Symbol no. 69 by Martinus (1890-1981) - The Digestion of Animal Products - Ole Therkelsen
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Symbol no. 69 by Martinus (1890-1981) The Digestion of Animal Products In 3 min Ole Therkelsen explains symbol no. 69 from Martinus' book "The Eternal World Picture" vol. 5. Meat eating and corresponding digestive system. Stomach and intestines. Animal diet. Eating animal products. Consequences of meat eating: Karma and accidents, sickness and illness. Raw food. Fruitarian diet. The ideal food, book no. 5 by Martinus. Spiritual Science. Reincarnation and Karma. Previous lives. Eternal life. Spiritual world and physical world. Life in microcosm, mesocosm and macrocosm. copyright © Martinus Institute 1981. See explanation at www.martinus.dk, www.shop.martinus.dk Ole Therkelsen, www.oletherkelsen.dk, www.oletherkelsen.info www.martinusshop.dk www.varldsbild.com "Martinus, Darwin and Intelligent Design" "Martinus and the new World Morality" "The Third Testament". "Det Tredje Teastamente" "Martinus Cosmology. "Martinus Spiritual Science" Science has shown that changes in physical matter are bound by law. The Danish author Martinus (1890-1981) shows that there are also laws for thinking. Knowledge of these mental laws of nature will make it possible for people to gain command of their mentality and gradually create a global kingdom of love on Earth.
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From my book "Martinus, Darwin and Intelligent Design.
What are the karmic consequences of eating meat?
The law of karma is widely accepted in the Orient, while here in the West we talk about the law of fate and the Bible tells us that we shall reap what we sow and that we should do unto others as we wish them to do unto us. A Danish proverb says: “Smile at the world and the world will smile back at you”. Martinus also explains how the law of fate represents a mirror principle (LB4 §1262, LB6 §2128).
In physics, Newton’s third law says that every action has an equal and opposite reaction, which implies that every action inevitably has specific consequences. We must bear the consequences of all our actions. If we as parents bring up our children to accept the consequences of their actions, it should be easy to understand that we adults must also assume the consequences of our own actions. Indeed, the whole of science is based on the law of cause and effect.
Martinus tells us that eating meat has serious consequences for our fate, because by doing so we are the cause of animals being killed. But human beings don’t kill animals because they hate them. Because their slaughter does not involve any anger or hate, animals experience it more or less as an accident. As the law of fate acts as a kind of mirror principle, meat-eaters have no protection from being injured or killed in air or road accidents. Similarly serious consequences come from hunting, fishing and eating animal products from the sea. Meat-eating can also be the cause of drowning accidents or of major and minor accidents at home and at work.
Martinus in no way reproached people for eating meat. He was everyone’s friend and loved everyone, irrespective of whether they ate meat, were smokers or drank alcohol, but he merely wished to inform them of the consequences of doing so. He recommended that we become vegetarians if we wished to have better health and to be protected from accidents.
Time will tell if the science of nutrition will confirm Martinus’ analyses of the health-promoting effects of vegetarianism.
The assertion that meat-eating is the cause of accidents may be confirmed empirically by carrying out a scientific study to identify any statistical correlations between cases of death and injury from accidents and factors such as being a hunter or angler, eating meat and being vegetarian. As far as I am aware, no such study has yet been carried out on the basis of the accident statistics. It should nevertheless be possible to obtain considerable information from hospitals and insurance companies to determine a possible correlation between the occurrence of accidents on the one hand and killing animals and eating meat on the other.
23.9 Does Martinus have a logical explanation for the law of fate that says that we must reap what we have sown?
Martinus argues that something lifeless cannot be the cause of a movement – only something living can (see §3.11). The “I” – the living core of the living being – must therefore be the cause of every movement. As every movement can only go in a curved or circular path, it must necessarily return to its origin – namely the “I”. The core of his argument for the law of fate is thus: As movements can only travel in circular paths, every energy impulse that is sent out must return to its sender – the eternally existing “I”.
If someone commits a murder, for example, he carries out an action that represents a certain energy concentration, and this is transformed into spiritual matter that propagates out into space (Kosmos no. 2/1996). Thus the principle involved in eating meat is expressed as accidents. Animals experience being slaughtered as an accident. The electromagnet energy ray that is sent out does not represent the concrete action but the principle behind it. Due to the law of movement, no energy impulse can go in a straight line but must follow a curved or circular path. So it must inevitably return to its origin with an effect that corresponds to the one sent out. Against this background, the law of fate can be understood as a law of nature equivalent to the laws of gravity or electromagnetism.
