Articles have been extracted from my book, ‘As Time Goes By’, and are shown here for the period from 2014-2021.
2020
104. A CONVERSATION
A poem found at Bruce’s shop, likely picked up by Ivy his mother when travelling.
LIFE
Oh Life-that sweet
and precious thing
To man and beast
and bird on wing!
To every lowly living thing
It’s greatest treasure.
Let me not take it cruelly
Nor cut it short
in wantonness
Nor cage it up
in thoughtlessness
For my own pleasure.
But rather may I
be the friend
Of all who live
their little day!
Be strong to guard
and quick to tend
My little brethren
on their way.
(Author- Janet Graham)
109. RAWGLO FRUIT GALLERY
Plans for rawfood transitioning and interaction made in 2018.
It is a little over 12 months ago now since Rawglo Fruit Gallery ceased operations from the Kuranda shop. Nick Moss from Frubies took over the lease and has been using the space in conjunction with his food outlet at Kuranda Markets, which has been very successful and set a new level for Rawfood vending with the combination of sugar cane juice, coconuts, ice cream-sorbet, smoothies and juices. Frubies is a template for a rawfood business for anyone interested in serving vital, healthy and nutritious food from a commercial outlet.
After a long hiatus, guests are finally starting to appear at Fairyland House, mainly sourced from Airbnb, but also through word of mouth from locals and friends. Apparently Rawglo has quite a reputation as a place to visit for people travelling to the Cairns area, and I have recently hosted a couple of Melbournians wanting to transition to a healthier dietary in a specialised environment, where they can learn to stabilise into the rawfood regime on an ongoing basis.
Although I have advertised transition programs on the Fairyland Website for the last few years, it has taken some time for anyone to come here and to experience the benefits. The positive changes I observed over a 2-week period are encouraging, and so I have decided to focus more on offering longer-term assistance to individuals, rather than seeking to service weekend retreats for Groups, although the opportunity for group presence will be maintained.
I am constructing a new website where I will document details of Rawglo interaction and Raw events. The initial impetus will be to nominate and further refine a series of Transition Programs for people wanting to pursue a regular Rawfood dietary, but are having difficulty doing so. Each of our circumstances is different, however the issues and problems we face are similar in many instances, and the value of an extended Transition Program is that participants begin to normalise their habits and expectations around an eating regime that suits their own needs, without the interference of other people, and without any pressure to meet commitments that often cause a sideways movement in the transitioning process.
The Sanctuary environment offers great potential to transform guests away from existing patterns and dependencies, and the hands-on nature of food preparation and interaction affords numerous opportunities for experiential learning, with casual or detailed discussion as required.
These few words provide a basis for the intended focus for Rawglo business development over the next period, and I look forward to developing suitable program content, so that the Transition Program will become attractive, and popular due to meeting the needs of my clients.
Happy travelling, Regards Zalan
110. HAPPINESS IS OUR REAL NATURE
A talk by Michael James on Ramana Maharshi available at: 719, You Tube Oct 2018.
Michael James provides a regular Satsang at the British Ramana Maharshi Foundation and a selection of his commentary on Ramana Maharshi’s teachings is presented below.
* To the extent that the Mind retires, so our happiness is realised
* The fact we are still here shows we are yet to have the willingness to Let Go–Let Go, Let Go!
* To be aware of things other than ourselves is to be aware of vasya-vasanas. As long as vasya-vasanas exist in the mind-we must try to destroy (eliminate) the Ego and continue with the investigation of “WHO AM I?” {The vasya (to be covered) – vasanas (karmic imprint, behaviour of the mind)}
* Give no room for the rising of other thoughts, cling tenaciously to self-attentiveness, cling firmly, and strongly; this clinging alone to our own awareness is the only way. {Swarupa-dhyana–attending to oneself}. Attend to the One who is attending to things. Attention is mindfulness of our own presence.
* Mindfulness focuses on breathe initially and then on the void.
* The void is actually fullness, and focus on the void is devoid of thought.
* Being, awareness and happiness are all ONE and the same.
* Being because we exist; Awareness because we are aware; Happiness because this is our true nature
* All sorts of analogies-but we need to distinguish between ‘Pure Awareness’ and ‘Awareness of anything”. So our real nature is Pure awareness without any objects.
* This body (jada-body) does NOT say ‘I’-is not aware of itself as ‘I’. The living body (the form), the life (prajna), the mind, intellect, the will, all the 5 sheaths are the body. The desires don’t say ‘I’. Intellect and Mind also don’t have awareness. So REAL AWARENESS does not arise in the body.
* However: “THE EGO ARISES–AS IF IT IS BETWEEN THE BODY AND SAT CHIT”. Limited in time and space, it appears and disappears. In addition to the body awareness, (jada), the EGO also has the qualities of CHIT or pure awareness; and so it is the Entanglement of a knot, the chit-jada granthi.
*The perceiver, the subject, is ego; the mind is the store of feelings and sensations; ego sees the mind.
* By the mere presence of Bhagwan, all things appear to exist, and so a BASE existence, an awareness or consciousness is in everything that appears to exist.
* Real Awareness IS
* Ego awareness is a semblance a PRETENSE of Real Awareness
* Ego, unlike all other thoughts, is aware of everything, it has the sense of a mixed awareness
* ‘I AM” and ‘I AM (my name), “I am John, Paul etc). The mixing of the Rising I, the ego, and the real I, always there. {NB. In Tamil, there are ‘no articles’, so cannot say ‘the’.}
* Is Atman other than ourselves?-NO
* If Ego comes into existence, everything comes into existence. In sleep–nothing is there. All of the evidence for the existence of the world is insubstantial because we call on other people while we are asleep; it is unreliable! Ego, which is the arbiter, is false self-awareness, it cannot give a true perspective of Pure Awareness, of what really is!
* In the view of ourself as we really are, which is WHEN WE ARE ASLEEP (in bed)-NOTHING EXISTS. So Ego has to be appearing from our real nature.
