Contemporary Macrobiotics Visions of Planetary Health and Peace by Edward Esko

Contemporary Macrobiotics

Visions of Planetary Health and Peace

Edward Esko

Published in Association with

Infinity Education International

Becket, Massachusetts

This book may not be reproduced in any form without the written consent of

the author.

Edward Esko

Contemporary Macrobiotics

Visions of Planetary Health and Peace

Contents
Foreword by Alex Jack

Part I
1. Allergies
2. John and Yoko in Boston
3. Dietary Goals for the United States
4. Europe 1977
5. Riding the Night Owl
6. Images of Japan
7. How Recalled By Life Happened
8. The Quest for Peace
9. Buenos Aires
10. A Trip to Prague
11. Hanau Diaries
12. Macrobiotics in Southern California
13. With Dr. Spock in Maine
14. Conversations with T. Colin Campbell
15. Belgium and France
16. Macrobiotics in the Pacific Rim
17. Beautiful Rain: A Tribute to Herman Aihara
18. Dream Never Dies

Part II
19. Yin and Yang in Social Organization
20. Misconceptions About Macrobiotics
21. Suggestions for United States Food Policy
22. Were the Founding Fathers Macrobiotic?
23. Diet and Disease: An Overview
24. A Solution to the Global Energy Crisis
25. Diet and Behavior
26. The Freedom to Teach Macrobiotics
27. Crime and Diet
28. The New Ecology
29. Questions and Answers About Macrobiotics
30. The Dimensions of Counseling
31. A Letter to Bill Clinton
32. Toward Planetary Family
33. Preventing Crime Through Diet
34. Freedom for Health
35. Personal Health and the Environment
36. Basics and Benefits of Macrobiotics
37. New Reasons to be Dairy-free
38. Maintaining Optimal Weight
39. Using Food in Healing
40. Treating Autumn Colds
41. Common Digestive Disorders
42. Cravings and Addictions
43. Menopause and Macrobiotics
44. Daikon for Health and Healing

45. Spirals of Health

Part III
46. The Spirit of the Earth
47. Balance in the Art of Cooking
48. Food for Spiritual Development
49. The Beauty of a Rice Field
50. Our Cosmology of Life and the Universe
51. Spirals and Life Cycles
52. New Science
53. Albert Einstein and the Order of the Universe
54. The Cycle of Energy and the Common Cold
55. The Yin Yang Game
56. On Unity and Polarity
57. Discovering Yin and Yang
58. The Pulse of Life
59. Relativity
60. Jurassic Science
61. Reflections on the Philosopher’s Stone
62. The Wheel and the Spiral

Foreword

Over the last generation, macrobiotics has grown from a handful of hippies and

dropouts into a health revolution that is spreading into the mainstream. From

Boston to Sydney, from San Francisco to Beijing, from Denver to New Delhi,

macrobiotic principles are guiding society toward a healthier, more peaceful way

of life as we enter the new century.

Hotels, schools, hospitals, nursing homes, and prisons are now actively

serving macrobiotic products to their staffs, clients, and the general public. In

Washington, D.C., the Smithsonian Institution opened a permanent collection at

the National Museum of American History recognizing macrobiotics as the

catalyst and spearhead for the natural, organic foods movement and alternative

and complementary medicine in the United States.

Edward Esko, the author of this book, has been among the most active

contemporary macrobiotic teachers over the last twenty-five years, lecturing and

counseling in Europe, Asia, Latin America, and throughout North America and

writing and editing numerous books and articles. Building on the teachings of

George Ohsawa, Michio Kushi, and other forebears, he has applied yin and

yang--the universal principles of change and harmony--to helping solve personal

health concerns, as well as problems related to crime and violence in society, the

environmental crisis, and other social ills.

Contemporary Macrobiotics recounts the author’s adventures, discoveries,

and travels. Like a peaceful Jedi Knight, we see him sallying forth through the

dark, forbidding nutritional landscape of Europe, upholding the virtues of sea

salt against an array of detractors. Like a modern samurai swordsman, we see

him plunging into the thicket of biological transmutation, conceiving of new

ways to produce steel, tungsten, and other precious metals and defuse the

approaching energy crisis. From John Lennon and Yoko Ono to Dr. Spock and T.

Colin Campbell, he engages seers and prophets of balance who have foreseen the

limits of modern society.

On his journeys, Edward continually offers practical advice to individuals

and families, organizations and nations. In these pages, we see him showing

parents how to prevent their children from being hyperactive. He helps others

reverse schizophrenia, overcome hypoglycemia, or relieve a kidney stone. In

macrobiotics, the personal and planetary are inseparable. When one person is

nourished, the whole planet benefits. When the world is healed, each person is

cleansed and refreshed.

The essays in this book are part of the most exciting adventure in the

world today--macrobiotica, the universal life--to preserve our planet and ensure

humanity’s continued biological and spiritual evolution for future generations.

Please enjoy the literary voyage before you, begin to incorporate principles of

natural order in your own life, and join in the eternal quest for enduring health

and peace.

Alex Jack

Becket, Massachusetts

August 29, 1999

Part I: Anecdotes and Experiences

1. Allergies

I would like to relate my experience with the healing power of macrobiotics.

Throughout childhood and adolescence, I suffered from allergies. Practically

every day of my life I would sneeze repeatedly and my nose would run. Nasal

congestion was a year-round problem, and became worse with the coming of late

summer and hay fever season, when I would experience swelling in my nose and

around my eyes.

From time to time this chronic condition erupted into a full-scale infection

that included fever, mucus in the chest, and general bodily weakness, for which

penicillin and other antibiotics were prescribed. Once, when I was eight years

old, the infection appeared in my throat and was diagnosed as tonsillitis, after

which my tonsils were removed. That was the worst experience of my childhood,

without a close second.

In the meantime, as the allergic condition continued, I usually traveled

with a pack of tissues in my pocket and went to sleep with a box of tissues next

to the bed. It was difficult to concentrate on schoolwork or fully participate in

and enjoy life. From time to time my parents became concerned and would try to

discover what it was that I was allergic to. The new carpet, the mattress, feathers

in the pillow, and of course, the mysterious and unseen pollen all became

suspect. At one point I went to an allergy specialist who injected my arm with a

variety of substances in an attempt to identify the culprit. Small lumps, like

mosquito bites, appeared where the needles had been inserted. However,

according to the doctor, the results were inconclusive. The mystery continued.

Occasionally I would have strong reactions to animals, especially cats. At

times, if I came in contact with an ordinary house cat, I would sneeze repeatedly

and my eyes would water. If I touched the cat, itchy red spots would appear on

my skin.

In the fall of 1970, at the age of nineteen, I discovered macrobiotics.

Friends introduced me to a person who had spent time with George Ohsawa in

the early 1960s in New York. Macrobiotics made perfect and absolute sense. Yin

and yang were compelling and irresistible. According to the philosophy of

macrobiotics, I was the cause of the allergies, not some external factor.

Macrobiotic philosophy suggested that the condition was the result of poor blood

quality resulting from an unbalanced diet, especially the repeated intake of foods

such as milk, cheese, sugar, tropical fruits, ice cream, and too much fluid.

Dairy food was especially problematic. Like many others, I had assumed

that milk products were a fact of life. Fortunately, macrobiotics liberated me from

a lifetime of dependence on cows. I realized that my health, happiness, and even

my spiritual development depended on whether or not I could wean myself from

dairy products.

Although I began macrobiotics more for spiritual than for health reasons,

when I began to eat whole grains, beans, cooked local vegetables, sea vegetables,

miso, and other wholesome foods, and eliminated ice cream, candy, milk, butter,

and cheese from my diet, the symptoms I had experienced all my life

disappeared one by one. I was even able to be in the same room with a cat

without experiencing discomfort. Rather than rejecting them as before, I now

considered them as friends. Instead of being suspicious of the natural

environment, I began to embrace it.

Source: This essay is based on an article entitled, Allergies, published in

Case History, East West Foundation, Boston, Mass., Summer, 1975.

2. John and Yoko in Boston

To me, John Lennon was one of the most interesting personalities to emerge

during the Sixties. He had a fantastic stage presence, a terrific rock ‘n roll voice,

and, when writing songs, an uncanny knack for combining clever lyrics with

innovative chord changes and melodies. He enjoyed doing what he was doing,

had the courage to speak his mind (even when it got him into trouble), and was

known and loved around the world.

John’s songs seemed to define the experience of coming of age in the

Sixties, from the exhilaration of falling in love (I Wanna Hold Your Hand, I Should

Have Known Better, Thank You Girl), to the experience of lost love (Ticket to Ride, I’ll

Be Back, I Don’t Want to Spoil the Party), to the search for inner meaning (You’ve

Got to Hide Your Love Away, In My Life, Help!) to the development of social

awareness and the quest for peace (Revolution, All You Need is Love, Give Peace a

Chance, Imagine). During the Sixties, he seemed to be at the cutting edge of

everything. It was hard to tell whether John and the Beatles imitated life, or

whether life was imitating John and the Beatles.

Like others of my generation, the Beatles inspired me to play the guitar

and sing, and to write songs. My goal wasn’t to be an accomplished musician; I

wanted to express myself the way John Lennon did. Music provided an outlet for

youthful energy and a means of putting across a message, regardless of what that

message happened to be.

As the Sixties drew to a close, however, yang changed to yin. The Beatles,

who had come together with such energy and conquered the whole world,

eventually went their separate ways. Our lives changed as well. For me,

macrobiotics replaced music as the focus of my life. However, I never lost my

appreciation for the Beatles. When I moved to Boston in the early Seventies, I

wrote articles for East West Journal, the monthly journal started by students of the

Kushis. I did interviews with several well known personalities, one of whom was

Yoko Ono. I traveled to New York early in 1973 to interview Yoko at the

apartment she shared with John in Greenwich Village.

It was quite a shock when, one afternoon in 1976, Aveline Kushi called me

at my office at the East West Foundation and said that John and Yoko were in

Boston and were on their way to see Michio at the Kushi house. She asked if I

would join them. I replied that I would be happy to, and rushed downstairs to

catch the Riverside trolley to Brookline. Twenty minutes later, as I entered the

front door of the Kushi house, Aveline was standing in the hallway. She pointed

to the library and said in a soft voice, “John and Yoko are inside with Michio.

Please go in.” I opened the door. Michio was sitting between John and Yoko on a

sofa at the other end of the room. From what I could tell, Michio seemed to be

answering their questions about diet.

As the conversation drew to a close, John and Yoko stood up and started

walking in my direction. I offered them my hand and introduced myself. Yoko

said, “You’re the fellow who did the interview in the East West Journal. John and I

enjoyed it very much.” Then John added that the Journal was now his favorite

magazine.

At that moment the library door opened and Aveline entered. She and

Michio said a few words to Yoko in Japanese, and invited the Lennons to take

seats at a large table at the other end of the library. Aveline mentioned that the

Seventh Inn, the macrobiotic restaurant in Boston, was preparing a special

dinner, and that food would be arriving soon. Both John and Yoko said that that

sounded wonderful, and they would be delighted to stay for dinner. By that

time, Wendy had come into the room and she and I took seats next to the

Lennons. Michio and Aveline excused themselves and left the room.

John was completely down to earth and unpretentious. He was a witty

conversationalist. Because we had grown up with his music and followed his

adventures for years, it felt like we were talking with an old friend. I asked him

about the other Beatles and whether he still had contact with them. I asked if

they were interested in macrobiotics or had developed some type of dietary

awareness. John replied that George Harrison and Paul McCartney were both

vegetarian, and said that the other Beatles were like old high school chums. He

had shared many interesting adventures with them, but like classmates who

separate at graduation, each of the Beatles were pursuing their own interests. He

added that he did talk with the other Beatles on occasion and still felt close to

them.

Then the subject turned to macrobiotics. John mentioned that he first read

Ohsawa years before, and that Ohsawa’s writings had had a profound effect on

his life and thinking. “Ohsawa was truly incredible,” he said. He added that he

and Yoko were friends with William Dufty and Gloria Swanson, and were

frequent dinner guests at Gloria’s New York apartment. Sugar Blues had just

come out, and John said he felt it was the most important book of the decade.

We also talked about food. John mentioned that he had recently stopped coffee.

He thought that drinking coffee was hard on the kidneys and said he felt better

and stronger without it.

By that time, a crowd had materialized in the hallway, seemingly out of

nowhere. The food from the restaurant arrived, and Michio, Aveline, and other

guests joined us at the table. The conversation continued over dinner, with John

and Yoko serving as the focus of a lively and animated discussion. Following

dinner, John and Yoko mingled with the crowd, which by that time had grown

quite large. Some people had come to say hello, others brought cameras and took

pictures, and others simply came for a glimpse of John Lennon.

Walking out into the hallway, I noticed Michio and Aveline’s youngest

son, Hisao, sitting quietly by himself. That was unlike Hisao, who was normally

very talkative. Hisao was a dedicated Beatles fan, as were all the Kushi children.

They had a large collection of Beatles records and often played Beatles songs on

the guitar and piano. Hisao was about ten at the time. It seemed that the shock of

seeing John Lennon right here, having dinner in his house, had caused Hisao to

become uncharacteristically shy and at a loss for words.

Fortunately, Michio understood Hisao’s dilemma and came to his rescue.

The moment was quite unforgettable. John was seated on a sofa in the library,

and Michio came through the door leading Hisao by the hand and holding a

camera in the other. He said something to the effect that Hisao was a big fan of

the Beatles, and asked John if he would mind being in a picture with Hisao. John

smiled and said “of course,” and Michio guided Hisao to the sofa next to John.

He then took a position in front of them, focused the camera, and snapped the

picture. Everyone laughed. As soon as the photo session was complete, Hisao

slipped out of the room, grinning from ear to ear.

As the evening drew on, the crowd eventually thinned. I remembered

John’s earlier remark that the East West Journal had become his favorite

magazine. I had a complete collection of Journals stored in a closet upstairs and

thought they would make a nice gift for John and Yoko. I went upstairs, dug

through the closet, and came downstairs with the stack of Journals under my arm.

As John and Yoko were getting ready to leave, I said to John, “Here is a complete

set of East West Journals. I would like you to have them.” John smiled and said,

“Thank you very much Edward. I’m sure we’ll enjoy them.” With that I handed

the magazines to John and he placed them in the back of the van parked in front

of the house.

Michio and Aveline said goodbye to John and Yoko in both Western and

Eastern fashion, first shaking hands and then bowing. As John and Yoko got into

the van, all of us stood on the front porch waving and saying goodbye. It had

been a memorable evening. As they drove off, the words to Imagine, John’s

anthem for world peace, drifted into my mind. I realized that in his life and his

art, John Lennon was a pioneer who shared our dream of one peaceful world.

Source: This essay is from personal notes.

3. Dietary Goals for the United States

In 1977, the U.S. Senate came out with Dietary Goals for the United States. This

landmark report summarized evidence linking the modern diet with cancer,

heart disease, and other chronic illnesses, and advised Americans to make

dietary changes in the direction of macrobiotics. Dietary Goals energized the

Boston macrobiotic community, and changed forever the concept of nutrition in

America. It was followed by dozens of official reports that echoed its

conclusions.

In the Foreword to Dietary Goals, Senator George McGovern stated:

The purpose of this report is to point out that the eating patterns of this

century represent as critical a public health concern as any now before us.

We must acknowledge and recognize that the public is confused about

what to eat to maximize health. If we as a government want to reduce

health costs and maximize the quality of life for all Americans, we have an

obligation to provide practical guides to the individual consumer as well

as set national dietary goals for the country as a whole. Such an effort is

long over-due. Hopefully, this study will be a first major step in that

direction.

One of the people who played a crucial role in the evolution of Dietary

Goals was a doctor named Mark Hegsted. At that time, Dr. Hegsted was with the

Department of Nutrition at the Harvard School of Public Health. In a statement

before the Senate Select Committee on Nutrition and Human Needs, chaired by

George McGovern, and later published in Dietary Goals, Dr. Hegsted said:

It should be emphasized that this diet (high in saturated fat, sugar, and

cholesterol) which affluent people generally consume is everywhere

associated with a similar disease pattern—high rates of heart disease,

certain forms of cancer, diabetes, and obesity. These are the major causes

of death and disability in the United States. The risks associated with

eating this diet are demonstrably large. The question to be asked therefore,

is not why should we change our diet but why not? What are the risks

associated with eating less meat, less fat, less cholesterol, less sugar, less

salt, and more fruits, vegetables, unsaturated fats and cereal products—

especially whole grain cereals. There are none that can be identified and

important benefits can be expected.

In the autumn of 1977 I called on Dr. Hegsted at Harvard. I presented case

histories and other documentation, and outlined the macrobiotic diet. I pointed

out how macrobiotics was in many ways similar to the recommendations in

Dietary Goals. Dr. Hegsted expressed genuine appreciation for the contribution

being made by macrobiotic education, and said that he had recently come under

fire from the food industry, especially the meat and sugar industries, as well as

from some members of the medical profession, for his statements in Dietary

Goals.

An amazing coincidence occurred that morning. In the middle of our

discussion, Dr. Hegsted announced that Dr. Gio B. Gori of the National Cancer

Institute was about to arrive for a meeting. Dr. Gori had addressed the Senate

Nutrition Committee the year before and stated that scientific evidence pointed

to an unmistakable connection between diet and cancer. Dr. Gori even went so

far as to state that diet could be the single most important factor in causing

cancer. His statement was carried on national television and received a great deal

of attention in the press.

When Dr. Gori arrived, Dr. Hegsted invited him to join our discussion. At

one point, both men asked about the the theoretical basis of the macrobiotic diet,

and I explained the concept of yin and yang, referring to it as a “dialectical”

classification of food. I used as examples such things as the

complementaryantagonism existing between animal and vegetable foods,

sodium and potassium, saturated and unsaturated fat, simple and complex

sugars, and temperate and tropical species of plants and animals.

Both men listened intently. Dr. Hegsted agreed that the macrobiotic diet

was nutritionally sound, but found the “dialectical” classification of food difficult

to understand. He remarked that he would probably have trouble explaining it to

his colleagues. Dr. Gori added that he basically agreed with the macrobiotic idea,

but because of his official position, he was not able to speak as freely about diet

as he would like to. Nevertheless, he acknowledged the contribution that

macrobiotic education had made to furthering nutrition awareness in America,

and encouraged everyone in the macrobiotic movement to continue their

valuable work.

Soon afterward, I invited Dr. Hegsted to join Michio Kushi and me for

lunch at a macrobiotic restaurant. Dr. Hegsted found the macrobiotic dishes quite

delicious. Michio thanked him for taking a courageous public stand on issues of

vital importance in the face of strong opposition. As the meeting drew to a close,

Dr. Hegsted offered to help our efforts in any way he could.

Over the last three decades, macrobiotics has played a pivotal role in

changing public awareness about diet and health. The natural food movement,

which macrobiotic educators had started in the Sixties, eventually blossomed

into the health revolution of the Seventies and Eighties. Leading medical research

institutions began to give serious consideration to the role of diet in cancer, heart

disease, and other chronic illnesses, and started recommending a naturally

balanced diet along the lines of macrobiotics as a means of preventing these

illnesses. Even such traditionally conservative organizations as the American

Medical Association and the American Cancer Society began to consider the

importance of diet. As a 1978 article in the Community Nutrition Institute

Newsletter stated:

The American Cancer Society, which for years has fought a battle against

cigarette smoking, may launch a similar campaign against foods

suspected of causing cancer. Frank J. Rauscher, senior vice president of

research and a former director of the National Cancer Institute, told a

recent press conference that excess beef consumption might be a target,

along with high-fat foods and meats cured with sodium nitrite. Rauscher

noted that some studies have linked high-fat diets to breast cancer in

women and colon cancer in men. He stated: “I think we’re getting close to

a point where we’ll have to mount a campaign against improper diets that

may cause cancer.”

Source: This essay is from personal notes.

4. Europe 1977

In October, 1977 I accompanied Michio and Aveline Kushi on a tour of several European

cities. The trip lasted for five weeks and included stops in Paris, Amsterdam, London,

and Ghent. It was the first of many trips to Europe, and offered a unique opportunity to

participate in the early development of macrobiotics on the other side of the Atlantic.

Paris

While crossing the Atlantic on the way to Paris, Michio showed me a letter he

received from a group of people who wanted to organize a European Macrobiotic

Congress in the autumn of 1978. Our first meeting in Paris would be with these

friends to discuss ideas about the congress. Following that, Michio was

scheduled to give several lectures and Aveline several cooking classes.

We were met at the airport by several of the friends who were arranging

Michio’s seminar. After settling into our respective lodgings in the city, we met

for dinner at macrobiotic restaurant named the Four Oceans. On the following

day I joined the Kushis and several friends for lunch at the Tenryu Institute, a

macrobiotic study center founded by a woman named Madame Riviere. For

many years, Madame Riviere had been a student of George Ohsawa. After lunch,

she led us into her office. She lit a stick of incense and placed it in front of a small

shrine dedicated to Mr. Ohsawa. Everyone joined her in offering thanks to this

great teacher.

The next day we met with a small group of people from France, Belgium,

Germany, England, and Switzerland in order to discuss the European Congress.

In addition to the Kushis, senior macrobiotic people such as Clim Yoshime from

Belgium, Jiro Nakamura from Germany (both of whom had studied with George

Ohsawa), and Bill Tara were in attendance. After lunch at a macrobiotic

restaurant named Le Bol en Bois (the Wooden Bowl), the meeting adjourned.

The first European Macrobiotic Assembly took place the following year at

the Community Health Foundation in London. It was attended by Lima Ohsawa,

Michio and Aveline Kushi, Herman Aihara, and macrobiotic people from

throughout Europe. It was followed by the first North American Macrobiotic

Congress, which took place in Boston in 1979.

Michio’s lecture, titled The Universal Way of Health, was held in a large

auditorium in the center of Paris. The hall had a seating capacity of about 500,

and when the lecture began, there were no seats left. Michio’s seminars were

organized by the European Macrobiotic Union, an association of macrobiotic

centers in France. On the following day, we were faced with the problem of not

enough space. The hall booked for the weekend seminar had a seating capacity

of 200. Those spaces were filled several days before, and unfortunately another

200 people had to be turned away. In any case, the people who attended enjoyed

studies on Oriental medicine, spiritual development, human destiny, and other

fascinating topics.

Amsterdam

In 1977, macrobiotic activities in Holland were coordinated by the East West

Center, or Oost West Centrum. The East West Center was founded by Adelbert

and Weike Nelissen, and had recently moved to a large building in the center of

the city. On the first floor of the building was a large hall with space for several

hundred people, next to which were administrative offices. On the second floor

were kitchen facilities, several small classrooms, and a dining area. The upper

floor of the building had been converted into apartments where several staff

members were staying.

This was Michio and Aveline’s fourth visit to Amsterdam. The seminar

took place over six days, and was divided into three sessions. The first session

took place on a weekend, and featured an introduction to macrobiotics and

Oriental medicine, along with cooking classes. The other sessions focused on

spiritual development. During our visit, a store offering macrobiotic foods

opened in the center. Adelbert mentioned that it was the fifth natural food store

to open in Amsterdam, and that about 500 stores were offering macrobiotic

products throughout Holland.

London

The East West Center in London was started in January, 1977 by Bill Tara and

friends. Bill had studied with Michio in the Sixties and moved to England to

establish a macrobiotic educational center. The center is located in a large

building near St. Paul’s Cathedral, and houses the Community Health

Foundation (CHF), a non-profit educational organization. The Foundation offers

regular lectures, seminars, and workshops on various aspects of macrobiotics,

including classes presented by the resident staff and workshops by visiting

teachers. Many people visit the center for macrobiotic counseling and shiatsu.

The center buzzes with activity from morning until night.

Michio's lectures were held in the CHF's conference center. This was his

fifth visit to London in two years, and the third time his classes were held at the

CHF. Michio also met with the students at the Kushi Institute. About twenty-five

people were enrolled in that first Level I program established for people who

wanted to become macrobiotic teachers and counselors. I had the opportunity to

lecture at the K.I., and found the students to be highly motivated and sincere.

The Institute started the following year in Boston to fill the need for macrobiotic

teachers in North America.

Sunwheel Foods, which at that time was the leading distributor of

macrobiotic staples in Britain, was one of the many enterprises associated with

the center. It was started in 1974 by Bill Tara and Peter Bradford, and was actively

distributing macrobiotic foods to over 300 stores throughout the U.K. Several

large health food chains were also distributing macrobiotic products to another

700 stores. Bill Tara told me that whole foods were becoming increasingly

popular in Britain.

Ghent

Many of the macrobiotic traditions of old Europe are still apparent in Belgium. In

the center of Ghent is a large market known as the Koornmarkt. In Flemish, the

word koorn means “grain.” Next to it is a market that specializes in vegetables.

Both landmarks have been there since the Middle Ages. This environment

provided an appropriate backdrop for the first International Macrobiotic Fair.

The fair was held in a large convention center in Ghent. The building was

filled with booths of various sorts, ranging from displays of natural crafts and

furniture to concessions selling a variety of natural foods. The opening ceremony

took place in a large auditorium. Marc Van Cauwenberghe, my colleague from

Boston, spoke first and read a message from Michio and Aveline. (The Kushis

had returned to Boston after the seminar in London.) In attendance were friends

from macrobiotic centers in other countries, members of the press, and a

delegation sent by the mayor.

On the second day of the fair, I lectured in the auditorium. I reported on

the East West Foundation’s cancer and diet programs, and predicted that

macrobiotic health care would become increasingly sought after in the near

future. I mentioned that a growing number of doctors were becoming interested

in macrobiotics. Several hundred people attended the lecture. The last day of the

fair was a Sunday, and was the most crowded of the three-day event. About

10,000 people had come to the fair; most who attended were new to macrobiotics.

The International Macrobiotic Fair had been a success!

Going to Europe with the Kushis gave me a different perspective on the

worldwide development of macrobiotics. The trip brought me closer to

macrobiotic traditions in the West. By 1977, Michio’s European seminars had

become major international events; participating in them gave me the feeling that

we were making history. I found the macrobiotic movement in Europe brimming

with energy and vitality. It will no doubt grow, develop, and inspire the whole

world in the future.

Source: This essay is based on an article entitled, Macrobiotics in Europe,

published in The Order of the Universe, Boston, Mass., 1978.

5. Riding the Night Owl

At about 9:30, the waiting area in Union Station begins to fill with people waiting

to board the Night Owl. The train leaves Washington every night at 10:10,

arriving at Back Bay Station in Boston the following morning. During the night, it

makes stops in Baltimore, Philadelphia, and New York, and at stations in

Connecticut and Rhode Island.

Thirty minutes later, the green door leading to the platform opens. A voice

on the loudspeaker announces that the Night Owl is ready for boarding. Wendy,

the children, and I step out of the air-conditioned station and into the hot July

night. We are returning home to Boston after giving lectures and visiting friends

in Philadelphia and Washington. It has been a busy summer. Not only have we

traveled down the East Coast for lectures, but have been busily engaged in

preparing for the 1978 Amherst Summer Program, made special by a visit from

Lima Ohsawa.

Since the children were accompanying us on the trip, we decided against

riding coach and booked a sleeping compartment instead. The compartment is

small, but comfortable. It has fold-out beds that double as couches. As we settle

into our quarters, the train begins to pull out of the station. Washington begins to

pass by the window, at first slowly, and then quickly, as then disappears as we

enter the Maryland countryside. Soon Wendy and the children are asleep.

Sitting by the window, I think of a recent article about scientists who had

come up with an experiment designed to bring us closer to a unified field theory.

It seems that the present understanding of electromagnetism, gravity, and the

motion of subatomic particles contains contradictions that require a unified

theory to resolve.

Fortunately, humanity doesn’t have to wait for science to discover the

principle of life. We already possess the unifying principle and have seen it work

a thousand miracles, including recovery from so-called “incurable” diseases.

George Ohsawa, Michio Kushi, Herman Aihara, and other teachers have

explored its applications in a thousand domains. We are already enjoying the

principle of life that science is trying to discover. What an incredible adventure it

is to have the unifying principle and to be using it on a daily basis.

Out of nowhere comes a knock at the door. “Tickets, please!” I open the

door and hand our tickets to the conductor. Soon, streets lined with row houses

announce our arrival in Baltimore. The train slows down and stops at the station.

As the train picks up speed after making the stop, I become aware that its motion

is a reflection of the order of the universe. It does not pass over the tracks in a

straight line but glides over the rails in a subtle up and down, or waving motion.

That, plus the gentle rocking of the train from side to side, produces a feeling of

well-being and security. I realize that we are constantly moving through the

universe at incredible speed. Like the train, our motion through life takes the

form of waves that alternate between two opposite tendencies—yin and yang,

expansion and contraction, up and down. I realize that yin and yang can only be

understood in terms of the dynamic movement of energy. As soon as we lock

them into a static concept, they lose their essence, which is movement itself, and

become meaningless.

Since ancient times, sages have advised humanity to follow the middle

way. Keeping a moderate balance of yin and yang in our diet and daily life leads

to health and happiness. By keeping reasonably close to a central line of balance,

we pursue the line of least resistance in our movement through life. The result is

physical and mental health. Sickness and unhappiness result when we follow

extremes. The further we move from the line of balance, the more we encounter

friction, which takes the form of sickness and unhappiness.

From the moving train, the changing scenes outside the window appear

like changing images on a movie screen. While the train is moving, it is

impossible to isolate any one of the successive images that come into view for a

moment, only to be replaced by a new image. I am at once struck by their

ephemerality. The only constant is movement and change.

Herein lies another key to human happiness. We are constantly moving

into new and uncharted territory. Happiness arises from the joyful adaptation to

these changes. Unhappiness results when we forget that life is a continual

process of change and become stuck and attached, and arises because of internal

stagnation. Stagnation can happen very easily if we are eating too much sugar,

fat, cheese, milk, and other foods that cause our blood condition to become sticky

or that weaken our vitality and make us lose the desire to pursue our dream. The

solution to stagnation is to return to the line of least resistance through proper

eating, physical activity, and self-reflection.

Somewhere between Baltimore and Philadelphia, we pass a body of water

that, off in the darkness, appears quite large. I assume it is the Delaware Bay. The

night is foggy and there is a mist over the dark water. It is difficult to tell where

the water leaves off and the sky begins. Meanwhile, off in the distance, tiny lights

are flickering. Perhaps they are the lights of a fishing boat or a buoy.

The darkness over the bay is like the infinite expanse of the universe,

without form and boundless. The tiny, flickering lights are like universes that

appear, disappear, and re-emerge in new form within the boundless ocean of

infinity. Science is aware that the universe is expanding endlessly. Beyond the

most distant galaxies, astronomers have discovered a source of radio waves they

believe to be the background of the universe. They envision it as a cloud of

preatomic particles that surrounds the universe, something like the cloud of

comets that surrounds the solar system.

The logarithmic spiral taught by George Ohsawa enables us to understand

this discovery. It explains the creation of the universe from the world of infinity

—beyond time and space, beyond the distinctions of the relative world—through

the appearance of yin and yang, vibrations, preatomic particles, elements,

vegetation, and animal life, including man. The seven-staged process of creation

is symbolized in the Book of Genesis. The part of the universe we can see or

detect is ultimately tiny in comparison to the invisible part that exists beyond the

senses. Preatomic particles, like those discovered by astronomers at the periphery

of the universe, occupy the fourth orbit of the spiral. They exist both beyond and

within the world of matter. They are, in turn, the product of pure energy; the

vibrations of pure energy are, in turn, produced by yin and yang, the primary

forces of expansion and contraction that arise within the infinite oneness.

Our universe is like one of the tiny lights that flicker off and on within the

surrounding mist. It is one of countless other spiral universes; each represented

by a flickering light. The dark, misty water seems without beginning or end; like

the world of infinity itself.

Our life on earth is short in comparison to the life of the universe. Yet the

universe exists only as a brief flicker within the infinite ocean of time and space.

Our true identity is the infinite universe itself, beyond the relative ever-changing

world. As the train continues northward, I feel a deep sense of gratitude toward

macrobiotics for giving me a glimpse of the infinite world and humanity’s true

identity.

Source: This essay is based on an article entitled, Riding the Night Owl: An

Essay on Movement and Change, published in The Macrobiotic, Number 127,

Oroville, Ca., December, 1978.

6. Images of Japan

I left Boston for San Francisco early in September, 1978. After spending a week in

the Bay Area, I boarded a Japan Airlines flight for Tokyo. Twelve hours later, I

arrived at the Tokyo International Airport at Narita. The airport is about an hour

by bus from the city, and after a short ride, I was met by Eiji Kohso, a friend from

Nihon CI (Japan Center Ignoramus), the macrobiotic center in Tokyo.

My first week in Japan was spent in Tokyo as the guest of friends at Nihon

CI. Activities that week included a tour of the center’s multistoried facility in a

quiet section of the city, participation in several cooking classes, including one

given by Lima Ohsawa, and presentation of a report on macrobiotics in America

at a conference on alternative medicine.

After the week in Tokyo, I boarded the Shinkansen (bullettrain) for Kyoto,

and was met at the Kyoto station by Michel Matsuda, who with several of his

brothers and their wives, managed a small macrobiotic center. Michel started

macrobiotics in the early 1960s. He was given the name Michel by George

Ohsawa. I had met Michel in 1973 in Boston. He spent almost a year in Boston

then, studying English, working at the Erewhon warehouse on Farnsworth street

(Erewhon was the natural food company started by the Kushis), and attending

Michio’s seminars in the evenings. For six months, he and I were roommates at

the University Road study house in Brookline, near Boston.

With the help of Michel and my friend Mr. Kazama of Mitoku, the

company that distributes highquality macrobiotic products throughout the

world, I managed to find a house in the Uzumasa section of the city. Uzumasa is

located on the outskirts of the city, and is surrounded by rice fields and beautiful

mountains. It is wellknown throughout Japan as the home of Koriuji, the temple

that contains the wooden statue of Miroku Bosatsu (the Buddha of the Future),

carved over a thousand years ago out of a single block of wood. This magnificent

work of Buddhist art is one of Japan’s most prized national treasures.

Adapting to A New Environment

Wendy arrived in Japan in October, accompanied by our two children, Eric, age

four, and Mark, age oneandahalf. I met them at Narita, and on the following day,

we boarded a plane for Osaka, which is about an hour by car from Kyoto. The

flight offered a fantastic view of Mt. Fuji.

In preparation for their arrival, I had begun to arrange several jobs

teaching English. With the help of friends, I began calling language institutes in

Kyoto, and managed to arrange a teaching schedule that would generate enough

income to pay the rent and keep rice in the pressure cooker. As I later discovered,

teaching English offered wonderful opportunities to make new friends and

become better acquainted with Japan.

Naturally, the arrival of a young American couple with two small children

in that typical Kyoto neighborhood created a minor sensation. The kindness of

our neighbors was overwhelming. Within days of our arrival, they began

bringing furniture and other things for our use. These included a kotatsu (a

small, low dining table with a builtin heater), a China cabinet, dishes, and other

useful items.

Gradually, our neighbors began to notice that we were unlike most

visitors to Japan. For one thing, our diet was very strange. They found it

somewhat hard to believe that we ate brown rice, soba, natto, miso soup, and

other foods that were considered old fashioned. They probably thought it strange

that our children had never had cow’s milk, and did not eat the sugary snacks

and candy at the corner store. After hearing that both of the children had been

breastfed, one neighbor remarked, “You are like oldstyle Japanese!”

Many of the foods that we were used to eating in Boston were either not

available, or were available but in a slightly different form. For example, whole

grain bread is relatively unknown. Most supermarkets carry an unbleached

white bread, and the toast served in restaurants is processed from bleached white

flour. (It is about two inches thick.) Muso, the macrobiotic food company in

Osaka, distributed a form of yeasted whole grain bread, but the texture was

somewhat different than whole grain breads in America or Europe. Generally

speaking, baking has not become popular in Japan. Most houses don’t have

ovens, and the flour in Japan is not ideal for the types of breads and desserts we

are used to in the West.

Living in Japan offered us an opportunity to eat rice that was grown

nearby. During our stay, our consumption of rice increased tremendously, and we

found the brown rice to be of very high quality. It was organically grown, and the

grains were slightly smaller than American rices. It contained very few broken,

chipped, or immature grains. Rice is still the principal food in Japan, but most

people eat it in the form of white rice, or hakumai. Very few eat genmai, or brown

rice. However, a growing number of people are starting to eat a form of partially

refined rice that contains the hiaga, or bud, but does not contain the vitamin and

mineralrich outer coat.

Buckwheat, in the form of soba, is probably the next most popular grain.

Whole buckwheat (kasha) is practically unknown, but the noodles in Japan were

some of the best we have tasted. There are soba shops in practically every

neighborhood where you can get a fairly highquality bowl of noodles in broth, or

noodles topped with tempura. Oats are practically unknown (or should I say

“unused”) in Japan, and we did not see any corn. Barley enjoys a very modest

popularity, and millet, or awa, is mostly of the glutinous variety used in making

mochi. It is very sweet and moist, and makes a delicious breakfast cereal.

The Ise Shrine

In December we had the opportunity to visit the Ise Shrine. We had heard about

Ise in Michio’s lectures in Boston, and friends who had been to Japan told us how

special it was. In preparation for our visit, we found ourselves automatically

eliminating various minor excesses from our diets, and eating more cleanly and

simply. We were invited to visit the shrine by one of my English students, a

young woman named Tamako Yamaguchi, whose parents lived in Mie

Prefecture, not far from Ise.

The Ise Shrine consists of two main buildings: an inner shrine known as

Kotaijingu or Naiku, an outer shrine known as Geku or Toyoukedaijingu, as well

as more than 120 smaller shrines. The inner shrine is dedicated to

AmaterasuOmikami, the goddess of the sun, and the outer shrine is dedicated to

ToyoukeOmikami, the goddess of agriculture, who presides over lifegiving food,

especially brown rice. The shrine is one of the oldest, while at the same time one

of the newest in Japan. It was first built nearly twothousand years ago, and,

incredibly enough, is rebuilt every twenty years according to the same plan. The

structures are made entirely of cypress trees that give the buildings a rich, golden

color, and each wooden column is placed directly in the soil. The roofs are

thatched with a native grass called kaya, and at both ends of the roofs are two

cross beams that project upward toward the heavens.

The town of Ise is to the south of Kyoto on the Pacific coast. In addition to

the Shrine, it is famous for its pearls. The threehour train ride offered a

panoramic view of the beautiful mountains and countryside of southern Japan.

Upon arriving at Ise, we boarded a small bus bound for the Shrine. On the road

leading to the Shrine were many stone lanterns that bore the symbol of a

chrysanthemum with sixteen petals. The chrysanthemum is the symbol of the

Imperial Family of Japan, and is used as the symbol of the Miroku Bosatsu, or

Buddha of the Future. When you first arrive at the shrine grounds, you cross a

wooden bridge that spans a small river known as the Isuzu. The bridge is rebuilt

every twenty years along with the rest of the Shrine, and has two large wooden

gates, or torii, at either end of it. (Interestingly, the Japanese word torii is similar

to the German tor, or “gate,” suggesting the possibility of linguistic exchange

between East and West in ancient times.)

After crossing the bridge, we stopped at a small wooden structure at the

center of which was a long stone basin filled with water from the river. The water

is very clean and pure, and each person took one of the small wooden cups with

long handles and scooped some of the water. The water was used to wash the

hands, and in some cases, to wash out the mouth. We all felt more alert from the

coolness of the water.

