refinement were threatening to take hold on a family that, unlike the court of nobility, had enjoyed centuries of immunity to the virus of elegance. And Kiyoake, like an ant that senses the approaching flood, was experiencing the first intimations of his family’s rapid collapse. His elegance was the thorn. And he was well aware that his aversion to coarseness, his delight in refinement, were futile; he was a plant without roots. Without meaning to undermine his family, without wanting to violate its traditions, he was condemned to do so by his very nature. And this poison would stunt his own life as it destroyed his family. The handsome young man felt that this futility typified his existence. (p13.)

Just like the mountains, all jumbled together when you view them from a distance, had Beth's impulses and emotions already begun to be in their extraordinary complexity at this period; and even more like the mountains where you are close to them, for then, losing sight of the whole, you become aware of the details, and are surprised at their wonderful diversity, at the heights and hollows, the barren wastes, fertile valleys, gentle slopes, and giddy precipices- heights and hollows of hope and despair, barren wastes of mis-spent time, fertile valleys of intellectual accomplishment, gentle slopes of aspiration undefined, and giddy precipices of passionate impulse and desperate revolt. Genius is sympathetic insight made perfect; and it must have this diversity if it is ever to be effectual- must touch on every human experience, must suffer, and must also enjoy; great, therefore, are its compensations. It feels the sorrows of all mankind, and is elevated by them; whereas the pain of an individual bereavement is rather acute than prolonged. Genius is spared the continuous gnawing ache of the grief which stultifies; instead of an ever-present wearing sense of loss that would dim its power, it retains only those hallowed memories, those vivid recollections, which foster the joy of a great yearning tenderness; and all its pains are transmuted into something subtle, mysterious, invisible, neither to be named nor ignored- a fertilizing essence which is the source of its own heaven, and may also contain the salvation of earth. So genius has no lasting griefs.

Circumcision is well-known in the ancient Near East from as early as the fourth millennium BC, though the details of its practice and its significance vary from culture to culture. Circumcision was practiced in the ancient Near East by many peoples. The Egyptians practiced circumcision as early as the third millennium BC. West Semitic peoples, Israelites, Ammonites, Moabites and Edomites performed circumcision. Eastern Semitic peoples did not (e.g., Assyrians, Babylonians, Akkadians)—nor did the Philistines, an Aegean or Greek people. Anthropological studies have suggested that the rite always has to do with at least one of four basic themes: fertility, virility, maturity and genealogy. Study of Egyptian mummies demonstrates that the surgical technique in Egypt differed from that used by the Israelites; while the Hebrews amputated the prepuce of the penis, the Egyptians merely incised the foreskin and so exposed the glans penis. Egyptians were not circumcised as children, but in either prenuptial or puberty rites. The common denominator, however, is that it appears to be a rite of passage, giving new identity to the one circumcised and incorporating him into a particular group. Evidence from the Levant comes as early as bronze figurines from the Amuq Valley (Tell el-Judeideh) from the early third millennium BC. An ivory figurine from Megiddo from the mid-second millennium BC shows Canaanite prisoners who are circumcised. Southern Mesopotamia shows no evidence of the practice, nor is any Akkadian term known for the practice. The absence of such evidence is significant since Assyrian and Babylonian medical texts are available in abundance. Abraham is therefore aware of the practice from living in Canaan and visiting Egypt rather than from his roots in Mesopotamia. Since Ishmael is 13 years old at this time, Abraham may even have been wondering whether it was a practice that would characterize this new family of his. In Ge 17 circumcision is retained as a rite of passage, but one associated with identity in the covenant. In light of today’s concerns with gender issues, some have wondered why the sign of the covenant should be something that marks only males. Two cultural issues may offer an explanation: patrilineal descent and identity in the community. (1) The concept of patrilineal descent resulted in males being considered the representatives of the clan and the ones through whom clan identity was preserved (as, e.g., the wife took on the tribal and clan identity of her husband). (2) Individuals found their identity more in the clan and the community than in a concept of self. Decisions and commitments were made by the family and clan more than by the individual. The rite of passage represented in circumcision marked each male as entering a clan committed to the covenant, a commitment that he would then have the responsibility to maintain. If this logic holds, circumcision would not focus on individual participation in the covenant as much as on continuing communal participation. The community is structured around patrilineal descent, so the sign on the males marks the corporate commitment of the clan from generation to generation. ◆

Learning to stay on the verge of being awake and asleep is a very important, powerful, and fertile doorway, or midpoint. This still point is called the madhya, or center. Sally Kempton describes it as a state of awareness in which we enter “the inner space where we experience our connection to the whole.” She also says this “fractional pause in the flow of the breath or in the flow of thoughts then opens out into the vastness of Consciousness.” It is “the space of the heart” (Durgananda 2002, 34).