The Train Metaphor
The train metaphor instructs one who is travelling with his luggage, to place it down on the train, as there is no need to carry it. Similarly the action and guidance by God will see that things go on at the speed it is meant to go. We carry the luggage on our head-when we make decisions. We don’t have to worry about making the decision, when the time comes, we will make the decision. We cannot change what we are destined to experience. Why should we suffer by carrying it on our head-leave it all to God-if we leave it we can be happy.
Will
* We also have a will-we are free to want to change our course. We don’t know our destiny, and we also have desires. What binds us is the desire to do certain actions. So Karma and the fruits of our actions are done by desire. (Para-abda-we have no choice). We continue to make decisions-we cant Let Go entirely, but we CAN CONTINUE to Let Go…our likes and dislikes–that need to be weaned away.
* Destiny cannot change our desire, our free will; and our free will can never change our destiny. Bhagwan says this is certain! In conclusion he says-being quiet is good, that is, to give up our likes and dislikes, to surrender our will and everything will be confluent with our destiny.
* On the path of Devotion, everything is according to our will. So our only duty is to BE HAPPY. Nothing matters-we have only one duty, to be happy. Nobody could cause any suffering. All suffering is caused by our likes and dislikes. We have to give up, and to ultimately travel with EASE-we need to give up this ego!
* The person has no ego, the ego has a person. THE EGO IS THE PERCEIVER.
Self-realisation can never be realised by the body-both ideas are grounds for ridicule.
Love and Light Zalan
2018
90. ENVIRONMENT AND HABITAT
Orangutans in Indonesia
Reference to the summary of a research article on Orangutan protection
https://www.academia.edu/37040277/2018_Spehar_et_al_-_Orangutans_venture_out_of_the_rainforest_and_into_the_Anthropocene
Conservation in the Anthropocene
Dividing the world into natural and unnatural, as well as viewing hu-mans as separate from nature, distorts our perceptions of nature and ourselves and hampers scientific understanding and conservation ac-tion (96). Despite nowhere being truly “pristine” (2), the urge to pro-tect and mend “pristine nature” is still prominent in conservation (97).
Accepting the prevalence of human influence does not mean abandoning efforts to protect the least human-modified ecosystems nor accepting human dominance of wild nature as an inevitability (97), but it does encourage a broader perspective that seeks to achieve conservation goals anywhere it can (98). It also encourages a more nuanced and evidence-based view of the relationship between humans and other species (2-4,99) that encourages both pragmatic planning and opportunism to preserve biodiversity in a human-dominated future.
The orangutang, shaped by its long shared history with people, can be an icon of this approach and its opportunities. Recognising that this emblem of “untouched nature” is resilient and capable of adapting to some forms of human influence offers a new and more hopeful symbol for tropical conservation in the Anthropocene.
SUPPLEMENTARY MATERIALS
Supplementary material for this article is available at <http://advances.sciencemag.org/cgi/content/full/4/6/e1701422/DC1Supplementary Methods and Definitions>
References:
96. D. Sheil, E. Meijaard, Purity and prejudice: Deluding ourselves about biodiversity conservation.
Biotropica 42, 566–568 (2010).
97. G. Wuerthner, E. Crist, T. Butler. Keeping the Wild: Against the Domestication of the Earth (Island Press, 201 <http://advances.sciencemag.org/on June 30, 2018; <http://advances.sciencemag.org?>
94. EVERLUTION
A history of Everything!
The time is ripe to bring together the “two cultures” after a long period of imposed separation, the twin aspects of thought and experience, of science and consciousness, of them and us basically…Everlution recognises the history and development of experiential knowledge, as well as the history of living organisms that gives credence to the scientific view of WHAT IS.
As the science of physics continues to strive for knowledge prior to the ‘Black Hole’, neuroscience is skirting the edges of traditional knowledge, with detailed examination of the physical body to help reveal the mysteries of life. The investigation of consciousness is proceeding as a scientific pursuit, while the philosophies and opinions of the ‘Unknown’ continue to proliferate. The documentation and discussion of phenomena proceeds, with input from many interested observers and organisations, while examination and sharing of ‘experiential knowledge’ of mystical experiences is occurring more frequently.
The flow of information is paralleled by an increasing incidence of speculation that we are on the verge of a massive awakening of consciousness. Is this so, what are the circumstances that lead to a renewed interest in this consciousness revolution, and where can we find useful assistance in our own journey of discovery?
Everlution considers the source of various inputs, and attempts to bring together a cohesive view of the natural world and our living experience from a ‘neutral perspective’. This perspective includes the introduction of some of the numerous models of existence, as well as the experiences that various sages provide in their own journeys into the unknown.
Everlution recognises the everness, or foreverness of life, and is intended to assist the seeker with a brief overview of the current discussion surrounding our search for ourselves, or as Papaji suggested in his statement, the continued exploration of “WHO is the WHO in WHO AM I”.
95. EVERYWHEN
Yes, this deserves a special mention.
A brief excerpt from my Vegaculture book, reveals the source of the word ‘Everywhen”, which is a likely companion in the description that will accompany ‘everlution’.
The anthropologist Sansom (Ref.7) writes that Aboriginal people ‘distinguish between inner truths and outside appearances in all aspects of being’ (Ref.7), and he also quotes the anthropologist W.E.H. Stanner, that “Dreamings populate an everywhen-all the instants of being, whether completed or to come”; what a wonderfully descriptive word is everywhen.
Shedding light on the numerous facets of these observations is no easy task, and again we are plunged into the deepest of contemplations; to a reflection of our own limited belief systems, which inevitably lead us back to the universal enquiry, “Who am I”.
2017
60. SRAMANA GARDENS
Full Moon Antics…. December Full Moon tonight….
