The Science of Being Well Part 4

In order to hold this mental att.i.tude of faith, grat.i.tude, and health, however, your external acts must be only those of health. You cannot long hold the internal att.i.tude of a well person if you continue to perform the external acts of a sick person. It is essential not only that your every thought should be a thought of health, but that your every act should be an act of health, performed in a healthy manner. If you will make every thought a thought of health, and every conscious act an act of health, it must infallibly follow that every internal and unconscious function shall come to be healthy; for all the power of life is being continually exerted toward health. We shall next consider how you may make every act an act of health.

CHAPTER IX.

WHEN TO EAT.

You cannot build and maintain a perfectly healthy body by mental action alone, or by the performance of the unconscious or involuntary functions alone. There are certain actions, more or less voluntary, which have a direct and immediate relation with the continuance of life itself; these are eating, drinking, breathing, and sleeping. No matter what man's thought or mental att.i.tude may be, he cannot live unless he eats, drinks, breathes, and sleeps; and, moreover, he cannot be well if he eats, drinks, breathes, and sleeps in an unnatural or wrong manner. It is therefore vitally important that you should learn the right way to perform these voluntary functions, and I shall proceed to show you this way, beginning with the matter of eating, which is most important.

There has been a vast amount of controversy as to when to eat, what to eat, how to eat, and how much to eat; and all this controversy is unnecessary, for the Right Way is very easy to find. You have only to consider the Law which governs all attainment, whether of health, wealth, power, or happiness; and that law is _that you must do what you can do now, where you are now; do every separate act in the most perfect manner possible, and put the power of faith into every action_.

The processes of digestion and a.s.similation are under the supervision and control of an inner division of man's mentality, which is generally called the sub-conscious mind; and I shall use that term here in order to be understood. The sub-conscious mind is in charge of all the functions and processes of life; and when more food is needed by the body, it makes the fact known by causing a sensation called hunger.

Whenever food is needed, and can be used, there is hunger; and whenever there is hunger it is time to eat. When there is no hunger it is unnatural and wrong to eat, no matter how great may APPEAR to be the need for food. Even if you are in a condition of apparent starvation, with great emaciation, if there is no hunger you may know that FOOD CANNOT BE USED, and it will be unnatural and wrong for you to eat.

Though you have not eaten for days, weeks, or months, if you have no hunger you may be perfectly sure that food cannot be used, and will probably not be used if taken. Whenever food is needed, if there is power to digest and a.s.similate it, so that it can be normally used, the sub-conscious mind will announce the fact by a decided hunger. Food, taken when there is no hunger, will sometimes be digested and a.s.similated, because Nature makes a special effort to perform the task which is thrust upon her against her will; but if food be habitually taken when there is no hunger, the digestive power is at last destroyed, and numberless evils caused.

If the foregoing be true--and it is indisputably so--it is a self-evident proposition that the natural time, and the healthy time, to eat is when one is hungry; and that it is never a natural or a healthy action to eat when one is not hungry. You see, then, that it is an easy matter to scientifically settle the question when to eat. ALWAYS eat when you are hungry; and NEVER eat when you are not hungry. This is obedience to nature, which is obedience to G.o.d.

We must not fail, however, to make clear the distinction between hunger and appet.i.te. Hunger is the call of the sub-conscious mind for more material to be used in repairing and renewing the body, and in keeping up the internal heat; and hunger is never felt unless there is need for more material, and unless there is power to digest it when taken into the stomach. Appet.i.te is a desire for the gratification of sensation.

The drunkard has an appet.i.te for liquor, but he cannot have a hunger for it. A normally fed person cannot have a hunger for candy or sweets; the desire for these things is an appet.i.te. You cannot hunger for tea, coffee, spiced foods, or for the various taste-tempting devices of the skilled cook; if you desire these things, it is with appet.i.te, not with hunger. Hunger is nature's call for material to be used in building new cells, and nature never calls for anything which may not be legitimately used for this purpose.