In the midst of infertility, it feels all-consuming and endless, but there is a light at the end of the tunnel. Infertility will end. Sometimes fertility treatment ends in success. Sometimes it doesn't. Other times it ends with the acceptance that having children is not going to happen, but that a rich a meaningful life is still possible, even if the outcome wasn't what was originally pictured or hoped for.

Many a time he had caught himself saying: "I can't live without God, but I can live without religion." He may have abandoned the practice of religion which was part of his boyhood, and which taught him how to interpret the world, and his surroundings, and his feelings, but he did so because he would not reconcile his life and his mysticism. He did so because his quest for God was sexual as well as emotional. At the same time he saw religion being practised in a weak and mawkish way, in a way that was emasculated and enfeebled, lacking the fertile passion and the violent receptivity of femininity or the exuberance of virility. A religion without sex for people who are afraid of the passions and the power of love. An accommodating, bourgeois religion, that is more often than not hypocritical. At the same time, on the other hand, even in his silent prayers, he was aware of putting his entire sexuality on the line. This is why he read Hosea. Because in those pages there was not an exclusively mental or spiritual vision of the relationship between God and His people. Rather, there was a representation of bodies, a representation of prostitution and wantonness, of the frenzy of separation, of wrath and of paternal protection. As has always been the case since time immemorial between people who love one another.

When we first come into the world, we are small, fragile, and defenseless. We are totally dependent on the love and care of our parents, especially our mothers. In our modern society, we have learned very well how to take care of the physical, biological, and even the developmental needs of our babies, even though parents at various socio-economic levels still face vastly different challenges as they meet their infants’ needs. But we have let a vital need, the one whose fulfillment will determine our ability to have a feeling of self-worth and security, slip through the cracks of modern life. If our emotional needs are not met at the right time, we will face a daunting task later in life as we try to heal the structural wounds of our personalities. Like a plant that doesn’t get enough water or sun early on, we will have trouble growing to our full height, no matter how much fertilizer we get later. Fortunately, unlike plants, we can direct our consciousness and self-awareness toward healing, which can give us new foundations for fulfilling our lives.

Growing your own food is like printing your own money. When you grow your own food, you supply your family with meals and help them survive, without the help of a food business. This is how we begin to shift toward a more resource-based economy, by providing our own resources in the safety of our own backyards. Make sure the food you grow is organic and do not use any harmful pesticides or fertilizers. By growing your own food, you can also build a great community. People will work together for the common goal of eating a healthy meal.