Exciting news here, with the new Business name SRAMANA GARDENS registered, and website building about to commence. Sramana Gardens is going to advertise Spiritual Life Retreats and activities as a focus for ONENESS, and to attract spiritual awakening people. This act is a major recognition of the value of placing our Spiritual aspects as the primary attention in daily life. I have had the good fortune to have Nicholas Moss present on-site for around 12 months now, and his dedication to One Light Unity is contagious. I realise the level of acceptance and surrender to the path varies enormously within us at different stages of our lives, and that contact with teachers on a regular basis is an important ingredient in our journey. I am indebted to Nick for his perseverance, and take this opportunity to mention my appreciation for his dedicated efforts to assist people by sharing the wealth of his own experiences and his clarity of purpose, by offering his hard earned knowledge so readily to all and sundry.
I trust these few formative words will grow and prosper as Sramana Gardens finds an expression worthy of the source that commands it. A big thank you to all my Workaway and Wwoofas this year, who have helped build the Centre to its present state of functioning…. 2017 is shaping up to be an incredibly busy and luxurious year…Peace and Goodwill to all for the Festive Season. May our sharing bring love and light, Zalan
69. Sacred Activism
A viewpoint for convergence
‘Sacred Activism’ is a term being used to describe the preponderance of spiritual teaching that seems to be arising presently. Perhaps the increasing interest in yoga and meditation, which has now become common in the West, has softened the public attitudes enough, to accept what may previously have been considered as a taboo, that is the discussion of personal faith in an everyday context. This common ground has underpinned daily life in many Eastern cultures, but the energy has been unleashed now in the West, and there is evidence of a strong empathy and response to the forthright acceptance of sacred views being aired, and even applauded.
Convergence of the ‘sacred’ and ‘activist’ paths is no surprise really, but it is heartening to see and read and discuss spiritual matters in daily life. As a means of conversation, the introduction of the sacred into the context of ordinary conversation opens many doors to connectedness. This freedom to allude to our deepest selves, and the Oneness that resides there, is a bonus for those of us who have had difficulty finding an outlet for the numerous questions and experiences we each hold.
Sacred aspects add credence to any discussion, and as Truth is the highest arbiter, the value we gather from full involvement brings an essential element into play. The sacred invokes a sense of truly caring, and in the case of animal activism, this expression of kindness and compassion, is harmonious with the recognition of our commonality with all of life, which brings greater joy and happiness to any situation.
Our caring relationship to nature and the earth, to sustainable solutions for social problems, and to the reinforcement of our shared unity in an expanding global culture, all suggest the convergence of esoteric teachings with pragmatic application of personal faith as suggested by acts of sacred activism; a key to good fortune and success in our society. Enjoy, In Peace, zalan
79. A Cup Half Full
A record of Vegaculture relevance
I realised tonight the answer to something that has plagued me since I first became interested in Vegaculture, and that is the accessibility that Permaculture has to a wide audience. A good metaphor would be the manner in which a Vegan Food can be integrated into almost every cuisine and culture, and found to be acceptable. Permaculture design potential enjoys this privilege in my mind, and is a particularly strong reason as to its validity in a conscious world. I am not making excuses here, but Vegaculture was always going to face an uphill battle in the movement towards a place of Universal Resonance; as it comes with a ‘vegan extremist reputation’ that is somewhat already tarred in the dominant culture. The tag is however relatively unimportant, as the message is what counts not the messenger, and it is obvious that permaculture will eventually surrender to non-violence.
Thus when I read the WHO guidelines for Developing Nations, and the promotion of the dependence on animals for daily existence, largely as a low energy, low resourced solution to farming, I admit to a sense of ‘not failure or defeat’, but a sense of limited application for Vegaculture in the foreseeable future. I have tended to argue that vegaculture is much more applicable to modernised Western lifestyles and city environments, than to those people living on the land. The current proportions of rural to urban dwelling, shows the rural sector, roughly 50% of the world’s population, depend on animal inputs for daily work and sufficiency means, according to the WHO reporting.
Now half of the world population is about 3.8 Billion people, still a significant number who might find Vegaculture a stronger possibility; but hey, if this is to be a UNIVERSAL PANACEA, then access to vegan choices for 100% is what it takes. The violent traditions held within permaculture are likely to diminish more quickly as plant based solutions in the major urban centres become common place. This strong movement away from animal agriculture and it’s DENIAL OF THE RIGHTS OF ANIMALS AS A DESIGN OBJECTIVE becomes SELF-LIMITING. Tonight was my Eureka moment, when I sensed that the inclusion of ANIMAL RIGHTS/WELFARE/ABOLITION IN THE DESIGN OBJECTIVE OF ALL ACTIVITY, IS WHAT IS TRULY A UNIVERSAL TRUISM FOR the ‘relative world solution’ to sustainable living.
Thus I feel vindicated that Vegaculture can just as readily as permaculture, be included in the Design Intent of each and every projection of a conscious sustainable outcome. HOORAY FOR THAT!!!! And so a second metaphor came to me, is the story of the two shoe salesman who went to Africa for the first time. The first salesman rang his company and said he was coming back home because he considered he was wasting time, as no one in Africa wears shoes; the second salesman rang the office and instructed them to send a shipload! A cup half empty, or half full…we choose…. Love Zalan
2016
18. HELPING OTHERS
Whatever you do, just check – is it for the wellbeing of others, or is it about you? If it is about you, you shouldn’t do it…. Sadhguru
19. VEGACULTURE REVISITED
Early Vegaculture–A reprint of relevant sections of the Vegan Guide to Melbourne
Introduction
Vegaculture is descriptive of the vegan journey. It is not a fundamentalist position, (not an ISM), rather a framework for a social setting where change and growth occur harmoniously, with compassion, health and awareness for the earth and all its creatures, with a common respect for each other in a global community. In this way, Vegaculture can be seen as one of the paths towards a more compassionate way of living, providing an easily identified and accessible lifestyle, for all those who choose to tread, irrespective of class, creed, colour, race and culture.
