Category Archives: Life

BOOK REVIEW: The Wild Life of Our Bodies by Rob Dunn

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The Wild Life of Our Bodies: Predators, Parasites, and Partners That Shape Who We Are TodayThe Wild Life of Our Bodies: Predators, Parasites, and Partners That Shape Who We Are Today by Rob Dunn

My rating: 4 of 5 stars

Amazon page

Dunn’s book addresses a host of intriguing questions such as:

-Why are there diseases that disproportionately attack those in the richest parts of the world while being almost non-existent in poor countries?
-Why is obesity at epidemic proportions among modern humans?
-Why—while people have diverse tastes overall—do there seem to be universal preferences for sweet, salty, and fatty foods?
-Why are so many people’s lives wrecked by constant stress and worry?
-Is the Appendix really a vestigial organ with no apparent purpose?

As the subtitle suggests, this book is about the role that other species have played in human evolution and the way we look, behave, and think today. The message of The Wild Life of Our Bodies is that humanity’s proclivity to see itself as an island–uninfluenced by other species–has its cost.

The book is popular science–approachable to a layman but with the usual disdain for gratuitous assertions and shoddy reasoning that define the scientific though process. That being said, Dunn does put some editorial opinion out there in ways that might appear as fact in a slipshod reading. The most prominent example being Dunn’s suggesting that what best defines humanity is not our intelligence or ability for abstract representation (or even our physical appearance), but that we are the only (first?) species that has killed other species off not purely of self-defense or for food, but to exercise control over our ecosystem. I doubt this would strike a majority of impartial scientists as a fair and unbiased way to define humanity. Granted, this point not what The Wild Life of Our Bodies is about, and whether one thinks this it is fair or not is not critical to whether one will find the book to be of value. However, the idea (and the fact) that humans have zealously killed off other creatures is certainly relevant to the discussion at hand.

If “terraforming” is the term for how an alien race might environmentally engineer Earth to make it suitable for them to live here, perhaps we could call humanity’s assault on other species “bio-forming” of the planet—choosing a roster of species that strikes our fancy. All the time humans were trying to make ourselves more comfortable by getting rid of inconvenient species, we remained ignorant to the downside.

Dunn covers a broad range of mismatches between who we are evolutionarily and how we live in the modern world. The Wild Life of Our Bodies suggests that, like the pronghorn antelope, humans are in many cases over-designed because of the loss of species (parasites, predators, symbiotes, etc.) that helped to make us who we are today. (One question that once puzzled biologists was why pronghorns were so much faster than every species they faced.)

While it sounds good to be over-designed (at least relative to the alternative), it’s not without cost. In our case, we had guts that were supremely adapted to having parasites, but the lightning fast (on an evolutionary timescale) elimination of those parasites has left us with bodies that attack a non-existent enemy and this has resulted in a number of new diseases. We are used to diseases that succeed in the poorest—and, hence, least hygienic areas– but disease that mostly attacked in the cleanest places on Earth have puzzled us for some time. Crohn’s disease is a prime example. “Rewilding” (i.e. putting parasites back into) the guts of Crohn’s patients has shown positive results.

Dunn lays out a couple of the theories as to how the loss of our intestinal bacteria may result in a number of first-world ailments. Interestingly, some of these diseases aren’t even digestive in nature, and might seem to have no logical connection to gut bacteria. However, our body’s systems are a system-of-systems—i.e. they are integrally linked. One issue is that some parasites have been able to mask their presence, and our bodies have learned to present a heightened response to account for this veiled threat. Today our systems can’t tell the difference between our squeaky clean guts and a gut full of these sneaking parasites so it drops the immune system version of an A-bomb.

This is one example of why some diseases don’t exist in the third-world where the body knows what parasites it’s up against. One might say, “Yes, but these ailments of over-reactive systems can’t be as bad as the effects of the parasites.” That’s often not true. Most people with internal bugs (we all have them to some degree), don’t even realize it. The fact that people with Crohns’ are willing to have predators implanted in them speaks to this issue.

There has been concern for years about downside of the rampant use of anti-bacterials, antibiotics, and antiseptics, and this is a topic Dunn addresses as well. For example, there seems to be little evidence that such agents in soap do any particular good, but they decidedly do bad (encouraging drug resistant species.)