The next stop, after passing through another huge wooden torii, was a

small open area on the bank of the Isuzu. There were hundreds of beautiful carp

in a variety of colors and sizes swimming close to the shore. The children

naturally became very excited at the sight of these delightful fish.

As we approached the southern gate of Kotajingu, the outer shrine, we

were struck by the many tall cryptomeria trees lining the walkway. Some are

many centuries old, and reach over onehundred feet. In such an environment,

one begins to feel the energy of heaven and earth. Invariably, your posture

straightens, and you become aware that you are a channel for these forces. That

was similar to the feeling I experienced the previous October while walking

through fields of ripening rice.

There are many things, both natural and manmade, in Japan that give one

a sense of the energy flowing between heaven and earth. When I arrived in

Tokyo, I attended a conference held in a modern steel and glass convention

center in the Asakusa section of the city. Directly across the street from the

convention center was the Meiji shrine, at the center of which was a large

pagoda. The pagoda towered into the air, and at the top of it was a long spiral

pole that looked very much like an antenna. One could almost visualize the force

of the universe spiraling down through the pole and along the pagoda’s vertical

spine.

The Ise Shrine gives one a sense of the purity of nature and the importance

of living in harmony with it. After seeing it, we could understand that people in

ancient times were living more or less macrobiotically. The Ise Shrine offered a

glimpse of a very ancient cosmology and way of life based on harmony with

nature.

Following our visit to Ise, we spent the night at the home of Tamako’s

parents deep in the mountains of Mie Prefecture. During the bus ride, we were

treated to beautiful mountain scenery. In front of many houses were long

wooden racks for drying daikon, some with hundreds of these long white roots

drying in the December sun. Tamako’s parents maintained many old traditions,

and based their diet on the foods that grew in their vicinity. Her father was

eightyfive at the time and went into the mountains every week to harvest

shiitake. As Tamako said, “The mountains are his hobby; the mountains are his

life.”

During our stay in Mie, we had the opportunity to bathe in an

oldfashioned Japanese bath heated by a wood fire. It was incredibly relaxing.

After bidding farewell to our gracious hosts, we set out for Kyoto, feeling

refreshed and renewed after such a marvelous experience.

The Nara Daibutsu

Right after the weeklong celebration of the New Year, Doug Johnson (a friend

from Connecticut), my son Eric, and I went to the city of Nara to see the famous

Daibutsu, or Great Buddha. Nara is located just to the south of Kyoto and is one

of the ancient capitals of Japan. The capital was moved continuously northward

over the last 1,500 years, from Ise in the south, to Nara, then to Kyoto in the 9th

century, and in the 1860s, to its present location in Tokyo.

The Daibutsu is housed in a temple known as Todaiji. Built during the

Nara Period (around 752 A.D.), the temple is the headquarters of the Kegon sect

of Buddhism. The temple is surrounded by parks through which deer roam

freely. As we entered the temple complex, we were taken aback by the size of the

building that houses the Daibutsu. Although it has been rebuilt several times

because of fire, and is smaller than the original, it is still considered to be the

largest wooden building in the world. It is a huge Orientalstyle building with

upper and lower sloping tile roofs and huge wooden columns. From a distance, it

dwarfs the buildings around it. The building is in a large open area, and in front

of it is a long, open walkway.

The scene inside the building had a surreal quality to it. The statue itself is

gigantic: it is over fifty feet in height, and rests on an elevated platform. In front

of the statue were several dozen monks in Buddhist robes, sitting in meditation

and chanting. A huge table with food offerings and burning incense sat directly

in front of the image. On either side of the Buddha were two Boddhisattvas, each

over thirty feet in height, while the building itself was a sort of museum for

Buddhist art, including calligraphy and statues. A continuous stream of people

entered the building, lit incense in front of the image, and filed around the statue

while looking at the various samples of art. The visitors, including many

children, talked in hushed tones, and the chanting of the monks provided a

muted undertone to their voices.

In my interpretation, the Daibutsu represents not the actual historical

Buddha, but the infinite universe itself. By erecting such a massive building and

bronze statue, the architects were attempting to convey a sense of infinite depth,

breadth, and scope. The main statue most likely symbolizes infinity, while the

Boddhisattvas to the left and right symbolize yin and yang, or the left and right

hands of God. I admire greatly the skill of the architects and builders of such an

incredible structure, which conveys a sense of enormous size and depth in a way

that no modern steel and glass structure can. The entire complex, including the

building and surrounding area, is evidence of a wonderful intuitive grasp of yin

and yang. The area around the building is very open and expansive, more yin,

and the building itself is yin—it is made entirely of wood and is very large.

Counterbalancing the building is the bronze image. Even though it is quite large,

it is made of metal and has a very yang physiognomy—a very square face (with

earlobes reaching to the shoulders) and it is sitting in a more yang, meditating

posture in the center of the building.

As we left the temple grounds, I began to wonder why the builders of

these shrines and temples chose the places they did for their creations. Suddenly

the answer became clear. In those times, people were eating whole grains and

vegetables, and were sensitive to the invisible currents of electromagnetic energy,

or ki, that permeate nature. They obviously chose places with a particularly

intense charge of energy to build their structures. For example, the city of Kyoto

is surrounded by mountains that produce a powerful charge of energy. People in

the past must have been sensitive to energy since Kyoto contains more shrines

and temples than anywhere else in Japan. The strong natural charge of energy in

these places makes it much easier for those who visit to gain insight into the

invisible spiritual world.

Traditional Versus Modern Diets

As with practically all modern nations, Japan is developing a large appetite for

animal food. Once unheard of, dairy products are becoming increasingly popular

among the Japanese. In the annual New Year’s Eve program broadcast over NHK

(the national television network), viewers were invited into different homes to

see how people around the country were celebrating the holiday. One visit was

with a family in the northern island of Hokkaido. Hokkaido is the main dairy

farming area in Japan, with a climate similar to New England, and the family

featured in the broadcast operated a large dairy farm there. Throughout Japan,

viewers of the program were treated to scenes of cows and barnyards—perhaps

for modern Japan, an appropriate way to begin the New Year.

Cheese, milk, butter, yogurt, and similar foods have all become a part of

the average diet here. (Frozen pizza is becoming popular.) As a result, since

World War II, the size of Japanese children has increased steadily, and one sees

many young people with poor complexions. Without doubt, the modern diet has

invaded and is in the process of conquering Japan, and most likely the rest of

Asia. (It is interesting to note that in order to restore the balance of trade,

America has convinced the Japanese to expand their imports of two agricultural

items: beef and oranges.)

When I lectured on macrobiotics at the Kyoto YMCA, many of the

students were concerned about whether enough protein was available from a

semivegetarian diet. I suggested that the idea that meat and dairy products are

necessary for health was a modern fallacy, and that the Japanese shouldn’t be so

eager to replace their traditional common sense about food with modern ideas

about nutrition. It wasn’t until I explained how vegetable protein was superior to

animal protein that they became more at ease with the idea. “We are a very

scientific people,” one woman said, and Wendy and I found ourselves in the

curious position of trying to convince them that their traditional diet, based

around grains and vegetables, was nutritionally superior to the modern Western

diet.

Of course, the Japanese still consume far less animal food than do most

Americans (about onefifth as much meat), but it seems that consumption of meat

is growing steadily, along with a corresponding rise in the consumption of sugar,

milk, softdrinks, and other extremely yin foods. The incidence of breast cancer,

heart disease, and other degenerative diseases is rising in Japan, largely as a

result of these dietary changes.

The YMCA Seminar

In January, 1979, we presented our first formal macrobiotic seminar in Japan. It

was held at the Kyoto YMCA, located across the street from the Old Imperial

Palace, and consisted of four Saturday afternoon sessions that included lectures

and cooking classes. The classes were attended by about fifteen women,

including teenagers and grandmothers. Many of the women already knew how

to cook traditional Japanese foods and found the macrobiotic approach easy to

understand. We especially enjoyed having one obaasan (grandmother) in the

class, since she would often comment, “That’s the way we used to do it when I

was growing up.”

One of the students, a young English teacher named Keiko Takagi, wrote

about the class:

I have been eating natural foods for the past few years and have been

studying on my own, mainly through books and magazines. However,

this was the first time I learned about the concept of yin and yang, and

that animal protein is largely unnecessary. It was very surprising to learn

that dairy products (even yogurt) are best avoided. Although some

questions remain, I truly appreciate that the course has introduced me to

valuable ideas and concepts hitherto unfamiliar to me.

A Visit to Kyozoin

In March, Michel Matsuda took us to Kyozoin, the Buddhist temple in Kyoto

where George Ohsawa is buried. Kyozoin is a small but very beautiful temple in

a very tranquil part of the city.

During the bus ride, we asked Michel about the meaning of the huge

Chinese characters, or Kanji, cut into the sides of several of the mountains

around the city. The characters represent the letter Dai or Tai, which means

“large” or “great,” and each is about a hundred meters long.

Michel explained that the characters are part of a weeklong festival,

known as OBon, held every August. The festival is Buddhist in origin, and is

celebrated throughout the country. Its meaning is something like “return of the

spirits,” and it is believed that departed ancestors return from the spiritual world

during the celebration in order to receive consolation and encouragement.

During the festival, the huge symbols are set ablaze. The fires are lit at night and

are quite spectacular. The light from these fires is thought to guide the spirits on

their journey to our world.

In Japan, the attitude that considers death as a continuation of life is a part

of everyone’s consciousness. Awareness of life after death is combined with the

belief that an intimate relationship with departed ancestors should be maintained

as a part of every family’s daily life. At the spring and fall equinoxes, millions of

people throughout the country visit the graves of their ancestors to offer prayers

and encouragement. These occasions are national holidays, as is the OBon

festival.

Traditionally, no animal food is eaten during the week of OBon, and

colorful festivities are held to send the spirits off on their return journey to the

spiritual world. Throughout Japan, thousands of small paper boats, each

carrying a tiny lit candle, are set afloat on rivers and allowed to drift out to sea.

Upon arriving at the temple, we bought a small bunch of flowers at the

groundskeeper’s house. Many people were at the temple that day, which is

situated next to the headquarters of several large tea ceremony schools. On the

way to the cemetery, we passed small, severalstoried pagoda, and upon arriving

at Mr. Ohsawa’s grave, Michel put the flowers in their appropriate place, and

poured water over the stone marker. Then Wendy, the children, and I took turns

saying thank you to this man whom we never met but who has had a profound

influence on our lives.

A Stone Chart of the Cosmos

Later that month, the four of us boarded the Shinkansen for Tokyo to visit the

Kushi family. During our stay in Tokyo, Michio’s father, Keizo, then in his

eighties, invited us to look through the books in his library, which contained an

extensive collection of works on many aspects of Japanese culture. He then

explained the meaning of the wonderful stone lantern in the garden. Known as

IshinoToro, the fivetiered lantern (which resembles a small pagoda), is actually a

representation of GoGyo, or the five transformations of energy. It is, as he said, a

small “chart of the cosmos.”

The first tier of the lantern represents the metal energy, the most yang of

these stages of change. The second, third and fourth tiers represent the energy of

soil, water, and tree, respectively. The uppermost, or most yin tier represents the

stage of fire energy. As Mr. Kushi explained, this cosmological design is why

many pagodas have five stories.

Michio’s brother, Masao, then explained the meaning of the Kushi family

crest (which is now the logo of the Kushi Institute). In Japanese, it is known as

KenHannaBishi, or “swordflower symbol.” The symbol represents the balanced

combination of yin (the flower) and yang (the sword). It is also the symbol of the

Izumo Shrine on the western coast of Japan.

During our meeting, Kayoko, Masao’s wife, served us mochi “Wakayama

style.” She explained that in Wakayama prefecture in southern Japan, mochi is

often served in a broth of bancha tea. She placed several pieces of fresh brown

rice mochi in a bowl and poured hot tea over it. She then brought in a small dish

containing high quality sea salt, and added a pinch or two to the mochi. It was

delicious.

It was during that meeting that the Kushis invited us to visit Wakayama to

participate in a ceremony at Daitaiji, the Kushi family temple. Our visit to

Wakayama proved to be one of the most memorable experiences we had in

Japan.

Wakayama

On a fine Saturday morning in April, we boarded the train leaving Kyoto station

for Osaka. From the main station in Osaka, we took the Osaka Loop Train to

Tennoji station where we boarded the southbound train for Wakayama.

Much to our surprise, the train was packed. In fact, there were no seats, so for a

while we made do by sitting on our travel bags. It wasn’t until the train made

several stops that we were able to find seats.

As we proceeded south, the crowded Kansai region gave way to beautiful

countryside filled with scenic mountains. Here and there we could see flooded

rice fields, and soon the ocean came into view. Eventually, the train stopped at a

town called Kushimoto, where we could see many beautiful rock formations

along the Pacific.

About five hours out of Osaka, we arrived at our destination—the stop

known as KiiKatsuura. We were met at the station by Michio’s father, Keizo, and

his brother, Masao. KiiKatsuura is an old fishing village that has recently become

popular as a resort. After exchanging greetings, we boarded a small boat that was

leaving for our hotel on the other side of the bay. The hotel is built alongside a

mountain, and is well known for its hot spring. The spring is in a cave that opens

onto the Pacific. Following a delicious dinner that featured an incredible array of

fresh seafood, Wendy, the children, and I enjoyed a natural mineral bath in the

spring. We all felt very relaxed and refreshed, and slept very well that night.

Daitaiji

After rising early the next morning, we went with Masao to an old whaling

village not far from the hotel, where Daitaiji is located. The temple is situated in a

beautiful wooded area. While walking through the temple and surrounding

grounds, we discovered the meeting hall where Michio has lectured during his

visits. After enjoying the wonderful surroundings for a while, we went to the

nearby home of a family member to participate in the ceremony.

When we arrived, we found everyone sitting on zabutons; the room had a

tatami (straw mat) floor, and opened onto a beautiful Japanese garden. A

Buddhist priest entered and began the ceremony before a family shrine at the

front of the room.

The ceremony consisted largely of chanting, which the priest performed at

the shrine. Afterwards, everyone filed out of the house and up the path leading

to the temple, behind which is a small cemetery where members of the Kushi

family are buried. Each person placed incense on several of the the stone grave

markers, while offering a short prayer. The priest took up a position near the

front and continued chanting as the people filed past.

One month later, Michio and Aveline visited Kyoto, together with Lima

Ohsawa, Gloria Swanson, and William Dufty. Wendy and I met them at Kyozoin

in order to participate in a ceremony at George Ohsawa’s grave. As in the

ceremony at Wakayama, a Buddhist priest from the temple chanted while each

visitor offered prayers and placed lit incense on the stone marker.

Kumano

On the following day, Michio’s father guided us on a tour of the area. Our first

stop was the complex of shrines and temples known as Kumano, as well as the

famous waterfall at Nachi, a beautiful stream of cascading water that drops

several hundred feet straight down the side of a mountain. After touring

Kumano, we took a drive through winding mountain roads until we arrived at

the grounds of the Hongu Shrine. We walked through a huge torii (shrine gate)

and up a stone stairway that led to the Shrine. The sky was a crystalline blue, and

the late afternoon sun a warm yellow. The Shrine was surrounded by tall pine

trees. As we were walking through these beautifully tranquil surroundings, Mr.

Kushi remarked in English, “Sky is blue, trees are green, sun is bright—

wonderful, isn’t it?”

As we approached Hongu, we learned that it is at least as old as the Grand

Shrine at Ise. Its four main buildings are dedicated to four great kami, or deities:

AmaterasuOmikami, the great heavenly shining goddess, represented by the sun

and considered to be the guardian spirit of Japan; her elder brother, represented

by the wind; and their parents, Izanami and Izanagi, who represent the primary

forces of yin and yang. The simple elegance of these shrine buildings and

surrounding grounds convinced us that their architects had a deep awareness of

the order of the universe and man’s place within it. Following our visit to

Hongu, we returned to our hotel. Early the next morning we said goodbye to our

kind hosts and boarded the train for Kyoto.

Saying Goodbye

At the end of May we returned to America. After bidding farewell to our friends

and neighbors in Kyoto, we got into a taxi and drove to the international airport

at Osaka, where we boarded a Korean Airlines flight bound for Honolulu and

Los Angeles. As the huge 747 turned out over the Pacific, Wendy and I reflected

on our experiences in Japan. Our stay in Japan had offered us the chance to meet

many wonderful and interesting people, as well as a rare glimpse of cultural

traditions that are thousands of years old. Going to Japan strengthened our

macrobiotic practice, and deepened our understanding of humanity, nature, and

the boundless spiritual world. It strengthened our desire to return to the West to

teach and spread the macrobiotic way. With tears in our eyes, we said goodbye to

that wonderful land and its people. Thank you Japan for letting us glimpse your

ancient traditions while showing us many new possibilities for the future.

Source: This essay is from letters sent to students at the Kushi Institute,

Boston from October, 1978 to May, 1979.

7. How Recalled By Life Happened

Coming back from Japan proved to be more difficult than we had anticipated.

According to the Nine Star Ki, travel from West to East, or from Japan to

America, was Ankensatsu, the most unfavorable direction for the year 1979. We

had planned to return to the States in April. The trip to Wakayama described in

the previous chapter had caused us to reschedule our return for the end of May.

As it turned out, the time we had originally planned to return (initially to

Philadelphia) was within days of the nuclear accident at Three Mile Island.

Another factor that added to the difficulty was our uncertainty about

where to return to. In his most recent letter, Michio had suggested that we

consider staying on the West Coast for a while. In addition, we had written to Bill

Tara and he had invited us to stay in London. Before we went to Japan, we had

considered moving to Washington, D. C. That was at the time of Dietary Goals,

Michio’s Food Policy Recommendations for the United States, and the somewhat

heady feeling in the Boston community that the Carter Administration was open

to macrobiotics, and that the United States was moving in a new dietary

direction. After much deliberation, Wendy and I decided that we would try to

restart the Washington, D. C. project. We could use my parents’ home in

Philadelphia as a base until we were able to locate a house in the Washington

area.

That was our plan as we set out across the Pacific. However, once we

arrived in Los Angeles, we started to have doubts. We both had an intuitive sense

that it might be better to return to Boston. After a sleepless night in an airport

hotel, we called friends in Boston and told them we would be arriving there on

the following day. Our plan was to stay in a macrobiotic study house until we

were able to sort things out.

Before leaving for Japan, we had spent several years developing

educational programs in Boston. Our activities had included setting up the first

Amherst Summer Program, arranging Michio’s visits to Europe, and promoting

awareness of the relationship between diet and cancer. These activities had

included writing articles on macrobiotics and cancer, compiling case histories,

editing publications, and setting up annual conferences on cancer and diet.

Upon returning to Boston, friends told us about about a doctor in

Philadelphia who was the president of a hospital and who, through an unusual

set of circumstances, had started macrobiotics because of prostate cancer. He

seemed to be doing quite well. His name was Anthony Sattilaro. He had started

to speak publicly about his experience and had many positive things to say about

it. After hearing about Sattilaro’s story, I encouraged friends at the East West

Foundation to invite him to speak at the cancer and diet conference scheduled to

take place that August in Boston.

In the meantime, our personal plans were still unclear. I was still attached

to the idea of going to Washington, D. C., although friends in Boston were now

encouraging us to stay there. After a great deal of soulsearching, we decided to

proceed down the East Coast. Wendy and the two children would stay with my

parents in Philadelphia while I went to Washington to look for a house to rent.

Our main contact in Washington was a friend named Tom Monte. I had

spoken with Tom on several occasions before Japan. He was working as a

reporter for a New Jersey newspaper and was preparing an article on

macrobiotics. Upon returning to Boston, I had heard that Tom and his wife Toby

had moved to Washington. He was working as an editor for Nutrition Action, the

newsletter of the Center for Science in the Public Interest. I called Tom from

Philadelphia and explained our situation. He graciously invited the four of us to

stay at his home in Silver Spring, Maryland, while we were looking for a house

in the area.

As it turned out, Tom’s house was quite small, so Wendy, the two children,

and I stayed downstairs on a small futon in the basement along with several cats.

I would go out each day and visit real estate agencies looking for a suitable

house. In the evening, I would return, join Wendy, the children, and the Montes

for dinner, and then spend the evening discussing macrobiotics with Tom.

On one hot July evening, our conversation turned to the subject of

macrobiotics and cancer. Jean Kohler’s book, Healing Miracles from Macrobiotics,

had just come out. I had helped the Kohlers edit the book before going to Japan.

Healing Miracles chronicled Kohler’s recovery from pancreatic cancer, and I

mentioned to Tom my feeling that it would help our message reach a wide

audience. During our conversation, an idea came to me: why not do an interview

with Dr. Sattilaro for a popular magazine? I told Tom that he would be the

perfect person to do an article on Dr. Sattilaro, and suggested that we submit it to

a publication such as Philadelphia Magazine in order to reach a general audience.

Tom agreed that an article about Dr. Sattilaro was a good idea, and we decided to

call Sattilaro on the following day to present our idea.

The next day was a Sunday. As the day wore on, we decided to place the

call. Tom dialed the number on the wall phone in the kitchen. Tom said, “Hello,

Dr. Sattilaro? This is Tom Monte. I would like to talk to you about doing an

article about your experience with macrobiotics. If you are interested, I can come

to Philadelphia to meet with you about it.” He then waited for Dr. Sattilaro’s

reply.

Dr. Sattilaro said, “Hello Tom. Thank you very much for calling. I’ve read

several of your articles and thought they were terrific. I’d be happy to get

together with you.” Tom replied that they could start work on the article right

away, and he would call back in several days to schedule a time to begin. Then

he said, “I look forward to working with you. Thank you, goodbye.” The whole

conversation took about a minute.

Out of these first interviews came the story that was published in the

March, 1980 East West Journal. The Journal story was picked up by the Saturday

Evening Post, and eventually expanded into a book, Recalled By Life, published by

HoughtonMifflin. In the meantime, Wendy, the children, and I decided to return

to Boston in order to set up a macrobiotic study house and teach at the Kushi

Institute. As time went by, it became clear that the cancer and diet project we

helped launch several years before was about to enter a new and more

interesting dimension.

Source: This essay is from personal notes.

8. The Quest for Peace

In each and every country

And each and every land,

The people of our planet

Will start to understand,

That we can live together

In peace and harmony,

And love will grow between us

Like one big family.

—One Peaceful World Song

In the early 1980s, the international political situation was becoming increasingly

tense. Dark clouds of war were appearing on the horizon. The Soviet Union had

just invaded Afghanistan and the United States was gearing up for the largest

military buildup in its history. Michio and Aveline Kushi went on a lecture tour

of Europe that included a stop in West Berlin. When they returned to Boston,

they reported on the increasing tension there and the high level of concern

throughout Europe about the possibility of war. Michio stated that in his opinion,

unless the situation changed, there was a 90 percent chance of a nuclear war

occurring during the 1980s.

To underscore his concern, in June, 1980, Michio presented a special

lecture on the possibility of war. He invited the fire chief of Lawrence,

Massachusetts, to report on the damage that would occur if Boston were hit with

a nuclear bomb. The lecture had a sobering effect on everyone. It alerted me to

the urgency of focusing on the issue of world peace in my writings, lectures, and

social contacts.

Soon after the lecture, I began contacting leaders in the disarmament

movement. My idea was to present the macrobiotic approach as a model for

personal and planetary healing. My hope was to stimulate new thinking about

the possibility of achieving world peace.

The differences between the United States and the Soviet Union that were

threatening to trigger war were caused by a hardening or rigidity of thinking on

both sides, leading to increasing polarization. Ideological rigidity is the result of

physical hardening and rigidity produced by an unbalanced diet, especially the

repeated consumption of animal food. Eating whole grains and vegetables

dissolves mental and physical inflexibility and makes it easier for two sides to

compromise and arrive at a harmonious resolution of their differences.

One of the first people I went to see was the president of the Union of

Concerned Scientists. He was the head of the department of nuclear physics at

MIT. The Union of Concerned Scientists is made up of scientists from around the

world who are concerned about the spread of nuclear technology and the threat

of nuclear war. During our meeting, I explained how macrobiotics had changed

the dietary habits of many people throughout the world and offered a potential

solution to degenerative disease and war. Although he appreciated my views, he

felt that political leaders would not change until a worldwide consensus

pressured them to.

I also met with representatives of Physicians for Social Responsibility

(PSR), an international group of doctors (which had members in the USSR)

concerned with the medical consequences of nuclear war. Twenty years earlier,

PSR had conducted a study of the consequences of a nuclear strike on the city of

Boston. The results of that study, which showed that a nuclear attack would

destroy most of the city, made a deep impression on President Kennedy. The

study motivated Kennedy to propose and later sign a nuclear test ban treaty with

Kruschev, an act considered by many to be a turning point in the Cold War.

The doctors were of the opinion that nuclear war would be a public health

disaster of unprecedented magnitude that would overwhelm the capability of the

medical profession to respond. Since there could be no effective medical response

to such a catastrophe, the doctors felt that prevention was the only sane option.

They had updated their study on the effects of a nuclear strike on Boston,

showing how the more powerful weapons of the 1980s would cause an

unimaginable degree of devastation. Their position was that once a nuclear war

started, there was no way it would remain “limited,” or could in any way be

considered “winnable,” since both sides would be destroyed. The doctors

believed that only a worldwide call for nuclear disarmament would change the

official policies of both superpowers.

During the meeting with members of PSR, it was suggested that

representatives from the macrobiotic community attend a reception for a Soviet

peace delegation at the home of Dr. Helen Caldicott. Dr. Caldicott is a

pediatrician from Australia who gained international prominence for her work

for nuclear disarmament. She was hosting a reception at which members of the

Supreme Soviet, the equivalent of the Soviet parliament, would be in attendance.

The reception was held on a Sunday afternoon at Dr. Caldicott’s home in

Newton, Massachusetts. Several hundred people were in attendance, including

the ten-member Soviet delegation and camera crews from Boston television

stations.

Dr. Caldicott’s reception offered an unexpected opportunity to present our

views to representatives of the Soviet Government. In preparation for the

meeting, the members of our group, Tom Monte, Tim Goodwin, and Janet Lacy,

compiled a packet of information for each of the Soviets. The packets included

Cancer and Diet, a booklet published by the East West Foundation, and a letter

explaining the macrobiotic approach to planetary health and peace. During the

reception, we handed a packet to each of the Soviets while asking them questions

such as, “What is the current rate of cancer in the USSR?”, “How has the Soviet

diet changed in the past forty years?”, “Do you know of any research in your

country linking diet with degenerative disease?”, and “Do you think a diet of

whole grains and vegetables would make people less inclined to war and more

open to pursuing a peaceful resolution to their differences?”

The Soviets were surprised by the nature of our questioning and were

unable to provide answers. However they thanked us for the materials. One

younger member of the delegation told us he would pass our information on to

the minister of health in his country.

World Health, World Peace

Meanwhile, under Michio’s guidance, the East West Foundation decided to make

“World Health-World Peace” the theme of its educational events in Boston. The

theme of world peace was adopted by the 1982 North American Macrobiotic

Congress that was attended by over 100 delegates from throughout the United

States and Canada. During the Congress, the committee I chaired drafted a series

of precepts for peace based on the Seven Universal Principles of the Order of the

Universe. The Seven Precepts for World Peace were published in the report

issued by the Congress, and later in the book, One Peaceful World, by Michio

Kushi and Alex Jack (St. Martin’s Press, 1987). The Seven Precepts are as follows:

1. All people live on one planet, the earth.

2. The current world crisis offers an opportunity to achieve lasting peace.

3. All ways of life complement each other and contribute to overall

harmony and balance.

4. Modern humanity has a unique opportunity to establish lasting peace.

5. The possibility of global war coexists with the opportunity for global

peace.

6. The greater the threat of war and destruction, the greater the need for

international cooperation and communication.

7. The development of nuclear weapons has made war obsolete; thus the

era of one peaceful world is now beginning.

These precepts are derived from the Seven Universal Principles of the

Infinite Universe.

1. Everything is a differentiation of one infinity.

2. Everything changes.

3. All antagonisms are complementary.

4. There is nothing identical.

5. What has a front has a back.

6. The bigger the front, the bigger the back.

7. What has a beginning has an end.

Together with the work of groups such as the Union of Concerned

Scientists and Physicians for Social Responsibility, these efforts produced ripples

that spiraled out far beyond Boston. Eventually, the call for nuclear disarmament

and an end to superpower conflict became a global mandate that influenced both

the White House and the Kremlin. Within several years, Ronald Reagan and

Mikhail Gorbachev were negotiating deep cuts in the nuclear arsenals of both

superpowers. By the end of the decade, the Berlin Wall fell and the Cold War

faded into history. For the time being, it seemed the possibility of nuclear war

had been averted.

One Peaceful World Studies at the Kushi Institute

Together with working for the immediate goal of preventing war, it became

apparent that we needed to study the issue of world federation as a constructive,

long-term solution. I began a program of world peace studies at the Kushi

Institute. In 1983, I reported on these activities in a letter to the North American

Macrobiotic Congress:

One of the proposals discussed during the 1982 North American

Macrobiotic Congress was to encourage courses or lectures on the subjects

of world peace and world federation at macrobiotic centers throughout

the world. Over the past year, regular studies on these subjects have been

presented as a part of the Level III course on the Order of the Universe at

the Kushi Institute. These studies have covered the following:

1. The background to one peaceful world, including celestial and

historical cycles.

2. Macrobiotics as the biological foundation for future world

federation.

3. A review of past and present utopian models and proposals for

world peace, including Perpetual Peace by Immanuel Kant, Utopia by

Thomas Moore, Erewhon by Samuel Butler, the Charter of the League of

Nations and the United Nations Charter, Albert Einstein’s Ideas and

Opinions, The Fate of the Earth, an excellent book by Jonathan Schell

published in 1982, and the Preliminary Draft of a World Constitution,

prepared after the Second World War by Robert Hutchins and others at

the University of Chicago.

Each of the students in these classes selected one of these proposals

and presented a ten minute oral report, commenting on the strong and

weak points of each, and relevance of each to our present situation.

4. Original proposals for world peace. Following the review of past

world peace proposals, the students were asked to make a brief report on

their ideas for realizing the dream of world peace and world federation,

followed by questions and discussion.

During the class, various study materials were distributed,

including astronomical charts, such as those showing the celestial cycles

that influence the movement of history; the Seven Precepts for World

Peace drafted by the 1982 Macrobiotic Congress, and quotations from

various thinkers about the need for world federation, including

Dostoevsky, Kant, Dante, and the English historian, Arnold Toynbee.

Epictetus, the Greek philosopher often quoted by George Ohsawa (“If a

man is unhappy, it is his own fault”), stated:

There is but one course open to men, to do as Socrates did: never to

reply to one who asks his country, “I am Athenian,” or “I am

Corinthian,” but “I am a citizen of the universe.”

The education committee has made copies of these study materials

available for use in your center, should you decide to include world peace

and related subjects in your educational program. Feel free to distribute

these materials to students who participate in your lectures or classes.

Copies of the Preliminary Draft of a World Constitution, which may serve as

a starting point for the creation of a future world macrobiotic constitution,

can also be made available to you.

War in the Persian Gulf

As the 1990s began, the clouds of war reappeared on the horizon, this time, in the

Middle East. The Persian Gulf War represented a different type of conflict. The

macrobiotic response was also different, and started to be initiated by a new

generation. My eldest son, Eric became active in the quest for a peaceful solution

in the Middle East, as did others of his generation. Eric wrote the following

article for the One Peaceful World newsletter:

My name is Eric Esko. My parents are teachers of macrobiotics in Becket,

Massachusetts. Like many people my age, I am concerned about the future

of the world. Of the many threats facing humanity in the 1990s, the threat

of war is one of the most serious. Ever since I can remember, my family

would get together to sing the One Peaceful World song. I realized that

macrobiotics and world peace go hand in hand, and are in fact the same

thing.

In an age of nuclear weapons, humanity will eventually become

extinct unless we find a way of living together peacefully. The first step

toward peace is to eliminate all machines of death and destruction. Then

we must take a look at our way of eating. Killing animals for food is not

necessary unless foods such as grains and vegetables are not available.

Grains and vegetables are abundant throughout the world, so eating

animal food is largely unnecessary. Instead of trying to destroy countries

we think of as undesirable, we should help them as much as possible until

they become peaceful. One of the biggest problems preventing world

peace is world hunger. To stop that we must stop relying on animal food

and educate ourselves in natural farming so that we can become more

self-sufficient. When these problems are solved, we will be one step closer

to world peace.

The crisis in the Middle East has erupted into a destructive war. It is

an impediment to our progress toward one peaceful world. It is important

for macrobiotic people, and especially the young generation, to speak out

and point the way toward world peace. In December, 1990, several

macrobiotic friends and I participated in a candlelight vigil for peace held

in Amherst, Massachusetts, not far from my home in Becket. About 300

people—each with a lit candle—formed a large circle and stood in

mediation for a half-hour in the center of the town. We signed a petition

asking President Bush to search for a peaceful solution in the Middle East.

The petition was later sent to the White House.

I would like to hear from other young people who share these

views. I hope to set up a network of young people committed to world

peace. I think it is important for those of us who share the dream of

macrobiotics and world peace to communicate and stay in touch. Please

write to me if you are interested in sharing your ideas.

Waterloo

In the spring of 1993 I visited England and Belgium for lectures. I arrived first in

London, where I gave a weekend seminar at the Community Health Foundation.

While in London, I met with leaders in the macrobiotic movement in Britain,

including Jon Sandifer, Peter Bradford, Donald Cox, and Simon Brown. I also met

with Denny and Melanie Waxman, who were visiting from their home in

Portugal. I stayed at a small apartment being rented by two young women from

the former Yugoslavia, one from Serbia and the other from Croatia, both of

whom are practicing the macrobiotic way of life. Although their countries were

recently at war, there was no sign of conflict between them. United by a common

dream of health and peace, these two women are like sisters, not adversaries.

Ten minutes into my Saturday morning lecture, an explosion shook the

five-story CHF building, rattling windows and blowing open the front door. A

terrorist bomb had been set off in London’s nearby financial district. The one-ton

bomb shattered windows and caused a great deal of damage. After a minute or

two, I continued the lecture. Interestingly, the bomb had been made from

nitrogen fertilizer, providing yet another reason to support organic farming.

The energy in Belgium was more relaxed than that in London. It was late

April, yet summer had already started. Everywhere, soft green colors greeted the

eye. The weather was warm and sunny. Island nations such as Great Britain and

Japan are surrounded by salt water, and that creates a very highly charged

environment. A continent is by nature more open and expanded than an island.

Fields, forests, and freshwater lakes are the primary natural influences, rather

than the ocean.

I was met at the airport by Hanne Petersen. Originally from Copenhagen,

Hanne lives with her parents outside Brussels. She completed all three levels of

study at the Kushi Institute in Becket. After returning to Belgium, she took a job

as a tour guide at EEC headquarters. Hanne had made arrangements for me to

lecture in Brussels on the following evening.

The Petersens live in Rhode-Saint-Genese, next to the village of Waterloo,

the site of Napoleon’s defeat by the Duke of Wellington in 1815. Napoleon had

suffered a major defeat the year before and exiled to the island of Elba, off the

coast of Italy. However, being very yang (short, active, and stubborn), he escaped

and raised another army. The final, decisive battle occurred at Waterloo, at which

time the Napoleonic era came to an end.

The following day, Hanne and I drove to a beautiful wooded area not far

from her home. Delightful blue flowers were blooming on the forest floor,

creating a soft blue carpet that covered the ground beneath the trees. The

afternoon sun shone through the forest canopy. An unexpectedly wonderful

fragrance, more subtle than any perfume, permeated the air. The scene was alive

with natural beauty.

On the way back to Rhode-Saint-Genese, we stopped at Waterloo. The site

is now a national shrine, at the center of which is a hill with a large metal statue

of a lion at the summit. Bullets and cannonballs were melted down and used to

make the statue. In contrast to the tranquil beauty of the forest, I sensed agitation

and sadness at Waterloo, as if the ghosts of the men who died in battle were still

there. How many lives had perished in that place more than a century and a-half

ago? Perhaps the day was as sunny and beautiful as the one we were enjoying.

Suddenly, the struggles of men seem strangely out of synch with the enduring

tranquility of nature.

Two days later, after bidding farewell to my kind hosts, I boarded an early

morning train for Amsterdam, where I boarded a plane for Boston. As the train

passed through the Flemish part of Belgium, the sun began to rise in East.

Morning mist rose from the fields. I realized that in our century, these farms and

villages had seen epic battles. The morning mist seemed to carry the spirits of the

young men who perished in these struggles. Once again, the futility of war was

readily apparent.

The metal lion at Waterloo is symbolic of the underlying cause of such

human tragedy. The lion is a carnivore and hunter. For him, a diet of meat is

natural and appropriate. However, human beings are not lions. We have far

greater intelligence and spiritual capacity. Unless we live in a polar climate, a diet

high in animal food is against the natural order. When we base our diet on

animal foods, our thinking and behavior start to resemble that of lions and tigers.

Our senses become sharper, and we become impulsive, aggressive, and warlike.

We become territorial, dividing the earth into artificial sections. Our range of

perception narrows, and we lose sight of the peaceful natural order of which we

are a part.

In the future, humanity will come to realize that the unifying principle of

macrobiotics is actually the principle of peace and harmony. Through the

unifying principle, all conflicting factors are seen as complementary; all opposing

forces can be brought together and harmonized. The negative tendencies that

lead to war—fear, hostility, exclusivity, and intolerance—can be moderated and

changed into their opposites. This process begins with a healthful natural diet

based on the harmonious balance of yin and yang, or the energies of expansion

and contraction. As the macrobiotic way of life spreads around the world, people

will come to recognize that the common factors that unite us, such as humanity’s

universal tradition of eating grains and vegetables, are greater than the things

that divide us. Our differences are actually complementary, and contribute to a

greater harmony. The philosophy and practice of macrobiotics can bring about a

world of genuine health and lasting peace.

Source: This essay is from personal notes and a letter to the 1983 North

American Macrobiotic Congress. The article by Eric Esko is from One Peaceful

World, Becket, Mass., Spring 1991, and Macrobiotic Youth for Peace: Young People’s

Peace Network, MacroNews, Philadelphia, Pa., January/February, 1991.

9. Buenos Aires

The trip to Buenos Aires took a full twentyfour hours. The flight began in Boston,

included a stopover in New York, a ninehour journey to Rio, a stopover at the

Rio airport, and a twoandahalf hour flight to Buenos Aires. There were plenty of

empty seats on the long Pan Am flight to Rio, and as it was an overnight flight, I

stretched out and tried to get some sleep. I had the feeling it was going to be a

long trip.

I woke up several hours later. There was daylight outside the window. We

were over the Amazon. Looking down, I saw a huge brown expanse through

which rivers were running. Heat seemed to be rising from the earth. As we

crossed the equator, I felt a strange sensation; something like a magnetic

realignment. It felt as if the plane had turned around and was heading back

toward the Pole rather than away from it.

After nine hours in the air, we finally landed in Rio. I milled around in the

waiting area for several hours with the other passengers, then boarded the flight

to Buenos Aires. As the plane headed out over the South Atlantic, I looked down

and saw what seemed to be an endless beach extending in a narrow strip along

the coast.

I was on the way to Argentina at the invitation of Mauricio Waroquiers. At

the time, Mauricio was close to seventy. He had a well-groomed moustache and

the dignified look of a Spanish nobleman. I had met him several times before at

macrobiotic events in Massachusetts. He was born in Buenos Aires (he is of

Belgian descent) and lives in Uruguay with his wife, Patricia.