Numerous books and articles refer to the problems of diminishing species, eco-diversity and inadequate animal welfare in all regions of the globe. The predominance of farm animals being the largest contributor to imbalances in agriculture, sustainable land and water resource use. The science for a vegetarian diet from a health perspective is widely recognised as sound. Research and documentation of over consumption and inappropriate food choices, is forcing governments to seriously re-evaluate their own nutritional advice to citizens, in favour of a move toward a vegetarian eating regime.
Historical
Vegaculture grows naturally out of Permaculture, whose principles and applications provide the setting for this particular path. The landscape of traditional culture, as expressed in an historical context of sustainable living, has been well documented in Permaculture literature. This continues in an invigorated format today, with numerous examples of appropriate design procedures being integrated with modern intent to assist in all manner of projects. Vegaculture also, is a work in progress.
Permaculture is at the forefront of identifying sustainable living solutions to the predicaments of peak oil and climate change, the dual challenges of our present generation. (See http://www.futurescenarios.org). The insight that comes from perusing the historical context has long indicated the follies of waste and greed that surround the decision making (or lack thereof), of unsustainable living practices.
Vegaculture expands the cultural base; exposing the taboo of silent neglect for voiceless creatures, and recognising the significance of animal welfare and rights. This unspoken taboo, necessary for continuance of animal consumption raises an ethical and moral challenge; previously claimed as a cultural and/or survival necessity, it is becoming more easily recognised as either plain ignorance, or a mental and spiritual disconnection. The action of taking animals for food, whilst claiming an elevated moral status for humans, illustrates a perverse form of specism and a lack of respect for the interconnectedness of all life. While animals were traditionally seen to be ours for the taking, a higher awareness has always been promulgated, and at last this voice is becoming relevant to a much wider spectrum of people.
The traditional respect for other creatures diminished in the flood of new forms of wealth that accompanied the emerging industrial revolution in the late 18th and 19th centuries, and has largely continued unabated until today. Where as small populations lived in harmony with care of resources, the growth of wealth and human population placed large burdens on the food supply chain, consequently, previously balanced eco-food systems became unhinged. The history of food supply and its move to globalisation is but one example of many social systems which have developed in parallel at unsustainable rates of growth. The result of this chaotic and unmanaged growth is what we see today. Yes, we have in many ways an enormous infrastructure that operates with amazing efficiency, a result of competitive social market places, but we can also see now, as we uncover the legacy of this growth, that sustainable production was not given the impetus or regulation that it needed to survive in the market place.
This legacy is becoming widely exposed at a dramatic pace due to the new awareness and desirability of stabilising the earths’ resources to meet the needs of immanent population increases and social structure growth. In the most populous countries of China and India, the potential “middle class” numbers seeking new materialist wealth, is creating a massive input, which has to materialise from existing known resources. Combined with a refinement of the already materialist western lifestyle, what we are realizing is the complexity of resource management and its’ cause / effect nature for life on earth. Projections for a stable economic future, shows the means to wealth in the old paradigm, to be inadequate to source the means of wealth and supply in a sustainable new world. This notion precipitates the necessity of an introduction of modern living concepts.
Vegaculture is one way to assist, this alone an adequate reason for serious consideration of its’ aims and application in the context of a global dilemna. Permaculture provides a magnificent data-base of methods and intents, as a means towards sustainable living; the two central tenets being welfare of humans and the environment. Vegaculture however expands this scope, by further identifying our need to focus more directly on the welfare of all animals. Thus Vegaculture purports to promote the welfare of humans, other animals and the earth. The voice for those who cannot speak for themselves finally included at the helm of our social obligations and support for a sustainable community.
Principles
Vegaculture promotes a Vegan philosophy, which may be simply stated as ‘seeking to avoid the use of animal products in ones’ food and lifestyle’.
Right knowledge-right living
Vegaculture as a system of values recognises the relationships between food, clothing and shelter, with the rights and welfare of people, animals and the environment. Promotion of respect for all life, and a belief in doing one’s best, are considered central tenets. The application of right knowledge, wisdom and compassion in decision-making is believed to lead to the adoption of an equitable and just community for all beings; broadening the potential for a sustainable environment.
Healthy Inputs – healthy outputs
Vegaculture in the garden incorporates a willingness to utilise techniques where the principal methods of production do not rely on the use of animal inputs. Transition from present methods towards complementary crop planting for insect control; green food and plant manuring for composting and mulch and retention of on site nutrient for soil improvement; water recycling, herb and plant based sprays are to be encouraged. Farmer lobbying is needed, however support for vegan-organic gardening is envisaged as a preferred consumer choice, especially as the broader approach to sustainable methods become more widely understood and publicly accepted.
Healthy farms – healthy food
Vegaculture on the farm recognises the need to change from animal to plant based food production. The movement away from the current paradigm of animal exploitation presents a great challenge within our community, obviously requiring the provision of viable alternatives for farmers. Presently, market forces rather than legislation are responsible for the rate of change. Permaculture models of various scales, similar to ‘Hobby farm settings’ can be expected to provide the most likely path for transition; the setting fostering a place where ‘companion farm animals’ will be able to exist in a mutual interest relationship with carers, as the movement away from animal production into plant based agriculture expands.
Right thoughts-right actions
Vegaculture utilises Vegan Awareness at every opportunity; this essential ingredient is developed through practice. The process of developing Vegan Awareness does not need to be a dramatic upheaval in ones’ normal activities, nor does it require the adoption of any other authority or dogma, and neither does one necessarily need to be a vegetarian or vegan to participate. Increasing our awareness to the plight of other animals, questioning old beliefs and habits, viewing our own and others actions from different perspectives, are straightforward, simple means for improving living conditions. By carefully considering the consequences of our actions, the rights and welfare of all living creatures may be more justly manifested.
Personal growth
Vegaculture is assisted by the pursuit of our own personal truth, to grow as people creating a community, which reflects the essential values we hold as citizens. All decision we make, where we select by choice, by acting in accordance with our own truth, both the quality and the effectiveness of our actions are increased, providing better outcomes for us all.