Appet.i.te is often largely a matter of habit; if one eats or drinks at a certain hour, and especially if one takes sweetened or spiced and stimulating foods, the desire comes regularly at the same hour; but this habitual desire for food should never be mistaken for hunger. Hunger does not appear at specified times. It only comes when work or exercise has destroyed sufficient tissue to make the taking in of new raw material a necessity.

For instance, if a person has been sufficiently fed on the preceding day, it is impossible that he should feel a genuine hunger on arising from refres.h.i.+ng sleep. In sleep the body is recharged with vital power, and the a.s.similation of the food which has been taken during the day is completed; the system has no need for food immediately after sleep, unless the person went to his rest in a state of starvation. With a system of feeding, which is even a reasonable approach to a natural one, no one can have a real hunger for an early morning breakfast. There is no such thing possible as a normal or genuine hunger immediately after arising from sound sleep. The early morning breakfast is always taken to gratify appet.i.te, never to satisfy hunger. No matter who you are, or what your condition is; no matter how hard you work, or how much you are exposed, unless you go to your bed starved, you cannot arise from your bed hungry.

Hunger is not caused by sleep, but by work. And it does not matter who you are, or what your condition, or how hard or easy your work, the so-called no-breakfast plan is the right plan for you. It is the right plan for everybody, because it is based on the universal law that hunger never comes until it is EARNED.

I am aware that a protest against this will come from the large number of people who "enjoy" their breakfasts; whose breakfast is their "best meal"; who believe that their work is so hard that they cannot "get through the forenoon on an empty stomach," and so on. But all their arguments fall down before the facts. They enjoy their breakfast as the toper enjoys his morning dram, because it gratifies a habitual appet.i.te and not because it supplies a natural want. It is their best meal for the same reason that his morning dram is the toper's best drink. And they CAN get along without it, because millions of people, of every trade and profession, DO get along without it, and are vastly better for doing so. If you are to live according to the Science of Being Well, you must NEVER EAT UNTIL YOU HAVE AN EARNED HUNGER.

But if I do not eat on arising in the morning, when shall I take my first meal?

In ninety-nine cases out of a hundred twelve o'clock, noon, is early enough; and it is generally the most convenient time. If you are doing heavy work, you will get by noon a hunger sufficient to justify a good-sized meal; and if your work is light, you will probably still have hunger enough for a moderate meal. The best general rule or law that can be laid down is that you should eat your first meal of the day at noon, if you are hungry; and if you are not hungry, wait until you become so.

And when shall I eat my second meal?

Not at all, unless you are hungry for it; and that with a genuine earned hunger. If you do get hungry for a second meal, eat at the most convenient time; but do not eat until you have a really earned hunger.

The reader who wishes to fully inform himself as to the reasons for this way of arranging the mealtimes will find the best books thereon cited in the preface to this work. From the foregoing, however, you can easily see that the Science of Being Well readily answers the question: When, and how often shall I eat? The answer is: Eat when you have an earned hunger; and never eat at any other time.

CHAPTER X.

WHAT TO EAT.

The current sciences of medicine and hygiene have made no progress toward answering the question, What shall I eat? The contests between the vegetarians and the meat eaters, the cooked food advocates, raw food advocates, and various other "schools" of theorists, seem to be interminable; and from the mountains of evidence and argument piled up for and against each special theory, it is plain that if we depend on these scientists we shall never know what is the natural food of man.

Turning away from the whole controversy, then, we will ask the question of nature herself, and we shall find that she has not left us without an answer.

Most of the errors of dietary scientists grow out of a false premise as to the natural state of man. It is a.s.sumed that civilization and mental development are unnatural things; that the man who lives in a modern house, in city or country, and who works in modern trade or industry for his living is leading an unnatural life, and is in an unnatural environment; that the only "natural" man is a naked savage, and that the farther we get from the savage the farther we are from nature. This is wrong. The man who has all that art and science can give him is leading the most natural life, because he is living most completely in all his faculties. The dweller in a well-appointed city flat, with modern conveniences and good ventilation, is living a far more naturally human life than the Australian savage who lives in a hollow tree or a hole in the ground.

