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The World Peace Diet: Eating For Spiritual Health And Social Harmony, 1.1%
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The Withering of Intelligence
Intelligence is the ability to make meaningful connections, and this is
true for all living systems, such as humans, animals, communities, and
societies. Participating in daily rituals that repress our ability to make
connections severely impedes our intelligence, even amid our current
glut of so-called information, and destroys our ability to deal effective-
ly with the serious problems we generate. Because we are adept at dis-
connecting from the suffering we impose on animals, we naturally and
inevitably become adept at disconnecting from the suffering we impose
on hungry people, living biosystems, war-ravaged communities, and
future generations. Our skills in forcefully blocking feedback also make
us easily distracted and manipulated by corporate interests whose prof-
its depend on our inability to make significant connections.
Compassion is ethical intelligence: it is the capacity to make connec-
tions and the consequent urge to act to relieve the suffering of others.
Like cognitive intelligence, it is suppressed by the practice of eating ani-
mals. The ability to disconnect, practiced at every mealtime, is seen in
perhaps more chilling guise in the modern scientist slowly freezing dogs
to death to learn about human physiology, in modern soldiers looking
straight into the eyes of helpless civilians and killing them, in hunters
deceiving and chasing defenseless animals and killing them for sport,
and in countless other legal and approved cultural activities.
As long as we remain, at core, a culture that sees animals merely as commodities and food, there is little hope for our survival. The system-
atic practice of ignoring, oppressing, and excluding that is fundamental
to our daily meals disconnects us from our inner wisdom and from our
sense of belonging to a benevolent and blessed universe. By actively
ignoring the truth of our connectedness, we inescapably commit geocide
and suicide, and forsake the innate intelligence and compassion that
would guide us.
I-Thou vs. I-It
In the 1920s the philosopher Martin Buber introduced and articulated
an essential distinction in our relations with others and in our conse-
quent sense of self that is increasingly recognized for its importance.
Proposing that we do not develop our sense of “I” in isolation, but
rather through relationship with others, he went on to say that when we
relate to others as being conscious, and as having feelings, experiences,
desires, and purposes, we develop an “I-Thou” sense of self. When we
relate to others as objects, as having no significant desires, purposes, or
consciousness of their own, we develop an “I-It” sense of ourselves.
Cultivating an I-Thou sense of self, we cultivate respect and sensitivity
towards others and ourselves. Cultivating an I-It sense of self, we tend
to relate to others as instruments to be used. This I-It sense of self leads
to an increasingly deadened and depersonalized view of nature, animals,
and other people, and to an inner hardening that shields us from feeling
the pain of whomever and whatever we are using, consuming, and
exploiting. According to Buber, the I-It sense of self requires and fosters
an inner insensitivity that leads to an ever-increasing craving to consume
more things. This ironic and impossible quest for happiness and fulfill-
ment by an objectified, separate, anxious self that reduces others to
instruments to be used for pleasure and gain is a primary driving force
behind consumerism and the runaway industrialization, corporate cap-
italism, and environmental and social devastation that this mentality
inevitably manifests.
While Buber’s insights are certainly provocative and illuminating, it
seems he failed to recognize the deeper dynamic responsible for the I-It
sense of self: the food choices we learn from birth, in which mysterious,
sensitive, and intelligent beings are continually and unquestioningly
reduced to mere food objects to be used, killed, and eaten.
It’s remarkable, we might think, that Buber couldn’t make this
rather obvious connection in over forty years of meditating and writing
on the I-Thou and I-It mentalities. Yet what is far more remarkable is
that out of the thousands of leading writers and researchers in the phys-
ical sciences, human sciences, and humanities over the last hundred
years, virtually no one has produced a sentence on the subject! These
great minds were among the most innovative and courageous of their
time, willing to risk controversy and daring to offer the world many
new ideas in sociology and social theory, psychology, philosophy, sys-
tems theory, science, economics, history, government, anthropology,
theology, comparative religion, and spirituality.1 How could something
so central and obvious to our lives and thinking–our treatment of ani-
mals for food–go ignored by–and invisible to–so many for so long?
It’s eerie to contemplate the mountains of books, articles, essays, lec-
tures, and documentaries produced by and about the great minds of
modernity–and to realize how unmentionable this subject is. The idea
that our routine violence against animals for food could be a primary
driving force behind human suffering and war has managed to remain
virtually completely unthinkable to this day.
Even the more radical and contemporary voices have been unwill-
ing or unable to seriously address this subject, as have virtually all the
current writers and leaders in the human potential, spiritual, environ-
mental, social justice, holistic health, and peace movements.2 This is not
meant in any way as a criticism of any of these fine people and their
contributions and ideas, but is intended rather to emphasize the amaz-
ing resistance our entire culture has to confronting its defining behavior,
which is as pervasively obvious as cheeseburger ads and fried chicken
but at the same time as invisible as air and uncannily unapproachable.
That is because we have all agreed that, at all costs, this truth must
be ignored. One of Carl Jung’s notable contributions was to articulate
the character of the shadow archetype: it is what the self is and includes,
but denies and represses. Though it is repressed, the shadow will be
heard and is invariably projected in harmful and perhaps insidious
Our mistreatment of animals for food is far and away our great-
est cultural shadow. Our collective guilt drives us not only to hide the
violence we eat but also to act it out: in our aggressive lifestyle, in
movies, books, games, and other media, and in the violence we inflict
both directly and indirectly on each other.
We Are All Mysteries
Our ongoing practice of commodifying animals for food, besides violat-
ing the natural order in profound ways that cause enormous unrecog-
nized suffering to us and to the other animals, also blinds us to what we
and the other animals actually are.*We err if we reduce ourselves to the
status of mere material entities that are born, live awhile, and die. Like
other animals, we are not fundamentally physical beings; we are essen-
tially consciousness. We are all expressions of the infinite creative mys-
tery force that births and sustains the universes of manifestation, and
our bodies and minds are sacred, as are the bodies and minds of all crea-
tures. Like us, animals have feelings and yearnings; they nest, mate,
hunger, and are the conscious subjects of their lives. They make every
effort, as we do, to avoid pain and death and to do what brings them
happiness and fulfillment.
What we human beings are fundamentally is an enormous mystery.
The institutions of science, religion, education, and government have
done very little, ultimately, to reveal to us in any profound or transfor-
mational way what we humans essentially are. We remain perhaps as
mysterious to ourselves as we were in the days of Moses, Buddha,
Confucius, and Jesus. Some may argue that we know more and have
certainly evolved more; others may argue that we know less of what is
truly vital, and are more distracted and benighted than in earlier times.
No one, though, can argue that we are not mysteries to ourselves, for
all our scientific and theological investigations. And, just as we do not
actually know what a man or woman is, neither do we know what a
14 / the world peace diet
*It’s important to say “other animals” here, because to set them apart from us is a tactic of
exclusion used to perpetuate exploitation and cruelty toward these beings. It also reinforces
the absurd notion that humans are not animals–mammals with bodies, brains, glands, repro-
ductive systems, drives, and nervous systems. We feel pain and pleasure like other animals, and
we feel, dream, and relate socially to our species members as other animals do.