Freedom and Sharing
Vegaculture may be readily manifested in a sharing community environment, where one can:
value sensitivity and compassion,
actively practice and engage in co-operation and decision making,
support scrutiny and negotiation in dialogue,
recognise both current and traditional social and cultural influences,
introduce a broader awareness of the ramifications of individual choice and action,
celebrate harmony and diversity,
introduce life enhancing solutions,
seek justice in relationships.
Farm practice
Food comes from farms where the grower determines the farming methods practiced and thereby the quality of our food. Generally, organic (O) and biodynamic, (BD) farming utilise animal products in soil preparation and during the growing and subsequent phases prior to harvest. Organic and Biodynamic farming are said to concentrates on feeding the soil, whilst ‘Conventional’ farming practices are said to feed the crop and make use of synthetic fertilisers, pesticides and herbicides. In basic terms, the 4 principal elements of soil sustainability are: Soil’s physical protection against erosion: plant nutrient maintenance: organic matter build-up and control of accumulation of toxins.
Some criticisms of farm practice suggest that “goodness” has become a less important ingredient as crops are “pumped with water” to increase size but not nutrient content, and varieties maybe selected for shelf appearance, often with a less pronounced taste. Although some restrictions on manure sources and handling are published by the organic organisations, manure used during soil preparation can carry over antibiotics and pathogens from animal stock, Spraying with a variety of products may take place during growing, flowering and fruiting with further applications prior to finishing and packing. This is a fact of life.
Compared with ‘conventional’, the OBD lobby would like us to believe that their methods of agriculture are more sustainable, hence better for the environment and people. Improvement of soil quality is fundamental, particularly so in the case of Australian soils. Any agriculture, (soil-culture) which is known to be unsustainable, should be continually modified. The nutrient value retention of all animal wastes, including human, and the environmental effects associated with their use is a major issue for the whole of society, not just vegans. Bio-diversity of seed stocks is also dwindling. One of the exciting challenges is the further development of organic and biodynamic farming practices so that a symbiotic relationship with all animals, including humans, in a mutually respectful manner can be advanced.
Ethical farming techniques need to be introduced on a broader scale. A couple of comments taken from ‘Acres’ Issue No 4 1991: “The integration of animals may assist, however, the animal factor is not a necessary element of sustainable agriculture, provided soil nutrient and organic matter are maintained by alternative means”. “There is sometimes a vague assumption that the very presence of animals ensures fertility maintenance- this is simply not true as animals do not add to the total nutrient pool, they simply redistribute those nutrients already present within the boundaries of the farm.”
Unfortunately farm animals have no way of washing or cleaning the chemical residues from their foods. “Concentrations become 10 to 20 times that found in the original plant food and stored in fat.” “A nursing human baby receives the highest pesticide dose of all when it nurses from milk produced by a mother who eats animal products.“ “No one really knows what the long term effects will be of eating these chemical residues at the lower doses experienced by vegetarians.” (Source- Health Science magazine, Jan/Feb 2000).
The EPA publishes a pesticide monitoring journal and numerous studies supporting the finding state: ‘Foods of animal origin are the major source of pesticide residues in the common western diet, 90-95% comes from meat, fish, dairy products and eggs. If you want a diet rich in pesticides, select these foods. Organically grown fresh fruits and vegetables which are lower in the food chain are relatively free. ” (Source-Lifestyle newsletter Australian Natural Hygiene Society-ANHS).
Major buyers such as supermarkets carry out chemical residue and base metal testing, taste testing of conventional produce; and have in place specialised quality assurance procedures to ensure freshness. Stocks may be held for weeks or more before being available to the consumer from the wholesaler, fruit and vegetable market or storeroom. The tendency to pick produce ‘green’ is always a consideration because of potential wastage when allowing for food transport and distribution. Full ground or tree ripening is thereby restricted, which also effects nutrient content. Cool and cold room storage is an integral extension of the farming practice.
Veganic organic gardening
Veganic-organic gardening is similar to organic gardening without the exploitation of animals. Animal manure, ‘by-products’ and synthetic additives are dispensed with, (and presumably a large portion of anti-biotic residues), whilst seaweed, vegetable and plant compost, rock dusts, crop rotation and green manuring are used. A commitment to ‘real’ sustainable practices, as opposed to the ‘imagined, quasi-sustainable’ organic practices which actually still exploit animals and hence the natural environment, is possible with veganic-organic gardening / farming. Worms and other naturally occurring soil enhancers are welcomed. Small amounts of vegan produce are deliberately farmed, people are experimenting with vegan composts and many individuals are gardening vegan-organically, however commercial quantities are generally not available or identified. Some conventional farmed produce may be vegan farmed but Not Necessarily.
A system of Conversion identification is needed for transition to “Veganic-organic” and this will eventually be introduced. Guidelines and a Logo are now in place in the UK thanks to the Vegan Organic Network. In October 2004 the “Stockfree Organic Standards” were introduced to commercial growers. Recently, the Welsh College of Horticulture has adopted the Standards and is now selling organic vegetables through a box scheme and instigating a training program. VON publishes Growing Green International, a magazine with cruelty free growing and ethical techniques.
Conventional and organic food
From a vegan perspective this issue is particularly delicate. The organic lobby, which offers an alternative to conventional farming practice, is generally unaware of the unsustainable practices, which they themselves engage in as a result of their attitude and/or ignorance surrounding the lack of recognition of the suppressed voice of non-human animals. Farm animals and their wastes are seen as a resource, this being very much a dominant cultural view. Organic use of animal products is in wide use. Hot composting of animal matter is required to retain certification, supposedly to render antibiotics and hormones harmless. The conventional farmer may well be producing ‘vegan food’ but often at a cost to our health, mother earth and eventually all life forms.