Come on, Melinda. You can’t avoid it forever. We both know you’re pregnant.” “Ugh,” she said, accepting the cool, wet cloth. She pressed it to her face, her brow, her neck. She didn’t have any more to say. But Jack knew. There had been tears, exhaustion, nausea. She turned watering eyes up to him. He shrugged and said, “You eased up on the breast-feeding, popped an egg and I nailed it.” Her eyes narrowed as if to say she did not appreciate the explanation. He held out a hand to bring her to her feet. “You have to wean David,” he said. “Your body can’t completely nourish two children. You’ll get weak. You’re already exhausted.” “I don’t want to be pregnant right now,” she said. “I’m barely over being pregnant.” “I understand.” “No, you don’t. Because you haven’t ever been pregnant.” He thought this would probably be a bad time to tell her that he did so understand, since he had lived with a pregnant person and listened very attentively to every complaint. “We should go see John right away, so you can find out how pregnant.” “How long have you suspected?” she asked him. “I don’t know. A few weeks. It was a little tougher this time….” “Oh, yeah?” “Well, yeah. Since you haven’t had a period since the first time I laid a hand on you. God, for a supposedly sterile woman, you certainly are fertile.” Then he grinned, fully aware it would have got him smacked if he hadn’t been holding the baby. She whirled away from him and went to sit on their bed. She put her face in her hands and began to cry. Well, he’d been expecting exactly this. There’d been a lot of crying lately and he knew she was going to be mighty pissed off. He sat down beside her, put an arm around her and pulled her close. David patted her head. “It’s going to be okay,” he said. “I’m not delivering this one. I want that understood.” “Try not to be cute,” she said through her tears. “I think my back already hurts.” “Can I get you something? Soda? Crackers? Arsenic?” “Very funny.” She turned her head to look at him. “Are you upset?” He shook his head. “I’m sorry it happened so soon. Sorry for you. I know there are times you get damned uncomfortable and I wanted you to get a break.” “I should never have gone away with you.” “Nah. You were already pregnant. Wanna bet?” “You knew before that?” “I wondered why you were so emotional, and that was a possible reason. I never bought your whole sterile thing. But I don’t have a problem with it. I wanted more kids. I like the idea of a larger family than the three of us. I come from a big family.” “There will not be five, I can guarantee you that,” she said. Then she bored a hole through him with her eyes. “Snip, snip.” “You’re not going to blame this on me, Mel. I suggested birth control. A couple of times, as a matter of fact. You were the one said it could never happen twice. And then explained that whole business about not ovulating while you’re nursing. How’s that working for you so far? Hmm?” “Screw you,” she said, not sweetly. “Well, obviously…” “I’d like you to understand I wasn’t relying on that breast-feeding thing. I’m a midwife—I know that’s not foolproof. I really didn’t think it possible that… Shit,” she said. She sighed deeply. “I just barely got back into my jeans….” “Yeah, those jeans. Whoa, damn. Those jeans really do it to me. No one wears a pair of jeans like you do.” “Aren’t you getting a little sick of having a fat wife?” “You’re not fat. You’re perfect. I love your body, pregnant and unpregnant. I know you’re trying to get me all worked up, but I’m not going there. You can try to pick a fight with me all day and I just won’t play. It wouldn’t be a fair fight—you’re out to get me and we both know it. Do you have appointments this morning?” “Why?” “Because I want to go to Grace Valley for an ultrasound. I want to know when I have to have the house done.” *

Civilized people, whether Western or Eastern, need to be liberated and dehypnotized from their systems of symbolism and, thereby, become more intensely aware of the living vibrations of the real world. For lack of such awareness our consciousnesses and consciences have become calloused to the daily atrocities of burning children with napalm, of saturation bombing of fertile earth with all its plants, wild animals, and insects (not to mention people), and of manufacturing nuclear and chemical weapons concerning which the real problem is not so much how to prevent their use as how to get them off the face of the earth.

During the second half of the twentieth century, cross-fertilization among the disciplines of history, literature, sociology, and psychology led to scholarly awareness that historical accounts are not direct representations of actual events; they are, instead, interpretations of the meaning of events and are thus impacted by authorial bias, cultural assumptions, and linguistic frameworks. Historical accounts are conveyed through structures of stories, or in other words through the medium of narrative. This conceptual shift calls into question the assumption that histories recount factual descriptions of real events while stories narrate the literary artifice of imagine events.

Remember and Share - The Hook Model helps the product designer generate an initial prototype for a habit-forming technology. It also helps uncover potential weaknesses in an existing product’s habit-forming potential. - Once a product is built, Habit Testing helps uncover product devotees, discover which product elements are habit forming (if any), and why those aspects of your product change user behavior. Habit Testing includes three steps: identify, codify, and modify. - First, dig into the data to identify how people are behaving and using the product. - Next, codify these findings in search of habitual users. To generate new hypotheses, study the actions and paths taken by devoted users. - Lastly, modify the product to influence more users to follow the same path as your habitual users, and then evaluate results and continue to modify as needed. - Keen observation of one's own behavior can lead to new insights and habit-forming product opportunities. - Identifying areas where a new technology makes cycling through the Hook Model faster, more frequent or more rewarding provides fertile ground for developing new habit-forming products. - Nascent behaviors — new behaviors that few people see or do, and yet ultimately fulfill a mass-market need — can inform future breakthrough habit-forming opportunities. - New interfaces lead to transformative behavior change and business opportunities.   *** Do This Now Refer to the answers you came up with in the “Do This Now” section in chapter five to complete the following exercises: - Perform Habit Testing, as described in this chapter, to identify the steps users take toward long-term engagement. - Be aware of your behaviors and emotions for the next week as you use everyday products. Ask yourself: - What triggered me to use these products? Was I prompted externally or through internal means? - Am I using these products as intended? - How might these products improve their on-boarding funnels, re-engage users through additional external triggers, or encourage users to invest in their services? - Speak with three people outside your social circle to discover which apps occupy the first screen on their mobile devices. Ask them to use these apps as they normally would and see if you uncover any unnecessary or nascent behaviors. - Brainstorm five new interfaces that could introduce opportunities or threats to your business.