Perhaps the single greatest change in the nature of homo sapiens life resulted from the agricultural revolution, and Dunn delves into how this seminal event changed our bodies. With paleo-dieting all the rage, it will come as no surprise that there have been some major changes to the human diet since our hunter-gatherer ancestors roamed the Earth. Once again, we have bodies built on an evolutionary timescale, and they don’t necessarily cope well with our new diets.

One problem is that we have strong hardwired drives for foods that were a rarity in our species’ past, but which we now produce in abundance. For example, we eat far too much refined sugar because our bodies are wired to love sweet, but that kind of food was rare to our pre-agricultural ancestors. Hence we have the existence of diabetes, and its greater prevalence where high-sugar diets are common. Many people are also saddled with an evolutionary advantage to store fat because their ancestors come from a clime where food was not abundant year round. The problem is that now there’s a grocery store on every corner and this once great advantage is contributing to burgeoning waistlines.

I gave this book a high rating on the grounds that it presented a lot of food for thought, and that’s what I most value in non-fiction. Some of the theories may turn out to be incorrect, but this book offers one a lot to think about and clear explanations of the bases for what can otherwise seem a little outlandish. There is also some wit in places that contributes to heightened readability.

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BOOK REVIEW: Mind Over Medicine by Lissa Rankin

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Mind Over Medicine: Scientific Proof That You Can Heal YourselfMind Over Medicine: Scientific Proof That You Can Heal Yourself by Lissa Rankin

My rating: 4 of 5 stars

Amazon page

This book is one of many that challenge the conventional approach to medical care in which a patient is a passive character who just goes to the doctor and does (or ingests) whatever the doc tells them to. In the vein of works by Deepak Chopra and Bernie Siegal, this book is written by medical doctor who has different beliefs on healing. So what’s the niche of Mind Over Medicine, given that there are already a number of prominent medical doctors preaching the same message? That message is that your body is a healing machine and will do MOST (not ALL, none of these individuals advocates abandoning modern medical science) of the heavy lifting of healing, if you create the right conditions. Rankin presents results from scientific studies as the thrust of her book. I’m not really that familiar with Siegal, but you’ll find Rankin’s work a great deal less spiritual and more scientific than the works of Deepak Chopra.

There’s a lot of scientific interest in understanding why some people experience spontaneous remissions from the most lethal of ailments while others succumb to diseases that most people weather with ease. While many people will chalk it up to divine will or chakra nudging or having one’s demons expunged, these aren’t satisfying answers for the scientifically minded individual. However, neither is the extreme skeptic’s suggestion that these are just randomly distributed flukes of nature—and it’s a waste of time to try to explain the outliers. The latter being unsatisfying because phenomena like the placebo effect are well documented.

So what conclusion does Rankin draw from the scientific literature. As suggested earlier, the conclusion is that the body is extremely good at healing what ails it, but it has to be in the right mode to have this healing take place. What’s the right mode? It has to be in relaxed mode, or, in scientific parlance, the parasympathetic system must be engaged. The problem is that when a person is under stress, the body switches into a fight or flight mode. Humanity hasn’t really come to grips with the fact that work deadlines, fears about ailments, or fears that our spouse may be cheating aren’t really the same as our ancestor’s experience of being chased by a saber-tooth tiger. When that ancestor was being chased by a tiger, his or her body shut down everything that wasn’t germane to immediate survival (e.g. digestion is interrupted, blood isn’t evenly distributed but goes to lungs and skeletal muscles, etc.) The tiger chase is over shortly, and the body returns doing its regular at-rest functions (e.g. digesting, healing, etc.) However, if we let our stressors kick us into that immediate survival mode–and just having a disease can be stressing enough in itself–then our healing can be severely or completely curtailed.

Can faith healing, karma cleansing, chakra fluffing, or sugar pills contribute to healing? Sure, but not in the way that the faithful thinks. These systems–each of which has proponents who’ll swear they witnessed first-hand the power of faith or magic or invisible energy (and they are probably not lying)–work because the person who firmly believes in these therapies is able to relax and let their bodies can do what they do.

Does this mean that those who don’t believe in religion or cosmic energy manipulation are out of luck? No. You just skip the middleman and engage in activities such as meditation, yoga, tai chi, or breathing exercises that allow you to put the body in a relaxed state. Secular meditation works just fine if practiced consistently, and particularly if one confronts, addresses, and eliminates the long-terms stressors in one’s life.