During the Seventies, Mauricio and a Dutch partner founded a large

macrobiotic enterprise in Montevideo, the capital city of Uruguay. Interestingly,

before macrobiotics, Mauricio’s partner was one of the leading meat packers in

Uruguay. Macrobiotics had turned his life around. He sold his business and

invested the profits in the macrobiotic center. The enterprise grew quickly and

included a restaurant, a publishing business featuring Spanish translations of

macrobiotic books, and educational programs. They appeared regularly on

national television to promote macrobiotics. When his partner eventually

returned to Europe, Mauricio moved the center to a resort area on the coast.

Accompanying me on the trip was Dr. Elinor Levy, a Boston University

researcher who had participated in the landmark study on macrobiotics and

AIDS. We were going to Buenos Aires to speak at the 1989 Pan American

Conference on Macrobiotics, Holistic Medicine, and Natural Agriculture. The

event was being organized by doctors and other people associated with

macrobiotic centers in Argentina and Uruguay.

Mauricio and Patricia met us at the airport. We stepped outside into the

bright sun. When I left Massachusetts, it was late autumn. There it was dark and

cold, with long nights and short days. Here, deep within the Southern

Hemisphere, we were heading straight into midsummer. The temperature was in

the seventies and the sun bright and intense. It took several days to adjust to the

difference.

On the way to the hotel, we reviewed the schedule. I was to give two

lectures a day for the entire week. Dr. Levy would give several presentations. The

opening ceremonies were taking place that night; there would only be enough

time to check into the hotel before the event.

The conference was held in an auditorium in the center of the city. The

outer lobby was filled with booths selling natural food, books, and other

products. As I entered the hall, I saw a large darkened room with a stage at the

front. Someone was at the podium speaking in Spanish. There were about three

hundred people in the hall. A table sat next to the podium, with several people

sitting at it. Mauricio explained that the people onstage were prominent doctors

and government officials, including representatives sent by President Menem.

Mauricio guided Dr. Levy and me to the front of the auditorium. We took

seats at the table onstage. Before long, the host introduced us. Maurico handed

me a microphone. I stood up and walked around the table to the front of the

stage. I introduced myself, not knowing whether or not my comments were

going to be translated. After saying a few words, I heard a female voice from the

front of the hall speaking through the public address system in Spanish. It turned

out to be my translator, Miriam, who would work with me during the week.

I asked for the lights to be turned on so that people could see each other,

and drew a large face on the pad onstage. I proceeded to explain how the facial

features correspond to the internal organs, and how to use them to understand

our health condition. After I explained each correspondence, I invited people in

the audience to look at and evaluate each other. I concluded with a brief

description of the macrobiotic diet and comments about how macrobiotics could

unite people in the two hemispheres. As I finished, the audience erupted into

applause. I sat down next to Mauricio, and noticed he was smiling broadly.

Mauricio had scheduled interviews with the press during the week. We

did one radio interview that was broadcast throughout Argentina, as well as to

the neighboring countries of Paraguay and Bolivia. On another occasion, we

went to a television studio where I was interviewed for a nationwide program.

Argentina is one of the world’s leading cattle producers, and has a high percapita

consumption of beef. I stated that that was a primary cause of Argentina’s high

rate of colon cancer and heart disease, and that a diet of grains and vegetables

could reduce these conditions. I mentioned that cattle production is a leading

cause of the destruction of the rain forests in Brazil and Central America, and

stated that the macrobiotic diet was essential for both personal and planetary

health,

As the week drew to a close, it was apparent that the Pan American

Conference was a success. Several thousand people from throughout South

America attended the lectures and other events that took place during the week.

The conference generated a great deal of publicity. I discovered that the

macrobiotic, organic farming, and holistic health movements have taken root in

South America and are expanding rapidly. The people I met in Buenos Aires

were eager to network with other educators and organizations throughout the

world. Their energy and enthusiasm convinced me that in the future, their dream

of a Pan American alliance based on the principles of natural living could well

become reality.

Source: This essay is from personal notes.

10. A Trip to Prague

The members of our group—Carry Wolf, Todd Segal, my father, and I—arrived

in Prague early on Sunday morning, May 20, 1990, following an overnight train

ride from southern Germany. We were met at the station by Edelgard Oelke, a

macrobiotic friend who is on the staff of the German Embassy in Prague, and Dr.

Ludmilla Ruskova. Dr. Ruskova is a native of Prague as well as a physician. She

attended the Kushi Institute in London and is actively teaching macrobiotics in

her home country.

Our first lecture in this former socialist country took place later that day in

Dobruska, a small town about two hours by car from Prague near the Polish

border. Upon arriving in Dobruska, we were surprised to find several hundred

people waiting for us in the town hall. Earlier, Dr. Ruskova had explained that

there were several macrobiotic families there who had studied with her and who

had begun producing their own tempeh, tofu, and other staples and growing

hardtoget vegetables in backyard gardens.

The people of Dobruska were eager to study macrobiotics. It was apparent

that they had struggled to overcome many difficulties in their practice. One of

the major problems had been a lack of basic staples such as whole grains and

fresh vegetables, not to mention foods like miso, tamari soy sauce, sea

vegetables, and umeboshi plums. However, these and other hardships had not

deterred them or dampened their energy or enthusiasm. On the contrary, their

spirits were high, and they were grateful for the chance to study together.

Not only had they experienced difficulty obtaining food (under the former

government they had not been able to start private enterprises such as natural

food stores), but had experienced harassment from the authorities. Contact with

foreigners had been suspect, and lectures such as the one in Dobruska had been

illegal.

Now all of that had changed. Prague and the rest of the country were

suddenly open to new contacts and ideas. The people of Dobruska were excited

and happy to have the chance to receive visitors from the U.S. and to study

macrobiotics freely and in the open.

Todd and Carry had put together a wide range of sample foods for our

lectures. They brought several suitcases filled with whole grains, azuki and other

beans, sea vegetables, miso and tamari soy sauce, condiments, seasonings, and

other staples that we had heard were hard to find in Eastern Europe. Following

the lecture, these samples were arranged at the front of the auditorium, and

everyone in the audience came up to see the products, many of which they had

never seen before. We also presented the macrobiotic community in Dobruska

with a keg of American miso donated by the South River Miso Company in

Massachusetts.

Following the lecture, we went to dinner at the home of friends who had

organized the event. We were served a wonderfully prepared meal that featured

delicious homemade tempeh. After dinner we sang songs in English, Czech, and

German and said farewell to our wonderful new friends. On the ride back to

Prague, I marvelled at how rapidly the world was becoming one. Only a year

earlier, it would have been difficult to imagine being served a marvelously

prepared macrobiotic meal in a small village in Czechoslovakia. Macrobiotics

was uniting people all over the world.

Dr. Ruskova had scheduled several activities the next day. The first was a

lecture for doctors and the general public at the Motol University hospital, a

leading medical center in Prague. Dr. Ruskova is on the staff of the hospital and

wanted to share information about macrobiotics, diet, and health with her

colleagues. The hospital amphitheater was filled with about 100 people,

including about twenty doctors and hospital staff. During the lecture we

discussed the evidence linking diet to cancer, heart disease, and other health

problems and presented macrobiotic case histories and related research. The

doctors listened intently, and the other people in the audience were grateful and

enthusiastic. Across town Todd and Carry gave cooking classes for about 75

people, including many mothers and children.

Our final lecture took place in the center of Prague the next afternoon. It

was held in a large auditorium that was filled to capacity. Todd and Carry both

spoke to the group and thanked them for their hospitality. They mentioned that

they had been deeply touched by the warmth, enthusiasm, and spirit of the

Czech people. I took the podium and said that their recent social revolution had

inspired the whole world and that their macrobiotic spirit would inspire many

people toward a new world in the future. I mentioned that the world was indeed

becoming one, that national borderlines were disappearing, and that a planetary

family based on the dream of health and peace was now beginning.

Source: This essay is based on an article entitled, Macrobiotics in

Czechoslovakia, published in One Peaceful World, Becket, Mass., Summer, 1990.

11. Hanau Diaries

My wife, Wendy, and I are the parents of eight children (five boys and three girls), all of

whom were raised according to macrobiotic principles. Together with teaching our

children about diet and health, we have tried to inspire them with a dream of health and

peace, and instill in them a spirit of endless discovery and adventure.

From time to time, we have taken the older children on our lecture tours of Europe

and the United States in order to further their education and help them become citizens of

the planetary civilization of the future. The following diaries were written by our son,

Daniel, and describe one such trip to Hanau, Germany, near Frankfurt, in the spring of

1991. The diaries were presented as a report to his class at the Becket School. Daniel was

eleven at the time.

Wednesday, April 24 The bus trip from Becket to Boston was exciting because I

was going to Germany. When we got to Logan airport, I saw people of many

nationalities leaving for different countries. The airport was a busy place with

flights leaving for all over the world.

Every seat in the plane was taken. As we were taking off, I could see the

lights of Boston. Later I saw the coast of Maine, Nova Scotia, Prince Edward

Island, and Newfoundland. Then the pilot announced a big surprise. The

northern lights were visible outside the window. They were a thin blue haze that

glowed brightly on the horizon. I fell asleep for a couple of hours. When I woke

up it was sunrise. The sky was a pinkish color. We flew over Ireland, England,

and the English Channel.

Thursday, April 25 When we arrived at the Frankfurt airport I saw

people in turbans from India and the Middle East. We went on a moving

sidewalk and had our passports checked: all the official did was look at the

outside of the passport and let us in. Then we found a cart for our luggage and

changed money. Then we were met by our friend, Mr. Hans Lilienthal, who

drove us to our hotel. In Germany, it was 9:30 in the morning. In America it was

3:30 AM. To adjust to that I slept for a couple of hours.

Later we went for a walk. There was a marketplace across from the hotel

with shops separated by cobblestone streets. I saw a statue of the Brothers

Grimm who were from Hanau. Then we went back to our hotel and went to

sleep. I was still adjusting to jet lag.

Friday, April 26 The next morning we went to the marketplace and

bought postcards. We went to a cafe and addressed the postcards and then back

to the hotel. When we got back to the hotel our friend Hans was waiting for us.

We went to his house for dinner. Then I played soccer with the his grandchildren.

We went to the hotel and read a little bit before going to sleep.

Saturday, April 27 Early in the day we took a walk around the

marketplace. There were a bunch of stands selling fruits, vegetables, flowers, and

other things. The square was packed with people. The market has been going on

since the 1600s. Hans picked us up and on the ride to his house told us that the

town of Hanau was nine-hundred years old. He showed us several houses that

were four-hundred years old. We went to his house and took a bike ride to a

palace known as Wilhelmsbad. It had a beautiful park with a carosel. We had

mineral water at an outdoor cafe. On the ride home we went through beautiful

green forests. Then after a nice dinner of fresh trout, cooked by Hans’ wife,

Hildegard, we went back to the hotel.

Sunday, April 28 I woke up at 7:30 in the morning. We walked to the

place where my Dad was going to lecture. The town hall was already set up. It

was a really nice building with a restaurant, playground, pool, and flower

garden. There was a band playing there too. The band was playing old fashioned

music. After the lecture our group had a nice vegetarian dinner at a cafe called

Zeitlos, which means “timeless.” Later, my Dad, a friend, and I went to an opera

in the town hall. The opera was called Titus, and was by Mozart. Even though I

was tired I stayed awake through most of it.

Monday, April 29 In the morning I attended my Dad’s lecture. We went

to lunch and then back to the hotel to read. I called my family and then took a

nap. Then we went to dinner. After dinner I went to my Dad’s evening lecture.

Then a group of us went to an Italian restaurant for pasta. On the way I rode in a

Porsche 911. It was awesome.

Tuesday, April 30 Today I went into a place called the Goldschmeidhaus.

It had an assortment of metal coins, gold and silver cups and plates, and jewelry.

It had a workshop where these things were made. It had tiny windows on the the

roof. After that I looked at some old electric guitars at a shop nearby. They were

the kinds that the Beatles and other groups played during the Sixties. I had my

picture taken with one. Later I listened to my Dad’s lecture.

Wednesday, May 1 This morning I slept during my Dad’s lecture because

I was tired from going to bed late. I had fun sleeping and it felt good. In the

evening I watched television and had dinner. I watched a soccer match between

Germany and Belgium. After the evening lecture we went out and had big soft

pretzels. I called home when we got back to the hotel.

Thursday, May 2 Hans and I went shopping in the morning. We went to a

store and Hans bought me a soccer ball. A little while later I went to a restaurant

called Nordsee with my friend Reinholt, who was translating my father’s lectures.

During my Dad’s evening lecture I caught a mouse. Later I had mineral water at

a restaurant before going back to the hotel.

Friday, May 3 Today was the last day of my Dad’s lectures. I was glad

because every morning we had to wake up early. I spoke to the people at the

lecture. I said a few things in German, including: “Guten abend,” “Ich heisse

Daniel,” “Ich bin elf jahre alt,” and “Ich kommt aus Amerika.” Then I switched to

English and Reinholt translated for me.

Saturday, May 4 Around five in the afternoon we took a ride to

Aschaffenburg. We saw a castle on the river. We took a walk through beautiful

gardens. The town is in Bavaria. The castle was huge and had small windows

and a courtyard that looked like it came from the Middle Ages. On the way there

I rode in another Porsche. We went pretty fast on the Autobahn. We went to the

town to have dinner and do some sightseeing. My Dad’s friend owns a

restaurant there and he made us a special macrobiotic meal. It was very good. We

arrived back at the hotel after midnight.

Sunday, May 5 Today Mrs. Lilienthal took us sightseeing in Frankfurt. I

went to the cathedral of Frankfurt. It was built on the sight of an ancient church.

Inside were sculptures of kings, queens, and knights. The church is an example

of Gothic architecture. I climbed up the tower through a long spiral staircase. I

could look out over Frankfurt. The Frankfurt cathedral had survived the

bombing of World War II. After the war, the cathedral was one of the only things

left standing. Then Mrs. Lilienthal, my Dad, and I had dinner at a Japanese

restaurant. Then my Dad and I went back to the hotel and packed our suitcases.

Monday, May 6 Hans drove us to the airport. When we got to the airport

we said goodbye. There were flights leaving for many countries all over the

world. There were guards patrolling the airport. We were asked many questions

about our luggage. After that we boarded the plane and took off. The plane flew

out over the Atlantic. It was daylight all the way across.

I had a great time on the trip. I met many new friends and had many new

experiences. I hope to visit Germany again.

Source: My Trip to Germany, a report to the Becket School, by Daniel Esko,

Becket, Mass., May, 1991.

12. Macrobiotics in Southern

California

On the night before my departure for California in March, 1993, a winter storm

blew into the Berkshires. The winter of 1993 seemed longer than usual, with

more snowfall. I got up before dawn and looked out the window. Snow was still

falling.

I was traveling West to begin the Kushi Institute Extension (KIX) in

Southern California. Since 1990, K.I. Extensions had started in Toronto, New York

City, Philadelphia, Chicago, Cleveland, Dallas, and San Francisco. The Extension

Program was started in order to bring comprehensive macrobiotic studies to

people in different parts of the United States and Canada. The KIX program

made it possible for people around the country to pursue in-depth macrobiotic

studies without having to travel to an established center. It was my second trip to

California since the beginning of the year; a month before I had traveled to San

Francisco to begin the K.I. Extension there.

I was traveling with Carry Wolf, a teacher at the K.I. in Becket. Carry was

scheduled to present cooking classes as a part of the weekend. As we drove

down from the Berkshire Hills into the Pioneer Valley, the snowfall lightened. It

seemed that the storm probably would not interfere with our departure. Our

plane took off from Hartford on schedule, and after a smooth flight to

Minneapolis, we boarded the connecting flight for Orange County.

In contrast to the Berkshires, Southern California was bright, sunny, and

warm. Stepping out of the airport, I felt myself decompressing and relaxing. The

long winter in New England had made everyone tight and contracted. It felt

good to expand and relax in the warm California sun. We were met at the airport

by Gwen Staats. Gwen lives in Costa Mesa and had graciously opened her home

for the K.I. classes.

Our first stop was the home of Bosko and Mina Dobic. Bosko and Mina

are from Serbia in the former Yugoslavia. They studied macrobiotics for several

years in Becket, during which time Mina had recovered from ovarian cancer (her

story is in the book, Cancer-Free, Japan Publications, 1992). Now they were

introducing many people in Southern California to the macrobiotic way of life.

Following a light lunch which Mina had prepared, Bosko took Carry and I to

Newport Beach not far from his home.

Only a week before, I had been lecturing in Long Island and took a short

walk on the beach on the South Shore. The contrast could not have been more

striking, and offered an interesting lesson in yin and yang. On Long Island, a

cold wind whipped across the shore; while in Newport Beach, the breeze was

warm and gentle. On Long Island, the colors were subdued; in Newport, they

were brilliant and stunning. On Long Island, I huddled to keep warm, while in

Newport, we took off our shoes and walked barefoot on the sand. On Long

Island, I walked briskly; in Newport, we adopted a leisurely pace. It was difficult

to spend more than ten minutes at the beach on Long Island, while in Newport,

we could have easily spent the whole day. On Long Island, the overall effect was

bracing; in Newport, it was relaxing.

That evening, a macrobiotic dinner and public lecture took place at Gwen

Staats’ home. About fifty people came, including many who were enrolled in the

K.I. They had come from San Diego, Santa Barbara, Los Angeles, and other

communities throughout Southern California.

After dinner, I spoke about macrobiotic healing, focusing on the use of

food as medicine. I explained how an understanding of yin and yang and the

energy of food is essential for genuine health and healing. I mentioned a recent

study in the New England Journal of Medicine in which researchers discovered that

one-third of all Americans are using alternative healing methods. According to

the study, alternative health care is now a $14-billion industry.

The K.I. session got underway on the following morning with Carry’s

cooking class. About twenty-five people are enrolled in the program. Classes are

presented one weekend a month for ten months, and cover the same subjects--

Order of the Universe, Macrobiotic Cooking, Oriental Diagnosis, Macrobiotic

Health Care, and Shiatsu--that are presented in the Level I program in Becket.

Many of the students had been practicing macrobiotics for some time and were

familiar with the basic principles. Others were new to the macrobiotic way of life.

The cooking class focused on whole grains. Carry explained how to

present a variety of healthful and delicious whole grain dishes, and talked about

her experiences teaching and practicing macrobiotics in America and Europe.

After lunch, I taught the class on the Order of the Universe. I explained how the

principle of yin and yang is the basis for achieving health and happiness, and

how it is found in all of the world’s great spiritual, religious, and philosophical

teachings, from the I Ching to the teachings of Jesus, and from the Old Testament

to the teachings of Buddhism.

We used as examples quotations from the world’s great spiritual and

philosophical classics. For example, in Genesis, Chapter 1 we read of the

polarization of one infinity, or God, into two complementary yet opposite

energies:

In the beginning, God created the heaven and the earth.

The understanding of the law of change, especially the continual cycling

between opposite states, is clearly expressed in Ecclesiastes, Chapter 1:

One Generation passeth away, and another generation cometh; but the

earth abideth forever.

The sun also ariseth, and the sun goeth down, and hasteth to his

place where he arose.

The wind goeth toward the south, and turneth about unto the

north; it whirleth about continually, and the wind returneth again

according to his circuits.

All the rivers run into the sea; yet the sea is not full; unto the place

from whence the rivers come, thither they return again.

In St. Matthew, Chapter 19, Jesus talks about the transformation of yin into

yang and yang into yin:

But many that are first shall be last; and the last shall be first.

In the opening lines of the Nihon-Shoki, or Chronicles of Japan, compiled

in the 8th century, we read of an account of creation that, like the account in

Genesis, describes the polarization of the universe into heaven and earth, or yin

and yang:

Of old, Heaven and Earth were not yet separated, and the In and Yo [yin

and yang] not yet divided. They formed a chaotic mass like an egg which

was of obscurely defined limits and contained seeds.

The purer and clearer part was thinly drawn out, and formed

Heaven, while the heavier and grosser element settled down and became

Earth.

The finer element easily became a united body, but the

consolidation of the heavy and gross element was accomplished with

difficulty.

Heaven was therefore formed first, and Earth was established

subsequently.

Thereafter Divine Beings were produced between them.

Buddha’s teachings evidence a clear understanding of the ephemerality of

life and the constancy of change. In a farewell to his disciples he said:

My disciples, my end is approaching, our parting is near, but do not

lament. Life is ever changing; none can escape the dissolution of the body.

This I am now to manifest by my own death, my body falling apart like a

decaying cart.

Do not vainly lament, but do wonder at the rule of transiency and

learn from it the emptiness of human life. Do not cherish the unworthy

desire that the changeable might become unchanging.

A similar understanding can be found the sayings of Heraclitus, a pre-

Socratic Greek philosopher:

Immortals become mortals, mortals become immortals; they live in each

other’s death and die in each other’s life. The universe throws apart and

then brings together again; it advances and retires. Everything flows and

nothing abides; everything gives way and nothing stays fixed. You cannot

step twice into the same river, for other waters and yet others go ever

flowing on.

In China, the teachings of Lao Tsu demonstrated a deep understanding of

the order of the universe, or yin and yang. Lao Tsu’s understanding is expressed

clearly in the Tao Teh Ching, a small book composed of eighty-one poetic verses:

In fact, for all things there is a time for going ahead and a time for

following behind;

A time for slow breathing and a time for fast breathing;

A time to grow in strength and a time for decay;

A time to be up and a time to be down.

Difficult and easy complement each other.

Long and short exhibit each other.

High and low set measure to each other.

Voice and sound harmonize each other.

Following our review of these and other historical expressions of the order

of the universe, we studied the principle of commonness and difference. We

began by listing the universal, common factors that are shared by all things. We

discussed how even though all things share the same origin in the universe and

the same process of change, they are at the same time completely unique. The

principle of commonness and difference illustrates the macrobiotic principle that

every front has a back, and every back has a front.

We then applied the principle of commonness and difference to diet. I

explained how the standard macrobiotic diet is derived from the common factors

that all people share, such as a common environment on earth, a similar body

structure, and common cultural traditions of grain and vegetable eating. The

historical expressions of the order of the universe cited above, all of which share

a universal common understanding, are the product of humanity’s traditional

diet of grains and vegetables. We then studied some of the ways in which the the

macrobiotic diet can be modified to suit individual differences, such as those

resulting from differences in climate, environment, age, sex, physical condition,

level of activity, and personal tastes and desires. We then discussed how each of

the historical expressions cited above was the product of the unique time, place,

and environment in which it appeared, and that is why each one expresses the

order of the universe in a different way.

On the second day, we delved further into our exploration of the order of

the universe. We classified a variety of things into yin and yang, including

general tendencies, foods, and types of people. The students participated actively

in the group discussions and asked many questions. The weekend ended with a

group meditation in which we joined hands and projected an image of health

and peace throughout the world.

By the end of the weekend, everyone felt they had gained a better

understanding of the principles and practice of macrobiotic living. In talking to

the students afterward, they all expressed gratitude for having the opportunity

to study in such a unique way. Everyone had enjoyed the weekend and was

looking forward to future KIX studies.

Source: This essay is from personal notes and lectures.

13. With Dr. Spock in Maine

The coast of Maine has a special kind of charm. Unlike the gentle beaches one

finds along the Mid-Atlantic coast where I was raised, the Maine coast is rugged

and rocky. The people who inhabit the coast of Maine are strong and

independently minded, Yankees in the truest sense of the word.

There are pockets of macrobiotic activity scattered throughout this huge

state. Over the years I have lectured in Waldoboro, at the macrobiotic center

started by John and Anna Ineson, in Portland, and at a spring retreat held at a

beautiful lakeside resort in Damarascotta. John Ineson, an Episcopal minister and

author of The Way of Life: Macrobiotics and the Spirit of Christianity, was at one time

the interfaith chaplain at Colby College in Waterville. He arranged a macrobiotic

symposium at Colby, at which I spoke, along with Alex Jack, Haruo Kushi, and

several other macrobiotic teachers.

More recently, educational programs have centered around the town of

Belfast, about two hours north of Portland along the coast. I was invited to visit

Belfast in June, 1992 by Elizabeth Masters and David Kingsbury. Together they

manage Kingsbury House, a macrobiotic bed and breakfast in Belfast. Elizabeth

is a graduate of the Kushi Institute. She turned to macrobiotics a number of years

ago following a diagnosis of cancer. After recovering her health, she and David

converted their large home into a cozy bed and breakfast, and began to sponsor

potlucks and other macrobiotic activities.

Several weeks before the visit, I received a call from Mary Morgan. Mary

is the wife of Dr. Benjamin Spock, the world renowned pediatrician, peace

activist, and author of the classic Baby and Child Care. Dr. Spock had met another

Kushi Institute teacher, Dr. Marc Van Cauwenberghe, the year before in Maine,

and at the age of eighty-eight, started macrobiotics with Mary’s support and

encouragement. In an article in USA Today, Mary stated, “His health is my No.1

priority now, and I think I’ve done a good job!” The article stated that Mary

“orchestrates his thrice-weekly exercise sessions with a personal trainer, his daily

16 laps in a YMCA pool, and his weekly lessons with a macrobiotic chef.”

Ben and Mary live part of the year in Camden, Maine, and part in Tortola,

in the British Virgin Islands. Mary was calling from their summer home in

Maine. She mentioned that she and Ben wanted to get together with me during

my visit.

Earlier in the year, my wife, Wendy gave seminars in the Virgin Islands,

and was invited by Ben and Mary to visit Tortola. Wendy enjoyed her visit

tremendously, especially the time she spent in the kitchen showing Ben and

Mary how to cut vegetables and prepare macrobiotic dishes. Following her

return to Becket, she and I discussed inviting Dr. Spock to speak at the 1992

Macrobiotic Summer Conference in Vermont. Our friends at the Kushi Institute

100

were enthusiastic about the idea and extended a formal invitation which Dr.

Spock gladly accepted.

In preparation for our meeting, I read Dr. Spock’s autobiography, Spock On

Spock (Pantheon, 1985), which he and Mary co-authored. The book is

appropriately subtitled, “A memoir of growing up with the century.” Dr. Spock

was born at the turn of the century, and has lived through two World Wars, the

Great Depression, the Cold War, and the nuclear and space ages. All of the major

events of the 20th century are chronicled in his book, as are his meetings with

many of the century’s great personalities, including Charlie Chaplin and several

U.S. presidents. In 1924, as a member of the Yale rowing team, Dr. Spock traveled

to Paris to compete in the Olympics. Interestingly, during his voyage across the

Atlantic, he met Gloria Swanson, the silent film star who like Dr. Spock, became

macrobiotic later in life and participated in macrobiotic summer conferences and

other educational programs.

After graduating from medical school, Dr. Spock trained in both

pediatrics and psychiatry. (He was the first person in the country to train in both

fields.) He established a practice in New York City during the Depression, and in

the 1940s was approached by a publisher and asked to write a book. Thus Baby

and Child Care came into being in 1945. The book became an overnight best-seller,

and to date has sold 39 million copies. Dr. Spock’s common sense advice about

raising children reassured millions of parents and influenced the way an entire

generation was brought up. (The book opens with the line: “Trust yourself. You

101

know more than you think you do.”) I consulted Dr. Spock’s book on numerous

occasions while doing the research for Macrobiotic Child Care and Family Health,

which Wendy and I wrote with the Kushis in 1985. (The book was reissued in

1994 under the title Raising Healthy Kids.)

In the late Fifties, Dr. Spock became active in the movement for nuclear

disarmament and world peace. At the invitation of Homer Jack (Alex Jack’s

father), he joined the National Committee for a Sane Nuclear Policy (SANE) in

1962. At that time SANE was working principally for a nuclear test ban treaty. As

Dr. Spock states in his autobiography, he joined SANE because he realized “that

if we didn’t have a test ban treaty, more and more children, not only in America

but around the world, would die of cancer and leukemia or be born with mental

and physical defects from fallout radiation.” It was Dr. Spock’s involvement with

SANE that led to his well-publicized involvement with the peace movement

during the Sixties.

Elizabeth Masters had scheduled an introductory lecture on Friday

evening followed by an all-day workshop on the following day. The lectures

were held in the hall of a large white church typical of those found throughout

New England. Ben and Mary came to the evening lecture, and I invited them to

speak to the group of about thirty people who had gathered for the talk. They

gladly accepted, and explained how they discovered macrobiotics and how Ben

had experienced immediate improvements in his health.

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I began the lecture by thanking Dr. Spock for his dedication to world

peace and the health and well-being of children throughout the world. I

mentioned that despite the end of the Cold War, enormous problems still

remained on the road to one peaceful world. I stated my belief that macrobiotics

offered a long-term solution to problems of personal health and the environment,

and a fundamental method for the creation of a healthy and peaceful world. As I

was speaking, I noticed Dr. Spock nodding in approval.

On the following morning, I introduced the group to the basics of Oriental

diagnosis. Ben and Mary participated in all of the group discussions and practice

sessions, and asked many questions. They seemed to be thoroughly enjoying

themselves.

I returned home on the following day. During the seven-hour drive back

to Becket, I reflected on my meeting with Dr. Spock. I was impressed by Dr.

Spock’s youthful spirit and energy. At the age of eighty-nine, he is still seeking

new knowledge and experience. His thinking is very flexible, and as a physician,

he is interested in learning about new approaches to health and well-being. His

open-mindedness and enthusiasm exemplify the spirit of macrobiotics.

Dr. Spock influenced an entire generation, both through his common sense

approach to child care and his dedication to peace. His embrace of macrobiotics

could mean that the generation he guided will soon follow his lead and embrace

a new and more healthy way of life.

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Source: This essay is from personal notes, excerpts of which appeared in

Macrobiotics Today, Oroville, Ca., November/December, 1992.

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14. Conversations with T. Colin

Campbell

Whoever gives these things [food] no consideration, and is ignorant of them, how

can he understand the diseases of man?

Hippocrates

On a snowy morning in December, 1992, I boarded a bus bound for Ithaca, New

York. Friends in Ithaca had invited me to lecture in their city, and in spite of the

winter storm, we decided to go ahead with our plan. As it turned out, the city of

Ithaca did not receive much snowfall, although the area around it did. An

enthusiastic group turned out for the lectures and other educational events held

over the weekend.

During the visit, a friend mentioned that Dr. T. Colin Campbell, the well-

known diet and health researcher, was a neighbor of hers. Dr. Campbell is a

professor at Cornell University, and principal author of the landmark China

Health Study. The China Health Study made headlines in June, 1990 after

preliminary results were published by Cornell University Press. This huge

epidemiological study, conducted in association with the Chinese government,

added substantial weight to the evidence supporting the advantages of eating a

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diet based on whole grains, vegetables, beans, and other plant foods. The study

was launched in 1983, and is based on data collected from 6,500 people in China.

Among its principal findings:

1. To lower the risk of heart disease and certain cancers, dietary fat may

need to be reduced to far below the 30 percent of calories currently being

recommended by many public health authorities. Data from the China Health

Study suggest that fat intake may need to be lowered to around 10 to 15 percent

of calories in order to truly reduce the risk of chronic illness.

2. The intake of animal protein most likely plays an important role in the

development of cancer, heart disease, diabetes, and other chronic illnesses.

Among the people surveyed in the study, those who consumed the highest

amounts of animal protein were found to have the highest rates of these diseases.

In general, Americans eat about 30 percent more protein than the Chinese, with

about 70 percent of it coming from animal sources, and have higher rates of

chronic disease. The Chinese consume an average of 7 percent of their protein

from animal sources.

3. A diet high in calories, protein, fat, and calcium during childhood may

increase the risk of breast and female reproductive cancers. This dietary pattern

promotes rapid growth and could be a factor in causing menstruation to begin at

a young age. Women in China were found to begin menstruation three to six

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years later than American women and to have far lower rates of breast and

female reproductive cancers.

4. Dairy products are not necessary to prevent osteoporosis. A number of

studies have shown that countries where little or no dairy food is consumed have

lower rates of osteoporosis than countries where large amounts of dairy are

eaten. Dairy foods are normally not a part of the Chinese diet, and osteoporosis

was rare among people surveyed in the study. The Chinese derive most of their

calcium from vegetable sources.

The China Health Study found that a high cholesterol level may

predispose one to cancer, heart disease, and diabetes. As Dr. Campbell stated in

an interview following publication of these findings:

So far, we’ve seen that plasma cholesterol is a good predictor of the kinds

of diseases people are going to get. Those with higher cholesterol levels

are prone to the diseases of affluence--cancer, heart disease, and diabetes.

Cholesterol levels in China were found to range from 88 to 165 milligrams

per 100 milliliters of blood, much lower than the average in the United States.

The researchers found that the rate of colon cancer was lowest among people

with the lowest cholesterol. These results suggest that high consumption of dairy

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products and other animal foods, and the high cholesterol levels that result, has a

significant influence on the development of these diseases.

Evidence from the China Health Study suggests that meat and other

animal foods are not necessary to prevent anemia. The Chinese derive most of

their iron from plant sources, and the researchers found little evidence of iron-

deficiency anemia. There was no evidence that fiber interfered with the

absorption of iron. Persons who ate the most fiber were found to have the highest

levels of iron in the blood. Dr. Campbell summarized the preliminary results of

the China Health Study by stating:

We are basically a vegetarian species and should be eating a wide variety

of plant foods and minimizing our intake of animal foods.

I mentioned to my friend that I very much wanted to meet Dr. Campbell.

She graciously called him and mentioned my request. In spite of a tight schedule,

he said he would have time the following day to meet with me. The meeting took

place at his home. Paula Dore, a friend from Ithaca, accompanied me to the

meeting.

After shaking hands, Dr. Campbell led us into his living room. He is a

soft-spoken, unassuming man. As we sat down, I thanked him for his pioneering

research. What followed was an animated discussion about the need for

continuing research and education on diet and health.

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I started by describing the role macrobiotic education has played in

furthering dietary awareness in the United States and abroad. I mentioned the

pioneering role that macrobiotic education has played in starting the natural

food and health revolutions. We then discussed the need for formal research on

the role of diet in the prevention of and recovery from cancer and other chronic

diseases.

Dr. Campbell told me that the findings of the China Health Study were

being taken very seriously in China, Indonesia, and other Asian countries, and in

some cases, national agricultural and dietary policies are now being based on its

findings. The meeting concluded with an affirmation of our mutual interest in

working together.

Soon afterward, Dr. Campbell sent me two articles that he was preparing

for publication. In the accompanying letter he stated:

I enclose the two manuscripts that I wrote for a book to be co-edited by

Denis Burkitt and Norman Temple that I spoke to you about while you

were here.

In one chapter, I critiqued the contemporary research focused on

the so-called dietary guidelines and, with published data, found that these

recommendations, as conventionally practiced, are likely to do little or

nothing. In the second chapter, I and Junshi Chen summarized the

findings from our China project to present evidence showing, from many

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perspectives, that comprehensive disease prevention will come only if

major adjustment of the animal/plant foods ratio is changed.

In these articles, Dr. Campbell elaborated on the findings of the China

Health Study, especially in regard to the current preoccupation with the role of

dietary fat in causing disease. In his view, dietary guidelines recommending a

reduction of fat to 30 percent of total calories divert people from the more urgent

need to make comprehensive dietary changes, and have little or no effect on

lowering the risk of cancer and other chronic diseases.

Interest in the relationship between dietary fat and cancer dates back to

the beginning of modern scientific medicine. In 1849, John Hughes Bennet, a

professor of clinical medicine and author of a standard textbook on medicine in

Britain, stated that “the circumstances which diminish obesity, and a tendency

toward the formation of fat, would seem a priori to be opposed to the cancerous

tendency.”

Much of the evidence linking high fat intakes with breast and other forms

of cancer comes from international correlation studies in which populations with

high fat intakes were found to have a high rate of these diseases, while

populations with the lowest fat intakes were found to have low or nonexistent

rates. These findings are supported by animal studies showing that a high intake

of fat promotes the development of tumors. However, these findings have not

held up in dietary intervention studies, such as the Women's Health Trial and the

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Nurses Health Study, in which groups of women were placed low-fat diets in

order to determine whether or not lowering the intake of fat reduced the

incidence of breast cancer. Unlike population and animal studies, these trials

have failed to show a relationship between dietary fat and breast cancer.

According to Dr. Campbell, dietary fat is only one among other factors

influencing the development of breast and other forms of cancer. The intake of

animal protein may be just as important. When a “low-fat” diet is put into

practice, most people, including the subjects in these studies, simply switch to

lower fat varieties of animal food, for example, from beef to chicken, and from

whole fat dairy products to “low-fat” varieties. As a result, their intake of animal

protein remains at its already high level, or may actually increase. (For the first

time in history, per capita consumption of chicken is now higher than that of

beef. Chicken has replaced red meat as the leading form of animal food

consumed in the U.S., largely as the result of public health guidelines that

recommend eating more low-fat animal foods.)

There is evidence that the intake of animal protein has a significant

influence on the development of cancer. In population studies, countries with

high fat intakes have high intakes of animal protein, and their intake of protein

may be an important factor in their high cancer rate. At the same time, when a

person adopts a low-fat diet, he or she will usually reduce fat intake by several

percentage points only, while failing to increase the consumption of whole

grains, fresh vegetables, beans, sea vegetables, and other plant foods that have

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cancer-inhibiting properties. As a result, people receive little or no preventive

benefit from such a minor change in diet.

Paralleling the focus on dietary fat is the growing interest in the cancer-

inhibiting potential of single nutrients. There are now 500 to 2,000 natural

chemical substances, found mostly in plant foods, that are believed to

“chemoprevent” cancer. For example, brown rice, whole wheat, barley, and other

whole cereal grains have been found to contain substances known as protease

inhibitors that are believed to suppress the action of proteases, enzymes

suspected of promoting cancer. Protease inhibitors may interfere with the activity

of oncogenes, which under certain circumstances, are thought to stimulate

normal cells to turn cancerous. Moreover, natural phytoestrogens, found in

whole grains and soybean products, such as tofu, may inhibit the development of

breast cancers. Researchers in England hypothesize that these compounds seem

to work in the same way as tamoxifen, a drug that has been used in conventional

therapy.

Miso, a fermented soybean paste, has long been associated with cancer

prevention. A diet rich in soyfoods, especially miso soup, produces genistein, a

natural compound that inhibits the growth of new blood vessels that feed

tumors. Researchers from Children’s University Hospital in Heildelberg,

Germany, discovered that genistein blocked cancer cells from multiplying and

could have significant implications for the prevention and treatment of solid

malignancies, including those of the brain, breast, and prostate.

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Beta-carotene, a precursor to vitamin A, and other carotenoid pigments

found in orange-yellow and dark leafy green vegetables, have been shown to

have cancer-inhibiting properties. Studies have also shown that cruciferous

vegetables, such as cabbage, broccoli, cauliflower, turnips, and Brussels sprouts,

contain numerous cancer-inhibiting substances, including indoles, chlorophyll,

vitamin C, carotenoids, dithiolthiones, and glucosinolates, that are believed to be

potent anti-cancer agents. Moreover, researchers have begun to identify

numerous substances in sea vegetables that seem to protect against cancer.

Currently, about 17 nutrient supplement trials are underway in which a

small number of compounds are being tested in over 100,000 subjects. The

participants in these studies are consuming their usual diets but taking these

substances in supplement form. However, as with the failure of “minimalist”

studies that focus only on fat intake, Dr. Campbell predicts that these supplement

trials will fail to show a reduced risk of cancer. One or two isolated compounds

will not be sufficient to overcome the overall negative effect of an unbalanced

diet.