To make heritage out of consciousness is to make garbage out of consciousness. To make tradition out of stagnation is to make fertilizer out of living veins.

In the ancient world the intuitive awareness of break boundaries as points of reversal and of no return was embodied in the Greek idea of hubris, which Toynbee presents in his Study of History, under the head of “The Nemesis of Creativity” and “The Reversal of Roles.” The Greek dramatists presented the idea of creativity as creating, also, its own kind of blindness, as in the case of Oedipus Rex, who solved the riddle of the Sphinx. It was as if the Greeks felt that the penalty for one break-through was a general sealing-off of awareness to the total field. In a Chinese work—The Way and Its Power (A. Waley translation)—there is a series of instances of the overheated medium, the overextended man or culture, and the peripety or reversal that inevitably follows: He who stands on tiptoe does not stand firm; He who takes the longest strides does not walk the fastest … He who boasts of what he will do succeeds in nothing; He who is proud of his work achieves nothing that endures. One of the most common causes of breaks in any system is the cross-fertilization with another system, such as happened to print with the steam press, or with radio and movies (that yielded the talkies). Today with microfilm and micro-cards, not to mention electric memories, the printed word assumes again much of the handicraft character of a manuscript. But printing from movable type was, itself, the major break boundary in the history of phonetic literacy, just as the phonetic alphabet had been the break boundary between tribal and individualist man.

What's in your head, fervor or fertilizer! What are you, consciousness or compost! Buy some flowers for your ancestral graves, but never become compost to get their praise!

There was no lightbulb moment when somebody shouted: ‘Eureka! Let’s start planting crops!’ Though our ancestors had been aware for tens of thousands of years that you could plant things and harvest them, they also knew enough not to go down that road. ‘Why should we plant,’ exclaimed one !Kung tribesman to an anthropologist, ‘when there are so many mongongo nuts in the world?’39 The most logical explanation is that we fell into a trap. That trap was the fertile floodplain between the Tigris and the Euphrates, where crops grew without much effort. There we could sow in soil enriched by a soft layer of nutrient-rich sediment left behind each year by the receding waters. With nature doing most of the work, even the work-shy Homo puppy was willing to give farming a go.40 What our ancestors couldn’t have foreseen was how humankind would proliferate. As their settlements grew denser, the population of wild animals declined. To compensate, the amount of land under cultivation had to be extended to areas not blessed with fertile soil. Now farming was not nearly so effortless. We had to plough and sow from dawn to dusk. Not being built for this kind of work, our bodies developed all kinds of aches and pains. We had evolved to gather berries and chill out, and now our lives were filled with hard, heavy labour. So why didn’t we just go back to our freewheeling way of life? Because it was too late. Not only were there too many mouths to feed, but by this time we’d also lost the knack of foraging. And we couldn’t just pack up and head for greener pastures, because we were hemmed in by neighbouring settlements,

speak of this terrain as a primeval and unsettled wilderness—yet this continent had been continuously inhabited by human cultures for at least ten thousand years. That indigenous peoples can have gathered, hunted, fished, and settled these lands for such a tremendous span of time without severely degrading the continent’s wild integrity readily confounds the notion that humans are innately bound to ravage their earthly surroundings. In a few centuries of European settlement, however, much of the native abundance of this continent has been lost—its broad animal populations decimated, its many-voiced forests overcut and its prairies overgrazed, its rich soils depleted, its tumbling clear waters now undrinkable. European civilization’s neglect of the natural world and its needs has clearly been encouraged by a style of awareness that disparages sensorial reality, denigrating the visible and tangible order of things on behalf of some absolute source assumed to exist entirely beyond, or outside of, the bodily world. Some historians and philosophers have concluded that the Jewish and Christian traditions, with their otherworldly God, are primarily responsible for civilization’s negligent attitude toward the environing earth. They cite, as evidence, the Hebraic God’s injunction to humankind in Genesis: “Be fertile and increase, fill the earth and master it; and rule the fish of the sea, the birds of the sky, and all the living things that creep on earth.”1 Other thinkers, however, have turned toward the Greek origins of our philosophical tradition, in the Athens of Socrates and Plato, in their quest for the roots of our nature-disdain. A long line of recent philosophers, stretching from Friedrich Nietzsche down to the present, have attempted to demonstrate that Plato’s philosophical derogation of the sensible and changing forms of the world—his claim that these are mere simulacra of eternal and pure ideas existing in a nonsensorial realm beyond the apparent world—contributed profoundly to civilization’s distrust of bodily and sensorial