At the heart of the book is a discussion about how to go about performing one’s own diagnosis and writing one’s own prescription. As I mentioned earlier, this isn’t about cutting the doctor out. In this case one is diagnosing one’s stressors and prescribing activities to eliminate them. This doesn’t mean one should pass up medical treatment or doctor’s advice. However, it may entail switching doctors if you have a doctor that firmly believes you are incapable of getting better—you don’t need any doubts about your body’s ability to do its thing being foist upon you.

I’d highly recommend this book for scientifically-minded individuals interested in learning how they can help their bodies get into a state conducive to healing.

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DAILY PHOTO: Half a Tree is Better than None

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Taken December 7, 2013 in Cox Town.

Taken December 7, 2013 in Cox Town.

I took this photo yesterday in Cox Town as we were walking over to the United Charities Bazaar (a great and highly recommended event.) It’s a tree that juts out into the road next to a small Hindu temple. When they put in a flyover, they cut away quite a bit of the tree, but the part that remains seems to be thriving.

When one moves to a new country, one experiences a wide variety of cultural insights. All of a sudden, this invisible thing called culture becomes visible. There are, of course, many norms that grate on one’s nerves with respect to the culture one has been transplanted into. In the vast majority of cases, there isn’t anything inherently wrong with the new culture–they are just differences, just shocks to one’s system. There are a few cultural proclivities that one can fairly say are objectively inferior, and it’s a testament to India that they are trying to fix these problems (e.g. by outlawing the caste, by trying to prevent killing off of girl children, etc.)

However, if one is honest with oneself, one also gains insight into one’s native culture, and its particular inferiorities.  As I said, we take culture so for granted that we don’t necessarily even see the peculiarities of our own culture. One of the Indian  norms that I find most laudable is the preservation of living things to the extent possible. Put alternatively, one of the norms of my own culture that I’ve come to find most dismaying is the belief that anything that causes a person the least inconvenience must die immediately.

I imagine that some Westerners in India find it to be a pain to have to step out into the street when walking down the sidewalk because there are occasionally ten-foot diameter trees hogging the whole sidewalk. In the US, they’d just cut down the big tree and replace it with a dwarf tree of some sort that would never give them a problem–and if it did, just get out the saw.

POEM: Scared Little Chipmunk

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Taken at Fatehpur Sikri

Taken at Fatehpur Sikri

Poor little rodent, run up a door.

Chattering and chattering, frantic, he swore.

Babel Fish Rodentia translated his words:

“It’s not bad enough, the cats and the birds,

hectic humans and their frantic pace,

always running about like they’re in a race.

Stuck on this peg for nigh half a day.

‘A break in the traffic’, I fervently pray.

Pfff! Bipedal humans with their gigantic feet

designed to crush chipmunks right in the street.”

Training the Mind

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IMG_0520Left to its own devices, the mind is like Indian traffic: chaotic, noisy, slow-moving, relentless, and brimming with latent rage. Meditation is a tool to help unsnarl the traffic jams so that one can observe the mind as something other than indecipherable chaos.

 

Meditation isn’t the end game. If one goes to the gym daily to lift weights, but one has no interest in–or use for–putting one’s muscles to practical use, one is engaging in an act of vanity more than one of personal development. In the same way, if one builds one’s awareness of the mind, and doesn’t use it for betterment in one’s daily life, what is the point? What do I mean by betterment? I mean defeating the petty elements of one’s nature that cause oneself and others suffering and that keep one living in a world of delusion.

 

Meditation trains one to take note of the daydreams and obsessive thoughts that run through one’s mind, and to do so progressively sooner—before they can coalesce into a full-blown avalanche of negativity and delusion. In meditation, we observe these errant thoughts and then let them float on down the river. As one lives one’s waking life, however, one may take time to consider what these thoughts and daydreams are doing for one. Often one can remain ignorant of the purposes these thoughts serve, realizing only that they make one feel better temporarily.

 

A few of the purposes that these errant thoughts may serve are:

martyrdom (i.e. thinking the world is against one so whatever goes wrong is the result of outside forces)

-ego-boosting (imaging one has the confidence to do something one doesn’t in reality)

-empowerment (fantasizing one has power in the face of feelings of powerlessness)

-wishful thinking (imagining a perfect life just a PowerBall ticket away)

 

So, if these thoughts make one feel better, why shouldn’t one let them fly? For one thing, they keep one from seeing the situation as it is. The fantasy or obsessive thought becomes one’s reality and one remains ignorant of what is real. The problem is that if one wants to fix the problem, one must know what it is (i.e. have a true view of it.) If one imagines that one has no role in the problem, then how can one fix the problem? If the problem is one’s unhappiness, one can always do something—even if one can’t change the external situation.  One’s unhappiness is a function of one’s mind, and is, therefore, under one’s control.