As we can see, a diet based on organic chicken, low-fat cheese and yogurt,

and dietary supplements will not necessarily prevent cancer.

Dr. Campbell’s views are strikingly similar to those of macrobiotic

educators. In macrobiotic thinking, health or sickness result from the overall

dietary pattern, and not from isolated components of the diet. To prevent chronic

disease, a more total dietary change is necessary. Rather than isolating the cancer-

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inhibiting substances in grains, vegetables, beans, sea vegetables, and other plant

foods, and taking these as supplements, macrobiotics recommends eating these

foods in their whole form. The key to cancer prevention lies in eating whole

natural foods, not in using dietary supplements or eating low-fat animal

products.

In order for diet to have a genuinely preventive effect, Dr. Campbell

suggests it may be necessary to reduce the consumption of fat to around 10 to 15

percent of caloric intake. For someone to get their fat intake down to that level, it

is necessary to change the overall ratio of plant to animal food in the diet. Of

necessity, a diet of 10 to 15 percent fat would require a substantial increase in the

intake of whole grains, beans, vegetables, and other plant foods. Animal foods

would become occasional supplements in an essentially plant-based diet. In his

writings, Dr. Campbell returns again and again to this theme: researchers should

investigate the preventive potential of a total readjustment of the animal to plant food

ratio in the diet, rather than looking simply at a reduction in dietary fat or the inclusion

of dietary supplements.

Through years of scientific research on diet and health, Dr. Campbell has

developed a genuinely holistic concept of nutrition. He has uncovered the

complementary/antagonistic relationship between plant and animal foods, and

the necessity of establishing the proper balance between them.

After years of study, Dr. Campbell has arrived at what George Ohsawa

referred to as a “dialectical” understanding of nutrition, or an awareness of yin

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and yang, or complementary opposites in the realm of food and health. By

drawing attention to the superiority of plant-based diets, he is essentially calling

for a total reevaluation of modern nutrition. Coming from a realm dominated by

analytical and partial thinking, his comprehensive views on diet and health are

like a breath of fresh air.

According to the President’s Cancer Panel, diet is the single largest cause

of cancer. Despite the investment of billions of dollars in research and enormous

effort, the rate of cancer is 18 percent higher today that it was in 1971, the year

Richard Nixon launched the “War on Cancer.” According to a study published in

the Journal of the American Medical Association, a white male in his forties has twice

the risk of developing cancer as his grandfather did, and a white female of the

same age has a 150 percent greater chance of developing cancer as her

grandmother did. The upward trend in cancer incidence has occurred even when

the effects of smoking, the decline in heart disease, and the aging of the

population are accounted for.

Currently, one-third of all Americans will develop cancer during their

lifetime; by the year 2000, cancer will surpass heart disease as the leading cause

of death in the United States. Given these statistics and the trail of human

suffering caused by cancer, Dr. Campbell’s message on diet and health could not

be more timely.

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Source: This essay is from an article entitled, Beyond the China Health Study:

A Discussion with T. Colin Campbell, published in MacroNews, Philadelphia, Pa,

Summer, 1994.

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15. Belgium and France

The best thing that could happen to us would be for cows to be banned to the zoo.

Dr. Hugo Kesteloot

The East West Center in Antwerp has been active for over fifteen years. It was my

first stop on a ten-day trip to Europe in February, 1994. The Center houses a

spacious and well-stocked natural food store, managed by George van

Wesenbeck, a friend from Boston, as well as offices and classrooms for lectures

and cooking classes.

George studied macrobiotics in Boston in the Seventies, and upon

returning to Belgium, started the East West Center as well as a company to

distribute natural foods. He had recently sold the food company and taken over

management of the store. On my first evening in Belgium, George and I went to a

Japanese restaurant and reminisced about our days in Boston.

On the following day, Luc de Cuyper, the manager of the East West

Center, told me about the Center’s new educational programs, including regular

backpacking tours to Spain, Portugal, Poland, and other places in Europe. The

backpackers took macrobiotic foods and camped out during the tours. The

program looked like great fun.

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Luc had arranged a lecture that evening. Before the lecture, he and I joined

Frans Copers, another friend from Boston who now manages a macrobiotic

Shiatsu center in Ghent, at a Japanese natural food restaurant. Frans explained

that awareness of diet was increasing in Belgium. He showed me an article

published in Knack, a popular magazine in Belgium on the relationship between

animal fats, and especially dairy foods, on heart disease and cancer. The article

featured an interview with Dr. Hugo Kesteloot, a cardiologist and epidemiologist

at the University of Leuven. Frans translated the following passage from the

article:

If you think that progress in modern medicine plays an important role in

the decrease of cardiovascular mortality, Professor Kesteloot will

contradict you adamantly: “Medicine plays a more minor role than most

people are inclined to think. After all, if progress was made, how do you

account for the increasing cancer mortality? People think that medical

science can do a lot, whereas in reality, it fails to deliver. People don’t

realize the extent to which they have their health in their own hands. And

this health is determined by our way of life, most importantly, by our

food.”

Fat consumption not only has an influence on cardiovascular

mortality. Recent studies are supporting the worldwide link between

between fat intake and cancer. The results of a study by Professor

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Kesteloot on the carcinogenic effects of dairy fat are about to be published

in the American journal, Preventive Medicine. “Had I been able to show that

there is no connection whatsoever, I would have published it,” confirms

Professor Kesteloot. “But there is a clear connection between the amount

of saturated dairy fat consumed and the incidence of breast, colo-rectal,

prostate, and even lung cancer. The best thing that could happen to us

would be for cows to be banned to the zoo.”

The theme of the lecture was personal and planetary health. I began by

reporting on developments in America, including the United States National

Institutes of Health study of macrobiotics and cancer. When I mentioned that

recent surveys showed that one-third of all Americans were using alternative

health care, someone in the audience stated that in Belgium, more than half the

population used alternative medicine. I then talked about The Philosopher’s Stone,

Michio Kushi’s new book on alchemy and transmutation. I explained how the

understanding of atomic transmutation had the potential to change science and

technology and create a new industrial revolution. The first goal of the new

industrial revolution is to make unlimited materials, including precious metals,

available from common substances, such as air, water, and soil. The second

aspect involves learning to use unlimited, non-polluting sources of energy,

including the electromagnetic force, or ki, that is constantly coming in to the

earth from the universe.

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Paris

Early the next morning, I took a bus to the Brussels airport where I boarded the

flight to Paris. I was met at the airport by Catherine and Caroline Delacoute. The

Delacoute sisters have been practicing macrobiotics for over fifteen years, and are

representing One Peaceful World, the international information network and

friendship society started by Michio and Aveline Kushi, in France. They have

studied with the Kushis and now offer macrobiotic cooking classes in Paris.

Catherine and Caroline took me on a quick tour of Paris that included a

stop at a famous cafe on the Left Bank. Then we drove to the Marie Curie

Institute for a meeting with a man named Professor Joyeux, one of France’s top

cancer specialists and a pioneer in research on cancer and diet. Professor Joyeux

was in agreement with many of our ideas, especially our belief that a naturally

balanced diet could help prevent many forms of cancer. Catherine and Caroline

told me that he frequently appeared on French national television and

recommended eating more whole grains and vegetables to prevent cancer.

Catherine, Caroline, and I boarded a train early the next morning for the

south of France. Joining us was Reverend Jomyo Tanaka, a Shingon Buddhist

priest from Japan who has practiced a macrobiotic way of life for many years.

Reverend Tanaka lives in Vermont and is well known in the macrobiotic

community. He was in France studying the parallels between Buddhism and

Western religions. He was investigating the possibility of opening a center for

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meditation in Paris. Reverend Tanaka was planning to lead meditation sessions

every morning during my seminar in the south of France.

As the train headed south, the intensity of Paris gave way to more relaxed

and expansive surroundings. South of Lyon, the gigantic cooling towers of a

nuclear reactor came into view. The reactor seemed out of place with the gentle

rolling hills and old-style farmhouses that dotted the countryside. Nuclear power

is widely used in France. The sight of the reactor was a stark reminder of the

need for creative new solutions to the environmental crisis, including increased

awareness of macrobiotics.

Pezenas

We were met at the Montpellier station by Patricia Price and her daughter

Rachael. Patricia and Rachael have both studied at the Kushi Institute, and, along

with Catherine and Caroline, are representing One Peaceful World in France. My

friends and I stayed at Patricia’s spacious home in Pezenas, a small village south

of Montpellier, not far from the Mediterranean. In addition to being a student of

macrobiotics, Rachael, who is twenty, is a prize-winning equestrian. The many

trophies she had won in riding competition lined the wall of the living room.

Patricia and Rachael took me on a tour of the area early the next morning.

They explained that the southern part of France had been colonized thousands of

years ago by Greek settlers. The Greeks brought olive trees to the area, and also

wine grapes. The town of Pezenas is famous as the place where Moliere, the 18th

century playwright and satirist, lived and produced many of his plays.

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We drove to Cap d’ Agd, a charming village on the Mediterranean. After

parking the car, we went for a walk along the coast. A light drizzle was falling.

The brisk ocean breeze left us all feeling refreshed and invigorated.

Our first lecture took place that evening in a hall in the center of Pezenas.

About forty people came. Macrobiotic desserts and bancha tea were available for

our guests. During the lecture, I spoke about diet and health, using the principle

of yin and yang to explain how to balance our diet and lifestyle. The lecture was

translated by Caroline Delacoute and Patricia Cuerot, another student of

macrobiotics who had come from Paris.

A number of people came for personal consultations on the following

morning. After lunch, our group--which by now included Catherine and

Caroline, Reverend Tanaka, Patricia Cuerot, Patricia and Rachael, myself, and

several other friends--set out for Montpellier. Patricia had arranged an afternoon

lecture in Montpellier, a charming city with one of the oldest medical schools in

Europe. About thirty people came to the lecture in an educational facility in the

center of the city. Following the lecture we returned to Patricia’s, where I lectured

again that evening.

I lectured at Patricia’s once more on the following afternoon. Joining us

were several other macrobiotic teachers, including Jean Celle and Mateo and

Helene Magarinos. Jean Celle has been involved in macrobiotic education and

publishing since the Seventies. He published several of Michio Kushi’s earliest

books in French, including Cancer and Diet. He is now active in the French

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environmental movement. Mateo and Helene teach macrobiotics in Montpellier

and throughout Europe. Mateo is well known as the translator for Michio

Kushi’s seminars in France.

In all, about 100 people participated in our educational programs in

Pezenas and Montpellier. Patricia, Rachael, Catherine, Caroline, and I met with

another cancer researcher on the following day. His name was Professor Pugols,

and our meeting took place at the Val d’ Aurelle Cancer Research Center in

Montpellier. Professor Pugols is well known for his research on diet and cancer,

and, like Professor Joyeux, we found him to be in agreement with our views on

diet and cancer prevention. He was especially interested in the NIH study of

macrobiotics and cancer, and stated that his work educating the public about diet

and cancer would be greatly enhanced by scientific proof that a macrobiotic diet

could aid in the recovery from that disease.

Alsace

Early the next morning, Patricia, Rachael, and I boarded a flight for Strasbourg in

the province of Alsace. Alsace is on the border with Germany, and at various

times in history has been part of France and part of Germany. Many Alsatians

speak both languages and have a strong sense of independent national identity.

We were met at the airport by Michel Sheek, who, along with his wife

Cecile, manages La Miche, a charming hotel in the mountain village of Noirceux

that specializes in macrobiotic foods. Alsace was much cooler than the south of

France, and there was a light cover of snow on the ground. The region is

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mountainous, with many chateaux and castles dotting the countryside. Alsace

contains many vineyards and is internationally recognized for producing wine of

exceptional quality.

Michel explained that he started macrobiotics over fifteen years ago

following a diagnosis of testicular cancer. After recovering his health, he became

involved in macrobiotic education. Michel is builder by trade and did the

renovations on La Miche himself. He explained that he used all natural materials

in order to make the environment inside La Miche as natural, healthful, and

comfortable as possible.

I lectured that evening in the town of Selestat. The lecture had been

advertised in the newspaper and about 130 people came, many of whom were

new to macrobiotics. The lecture had been organized by Paul Dietrich, a Catholic

priest who is a teacher of macrobiotics. Paul is the head of Terre et Partage, the

macrobiotic association in Alsace.

Paul took Patricia, Rachael, and me sightseeing on the following morning.

We went to Mount Saint Odile, a well known religious shrine dating back to the

8th century. The shrine is located on the top of a mountain, from which we were

treated to a spectacular view of the mountains and villages of Alsace, as well as

the Black Forest region of Germany. We all left Mount Saint Odile feeling

inspired and uplifted.

I addressed a meeting of the macrobiotic association later that day. About

thirty people attended the meeting, at which Paul Dietrich served as moderator.

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One of our most heated discussions took place around the issue of salt. Many

people in Alsace (and throughout France) are using grey sea salt. Grey salt is

usually high in magnesium , making it too yang for daily use. It can produce an

overall tightening and constricting effect in the body and mind, and lead to

overly yang symptoms such as kidney stones.

Jean-Pierre Gardette, a macrobiotic teacher from Paris who has studied in

Boston, added poignant personal commentary on the importance of choosing the

right salt. Jean-Pierre started macrobiotics after developing ankylosing

spondylitis, a form of arthritis in which the vertebrae of the spine harden and

become fused. He originally used grey salt in cooking, and that led to

improvement of the more yin symptoms of his disease, especially the swelling

and inflammation. However, as he continued using grey salt, his spine became

tighter and and it became difficult for him to walk or perform simple tasks. It

was not until he came to Boston several years later and began using white sea

salt that his condition slowly began to improve.

As the discussion continued, I asked Michel’s wife Cecile for samples of

the salt our Alsatian friends were using. She brought two samples: grey salt

crystals and a somewhat refined, powdered grey salt, both from Brittany. Patricia

Price had brought a bag of white salt from Baja, California (Si Salt), which is the

kind we use in America. I placed each one in a bowl and asked everyone to taste

all three. The difference was immediately apparent. The grey salts had a

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somewhat harsh, almost bitter aftertaste. The salt from Baja was mild, almost

sweet, without a harsh aftertaste.

After tasting the different varieties of salt and hearing Jean-Pierre’s story,

many of the people in the association expressed interest in changing from grey to

white salt. Patricia offered to import the Baja salt and make it available to all

those in France who wanted it.

Si Salt was developed by David Jackson, a macrobiotic teacher and

founder of Norsouth Products in Prescott, Arizona. He describes the unique

process through which the salt is produced as follows:

Si Salt brand sea salt is obtained via a special permit granted from the

Mexican government which took over 5 years to negotiate. The salt flats

are ideally located on the western coastal desert of the Peninsula of Baja

California.

The constant winds from the northwest, the rather scarce rainfall,

the abundance of solar energy, the lack of hurricanes and storms, and the

absence of marine pollution sources bestow ideal conditions for high

quality sea salt production.

The water for salt production is obtained directly from an adjacent

bay, which acts as a natural salinity condenser of sea water and has a

temperature several degrees higher than the open sea. This water is

pumped into a series of concentration ponds, and, when calcium

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carbonates and other undesirable solids precipitate naturally from over-

saturation, the brine is ready to be poured into the spiral patterned

crystallization ponds, whose floor is the fossil salt deposits, which have

been made by crystallizing a 6 to 7 foot layer of sea salt. It takes from 1 1/2

to 2 years from the first concentration pond to the time of harvest.

This rather slow and gradual process allows the intake of

environmental energy that ionizes sea salt causing the distance between

the sodium and chlorine ions to increase and be more suitable to digest

and absorb.

The most common organisms to be found in the concentration

ponds are plankton, artemia salina (a small shrimp), and halophylic (salt

thriving) bacteria. As density--and hence salinity--increase, plankton and

artemia salina die, and the halophylic bacteria multiply, giving brine its

peculiar pinkish coloration, which in turn increases the retention of solar

energy, and thus of further concentration. This biological process does not

exist in sea salt that is produced under fast crystallization methods, with

just one or two steps. The remaining brine gives sea salt a slight pinkish

coloration, that still persists subtly after it has been washed with sea water

and brine under pressure, posterior to harvesting, and indicates the

presence of residual pigments from the beneficial bacteria and henceforth

the presence of trace minerals.

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Then we grind the large salt crystals in slow natural stone grinders

(using spiral-cut, 12-inch granite stones). This type of grinding allows the

salt crystals to find their own way through the breaking down process,

allowing the natural ki, or energy, in the salt to maintain itself. You can

still recognize the crystalline structure in ground Si Salt. All other sea salt

grinding uses a hammermill, (because of its speed), which

indiscriminately crushes the salt disbursing any ki that it may have. Si Salt

is then hand-packed and labeled.

Following our discussions about sea salt, I concluded the meeting by

thanking my gracious hosts and all of the members of the association. I told them

that I felt inspired by the energy, vitality, and independent spirit I discovered in

Alsace, and expressed my hope that Alsatian macrobiotics would become a

model and a force for unity in Europe. At the end of the meeting, Michel brought

out several bottles of organic Alsatian wine. He passed small wine glasses out to

everyone and went around the table filling each glass. Then we raised our glasses

in a rousing toast to the dream of one peaceful world.

Source: This essay is from personal notes.

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16. Macrobiotics in the Pacific Rim

It was slightly after midnight when my plane touched down at Singapore Changi

airport. The seven-hour Tokyo-Singapore flight was the final leg of an air

odyssey that started twenty-four hours earlier in Boston. The trip to Singapore

marked the conclusion of a busy year (1994) in which I gave macrobiotic

seminars in Belgium, France, Holland, and England, as well as Atlanta, Austin,

Toronto, San Francisco, Detroit, Philadelphia, South Carolina, New Hampshire,

Florida, and Rhode Island.

Waiting for me in reception area were David Tio and Richard Seah. David,

who pioneered the introduction of macrobiotics in Singapore in the early ‘80s, is

an alumnus of the Kushi Institute in Boston. Richard, who heads the Macrobiotic

Association of Singapore and publishes The Good Life, a colorful macrobiotic

periodical, had studied in Becket. Richard had invited me to lecture in Singapore

during his stay in Becket earlier in the year.

As soon as we stepped out of the air-conditioned terminal, I realized I

wouldn’t be needing my winter coat, nor my suit jacket for that matter. The

night-time temperature in December was in the eighties.

Singapore, a small island-nation with a population of about three million,

lies off the tip of the Malay peninsula, not far from the equator. It contains an

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interesting mix of ethnic Chinese, native Malaysians, and people from India.

Everyone speaks English. Singapore is a fully modern metropolis with a bustling

high-tech economy. Towering office buildings and high-rise apartments are

juxtaposed against lush tropical vegetation.

My first teaching engagement was an evening public lecture in a large

auditorium in the center of the city. The lecture was attended by about 250

people. Following the lecture, I presented a weekend workshop on Mind/Body

Healing attended by about 40 people, and several evening lectures, including a

group consultation. In addition to people from Singapore, the seminar was

attended by friends from Brunei and Bali. I saw a number of people for personal

counseling, and also appeared on AM Singapore, a morning television show. My

schedule was more or less filled from early morning until late at night.

One morning, Richard and I went to a huge food market in the “Little

India” section of the city. Hundreds of stalls offered an incredible array of foods,

some of which were familiar, many of which were exotic and unfamiliar. Many of

the stalls sold tempeh, or whole fermented soybean cake. Tempeh is a traditional

Indonesian dish, and the kind sold in Singapore is available individually

wrapped in the leaf used to ferment the soybeans. Unlike tempeh produced in

modern sanitary facilities, traditionally made tempeh, such as that in Singapore,

is covered with mold, a sign that the bacteria that synthesize vitamin B12 are

active. The tempeh in Singapore was, without a doubt, the most delicious I have

tasted.

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Fresh tofu is also readily available, as is soymilk. Vendors sell warm

soymilk as a beverage. Freshly-squeezed sugarcane juice is also commonly

consumed. It is light green in color and has a dull sweet taste, very unlike the

sharp, penetrating sweetness of refined sugar. It is less yin than refined sugar,

and has a slight taste of chlorophyll.

A variety of exotic fruits and vegetables were on sale at the market. One of

the most popular exotic fruits is the durian, which people in Singapore refer to as

the “king of fruits.” The durian is native to Borneo and Malaysia, and is also

grown commercially in Indonesia, Thailand, and the Philippines. It is about the

size of a football and has a hard outer shell covered with prickly spines. It grows

high on the branches of the durian tree, and unlike apples or pears that can eaten

as is, a great deal of effort is required to crack open the shell. This extremely yin

fruit spoils very quickly and contains a volatile combination of rapidly

fermenting starches and simple sugars. When the shell is opened, the fruit emits

an unpleasant sulphurous odor, and when eaten, can cause such immediate

symptoms as fever, headache, sour gas, stomach cramps, vomiting, and diarrhea.

People who have mixed durian with alcohol have been rushed to the hospital

emergency room. As with other exotic fruits with spiny outer shells, I decided

that the durian is best left alone. Perhaps it is one of the original “forbidden

fruits” mentioned in the Bible.

Singaporeans are experiencing a variety of health problems caused by the

modern diet. Singapore has one of the highest cancer rates in the world. Breast

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cancer, once relatively unknown among people in Asia, now affects many

women in Singapore. Many Singaporeans were raised on canned, condensed

milk, a remnant of British colonial days. As a result, children’s sicknesses such as

asthma, inner ear infections, and others are widespread. Obesity is increasingly

common, including among children.

Richard explained that Singapore is self-sufficient in only one food--

chicken--and depends on imports for the remainder of its food supply. (Most of

the rice consumed in Singapore, for example, is grown in Thailand.) The chicken

produced in Singapore is of the hormone- and antibiotic-fed variety. Chicken is

used often in Chinese cooking (as are pork and eggs), and many Singaporeans,

like people in the U.S. and Europe, mistakenly believe that chicken is a healthful

alternative to red meat.

During my lectures, I referred to an article from the Physician’s

Committee for Responsible Medicine entitled, Chicken is Not a Health Food. The

article points out that chicken consumption in the U.S. has increased from 14

pounds per person in 1955 to 69 pounds in 1993, largely because of the

perception that chicken is more healthful than meat. In reality, however, chicken

is not so different from meat. According to the article, 3.5 oz of broiled flank steak

is 56 percent fat, 42 percent protein, and has 70 mg of cholesterol. Light and dark

chicken with the skin contains 51 percent fat, 46 percent protein, and has 88 mg

cholesterol. The most commonly eaten varieties contain between 30 percent and

60 percent fat. For optimal health, macrobiotic guidelines recommend a daily diet

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containing about 10 percent to 15 percent fat, mostly in the form of high-quality

unsaturated vegetable oils.

Chicken is also high in protein. A serving of stewed chicken breast

contains a full 75 percent protein. A high intake of animal protein contributes to

osteoporosis and kidney disorders, including kidney stones, hypertension, and

urinary tract infections, and is now associated with an increased risk of cancer.

Researchers have known for decades that animal protein accelerates the loss of

calcium from the bones. Animal protein produces an acid condition in the blood,

and this activates a series of reactions that help to neutralize the acid. These

reactions cause calcium to be released from the bones.

Americans eat on average 100 grams of dietary protein per day. Most

studies show that more than 95 gm of protein per day results in substantial loss

of calcium. This may be a primary cause of the high rate of osteoporosis in the

United States and other developed countries.

Singapore is rapidly becoming an international center for macrobiotic

education. Macrobiotic teachers from Europe, including Steve Acuff and

Adelbert Nelissen, have given seminars there. Michio Kushi visited in 1993,

Carry Wolf in 1994, and Herman and Cornellia Aihara are scheduled for

seminars in 1995.

Following the week in Singapore, Richard Seah, David Tio, and I made a

day trip by air shuttle to Kuala Lumpor. The capital city of Malaysia is about four

hours by car from Singapore up the Malay peninsula. Macrobiotic friends in K.L.

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had scheduled an impromptu mid-day conference for about 25 people at an area

college. I told the group that the countries of the Pacific Rim had now arrived at a

crossroads. The past twenty-five years had seen phenomenal growth in the

economic and industrial development of the region. The Pacific Rim is now

enjoying the fruits of material prosperity and an improved standard of living.

However, together with the new prosperity, the problems of modern

civilization, including the rise of degenerative disease and destruction of the

environment, are now gaining momentum. If the nations of the Pacific Rim

continue to pursue technological development without self-reflection, then the

negative aspects of modern civilization will only intensify. If, on the other hand,

they combine technological development with an agricultural, dietary,

environmental, and health revolution guided by macrobiotic principles, then the

future is bright. Our friends in the Pacific Rim are in a unique position to

combine enlightened dietary and environmental policy with modern high-tech

development.

After a busy week in Singapore, I flew to Tokyo. I had not been to Japan

since 1979, and was looking forward to my visit. While in Tokyo I stayed with

Ms. Setsuko Yada and family. I had met Setsuko the summer before at the

Macrobiotic Summer Conference in Vermont. She was visiting America together

with about 25 other Japanese macrobiotic friends as a part of the annual One

Peaceful World Tour.

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The energy in Japan was noticeably different from that in Singapore. Japan

is located in the temperate zone, Singapore, near the equator. Aside from the

difference in temperature, there was a difference in environmental energy. Earth’s

yin, centrifugal force is stronger at the equator, due to the earth’s more rapid rate

of rotation there, while heaven’s yang, centripetal force is stronger in the

temperate zones. The strong charge of earth’s force made it difficult to sleep in

Singapore. It was hard to get to sleep before one in the morning, and I found

myself waking up at six. In Japan, the stronger charge of downward energy, plus

the cooler temperature, made me want to go to sleep by ten each night. It was

also easier to sleep later in the morning.

After a day relaxing and visiting friends in Tokyo, I boarded the

Shinkansen (bullet train) for Kyoto. I was met at the station by Mr. Junji Oba, the

head of One Peaceful World Japan and the leader of the One Peaceful World Tour

to America. Together we took the train to Nara. Mr. and Mrs. Oba have

established a macrobiotic cooking school in Nara and arranged a lecture in a

community center. About 60 people attended, mostly students of the cooking

school. Mr. Oba translated the lecture into Japanese. The lecture, a general

introduction to macrobiotics, seemed well-received. Following the lecture, I

joined the Obas and friends for a delightful Nabe-style dinner. Mr. Oba invited

me to lecture again in Nara. Like Ms. Yada in Tokyo, Mr. Oba was a kind and

generous host. I returned to Tokyo the following morning and left for Boston on

the next day.

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Macrobiotics is developing actively in the places I visited. The macrobiotic

movement in the Pacific Rim reflects the dynamism of the area itself. In the

future, I believe it will become easier to initiate active cooperation between the

macrobiotic communities in the United States, Europe, Japan, and the Pacific

Rim. During the trip, I learned many new things and gained inspiration from this

unique glimpse of an emerging planetary civilization.

Source: This essay is from personal notes.

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17. Beautiful Rain

A Tribute to Herman Aihara

One of my most meaningful encounters with Herman Aihara occurred several

years ago at the Macrobiotic Summer Conference in Vermont. One afternoon

during the Conference, the sky became overcast and erupted into a summer

shower. Everyone, myself included, ran for cover, greatly inconvenienced by the

sudden downpour. I took shelter in my room on the ground floor of the

dormitory.

Eventually, the heavy rain changed to a light drizzle. Through an open

window I could overhear footsteps and voices outside on the common. I heard

Marc Van Cauwenberghe, a teacher at the Conference, say, “Hello Herman.” (I

assume Marc and Herman passed each other on the walkway.) Herman’s

response--not only his words, but the vibration of his voice--touched me deeply.

He said simply, “beautiful rain.” His words were like haiku or the ringing of a

bell. They conveyed a sense of genuine gratitude that was as refreshing as the

summer shower.

I first met Herman in the early ‘70s. In that mythic golden age of American

macrobiotics, Herman, Cornelia, and several friends would leave the West Coast

every summer in a van and travel from city to town, from one end of the

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continent to the other, giving lectures and cooking classes. What an incredible

spirit of freedom, compassion, and adventure. I met him when the annual

“Summer Tour” arrived in Philadelphia.

I remember Herman’s lecture as if it was yesterday. It was a warm

summer evening. Herman lectured in the courtyard of the Quaker Meeting

House. Even with the vibration of the city in the background, Herman projected

an absolute calm that enveloped everyone in the audience. We were transported

deep into the heart of nature. Where Herman was was where we all wanted to

be.

Here was an honest, unassuming fisherman-philosopher-guide,

contemplating, explaining, and marveling at this infinite order of the universe. To

Herman, infinite order expressed itself everywhere--from the wisdom of Lao Tsu

and Buddha to the art of fly-fishing, the status of the San Francisco 49’ers, and

the mating habits of salmon. Listening to him was fun, exciting, and profound.

He had the wonderful capacity to understand and embrace everything in a non-

judgmental way. According to Herman, success was fine, but so was failure. In

fact, failure led to success and success to failure. Being first was ok, but so was

being last. Why so much effort to be first, when first eventually becomes last?

Why not transcend both?

Herman showed us that lasting happiness is found not in trying to be

“perfect,” but in the art of being one’s natural self, which is itself perfection. No

wonder he made everyone feel comfortable and free.

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Herman’s mannerisms are legendary. Some of the funniest moments I

have experienced took place when Verne Varona, a friend and student of

Herman’s, did his famous imitation of Herman. Once, Verne did his imitation at

a gathering at which Herman was present. Herman laughed heartily with

everyone else. Herman’s mannerisms made us treasure him even more.

Herman’s writings get better as one’s judgment matures. In the early ‘70s,

I relished every issue of The Macrobiotic, which Herman edited. With each passing

year, my appreciation of his writings, such as those in the classic Learning from

Salmon, has grown deeper. Herman taught us the importance of good writing.

He inspired me to polish my own skills as a writer.

With Herman’s passing, we have all lost a friend. His passing will leave a

gap in macrobiotic education that can never be filled. However, like all great

teachers, Herman’s dream lives in us, his students and friends. His insight,

humor, and sense of infinite gratitude will inspire future generations. I consider

myself fortunate to have known this gentle philosopher of peace.

Source: This essay is from personal notes and recollections.

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18. Dream Never Dies

Macrobiotica

The way of health and happiness

Yin, yang in harmony

With life and nature guiding us

Self-reflection

And transformation

Living with an endless dream

One grain, ten thousand grains

With gratitude eternally

--Sung to the ‘Ode to Joy” Chorus of Beethoven’s Ninth Symphony

I came to macrobiotics in 1970. After reading You Are All Sanpaku by George

Ohsawa and William Dufty, I walked into a health food store in Philadelphia and

bought several pounds of organic short grain rice, sea salt, a bag of Ohsawa twig

tea (bancha), and a bottle of tamari soy sauce. This, my first attempt at diet

number seven, occurred in September of that year. I had studied Taoism and

Buddhism and was keenly interested in spiritual development. Friends who had

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known Ohsawa in New York advised a brown rice fast as the most direct, Zen-

like way to experience enlightenment. So, while living at home with my parents,

I cooked a pot of brown rice, roasted and boiled bancha twigs, and sat down and

chewed each mouthful 50 times. I even chewed each cup of tea. (“Chew your

liquids and drink your solids,” Ohsawa advised.) I repeated this routine three

times a day. Other than brown rice and tea, I ate or drank nothing else.

Having recently graduated from the ‘60s, this was my first experience

with deep yangization. Almost immediately I began to lose weight. My face

began to change, becoming clearer and losing the hard edge that came from

twenty years of eating meat. My eyes became peaceful, my aura brighter. It was

hot that September. After several days I started seeking yin by lying on the cool

tile floor in the basement. I remember watching t.v. and feeling completely

alienated from the commercials for food and drugs. I felt like a stranger in a

strange land. However, from somewhere beyond my immediate surroundings, I

began to sense an infinite presence, a source of universal inspiration and absolute

peace. At night especially, I started to sense the earth, the stars, and heavens

beyond, and felt connected to the whole universe.

For the first time, I experienced what it was like to be really hungry, and

what it was like to be really human. Physical hunger made me sensitive to pure

vibration and put me in touch with the members of our planetary family for

whom a bowl of rice represented the sum total of their daily diet. I began to feel a

connection with the vast number of people who didn’t have enough to eat.

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It was difficult to fast while living at home. My parents’ well-meaning

concern plus the abundance of familiar foods made it hard to continue. Even

though I “came off” diet number seven after about a week, I gained a powerful

glimpse into the influence of food on body, mind, and spirit. I intuitively knew,

beyond intellectual reasoning, that macrobiotics was the right path.

My second attempt at diet number seven came in late November. One

morning, while cooking rice cereal, my father came into the kitchen. He looked at

the cereal on the stove and joked,” I can’t understand why you want to eat

depression food.” I later found out that during the Great Depression, he, his

parents and his six siblings had subsisted largely on grains and vegetables. It

wasn’t until he enlisted in the army during World War II that meat became a

regular part of his diet. I understand now that my father’s early diet and humble

upbringing helped create his strong constitution, energetic yet flexible nature,

and rock-solid common sense.

As sympathetic as they were, my folks had trouble understanding what I

was up to. Things reached a crisis when one morning, I was roasting bancha tea

in a skillet and burnt the twigs. Smoke began filling the kitchen. My father came

into the room and declared, “that’s enough!” I knew then I would have to leave if

I wanted to continue my spiritual journey. So, like a Zen monk, I packed my

brown rice, bancha tea, sea salt, and soy sauce and moved into a row house in

the Germantown section of the city.

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As I continued with my fast in this new environment, the physical

changes and spiritual insights I experienced previously returned. I had always

loved nature, but now I started to feel intimately connected to it. The fallen

leaves, the dry brown grass, and the bare trees all vibrated with an energy I could

feel. I felt closer to people too. I appreciated people on a deeper, more spiritual

level. As I became more empty, my relationships became more full.

This second fast lasted ten days. It extended over Thanksgiving. My

roommates all returned to their families for the holiday, leaving me alone in the

house. As I sat down to a Thanksgiving dinner of brown rice and bancha tea, I

had the feeling I was the only person in the country who was eating such a

simple meal that day. I turned on the t.v. for company. A news program came on

and featured a group of women who were forgoing the traditional Thanksgiving

feast. They were the wives of pilots who had been shot down over North

Vietnam. Their husbands were being held in North Vietnamese prisons and were

subsisting on rice and vegetables. The women were expressing solidarity with

their husbands by eating a simple meal of brown rice and pumpkin soup. I

realized I was not the only one who was eating a simple Thanksgiving dinner.

(Incidentally, when these pilots were released, many were found to be in better

physical condition than their counterparts who were not captured and who

continued eating the usual American diet.)

Giving up meat was relatively easy. I knew I would never go back to it.

For me, the final battle was with milk. I grew up drinking several glasses of milk

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every day and knew that if I wanted to advance as a human being, I would have

to “wean” myself from cow’s milk once and for all. Inspired by Ohsawa’s

commonsense observation that milk is the perfect food for baby cows, I came off

diet number seven by drinking several quarts of milk at one sitting. That made

me very sick, with stomach pains and cramps. I knew then I would never again

drink milk. I haven’t.

As I began to associate with other people who were practicing

macrobiotics, my approach to macrobiotic eating became more broad and

flexible. I learned to appreciate a variety of whole natural foods. I met Michio

Kushi, Herman and Cornelia Aihara, Lima Ohsawa, and other teachers who

visited Philadelphia. I saw that the dream of health and peace which they were

sharing was also my dream. I knew I would dedicate my life to that dream and

share the macrobiotic vision with as many people as possible.

The macrobiotic movement has come a long way since those early days in

America. Natural foods, alternative medicine, ecological awareness, organic

farming; all have become worldwide trends. All were part of the original

teaching of macrobiotics. Yet we must always remember that macrobiotics is

humanity’s universal dream. It transcends individuals, organizations, manners of

expression, systems or structures. These relative forms come and go.

Macrobiotics equals dream eternal. It is as free and accessible as air, water, and

sunlight. It will continue as long as there is a humanity on this planet.

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In the coming millennium, new generations will appear and replace the

previous generations in carrying the dream of macrobiotics. The old is the seed of

the new; one grain yields ten thousand. Like the cycle of the seasons, that process

will continue endlessly and change our planet to one of health and peace.

Source: This essay is from personal notes and recollections.

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Part II: Personal and Planetary Health

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19. Yin and Yang in Social

Organization

The most basic social relationship is that between a man and a woman. Men and

women are complementary opposites, and are attracted to each other. Out of

their union comes the social unit known as the family. Humanity exists because

of the attraction and harmony between these opposite energies.

In society, there are two types of organization. One is based on the

structure of the family, and is more natural. The other is based on artificial

concepts. These opposite approaches to social organization have arisen because

of differences in environment and food patterns, as we see in the following table:

Family-Style Organization!

Conceptual Organization

Based on love and trust!

Based on fear and distrust

Emphasis on natural harmony!

Emphasis on conceptual regulation

Cooperation!

Competition

Traditional!

Modern

Flexible!

Rigid

Monistic!

Dualistic

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Product of a plant-based diet!

Product of a diet based on

based on whole cereal grains!

animal food

In the world of business, more rigid, conceptual models of organization

were adopted by Western countries, beginning in the early part of the 20th

century. On the other hand, Japanese businesses adopted a more family-style of

organization.

After the Second World War, Japanese industry was completely destroyed.

Now, the Japanese economy is second only to that of the United States. One

reason for such astounding success is the Japanese approach to management, in

which a family-style of organization is is combined with modern business.

Another reason for their success is their more holistic approach to work.

Modern assembly line manufacturing, for example, is fragmented and

dehumanizing. A worker will spend the entire day performing the same task

over and over, such as placing a weld in a car door. The inhumanity of the

modern factory was portrayed in the 1930s in Modern Times, the classic film by

Charlie Chaplin. Such fragmentation separates people from each other and from

their natural creativity. It is hard for them to feel pride or accomplishment in

their work.

The modern assembly line process was developed by Henry Ford. It is the

product of a meat-centered diet. Ford visited meat packing plants in Chicago

where fully automated, “disassembly lines,” had been put into place. In these

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automated factories, living cows were turned into packaged meat products.

Workers would perform the same task again and again for the entire day. Ford

was so impressed with the efficiency of what he saw in Chicago that he simply

reversed the process, creating what became known as the “assembly line”

approach to manufacturing.

The Japanese have a more holistic approach to production. Instead of

isolated workers performing fragmented tasks, they use “production teams,” in

which teams of workers perform a variety of tasks. Workers are more connected

to each other and to the process of production as a whole. They naturally feel a

greater sense of pride and accomplishment in their work. Combined with their

family style of organization, the team approach to production has enabled the

Japanese to achieve staggering economic gains. The team approach to work came

from a culture in which grains and vegetables were the principal foods.

As more people shift away from animal food and toward a diet of grains

and vegetables, we can expect our orientation toward work to change. In the

future, our approach to work will evolve in a more holistic and natural direction,

and lead everyone toward greater self-realization and fulfillment.

Source: This essay is based on a lecture at the East West Foundation in

Boston, October, 1975.

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20. Misconceptions About

Macrobiotics

In the 1970s, several articles appeared in national magazines in which the

macrobiotic diet was labeled a dangerous fad diet. Although I appreciate the

questions raised in these articles, they did little to further the understanding of

diet and health. They created a false impression about the way macrobiotics is

being practiced, and added to the public’s confusion about what to eat to

maintain health. In an open letter published in The Order of the Universe, I

mentioned that the following points were especially worth noting.