I thought about it, and I came up with the perfect way to raise her awareness. I wrote her a bedtime story, a disarming blend of humor and affection, and I called it: The Book of Oogenesis In the beginning were the gametes. And though there was sex, lo, there was no gender, and life was in balance. And God said, “Let there be Sperm”: and some seeds did shrivel in size and grow cheap to make, and they did flood the market. And God said, “Let there be Eggs”: and other seeds were afflicted by a plague of Sperm. And yea, few of them bore fruit, for Sperm brought no food for the zygote, and only the largest Eggs could make up the shortfall. And these grew yet larger in the fullness of time. And God put the Eggs into a womb, and said, “Wait here: for thy bulk has made thee unwieldy, and Sperm must seek thee out in thy chambers. Henceforth shalt thou be fertilized internally.” And it was so. And God said to the gametes, “The fruit of thy fusion may abide in any place and take any shape. It may breathe air or water or the sulphurous muck of hydrothermal vents. But do not forget my one commandment unto you, which has not changed from the beginning of time: spread thy genes.” And thus did Sperm and Egg go into the world. And Sperm said, “I am cheap and plentiful, and if sowed abundantly I will surely fulfill God’s plan. I shall forever seek out new mates and then abandon them when they are with child, for there are many wombs and little time.” But Egg said, “Lo, the burden of procreation weighs heavily upon me. I must carry flesh that is but half mine, gestate and feed it even when it leaves my chamber,” for by now many of Egg’s bodies were warm of blood, and furry besides. “I can have but few children, and must devote myself to those, and protect them at every turn. And I will make Sperm help me, for he got me into this. And though he doth struggle at my side, I shall not let him stray, nor lie with my competitors.” And Sperm liked this not. And God smiled, for Its commandment had put Sperm and Egg at war with each other, even unto the day they made themselves obsolete.

The entire growth phase of an egg — from its start as an ovarian follicle to a mature egg released at ovulation — is a whopping 220 days.

We need a Guide to help us correct our perceptions of fear so that we can find our way back home to experience love’s presence. The key to finding this healing path is by consciously being aware of “whose” voice is guiding us. Every moment we have the opportunity to choose between the voice of the ego, or the Voice for God (our heavenly Guide). We approach greater happiness and peace when we choose to side with God. This is the fertile ground where miracles change our perceptions that lead to an awakening of the mind. We begin to assume a more authentic identity, wherein the world of fear transforms into a place filled with opportunities to learn how we can each “see” love’s presence.

Endometriosis & Infertility Endometriosis has been estimated to affect up to 10-15% of women at their reproductive age. According to Dr Beena Muktesh, MBBS, MS-Obstetrics & Gynaecology, Fertility Specialist, around 30-50% of women with endometriosis have infertility. Moreover, women with advanced endometriosis also have poor ovarian reserve, low eggs and embryo quality as well as poor implantation. A lot of women with endometriosis experience pain and heavy periods, however, they are not aware of the disease. The disease is often discovered in advanced stages that eventually lead to infertility. What is Endometriosis? Endometrium refers to the inner lining of your uterus. When you have a period, this inner lining falls away from the walls of your uterus and If you get pregnant, the embryo attaches itself to the endometrium for development. Endometriosis is a condition wherein the tissues like endometrium grow on other parts of your body. When these tissues start growing in the wrong places, it causes excruciating pain and makes conceiving difficult.