That Great Intelligence, which is in all and through all, has in reality practically settled the question as to what we shall eat. In ordering the affairs of nature, It has decided that man's food shall be according to the zone in which he lives. In the frigid regions of the far North, fuel foods are required. The development of brain is not large, nor is the life severe in its labor-tax on muscle; and so the Esquimaux live largely on the blubber and fat of aquatic animals. No other diet is possible to them; they could not get fruits, nuts, or vegetables even if they were disposed to eat them; and they could not live on them in that climate if they could get them. So, notwithstanding the arguments of the vegetarians, the Esquimaux will continue to live on animal fats.

On the other hand, as we come toward the tropics, we find fuel foods less required; and we find the people naturally inclining toward a vegetarian diet. Millions live on rice and fruits; and the food regimen of an Esquimaux village, if followed upon the equator, would result in speedy death. A "natural" diet for the equatorial regions would be very far from being a natural diet near the North Pole; and the people of either zone, if not interfered with by medical or dietary "scientists,"

will be guided by the All Intelligence, which seeks the fullest life in all, to feed themselves in the best way for the promotion of perfect health. In general, you can see that G.o.d, working in nature and in the evolution of human society and customs, has answered your question as to what you shall eat; and I advise you to take His answer in preference to that of any man.

In the temperate zone the largest demands are made on man in spirit, mind, and body; and here we find the greatest variety of foods provided by nature. And it is really quite useless and superfluous to theorize on the question what the ma.s.ses shall eat, for they have no choice; they must eat the foods which are staple products of the zone in which they live. It is impossible to supply all the people with a nut-and-fruit or raw food diet; and the fact that it is impossible is proof positive that these are not the foods intended by nature, for nature, being formed for the advancement of life, has not made the obtaining of the means of life an impossibility. So, I say, the question, What shall I eat? has been answered for you. Eat wheat, corn, rye, oats, barley, buckwheat; eat vegetables; eat meats, eat fruits, eat the things that are eaten by the ma.s.ses of the people around the world, for in this matter the voice of the people is the voice of G.o.d. They have been led, generally, to the selection of certain foods; and they have been led, generally, to prepare these foods in generally similar ways; and you may depend upon it that in general they have the right foods and are preparing them in the right way. In these matters the race has been under the guidance of G.o.d. The list of foods in common use is a long one, and you must select therefrom according to your individual taste; if you do, you will find that you have an infallible guide, as shown in the next two chapters.

If you do not eat until you have an EARNED hunger, you will not find your taste demanding unnatural or unhealthy foods. The woodchopper, who has swung his axe continuously from seven in the morning until noon does not come in clamoring for cream puffs and confectionery; he wants pork and beans, or beefsteak and potatoes, or corn bread and cabbage; he asks for the plain solids. Offer to crack him a few walnuts and give him a plate of lettuce, and you will be met with huge disdain; those things are not natural foods for a workingman. And if they are not natural foods for a workingman, they are not for any other man; for work hunger is the only real hunger, and requires the same materials to satisfy it, whether it be in woodchopper or banker, in man, woman or child.

It is a mistake to suppose that food must be selected with anxious care to fit the vocation of the person who eats. It is not true that the woodchopper requires "heavy" or "solid" foods and the bookkeeper "light"

foods. If you are a bookkeeper, or other brain worker, and do not eat until you have an EARNED hunger, you will want exactly the same foods that the woodchopper wants. Your body is made of exactly the same elements as that of the woodchopper, and requires the same materials for cell-building; why, then, feed him on ham and eggs and corn bread and you on crackers and toast? True, most of his waste is of muscle, while most of yours is of brain and nerve tissue; but it is also true that the woodchopper's diet contains all the requisites for brain and nerve building in far better proportions than they are found in most "light"

foods. The world's best brain work has been done on the fare of the working people. The world's greatest thinkers have invariably lived on the plain solid foods common among the ma.s.ses.

