Being Vegetarian, Part 1

Is animal food necessary for our health?

Meat consumption is steadily increasing. From 20 Kg per person annually in 1850, it rose to 40 Kg in 1900, 60 Kg in 1950 and up to 110 Kg in 1996. According to some vegetarians, meat is responsible for numerous ailments and should definitely be excluded from our diet. What are the reasons? Are these reasons sufficient to identify the problem?

Vegetarianism is a diet based on plant products: vegetables, fruits, and grains. It completely excludes animal flesh, that is to say meat, processed meats, fish and seafood. But it allows animal products that do not contain flesh: eggs and dairy products (milk, cheese, yogurt).

Some diets are even more restrictive: veganism and fruitarism disallow animal flesh and animal by-products. The difference between these two diets is that veganism puts the emphasis on vegetables, grains and legumes, while fruitarism stresses fresh and dried fruits along with oily seeds and grains.

The arguments put forward by vegetarians against meat consumption are numerous. They are derived from such various fields as anatomy, medicine, dietetics, ethics and economics. The main argument, however, is that meat would not be good for our health. The toxins in meat would burden the body: tissues would be attacked and organ functions hampered. Our bodies, therefore, were not really meant to digest meat correctly and especially to expel its toxins. In the long run the entire organism would fall ill.

Since good health is invaluable, these few points could be considered enough good reasons to renounce meat. However, they concern only the physical body, whereas there is more to a human being than his physical body. Man is an immaterial spirit incarnated into a physical body. This completely changes the facts of the problem. The consideration of the physical body alone gives a fragmented vision of reality. In order to have an overall view of man and adequately answer the question “should meat be eaten or not”, it is necessary to take the spirit into consideration as well as its interaction with the physical body.

The spirit and the physical body are two very different species. The former consists of spiritual substance, originating in Paradise, while the latter is made of gross matter from the earthly plane. Consequently they cannot come into contact with each other without an intermediary, which is the blood, or more precisely the radiations of the blood, thus remaining bound during the period of incarnation, as explained in the Grail Message…

Just like any other material object, the blood emits radiations. These are more etherised than the blood itself, and their consistency is closer to the densest radiations emanating from the spirit enveloped in its coverings. Together, these radiations constitute the link between the spirit and the physical body. This link is also the bridge through which information between the spirit and the body is mutually transmitted.

The blood composition determines the characteristics of this bridge of radiations. The composition, and consequently the radiations of the blood, depend on whether it is rich in certain substances or not. For instance, the blood of an anaemic person who lacks iron will radiate differently from that of another with a normal iron level. The blood composition itself depends, to a large extent, on nutritional substances provided by the diet. As with any other food, meat plays a role therein.

Meat and blood radiation

Meat is generally considered as a symbol of strength and as strength-giving. In medicine it is known to induce the body to produce blood, and in natural therapies to help the spirit to incarnate. These three outlooks perfectly supplement each other. A high meat consumption makes the body produce more blood. Therefore the blood volume increases a little in heavy meat-eaters. Because of the greater force of attraction caused by this increased blood volume, the spirit will be bound more intimately to the body. A qualitative aspect is also taken into account. The “animal energies” generated through meat give special characteristics to the blood, favouring the bond between the spirit and the animal part of the human being: the physical body.

Inversely, the blood volume decreases in people who either abstain from meat or eat very little of it. Their blood characteristics will also be less animal. As a result their spirits will be less closely linked to their bodies.

The above statements can easily be observed in daily life and will be illustrated for clarity.

A heavy meat-eater has “a lot” of blood, which makes him look congested and red. His face easily turns crimson. Being strongly anchored in his body, he is interested in everything physical. Drinking and eating are very important to him. He prefers manual and heavy labour to intellectual activity, and the mundane over speculation. He is enthusiastic, zealous, and enterprising. This can give him a harsh, rude side, even aggressive and violent. These extreme effects of meat were well known in the past. In order to prepare soldiers for battle, they were overfed with meat. This rendered them fierce in battle or in other words, eager, furious and unrelenting in combat. This same technique is still used with hunting dogs and falcons which are fed large quantities of meat in order to give them a “taste of flesh” and through this stimulate their hunting instincts.

Light meat-eaters on the other hand are generally pale in complexion. This pallor betrays a “lack” of blood. Deprived of a strong bridge of radiations, their spirit is not as closely linked to their bodies. The connection is more or less distended and as popular saying goes, these people are “not really there”, they “float” and are in “another world”. They prefer to reflect, dream and meditate rather than to act. The lack of connection with gross matter distances them from physical activities and they particularly do not like to eat; for them, eating is more a burden than pleasure. They are generally calm, gentle, peaceful, even passive, because they lack much strength and stamina.

Medical Hypnosis

Victor Hugo colorfully explains that “Suggestion consists in making a small incision in the spirit of another into which we insert our own idea”. The choice of the word “incision” illustrates very well that we forcefully penetrate the other, and moreover this is done in order to place something there that does not come from him; our own idea. That is far from being harmless, as we generally believe. In this way, during a session, the hypnotist can suggest to the subject that he is cold, that he is either tired or very fit, that he sees a bright light, and so on, and the subject will feel and see everything he is told. Unable to resist the suggestions, he will somaticize what is proposed to him. The information received by his spirit is transmitted to his brain, which in turn modifies the sensory and organic functions to the desired state.