Martinus tells us that these circular paths can be so immeasurably large that the fate impulses may be on their way several hundreds of years, even though they move faster than light (The Ideal Food, Chapter 6). The fastest speed known in the physical world is that of light. As soon as this is exceeded, the moving body enters the spiritual world. Anything moving faster than light becomes dematerialised: it is converted from the three familiar states of matter, namely solids, liquids and gases, to a fourth state of matter that Martinus calls the spiritual or ray-formed state. And in the reverse direction too, something from the spiritual world that drops below the speed of light is materialised in the physical world. Martinus writes about materialisation in LB2 §361, LB5 §1936, The Road of Life, Book no. 22C and Kosmos no. 3/2005 and no. 8/2006.
Martinus pointed out that these were neither speculations nor theories. For him they were real facts, because the circular paths of the fate-forming rays can be followed by the cosmic consciousness through space and observed just as easily as physical realities are accessible to the physical senses (The Ideal Food, Chapter 6). The emitted fate energies form part of a being’s body of eternity. More on this topic may be found in EWP1 Chapter 16, where Martinus also explains the symbol of the body of eternity. See also his analyses of this topic in EWP3 §32.13 and LB3 §750–751.
23.10 Explanation of the symbol “The law of movement”
The symbol shows that all energies or movements go in circles. The round white figure in the foreground symbolises the spherical form that represents the basic cosmic balance of all movements. The uppermost white line shows what appears to be a straight line. From a cosmic perspective, however, a perfectly straight line cannot exist, and this line is in reality a segment of a circle with a diameter of 40 metres. The other thick white lines are also parts of circles, but these are so small that their curvature can be clearly seen. So from a particular perspective, the curvature of any circle is so microscopic that it cannot be seen. A square is also an illusion to a certain degree, because every apparently plane surface is always part of a curved surface. The earth was once also believed to be flat.
The thin white lines symbolise that all the types of movement of the universe move along circular or curved paths. If energies were not obliged to follow circular paths, there would be neither the experience of life or fate, neither consciousness not organisms, neither planets, suns nor milky ways (see EWP1 Chapter 15).
23.12 Is it true that the universe is curved?
I personally had the opportunity to ask Martinus this question. In summer 1980, a little more than six months before his death, I had held my first lecture at the Martinus Center in Klint and was consequently invited one Thursday evening a few months later, to the weekly tea party with Martinus. I had recently passed my examinations in astronomy at Copenhagen University, where I had to answer a question about the Big Bang in connection with cosmological evolutionary models. If we compare Einstein’s theories of relativity with the cosmological principle that space is essentially the same in all directions, the consequence is that the universe is curved. We have to forgo plane geometry and instead use curved geometry in order to set up a mathematical model to describe the astronomical observations of the speeds of galactic flight. On the basis of this curved geometry, we obtain a model of the universe that contains neither straight lines nor plane surfaces. So energies can only propagate themselves along curved paths.
At this tea party, I took the opportunity to ask Martinus: Is it correct that the universe is curved? The answer came immediately from the 90 year old: No, it’s the energies that go in circular paths!
For me, it was a highly thought-provoking answer. After all, we should not confuse cause and effect. The universe curves because the energies can only travel in curved orbits or cycles. The curvature of the universe and Einstein’s relativity theories are perhaps the closest we can get to a scientific proof of Martinus’ analyses of the law of fate and the law of movement.
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8.11 ANIMAL AND VEGETABLE FOOD
As mentioned in section 8.4 the animal source of nutrition gives rise to disease, but for millennia human beings have been gratified to eat meat. Martinus explains, nevertheless, how things gradually change. He shows that the rate of vibration of animal food is to a less and less degree on the same wavelength with modern human’s finer thought climates and organ functions. (See EWP4 symbol no. 38).
Meat is a sound nutrition for lions and tigers, dogs, cats and other carnivores, but not for the modern contemporary human being, who is at a higher stage of evolution with a higher level of vibration. Because of this refinement meat has become too coarse a nutrition for humans. Although to a certain extent this can be remedied by cooking and roasting the meat, it is still too great a burden for the human being to break down and digest meat. Eating meat on a daily basis leads, according to Martinus, to a permanent over-exertion, which can result in a weakening of the organism, that can lead to a number of diseases especially in connection with the digestive organs, the stomach, intestines, liver, bile ducts etc. In these cases it should be possible to demonstrate Martinus’ analyses statistically and experimentally.