Not wrong. Make it a conscious decision though, and give thanks for the life that died to sustain you whether that’s animal, vegetable, or mineral. We’re part of the cycle of nature, and when we die, we’ll be food and fertilizer for others as well. Just be aware.

I have never seen anything more fertile than courage in life.

As the physical body becomes less dense, there is an increasing sensibility and awareness to the subtle elements of the ether which were once unknown to the perceptive senses. The being then becomes knowledgeable of things that to others are not yet part of their reality. This new elevated state leads him to be seen by those others as crazy and out of touch with common sense. For the one who reaches such stage, however, there is an overwhelming sensation of lone wonder, where beauty is found in nothing but an empty garden of extraordinary flowers with different fragrances and colors. To this individual, the world has ceased to exist in its meanings for it is a world of brute ignorance and dark unconsciousness, guided by self-deceptive impulses. He is like a traveler in time stuck in the past. He has evolved but cannot escape the time-line in which he is in. He is blessed while led to think by fools that he is cursed. And the only thing he needs to do, in order to close the gap between his new self and the physical world, consists in looking inwards and appreciate the decadence around him from the perspective of the Observer. Once he can do that, he can be one with the Great Architect and start thinking like a god. In that precise moment, he is freed from any time-line and all the secrets are revealed unto him. His soul becomes boundless and his personality as fluid as water. He can be anything with a burning fire, and nothing like air, at the exact same time; he can love everyone like fertile soil for growth, and no one, as if he was just air; he can be everywhere and nowhere, like darkness, but also attach and detach at will, like light. And he can also have the power to unroot himself from any will produced by any thought that he might or not have chosen to have.

From Alice Walker: I think I am telling you that the animals of the planet are in desperate peril and that they are fully aware of this. No less than human beings are doing in all parts of the world, they are seeking sanctuary. But I am also telling you that we are connected to them as least as intimately as we are connected to trees. Without plant life human beings could not breathe. Plants produce oxygen. Without free animal life, I believe we will lose the spiritual equivalent of oxygen. “Magic,” intuition, sheer astonishment at the forms the Universe devises in which to express life-itself- will no longer be able to breathe in us. One day it occurred to me that if all the birds died, as they might well do, eventually, from the poisonings of their air, water, and food, it would be next to impossible to describe to our children the wonder of their flight. But what I am also sharing with you is this thought- the Universe responds. What you ask of it, it gives. I realize now that I did not understand prayer; which I know now to be the active affirmation in the physical world do our inseparableness from the divine; and everything, especially the physical world, is divine. War will stop when we no longer praise it, or give it any attention at all. Peace will come where it is sincerely invited. Love will overflow every sanctuary given it. Truth will grow where the fertilizer that nourishes it is also truth…Knock and the door shall be opened. Ask and you shall receive. Whatsoever you do to the least of these, you do also unto me- and to yourself. For we are one. “God” answers prayers. Which is another way of saying, “the Universe responds.” We are indeed the world. Only if we have reason to fear what is in our own hearts need we fear for the planet. Teach yourself peace. Pass it on.

The Environmental Movement’s Retreat from Advocating U.S. Population Stabilization (1970–1998): A First Draft of History by Roy Beck and Leon Kolankiewicz The overwhelmingly non-Hispanic, white leadership of the environmental movement may have felt it was defensible to address population growth as long as the great bulk of this growth came from non-Hispanic whites, which it did during the Baby Boom. But the situation changed dramatically after1972. From that year forward, the fertility of non-Hispanic whites was below the replacement rate, while that of black Americans and Latinos remained well above the replacement rate. To talk of fertility reductions after 1972 was to draw disproportionate attention to nonwhites. Certain minorities and their spokespersons—with long memories of disgraceful treatment by the white majority and acutely aware of their comparative powerlessness in American society—were deeply suspicious of possible hidden agendas in the population stabilization movement. As the Reverend Jesse Jackson told the Rockefeller Commission, “our community is suspect of any programs that would have the effect of either reducing or levelling off our population growth. Virtually all the security we have is in the number of children we produce.” And Manuel Aragon, speaking in Spanish, declared to the Commission: “what we must do is to encourage large Mexican American families so that we will eventually be so numerous that the system will either respond or it will be overwhelmed.” During the twenty-six years after 1972, the non-Hispanic white share of population growth declined significantly from the 1970 era. Thus, by the 1990s, a majority of the nation’s growth stemmed from sources other than non-Hispanic whites (especially Latin American and Asian immigrants and their offspring). Environmentalist leaders—proud and protective of their claim to the moral high ground—may have been reluctant to jeopardize this by venturing into the political minefield of the nation’s volatile racial/ethnic relations through appearing to point fingers at “outsiders,” “others,” or “people of color” as responsible for America’s ongoing problem with population growth.