Let the bookkeeper wait until he has an earned hunger before he eats; and then, if he wants ham, eggs, and corn bread, by all means let him eat them; but let him remember that he does not need one-twentieth of the amount necessary for the woodchopper. It is not eating "hearty"

foods which gives the brain worker indigestion; it is eating as much as would be needed by a muscle worker. Indigestion is never caused by eating to satisfy hunger; it is always caused by eating to gratify appet.i.te. If you eat in the manner prescribed in the next chapter, your taste will soon become so natural that you will never WANT anything that you cannot eat with impunity; and you can drop the whole anxious question of what to eat from your mind forever, and simply eat what you want. Indeed, that is the only way to do if you are to think no thoughts but those of health; for you cannot think health so long as you are in continual doubt and uncertainty as to whether you are getting the right bills of fare.

"Take no thought what ye shall eat," said Jesus, and he spoke wisely.

The foods found on the table of any ordinary middle-cla.s.s or working cla.s.s family will nourish your body perfectly if you eat at the right times and in the right way. If you want meat, eat it; and if you do not want it, do not eat it, and do not suppose that you must find some special subst.i.tute for it. You can live perfectly well on what is left on any table after the meat has been removed.

It is not necessary to worry about a "varied" diet, so as to get in all the necessary elements. The Chinese and Hindus build very good bodies and excellent brains on a diet of few variations, rice making almost the whole of it. The Scotch are physically and mentally strong on oatmeal cakes; and the Irishman is husky of body and brilliant of mind on potatoes and pork. The wheat berry contains practically all that is necessary for the building of brain and body; and a man can live very well on a monodiet of navy beans.

Form a conception of perfect health for yourself, and do not hold any thought which is not a thought of health.

NEVER eat until you have an EARNED HUNGER. Remember that it will not hurt you in the least to go hungry for a short time; but it will surely hurt you to eat when you are not hungry.

Do not give the least thought to what you should or should not eat; simply eat what is set before you, selecting that which pleases your taste most. In other words, eat what you want. This you can do with perfect results if you eat in the right way; and how to do this will be explained in the next chapter.

CHAPTER XI.

HOW TO EAT.

It is a settled fact that man naturally chews his food. The few faddists who maintain that we should bolt our nourishment, after the manner of the dog and others of the lower animals, can no longer get a hearing; we know that we should chew our food. And if it is natural that we should chew our food, the more thoroughly we chew it the more completely natural the process must be. If you will chew every mouthful to a liquid, you need not be in the least concerned as to what you shall eat, for you can get sufficient nourishment out of any ordinary food.

Whether or not this chewing shall be an irksome and laborious task or a most enjoyable process, depends upon the mental att.i.tude in which you come to the table.

If your mind and att.i.tude are on other things, or if you are anxious or worried about business or domestic affairs, you will find it almost impossible to eat without bolting more or less of your food. You must learn to live so scientifically that you will have no business or domestic cares to worry about; this you can do, and you can also learn to give your undivided attention to the act of eating while at the table.

When you eat, do so with an eye single to the purpose of getting all the enjoyment you can from that meal; dismiss everything else from your mind, and do not let anything take your attention from the food and its taste until your meal is finished. Be cheerfully confident, for if you follow these instructions you may KNOW that the food you eat is exactly the right food, and that it will "agree" with you to perfection.

Sit down to the table with confident cheerfulness, and take a moderate portion of the food; take whatever thing looks most desirable to you. Do not select some food because you think it will be good for you; select that which will taste good to you. If you are to get well and stay well, you must drop the idea of doing things because they are good for your health, and do things because you want to do them. Select the food you want most; gratefully give thanks to G.o.d that you have learned how to eat it in such a way that digestion shall be perfect; and take a moderate mouthful of it.

Do not fix your attention on the act of chewing; fix it on the TASTE of the food; and taste and enjoy it until it is reduced to a liquid state and pa.s.ses down your throat by involuntary swallowing. No matter how long it takes, do not think of the time. Think of the taste. Do not allow your eyes to wander over the table, speculating as to what you shall eat next; do not worry for fear there is not enough, and that you will not get your share of everything. Do not antic.i.p.ate the taste of the next thing; keep your mind centered on the taste of what you have in your mouth. And that is all of it.