In an article in Acres No 4 1991 entitled “Are Australian agricultural systems sustainable?” Dr Roberts stated ‘Thus, apart from some serious differences of opinion on the adequacy of phosphate supply, the use of synthetic chemicals for pest and weed control remains the only major difference in approach between organic and conventional farmers. Every effort should be made to reduce the quantity of persistent synthetic pest and weed control chemicals being added to the soil/plant complex.’ Good advice, which many protection groups including Australian Consumers Association are still desirous to see instituted.
A strong united voice for Veganic-organic farming practice is what is needed. Write to your Poli now and tell them you want to know what you are eating, that it should be produced with ethical and sustainable practices and that a conversion process to Veganic-organic is what is actually necessary! The US FDA was forced to rethink their definition of ‘Organic,’ which is good news for most of us and a win for common sense. UK supermarket chain, CO-Op, banned over 20 pesticides used for food production worldwide (Natural Life Review Aug/Sep 2001 . The Co-Op, also Britain’s biggest farmer, made a plea to adopt a ‘cautionary principle’ putting public health as the overriding priority. Definitely an advantage in having an organic farming lobby, however Vegan Awareness needs to permeate the decision making process, as ultimately it must.
Vegan Gardening References
VEGANIC GARDENING 1986 Kenneth Dalziel O’Brien Thorsons Publishing Group UK
THE NEW ORGANIC GARDENING 1989 Eliot Coleman Chelsea Green Publishing USA
THE GOOD LIFE 1989 Helen and Scott Nearing Schochen Books New York
COMPOST FOR GARDEN PLOT ON 1000 ACRE FARM F H Billington (Out of print)
FOREST GARDENING 1991 Robert A de J. Hart Intermediate Technology Publishing Co
FOREST FARMING 1993 Robert Hart Green Books UK
VEGAN ORGANIC NETWORK 58 High Lane, Chorlton, Manchester M21 9DZ England
Vegaculture and Veganism
For some time now I have been thinking of the term Vegaculture as being more appropriate to describe my relationship to Vegan philosophy and principles. I agree that the original definition relates to ”a way of eating, without the use of animal or animal products in ones diet.” This has often been re stated as ‘ a way of living without the use of animals or animal products in ones diet OR LIFESTYLE”; and I don’t mean to redefine the Vegan term, the original definition still stands, however, in order to describe adequately the social context and views held by many vegans, in addition to the common dietary, I believe there are similarities which when seen in a social context, are also descriptive of aspects of the manner in which vegans approach various social justice issues.
Perhaps even a sense of freedom and democracy in decision-making processes, and certainly a convergence of common understanding of the plight of animals due to their lack of identity and rights. It could be said that there is just as much diversity of opinion in the ‘vegan community’ as in any other group of people. So although a ‘vegan community’ does not physically exist in a single identifiable location, there are certain features which are generally exhibited, based on my observation at least, which require another means of description, other than “Followers of Veganism’. I therefore utilise the term Vegaculture.
I have never been comfortable with the ‘ISM’. To me this conjures a fixed dogma with religious connotations, possibly even a framework for service, ritual and subservience. That situation is a long way from the position I see Vegans adopting in the community, and I therefore believe the term Veganism to be misleading as a collective social term for a disparate number of peoples following a vegan way, or vegan lifestyle. It is misleading to vegans and misleading others who are forming opinions as to ‘Who are Vegans? Where are Vegans? And What are Vegans?
Vegaculture conversely recognises the sense of community and similarity between some-what like-minded individuals, but also signifies a framework of developed social patterns, beyond a strict set of rules or dogma. Thus I see Vegaculture in a social context, as representing the extension of basic eating or dietary guidelines, to becoming a recognisable social entity. AND THAT can be described as “Lifestyle”. Due to the diverse nature of backgrounds and interests, together with the small numbers of vegans in the general population there is no discernible community centre or location that is identifiable with vegans as a group.
Arguably, there is a common regard for anarchy in some form, certainly with respect to food issues and the current lack of recognition for the proper treatment and respect for other animals.
I would increase this aspect of like-mindedness, as a generalisation, to also include a majority of the following beliefs;
a. an irreverence for political systems
b. a common empathy with ethical personal practice and ‘living ones philosophy’ in social and cultural relationships
c. a respect for life and desire to do ones best in personal endeavours
d. an interest in science and the science of health in particular
e. an acceptance of Alternative or Complementary Healing techniques
f. a willingness to stand up for ones own belief systems and a readiness to assist others; with both the understanding of vegan philosophy; and the positive influence which this awareness provides
g. identifying and understanding significant features of the effects of ones own actions and the potential for change which exists, when an active rather than a passive social role is adopted
h. a relaxed attitude to many of life’s trials and tribulations, due to a deep-based knowledge gained during their personal search for truth and understanding which has been exercised in the decision to become ‘a vegan’.
i. a desire to work towards the retention and enhancement of the ‘natural environment’ with a place reserved for other species within that environment
j. to pursue a personal spiritual path with recognition of others to exercise their own individual preferences
k. to set an example to others by their own behaviour and to act non-violently
l. to raise the awareness of animal rights and justice in the general community
m. to bring their families up with a similar respect for all animal life as they themselves perceive and to educate and raise their children in a vegan way
n. with respect to farming practice, the adoption of vegan-organic, or just ’vegan’ gardening techniques, where the use of animal products is dispensed with.
o. a determination to continue to see the positive aspects of change brought about by a vigilance of the vegan aspirations and influence in the wider community
p. Highly Internet motivated, sharers of knowledge and opinions relating to vegan viewpoints
So for vegans, there is no church, there is no ritual, there is no meeting place, there is virtually no mutual support, (here in Australia at least), for businesses or individuals in any formalised sense.
Although there are examples of Vegan ‘groups’, the membership and functions tend to be low in comparison to the estimates of vegan numbers in the broader society; a result of anarchic action?