 

Second, by giving into obsessive thoughts and fantasies, one becomes dependent upon them as crutches, and becomes stuck in a cycle of helplessness.

 

Third, when one removes oneself from the problem, one denies one’s power to change the situation—or the emotional result. One makes oneself vulnerable to manipulation. If one doesn’t recognize the ability of another person to “make one mad,” one denies them that power. (But this requires accepting that one has a responsibility for one’s emotional state, a sometimes uncomfortable proposition.)

 

I have a theory that the steadfast pursuit of an enlightened mind will either result in enlightenment or insanity. Why should it result in insanity? Because, the process involves stripping away the coping mechanisms that got one through each day. If one has the internal confidence (i.e. fudōshin, or immovable spirit) to stare in the mirror and see one’s flaws and weaknesses, one may achieve an enlightened state. If one lacks such confidence, seeing those flaws and weaknesses may be depressing. Of course, fudōshin  is just one side of the coin, it also matters whether one has the relative freedom from stress to lead an introspective life or whether one feels the constant pressure that propels most people back into old habits. It’s easier to make positive changes when one’s life radically changes, then the power of routine and habit lose hold.

 

The challenge is that the pursuit of an enlightened state of mind is a constant job. Some branches of Buddhism and other mystic religions suggest that enlightenment is a tipping point, and that once one achieves that state one is forever enlightened. I’m not in a position to refute such beliefs, but it seems that it’s more like being a sober AA member–there is an ever-present potential to revert to old habits of the mind. So, one must be ever vigilant. There’s no rest until one is dead… as far as I know.

My First Tibetan Buddhist Meditation & Lecture

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Having settled into life in India over the past month, I’m now getting around to some of the self-enrichment activities I’ve planned on taking advantage of here in Bangalore. Today I attended a meditation session and discussion/lecture at the Thubten Lekshey Ling Tibetan Buddhist Meditation Center. I’ve read a few books on Buddhism and even one or two specific to Tibetan Buddhism, but this was my first time attending such a session. Also, while I’ve done several kinds of secular meditation, both in a group and individually, this was my first exposure to guided meditation in the Tibetan Buddhist tradition.

The title of the session was As the Clouds Drift by… The first hour was the meditation portion and the following two hours were the lecture / discussion portion. The session opened with a few prayers that were chanted in what I believe was Sanskrit, but there was an English translation for newbies such as myself to follow along with the meaning. Then we did a few short meditations that were much like others that I’ve done: meditation on breath and meditation on bodily awareness. Then there was a visualization as we read a sutra in English.

Transitioning into the discussion and lecture portion, we first discussed the meaning of life. No, I’m not making that up. While it might seem like a hackneyed question, some intriguing points were raised. We were directed to think of the question as having two alternative meanings. First, why am I here? Second, what is my purpose? The conversation gravitated to the latter topic. I’m not sure if this was because there was a consensus that the question “why am I here?” is meaningless, or if the question of purpose was just more intriguing. There were various opinions about whether there was a purpose, and–if so–whether it is universal or individual-specific.

After a brief tea break, the remainder of the session involved readings from The Way of Bodhisattva followed by analysis and prompted discussion. Much of the discussion revolved around the issue of how compassion is expressed and the difficulty (or ease) of being a Bodhisattva. (A Bodhisattva is one who seeks enlightenment out of compassion for all sentient beings.)

I found the session to be thought-provoking and beneficial, and thought the atmosphere was conducive to growth. Emphasis was placed on discussion rather than straight lecturing. I will no doubt be back to visit in the future.

I did learn something interesting about myself through the process of the class, and that’s that I need to learn to be still for more than two hours. While there was no prohibition on moving around–particularly beyond the meditation portion– in an effort to not be a distraction, I tried to keep fairly still. I practically ran home afterwords. I had all this pent-up energy. I would have thought myself better than average at sitting in a contemplative state. I’m a writer for goodness sake. I spend entire days at my computer. However, in truth, I rarely sit more than an hour without getting up and stretching or doing some sort of movement to limber up my body and get the blood flowing. I was raised Catholic, and so I’m not new to sitting quietly for long periods of time. Though that was a long time ago. I also have three college degrees and have spent more than my fair share of time in classrooms, but the wandering mind is not discouraged in that environment–in a way it’s encouraged.