8.12 VEGETARIAN OR VEGAN
Nutrition should match the actual stage of evolution, and on our current stage of evolution a mixture of fruit, on the one hand, and cereals, grains and root-, stem- and leaf products, on the other, is an appropriate combination. The term ovo-lacto-vegetarian is used for the novice vegetarian, who eats eggs and dairy products. This diet is not directly based on killing and the consumption of corpse material, but one will eventually also leave these animal products and become what is known as vegan.
A vegan is a person who takes the view that animals should not be our slaves. First and foremost, vegans do not eat meat, eggs and dairy products, but also they do not use wool, leather, fur or other products that are manufactured in a way where animals are abused or killed.
In the course of evolution people will gradually also leave the coarser part of the vegetarian diet of leaves and roots, to more and more go over to the finer raw foods and fruit nutrition. However, Martinus warns against living exclusively off fruit already today, although it will be normal on a higher stage of evolution.
The point in Martinus’ book The Ideal Food is as mentioned, that one out of love for animals will stop eating meat. One does not have the heart to be the cause of the animals being killed. The pure fruit-flesh is the ideal food in the long term, because it represents the smallest degree of killing among the organic food products that are available on the earth. Martinus has also set out his view concerning food for humans in symbol no. 38 The human being and vegetable food in The Eternal World Picture, volume 4.
8.13 THE FATE-RELATED CONSEQUENCES OF MEAT EATING
In the East they talk about the law of karma, we refer to the law of fate, and in the Bible it says that one will reap what one sows, or do to others as one wishes they would do to oneself. In everyday speech there is a saying: “Smile at the world and the world smiles at you.” The law of fate is a mirror principle. (LB4 §1262, LB6 §2128).
Physics refers to Newton’s 3rd law: action = reaction, which is to say, that we cannot act without it having certain consequences. We must take the consequences of all of our actions. When we as adults teach our children to take the consequences of their actions, it should indeed be easy to understand that we adults also ourselves must take the consequences of our own actions. Indeed, the whole of science is based on the law of cause and effect.
According to Martinus there are serious fate-related consequences from being a meat eater, because one is in this way the cause of the animals being killed. People do not kill the animals because they hate them. As the slaughtering is not mixed with anger and hatred, so the animals experience it more or less as an accident to be slaughtered. Since the law as mentioned acts as a mirror, meat eaters can according to Martinus be involved in accidents, they can, for example, be wounded or killed in air crashes and car accidents. There are also serious consequences from going hunting, fishing and eating animal products from the sea. Drowning accidents, big and small accidents in the home and at work can also be a consequence of eating meat.
Martinus did not blame people for eating meat. He was the friend of all and liked all people, regardless of whether they ate meat or not, regardless of whether they were smokers or not, regardless of whether they drank alcohol or not, but he just wanted to tell about the consequences of these things. If one wanted a better state of health and protection against accidents, Martinus recommended that one should become a vegetarian.
It remains to be seen whether nutritional science will eventually be able to confirm all Martinus’ analyses of the health-promoting effects of vegetarianism.
With regard to the idea that meat eating should be the cause of accidents, it would possibly be able to be confirmed by making a scientific study of whether there are any statistical links between the deaths and injuries by accidents, and then this, that one is 1. a hunter and fisher, 2. a meat eater and 3. a vegetarian. From the scientific side, there has not yet been interest to initiate such studies, even though hospitals and insurance companies must have a large amount of data.
8.14 WHY ONE MUST REAP WHAT ONE SOWS
Martinus argues that something lifeless cannot be the source of a movement, only something living can be the cause of a movement. The I – the living in the living being – must therefore be the cause of any movement. Martinus states that a movement can only go in curved or circular paths. The core of the argument for the law of fate is a law of nature, which holds: Since movement can only take place in circular paths, every impulse of energy sent out returns to the sender – the eternally existing I.
When a being has performed one or other action, for example a murder, which represents a certain energy concentration, it is transformed into spiritual matter, which is transmitted out into space. (Danish Kosmos, no. 2/1996). The electrical ray of energy emitted does not represent the actual action, but the principle in the action. The principle in meat eating is as previously mentioned death by accident, because the animals experience it as an accident to be slaughtered.