Something similar happens sometimes on a smaller scale when, for example, we start to feel tired and out of sorts after several people have remarked that we do not look well!

It is the possibility of modifying the body’s organic functions according to the idea one has of them that is used in medical hypnosis. Several physical ailments can be treated in this way: migraines, indigestion, eczema, allergies, high blood pressure, arthritic pains, and so on. By suggesting a different organic function to the spirit of the patient, we can exercise an influence on him so that he obtains relief from disagreeable symptoms, and in certain cases, complete recovery.

Hypnosis is also used to treat psychic problems such as anxiety, fears and phobias; impatience, aggression, lack of self confidence; dependency on tobacco, alcohol, food (bulimia), or on different drugs. The suggestions made to the spirit will redirect the behaviour of the subject towards a more positive conduct. This is because his thinking and actions will be guided towards the new ideas implanted in him. For example, the suggestion “I no longer have a craving to smoke” will replace the old idea “a cigarette makes me feel good”. Since the goal of medical hypnosis is positive we tend to believe that the method is also. But is it really?

The Subconscious Mind, or the Spirit?

According to the medical field, hypnosis acts on the brain, or more precisely on the part of the brain harbouring the subconscious mind. This part of the brain is described as the reservoir of all our resources of knowledge. It would also be the centre of creativity, imagination and would constantly react to what our senses perceive.

This type of definition does not apply to the brain but to the immaterial spirit that animates the body and uses the brain. The latter is but a tool at the disposal of the spirit. It resembles a high performance computer in the hands of its user. But in the same way as a computer is completely void of creativity, imagination, and so on, so also is the brain. The spirit, on the other hand, possesses all of these faculties and constantly uses them throughout the course of its activities. The brain does nothing but put everything into a concrete form in the coarse material world.

It is damaging to consider hypnosis as acting upon the brain and not on the spirit because we lose sight of an essential point. The spirit is, in fact, the seat of the free will. Therefore, it is only when the spirit uses its free will that it can progress and advance inwardly, because it then experiences everything it does fully.

Creation vs. Evolution: A Mistaken Contradiction, Part 2

The Key: A Broader Approach
In spite of appearances, Creationism and Evolutionism are not irreconcilable because their elements of truth are not at the same level. In fact, the Creationist refers to the creation of souls while the Evolutionist refers to the physical bodies in which souls incarnate.

For the sake of simplicity we will limit ourselves to animals and human beings. The creation of the animal species followed by that of Man, as described in the Bible, and on which Creationists base their arguments, concerns the animating core of these creatures, that is, the animal soul (souls of dogs, horses, apes, etc.) and the human spirit. They were all created by God, each with its own characteristics.

Now, the human spirit needs a physical body in which to incarnate and sojourn on earth just as the animal soul also needs a body of dense gross matter for the same purpose. But where were these vessels on earth? At the beginning they were not available on planet Earth and needed to be formed.

These vessels were not formed simultaneously as a group but rather developed one after the other through a process of evolution spanning eons, as precisely emphasized by the evolutionist approach.

A Lengthy Evolution of the Physical Bodies
The most basic animal soul incarnated in the simplest animal body comprising only one cell. In its struggle for survival that specie brought itself to a higher stage and through its multiplication gave more perfected souls the opportunity of incarnation in these improved bodies. These souls in turn brought their bodies up to a higher level thus allowing yet more elaborate souls to incarnate. The process repeated itself until the forming of physical bodies of the great apes in whose bodies human spirits finally incarnated instead of souls of apes.

These apes became eventually extinct. The incarnation of human spirits in their bodies occurred within a very definite period. The great apes under reference had attained their highest stage of development on earth. Though different, their faculties were nearest to those of human spirits still under-developed at that time since they were at the beginning of their evolutionary journey. Thus the most developed of the lower species was able to provide a vessel to the least developed of the higher species. That vessel eventually became more human so that human spirits could incarnate into human bodies and no longer into bodies of apes.

It must be noted that a more developed body, not a different one, is handed down in the evolutionary process. The animating core actually makes the difference. The ape did not hand down a human body but the body of an ape to the spirit. It is only when the spirit took possession of that body and began to utilise it that it finally acquired a human form.

Souls Already Created
The progressive evolution of physical bodies here on earth thus gave the various souls in the beyond the opportunity to gradually incarnate, as and when vessels which they needed to come to earth were formed. Therefore an evolution exists at the level of physical bodies, and not at the level of souls which had already existed as such before their incarnation since they were created by God. They do not, therefore, originate from each other. The soul of an ape cannot develop into a human spirit any more than a human spirit can regress to become the soul of an ape. The Creationists and Evolutionists are not in opposition but are complementary. Man, with a spirit core, is not a descendant of the ape; only his body comes from it.

The Secret of the Blood, Part 4

"The Secret of the Blood", Part 3