The Force of Nature

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This video begins on the peaceful banks of a river in a nondescript Japanese town. The first minutes of footage is unremarkable except that the water level is quite low, but as it might be in dry season or low tide. Then there is a shrill siren and an urgent warning by loudspeaker–events that will replay periodically throughout the video. Twenty-five minutes later, the camera is fixed on throngs of people trapped on a rooftop across the river. Dawn slinked in and it would be too dark to see these rooftop refugees, but they are silhouetted by the glow of the fires that rage in the background. In the footage in between, one sees houses and ships being carried by the water as if they were a child’s toys washed away by an overturned bucket of water–but brown, debris-laden water that is roiling and churning. Eventually, we see the river reverse its flow.

Someone posted this on Facebook yesterday. I watched all 25 minutes of it. Who watches 25 minutes of shaky, hand-shot home movie? Not me, normally, but I was compelled by the force of nature. They say that one of the things that differentiates humans from even our closest primate brethren is that humans routinely achieve the identical physiological state emotionally from remembering tragedy as from experiencing it first hand–or sometimes even through being exposed to them remotely.

I thought about this force of nature, at first in the literal sense–a pedestrian bridge swept away and freighters swept up a normally unnavigable river. Then I wrote the first 1,000 words or so on a short story entitled The Ghost Ship Onryō that was inspired by watching the tsunami and remembering the news stories it triggered. The story is quite dark, as matched my mood for much of yesterday. Such is the force of nature, to compel me to change my plans and to morph my emotional state through ripples that continue to expand years after the event.

Paul Brunton’s Search for Sages in India

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Source: Kalyan Kumar by way of Wikipedia

Source: Kalyan Kumar by way of Wikipedia

As I prepare to move to India, I’ve begun to read up on this subcontinent about which I know too little. For example, I’d never heard of Paul Brunton before a week ago, but now I am immersed in his book A Search in Secret India. Brunton was a Brit who, like a number of his contemporaries living in the first half of the 20th century, struck out to experience the mysteries locked in the heart of India. Like many, he wanted to gain access to the country’s treasure, but the treasure he sought had nothing to do with material wealth or ancient artifacts. He sought living sages, and the lessons they could teach him. The book I’m reading tells the story of this search.

Something about India drives internal reflection and the spirituality that often accompanies it. It’s the home of Hinduism, Buddhism, Sikhism, and Jainism, as well as many non-denominational wisemen (and wisewomen) who at once can be seen as followers of no religion and believers in many religions.  Value for the unity of mind and body can be seen in the popular national practice of Yoga, which is the antithesis of mindless exercise in which one jumps on a treadmill with an i-Pod and zones out for an hour as one’s body churns through its paces. Yoga, like Tai Chi, requires one’s full attention, and that one’s movement, one’s breath, and one’s awareness are all working toward the same purpose.

So far, Brunton’s work has appealed to me not only because he is in search of wisdom, but because he goes about this pursuit as a skeptic. In the introduction he tells how he edited out the many meetings with charlatans and frauds. Charlatans always abound in the presence of sages because it’s quite lucrative to convince people that they can achieve self-improvement effortlessly through some patented approach. (I’m here to tell you that self-improvement is a struggle that requires your physical and mental energy all the way–what I cannot yet tell you is whether it is worth it or not.) If one cannot see the cloud-enshrouded destination, it’s easy to sell maps–whether one knows the route oneself or not–and many are all too ecstatic to buy a map that shows a secret route that takes them to the pinnacle by way exclusively downhill paths.  The fact that Brunton enters his quest with a degree of skepticism suggests he didn’t fall for such traps; traps that should be obvious but that appeal to those for whom the force of wanting to believe is stronger than the force of truth. [As I am only a few chapters in, I reserve the right to change this prognosis. At some point, I’ll put up a review with my final thoughts.]

I look forward to discovering whether wisdom is alive and well on the subcontinent. Hopefully, the hucksters haven’t won the war for the mind’s of seekers.

Why I’m a Slacker Lately: or, Mysterious India

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What's this India I hear so much about?

What’s this India I hear so much about?

I haven’t been writing, editing, or conducting research much as of late. This has probably gone unnoticed in the vastness of the cyberspace, but in the spirit of blogging I thought I’d answer a question that no one asked. I recently learned that my wife and I will probably be moving to Bangalore, India later in the year. This has kept me physically occupied with home repair and boxing up the house. In my non-labor moments, my mental faculties are largely devoted to understanding the country in which I will be living. I’ve never been there before.