The UK Example
Having lived in the UK at various times since 1971, I have briefly observed the depth of support there for social issues such as animal rights; examined the extent of vegan specialist foods and animal free products in the daily market place; followed social issues such as fox hunting, Mac Libels and the recurring animal health problems with BSE and Foot and Mouth Disease; transport of live animals to Europe; standardisation of Treatment of Animal Laws and Regulations for Common Market needs.
The integration of a vegan way appears quite extensive within the UK. Estimations are very difficult. Based on British data, in 1993, there were thought to be between 125,000 and 160,000 vegans in Britain. By 1998, I heard this had been revised to between 250,000 to 450,000 people. Not particularly large as a group and compared to say 65 Million British, only say 350,000/65,000,000 as a fraction or say 1 in 200 people. Of course repercussions from the Foot and Mouth outbreak a few years ago would have boosted these figures.
In Australian terms, this would equate to 19,000,000/200 or 85,000 people. I would probably reduce this to a guesstimate of 10,000 to 30,000 people, with some confidence, based on my local knowledge and my experience of visiting and living in Britain; comparing the extent of facilities and activities, which take place. This is really a pretty wild guess, but lacking any more definitive evidence, is my best guesstimate. I would be pleased to see some more accurate figures.
Vegan Diet
The commonly held concept, that there is A Vegan Diet’ may well be a misconception. The strength of a ‘vegan dietary’ probably in part comes from the diversity and desire for vegans to eat what they want, ungoverned by traditional combinations. In fact the Natural Hygiene approach of recognising ‘individual needs’ is really brought to the fore when one goes through the process of individual selection. This necessarily takes place, as vegans reject a substantial part of the cultural dietary, and search for their own satisfaction. It could be argued this will lead to trouble. In fact the process is really an essential part of knowing ourselves and being consciously aware of our bodies choices. Thus a settled vegan dietary is strong because of the process, not in spite of it!!
VEGEculture Too??
Vegetarians in a like way, appear to be spread throughout the wider community, and are generally not recognisable in a group context. The exception to this being perhaps, the followers of the 7th Day Adventist Church, mainly in the West, and the adherents of traditional Hindu and Buddhist teachings, in Asia and elsewhere. The 7th Day Adventists do congregate and worship in Churches of their own denomination, and also provide schools and community support groups and social networks. This actually extends to mutual support in business; and with separate Church ownership of holiday camps, health retreats and Universities (in USA) in addition to other facilities.
LINKS: www.veganorganic.net
23. FRUIT ON SITE
The wealth of Kuranda
There is pink guava starting to ripen, although insect bites and ant infestations seem rife, the flavour is good. The two trees have grown substantially in last two years, and many branches give access, but a ladder or picker may be needed soon. Yellow passion fruit appear on the ground occasionally, although a month ago on some days there could be up to 7 or 8 in the morning. My first dragon fruit, a red colour was sweet and well formed, with others flowering now after two years since planting. A strawberry was well received yesterday, and the plants are going through a growing phase at this time. (Herbs have died off mostly the mints and a sage, but tarragon seems to thrive, while oregano keeps plugging along).
My first pineapple earlier this week was delicious and there are a few more ready to pick. I had half a dozen peanut butter fruit a fortnight ago, very assimilable too. A sour sop is about ready to eat in next few days, with 5 on the tree as well, in varying stages of growth. The single Mamey Sapote must be approaching 6 months or more, so maybe halfway there; the tree flowered well, but I can’t see any useful results yet. The lychee crop was great and lasted a month or so on the largest tree, while the smaller trees had little, only on the sunny side of the street. Two papaya have ripened with another 10 or so about, but considering the number of trees now, which must be around thirty or more, flowers appear, but fruit less frequent.
Papaya was good quality and flavor, although picked green because hungry insects and animals are eating them. SO that is the fruiting situation presently. I have maybe 40 avocados on three trees and looking good; although two trees show signs of old age. Etadakimusa!
42. ETHICAL TECHNOLOGY
A snapshot of ABC Minefield Program from 16-07-20.
Here is a cut and paste from the ABC-RN website discussion on ‘Pokeman Go,’ the question is part of our general discussion, but not so well understood or discussed in these terms. A snippet presented here to alert you to pursue further. The Comment is by Laura D’Olimpio, senior lecturer in philosophy and ethics at the University of Notre Dame Australia:
“The ethical question is how we might allow technology to mediate our lived experiences in ways that are positive, that might be conducive to flourishing, to a sense of wellbeing or community, and to virtuous habits. What’s important, I think, is that our intention is to have a positive engagement with our communities, as opposed to this isolation and disconnection where the only form of connection is completely technological. The technological transformation of leisure time is giving rise to distracted citizens; so we have short attention spans, which affects the way we produce and receive information. We need to find ways of remaining critically and ethically engaged, of being discerning citizens—despite the conveniences afforded in this technological world.
Read more from Laura D’Olimpio at “ABC Religion and Ethics.”
2015
06. INTRODUCTION TO VEGACULTURE
Introduction and perspective
Vegaculture took shape and form around 25 years ago, when I first encountered Permaculture. I recognised that permaculture was a collection from many different sources, of useful information for common sense living. The fact that it was a scholarly attempt at defining a system of sustainable practices, by integrating successful examples of historic cultural and social norms, into a discernible philosophy and methodology for reproducing as best one could, an approach to a sustainable culture, deemed the process one of elegance and practical necessity, whose time had certainly arrived. And so permaculture arose and quickly grasped the imagination and formulated a basis for community support and action, reinforcing the needs of many individuals seeking a like mindedness, and dedication to a peer group activity of immense personal and social worth. The legacy of permaculture is enormous, with influence spread over many countries by dedicated thinkers, teachers and practitioners.
I was always struck by the universalism of the permaculture approach and its message for people and the environment. As a long term vegetarian and newish vegan though, I had difficulty adjusting to the notion that animals were seemingly open to integration within principles, which did not have clear boundaries around the methods of their employment, in a system designated for the good of humans and the environment perhaps, but with a subservient role in the scheme of project deployment, perhaps even contrary to their own natural living conditions and respect as sentient creatures. There existed a gap in their means of protection.