1. Articles such as these often focus on several isolated cases from the

1960s, in which problems arose due to a misinterpretation of macrobiotic

principles. People who have seen their health improve through macrobiotics are

rarely interviewed about their experiences; their stories usually never appear in

these negative articles.

2. These articles ignore favorable research on the macrobiotic diet. For

example, in research conducted by Harvard Medical School, people who eat

macrobiotically were found to have lower than average levels of blood pressure

and cholesterol, two of the leading risk factors for heart disease.

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3. The authors of these articles make the mistake of assuming that people

who follow a macrobiotic lifestyle are observing highly restrictive diets, with the

goal being to eat nothing but brown rice. That assumption is false. A review of

macrobiotic literature shows that current macrobiotic recommendations suggest

a broad, flexible diet that includes a wide variety of foods, not a restricted

regimen. Writers who attack macrobiotics as an “all brown rice diet” are either

biased or have not done enough research. Perhaps they are more interested in

sensationalism than in accuracy.

4. These authors fail to note the similarities between macrobiotic dietary

guidelines and recommendations advocated by leading health organizations.

Macrobiotic guidelines are in similar to the suggestions in Dietary Goals for the

United States and other official publications. Doctors, nutritionists, and public

health authorities around the world agree that a diet based on whole grains,

beans, fresh local vegetables, and other foods high in complex carbohydrates and

fiber, and low in cholesterol and fat is not only nutritionally adequate, but may

be the most effective way to lower the risk of cancer, heart disease, and other

chronic illnesses. Moreover, these authors rarely give credit to macrobiotic

educators for contributing to nutritional awareness in the United States and

abroad.

5. These authors overlook the fact that many doctors and health

professionals are practicing macrobiotics. Michio Kushi and other macrobiotic

educators give regular seminars for doctors and other health professionals. Many

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doctors now recommend macrobiotics as a viable approach to health promotion

and disease prevention.

Because of the increase in chronic illness arising from modern dietary

habits, it urgent that the general public be presented with clear, accurate, and

current information about macrobiotics. I encourage anyone writing an article

about macrobiotics to contact one of the hundreds of macrobiotic educational

centers in North America in order to receive up-to-date information or meet with

any number of people—including families with children—who are enjoying

good health as the result of adopting a macrobiotic diet. I encourage all of you

who are practicing macrobiotics to write your personal story or case history, and

to send it to a macrobiotic center for publication. It isn’t necessary to have a story

about the recovery from cancer or another dramatic illness; cases showing

general improvement in physical, mental, and spiritual health are just as

important.

Individual efforts do make a difference. For example, once when I was in

Washington, D. C. for lectures, I was introduced to a woman from the U.S.

Department of Agriculture. She was compiling a textbook on nutrition that was

going to be used by millions of high school students throughout the country. She

had heard that I was a macrobiotic teacher, and wanted to show me a draft of the

statement describing the macrobiotic diet that was scheduled to appear in the

book. Because of her pleasant, upbeat manner, I expected the statement to be

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positive, or at least accurate. However, I was quite surprised to read what

amounted to a denunciation of the “Zen” macrobiotic diet, followed by a

warning to young people to avoid it at all costs. The diet described in the

statement had little to do with the way people in America were actually

practicing macrobiotics, or with the way that macrobiotics was presented in

lectures and publications. I told her that the statement was completely

inaccurate, and if published, would create confusion and misunderstanding.

Fortunately, she was not biased personally against macrobiotics. She

became apologetic once I explained the situation to her. She said a committee

was meeting in several days to finalize the book prior to publication and she

would be happy to present a statement from me explaining macrobiotics with a

recommendation that it be used in place of the earlier one. I sat down with a pen

and paper and quickly drafted a letter explaining the situation. I added a brief

statement about the macrobiotic diet, and gave both of these handwritten

documents to her. She thanked me and said she would let me know about the

outcome of the meeting. As it turned out, the committee decided to omit the

section on macrobiotics once they realized the information they had was

inaccurate.

Together we can change the misconceptions and unnecessary confusion

that surround the practice of macrobiotics. Let us encourage people everywhere

to adopt this simple, common sense approach to to health and peace. Let us offer

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macrobiotics as a solution to the modern crisis and a way to transform the earth

into paradise.

Source: This essay is based on a letter in The Order of the Universe, Boston,

Mass., 1977.

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21. Suggestions for United States Food

Policy

In the summer of 1977, Michio Kushi asked me to draft a memorandum with

suggestions for the national food policy recommendations he was preparing for

the Carter Administration. President Carter had ordered a reassessment of

United States food policy following the release of Dietary Goals for the United

States earlier that year. Through my office at the East West Foundation,

arrangements were made for Michio to meet with members of Carter’s domestic

policy staff at the White House. The meeting took place in September.

In the memorandum, I recommended that the federal government pursue

active programs in the following areas.

1. Organic farming and traditional food processing. I suggested that the federal

government encourage the large-scale adoption of natural and organic farming

methods, especially the cultivation of whole grains, beans, and fresh local

vegetables for direct human consumption. I suggested that the government

encourage the production (using organic natural methods) and use of traditional

soybean foods, such as miso, tamari soy sauce, tofu, and tempeh, as low-cost,

high-quality sources of protein. I included a suggestion that the government

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provide guidance and funding to farmers to convert from present chemical-

intensive methods of food production to natural and organic methods, and

encourage the harvesting and distribution of edible sea vegetables as high-

quality sources of minerals.

2. Distribution of high-quality natural foods. I recommended that the federal

government encourage the distribution and marketing of high-quality natural

foods, while funding research on the costs of converting the present food system

toward the goal of making healthful natural foods available to the public.

Included in that recommendation was a suggestion that the government fund a

program of education on the relationship between diet and health for

representatives of the food industry.

3. Research on diet and health. Included in the memorandum was a

suggestion that the federal government fund an active program of research on

diet and health, including the use of the macrobiotic diet in the prevention and

possible recovery from cancer, heart disease, diabetes, and other chronic

disorders.

4. Public education. I recommended that the federal government provide

funding for an active campaign to educate the public about the relationship

between diet and health, both through the media and through public institutions.

The purpose of that campaign would be to provide people with enough

information to make food choices consistent with good health, and to present

practical guidelines for preparing and using healthful natural foods.

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After reviewing these and other suggestions, Michio drafted a series of

comprehensive recommendations aimed at improving the health of the American

people. This document served as the starting point for the meeting with Carter’s

advisors. I sent Michio’s recommendations to members of the Senate committee

that drafted Dietary Goals, and to doctors and researchers around the world. (The

Food Policy Recommendations are in the book, On the Greater View, by Michio

Kushi, Avery Publishing Group, 1986.) I included a copy of the East West

Foundation’s landmark report, A Nutritional Approach to Cancer.

Below are several of the replies I received:

Thank you for sharing with me copies of your organization’s publications,

A Nutritional Approach to Cancer and Food Policy Recommendations for the

United States. I am sure the documents will serve as significant resources

in future congressional discussions in these areas. Your comments on the

work of the Select Committee are appreciated. I would like to be kept

informed of the nutrition and health related concerns of your foundation.

Bob Dole

United States Senate

Subcommittee on Nutrition

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Thank you for your letter and the enclosed reports on food policy and the

relationship between our diet and our health. I share your concern over

this important issue and during future considerations of legislation

relating to the importance of nutrition to proper health care in the nation,

the reports prepared by the Foundation will continue to be most helpful.

Again, I appreciate having the benefit of your views.

Edward M. Kennedy

United States Senate

Committee on Human Resources

As you know from my comments in the Dietary Goals, I am in agreement

with many of the policy recommendations you have made. I believe

continuing efforts must be made both with the executive branch and the

Congress, as well as educational institutions, for example through school

lunch programs. It is also essential to educate the professions and the

media to provide the public with better choices in relation to diet and to

help people better understand what those choices really are.

Philip R. Lee, M.D.

Professor of Social Medicine

University of California

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Source: This essay is based on personal notes and an article entitled,

Responses to the Food Policy Recommendations for the United States, published in The

Order of the Universe, Boston, Mass., 1978.

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22. Were the Founding Fathers

Macrobiotic?

The relationship between food and health is basic not only to the practice of

macrobiotics, but to the traditional common sense of all cultures. We have all

heard the familiar expressions, “Food is your best medicine,” and “You are what

you eat.” Traditional wisdom such as this is a natural outgrowth of humanity’s

universal dietary heritage, based on whole grains and vegetables as principal

foods, as practiced throughout the world for countless generations. At the same

time, folk medicine, which was usually centered in the home, often consisted of

simple dietary adjustments and the use of medicinal plants from the immediate

environment.

Many great personalities throughout history were keenly aware of the

importance of proper diet. For example, Thomas Edison once stated: “The doctor

of the future will give no medicine, but will interest his patients in the care of the

human frame, in diet, and in the cause and prevention of disease.” Edison’s

thinking was completely macrobiotic in that regard.

At various times in their lives, the ideological leaders of the American

Revolution, Benjamin Franklin and Thomas Jefferson, experimented with diet

and practiced a semimacrobiotic way of eating, with emphasis on whole grains

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and vegetables. Franklin’s dietary experiments are well documented in his

autobiography; the story of his arrival in Philadelphia while munching on whole

wheat rolls is familiar to every student of American history.

Jefferson once wrote that he used animal food only occasionally, and only

as a “condiment” to his main diet of grains and vegetables. It was their simple,

wholesome diet that gave these men the strength, vitality, and clear judgement to

overcome the difficulties involved in establishing a new nation. Similar examples

are common in the histories of many countries.

Jefferson believed that natural agriculture, especially the cultivation of

cereal grains, was vital for the future of the new country. He was particularly

interested in introducing brown rice to the United States. During one of his visits

to France, he noticed that rice was eaten by many as a principal food, especially

during Lent, when people did not eat meat. Most of the rice eaten in France came

from Italy, so Jefferson went to that country to obtain rice seed to send home to

America. However, the Italian government had a law forbidding the export of

rice seed. Undaunted, Jefferson risked a scandal by hiring a mule driver to cross

the border into France with an illegal shipment of several large sacks of rice seed.

The shipment was stopped at the border and turned back. Jefferson was so

determined to introduce rice to America that he filled the large pockets of his

coat with seed and carried it across the border himself.

Upon arriving in France, Jefferson sent the seed to Charleston, South

Carolina where a few grains were given to a small group of farmers who then

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took personal charge of the planting, cultivation, and harvest of the crop.

Jefferson was so pleased with the results that he arranged for rice seed to be

shipped to the Carolinas from Egypt and China.

If Jefferson and Franklin could return today, they would not recognize the

modern processed foods eaten so widely in America. They would probably be

alarmed at the epidemic increase in degenerative disease, and by the rapid decay

of society. Every day, we read of the continuing decline of modern civilization.

At the same time, however, an increasing number of people in the United

States and other countries have shifted toward a natural, ecologically balanced

way of eating in accord with traditional dietary practice throughout the world.

This approach to diet and lifestyle is known as macrobiotics, and offers a

fundamental method to reverse society’s downward spiral and begin a new era

of health, peace, and continuing development. This peaceful biological

revolution is centered in the kitchen of every home. Whether or not it is

successful depends on those who prepare daily food.

If Franklin or Jefferson were alive today, they would surely have grasped

the significance of the new revolution, and would be champions of our efforts to

recover life, liberty, and happiness not only for people in America, but for people

throughout the world. These giants of human integrity and wisdom were

primarily involved in shaping the political and economic constitution of a new

country. The most pressing concern facing us today, twohundred years after

Franklin and Jefferson, is the founding of a new world—based on the strong

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biological constitution of all humanity. And this constitution, too, is being created

out of the extraordinary, unique energy of whole cereal grains, the staff of life.

Source: This essay is from an article entitled, Were the Founding Fathers

Macrobiotic? published in the World Macrobiotic Society Newsletter, East West

Foundation, Boston, Mass., 1980.

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23. Diet and Disease: An Overview

No illness which can be treated by diet should be treated by any other means.

Maimonides

There is now an increasing volume of evidence linking the way we eat with our

physical and mental health, leading to a widespread and growing interest,

among both medical professionals and the public at large, in applying diet as a

solution to the modern health crisis.

There is no question that our health needs have changed over the last

eighty years. At the turn of the century, the most important diseases in the

United States were infectious diseases such as influenza, tuberculosis, and

pneumonia. Since then, the incidence of infectious disease has declined.

However, during the same time, the rate of chronic illnesses, such as cancer, heart

disease, and diabetes, has risen substantially.

During the 20th century, a profound change took place in the way people

eat, leading many to believe that modern dietary habits are the leading cause of

the increase in chronic illness. That was the conclusion of the landmark report

issued in 1977 by the Senate Select Committee on Nutrition and Human Needs,

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entitled Dietary Goals for the United States, and of reports issued by public health

agencies around the world.

To date, more than a dozen international health organizations have issued

reports that implicate the modern diet in the rise of chronic disease. Most of these

reports make dietary recommendations aimed at prevention. There are signs that

preventive dietary guidelines issued over the last decade are producing positive

results. For example, the rate of heart disease in the United States and several

other countries has declined somewhat over the past ten years. There is evidence

supporting the view that this may be due to health conscious dietary changes.

Although many of us have had direct experience with degenerative illness

—either personally or through family members or friends—we tend to think that

on the whole, those of us in the affluent nations have the best medical care and

the most abundant diet, and are thus healthier than ever before. Consider,

however, that of the ten leading causes of death in the United States, six—heart

disease, cancer, stroke, diabetes, cirrhosis of the liver, and arteriosclerosis—are

degenerative diseases. These disorders are directly linked to diet. In 1977, about

75 percent of all deaths in the U.S. were from one of these causes, a clear

indication that our population is not as healthy as we would like to believe,

despite the increasing deployment of medical technology and the convenience of

the modern food system.

It is commonly believed that this degenerative epidemic is due to our

lengthened lifespan—that the conquest of infectious diseases and consequent

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lowering of infant and child mortality, in other words, have actually allowed

more people to grow older, and that more old people naturally means more

degenerative disease. In fact, an increasing proportion of younger persons are

suffering from chronic disease. Cancer, for example, is the number one cause of

death, excepting accidents, of children under fifteen. According to the Summer

1978 issue of Working Papers, “The percentage of people under seventeen years

old limited in activity due to chronic ailments nearly doubled from 1968 to 1974.”

Degenerative disease is not an old people’s disease, nor is it a necessary result of

gains in child survival rates. It affects all people, at all ages, in virtually all

populations.

The Changing Modern Diet

Studies of overall patterns of food consumption during the 20th century reveal a

number of interesting trends: (1) there has been a substantial increase in the

intake of saturated fat and cholesterol, due largely to rising meat and poultry

consumption; (2) there has been a substantial increase in consumption of refined

sugar, resulting largely from the addition of sugar to processed foods and

increasing soft drink consumption; (3) there has been a tremendous increase in

the consumption of chemicals, additives, and preservatives, and a variety of

artificial or highly fabricated foods; and (4) there has been a substantial decrease

in the consumption of complex carbohydrate foods such as cereal grains, beans,

and fresh local vegetables.

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In the early part of the 20th century, Americans derived about 40 percent

of their caloric energy from complex carbohydrates—cereal grains, beans, and

vegetables. This percentage has declined to less than 20 percent. Whole unrefined

grains and grain products are practically nonexistent in the modern diet. At the

same time, the consumption of fats and simple sugars has risen so that these

items now comprise over 60 percent of the diet.

From 1889 to 1961, the ratio of complex to simple carbohydrate dropped

more than three times. In 1976, the average person in the United States ate about

120 pounds of refined sugar, compared to less than 40 pounds per person in 1875;

an increase of over 300 percent. A large portion of the sugar consumed in the U.S.

is eaten in processed foods and beverages, including soft drinks, canned foods,

bread, candy, cake, ice cream, breakfast cereals, and others. Soft drink

consumption doubled in the United States between 1960 and 1975; increasing

from an average per-person intake of 13.6 gallons to 27.6 gallons. In 1975, the

average person drank about 295 12-ounce cans of soda, containing 21.5 pounds

of sugar.

In 1976, the average person ate nearly 165 pounds of red meat (pork, beef,

mutton, veal). The rising popularity of beef is largely responsible for the overall

increase in meat consumption. For example, in 1910, the average person ate

about 55 pounds of beef. In 1970, this figure had risen to over 113 pounds.

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These changes in diet parallel the rise of chronic illness in the 20th century.

The connection between diet and disease becomes even more apparent when we

review evidence linking diet and cancer.

Cancer and Diet

Much of the scientific evidence linking cancer and diet has come from two

sources: (1) epidemiological studies, such as those of overall cancer incidence and

changing dietary patterns in the United States, Japan, and other countries; and

(2) animal studies such as those which suggest that a restriction of caloric or

protein intake has an inhibiting effect on the development of tumors.

Examples of the epidemiological links between diet and cancer are presented

below.

1. The decline in cancer incidence in Holland following World War II food

shortages. Between 1942 and 1946, the incidence of cancer in Holland dropped 35

to 60 percent, depending on the region of the country. A Dutch epidemiologist,

Dr. F. De Waard, has correlated this decline with the changes in diet that occurred

as a result of the German occupation of the country. During the occupation, the

Germans took most of the cheese, butter, milk, eggs, and meat in the country,

leaving the Dutch to live on home-grown vegetables, bread, whole grain

porridge, and other basic staples. With the return to normal conditions after the

war, the cancer rate jumped back to its pre-war level.

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2. Changes in cancer incidence among Japanese migrants to the United States.

The rates of colon and breast cancer in Japan have, until now, remained rather

low, while the incidence of stomach cancer has been high. The opposite is true in

the United States. Within three generations, however, Japanese immigrants in the

U.S. shift from the cancer incidence patterns common in Japan to those common

in the United States. This shift correlates with a change from the standard

Japanese way of eating to the modern American one, with a corresponding

increase in the intake of meat, chicken, cheese, and dairy food.

3. The worldwide correlation between meat and fat intake and a high incidence of

breast and colon cancer. In countries where the intake of meat and animal fat is

high, such as Scotland, Canada, and the United States, the mortality rates from

colon and breast cancer are high. Countries such as Japan and Chile, where meat

and fat consumption are low, have correspondingly low incidences of these

diseases.

The difference between the high incidence of these illnesses in the United

States and their low incidence in Japan is consistent with the differences in fat

intake between these two countries, and correlates with the increase in the

incidence of colon cancer in Japanese migrants to the United States following

their adoption of Western dietary habits.

Evidence from specific population groups in the United States reinforces

the connection between fat consumption and cancer. Groups such as the Seventh

Day Adventists, who generally follow a semi-vegetarian regime with a limited

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fat and meat intake, have a much lower rate of some forms of cancer, especially

breast and colon. These diseases have been found to correlate with a low intake

of cereal grains which contain dietary fiber. For example, certain African

populations who, like the Japanese, have a low-fat, high-fiber regimen, have been

found to have correspondingly low incidences of colon cancer. The same appears

true for the Seventh Day Adventists.

4. The correlation between the incidence of breast and colon cancer in the United

States and increasing consumption of meat and saturated fat, and the declining

consumption of grains. The rising incidence of these illnesses correlates with

significant changes in the American diet since 1900, especially the rising

consumption of meat and saturated fat, and the declining consumption of grains

and their products.

5. The increasing incidence of breast and colon cancer in Japan following

Westernization of the Japanese diet. The rising consumption of milk and milk

products, meat, eggs, oil, and fat that has occurred in Japan since World War II

correlates with an increase in the incidences of breast and colon cancer over the

past several decades. According to the National Cancer Institute, this increase is

“consistent with the Westernization of the Japanese diet during recent decades,

particularly with an increased intake of fat.”

While epidemiological evidence has been accumulating, animal studies

have reinforced the link between cancer and diet. Examples quoted below are

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from the 1977 Status Report of the Diet, Nutrition, and Cancer Program of the

National Cancer Institute.

1. Studies showing that a restriction of calories inhibits the development of

tumors. A number of animal studies have shown that of all dietary modifications

tried so far, the restriction of food intake has had the most regular influence on

the development of tumors. A restriction in overall caloric intake has been

regularly found to inhibit the formation of tumors and increase life expectancy of

experimental animals. Similar trials have shown that among rats fed identical

diets, the incidence of tumors is consistently higher in heavier animals.

2. Studies showing a higher incidence of tumors in animals fed high-protein diets.

According to the NCI report, a lower protein intake inhibits the development of

spontaneous or chemically induced tumors. Comparisons of a 5 percent and a 20

percent casein diet on aflatoxin induced tumors showed rats on the higher

protein diet had a 50 percent greater incidence of cancer. All of the high protein

rats developed tumors or precancerous lesions, while those on the lower protein

diet had no tumors or precancerous lesions.

3. Studies showing a relationship between a high-fat diet and a higher incidence of

breast and colon cancer. A number of studies have shown that an increase in the

amount of fat in animal diets produces an increase in the incidence of certain

cancers, and that the cancers tend to develop earlier in the life of the animal.

According to the NCI report, “Tannenbaum has shown that an increase from 25

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percent to 28 percent fat in the diet of mice results in a double incidence of

spontaneous mammary cancers.”

4. Studies suggesting that a natural foods diet contains “protective factors”

against cancer. In one group of studies mentioned in the NCI report, irradiated

mice consuming a natural foods diet had a markedly lower incidence of tumors

than similar mice receiving a highly refined diet. According to the report, these

studies suggest “the presence of a protective factor in natural food diets.”

Cancer Recoveries

Together with scientific evidence, a small but significant number of case histories

and personal accounts have been gathered and publicized, pointing to the use of

the macrobiotic diet in the prevention and control of cancer and other chronic

illnesses. Although much of the evidence is anecdotal, and has come from

outside the realm of official research, many of these accounts begin to seem

plausible when considered together with mounting scientific evidence linking

diet and cancer.

Since 1975, the East West Foundation has compiled and published case

histories which show that a balanced macrobiotic diet can aid in the recovery

from cancer. These published case histories (such as those in the book Cancer-

Free, Japan Publications, 1992) represent only a small number of the thousands of

similar experiences that have yet to be documented and published.

Toward a Preventive Nutrition

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As we saw in our study of changing dietary patterns in the United States, the

modern diet has become much more extreme. Overall consumption of

humanity’s traditional, centrally balanced staples—whole grains, beans, and

fresh local vegetables—has declined, while more extreme foods, such as meat

and sugar, chicken and tropical fruit, eggs and chocolate, have become the

mainstay of the diet. The modern shift in dietary patterns has had a disastrous

effect on human health, and is the underlying cause of the rise of degenerative

illness in the 20th century. Regardless of whether we approach the modern

decline in health from the more traditional, macrobiotic perspective, or through

modern epidemiological studies, our conclusion is similar. In order to secure

health, both individually and as a society, we must return to a more naturally

balanced way of eating in harmony with our environment and with our dietary

traditions.

Source: This essay is from an article entitled, Diet and Disease: An Overview,

published in Cancer and Diet, East West Foundation, Boston, Mass., 1980.

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24. A Solution to the Global Energy

Crisis

Throughout the world, millions of people are becoming interested in the

relationship between diet and health. Interest in more naturally balanced diets

has become especially widespread during the past decade, and has arisen as a

result of a number of factors, including the following.

1. The continuing rise in the incidence of chronic illness, including cancer,

cardiovascular disease, arthritis, diabetes, and others.

2. A continual deterioration in the quality of the modern diet that parallels

the documented decline in national health.

3. The publication of numerous medical studies that scientifically

document the relationship between diet and health, together with reports

prepared by leading public health agencies recommending a diet based on whole

grains, beans, and fresh local vegetables for the prevention of chronic disease.

4. The rapid growth of the natural food movement.

5. The increasing popularity of macrobiotic educational programs

throughout the United States and abroad.

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Not surprisingly, these developments are forcing a reevaluation of many

previously held concepts in nutrition. Within the nutritional and health

professions, a growing number of people are now convinced that the modern

high-fat, high-sugar, and highly refined diet is a primary cause of the rise of

chronic illness in the 20th century. These people favor widespread

implementation of preventive dietary strategies.

Those who support the concept of preventive nutrition divide foods into

two general groups: (1) foods associated with overall health and the freedom

from chronic illness; and (2) foods associated with an increased risk of

degenerative disease. Foods in the more beneficial category include whole grains,

vegetables, beans, and other complex carbohydrate foods, fruits, and low-fat

forms of animal food such as fish. High-risk foods are generally those high in

saturated fat, such as meat, milk and other dairy products, and eggs, along with

highly refined foods such as sugar, refined salt, and foods containing additives

and preservatives.

The macrobiotic diet is based on foods in the first category, and is

consistent with the recommendations of leading public health organizations.

Moreover, the benefits of macrobiotics extend far beyond personal health.

Macrobiotics offers not only an optimum diet for the prevention of illness, but a

highly economical approach to the allocation of global energy resources.

For example, the macrobiotic diet encourages the following energy-

conserving practices:

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1. The direct use of high quality vegetable proteins.

2. The use of whole rather than refined foods.

3. The avoidance of highly processed, chemically produced foods.

4. The use of regionally produced foods.

5. The return to home cooking.

A large-scale shift toward a diet based on whole cereal grains, beans,

naturally processed items such as miso, tamari soy sauce, tofu and other

traditional soyfoods, locally-grown vegetables, and other regional supplements

could result in substantial reductions in our present energy needs. A 15 percent

reduction would be roughly equal to the yearly volume of energy now imported

from the Middle East. A growing number of people have shifted toward

healthful, energy-efficient diets. In North America alone, more than 20,000 retail

stores and cooperatives now carry high-quality natural and ecologically

produced foods. These dietary changes have occurred largely as the result of

concern over the relationship between diet and health, and have begun to

produce a small but potentially significant impact on the modern agricultural

and food system.

If the shift toward healthful ecologically balanced diets continues, a

significant portion of the population in the developed nations may be eating a

more energy-efficient diet in the near future. Much of the concern over present

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and future energy shortages is based on the assumption that people are

unwilling to make the changes in lifestyle necessary to reduce overall

consumption. However, the success of the macrobiotic and natural food

movements over the past twenty years proves that people are capable of making

fundamental changes. The macrobiotic diet offers a solution not only to problems

of personal health. By encouraging the more efficient use of energy and natural

resources, the macrobiotic lifestyle—if widely implemented—could offer a long-

term solution to the global energy crisis.

Source: This essay is taken from the Introduction to the Case History Report,

Volume 7, East West Foundation, Boston, Mass., Summer, 1980; and an article

entitled, World Health, World Peace in Cancer and Diet, East West Foundation, 1980.

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25. Diet and Behavior

In its structure and function, the brain and nervous system is a masterpiece of

complementary balance. The cells in the nervous system, known as neurons,

come in a variety of forms, but share the same basic structure. The sections of the

neuron include branched dendrites, which receive incoming impulses; the yang

or compact cell body, where impulses gather and are processed, and the yin,

extended axon where impulses are dispatched to neighboring cells.

On the whole, each cell in the nervous system functions as a spiral made

up of incoming and outgoing impulses and energy.

When nerve impulses arrive at the end point, or terminal of the axon, they

travel across the synapse, a narrow space that separates the axons of nerve cells

from the dendrites of others. When impulses reach the terminal, they stimulate

the release of neurotransmitters, substances that determine the way that the

message will affect the neighboring cell. More yang, activating transmitters cause

nerve cells to become excited and generate impulses at a higher rate. More yin,

inhibiting transmitters slow or block the production of nervous impulses.

Foods such as whole grains, beans, and vegetables rich in complex

carbohydrates increase the brain’s supply of serotonin, a more yin

neurotransmitter that is believed to induce calm and relaxed mental states. Eggs

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and other animal food increase the levels of acetylcholine, another

neurotransmitter. That may help explain why persons who consume grains and

vegetables and little or no animal food often seem calm and even-tempered in

comparison to persons who consume plenty of meat and other animal foods.

The low levels of serotonin that result from a diet high in animal foods

may contribute to impulsive behavior. In studies of prison inmates conducted in

Finland, those with the most impulsive behavior patterns were found to have the

lowest levels of metabolized serotonin in the spinal fluid when compared to non-

impulsive prisoners and controls. The impulsive inmates were also found to have

low blood sugar levels. The researchers found that 81 percent of repeat offenders

had abnormally low blood sugar levels. Low levels of serotonin, together with

low levels of blood sugar, characterized 84 percent of the repeat offenders

studied.

Diet affects the body’s secretion of hormones, and these influence

behavior. In a study conducted at Yale, the intake of refined sugar was found to

dramatically increase blood levels of adrenaline in children. In children who

were tested after being given an amount of sugar equivalent to two cupcakes,

levels of adrenaline increased ten times. Adrenaline, secreted by the adrenal

glands during times of stress, initiates the “fight or flight” response. It produces

such effects as rapid heartbeat, quick shallow breathing, and nervousness.

High adrenaline levels lead to anxiety and difficulty in thinking clearly.

Parents often notice that children behave in an aggressive, hyperactive, and

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erratic manner after eating plenty of sugary foods, and this study offers a

possible biochemical explanation for this reaction. Researchers are becoming

aware that diet has a profound effect on the the brain and nervous system, and

thus on our mental and emotional condition.

According to the National Institutes of Mental Health, about 5 percent of

the American population suffers from major depressive illness. Milder forms of

depression are much more common. Suicide is often the outcome of severe

depression, and about 75,000 people commit suicide every year in the United

States. Suicide is the second leading cause of death among men between the ages

of twenty-five and forty-five, and the rate is increasing among young people.

Bouts of depression often occur in cycles. A bout of depression may last

for one or two days or for several months or longer. Researchers have begun to

observe a correlation between episodes of depression and natural rhythms such

as the 24-hour daily cycle and the cycle of the seasons. Depression tends to be

more severe in the afternoon and evening, and during the autumn and winter,

times when the energy of the earth’s atmosphere becomes more yang or

condensed.

In many cases, depression is the by-product of a condition known as

hypoglycemia, or low blood sugar. Hypoglycemia is produced by an extreme or

unbalanced diet, especially the regular intake of cheese, chicken, eggs, and other

forms of animal food. These more yang or contractive items cause the pancreas to

become hard and tight, and inhibit its secretion of glucagon, or anti-insulin, the

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more yin pancreatic hormone that raises the level of glucose in the blood. When

the pancreas becomes hard and tight, it cannot secrete glucagon properly,

although insulin, the more yang hormone that lowers blood sugar, keeps being

secreted. The result is hypoglycemia. Hypoglycemia creates the desire to

consume sugar, soft drinks, chocolate, alcohol, or drugs, all of which raise the

level of sugar in the blood.

The brain is utterly dependent on glucose for its functioning, and when a

deficit arises, the higher brain centers, including those governing imagination

and creativity, shut down in order to conserve more fundamental brain activity

essential for survival. The result is a sinking feeling or a feeling of being boxed in

by circumstances. A person becomes unable to imagine a solution to whatever

problems he may be experiencing, and, because of a lack of blood sugar, may not

have enough energy to change his circumstances. The result is depression and a

sense of hopelessness.

The principle of yin and yang can help clarify the biochemistry of

depression and other mood disorders. When the blood sugar becomes elevated

(yin), the pancreas secretes insulin (yang), in order to make balance. In the brain,

production of more yang neurotransmitters--those involved in arousal and motor

activity--is stepped up. Conversely, when blood sugar becomes low (yang), the

pancreas reduces the output of insulin, while accelerating production of

glucagon (yin). In the brain, production of activating neurotransmitters is

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reduced, in some cases, to the point of undersupply. The resulting shortage can

lead to depression.

A naturally balanced, macrobiotic diet can help correct these imbalances in

the internal chemistry of the body. A diet based on complex carbohydrates, such

as those in whole grains, beans, and fresh local vegetables helps stabilize the

metabolism of glucose, and can help relieve conditions such as depression, fear,

and anxiety. Mind and body are one. The application of diet to the relief of mood

disorders represents a new frontier in the field of psychology.

Blood sugar imbalances also play an important role in schizophrenia, a

more severe form of mental illness. Chronic low blood sugar leads to cravings for

refined sugar, alcohol, chocolate, drugs, and other extreme forms of yin. The

repeated consumption of extreme yin items can cause the cells of the brain and

nervous system to become chronically overexpanded, producing an eventual

deterioration of mental functioning. The result can be schizophrenia.

Our mental processes depend on the brain’s ability to concentrate and

simplify information. The concentration of information is more yang. In The

Healing Brain, Robert Ornstein and David Sobel describe this process as follows:

Since the world is constantly changing, the brain is flooded with

information. How would it know which of all these changes are important

and which are irrelevant? A strategy emerged in which the brain and

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nervous system evolved to radically reduce and limit the information

transmitted to the brain.

The nervous system organizes information so that a few actions, the

appropriate actions, can take place. Much of the intricate network of

receptors, ganglia, and analysis cells in the cortex serve to simplify. Senses

select only a few meaningful elements from all the stimuli that reach us,

organize them into the most likely occurrence, and remember only a small

organized sample of what has occurred.

When brain cells become chronically yin or expanded, they easily become

overly sensitive to yang stimuli, including activating neurotransmitters such as

dopamine. According to a popular hypothesis, oversensitivity to dopamine

produces chronic overstimulation in the brain. The patient becomes

hypersensitive to stimulation from the immediate environment and loses touch

with vibrations coming from greater distances. This leads to cognitive overload

and a decline in more refined thinking abilities. A person in this condition has

difficulty organizing the world by going beyond the immediate information he

receives.

Coordinating the varied functions of the brain requires strong yang, or

centripetal power. Ornstein and Sobel describe these varied functions as follows:

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The brain is divided into very many independent and well-defined areas,

each of which possesses a rich concentration certain abilities. In this view,

which is becoming more and more established, the brain is seen not as a

single organ, but as a collage of different and independent systems, each

of which contains component abilities.

In schizophrenia, the yang power of coordination and control breaks

down. The various centers of the brain may start to act independently. The spiral

of coordination begins to spin out of control. Loss of control is due to an overly

yin condition in the brain and nerve cells. People with schizophrenia often show

signs of excess sugar consumption. Refined sugar disrupts the balance of

vitamins and minerals in the body. A common symptom of schizophrenia is

numerous white spots on the fingernails, a sign of mineral deficiency resulting

from the repeated consumption of simple sugar. Many schizophrenics have a

sweet odor on their breath, also the result of consuming sugar. A variety of

mineral deficiencies and imbalances are common among schizophrenics,

especially deficiencies in zinc, manganese, magnesium, and sodium, and these

result primarily from the repeated consumption of sugar.

The regular intake of simple sugars depletes B-complex vitamins that are

necessary to smooth mental functioning. More than fifty years ago, it was

discovered that vitamin B deficiencies were related to mental illness. About 10

percent of the people who were diagnosed with schizophrenia and committed to

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mental hospitals in the South were found to be suffering from pellegra, a vitamin

B deficiency. When they were placed on corrective diets, their previously

diagnosed “schizophrenia” cleared up.

A naturally balanced, macrobiotic diet, rich in B vitamins, minerals,

complex carbohydrates, and other essential nutrients, could help many patients

with schizophrenia. Restoring the brain and nervous system to a more normal

balance of yin and yang is the first step toward the recovery from mental illness.

Source: This essay is from personal notes and lectures, including research

for the book, Crime and Diet: The Macrobiotic Approach, Japan Publications, Tokyo

and New York, 1987.

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26. The Freedom to Teach Macrobiotics

In the spring of 1989, I traveled to Kentucky to lecture on macrobiotics. The

lectures were scheduled to take place at a church hall. Several weeks before my

arrival, the pastor of the church received a letter from a woman representing the

local association of dietitians. Her letter implied that he had made a mistake by

permitting the lecture to be scheduled at his church. Fortunately, the pastor was a

good friend of the macrobiotic community and stood by his decision. Upon my

return to Boston, I sent the following letter to the woman, to which I have yet to

receive a reply.

Before proceeding, I think it is important to state that the manner in which

you contacted the pastor of the church where my lectures were scheduled

in an attempt to influence his decision to allow them to take place did little

to enhance the credibility of the organization you represent. Fortunately,

the pastor is a man of conscience and goodwill; upon receiving your letter

he passed it along to the woman who invited me to lecture in your city.

When I read your letter at the lecture, people saw it as an attempt to

infringe on their right to free speech and assembly. Not one of the people

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at the lecture felt they had elected or in any way needed you to protect

them from the information being presented.

It would have been much better had you attended the lecture and

presented your objections freely and openly, rather than in the manner in

which you choose to communicate. In the future, please respect the

public’s right to more nutrition information, not less, and the freedoms

upon which our country was founded.

The tone of your letter gave me the impression that it is difficult for

you to be objective about macrobiotics, regardless of the facts being

presented. In any case, allow me to answer several of the questions you

raised:

1. The macrobiotic diet is not a “cult.” Hundreds of thousands of

people in all corners of the globe practice macrobiotics knowing that it

does not interfere in any way with their personal and private beliefs.

2. In my lectures I did not advocate any “stages” of diet beyond the

“attractive and appealing” (your quote) standard macrobiotic diet.

3. Macrobiotic educators support, advocate, and promote adoption

of dietary guidelines such as those of the U.S. Senate (Dietary Goals for the

United States); the National Academy of Sciences (Diet, Nutrition and

Cancer); and the U.S. Surgeon General (The Surgeon General’s Report on Diet

and Health).

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4. Macrobiotics is not offered in place of nor as an alternative to

qualified medical care.

I am enclosing for your consideration a book, Doctors Look at

Macrobiotics (Japan Publications, 1988), in which ten medical doctors

review the potential of the macrobiotic diet in the prevention of disease

and maintenance of optimal health. I hope you will have the courage to

review their comments and consider their opinions in an objective and

professional manner. Please note that the doctors are themselves

practicing macrobiotics and recommending it as an alternative to the

modern highfat, highcholesterol diet.

Also, I would appreciate receiving your answers to the following

questions. I would like to know your position, or that of your

organization, on the following:

1. Do you support or reject the recommendations in Dietary Goals

for the United States (U.S. Senate Select Committee on Nutrition and

Human Needs, 1977)?

2. Do you support or reject the interim dietary guidelines in Diet,

Nutrition and Cancer (National Academy of Sciences, 1982)?

3. Do you support or reject the dietary guidelines in the Surgeon

General’s Report on Diet and Health (1988)?

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4. Do you agree that the modern American diet is too high in

saturated fat?

5. Do you agree that most Americans would benefit by increasing

their intake of whole grains and fresh vegetables?

6. What is the role of dietary fiber in health? Do you feel that

Americans on the whole eat enough fiber?

7. Do you agree that unrefined, unprocessed cereal products such

as whole wheat, brown rice, etc. are better nutritionally than refined and

processed cereals such as white bread, white rice, etc.?

8. Do you see a relationship between diet and heart disease? If so,

how does the relationship work? If not, what do you think is the primary

cause of heart disease?

9. Do you see a relationship between diet and cancer? Please

explain what recommendations you would make for lowering cancer risk.

10. Do you feel that organically grown foods are superior to

chemically produced ones?

In the future, please make a clear distinction between macrobiotics

and other legitimate and credible approaches to diet, health, and human

wellbeing, and the socalled health “frauds” that you claim to be

investigating. Please make a clear distinction between the broad and

varied dietary recommendations that my colleagues and I are presenting

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and the socalled “brown rice” or “Zen” diet. Ultimately, however, whether

you agree or disagree with what I have to say is not the issue. The crux of

the matter is that in a free society, I have the right to express my point of

view and the people of your city have the right to gather in a public forum

to consider and debate whatever ideas they so choose.