India is a harder nut to crack than one might think. Yes, there is the obvious. At 1.2 billion people, it has the world’s second largest population and is screaming up on China for number one. It’s the seventh largest country by land area. It’s the birthplace of that most excellent yoga that keeps all the twisty people twisty. It’s home of tandoori chicken and naan bread, both of which I love.

However, that’s all superficial. I must sadly admit that–until recently–my in-depth knowledge has come from three sources:

1.) The Jungle Books by Rudyard Kipling

2.) A junior high school field trip to see the film Gandhi, which I had been under the impression was six hours long, but, according to Wikipedia, is only a little over three hours long. I guess that, just as kids think everyone is taller, a kid’s perception of Oscar-winning motion picture run times is greatly distorted.

3.) A ton of reading about the Indo-Pakistani rift and its strategic implications as a graduate student studying International Affairs with a focus on Strategic Studies.

With respect to number 3, the amount of study of this region was not commensurate with the fact that the Indo-Pakistani border region is generally voted “Most Likely Point of Origin for Global Nuclear Winter.” I’m not suggesting that the relationship between India and Pakistan is any more dysfunctional, unstable, or rooted in irrationality than other relationships between nuclear powers. However, the adjacency of the two countries is a problem from the perspective of strategic stability.  When alarms went off in the U.S. or the U.S.S.R. back in the day, there was at least a little time to evaluate and communicate. Being next-door neighbors makes the Indo-Pakistani conflict particularly troubling. That said, they’ve had some pretty big strain tests on their relationship without blowing up the world, so that’s a positive sign.

So why does this country, which should be so front and center in the global consciousness, remain so mysterious? One way we know countries is by those grand competitions through which nations–friends and enemies alike–interact.   In this domain, India really hides its light under a bushel. India has won 26 Olympic medals in 23 games, this is fewer than either Kenya or Jamaica–and both of those countries did it in fewer games. Yesterday, in a post about a book by Nobel Prize-winning Hungarian, Imre Kertész, I may have mentioned that Hungarians have won 12 Nobel Prizes–that’s more than India by a large margin.  Now, while India has had its problems, it’s 100 times more populous than Hungary, and has a history of publishing scientific literature in English (an undeniable advantage in this domain.) Depending upon which country Rudyard Kipling is counted toward, India has either eight or nine Nobel Prize wins. Of course, it would be ridiculous to think that India doesn’t have the human capital to excel in such domains.  While I realize it may not be a representative sample, I think almost every Indian I’ve met in person has had an advanced degree and has been smart as a whip. So it’s certainly NOT true that this is a country that undervalues education.  With a third of the world’s population, statistically speaking, they must be home to physical and mental specimens of humanity that are as impressive as any, but somehow either the will or ability to convert that human capital into winners on the global stage is missing.

I do know a little more about India. It’s the birthplace of both Hinduism and Buddhism, as well as a bunch of other religions. As a martial artist, I’ve heard that  many believe most Asian fighting systems could trace their origins back to India. I don’t know how much truth there is to this belief. Martial arts always evolve into optimization with the local conditions and culture, and, therefore, a lack of superficial similarities doesn’t discount the possibility of such a connection. One of the origin myths the Indo-centric martial arts is the story that Bodhidharma brought a fighting style to China that would be the stepping off point for most of the myriad Asian martial arts. The current consensus among historians seems to be that this part of the Bodhidharma story is not true (See: Meir Shahar’s The Shaolin Monastery.) However, that being said, there is an odd but clear connection between this most pacifistic of world religions, Buddhism, and some of the world’s most kick-ass martial arts. Whether one is talking about China’s Shaolin monks or Japan’s legendary warrior-monk Benkei, it’s clear that some exceptional martial arts have developed in tandem with the spread of Buddhism. Of course, even this just creates more questions, namely: Why should a pacifist religion have legendary fighters sprouting up anywhere near it?

I’m looking forward to getting to know more about India than that it’s huge and its Chicken Vindaloo is scrumptious. It’s a country with a long and intriguing history. I want to see its jungles, its deserts, its mountains, and its beaches. I want to visit its temples and learn from its sages. I’m eager to see its vivid colors and smell [at least some] of its pungent scents. At some point I expect to have some awesome posts about my time there, and hopefully some bold pictures as well. In the mean time, please forgive my slacking.