Against this background the law of fate can be understood as a law of nature, on an equal footing with the law of gravity or the electrical and magnetic laws. The aforementioned circular paths can, according to Martinus, be so vast that they sometimes are several hundred years travelling, despite the fact that these impulses of fate-energy move with a speed far exceeding that of light. (The Ideal Food, chap. 6).
For Martinus this is not a matter of speculations or theories. For him it is the real facts, since the fate-creating rays of energy in their circular paths can be followed through space and with cosmic consciousness be observed with the same ease as the physical objects can be observed with the physical senses.
In connection with the law of fate one can say that the eternally existing I constitutes a kind of “gravitational centre” for all the emitted energy impulses, for which reason they necessarily must come back to this I.
8.15 NO ONE CAN SUFFER INJUSTICE AND NO ONE CAN INFLICT INJUSTICE
It can be difficult to establish briefly, in a logical way, both the law of fate and reincarnation.
Martinus writes: “... you may feel unjustly treated. But from a cosmic point of view there is nothing that is unjust. The cosmic analyses show that there is no being that can inflict injustice, and there is no being that can suffer injustice. But one needs to be able to see the overall picture in order to understand that.... Understanding the principle of reincarnation and the law of karma offers just such an overall picture. Both of these are dealt with in depth in Livets Bog and several of my symbols, and through them it will become clear to you that everything has its source in yourself, and that it is you yourself who, with the help of your present thoughts and actions, will form your future fate.” (An Anniversary, English Kosmos no. 2/2000).
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From my book "Martinus and the New World Morality
8.4 THE NARCOTIC-ANIMAL NUTRITION LEADS TO ILLNESS
The narcotic-animal nutrition, which includes meat and other animal products, beer, wine and spirits and also tobacco and narcotics, is very harmful to health. Although most people regard it as natural and right to eat meat and drink beer and wine, Martinus thinks, that for the people of today it should be looked upon as a burden. The moving away from meat eating will come to consist of a habituation to natural products, so the warped ability to taste can be transformed to again being to react against those substances, which are harmful to the organism. Before becoming used to tobacco and alcohol the sense of taste reacted very strongly indeed against these products. (The Ideal Food, chap. 8-10).
The transition to the right human food occurs, according to Martinus, not only with ordinary information in the form of the written and spoken word, but also with the learning from experience and the illnesses which come from the undermining of health with the narcotic-animal nutrition.
Martinus, “And it is this undermining that, in the form of all existing organic illnesses, is the greatest instigator for people’s evolution towards the true human food. As the illnesses increase to the same extent as people’s nutritional aberrations increase, and as absolute health or an existence free of illness is thereby impossible as long as the vice or the narcotic-animal source of nutrition is maintained, all people, through their organic sufferings and illnesses, will ultimately be led to a purer source of nutrition, to absolute health.” (The Ideal Food, chap. 8).
8.5 ISN’T ONE ALSO PRACTISING THE KILLING PRINCIPLE AS A VEGETARIAN?
In connection with the vegetable diet, it is often necessary to kill plants. But it is according to Martinus even so a lesser evil to eat plants than animals, since plants, without a nervous system, cannot feel real pain like the animals. That is not to say that plants are not able experience to anything in the physical world nor, for example, experience discomfort in the process of being cut and slain, but this experience due to the lack of a nervous system is very weak and has the character of a slight feeling. Martinus says that plants have a consciousness slight of slight feeling on the physical plane, while the animals with a nervous system and the five physical senses, can experience realistic pain and well-being in the physical world. (Danish Kosmos, no. 8/2009).
Since human beings cannot live on mineral matter, they must nourish themselves on organic food, which consists of two parts: vegetable and animal food. In agreement with vegetarian practice modern nutritional research shows: It is not necessary for humans to eat meat, but it is necessary to eat organic material. People can therefore reject animal food and thereby practise the killing principle to a lesser extent with the food they eat.
8.6 THE DIFFERENCE BETWEEN EATING FOOD RESERVES AND THE ORGANISM ITSELF
If from the products of animal origin one consumes only dairy products and eggs, one is practising the killing principle to a lesser extent than if one kills the animal and eats its organism. The organism is from nature’s side intended to be for the experiencing of life, whereas eggs and milk are intended as a supply of food. Eggs and dairy products Martinus recommends for “the beginner vegetarian” but eventually one will also leave these products because, amongst other things, one is indirectly helping to support meat production and the butcher industry by also buying eggs and dairy products. In industrial farming the males, which make up half of the animals that are born, are regarded as an unproductive by-product to be slaughtered.