I might say also at the outset here, that to find a right relationship with domesticated animals is a work in progress, and my observation is that animal carers who wish to maintain an ongoing relationship per se, with their furry, birdy, loveable, rescued or independent animal of choice, may and do contribute appropriate modifications with a sense of justice and equality in mind to the best of their ability. The edge or margins of care come into question of course, when one realises that there may be a hidden, sometimes more sinister motive in animal care, when the choice of animals is not on the basis of a loving sharing relationship, but one of birthing, and raising, and yes loving and caring in the now for short periods, but also selling or trading and eventually eating ones companion, or their progeny. When this aspect arises in the planning process, in the application of permaculture, then from a vegetarian or vegan perspective, and I would argue, from a prima fascia examination of the situation, conflict is bound to arise.
Permaculture is good at resolving conflict too, so this is not critical of the permaculture process, as an outcome could be selected which mandates 100% animal rights, freedom and welfare, as part of the particular solution. So there is no reason to blame the messenger here, as in other aspects of life the same applies; the practice and philosophy and guidelines may all be very just and appropriate, however, as humans with our imperfections, and as stated in the case of ulterior motives other than the perspective of the animal, we are bound to get a variety of unsuccessful outcomes.
Where the small scale home based living situation (e.g. a small permaculture project) incorporates domesticated farm animals, in the home setting, I understand that a degree of empathy and care for the animals in the home landscape and environment is readily achievable on an on going basis due to the awareness and presence of the tenant, and as small landholdings offer minimal space restriction for natural animal roaming, movement and freedom. The tenants in these living situations are usually most readily able to identify appropriate animal habitats.
Unfortunately, a space restriction becomes evident where pet carers and others are living in their own confines, viz a viz. cities and apartments, which they themselves are prepared for but which may be marginally suitable, often unsuitable for the cared animal which has no say. As ones attention moves from the domestic, to the farming environment, the conflicting requirements of animal rights, animal welfare and farming operations and industries, commercialisation and interference with natural animal heritage and activity become grossly apparent and where most people presented with the facts of the animal confines and controls, find absolutely abhorrent outcomes, without any sense of empathy or justice in a system of denigration projected as a cultural norm by those seeking to gain benefit from existing practices.
It should be stated here, that although permaculture principles can be claimed to be part of the economy and efficiency of these operations as some do; I certainly, and I expect most people practicing and teaching small scale permaculture, in the tradition of historic community living, do not relate to these practices as expressing any degree of sustainability, totally removed from the scale of a traditional cultural norm and therefore cannot be properly claimed to meet the aims and aspirations put forward by spinning the message. These farming practices include all factory and crowded land and water based farms.
Other situations such as show animals, sport animals, smaller farmed animal settings and animals in human habitats and care, have little recognition and no control, but are restricted for a wide variety of purposes, some well intentioned, which would function better with an appropriate universal application of rights and transitional welfare, not only industry standards and minimal improvements, but with proper recognition of their daily living. Still other situations which must be considered are perhaps some zoos, shops and even wildlife parks, those where the sick and treated wildlife, pets, helpers, companion animals and rescued species predominate.
This brief overview and explanation if proffered as an introduction to my identification of a permaculture system which nominates and provides the rights and welfare of animals for consideration as an integral member of the design process being formulated and considered, and which I call Vegaculture.
This collection of views and opinions are sourced from my life, offered in one setting, to be seen together as expressions of the whole. I don’t claim ownership of any of the information, nor do I expect value judgement arising from these notes to affect my right to such personal expression. I am interested to receive any feedback you may have, and pleased to consider that one may have taken the time to read and value these words.
Thus one simple definition of Vegaculture is the provision of derived outcomes, based on the right and proper consideration of people, animals, plants, sentience and the environment.
Lokah, samastah sukhino bhavantu, …may all beings be happy and free…..
2014
02. FOREWARD TO VEGACULTURE
A vegan world for people, animals, and the environment!
Vegaculture keeps changing its spots! Visioned as a vegan alternative way of permaculture, it has grown to be synonymous with changing patterns of thinking and community values, as a central social and cultural pattern, as a popular lifestyle choice, as a serious player in the evolution towards sustainable solutions and community harmony in the 21st century.
Vegaculture roots are in the vegetarian and vegan movements, themselves forever active in everyday decision-making, and recorded in the history books of many countries, particularly in Asia. as traditional social movements seeking a considerate and ethical framework for all creatures. Sometimes construed or thought of as a fringe activity, a convoluted dietary, an ethical/moral value set, based on animal compassion and righteousness, it is now obvious the truth of ones convictions needs to be, and can readily be lived in daily life, without fear and prejudice.
The wheel of globalisation has advanced our cultural presence, and extended our social networks, as a consequence, our true reality is reborn into an era of self-identity and valued personal freedom. Mahatma Gandhi once said, “My life is my message.”
Vegetarian(ism) and Vegan(ism) are converging into Vegaculture. With the explosion and dissemination of media content and pathways, the evidence for a diet and a personal ethic of least harm, the seeds of change that were planted millennia ago, are now flowering. Vegaculture in its infancy is blossoming to become a fast growing social and cultural phenomena, a path for clarity in a jungle of confusion; one where meaningful service offers a myriad of opportunities for growth of the individual, with a strong foundation in ethical and moral values, consistent with the need to balance and protect the projected outcomes of popular decision making and political influence, within a Whole World context where all life has an inherent value, not only in the restricted economics of present value judgement, but as companion lives to our own, as critical beings and entities in the web of life we share, observe, and inherit as generations proceed.
A painted cartoon on the wall of the Windsor railway station road bridge, viewed daily on my train journey to Melbourne, remained for many years before it became engulfed by further graffiti, the thought bubble read “I am thinking for myself”.
Enjoy, Zalan.
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