Source: This essay is from personal correspondence.

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27. Crime and Diet

What is the state of our knowledge about diet and its relationship to behavior?

There is a great deal of evidence pointing toward a connection between

what we eat and how we think and behave. In the Seventies, the Senate Select

Committee on Nutrition and Human Needs met in Washington to consider

evidence linking diet with cancer, heart disease, and other degenerative

conditions. They drafted a report entitled Dietary Goals for the United States that

was aimed at reducing the incidence of these physical health problems. Dietary

Goals presented evidence that the modern diet is a major cause of these chronic

illnesses. That same committee, which was chaired by Senators George

McGovern and Robert Dole, published another report called Nutrition and Mental

Health. They examined the connection between diet, crime, and mental health

and presented a great deal of evidence to support the basic idea that diet is a

major factor in thinking and behavior.

For example, in the introduction to the report, Senator McGovern stated:

Of all the areas of promising nutrition research and knowledge, the

relationship between nutrition and mental health and development is the

least funded and probably the least well understood. One sign that this is

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beginning to change is two articles directly concerned with the effects of

food on mental health and one’s behavior. One article titled “Can

Chocolate Turn You Into a Criminal?” notes that the link between food

and crime is attracting more attention from law enforcement officials. Two

of our witnesses will speak to this very issue and their respective

experience in working with juvenile and adult offenders.

Achieving recognition of the relationship between nutrition and

mental health is still very much a struggle. Established scientific thinking

remains weighted against those few scientists and practitioners who are

striving to understand the complex links between the food we consume

and how we think and behave as individuals.

According to the National Institute of Mental Health, 6.4 million

Americans are under some form of mental health care and an estimated 10

percent of all Americans are in need of such care. That translates into over

20 million people, and if further research is undertaken along a nutritional

line we could find that a significant number of mental health problems

could be cured or prevented by better nutrition.

How does diet affect thinking and behavior?

The biochemical connection is important to consider. Things like blood

sugar imbalances, vitamin deficiencies, and the accumulation of toxic substances

such as lead and aluminum in the body lead to brain chemistry imbalances. All

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of these conditions are influenced by diet. Everybody knows what happens when

you drink alcohol. Obviously your thinking and behavior go through immediate

and noticeable changes. Food affects our thinking as well, but in a more subtle

way.

One of the most common conditions affecting behavior is called

hypoglycemia, or chronic low blood sugar. Because of a diet that is high in

animal fats and animal proteins, the pancreas, which regulates the blood sugar

level, doesn’t secrete hormones properly. As a result, the blood sugar level tends

to bottom out and become chronically low, and that affects our mood. Once the

brain is deprived of glucose—the brain is the largest consumer of glucose in the

body—in severe cases, the higher centers, the rational thinking centers, start to

shut down, while the rest of the brain keeps the body functioning. So that means

there’s a tendency to act in a less rational way, a less controlled way, less

according to conscience and more according to impulse.

Hypoglycemia creates the desire to seek some type of food or substance,

such as alcohol, drugs, or sugar, to make balance. Alcohol and drugs raise the

blood sugar, as does refined sugar. Many crimes are linked to alcohol and drug

abuse. These conditions are triggered by chronic hypoglycemia which is

originally caused by an unbalanced diet. Studies of prison populations have

revealed very high levels of hypoglycemia, as high as 85 percent in some studies,

and sugar consumption among inmates is often several times higher than it is

among the general population.

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In macrobiotic thinking, the food we eat creates the chemistry of the

blood, and that, in turn, influences the brain. The brain functions because of the

nutrients supplied by the blood. If our food is improper, then our thinking and

behavior will gradually change and move away from normal into what we call

sickness—mental disease and crime—until proper nutrition is restored.

In the book Crime and Diet (Japan Publications, 1987), there is an account of a

macrobiotic project at a prison in Portugal. Can you comment on that?

A group of twentyfour prisoners at the Linho prison in Portugal wanted to

eat macrobiotic foods. The administration agreed and allowed teachers from the

macrobiotic center in Lisbon to go there and give lectures and cooking classes. In

the beginning, the prisoners were not allowed to have knives in their cells. In any

case, they started to cook vegetables and other foods without cutting them. They

started to eat macrobiotically and really changed remarkably. They became

model prisoners and several years later, all were released. Mr. and Mrs. Kushi

visited the group in prison and were impressed by their sincerity, enthusiasm,

and desire to study. One of the prisoners, a former bank robber, came to Boston

and studied at the Kushi Institute. After graduating, he helped establish a

macrobiotic center in New Bedford, Massachusetts. He introduced many people

to macrobiotics before returning to Portugal. He later married and became a

father, and now teaches macrobiotics throughout Europe.

Is there an interest among people in the corrections field in the relationship

between diet, behavior, and crime?

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Yes, although not as widespread as the interest in diet and health that we

now see among medical people. Several years ago, I was invited to speak at the

annual meeting of the Correctional Association of Massachusetts. I presented

studies on the relationship between diet and behavior conducted by macrobiotic

people, along with an account of the Portuguese prison experiment. The

presentation was well received and stimulated interest in further research. As a

first step, I proposed that the cafeterias in all of the prisons in the United States

live up to the suggestions put forth in Dietary Goals for the United States. These

suggestions include reducing the intake of saturated fat, reducing the intake of

sugar, cutting back on highcholesterol foods, and moving toward complex

carbohydrates like whole grains, beans, and fresh vegetables.

In the mental health field, the experiences of my friend, Stephen Harnish,

M.D., are beginning to show a possible role for a naturally balanced diet in the

rehabilitation of mental patients. Dr. Harnish is the director of a large mental

health clinic in Manchester, New Hampshire, and works with chronically and

severely mentally ill patients. In the foreword to Crime and Diet, he describes

several patients who were helped because of dietary changes. He was able to

steer them away from a traditional American diet and avoid using some of the

strong tranquilizing medications that have side effects, and effect a very positive

change in their lives. He told me recently that he frequently notices patients in

the waiting rooms downing liters of cola, and is surprised that their bodies can

take that, but not surprised that their mental faculties are not functioning well.

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Could you mention several of the macrobiotic diet and behavior studies that have

been conducted?

In 1981, Frank Kern, who is with the Virginia Department of Corrections

and a student at the Kushi Institute, began a three month study of diet and

behavior at the Tidewater Detention Center. Kern designed the study along with

Stephen Schoenthaler, a criminologist researcher. They took the sugar out of the

diets of a group of delinquent boys, without the boys or staff knowing it. They

were sugarfree for three months, with the following results: a 45 percent decline

in formal disciplinary actions, and an 80 percent decrease in the number of boys

who were constantly in trouble. The researchers felt that these results were

statistically significant. That small dietary change, which is a fraction of what we

are proposing, produced quite a dramatic result.

The second study was conducted in 1982 at the Lemuel Shattuck Hospital

in Boston, where several graduates of the Kushi Institute had started a

macrobiotic food program in the hospital cafeteria that continued for four years.

Out of that came the idea to study how the macrobiotic diet could benefit

psychogeriatric patients, some of whom were institutionalized for thirty years.

For eight weeks, they disguised whole grains, beans, vegetables, tofu, and other

natural foods in the form of mock roast beef, mock mashed potatoes, and other

dishes the patients were used to eating, so that the patients were not aware of the

dietary change. There was a study group of 16 patients who received the

macrobiotic diet and a control group of 18 patients who were on the usual

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institutional diet. In the study evaluation, there was significantly less irritability

among the study group as noted by the nurses and attendants who were taking

care of them. The researchers noted significant improvements among the

experimental group in apparent or manifest psychosis.

What is your impression of the Feingold Diet. It is a diet for people who are

hyperactive or who have attention deficiency disorder. He recommended eliminating

additives from the diet, such as artificial colors and flavors, and certain preservatives. He

has a very specific list of things that can affect these people. Many people with

hyperactive children report success with this diet. Can you comment on it?

I really appreciate Dr. Feingold’s pioneering work in the area of diet and

behavior (Why Your Child is Hyperactive, Random House, 1974). He showed that

hyperactivity in children is connected to diet, and developed a dietary approach

to try to solve that problem. That was in contrast to the approach of giving

children drugs to sedate them. Many parents are justifiably distrustful of giving

drugs to their children and turn to the Feingold diet. There was a case in New

Hampshire recently in which parents refused to put their child on ritalin, the

most commonly prescribed drug for hyperactivity. Dr. Feingold recommended

eliminating chemical additives and refined sugar, and found that these changes

helped in about 50 percent of the cases. However, some symptoms of

hyperactivity are caused by the repeated consumption of animal foods. To

eliminate these symptoms, and for a more longterm solution to behavioral

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disorders in general, it would be necessary to reduce or eliminate meat and other

forms of animal protein.

I believe that a naturally balanced diet along the lines of macrobiotics will

eventually become the key to rehabilitating social and behavioral disorders. The

understanding of diet and behavior is like a second wave building behind the

awareness of diet and health. In the future, prisons can become like health

centers where people go to selfreflect, eat well, and study the order of nature.

Macrobiotics offers not only a solution to problems of physical health, but a

practical method for the betterment of society as a whole.

Source: This essay is based on an interview entitled, Crime and Diet,

published in Macrobiotics Today, Oroville, Ca., January/February, 1992.

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28. The New Ecology

Thousands of years ago, Hippocrates taught that food was the best medicine. He

used term macrobiotics to describe a way of eating and living in harmony with

nature’s laws. A naturally balanced diet is central to the practice of modern

macrobiotics, just as it was in the system of healing developed by Hippocrates.

Food is the vital link between our bodies and the environment, and the quality of

food determines the quality of our life. A balanced diet is the key to personal

health and well-being. It is also the key to solving the environmental crisis.

Life was able to develop and flourish on earth because of the delicate

balance of yin and yang, or the energies of expansion and contraction, on our

planet. The earth’s large, but structurally compact form (yang) is

counterbalanced by the more diffuse, liquid and gaseous envelope that

surrounds it (yin). Plants, which are yin, maintain the dynamic balance of the

atmosphere. They absorb and utilize more yang carbon dioxide and expel yin

oxygen. The oxygen they provide is essential to human and animal life. Animals,

which are yang, interact with the atmosphere in the opposite way. They absorb

yin oxygen and discharge yang carbon dioxide. Together, plants and animals

create a beautiful harmony that sustains life on earth.

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Modern civilization is disrupting the natural balance of yin and yang that

has existed on the planet for millions of years. On the whole, civilization has

become increasingly yang: the speed of change is accelerating daily and we are

using more and more intense forms of energy. Rather than slowing down, we can

expect these trends to accelerate in the future.

Because of these activities, the atmosphere is changing. Since 1958,

atmospheric concentrations of carbon dioxide have increased by 25 percent,

mostly as the result of burning oil and coal. The United States and the former

Soviet Union account for about 45 percent of worldwide emissions of carbon

dioxide. Meanwhile, we are systematically destroying tropical rain forests that

absorb carbon dioxide.

Global Warming

Increases in carbon dioxide and other gases produced by industry, agriculture,

and the modern food system are causing the atmosphere to become yang—

dense, thick, and heavy. Ideally, the atmosphere should be light and clear (yin), in

order to balance the compact structure of the earth and support life. According to

environmental scientists, these changes could lead to problems on a global scale.

Proponents of global warming believe that some of the reflected heat produced

by sunlight no longer radiates back into space. If we view this theory according

to macrobiotic principles, we see that the atmosphere, which has become more

yang, causes heat radiation (also yang) to be deflected back to earth, creating

what is known as the greenhouse effect.

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A growing number of people believe that the greenhouse effect is causing

average temperatures on earth to rise, a phenomenon known as global warming.

As a result, the polar ice caps could melt, resulting in worldwide flooding, and

climatic patterns that have existed for centuries could change drastically. Modern

technology has disrupted the natural cycle of carbon in the atmosphere, with

potentially far-reaching consequences. Disruption of the carbon cycle by modern

technology parallels the inefficient use of organic carbon compounds—or

carbohydrates—in the food chain. Before the industrial revolution, the majority

of people ate carbohydrates in their most efficient form. Traditional diets were

based on whole grains, beans, fresh local vegetables, and other complex

carbohydrate foods.

The modern food system no longer relies on these energy-efficient foods.

It is based instead on the highly inefficient conversion of complex carbohydrates,

often in the form of grains and beans, into animal protein and fat. Feeding these

valuable foodstuffs to livestock and then eating them in the form of animal food

wastes a tremendous amount of raw materials and energy. One expert estimated

that if the world were to adopt these methods of food production, all of the

known reserves of petroleum would be exhausted in thirteen years.

Modern food production contributes a great deal of carbon dioxide and

other greenhouse gases to the atmosphere. Cattle ranching, for example, is the

single largest source of methane, a leading greenhouse gas. Whole grains, beans,

and vegetables are far more energy-efficient than animal products. Corn or wheat

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return 22 times more protein per calorie of fossil fuel expended than does beef

produced on the modern feedlot. Soybeans are 40 times more energy efficient

than modern beef.

In Diet for a New America, John Robbins describes the energy savings that

would result from a shift toward whole grains, beans, and vegetables. He cites a

report by economists Fields and Hur:

A nationwide switch to a diet emphasizing whole grains, fresh fruits and

vegetables—plus limits on export of nonessential fatty foods—would save

enough money to cut our imported oil requirements by over 60 percent.

And, the supply of renewable energy, such as wood and hydroelectric,

would increase 120 to 150 percent.

In order to slow the expected rate of global warming predicted to occur

because of the greenhouse effect, scientists estimate that fossil fuel emissions

would have to be cut by about 60 percent. Unfortunately, however, as the

modern diet and way of life spread around the globe, economists predict that

these emissions will actually double over the next forty years.

Destruction of forests, including tropical rain forests, can be traced to the

modern diet. Forests are being cut to make room for grazing livestock or for

growing livestock feed. According to one estimate, if deforestation continues at

the present rate, there will be no forests left in the United States by 2040.

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Moreover, countries in Central and South America are systematically destroying

tropical rain forests that contain up to 80 percent of the world’s land vegetation

and provide a substantial amount of the planet’s oxygen.

The refining, processing, refrigeration, and other techniques used in the

modern food system waste a tremendous amount of energy and contribute to

global pollution. Sugar refining, for example, is a highly mechanized process that

utilizes fossil fuels, as does the production of the chemical fertilizers and

pesticides used in modern agriculture. Nitrous oxide, another greenhouse gas, is

largely a product of chemical fertilizers.

In the human body, the intake of animal foods causes saturated fat and

cholesterol to build up in the blood and eventually clog the arteries and blood

vessels. If the accumulation of excess continues unchecked, it can lead to collapse

of the body due to heart attack or stroke, or to accumulation of fats and toxic

substances in the organs leading to cancer. A similar situation is developing in

our environment, due to the inefficient use of carbohydrates in the form of

animal protein and fat. Pollution caused by industry and the modern food

system is contributing to the accumulation of carbon dioxide, methane, nitrous

oxide, sulfur dioxide, and toxic chemicals in the environment. The buildup of

these substances threatens the earth’s ecosystem with collapse.

Depletion of the Ozone Shield

At the outer reaches of the atmosphere is found a very thin envelope of gas,

ozone, that acts as a natural screen for the sun’s rays. Solar radiation polarizes

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into more yin ultraviolet and more yang infrared rays. Ozone is a very yin gas

made up of three atoms of oxygen. Because like repels like, it blocks or repels

ultraviolet radiation while letting infrared rays pass through. Now, however,

because of the modern diet and lifestyle, we are punching holes in the delicate

layer of ozone high in the stratosphere. According to Newsweek:

The problem is a close as the air conditioner in your window or the fast-

food container at your feet. Both can release chlorofluorocarbons (CFCs)

into the atmosphere. Once free, these chemicals float toward the heavens.

About 15 miles up they encounter the ozone layer, a paper-thin (three

millimeter deep) sheet that envelops the planet and shields it from

ultraviolet (UV) radiation. Under the right conditions, the CFCs destroy

ozone.

Ultraviolet light can weaken or damage the cells of the immune system.

Cells that initiate the immune response are more yang and are especially

vulnerable. At the same time, UV radiation causes the body to accelerate

production of more yin suppressor cells that shut down the body’s immune

response. Depletion of the ozone layer could lead to an increase in immune

deficiency diseases, including leukemia and skin cancer, especially when extreme

yin foods and beverages such as sugar, tropical fruits, and oils and fats are

weakening the immune response from the inside.

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When our diet is based on a high intake of animal foods that contain

plenty of fat, and when these foods are cooked with modern energy intensive

methods, such as grilling, broiling, or deep frying (as they are in fast food

restaurants), our body temperature rises and we become less able to tolerate

warm weather. This increases our need for air conditioning, and our desire for

iced foods and beverages that require constant refrigeration. CFCs are used as

coolants in refrigerators.

Diet and the New Ecology

Eating whole grains, beans, fresh local vegetables and other whole natural foods

is the first step toward restoring the environment. By eating energy-efficient

foods in harmony with climate and season, especially those grown organically,

we are supporting a system of farming and food production that will preserve

the soil, water, and air for a countless number of future generations.

Changing to a diet of whole grains and vegetables produces immediate

and practical benefits both for the environment, and for our individual health.

Planetary ecology begins in the kitchen. Below are some basic principles to

consider as you move toward a healthful, ecological lifestyle.

1. Eat Lower on the Food Chain.

As we move up the food chain from plant to animal foods, the amount of

energy required to produce, transport, and store foods increases dramatically.

Grains, vegetables, beans, sea vegetables, and other plant foods are lower on the

food chain and require much less energy to produce. Researchers at Ohio State

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University compared the amounts of energy required to produce plant and

animal foods and discovered that the least energy-efficient plant food was still

nearly ten times as efficient as the most energy-efficient animal food. Eating a

plant-based diet reduces the use of fossil fuels and eases the pollution burden

entering the environment, including carbon dioxide, methane, and nitrous oxide,

all of which are greenhouse gases.

2. Reduce or Avoid Extreme Foods

Foods, like everything else in our environment, can be classified into yin

and yang. Eggs, meat, chicken, hard cheese, and other animal products, and

foods high in sodium, are extremely yang or contractive; while refined sugar,

tropical fruits, spices, coffee, chocolate, ice cream, artificial sweetners, soft drinks,

nightshade vegetables, and foods high in postassium are extremely yin or

expansive.

Centrally balanced foods include whole grains, beans, fresh local

vegetables, sea vegetables, non-stimulant beverages, non-spicy seasonings and

condiments, and other whole natural foods. These foods have a more even

balance of yin and yang, or expansive and contractive, energies.

Centrally balanced foods are highly energy-efficient. They were

humanity’s staples before the industrial age and when grown organically, are the

product of non-polluting, self-sustaining agriculture. On the other hand,

extremes of yin or yang are often the product of modern industry. It takes 78

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calories of fossil fuel to produce 1 calorie of protein from beef. Only 2 calories of

fossil fuel are needed to obtain 1 calorie of protein from soybeans.

However, simply reducing or avoiding the intake of animal foods is not

enough to reverse the disruption of the environment. Extreme yin foods such as

refined sugar, tropical fruits, processed soft drinks, and others require a great

deal of energy to produce, store, and transport. It is also helpful to reduce or

avoid using them.

3. Eat Foods From Your Climatic Zone.

Today, people in the temperate zones eat a “polar-tropical” diet. They

have replaced the whole grains, beans, fresh local vegetables, and other foods

appropriate to their region with meat, eggs, cheese, poultry, and other foods

more suited to cold, polar climates, and with sugar, chocolate, spices, coffee,

tropical fruits and vegetables, and other foods more suited to equatorial zones.

A tremendous amount of energy is required to maintain this unnatural

dietary pattern. It is far more economical and energy-efficient to base your diet

around foods that are naturally abundant in your immediate environment or in a

climate that is similar to the one in which you are living.

4. Vary Your Diet with the Seasons.

By eating foods that are naturally available in season, we take advantage

of the cycles of nature. During the winter, dishes that are strongly seasoned and

well cooked help us generate and retain heat. In summer, lightly cooked dishes,

including salads, keep us cool. These natural adjustments help us stay in touch

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with nature and make it easier to adapt to climatic changes without excessive

heat in the winter or air conditioning in the summer. Eating fresh seasonal foods

helps minimize the need for refrigeration and other artificial methods of food

preservation or storage.

5. Select Organically Grown Foods.

A great deal of fossil fuels are used in the production, transport, and

storage of chemical fertilizers, insecticides, herbicides, and other artificial

substances used in modern chemical agriculture. Moreover, these substances

enter the environment and pollute the air, water, and soil. Nitrous oxide,

produced by nitrogen-based fertilizers, is a major greenhouse gas. When you

select organically grown foods, you do not contribute to pollution of the

environment, the unnecessary use of fossil fuels, or to the buildup of nitrous

oxide in the atmosphere.

6. Start a Backyard Garden.

Growing organic vegetables in your own garden reduces your reliance on

foods that require fossil fuel to transport. Moreover, many garden vegetables can

be left in the soil until they are ready to eat and don’t need to be refrigerated. If

you don’t have space to begin your own garden, look for an organic farm or

cooperative in your area. Rather than being thrown away, uneaten food can be

recycled as compost in your garden.

7. Base Your Diet on Naturally Storable Foods.

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Whole grains, beans, sea vegetables, and other complex carbohydrate

foods don’t require refrigeration or artificial methods of storage or preservation

to keep them fresh. They can be kept as is in your pantry or cupboards. On the

other hand, meat, eggs, cheese, chicken, and other animal foods rapidly

decompose into toxic bacteria and compounds and therefore require artificial

preservation. Tropical fruits, vegetables, and other extremely yin foods or drinks

also decompose rapidly and thus require refrigeration, canning, or other artificial

methods to preserve or keep them fresh.

8. Eat Whole Foods.

Eating foods in their whole form saves energy and makes use of the

nutrients that are naturally available. The process whereby brown rice is milled

into white rice, or whole wheat flour into white flour, represents an unnecessary

waste of energy. The outer coat of cereal grains contains beneficial fiber and other

valuable nutrients. When whole grains are refined, these valuable nutrients are

lost. The green tops of vegetables such as daikon, carrots, and turnips and the

roots of scallions are also a good source of nutrients and can be cooked and eaten

rather than discarded.

9. Restore Home Cooking.

A great deal of disposable waste, including paper products, Styrofoam

containers, and plastic utensils is generated by restaurants and public eating

places. Cooking and eating at home helps reduce the use of the fossil fuels that

go into producing these products as well as the buildup of inorganic waste in the

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environment, including the CFCs contained in plastic foam containers. Moreover,

for optimal health, and to mimimize electro-pollution, it is better to cook on a gas

flame, rather than on the artificial energy of electric stoves or microwave ovens.

10. Make Your Own Snacks and Specialty Foods.

Whenever possible, bake your own whole grain breads, and make foods

such as tofu, tempeh, amasake, noodles, pasta, seitan, pickles, and others at

home. A great deal of fossil fuels are used in the processing, packaging, and

transportation of processed foods. Home processing saves energy. Homemade

foods are also fresher and more delicious than those bought at the store.

11. Chew Well.

Thorough chewing allows for the efficient digestion and absorption of

foods. When you chew well, you obtain more nutrients from your foods and can

get by with a smaller volume of food. Your diet becomes more energy-efficient.

Both for health and vitality, and to minimize waste, try not to eat for three hours

before sleeping, except in unusual circumstances. Also, you might find that your

energy levels are higher if you eat a light breakfast or skip breakfast on occasion.

12. Practice an Ecological Lifestyle.

As much as possible, use natural, chemical-free fabrics and body care

products, as well as biodegradable soaps and cleaning materials in your home.

Minimize the use of electric devices, in order to conserve energy, for example, by

turning off the lights when you are not using a room or watching less television.

Buy your foods in bulk, rather than in individually packaged containers. Recycle

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paper, glass, and plastic. Recycle leftover food by including it in new dishes

rather than throwing it away. Keep physically active, and rely less on

automobiles, elevators, central heating, and air conditioning. Finally, learn to

appreciate our planetary environment. Develop gratitude and appreciation for

the earth, water, ocean, and air. See your foods as the condensed essence of

nature, and offer thanks before and after each meal.

Our internal and external environments are intimately related. Personal

health is equivalent to planetary health. The principles of natural living that

underlie the macrobiotic way of life apply as much to healing our planet as they

do in restoring our personal health.

Source: This essay is based on an article entitled, Energy-Efficient Foods:

Macrobiotics and the Environment, published in One Peaceful World, Becket, Mass.,

Spring, 1989.

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29. Questions and Answers About

Macrobiotics

What is a macrobiotic diet?

A macrobiotic diet is a diet based on healthy food. It includes a lot of foods

that nutritionists and health authorities around the world are pretty much in

consensus about: things like whole grains, organic vegetables, and tofu. And the

idea is to try to minimize and avoid foods that can be hazardous to your health,

like highfat foods, highlysugared foods, and highly chemicalized foods.

Macrobiotics is actually a way of life based on the idea of living in harmony with

nature. It’s not a new idea; in fact, its been around for centuries. The term

makrobios was used by Hippocrates to describe a way of living for health and

longevity. We have basically revived that very old concept and brought it up to

date.

How do people go about living in harmony with nature?

One of the first things we recommend people do is to look at what they eat

everyday. Because, as modern nutrition and medicine are discovering, food is a

key factor in health and sickness. There is plenty of evidence linking the modern

highfat, highly processed diet with heart disease, cancer, and other chronic

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illnesses. So as a first step, we would suggest that people begin to review how

they eat and start to return to a more traditionally based diet.

Do you avoid meat?

In most circumstances, yes. I myself have not had meat in about twenty

years.

The reason I ask is because some people give the public the impression that the

reason they don’t eat meat is simply an animal rights concern, when in fact, for many

people it is quite different. You’re not saying that you have a moral problem with

livestock or meat?

There are ecological and environmental problems with the way the cattle

industry is conducted today. There are very clear problems. And there is the issue

of the way animals are treated in the food industry, in which we find a total

disrespect for them as living beings. We agree with those concerns.

Am I right to say that that is a different concern than saying you shouldn’t kill

any animal for food?

Yes. If you’re an Eskimo and you live in northern Alaska, you are not

going to be able to grow cabbage. So, in order to survive, you have got to eat

whale meat, seal fat, and other types of animal food. That we would say is an

ecological or macrobiotic lifestyle, in that niche.

And certainly fish is part of the macrobiotic diet, at least for some.

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Yes. So the ethical concern is there but it is not the overriding concern.

Harmony with the environment, what works from an environmental point of

view, is our primary concern.

According to the New York Times (May, 1990) early findings from a huge study

of dietary habits in China indicate that a plantbased eating plan is more likely to promote

health than a meateating plan. Particularly the fats in meat are bad for you. Do you

concur with this?

Yes. The evidence is now overwhelming. As a result, a lot of people have

stopped eating meat in the last five or ten years and have switched to lowfat

foods, like fish or seafood, or highprotein soyfoods. Many people now agree that

a highmeat diet is not going to benefit your health. Your risk of heart disease,

colon cancer, prostate cancer, and many other illnesses increases when you eat a

highfat, highmeat diet. So that epidemiological study in China (the China Health

Study), more or less confirms what many people already know, on a large scale

and scientifically.

The extreme growth in the rate of heart disease is really an American and Western

civilization problem, isn’t it?

Definitely. When you look at Japan, the Philippines, Africa, and other

parts of the world where people do not consume much animal food, their rates of

heart disease are much lower than those in the United States and other

developed countries. The same is true of many types of cancer. Populations with

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a low consumption of animal fat have much lower rates of colon, prostate, breast,

and other common forms of cancer.

What about dietary supplements. Are they a part of macrobiotics?

Ultimately, our goal is to get all the nutrients we need from our daily

foods. If we are eating a well balanced diet, with plenty of variety, then we don’t

need to supplement artificially. As a temporary measure, people eating a modern,

unbalanced diet may sometimes use them. But for longterm health and

wellbeing, we don’t recommend them.

Am I correct in saying that the macrobiotic diet has some roots in Japanese diet?

It incorporates elements of traditional Japanese diet. It’s not a Japanese

diet, but incorporates traditional dietary practices from a variety of cultures. For

example, your grandmother probably ate whole wheat bread, sauerkraut,

cabbage from her garden, and ate much less animal food than we do today.

Native Americans ate corn, beans, and squash, all of which are part of the

macrobiotic diet. If we go back a couple of generations, people were more or less

eating along the lines of macrobiotics. There were only about five or six

chemicals in the food supply before World War II. Now there are several

thousand. At the turn of the century, everyone was pretty much eating organic

food. And if you look at their health patterns back then, you will see that heart

disease was a very rare condition, believe it or not. Cancer struck one out of

twentyseven people at the turn of the century. Now it strikes one out of three.

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These changes correlate to the shift away from a more traditionally based diet to

the modern, highfat, highly processed diet.

What is the difference between a vegetarian diet and a macrobiotic diet?

Macrobiotics is not against the use of animal food, some animal food,

depending on the circumstances. Macrobiotics is not a rigid diet. It’s more like a

set of principles that we can use to modify our diet based on our personal needs.

What are those principles?

The first principle is to eat along the lines of traditional dietary practice,

what people did for thousands of years. If you look back, even in biblical times,

whole grains and vegetables were considered the staff of life. We say respect that;

it worked, it went on for thousands of years. Agriculture was self sustaining,

people continued. The second principle is to change or modify your diet

according to your climate. So as I said earlier, if you move up north to the polar

regions, it’s very ecological to eat a diet based on animal food. Whereas if you

live in India, then it is ecological not to eat much animal food and to use grains

and other plant foods as your main foods. We need to be flexible and adapt our

eating according to where we live.

If you live in the United States, what would the macrobiotic principles for diet be?

Practically speaking, your main food would be complex carbohydrates,

especially whole grains like brown rice, whole wheat, barley, oats, millet, and

other highfiber grain products. Secondary foods would be vegetables, things that

you grow in your garden, things that grow in your area. The third category of

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food would be vegetable protein sources like tofu, tempeh, processed soy foods,

whole beans, things like that. And then various supplementary foods. But your

intake of animal food would be much less than what most people are eating at

present. You see, animal food is now the main food in the American diet,

although people are moving away from it. That dietary pattern very simply

doesn’t work for our personal health or for the health of the planet.

What does it do for our health?

It increases our risk of heart disease. It’s well known that foods high in

saturated fat and cholesterol, meaning most animal foods, will increase your risk

of developing a heart attack or stroke. That’s well known. In fact there was a

study not too long ago. They took people off of those foods, put them on a

semimacrobiotic diet, and were able not only to lower their cholesterols, but

actually reverse severe deposits of arteriosclerosis. It was a breakthrough study

because it showed that heart disease could be reversed without drugs or surgery,

but with diet and lifestyle alone.

Can a macrobiotic diet be of benefit to someone with an established illness?

Yes. I have worked with many people with established illnesses who were

able to experience remission or recovery as a result of adopting macrobiotics. I

recently helped edit a book entitled CancerFree: 30 Who Triumphed Over Cancer

Naturally (Japan Publications, 1992). It features the personal stories of people

from all walks of life who recovered from a variety of cancers with the help of the

macrobiotic diet. A variety of other books, some of them best sellers, have been

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written by people with similar experiences. A good example of the way that

macrobiotics can change an established health problem is the speed with which

high cholesterols drop to within normal after a short time on the diet.

What do doctors and nutritionists think about macrobiotics?

There are many different opinions, just as there are many opinions about

what type of approach to take for a certain illness. There is no unified consensus

yet. Some doctors are eating macrobiotically. Others are eating

semimacrobiotically or going toward it. Some feel that there is not enough

scientific evidence to prove that macrobiotics can help in the recovery from

illness, while others recommend macrobiotics to their patients. So there is no

unified approach yet. But we hope that a consensus will emerge. Because

nutrition is an area of medicine that has been neglected for many years, and is

only now getting the attention it deserves.

The principles of macrobiotics derive from a philosophy of life, but

interestingly enough, they dovetail with the latest findings in modern nutrition,

like those of the China Health Study. So a convergence is taking place between

macrobiotics and the leading edge of science and nutrition. Macrobiotics, in a

way, anticipated the preventive guidelines of the National Academy of Sciences,

the American Heart Association, the American Cancer Society, and other public

health organizations. More than thirty years ago, Michio Kushi, Herman Aihara,

and other macrobiotic educators were saying that the modern diet was a primary

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factor in cancer and heart disease, and that a lowfat diet based around whole

grains, beans, and fresh local vegetables would help prevent these illnesses.

If you eat meat only five times a week, how does that affect your health?

Well certainly it is better than ten times a week. And that is better than

fifteen times. So it is a question of relativity.

I probably eat meat five times a week, usually with dinner, or if I go out to lunch.

To what degree does that hurt my health?

Try to look at it this way. Think about how a hundred years ago, when

people ate meat, how it was eaten. It was often cooked in a big pot with a lot of

vegetables, like a stew. And the portion of meat was often quite small. Plus, they

were eating highfiber brown bread and other whole grain products along with it,

together with side dishes of fresh farm and garden vegetables. Nowadays, if you

go to a restaurant and order meat, practically all that comes out is a huge slab,

maybe with a small salad and some French fries. That’s a big problem. So if you

are going to keep eating meat, that’s your choice, but at least try to reduce the

amount and balance it with some healthy foods.

I do a lot of running, a lot of jogging, and have a busy work schedule. Is it possible

to maintain a high level of energy without supplementing my diet with meat?

The idea that you need meat for vitality is a myth, a total myth. Some of

the top marathon and triathelon athletes in the world today are not eating meat.

They are eating complex carbohydrates. Complex carbohydrates are now

considered to be the best foods for stamina, endurance, and energy. As far as

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maintaining an active schedule, the additional stamina and energy that you get

from eating well makes that much easier. With a little guidance and imagination,

including cooking classes, you can adapt a healthy diet to a modern, fast paced

lifestyle.

I don’t have time to go to a natural foods store. Where else can I find healthy

natural foods?

Many supermarkets are now selling organic vegetables, tofu, whole grain

breads and pastas, and other natural foods. There are mail order companies that

will ship macrobiotic staples to your door. In the summer, look for organic

produce at farmers markets and stands in your area. When you buy organic

vegetables, not only do you benefit your health, you support your local organic

farmers and the local ecology.

When you say organic vegetables, do you mean vegetables grown without

pesticides?

Yes, chemical free.

How does that affect your health?

There is plenty of evidence linking pesticides in the food supply to cancer,

to behavioral disorders in children, to all kinds of health problems. As you go up

the food chain, from plant to animal foods, pesticides concentrate to a much

higher degree. They concentrate especially in animal fat. If you are eating meat,

eggs, and plenty of dairy food everyday, then you are getting, in addition to a lot

of cholesterol and saturated fat, a pretty hefty dose of pesticide and other toxic

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residues. If you eat grains and other vegetable quality foods, even if they are not

organic, the concentration of residues is far less. Toxic chemicals don’t bind with

plant tissues in the way they do with the sticky fats animal foods.

We have one of the most massive, expensive health care systems in the world and

yet very little energy is put into preventing illness before it happens. Do you feel that is

why more and more people are reaching out to programs like yours for dietary and

lifestyle guidance, in order to prevent getting sick?

Yes. The focus of the modern health care system is not really health, it’s

sickness. People go to doctors when they get sick or have an emergency. But the

point is, how do you prevent those things from happening? That’s where

macrobiotic education comes in.

Many doctors tell me they wish people would take more responsibility for

their health and do the right things as far as eating the right foods and exercising.

There is enough evidence showing that chronic illnesses are lifestyle related.

They are not just freak accidents or things that happen for no reason. They are

events that we create through our behavior, our diet, and our way of life. If we

create those problems, then we have the power to prevent them from happening

or to solve them if they do happen. A good example is heart disease. It’s very

clear that if we eat plenty of saturated fat and cholesterol, our cholesterol level is

going to go up, our blood fat level is going to go up, and the deposition of fats in

the arteries and blood vessels is going to continue. If we don’t eat those foods,

and eat a vegetable quality diet, including plenty of whole grains and fresh

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vegetables, those things won’t happen and we can prevent that problem from

occurring. It’s very simple.

I have a friend whose child is developing very early. The child’s pediatrician

alluded to the fact that sometimes the growth hormones in animal foods can cause

children to go into puberty early. Have you ever heard of this?

Yes. There was a wellknown case in Puerto Rico about ten years back. In a

little village, children five, six, and seven years old started to go into full puberty.

Little girls started to develop breasts and boys failed to develop male

characteristics. Investigators traced the problem to a local chicken processor who

was using several times the legal amount of synthetic estrogen in the chicken

which people in the village were eating. Growth hormones may play a role in the

increasing incidence of breast cancer, including among men. Last year, there were

four thousand cases of male breast cancer in the United States. Incidentally, the

issue of synthetic hormones in the modern food supply is well covered in John

Robbins’ book, Diet for a New America.

How do you feel about frozen and canned foods?

Whenever possible, it is better to use fresh foods. There is an intangible

quality to food, the socalled “aliveness” of food, that is difficult to measure

scientifically. That intangible quality is actually quite important for health.

Obviously something that is freshly picked is going to have more aliveness than

something that has been in a can or freezer for several weeks or months.

Are dairy products part of the macrobiotic diet?

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Usually not. Dairy products are linked with a variety of health problems,

from colic in infants to breast cancer in adults. Dairy foods are a major cause of

allergies. The best nutrition for an infant is found in mother’s milk, not cow’s

milk. And once that natural pattern of feeding (breastfeeding) is established, it

doesn’t make sense to introduce cow’s milk once the baby has been weaned.

Many people go directly from breastfeeding to introducing whole cereals and

other vegetable quality foods.

The China Health Study came out with an interesting finding that relates

to the issue of dairy products. Chinese, historically, have not used dairy products

so you would think they would have high rates of osteoporosis and bone

thinning because of a lack of calcium in the diet. However, the opposite is

actually true. The study revealed that the Chinese have incredibly low rates of

osteoporosis compared to the United States where plenty of dairy foods are

eaten. So the idea that you need dairy products to prevent osteoporosis is

incorrect. Studies in other parts of the world have shown that people who eat a

lot of grains, vegetables, beans, and other vegetable quality foods and who

consume few dairy products have the lowest rates of osteoporosis. In fact, there

are studies showing that the high intake of protein involved in dairy or

meatbased diets may cause the body to lose calcium and may actually be a cause

of osteoporosis.

Are there alternative sources of calcium, or is the need for calcium overblown?

No, we need calcium but there are better sources than dairy foods.

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Such as?

Such as tofu, such as beans.

Tofu is in every supermarket, yet some people still don’t know what it is. It’s a

soybean product, right? It is a bean curd.

Yes. It’s quite delicious. Children love it. Children love tofu. Green leafy

vegetables, the ones your grandmother told you to eat more of, are good sources

of calcium. Another good source, and I know this may sound new to some

people, is seaweed (sea vegetables). Vegetables from the sea are very rich in

calcium and other minerals. One type of sea vegetable that we use has fourteen

times as much calcium as the same amount of milk. It’s called hijiki. It’s quite

delicious and very nutritious. All seaweeds are incredibly rich in valuable

nutrients.

I saw an interesting study recently. I don’t know if it is related to what you are

saying but it showed that young kids who watched the most television had the most

obesity. And I’m not sure why that is.

It is completely related. One reason for that is the lack of physical activity

that comes with watching television. Another is that children often snack while

sitting in front of the T.V. A third reason is that most of the ads directed at

children on Saturday morning television are for highfat, highly sugared junk

foods. Children who see these foods advertised on television have a tendency to

want to eat them more often.