Vegetarian food can further be divided into a coarser and a finer part. When one eats the coarser part of the vegetable nutrition, one is practising the killing principle to a greater degree, than if one eats the finer part. To the coarser part belong roots, stems, and leaves, that is, basically, the plant’s organism, which is its tool for experiencing life.
To the finer part belong those parts of the plant which are not intended to be for the experiencing of life by the plant, but intended as food reserves for the coming generation, and which also from nature’s side are intended to be a gift to animals and people. So we can talk about not only an “intelligent design” but also a “loving design”. Eating such items as seeds, grains, potatoes, cereals, maize, rice or beans does not mean the death of the green plant, one is not eating its organism, which has often quite naturally wilted before the harvest. It is even better to eat nuts, berries and fruit as then the plant can live on after the harvest. Martinus considers the fruit-flesh with its higher level of vibration as the “ideal food” for the higher developed people of the future and in addition, the smallest degree of killing is hereby practised which is possible with human food consumption. (See EWP symbol no. 38).
8.7 THE CHRISTMAS MASS MURDER
Straight away after Martinus had published his first book, Livets Bog 1 in 1932, he went on to write about love for the animals and love for the microcosmos in the form of The Ideal Food and Funeral Rites (Bisættelse, not yet available in English), which are the two main works on these topics. Compared with the old world morality and the earlier religious teaching it is indeed something new with love for the animals and for the microcosmos. In 1933 Martinus also wrote in the same vein the article The First Christmas Carol on Earth. (Collected Articles 1, no. 6).
Here Martinus notes that the Christmas festival unleashes a huge mass murder. In the weeks before Christmas the shops and stores are overflowing with animals that have had to leave their healthy, physical bodies. Bathed in the electric light of Christmas decorations, which actually symbolises “the Holy Spirit”, one finds mountains of the cut up bodies of pigs, plucked poultry, geese, ducks, chickens and turkeys. Outside these large stores the front is moreover covered with game animals, deer, hares, pheasants, wild ducks. These corpses should preferably hang until they are “tender”, which means more or less “rotten”, in order to be a special delicacy for the meat eater, which easily can lead to thoughts of scavengers.
Martinus writes: “This whole ‘Christmas display’, this parade of all these dead animals, is of course based on giving easy access to the intending purchaser to select the slaughtered animals, which they will take home and use with ‘holy observance’ of the festival, that is in honour for the abolition of the principle: to kill.”
Christmas is in its highest analysis a celebration in honour for the abolition of the killing principle, in honour for the flowing in of love into the earth’s spiritual atmosphere, thinks Martinus. Jesus too says that no one has greater love than the ones who will give their life in order to save their neighbour.
That people do not understand that Christmas is a festival for the abolition of the killing principle can be seen with this Christmas mass murder. If one had understood Christmas correctly, then one would make the Christmas “holy days” into “meatless days”, in order to reduce the unfolding of the killing principle.
8.8 TOLERANCE TO MEAT EATERS
Martinus of course does not write an article about the Christmas mass murder in order to be ironic concerning people’s attitude to Christmas, but it is so little on the wavelength with the Christmas idea, that even an impartial analysis may almost seem a little ironic.
Martinus does not come with the order that we must not eat meat. He is well aware that the understanding and appreciation of his analyses concerning meat eating and neighbourly love is a question of conscience, which each person must decide for themselves, it cannot be imposed or be ordered. But Martinus foresees that the new world morality will bring about that at some point in the future the meat eating of today will seem as equally barbaric, as cannibalism seems to us today.
Martinus criticises no one and defends everything and everyone. Every person does as good as he can. No one can act on the basis of experience which they have not yet acquired. Martinus has a completely characteristic tolerance and love for all humanity, indeed the whole of his work is a universal defence of all living beings. (See LB1 §14, 19).
Martinus, “Personally, I prefer to be with a loving and tolerant meat eater rather than with a fanatical and intolerant vegetarian”. (Danish Kosmos, no. 4/2005).
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Quote from my book "Martinus and the new World Morality"
Chapter 8, Vegetarianism and love for animals
8.1 How humans of the future will look upon meat eating
The morality of the world or the religious guidance in the past millennia has mainly been focused upon love for those within the same family, group, nation or religion. Most people think that neighbourly love only concerns love for humans, but not for animals and microbeings. But the new world impulse coming in over the earth represents a new world morality, which is also focused upon putting into practice love for the living beings in the microcosmos.