I want a fertile soul. I want to be the kind of person who is able to let roles or locations or seasons of life die so there is space for the new to grow. You’re on this journey too or you probably wouldn’t be reading this. When a transition is looming, part of keeping your soul fertile is awareness. Awareness of the kind of person you want to be. Awareness that it is possible to let certain parts die and plant new ones. Awareness that fertile can look fallow on the surface. Awareness that it is hard to let parts of yourself die, but it is necessary. Awareness that you may need to leave to stay you. Awareness that while a fertile soul may not be the heart cry of the world, it is the heart cry of God. He loves you and cares more about being with you in this journey than where you are going.

Carl Jung said, ‘What we resist persists.’ Think about it. The more you try to fight something – a craving, a dissatisfaction, a fear – the more it grows and occupies your awareness. It takes root in your heart and mind.

The demon is the mental shadow-side archetype. What it shows is that the lifeblood of Raktabija has the power to give birth to thousands of Raktabijas, just like the thinking of the soul. Similarly, thoughts from the mind seem to sprout more and more thoughts as soon as they appear to land. Even if one in meditation cuts them off, more will sprout. It requires the power of Shakti Kundalini to spring the mind, dispatch the demon. Kali comes in in this great mythical tale and cuts the demon's head off. Before it could hit the fertile ground of existence she drank all her blood. In other words, out of all the thoughts, desires, and delusions that plague the seeker and prevent the seeker from knowing pure union, Kali Kundalini takes the life energy. Kali, as She's chopping the heads off, is symbolically slashing through the soul, removing all the emotions that will give birth to slavery and illusion over and over again. She absorbs them into herself; in other words, She frees from those bound forms the life-force, the Shakti. The formation is all forms. She alone has the power to dissolve all forms, to free from them the soul, the life. Kali wears a fifty-skull garland all around her neck. In addition, these fifty skulls reflect the Sanskrit alphabet's fifty letters— the sounds and forms that make up thought, which are the basis of all life. She's the one who sucks the life-force out of them so we can be safe from them, as well as the one who gave them birth to begin with. Taking refuge in Kali takes refuge in that inherent ability to cut off the heads of the very modes of thought, behaviors, values and all of the mind's restricting mechanisms that trap us in illusion. When free, She brings us back into unity with the Infinite — as does Kali with her husband Shiva. Even a myth of this kind, which may seem so bizarre and gruesome to the ignorant, has profound significance for our sadhana, revealing moment by moment what is involved in our spiritual practice. When you do japa, the ritual of mantra repeating, of Om Kali Ma, her mantra, you bring your mind back to Kali again and again. You can do this practice right now, or you can sit for meditation the next time. Close your eyes and dissolve Om Kali Ma, Om Kali Ma, Om Kali Ma with every thought. Kali's story shows that with every repeat of Om Kali Ma, this glorious phenomenon occurs. She cuts off all the emotions, all the deluded ideas, all the bound behaviors and perceptions that might have filled the mind as the pulse of mantra. Keeping the mind in the mantra refuge means holding the mind in a sacred place that is safe from all the modes of thought with which the mind might have developed its own slavery. Every repetition of mantra is a movement of Kali's sword clearing and opening that spaciousness of awareness, freeing our energy and consciousness so we can experience the fullness of who and what we are in each moment.

The rabbit’s high profile in pop culture represents not just the public’s love of furry and playful critters but also the appeal of rabbits as animals who are thoroughly present. They remind us to be our best selves, detached from the exterior world while remaining engaged with others. If all this sentiment sounds a little too philosophical to be attributed to the humble rabbit, think for a moment what lagomorphs have come to symbolize—rebirth, balance, rejuvenation, speed, awareness, resurrection, fertility, spring, purity, resourcefulness, abundance, creativity, magic, harmony—and then consider how many of these are life-affirming qualities or at least characteristics that bring deep meaning to our existence.

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