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Your question raises a problem that is directly connected to diet, and that

is the decline of the modern family. Problems such as divorce, separation, and

family violence directly tie in with modern dietary patterns. The fact that families

don’t eat together any more is a major factor in family separation. In the past,

parents would prepare food for their children and put a tremendous amount of

love and care into their cooking. I think we need to take a look at what modern

eating habits are doing to family solidarity, not to mention family health.

A popular impression of macrobiotics is the image of a lot of whole wheat flour

and a certain style of eating. Yet in looking at macrobiotic literature, I’m led to believe

that macrobiotics offers a resolution for a wide range of problems. Why do you think the

macrobiotic way of eating is at the core of solving so many disparate problems?

So many social problems are related to health. The economy is a good

example. If the incidence of chronic illness continues increasing at the present

rate, we are going to be in a situation where medical costs will start to consume

the entire GNP. That kind of situation would bankrupt the world economy. The

escalation of medical costs is a direct result of the modern decline in personal

health, and that, in turn, is caused by what people are eating.

Destruction of the environment is also related to modern eating habits.

The modern food system is a major contributor to the depletion of natural

resources, the chemicalization of the environment, and the disruption of

planetary ecology. Take for example, the problem of ozone depletion. The

chemicals that destroy ozone are those used in Styrofoam containers for fast

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foods, as well as in air conditioners, refrigerators, and aerosol spray cans. If we

eat macrobiotically, we can get by with much less air conditioning than people

use today. People become addicted to air conditioning because they are eating

too much animal fat, which causes the body to retain heat. At the same time,

foods such as meat, eggs, dairy food, and chicken require constant refrigeration

to prevent toxic spoilage. Whole grains, vegetables, dry beans, sea vegetables,

and other natural foods require much less refrigeration, even during the summer.

When people eat plenty of animal food, they desire iced drinks and foods

such as ice cream to balance the excessive heat generated in their bodies, all of

which require constant refrigeration. By eating macrobiotically, you are making a

direct contribution to the environment. You are also protecting yourself from

environmental hazards.

Including nuclear radiation?

Yes. A delegation from the Kushi Institute recently travelled to Russia for

macrobiotic activities. They met with the head of Union Chernobyl, the relief

organization involved in helping victims of the Chernobyl accident. The doctors

and scientists associated with Union Chernobyl were very interested in the

potential of the macrobiotic diet to reduce the effects of nuclear radiation. There

have been numerous studies showing that foods like miso and sea vegetables

help the body discharge radioactive particles. Interestingly, when the Chernobyl

accident happened in 1986, the stocks of miso and sea vegetables were cleaned

off the shelves of natural food stores all over Europe. People were obviously

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aware of the protective effects of these foods and started eating more of them. By

eating a naturally balanced diet, you can minimize the effect of environmental

toxins. When your internal ecology is well balanced, you can better cope with

environmental stress.

So you are saying that your body is like the planet, you have to take care of it.

Exactly. Planetary health, planetary ecology is equal to personal health

and ecology. They’re really the same thing.

Source: This essay is based on an interview published in MacroNews,

Philadelphia, Pa., Winter, 1991.

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30. The Dimensions of Counseling

Macrobiotic counseling is not limited to physical health. Of course, health is

important, but macrobiotic counseling deals with more than just the

establishment of physical health. Counseling is a form of macrobiotic education,

the aim of which is to guide others toward selfrealization and freedom, while at

the same time developing our own abilities and understanding of life. In that

sense, a macrobiotic counselor is a teacher who offers guidance on life itself.

Ultimately, then, macrobiotic counseling encompasses the following levels:

SelfEvaluation and Change Selfevaluation and selfchange provide the

basis for helping others. Helping others begins when we help ourselves. Without

selfreflection and evaluation, we cannot develop. Selfreflection enables a

counselor to understand the cause of whatever problems he or she is

experiencing, and to find the most effective solutions. A teacher of macrobiotics

ultimately must serve as an example of macrobiotic living, not only by being

healthy, but by developing such qualities as modesty, patience, humor,

compassion, and a deep understanding of the human condition. As a guide for

selfreflection, Michio Kushi recommends that all macrobiotic counselors refer to

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George Ohsawa’s Seven Conditions of Health, and use them to evaluate their

condition on a regular basis.

Individual Guidance Once we begin to establish our own health and

understanding, we can begin to guide others. In order to do this we need to

study and understand the way that daily food affects our physical, mental, and

spiritual condition. An understanding of macrobiotic health evaluation, basic

anatomy and physiology, and the chakras, meridians, and other aspects of the

body’s invisible energy system is helpful in that regard, as is a working

knowledge of supplementary techniques such as massage, palm healing, and the

use of special dishes, drinks, and external applications. Understanding how

illness develops, and how daily food can be used to prevent it from developing,

is also important.

On a psychological level, it is important for a counselor to emphasize that

achieving health is the responsibility of the person himself. We can help someone

take that responsibility by pointing out the cause of their problems, and by

explaining how to change these causes, but the responsibility for putting that

knowledge into practice rests ultimately with the person himself. In that sense, a

macrobiotic counselor is an educator who helps others gain the ability to manage

their health.

Macrobiotic counseling is not an end in itself, but simply the first step in a

continuing process of selfdiscovery. A counselor inspires and encourages others

to begin the process of self-discovery and guides them on their journey.

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Family Guidance At this level, a counselor guides families toward health

and happiness, based on the understanding of the role that daily foods play in

the health of each family member. To help guide families, a counselor needs to

understand the dynamics between men and women, and parents and children,

how to care for children’s health, and the influences that parents and ancestors

have on our present condition.

It is difficult for someone to practice macrobiotics without the support of

his or her immediate family. When offering individual guidance, therefore, we

need to consider the influence of the home environment, and think of ways to

elicit the support of the person’s family.

Community Guidance As increasing numbers of people begin to

recognize the value of macrobiotics, opportunities to practice community

guidance will arise. Community guidance necessarily takes the form of

education. Cooking classes, lectures, study programs, writing, and publication

fall under this category, as does setting up a business such as a macrobiotic food

store or restaurant. Many people practice community guidance when they set up

a macrobiotic center.

The principle involved in community guidance is the same as in family

guidance—that is, the harmonious functioning of the group as a whole based on

the health and wellbeing of each member. At the social level, a macrobiotic

teacher serves to inspire and guide large numbers of people. In the future, a

network of macrobiotic educational and health centers—staffed by qualified

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teachers—can offer services to every neighborhood and community in the United

States.

Planetary Guidance At the planetary level, we try to solve the problems

of humanity, including war, biological and psychological degeneration,

destruction of the environment, and crime, and change the underlying

misconceptions that cause these problems to arise. In ancient times, before

recorded history, such planetary guidance was provided by world government.

Ancient world government had several primary functions: (1) to compile the

yearly calendar, based on knowledge of celestial movements (including the

movement of atmospheric energy through the stages of the Nine Star Ki); (2) to

provide essential information about food, health, and agriculture; and (3) to

establish standards of quality for basic food items such as cereal grains, water,

and salt.

The macrobiotic congresses that were started in the Seventies were an

attempt to practice planetary guidance and establish a new type of government

without power. The idea at that time was to begin regional congresses in Europe,

North America, and other places and, after several years, to hold a World

Macrobiotic Congress made up of delegates from all over the world.

At such a gathering, which should be open to all macrobiotic people

anywhere in the world, delegates would present recommendations for solving

problems within their respective regions, as well as global problems, from the

point of view of macrobiotics. Some recommendations could be aimed at

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governmental agencies, medical societies, agricultural associations, and other

groups, while others could be for the general public. After being reviewed and

finalized by the Congress as a whole, these proposals could be presented by each

delegation to the appropriate agencies and groups within their respective

regions. In that way, the Congress could offer recommendations for solving

largescale social problems from the view of planetary harmony.

Spiritual Guidance After many experiences helping others, we start to

become aware of the invisible spiritual influences on human life and health. We

understand that the physical world, including the human body, is a

manifestation of energy, or spirit, and consider the vibrational, as well as

physical, qualities of the foods that we eat and recommend for health and

healing. Our recommendations may include spiritual advice, such as how to

establish peace and harmony with departed ancestors and others in the spiritual

world, and we may recommend practices such as meditation, chanting, and

prayer in addition to diet and selfreflection. As our intuitive awareness of the

spiritual world increases, so does our ability to help others.

Universal Guidance This level of guidance encompasses all previous

levels. Its purpose is to establish health, peace, happiness, and freedom on a

universal scale. It includes not only those now living on earth, but all humanity

—past, present, and future—on this and on other worlds. Here we guide people

not only toward health and happiness in this life, but toward continuing

happiness in the lives that follow. Our recommendations are based on

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understanding the process by which we have appeared on earth as human

beings, and our future course once our life on earth is complete. Along with the

relief of physical, psychological, and spiritual difficulties, universal guidance

aims at establishing a spirit of one grain, ten thousand grains, or an endless

appreciation for life itself.

The day to day practice of macrobiotics, including continual study of yin

and yang, a willingness to share what you have learned, and a passionate desire

to help others, provides the basis for developing through each of these levels. If

we always seek new challenges, experiencing both success and failure, social

activity and inner reflection, visible and invisible development, while keeping

the spirit of humbleness and modesty, our understanding will inevitably grow.

Ultimately, we become representatives of the infinite universe itself, in its

ceaseless movement toward harmony and balance. This is the beginning of our

life as a free human being and the goal of macrobiotic education.

Source: This essay is based on an article entitled, The Dimensions of

Macrobiotic Counseling, published in Macrobiotics Today, Oroville, Ca., May/June,

1992.

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31. A Letter to Bill Clinton

In August, 1992, Bill Clinton received the Democratic Party’s nomination for president.

Below is a letter I sent to him in which I outlined the macrobiotic approach to personal

and planetary health, together with suggestions for including preventive diet in his

national health care plan.

Dear Governor Clinton,

Those of us in the macrobiotic, natural food, environmental, and holistic

health movements congratulate you on being selected as the Democratic Party’s

candidate for president, and on your choice of Albert Gore as your running mate.

We appreciate Senator Gore’s strong stand on environmental issues and his

commitment to a cleaner and healthier planet.

For the past thirty years, my associates and I have been working to

promote awareness of an ecologically balanced diet. It is my firm belief that an

environmentally sound lifestyle begins with the selection of whole natural foods.

Under the name of macrobiotics, millions of people throughout the world have

begun to eat a more natural, ecologically balanced diet based on whole cereal

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grains, fresh local vegetables, and other products of regional, non-polluting, and

self-sustaining agriculture.

Evidence is accumulating that a diet based on these foods may be of

enormous benefit to personal health. The basic principles of macrobiotics—for

example, reducing the intake of high-fat animal food, sugar, and refined foods,

and basing the diet on whole grains, beans, and fresh local vegetables—have

been endorsed by the United States Senate in the landmark 1977 report, Dietary

Goals for the United States; by the National Academy of Sciences in the 1982 report,

Diet, Nutrition and Cancer; by the U.S. Surgeon General in the 1988 report, Diet

and Health; and by reports issued by other scientific and public health agencies in

the United States and abroad. Around the world, a consensus is building that a

naturally balanced diet along the lines of macrobiotics would substantially

reduce the incidence of chronic disease.

In his 1992 State of the Union address, President Bush announced that

medical costs in the United States reached $800 billion in 1991, and will climb to a

staggering $1.6 trillion by the year 2000. I firmly believe that the continuing

escalation of medical costs will severely disrupt the world economy by the early

part of the next century. The economic benefit of reducing the number of chronic

diseases in the United States would be tremendous. Given our current situation,

the need for preventive health strategies, including proper diet, has never been

more urgent.

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The rising cost of health care requires bold new initiatives in the realm of

disease prevention and health promotion. The federal government can play a

vital role in promoting public health and reducing the demand for health care

services by:

1. Conducting an active program of public education on the importance of

low-cost preventive diets and related health practices.

2. Devoting a larger share of the federal budget to research on diet and

health, including the role of a low-cost, natural foods diet in the prevention of

cancer, heart disease, and other chronic illnesses.

3. Exploring, through research, the role of a natural foods diet as a low-

cost form of adjunctive therapy in the recovery from chronic illness.

These simple proposals offer the promise of improved public health and a

steady reduction in health costs. Education on low-cost, preventive diet shifts the

focus (and the burden) of health care away from the health care system and to

the individual consumer. It empowers the individual and fosters self-

responsibility by providing people with the tools they need to stay healthy. At

this critical juncture, I feel it is urgent for you to include preventive health care,

especially the role of a naturally balanced diet, as a major component of your

forthcoming health care plan.

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Not only is the modern diet a primary cause of the rising incidence of

chronic disease, it is also a major contributor to the continuing degradation of the

environment. The modern food system is based on the inefficient conversion of

foods such as cereal grains and beans into animal protein and fat, in the form of

meat, chicken, milk, cheese, butter, and eggs. Modern agriculture and food

processing waste a tremendous amount of energy, largely in the form of fossil

fuels. The burning of fossil fuels by various segments of the food industry

contributes a great deal of carbon dioxide to the atmosphere, and is a primary

contributor to global warming.

It is far more efficient to eat plant foods directly. Whole grains, beans,

fresh local vegetables, sea vegetables and other foods produced by regional

organic agriculture are far more energy-efficient than modern beef, chicken, and

other forms of animal food.

Destruction of the rain forest is linked to the modern diet. As you may

know, cattle ranching is a leading cause of tropical deforestation. According to

Edward O. Wilson, 55,000 square miles of rain forest (an area larger than the state

of Florida) disappears every year. The wholesale destruction of such a precious

natural resource would be substantially reduced if America shifted toward a

grain- and vegetable-based diet.

I would be happy to discuss these issues in person with you or with

Senator Gore. I would be able to meet with you during the campaign if you plan

to visit Massachusetts or after the election in Washington. Feel free to contact me

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at your convenience if you would like to arrange such a meeting. I would like to

hear your views and those of Senator Gore about the possibility of focusing

public attention on the role of diet in personal and planetary health, and the

possibility of reducing medical costs by implementing preventive strategies that

incorporate a naturally balanced diet. I wish you success in the coming months,

and look forward to hearing from you.

Bill Clinton Replies:

“I want to thank you for your information about One Peaceful World and

a healthful diet. Al Gore and I appreciate your encouragement. I have forwarded

your letter to my policy and scheduling staffs.”

Sincerely,

Bill Clinton

September 8, 1992

Source: This essay is based on personal correspondence, August , 1992.

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32. Toward Planetary Family

The family is our most sacred and precious institution. It predates the earliest

civilizations, and has survived repeated wars, natural catastrophes, and the rise

and fall of empires. It is the most durable of our social structures. Families are the

cornerstone of society, the fabric out of which the web of society is woven. When

families are strong and healthy, so is society. Healthy and peaceful families are

the foundation of a healthy and peaceful world.

The changes in family life that have occurred during the 20th century are a

reflection of changes in lifestyle and diet during the same period, including

increasing urbanization and the shift from whole to processed foods. Until 1920,

the majority of Americans lived in farms, towns, and villages. By 1980, more than

80 percent were living in cities. The migration from country to city represented a

more yang process in which contracting energy became stronger. The

concentration of energy, activity, people, steel and concrete, and carbon dioxide

in the city makes that environment more yang than the environment in the

country.

The same process of contraction has occurred within the family. Before the

20th century, most people lived in extended families. In the extended family,

three or four generations plus assorted relatives would live together in the same

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house, farm, or village. With the rise of the cities, the extended family was

replaced by the nuclear family.

The nuclear family reached its peak in the 1950s. It was portrayed on

American television in shows such as Ozzie and Harriet, Leave It to Beaver, and

Father Knows Best. In the nuclear family, a husband, wife, and children form the

central unit. Grandparents and other relatives usually live someplace else, in

some cases, thousands of miles away. In the extended family, children had the

benefit of regular contact with their grandparents and other relatives. In the

nuclear family, contact with grandparents and other relatives is limited to

occasional visits.

These two models of family life are opposite to each other. They reflect the

complementarity existing between traditional rural and modern urban life. The

extended family emphasized the place of individuals within the larger family

unit, while in the nuclear family, individuality became paramount. The elders in

the extended family taught family spirit, mutual cooperation, and the importance

of working together, while in the nuclear family, the pursuit of individuality

frequently disrupted harmony in the family as a whole.

Because of its rural agricultural base, the extended family was a

productive unit that often achieved a surprising degree of self-sufficiency.

Children were understood to contribute to the overall prosperity of the family. A

large family was considered a sign of good fortune. On the other hand, the

nuclear family evolved as a consumption unit lacking in self-sufficiency. From

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the view of modern consumers, children are thought of as liabilities, and not as

blessings from nature. Today, couples often worry about how many children they

can “afford,” and decide to limit their number or not have any at all. Together

with diet, the modern economic system is a major factor in the decline of fertility

among married couples.

As families moved from the country to the city, they surrendered not only

their agricultural lifestyle but their traditional diet as well. Extended families

nourished themselves on humanity’s traditional staples: whole cereal grains,

beans, fresh local vegetables, and other products of their regional agriculture.

During the 20th century, families shifted from a diet based on whole grains and

other complex carbohydrate foods to a diet centered around animal protein, fat,

and refined carbohydrates. At the same time, naturally fertile plant and animal

species were replaced by infertile, artificially fertilized, or genetically

manipulated species.

These dietary changes created the underlying biological base for the

decline of the extended family. While extended families ate whole, natural, and

organic foods, nuclear families adopted processed, artificial, and chemicalized

products. The diet of the extended family was based on locally grown, seasonal,

and unrefined foods, while on the dinner tables of nuclear families,

transcontinental (and recently trans-hemispheric), nonseasonal, and highly

refined foods became predominant. The diet of the traditional, extended family

centered on foods that were prepared and eaten at home, while the nuclear

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family relied on foods that were prepared and eaten outside the home,

increasingly in fast food restaurants.

Whole grains and other complex carbohydrates provide binding power

that is strong enough to hold large, multi-generational families together. More

yang animal foods produce isolation that can lead to separation. A diet based on

animal food leads to an unsettled, semi-nomadic existence. Extremely yin simple

sugars, a major feature of the modern diet, promote fragmentation that can cause

the members of a family to lose their underlying sense of unity.

Modern families have surrendered the biological high ground to the

modern food industry and have lost their center; a center that for centuries was

provided by home cooked meals based on whole grains and other complex

carbohydrate foods.

More recently, the family has undergone increasing contraction and

fragmentation. The nuclear family now makes up a minority of households in the

United States. A growing number of families are headed by one parent, most

often the mother. During the 1990s, about a third of all American children will be

brought up by a single parent. Moreover, an increasing number of people are

opting to live by themselves. During the heyday of the nuclear family in the

1950s, single person households made up fewer than ten percent of families. By

1984, the number of single person households reached 25 percent of all families

in the United States, and the number has increased since then.

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As we can see, the strains of modern life are causing many families to

collapse. Modern eating habits have weakened reproductive ability to the point

that many people are unable to produce children. As a result, couples are

increasingly turning to artificial conception, including artificial insemination and

in-vitro fertilization. When coupled with rising infertility rates, these techniques

could lead to the appearance of totally artificial families, in which children are

produced in the laboratory through reproductive technology rather than through

the natural union of a man and a woman. If these techniques become

widespread, the family as we know it could disappear.

Macrobiotics offers a powerful alternative to the collapse of the family.

The macrobiotic way of life embraces extended, nuclear, and single-parent

families, as well as other models of family life. By emphasizing home cooking,

macrobiotics can help restore a biological center to every family. A diet based on

whole grains, fresh local vegetables, beans, and other complex carbohydrate

foods helps secure the health of each family member. When the members of a

family share healthful, home cooked meals, they begin to share the same healthy

quality of blood. Sharing the same blood and spirit is what a family is all about.

Macrobiotic eating can reverse the trend toward declining fertility, by

strengthening reproductive health and vitality. In traditional cultures, cereal

grains are associated with fertility and abundance. That is why rice is thrown at

the bride and groom at weddings.

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In the natural, macrobiotic family, love and harmony are the goal of family

life. Love and harmony are symbolized by the Japanese concept of Wa, which we

can translate as “peace” or “harmony.” The character for Wa is made up of

symbols that represent cereal grains and mouth. The ancient people who

formulated this character understood that a diet based on whole grains promotes

social harmony and peace. As more and more families adopt a grain-based diet,

their members will come to live in harmony with each other and with the natural

environment. As the number of strong and healthy families increases, we can

envision a time when individuals and families throughout the world share a

natural, grain-based diet, a sound and healthy quality of blood, a dream of health

and peace, and a deep sense of compassion for and connectedness to the

planetary family of humanity.

Source: This essay is from an article entitled, Toward Planetary Family, (with

Wendy Esko), published in Macrobiotics Today, Oroville, Ca., March/April, 1994.

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33. Preventing Crime through Diet

The rise of crime is one of the most pressing social concerns in modern America.

Yet, of all the solutions being debated, few, if any, deal with the underlying

biological causes. A look at the demographics of crime in the United States can

help us gain insight into a possible cause of the modern epidemic of crime and

violence.

People under twenty-five comprise about 40 percent of the U.S.

population, yet they commit more than three-quarters of the violent crimes.

People under the age of eighteen make up the majority of persons arrested for

vandalism, arson, auto theft, and violation of alcohol and drug laws. Many of the

burglaries and a sizable portion of the muggings in the United States are

committed by young people. Sadly enough, young people are increasingly

involved in murder. From 1986 to 1991, the homicide rate among 14 to 24 year

olds increased by 62 percent. It rose 124 percent among those 14 to 17.

In a recent newspaper article, Scott Decker, chairman of the Criminal

Justice Department at the University of Missouri, commented on the growing

wave of violence among young people:

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The pattern of homicide has changed. The decreasing age of both

offenders and victims is the most profound change in homicide rates since

World War II.

A closer look at the statistics can shed further light on the problem. Our

first observation is that the rate of violent crime is much lower among girls than

boys. Secondly, there is little or no violent crime among children under ten, but

around age twelve, especially for boys, the rate literally explodes upward,

peaking at about age nineteen. From this peak, the rate drops rapidly. These

statistics show that violent crimes are committed primarily by teenage boys. Why

are teenage boys increasingly expressing themselves in such a violent and

destructive manner?

During puberty, the body begins secreting sex hormones. Androgens,

especially testosterone, are produced primarily in the male body, while estrogen

and other female hormones are secreted in larger amounts by the female body.

These hormones have a decisive influence on the physical, emotional, and

behavioral changes that occur at puberty. Testosterone exerts a yang, contractive

and activating effect, while estrogen exerts a yin, expansive and relaxing effect.

During puberty, the male body becomes contracted and muscular, and boys

begin displaying more active and aggressive behavior. Estrogen causes the

female body to expand and become more well-rounded, while girls normally

behave in a less aggressive manner than boys.

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Among the factors influencing the secretion of these hormones, diet is of

primary importance. In the macrobiotic view, production of testosterone is

increased by the intake of meat, chicken, eggs, cheese and other animal foods

that have a more yang or contracting effect. On the other hand, intake of milk,

sugar, chocolate, and ice cream and other foods with more yin or expansive

effects accelerates the production of estrogen.

In some cases, a diet high in animal foods causes the body to step up

production of testosterone, and in others, it causes the body to produce stronger

and more potent forms of the hormone. The high intake of animal foods, which

are yang or contractive, creates disequilibrium, especially in combination with

the more yang androgens secreted during puberty. The result is often an

explosive discharge of yang excess, which today often takes the form of violent

behavior. Although American girls eat plenty of animal food, they produce less

testosterone, and are less prone to such extreme behavior. They also discharge

excess once each month during menstruation. At the same time, the hormonal

surge that occurs during adolescence tends to stabilize once people reach their

twenties, thus behavior becomes more stable and controlled.

The consumption of animal food has another important effect on behavior.

Meat, eggs, chicken, and cheese alter the normal secretion of pancreatic

hormones. The pancreas secretes two hormones: insulin (yang), which lowers

blood sugar, and glucagon, or anti-insulin (yin), which cause it to rise. The

excessive intake of animal food leads to blockage and stagnation in the pancreas.

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These strong yang foods cause the pancreas, which is a more yang, or compact

organ, to become hard and tight, and reduce its secretion of anti-insulin. The

result is hypoglycemia, or chronic low blood sugar.

Hypoglycemia has a direct effect on our ability to think clearly. The brain

is utterly dependent upon glucose for its functioning. Low blood sugar causes

the biologically less essential brain functions to shut down in order to conserve

the more essential, mechanical functions. The cerebellum, which controls the

more refined levels of behavior, including our sense of conscience and the ability

to understand the effects of our actions, is biologically less essential than the

cerebrum, which regulates breathing, heartbeat, and muscular activity of the

“fight-or-flight” variety. In such a condition, a person thinks less clearly and is

more prone to panic or act without thought of the consequences.

Hypoglycemia, caused by excessive intake of animal food, produces the

craving for opposite extremes, such as sugar, alcohol, or drugs, to make balance.

Alcohol abuse, fueled by hypoglycemia, is considered by many to be the leading

drug problem in the United States. No less than 60 percent of the violent

homicides and 40 percent of the rapes in the U.S. are alcohol related. At the same

time, drug use is increasingly associated with violent crime.

Writing in his book, Diet, Crime, and Delinquency, criminologist Alexander

Shauss states that, “there is a vast medical literature suggesting the role blood

sugar disorders can play in antisocial behavior.” Researchers have begun to link

hypoglycemia with depression, hyperactivity, and antisocial behavior. Studies of

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prisoners have revealed a very high incidence of hypoglycemia, as high as 85

percent in some instances, and have shown that inmates consume far more sugar

and highly sugared foods and beverages than the average population.

Together with the graphic depiction and glorification of violence in the

media, the easy availability of guns, and the decline of traditional family

structures, the high consumption of hamburgers, fried chicken, and other forms

of animal food by young people could be fueling the modern epidemic of crime

and violence.

In the book Crime and Diet (Japan Publications, 1987), Michio Kushi and I

propose a broad-based program for solving the problem of crime. One aspect

involves conducting a massive dietary education program throughout the

country, including lectures and cooking classes, with particular focus on high-

crime areas. Dietary education could be offered in elementary and high schools.

The other aspect would be to provide dietary education in prisons, juvenile

detention centers, mental institutions, and hospitals, along with reorienting the

quality of food served in these institutions.

A large part of the funding for dietary education should come from the

government. Revenues could be raised through a “cholesterol tax,” similar to the

proposed tax on cigarettes and alcohol, on hamburgers, fried chicken, cheese,

milk, and other foods high in cholesterol and saturated fat. Part of the revenue

generated by the cholesterol tax could be used to pay for research on the

prevention of chronic disease. A “hyperactivity tax” on foods high in sugar and

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chemical additives, in addition to a tax on films, videos, and television shows

that glorify violence, could be used to provide additional funding.

Diet has a profound influence on behavior. The value of a naturally

balanced diet in the prevention of heart disease, cancer, and other chronic

diseases now recognized by society. A diet of whole natural foods may also be

the key to helping young people react more peacefully to the stresses of modern

living, while serving as a long-term solution to the modern epidemic of crime

and violence.

Good Food and Gardening at Graterford

Soon after publication of the above article, I received a call from Violet Hoffman

inviting me to speak on this topic at a meeting of the Organic Gardeners of

Graterford, a state prison outside Philadelphia.

Violet and her husband, Jerry, are students of macrobiotics. They started

the gardening club last year with the support of the prison administration, and

the help of Andrea Huff, a macrobiotic friend who has done volunteer work in

prisons. The Hoffmans have arranged for macrobiotic teachers to give lectures

and cooking classes at the prison. The macrobiotic community has been very

supportive of the project, donating time, energy, food, and books to the inmates.

On the ride to Graterford, Violet and Jerry told me there are two groups of

organic gardeners at the prison. The larger, outside group is made up of men

who live outside the prison walls in minimum security modular units. The

smaller, inside group, is comprised of men inside the prison. Our meeting would

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be with the outside group. The Hoffmans also mentioned that the prison was

built to house about 2,000 inmates. Currently, Graterford is home to over 4,000

men.

The evening began with a tour of the one-acre organic garden, located just

outside the prison’s imposing stone walls. During the summer, the gardeners

grew carrots, lettuce, squash, radishes, onions, string beans, strawberries, and

watermelon according to the principles of biodynamic farming. One inmate told

a local newspaper that the garden was “therapeutic” and gave him a chance to

see “something you helped bring to life.” The meeting was held in a small chapel

right next to the prison. A gourmet natural food meal had been prepared by a

Philadelphia restaurant from vegetables that were grown in the garden.

Attending the dinner were about 15 members of the gardening club along with

about 20 outside supporters.

During dinner, several inmates expressed their desire to eat a more

healthful diet. One inmate told a local reporter: “It’s real difficult, because you

have a system that doesn’t promote health. Food here is cooked any old way.”

The menus are standardized and feature plenty of meat, sugar, and dairy food.

Vegetables are cooked in butter, and meals are heated in microwave ovens.

Prisoners cannot have food in their cells. In such an environment, eating well

presents a formidable challenge.

I addressed the group after dinner. I began by thanking everyone for their

dedication to the project. I stated my belief that the organic gardeners at

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Graterford were setting an example for us all. The organic gardeners are showing

everyone the way to better health through natural and organic foods and

relaxing outdoor activity. They are also demonstrating a practical way to save the

earth and restore the environment through organic farming, and showing a way

for everyone to regain their spiritual connection with the earth.

We also discussed other issues, especially the difficulties the men face in

trying to eat well. I expressed my opinion that access to health-supporting foods

was a basic human right, like access to air, water, and sunlight, and that, like

institutional food in general, the current prison diet--high in fat, sodium, and

sugar--was accelerating the development of heart and other degenerative

diseases. However, unlike persons in other institutions, prisoners have no other

choices. They either eat what is being served, or go hungry. In a sense, by

denying prisoners the right to choose health-supporting foods, society is

subjecting them to a form of cruel and unusual punishment. I suggested that

Graterford (and other prisons) begin providing inmates with healthful dietary

choices by regularly including whole grains, beans, and fresh vegetables in its

menus.

Currently, the U.S. has one of the highest rates of incarceration in the

world, second only to that in Russia. The number of people being sentenced to

prison is increasing year by year, and overcrowding has become the rule, not the

exception. Although still in its beginning stages, the Graterford project could

offer America a way out of this deepening morass. Healthy people are less likely

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to get caught in the revolving door of crime, prison, and more crime. Instead of

being breeding grounds for crime, prisons could become places of healing and

self-improvement. After visiting Graterford, it became clear to me that the

solution to crime will not be found in building more prisons, but in helping those

in prison lead healthier and more productive lives.

Source: This essay is from an article entitled, Preventing Crime through Diet,

published in MacroChef, Philadelphia, Pa., Late Summer, 1994.

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34. Freedom for Health

In 1994, the Massachusetts Dietetic Association sponsored legislation that would

have severely restricted the right to give or receive nutritional counseling in the

state. Under the proposed bills, only registered dietitians who met the standards

of the American Dietetic Association (as well as physicians and nurses who were

exempt) would have been allowed to give dietary or nutritional advice. The bill

carried a $500 fine for violators, while a similar bill in Connecticut called for a

penalty of up to five years in prison. In response to these attempts to restrict

nutritional freedom , a coalition of nutritionists, naturopaths, homeopaths,

herbalists, macrobiotic teachers and other holistic practitioners led a campaign to

uphold dietary freedom of choice by convincing legislators that the bill was

monopolistic and regressive. As a result, the Massachusetts bill was abandoned,

and the Connecticut bill modified to preserve freedom for health.

As a result of a coordinated campaign by the American Dietetic

Association, thirty-two states have approved some form of nutritional licensing.

In twenty-one, mandatory laws are in effect, prohibiting or curtailing holistic

practices. With the defeat the Massachusetts bill, macrobiotic and holistic

educators are hoping to open a dialogue with the Massachusetts Dietetic

Association and other interested parties to explore ways to promote nutritional

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awareness in the state and voluntary licensing without criminal penalties. Below

is the testimony I presented to the Massachusetts State Legislature during the

April 1994 hearing on the bill.

I speak today as a concerned citizen on behalf of thousands of people

throughout the Commonwealth opposed to the bill recently put forward

by the Massachusetts Dietetic Association. It is important for you, the

members of the Health Care Committee, to be clear about what the

dietitian licensing bill would do, since there seems to be a great deal of

confusion about it, even among registered dietitians.

Some people, including many dietitians, believe the dietitian

licensing bill would simply allow dietitians to receive third party

reimbursement for their services. They are apparently misinformed. The

dietitian licensing bill does not stop at third party reimbursement. If the

dietitian licensing bill passes, only those approved by the American

Dietetic Association would be permitted to give dietary advice. All others

would be subject to criminal prosecution.

I am not opposed to dietitians upgrading their licensing

procedures, receiving third party reimbursement, or improving the quality

of food served in hospitals, prisons, and other public institutions. I am,

however, strongly opposed to dietitians attempting to monopolize the

continually evolving field of nutrition. Monopoly is bad enough when it

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involves non-essential goods or services. It is intolerable when it comes to

something as basic as freedom of choice in diet. Simply put, the dietitian-

licensing bill as it now stands is regressive, monopolistic, and anti-choice.

It is a clear example of a special interest attempting to override the public

interest.

There is no scientific consensus as to what constitutes an optimal

diet. Moreover, the public is often far ahead of dietitians when it comes to

making informed nutritional choices. Thousands of people throughout the

commonwealth have lowered their intake of saturated fat, cholesterol, and

refined sugar, and increased their consumption of whole grains, fresh

vegetables, and other foods high in fiber without, and often in spite of, the

advice of a registered dietitian. If given the choice, most citizens would

choose to retain the fundamental human right to choose diet based on all

the available evidence, and not only on that presented by dietitians.

I urge you, the members of the Health Care Committee, to preserve

the nutritional freedoms and fundamental human rights of the citizens of

Massachusetts by rejecting the dietitian licensing bill. I urge you to listen

to the voice of your constituents and vote no on this restrictive legislation.

Source: This essay is based on testimony before the Health Care

Committee of the Massachusetts State Legislature, April 13, 1994.

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35. Personal Health and the

Environment

The macrobiotic understanding of yin and yang and the five transformations

(which explain the continual movement of yin and yang) can help clarify the

dynamic relationship existing between personal health and the environment.

These principles enable us to see this relationship in a very practical way. Let us

see how the different aspects of our planetary environment can be classified

according to the five transformations, and how they relate to the major organs of

the body:

Energy-Stage!

Part of Environment!

Organ-Pair

Upward energy (Tree)!

Vegetation growing on!

Liver/gallbladder

the surface of the earth

Actively expanding!

Solar and other forms of!

Heart/small intestine

energy (Fire)!

energy; the atmosphere

surrounding the earth!

Downward energy (Soil)!

The soil on the surface!

Spleen (pancreas)/stomach

of the earth

Condensed energy (Metal)!

Deposited resources within!

Lung/large intestine

the earth (e.g., minerals,

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coal, oil, etc.)

Floating energy (Water)!

Oceans, lakes, rivers, and!

Kidney/bladder

other bodies of water!

Each part of the environment is related to all the others in a continual

cycle. For example, the burning of wood and other forms of plant matter (tree

energy) releases carbon dioxide and other substances that alter the balance of the

atmosphere (fire energy). Airborne pollutants eventually fall to earth, changing

the quality of the soil (soil energy). Pollution of the soil affects the quality of

rivers, lakes, and other bodies of water on the earth (water energy), and that in

turn affects trees and other forms of vegetation (tree energy). When plants are

burned as fuel or decompose naturally, the cycle repeats itself.

The condition of the environment is a reflection of our personal health.

Our internal condition influences the way we relate to and manage the different

aspects of our environment. If our condition is clear and healthy, our relationship

to the environment is harmonious and self-sustaining. On the other hand, when

our condition becomes stagnated and unhealthy, our relationship with the

environment becomes wasteful, inefficient, and disruptive.

The five transformations explain how the different parts and functions of

the body influence specific parts of the environment. For example, the spleen,

pancreas, and stomach are related to the soil. Their condition influences our

relationship with the soil, including our agricultural and farming practices.

When these organs are sound and healthy, a person will prefer more natural

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methods of farming that maintain healthy, organic soil. When these organs

become unbalanced, people lose confidence in natural farming and turn to

pesticides and other chemicals that deplete the soil. In a similar way, the kidneys

and bladder influence our relationship with water. Water pollution and the

inefficient use of water resources are signs of widespread disorder in the kidneys

and bladder.

Deforestation, including destruction of tropical rain forests, is a sign of

widespread disorder in the liver and gallbladder; while the use of highly

polluting energy sources, such as fossil fuels and nuclear power, is evidence that

many people are suffering from imbalance in the heart and small intestine.

Depletion of the earth’s deposited resources is an indication that many people

are experiencing chronic imbalance in the lungs and large intestine.

The solution to environmental destruction lies in restoring each of the

organs, and the body as a whole, to a normal, healthy condition. A naturally

balanced, macrobiotic way of eating is the most fundamental way to restore the

health of the organ-systems and ultimately correct society’s current

mismanagement of our environment on earth.

Source: This essay is based on a lecture at the East West Center, Antwerp,

Belgium, February, 1994.

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36. Basics and Benefits

of Macrobiotics

One of the most basic principles of macrobiotics is to eat an ecological,

environmentally-based diet. That means to rely primarily on foods native to the

climate and environment in which we live. Until the modern age, people were

more or less dependent on the products of their regional agriculture. Foods that

grew in their area formed the basis of their daily diet. It was not until modern

technology that it became possible for people to base their diets on foods from

regions with far different climates.

Today, it is common for people to consume bananas from South America,

sugar from the Caribbean, pineapples from the South Pacific, or kiwi from New

Zealand. However, our health depends on our ability to adapt to the changes in

our environment. When we eat foods from a climate that is very different from

ours, we lose that adaptability. As society moved away from its traditional,

ecologically-based diet, there has been a corresponding rise in chronic illness.

Therefore, for optimal health, we need to return to a way of eating based on

foods produced in our local environment, or at least on foods grown in a climate

that is similar to ours.

Foods with more yang, or contracted energy remain viable longer and can

come from a greater distance than foods with more yin, or expansive energy. Sea

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salt and sea vegetables are examples. They are rich in contracted minerals and

can come from the oceans around the world, provided these waters are within

your hemisphere. Grains, especially with the outer husk attached, remain intact

for a long time, even thousands of years, and can come from anywhere in your

continent. Beans also travel well and can come from a similarly wide area.

However, vegetables and fruits are more yin or expansive; they decompose more

rapidly than grains and beans, and unless they are naturally dried or pickled, are

best taken from your immediate area.

Changing with Our Environment

It is also important to adapt our cooking and eating to seasonal changes. The

modern way of eating does not do this, as people eat pretty much the same diet

throughout the year. High temperatures and bright sunshine produce a stronger

charge of upward energy in the environment. Water evaporates more rapidly and

plants become lush and expanded. Spring and summer are times of upward,

expansive energy. Then toward the end of summer, energy starts to change,

moving downward and inward. In colder and darker conditions, such as those of

autumn and winter, downward or contracting energy is stronger.

How can we adapt to these changes? During spring and summer, we can

make our diet lighter and fresher, meaning that we use less fire in cooking. We do

not need as much fire in our cooking because fire is already there in the form of

strong sunshine. When it is hot, we do not need warmth from our food. As we

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move into autumn and winter, with cooler temperatures and stronger downward

energy, we make our food hearty and warming by using more fire in cooking.