By virtue of this coming “higher world morality” people will gradually move away from meat eating and eventually become vegetarians. Some will become vegetarian for ecological or economic reasons – perhaps wanting to limit CO2 emissions or conserve the earth’s resources. Within the CO2 debate it has been argued that if everyone on the planet was vegetarian then the quantity of CO2 would be reduced by an amount equal to the total CO2 emissions from the transport sector. Others become vegetarian for health or religious reasons. But according to the cosmic analyses everyone will finally become vegetarian, simply because they cannot assist in killing and bloodshed. They do not have the heart to do animals evil and be the cause of their being killed.
The most important thing about evolution is not development and specialisation of the physical body, but rather the development of that consciousness which uses the body. The evolution of universal love and a perfect morality is the actual goal of human evolution. Human beings are indeed still mammals and belong to the animal kingdom, but according to Martinus’ analyses they will by virtue of a new world morality evolve to a new kingdom, the real human kingdom, from which they will look back upon the barbarism of the past.
Martinus, “One will read with horror about man’s eating of corpses, about how the human beings’ love for animals on a large scale was merely a cannibal’s love of meat. In wonderful museums great axes, sheath knives, butcher’s knives, sporting-guns, fish-hooks and other instruments of murder will speak their silent language to people of the future about the primitive mentality of the past. In a disease-free existence one will, in historical works, read with a shudder of disgust about the sick mankind of today, its tuberculosis, cancer, kidney troubles, gall-stones, arteriosclerosis, organic heart disease, digestive troubles, nervousness and so on, and in truth have the words of Jesus confirmed – that his kingdom was not of this world.” (The Ideal Food, chap. 26).
8.2 Why eat meat?
Many say that it is not possible to get a complete diet as a vegetarian, but biochemistry and nutritional research show that it is not necessary for us to eat meat. When so many claim that one cannot live adequately without eating meat, this reflects perhaps more their own enjoyment with meat eating than modern nutritional science.
Martinus could foresee that science would gradually come to show that meat eating is actually harmful for human beings. This research began back in the 1950’s, when it was discovered that the intake of animal fat could be the cause cardiovascular disease. Earlier cancer studies concluded that fruit and vegetables protect against cancer, while recent extensive studies show actually that the meat from four-legged animals in a certain amount is carcinogenic, while meat from poultry is less carcinogenic. In the autumn of 2007 the Danish Cancer Prevention Society published, in the light of these findings, new recommendations, advising meat eaters to, “limit your meat intake from pig, cattle, sheep and goat to 300–500 grams per week”.
It is clear that it is necessary for certain animal species to eat meat. But if one is not in favour of killing and bloodshed, why eat meat when it is not necessary? A higher and more humane development is reflected in the fact that many people today would not eat meat, if they themselves had to slaughter the animals. More and more people get involved in campaigns for the welfare of animals. Inhumane forms of animal husbandry and animal transportation have been in focus in the media. Animal welfare comes up more often in political matters. This interest in animal welfare, which increases during the course of evolution, is a sign of people’s growing intelligence and humaneness.
8.3. Why do we have so many misconceptions in the area of nutrition?
The overcrowded hospitals are largely due to people’s mistaken nutrition and the taking of toxic stimulants. That it can go so far is because, according to Martinus, among other things, the instinct, inherited from the animal kingdom, for the selection of the healthy and natural food has degenerated, so that the natural ability to taste has been lost with the gradual habituation to strong spices and other products which have nothing to do with healthy and natural nutrition. From nature’s side, the job of the ability to taste is to create disgust or reluctance towards unnatural nourishment.
Martinus writes: “People, through a great many generations, have so accustomed themselves to the taste of meat-products that, where previously they evoked natural disgust, they now evoke great unnatural pleasure. Just as the organism, through habitual use of tobacco, alcohol and other unnatural stimulants, loses its natural ability to react to these poisonous substances, these thereby becoming ‘stimulants’, so too does the organism, through habituation, lose its natural ability to react to the poisonous substances appearing in the form of animal food, whereby these, like tobacco and alcohol, evoke an unnatural feeling of pleasure. But even if the habituation to some degree hardens the organism against the effects of the poisonous substances, it cannot be denied that the organism in the long run becomes completely undermined. This undermining is visible mainly through occult sight, which can follow the individual through several incarnations.” (The Ideal Food, chap. 8).
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