As the seasons change, we also need to utilize the natural products of our

environment. Our gardens are filled with vegetables and other foods during the

spring and summer, so we can naturally eat plenty of fresh garden produce

during these times. For example, summer is the time when corn is readily

available, so it is fine to eat plenty of fresh corn in that season.

From season to season, atmospheric energy alternates as part of the daily

cycle. Upward energy is stronger in the morning, while downward energy is

stronger in the afternoon and evening. In order to eat in harmony with this cycle,

breakfast should be light, not heavy. A breakfast of eggs and bacon is dense and

heavy, and goes against the movement of energy. Breakfast grains can be cooked

with more water, so that they become lighter and more easily digested. Dinner

can include a greater number of side dishes, and we normally eat more in the

evening, since at that time, atmospheric energy is more condensed and inward-

moving. Lunch can also be quick and light, since at noon, atmospheric energy is

very active and expansive. Quick light cooking, such as that in which we reheat

leftovers, can be done at that time.

Respecting Human Needs

Another important principle is to eat according to our distinctive needs as a

species. Our teeth reveal the ideal proportion of foods in the human diet. We

have thirty-two adult teeth. There are twenty molars and premolars. The word

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molar is a Latin word for millstone, or the stones used to crush wheat and other

grains into flour. These teeth are not suited for animal food, but for crushing or

grinding grains, beans, seeds, and other tough plant fibers. There are also eight

front incisors (from the Latin, to cut) and these are well-suited for cutting

vegetables. We also have four canine teeth. The canines can be used for animal

food, not necessarily meat, but foods such as white-meat fish. The ideal

proportion of foods as reflected in the teeth is five parts grain and other tough

fibrous foods, two parts vegetables, and one part animal food. The ideal ratio

between plant and animal food is seven to one.

The modern diet does not reflect this pattern. Rather than whole grains,

meat or other types of animal food are the primary foods. Vegetables are often

used as garnish to the main course of animal food. Cereal grains are eaten almost

as an afterthought, and are eaten in the form of white bread, white rolls, and

other highly refined products. Refined bread or rolls are used simply as a vehicle

to carry a hot dog, hamburger, or some other type of animal food. Grains are an

incidental part of the modern diet.

Today, people are eating the opposite of what they should be eating. That

is why so many health problems exist in the modern world. One of the clearest

messages I received from the books of George Ohsawa was that plant-based diets

are superior to animal-based diets. When Ohsawa presented that idea many

years ago, Western doctors and nutritionists laughed. They believed that animal

protein was superior to plant protein, and that cultures in which animal protein

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formed the basis of the diet were more advanced than cultures that relied on

grains and other plant foods.

However, that view is changing. The vanguard of modern nutrition now

agrees that plant-based diets are better for our health. If we compare the health

patterns of people who are eating plant-based diets with those who are eating

animal food, the grain- and vegetable-eaters have far lower rates of chronic

disease. There is an exception to this of course. If you would like to eat animal

food, it would be better for you to move to the Far North, above the Arctic Circle.

Then you can eat plenty of animal food. But if you live in Houston, where it is a

hundred degrees in the summer, then it is out of order to eat barbecued steak. It

does not fulfill our biological needs nor does it make our condition harmonious

with our environment.

Macrobiotics also recommends respecting dietary tradition. In the Bible

we read, “give us this day our daily bread.” Bread is symbolic of grain itself.

Wheat, barley, and other grains were considered the staff of life. In the Far East,

rice was considered the staple food, the staff of life. Native Americans respected

corn as their staff of life. Wherever you look, no matter what your tradition is, if

you go back far enough, you find that your ancestors were eating grains as their

principal foods. They used local vegetables and beans as secondary foods. They

were eating much less animal food than at present.

Nightshade vegetables, especially tomatoes and potatoes, were originally

not a part of the diet in Europe. These vegetables were brought to Europe from

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Peru. The original Italian diet did not include tomato sauce. It was very close to a

macrobiotic diet. Originally they did not use much meat, they used more

seafood, because Italy is a peninsula. They did not use butter, but used olive oil

in cooking. Instead of umeboshi plums, they used pickled olives. The basis of the

diet was whole grain pasta and rice. As people abandoned these traditional

eating patterns in favor of the modern diet, their rates of degenerative disease,

especially heart disease and cancer, increased dramatically.

Food as Energy

The practice of macrobiotics is based on the understanding of food as energy.

Electrons and protons are not solid particles, but condensed packets of energy.

Everything is actually energy, everything is composed of vibration. There is no

unchanging or fixed substance in the universe. Therefore, our understanding of

food incorporates, but is not limited to, theories of modern nutrition. In modern

nutrition, food is viewed as matter. In reality, there is an invisible quality to food

(and to life itself) that cannot be measured scientifically. We must perceive that

invisible quality directly through our intuition.

In macrobiotics, we employ a very simple tool for understanding the

movement of energy. We understand food in terms of yin (expansion) and yang

(contraction). All foods are made up of varying degrees of these two basic forces.

We use this understanding to see how food affects us in a very dynamic and

practical way. By understanding food as energy, we see that it affects not only our

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physical condition, but our mind, emotions, and even our spirituality. These

invisible aspects of life are a function of the quality of energy we manifest.

If we eat a food such as steak, which is very yang or contracted, we are

naturally attracted to foods with the opposite quality of energy. So we eat the

steak with potatoes, alcohol, or a sugary dessert such as ice cream. All of these

foods are extremely yin. In order to balance extremes, we have to add many

things that we don’t need. We wind up taking in excess fat, excess protein, excess

carbohydrate, and excess water. Our body is constantly being challenged.

However, what happens when our main food is more balanced? If you

look at a nutritional analysis of whole grains--brown rice, barley, millet, whole

wheat--you discover that their ratio of minerals to protein and protein to

carbohydrate approximates one to seven. Short grain brown rice comes closest to

the one to seven ratio, that, nutritionally speaking, represents the balancing point

between expansive and contractive energies on the planet. If you eat whole

grains every day, your main foods are balanced in themselves. It is much easier

to balance yin and yang in your diet as a whole. Eating whole grains as your

primary food makes it much easier to maintain optimal nutritional and energetic

balance.

Macrobiotics recommends that our foods be as natural as possible. Today,

however, people are using poor quality table salt, treated city water, animal

protein instead of plant protein, saturated animal fat instead of vegetable oil,

chemically processed rather than organic foods, and plenty of simple sugars

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instead of complex carbohydrates. It is no wonder that modern people’s health is

suffering, because the quality of each of these nutritional factors is poor.

The understanding of food as energy can guide us not only in creating an

optimal diet, but in the use of simple home remedies for the relief of illness. For

example, suppose someone has a kidney stone. What type of energy does that

represent, more expansive, yin energy or more condensed, yang energy? A

kidney stone is condensed, something like hard, frozen energy. In order to offset

that, we need to apply something with the opposite, activating energy. Should

we apply heat or cold? We should apply heat. Heat will activate this frozen

energy and make it melt and break down. A hot ginger compress can be applied

for that purpose.

Fever represents the opposite type of energy. Fever is an example of hot,

overactive energy. What would balance that? Something with cool, inert energy.

Ice is too cold for this purpose. Ice is so cold that it makes the body contract, so

that the excess that is trying to come out through the fever will, instead, be held

inside. Something a little milder is needed. Also, our body is part of the animal

world, so something from the plant kingdom helps to make balance. A simple

macrobiotic remedy for fever is to apply a cabbage leaf or another leafy green

directly to the forehead. Another remedy is to take raw tofu, which is cool and

inert, mash it, and apply it to the forehead. This application, known as a tofu

plaster, draws heat out of the body. It can lower a fever in a matter of minutes.

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The principle of energy balance can help you manage a variety of minor

conditions at home without aspirin or other medications.

Dietary Diversity

Macrobiotics also teaches that we respect biodiversity, or the tremendous

proliferation of life on earth. Many people are concerned with preserving the

wealth of species on our planet because biodiversity is now being threatened by

civilization. Many species, including those in tropical rain forests, are

disappearing. Others are in danger. Scientists have discovered that amphibians

such as frogs and salamanders are diminishing, perhaps because of ozone

depletion or acid rain. The tiger, the symbol of power and beauty, is vanishing

from the wild. However, in nature, biodiversity is the rule, not the exception. To

reflect this in our eating, we need to practice what I call dietary diversity. There is

a wide proliferation of life on earth, a wide range of species, and to translate that

into our day to day eating, we need plenty of variety in our selection of foods,

and also in our cooking methods. Macrobiotic eating is not narrow or strict.

Through macrobiotics, we discover a wide range of healthful new foods.

We also need to respect the endless diversity of individual needs.

Although we share certain fundamental things in common, each of us is

different. If we are active, we should eat a certain way for physical activity. If we

are sitting behind a desk, our diet should be somewhat different. Men and

women also need to eat differently. Between men and women, who can eat more

animal food? Men. Who can eat more raw salad and sweets? Women. Children

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and adults also need to eat differently. Babies are already yang--small and

contracted--so their diets need to be more yin--soft and sweet-tasting, with little

or no salt. If you have eaten plenty of animal food in the past, in order to restore

balance, you need to base your diet on plant foods. Or if you have a health

problem caused by your past way of eating, you can emphasize certain foods in

order to offset that.

Benefits of Macrobiotics

Now, what are the benefits of macrobiotic living? Eating this way can help us

maintain optimal health and achieve longevity. People such as the Hunza in

Kashmir, known for their good health and longevity, eat grains and vegetables as

their main food. They were eating more or less a macrobiotic diet adapted to

their mountainous terrain and climate. The first benefit of macrobiotic eating is

physical health and longevity.

A second benefit is peace of mind. That peace of mind comes from the

awareness that we are living and eating in harmony with the universe. We are

living in harmony with the movement of energy. That is the source of inner

peace. Our mind and emotions are very much conditioned by what we eat. If you

feed your child plenty of sugar, what kind of mind or emotions result? Children

become hyperactive or cry a lot, and become overly emotional. If we eat plenty of

meat, what kind of mind and emotions are produced? We become aggressive or

in the extreme, even violent. What happens when we eat plenty of nightshade

vegetables such as tomatoes or potatoes? We become depressed. Incidentally,

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these vegetables have recently been found to contain nicotine. Nicotine is an

addictive substance, and that may explain why many people find it difficult to

stop eating these vegetables.

As your mind and emotions become more stable and peaceful, you

naturally develop a sense of family and community. Modern values--such as

competition, dog eat dog, survival of the fittest, etc.--have all arisen from a

carnivorous diet. Grain-eating people develop a completely opposite view.

Instead of seeing scarcity on the earth, we realize that we live in a universe of

abundance. Rather than fighting over resources, the issue becomes how to share

the tremendous natural wealth on our planet. Meat-eating tends to produce

isolation, something like the lone hunter or lone wolf, rather than a sense of

community. Hunters such as lions and hyenas are constantly fighting with each

other. Grain-eaters develop a completely opposite way of thinking based on

cooperation.

Meat-eating also leads to a more nomadic lifestyle, following the herd,

and we tend to become unsettled, rather than stable or settled down. Grain-

eating agricultural life is more stable, more settled. Which way of life encourages

more stable family life? When the men are off hunting all season, or if the entire

village has to constantly be on the move, it is difficult to maintain stability.

Macrobiotic living strengthens our community and family life. People naturally

desire to help and support each other. Through macrobiotics, you become friends

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with everyone. As we continue to eat this way, our concept of family expands to

include all of humanity. We reconnect with our human family on planet earth.

Macrobiotic living can also help us gain spiritual understanding. Do you

think it is easy to meditate if we eat hamburgers, or if our mind is very angry or

upset, or if we are always stressed out? Or if we are eating sugar or drinking

Coke all the time, so that our mind is often hyperactive and scattered, can we

really stabilize and center our energy? These conditions make if very difficult to

enter into deep, tranquil, and peaceful meditation. In order to allow spiritual

energy to smoothly channel through us, and to use that energy, macrobiotic

eating--grains and vegetables--is ideal.

We should not forget that all great spiritual traditions included some form

of dietary discipline. In the Orient, the cooking in Buddhist and Taoist

monasteries was called shojin ryiori, or “cooking for spiritual development.”

These traditions were based on the understanding that food accelerates our

spiritual consciousness. By selecting the proper food, we develop our spiritual

quality. In these traditions, do you think animal food was a part of their diets?

No. They were completely vegetarian. However, in traditional times, vegetarian

eating, especially in cooler climates, meant eating cooked brown rice, daikon and

other vegetables, tofu and bean products, etc., rather than a lot of raw fruit or

salad.

Finally, as we achieve good health, peace of mind, a sense of family and

community, and spiritual understanding, we gain the ability to play and have a

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big dream or adventure in this life. Macrobiotics is based on change or

transmutation. In other words, we try to gain the ability to change things into

their opposite according to our free will. So if we are experiencing difficulty,

using macrobiotic understanding, we try to change that into pleasure or

enjoyment. Or if we are experiencing sickness, we self-transform that into health.

Or if the world is in danger of war, as our adventure, as our play, as our

challenge, we transform that into peace. You can even gain the ability to

transmute or transform any type of food into your health and vitality. In other

words, you embrace your antagonist and turn it into your friend. As George

Ohsawa said, ultimately there are no restrictions. The realization of total

freedom, or the freedom to play endlessly in this infinite universe, is the ultimate

benefit of macrobiotic living.

Source: This essay is from a lecture at the Macrobiotic Summer Conference

in Poultney, Vermont, August, 1994.

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37. New Reasons to be Dairy-free

In macrobiotic thinking, milk is a more yin or expansive food. Milk is a food for

growth; it promotes rapid development of the newborn. Mother’s milk is

suitable for the earliest stages of life, but once teeth come in and a baby is able to

eat grains and other vegetable foods on his own, milk is no longer necessary nor

beneficial. It is at that time that the natural process known as weaning occurs, in

which the young graduate to the next level of eating.

This process occurs throughout the animal kingdom. Once animals are

weaned, however, they do not continue drinking milk. Man is the only species

that continues taking milk beyond infancy, and the only species that takes the

milk of other animals. In macrobiotic thinking, this practice is harmful both

physically and spiritually.

The association between regular consumption of dairy products and a

plethora of human diseases has been documented in numerous studies around

the world. Now, modern science is providing consumers with additional reasons

to avoid dairy foods.

Compared to animals living freely in nature, modern farm animals are

often sick and weak. They live in artificial environments, under unnaturally

crowded conditions, and are fed a highly synthetic diet. In order to keep these

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animals alive and free of infection, they are routinely fed antibiotics. Antibiotics

are extremely yin; they are also given to livestock to stimulate growth. Since they

are yin, antibiotics are effective against bacteria, which, among microorganisms,

are more yang. They are not effective against viruses, which are more yin than

bacteria. Yin and yang attract and interact with one another, whereas two yins

repel and do not interact.

Just as no two people are exactly alike, no two bacteria, even within the

same strain, are identical. Certain microbes within a given batch will be more yin,

others more yang. The more yang varieties of bacteria will be killed by an

antibiotic, whereas like viruses, the more yin varieties will not be affected. These

latter bacteria, which react more like viruses, are said to be “drug resistant.”

When antibiotics are applied, non-resistant bacteria are killed, while

resistant bacteria survive, multiply, and even pass their resistance on to other

microbes. As time goes by, an increasing number of common bacteria are

evolving resistance to antibiotics. The reason for this is twofold: indiscriminate

use of antibiotics by the medical profession, and the use of antibiotics in

livestock. In an article entitled, The End of Antibiotics?, Newsweek stated the

problem as follows:

Resistant infections killed 19,000 U.S. hospital patients (and contributed to

the deaths of 58,000 more) in 1992. “Many of the diseases we thought we

had under control are coming back,” says the CDC’s Mitchell Cohen.

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That’s because a host of common bugs now resist one or more antibiotics.

Strains of pneumococcus, which can cause ear infections, meningitis,

pneumonia and blood infections, became resistant to penicillin and to four

other antibiotics in just the last six years. Some 20 percent of TB microbes

resist isoniazid, the treatment of choice, and gonorrhea microbes resist

penicillin.

Regarding the role of dairy and other animal foods in the spread of drug

resistant bacteria, the Newsweek article stated:

Antibiotics in farm animals leave behind drug-resistant microbes in milk

and meat; with every burger and shake, supermicrobes pour into your

gut. There, they can transfer drug-resistance to bacteria in the body,

making you vulnerable to previously treatable infections.

Another new drawback to dairy food has occurred as a result of recent

government approval of genetically-engineered bovine growth hormone, or

recombinant BGH. Genetically-engineered growth hormone is now in use, and

much of the milk, cheese, butter, yogurt, ice cream, and infant formula consumed

in the U.S. will soon contain it. None of these foods will carry a label warning

consumers that rBGH was used in their production.

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The production of milk is a yin or expansive function. Cows injected with

rBGH produce up to 20 percent more milk. Because it stimulates lactation, rBGH

must therefore be extremely yin. Cows who receive rBGH are more prone to

fatigue, weight loss, and mastitis, an infection of the milk-secreting udder.

Researchers note up to an 80 percent incidence of mastitis in hormone-treated

cows. Antibiotics are the treatment of choice for mastitis; the use of rBGH will

necessitate the use of even greater amounts of antibiotics and accelerate the

development of drug-resistant microbes. A Government Accounting Office report

on rBGH stated: “The increase in mastitis levels reported in the rBGH pivotal

studies suggests that the potential for an increase in milk antibiotic levels is very

real.” The use of rBGH in dairy cattle may also lead to contamination of milk

with pus and bacteria.

Over the years, epidemiological studies have associated consumption of

milk and other dairy products with breast cancer. The use of rBGH may increase

this risk. Dr. Samuel Epstein, a noted environmental medicine specialist at the

University of Illinois, stated in an article in the Los Angeles Times that rBGH

increases the level of insulin-like growth factor-1, or IGF-1, in cow’s milk, and

that:

IGF-1 induces rapid division and multiplication of normal human breast

epithelial cells in tissue cultures. It is highly likely that IGF-1 promotes

transformation of normal breast epithelium to breast cancer. IGF-1

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maintains the malignancy of human breast-cancer cells, including their

invasiveness and ability to spread to distant organs.

In nature, every action produces an opposite reaction. Every front has a

back, and the bigger the front, the bigger the back. The risks associated with the

use of rBGH in milk, together with the dangers resulting from a greater use of

antibiotics, should cause many consumers to think more seriously about the

quality of the foods they are eating and turn to more natural, vegetable-quality

alternatives to dairy products.

Source: This essay is from personal notes and lectures during the summer

of 1994.

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38. Maintaining Optimal Weight

The average person in modern society is overweight. Many people are obese.

Obesity is now a problem among children as well as adults. Since the majority of

modern people are overweight to one degree or another, their perception of what

constitutes optimal weight is abnormal. It is well-known that thinner people live

longer. People such as the Hunza in Kashmir, known for their longevity and

freedom from disease, have more lean physiques. Excess weight is an

acknowledged risk factor in heart disease, cancer, diabetes, and other chronic

conditions. Moreover, thinner people are often more active and energetic than

those who are overweight.

A broad-based macrobiotic diet provides ample calories and essential

nutrients, and can help people achieve and maintain optimal weight. Foods that

help in maintaining proper body weight include:

1. Sweet brown rice and mochi. Sweet brown rice and mochi (sweet rice taffy)

are high in protein and fat. They can be eaten often to help prevent weight loss.

2. Fried rice or noodles. Adding a little high-quality vegetable oil to the diet

can help stabilize weight loss. Sesame oil is preferred for regular use and can be

used to make delicious fried rice and noodle dishes. Tofu, tempeh, vegetables,

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and even fish and seafood can be added to fried rice and noodle dishes.

Vegetables sauteed in sesame oil are also helpful for this purpose.

3. Amasake (sweet rice milk). This refreshing beverage adds calories and fat

to the diet and can be enjoyed on a regular basis. Amasake makes delicious

puddings and desserts and can be used on breakfast porridges.

4. Seitan and fu. These wheat gluten products are high in protein and can

be used regularly in macrobiotic cooking.

5. Tofu, tempeh, and yuba. Processed soybean products are high in protein

and fat and can be eaten on a regular basis to promote optimal weight.

6. Naturally-sweetened desserts. Desserts such as chestnut puree, squash

puddings, and cooked fruit compotes sweetened with grain sweeteners such as

rice syrup or barley malt add extra calories to the diet and can enjoyed from time

to time.

7. White meat fish and seafood. Fish is a good source of extra protein and

when eaten once or twice per week helps in maintaining weight.

In addition, variety in the diet--both in terms of food selection and

cooking methods--is important. A narrow diet often leads to weight loss and a

decline in vitality. Too much salt or salty foods or hard, baked flour products--

which cause contraction or dryness in the body--can also promote the loss of

weight. It is also important to chew well, exercise on a regular basis, and prepare

delicious and thoroughly enjoyable meals.

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Source: This essay is from a lecture in Singapore, December, 1994.

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39. Using Food in Healing

Daily food has the power to heal or make us sick; to keep us healthy or accelerate

our decline. The importance of food in health and healing cannot be

overemphasized. However, unlike modern nutrition, in which foods are

analyzed according to their biochemical effects, the macrobiotic view is based on

an understanding of food as energy. Rather than being analytical and partial, the

macrobiotic approach is dynamic and whole.

In macrobiotics, we approach food on two levels. In the first, more

fundamental level, we apply the principle of yin and yang to balance our daily

diet as a whole. Yin and yang help us understand food in terms of energy.

Balancing the expanding and contracting energies in our diet is the basis of

health and healing. In the second, or symptomatic level, we use food to offset or

balance a particular condition or symptom.

The key to health and healing lies in our ability to understand food in

terms of yin and yang and energy, and to apply that understanding to the

structure and function of the human body. For that purpose, we need to view the

body in terms of yin and yang. The inner regions of the body, including the

bones, blood, and internal organs, are more yang or contracted, while the

peripheral regions, including the skin and hair, are more yin or expanded. The

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front of the body is generally softer and more expanded (yin), while the back is

hard and compact (yang). The upper body is generally more yin, while the lower

body has stronger yang energy.

On the whole, the right side of the body is strongly charged with yin,

upward energy, while the left side is strongly charged by downward, yang

energy. The movement of upward and downward energy in the body is reflected

in the structure of the large intestine, and in the function of the brain. The large

intestine moves upward on the right side of the body, and downward on the left.

The right hemisphere of the brain generates more yin, aesthetic or artistic images,

while the left is the source of more yang, analytical and rational abilities. Using

these basic classifications, we can begin to make specific correlations between the

energy of food and the energy of the body.

Day to day, the atmosphere cycles back and forth between upward and

downward, or yin and yang energy. Morning is the time when upward energy

prevails. Evening and night are the times when downward energy is strongest. In

order to maintain optimal health and well-being, we need to orient our lives in

harmony with the movement of energy. In other words, we need to wake up in

the morning and be active during the day, and need to get adequate sleep at

night. If we go against the movement of atmospheric energy, for example, by

sleeping during the day and being active at night, we risk losing our health.

On the most fundamental level, health and healing operate on the same

principle. The organs on the right side of the body, including the liver and

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gallbladder, are strongly charged by yin, upward energy. Those on the left,

including the pancreas and spleen, receive a stronger charge of yang, downward

energy. Do foods with more expansive energies benefit the pancreas and spleen,

or those with more contractive energies? Similarly, what types of foods benefit

the liver and gallbladder? As we can see from the daily cycle, we need to go with

the movement of energy. Thus, foods that match the energy of a particular organ

are the most appropriate.

Symptomatic healing works in the opposite way. Symptoms can be caused

by extremes of either yin or yang. In order to neutralize or offset a particular

symptom, we use foods that have the a quality of energy that is opposite to that

of the symptom. If the symptom is caused by too much yang, we supply the

body with yin. When a symptom is caused by excess yin, we need to supply

yang.

Constipation offers an example of this principle. Constipation can result

from either an excess of yin or yang in the diet. Yang constipation is caused by

the repeated intake of meat, cheese, eggs, chicken, and other forms of animal

food, and an insufficient intake of grains, vegetables, and other plant foods

containing fiber. It occurs when the intestines become overly tight and

contracted. To relieve that symptom, we use foods with an opposite, or more yin

energy, such as kanten, lightly steamed greens, grated raw daikon, or vegetables

that have been lightly sauteed in oil.

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Yin constipation occurs when the intestines become loose, weak, and

stagnant because of too much sugar, chocolate, alcohol, spices, ice cream, or soft

drinks. To restore the intestines to a more normal, contracted state, a slightly

more yang preparation, such as ume-sho-kuzu, would be appropriate.

The Five Energies in Health and Healing

As we saw above, the liver and gallbladder are nourished by yin, expanding

energy; the pancreas and spleen, by yang, contracting energy. Therefore,

according to the principles stated above, if we wish to strengthen the liver and

gallbladder, we choose foods that have a slightly more yin, or expansive quality

of energy. If we wish to strengthen the pancreas and spleen, foods with slightly

more yang energy would be appropriate.

Although whole grains are generally the most balanced among foods,

each variety has a slightly different quality of energy. Corn, for example, grows

in the summer, and is soft, sweet, and juicy. It has a more yin quality of energy.

Buckwheat, on the other hand, grows in cold, northern regions and is very hard

and dry. It rapidly absorbs water, and has strong yang energy. Rice has a different

quality of energy than barley; millet is different than wheat. Short grain rice is

very different than long grain rice. Among the whole grains, therefore, which one

is best for the liver and gallbladder, and which one most benefits the pancreas

and spleen?

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Liver and Gallbladder Traditional philosopher-healers referred to the

upward energy that nourishes the liver and gallbladder as tree energy. The name

tree energy implies growth in an upward direction, as well as movement that

branches outward. Among the grains, barley has a light, expansive quality and is

classified under the tree energy category. Adding it to brown rice produces a

lighter, fluffier, and less glutinous dish. The energy of barley is compatible to that

of the liver and gallbladder. Hato mugi, or pearl barley, a species of wild barley

originally grown in China, is especially charged with upward energy. Both

regular and pearl barley can be eaten several times per week, in soup or with

brown rice. Barley tea supplies the body with light, upward energy and can be

used as a regular beverage.

Pancreas, Spleen, and Stomach The spleen and pancreas are charged by

an opposite quality of energy that traditional philosopher-healers referred to as

soil energy. The name soil conveys the image of more compact, downward

energy. Millet, a compact grain with a hard outer shell, is a product of soil energy

and can be eaten on a regular basis to strengthen the pancreas and spleen. It is

helpful in aiding recovery from blood sugar disorders, including diabetes and

hypoglycemia. Millet can be cooked with brown rice or used to make delicious

millet soup. The stomach is located toward the left side of the body, and is

energetically compatible with the pancreas and spleen. Millet is also useful in

strengthening the stomach.

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Let us now see how the principles of energy balance apply to the selection

of whole grains for the other primary organs.

Heart and Small Intestine Compared to the liver and spleen, the heart

has a more dynamic, active quality of energy. The heart is located higher in the

body (more yin), and is positioned at the heart chakra, a very highly charged

region in the center of the chest. Traditional healers referred to such active

movement as fire energy. The small intestine is compatible with the heart, and is

charged with active energy. At the center of the small intestine is the highly

charged region known as the hara chakra, the primary source of life energy for

the entire lower body. Among the grains, corn, a more yin product of summer, is

charged with fire energy. It is energetically compatible with the heart and small

intestine. It can be eaten fresh in season or used in such traditional dishes as

polenta. Whole corn meal or grits can be used as breakfast cereals.

Lungs and Large Intestine Compared to the heart, the large intestine has

more condensed, yang energy. It is located in the lower body, where downward

energy is stronger, and although it is large, it is compressed into a small space.

The lungs are energetically compatible with the large intestine, and contain many

air sacs and blood vessels compressed into a tight space. Traditional healers

named this condensed stage metal energy. They considered it to be more yang or

condensed than the downward, soil energy that charges the pancreas and spleen.

Brown rice, especially pressure-cooked short grain rice, has strong condensed

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energy that corresponds to the metal stage. It can be used as a main daily grain to

strengthen and vitalize these organs.

Kidneys and Bladder The kidneys lie in the middle of the body; with one

on the right and the other on the left side of the body. Traditional healers felt that

the energy that nourishes the kidneys is like water, floating between yin and

yang, up and down, although on the whole, downward energy is slightly more

predominant. Appropriately enough, they referred to this stage as water energy.

Beans, which are more yang or contracted than most vegetables, and more yin or

expanded than most grains, are a manifestation of floating, or water energy. They

strengthen and nourish the kidneys, and their related organ, the bladder. Smaller

beans such as azuki and black soybeans have more concentrated energy and are

especially beneficial. Beans and bean products can be eaten as a regular part of

the diet.

These five stages of energy are actually part of a a continuous cycle.

Energy constantly cycles back and forth from yin to yang, moving through the

more yin stages tree and fire, and then through the more yang stages soil, metal,

and water. The cycle repeats every day and from season to season. Our bodies

are comprised of a complex mix of energies that reflect each of these stages, and

to maintain optimal health, we need adequate variety in our daily diet.

The five energies can guide our selection of vegetables and other

supplementary foods, as well as our choice of cooking methods. In general, leafy

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greens are charged with strong upward or actively expanding energy (tree and

fire), while round vegetables, such as squash, onions, and cabbage are strongly

charged with soil energy. Roots such as carrots, burdock, and daikon have even

stronger yang energy (metal), while sea vegetables represent floating or water

energy.

In cooking, we change the quality of our foods, by making their energies

more yin or more yang. Methods such as quick steaming, blanching (quick

boiling), and sauteing accelerate upward (tree) and active (fire) energy, while

slow boiling, such as that used in making nishime, condenses the energy in food

and corresponds to the soil stage. Pressure cooking is a more yang method of

cooking that corresponds to metal energy, while soup corresponds to water

energy. Once again, we need a wide variety of vegetables and cooking methods

in order to provide the body with a wide range of energies.

Whole grains and other foods in the macrobiotic diet work on both the

symptomatic and fundamental levels. On the fundamental level, a food such as

hato mugi, or pearl barley, supplies the liver and gallbladder with the upward

energy necessary for smooth functioning. At the same time, because of its

expansive nature, pearl barley acts symptomatically in dissolving more yang,

hardened deposits of animal fat and protein, including cysts and tumors caused

by the repeated consumption of animal food. Pearl barley tea, for example, is

used in Oriental medicine as a beverage to dissolve moles, warts, and other skin

growths resulting from excess animal protein.

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Food is our best medicine. Balancing the energy of food provides the

foundation for achieving good health. Without the foundation of daily diet, our

approach is symptomatic and limited. Understanding food as energy lies at the

heart of macrobiotic healing.

Source: This essay appeared in Macrobiotics Today, Oroville, Ca,

November/December, 1993.

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40. Treating Autumn Colds

Daily diet is the foundation of health and happiness. When our daily diet is well

balanced, our body is supplied with the right balance of energy and nutrients.

Each of the body’s organs and functions is provided with what it needs for

optimal functioning.

However, because we are not always sensitive to our changing needs, our

daily diet sometimes becomes out of balance. We eat or drink excessively. This

produces imbalance that can appear in the form of symptoms. If our daily way of

life is basically healthy, these symptoms respond to simple adjustments in daily

eating and activity, in combination with home remedies made from whole

natural foods.

The most effective home remedies utilize the understanding of yin

(expansion) and yang (contraction), or the principles of harmony and balance.

One effective way to neutralize symptoms is to use home remedies that provide

energy that is opposite to that of the symptom, thus offsetting the symptom and

restoring a more neutral or balanced condition. So, for example, when a

symptom is the result of stagnant, condensed, or blocked energy, we would

apply a remedy with activating, expanding, or dissolving effects. When a

symptom occurs as the result of overactive energy, a remedy with calming or

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soothing effects would be appropriate. Yin and yang explain how the energy of

symptoms moves and develops. All symptoms represent the movement of

energy. Macrobiotic home remedies work by harmonizing, changing, or redirecting

energy.

Another important consideration is that home remedies be as simple,

natural, and easy to use as possible. Ideally, the whole foods in your kitchen and

pantry should be the source of the home remedies you prepare. Home remedies

made from daily foods are generally mild, safe, and do not produce harmful or

unpleasant side effects. Unlike medications such as aspirin, they do not block,

disrupt, or otherwise interfere with bodily processes such as discharging, the

source of many symptoms. Rather than trying to block or suppress discharges,

macrobiotic home remedies strengthen the body’s ability to discharge efficiently,

thus protecting it from more serious illness.

Now let us consider the common cold as an illustration of these basic

concepts.

All of the symptoms that comprise the common cold represent the

discharge of excess. The direction of the discharge is generally upward, or yin,

with symptoms such as swelling and congestion of the nasal membranes, runny

nose, sneezing, and soreness and inflammation in the throat. Symptoms such as

weakness, fatigue, fever, chills, diarrhea, and chest congestion are also often

present.

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Colds, especially those appearing in the late summer or autumn, represent

the discharge of excess yin, especially sugar, fruit, oil, fat, and water. They

develop in the form of a cycle with two distinct phases: onset (yin) and resolution

(yang). In the first stage, excess gathers in the head and begins discharging, often

culminating in fever. In the second, the fever breaks and the excess begins

discharging from deeper in the body, such as from the lungs. During the first

phase, we lose appetite; during the second, appetite returns. Ultimately the cold

resolves itself. How long this takes depends upon how much excess we need to

discharge and the strength of our discharge functions.

The symptoms of a cold can be offset and neutralized if we change the

direction of the discharge, especially at the very beginning when the cold is just

starting. The initial symptoms of the cold can be characterized as follows:

Discharge in an upward direction (through the nasal passages)

Dispersing energy

Watery discharge

Swelling and and inflammation

Weakness or fatigue

Therefore, to neutralize and redirect these symptoms, we need a home

remedy that:

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Stimulates discharge in a downward direction (through the intestines)

Gathers energy

Has more solidifying or condensing effects

Produces contracting effects

Produces strengthening effects

Moreover, the accumulation of excess yin that leads to a cold often

produces an acidic blood condition. An overly acid condition weakens the body’s

natural immune functions. Something with strong alkaline effects can help

neutralize this excess.

Among vegetables, roots grow below the ground in a downward direction

and are strongly charged with contracting energy. Among roots, kuzu (or kudzu),

grows deep into the ground and has very strong contracting energy. Kuzu has

strong solidifying or condensing properties; it is used often in macrobiotic

cooking as a thickening agent. Kuzu also strengthens the intestines and the lower

body.

When taken at the beginning of a cold, kuzu can cause the yin excess of

the cold to solidify and gather downward toward the intestines, where it is

discharged through the bowel movement. It provides quick, complex

carbohydrate nourishment. The more yang properties of kuzu help strengthen

the body and fortify resistance. Adding umeboshi (which is salty and strongly

alkaline) augments the gathering power of the kuzu. Umeboshi also neutralizes

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acid in the body, strengthens digestion, and has anti-viral and antibacterial

effects.

The powerful effects of umeboshi and kuzu are combined in a drink

known as Ume-Sho-Kuzu. To prepare this tea dilute one heaping teaspoon of

kuzu with several teaspoons of cold spring water. Add the diluted kuzu to one

cup of cold spring water. Add the meat of one-half to one umeboshi plum and

place over a medium flame. Stir constantly to prevent lumping. Continue

cooking until the kuzu becomes thick and translucent. Add one-half to one

teaspoonful of shoyu (for taste) and stir. Simmer for thirty seconds. Pour into a

cup or bowl and eat hot with a spoon. The thick hot tea helps warm the body and

offset feelings of chills and weakness.

If you take Ume-Sho-Kuzu when you first feel a cold coming on, you

strengthen the discharging power of the intestines. The excess of the cold can

then be discharged in a downward rather than upward direction. Your natural

resistance will be strengthened and it may be possible for you to continue with

your daily activities without being interrupted by the unpleasant symptoms of

the cold.

A Natural Approach to Fever

Fever represents the discharge of excess energy. The main characteristic of fever

is heat; the temperature of the body rises above normal so that excess can be

discharged. During fever, the body’s heat producing mechanisms shift into

overdrive--and thus, fever is a condition of overactive energy.

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During fever, the body attempts to discharge energy from the center to the

periphery, dispersing it outward. Even though the primary symptom of fever--

heat--is yang, the movement of energy is yin. The source of fever is the heat

produced in the bloodstream and cells of the human body, which is part of the

animal world. Heat is produced by the rapid burning or metabolism of

carbohydrate energy.

We can summarize the energy characteristics of fever as follows:

heat

overactive energy

dispersing or radiating energy

originating from the animal world (the human body)

produced by the rapid metabolism of carbohydrate

To treat fever naturally and effectively, we need to neutralize or cancel

these characteristics. Fever arises when the body’s normal discharge pathways

become blocked or overwhelmed by the amount of excess taken in. The body

produces a fever in order to discharge this excess. Our purpose should be to

allow this discharge to take place rather than trying to suppress it. The home

remedies we use to treat fever help the body discharge excess more smoothly,

comfortably, and efficiently. These remedies can be applied externally or

internally.

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The most effective external remedies help draw out the fever because they

have qualities of energy that are opposite to that of the fever. In order to be

effective, external remedies should have the following energy characteristics:

coolness

inert energy

the power to take in and absorb energy

originating from the plant world

high in protein and fat (to balance the burning of carbohydrate)

In terms of temperature, a cool remedy fulfills our purpose more

effectively than a very cold one. Ice, which is very cold, produces an extreme

reaction in the body--it causes the cells and tissues to contract and excess to be

driven inside rather than being discharged. The toxic excess of a fever could thus

accumulate in the internal organs and lead to more serious illness in the future.

Because of that, a cool remedy is preferable to an extremely cold one.

Among common macrobiotic foods, tofu satisfies the criteria listed above. It is

stored in water and usually refrigerated, and is thus naturally cool but not icy

cold. As whole food cooks know, tofu has little personality of its own--it absorbs

the energy, flavor, and character of the other ingredients it is cooked with. It has

passive, or inert--rather than active--energy. Tofu is produced from soybeans,

which are a product of the plant kingdom, and is high in protein and fat.

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Applying raw tofu to the forehead is thus a highly effective way to lower a fever

without suppressing the discharge.

To prepare the tofu plaster:

1. Squeeze the liquid from a block of tofu with your hands and mash the

tofu in a suribachi (a clay grinding bowl with a wooden pestle.)

2. Add ten percent to twenty percent unbleached white flour and five

percent grated ginger root. Mix thoroughly.

3. Spread the mixture on a piece of cheesecloth or a cotton towel. Apply it

so that the mashed tofu comes directly in contact with the skin. It can be applied

to the forehead and/or the back of the neck. The person can hold it in place with

the hands or it can be tied in place with a bandage or cotton strip.

4. Leave on for about 1/2-hour or until the tofu becomes hot. If necessary,

replace with fresh plasters until the fever begins to come down.

Tofu can also be applied in a less formal way. Simply mash a block of raw

tofu with your fingers. Place it on a cotton face cloth or piece and cheesecloth and

apply it with the tofu side touching the skin. This application is known as a quick

tofu plaster.

As an alternative, a plaster made from green vegetables can be used.

Green vegetables are cool, inert, and rich in chlorophyll. They help to draw out

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the heat and overactive energy of a fever. Chlorophyll helps cool the blood,

which is rich in hemoglobin. To prepare a green vegetable plaster:

1. Chop several leafy green vegetables such as daikon greens, kale,

collards, Chinese cabbage, or regular cabbage.

2. Place in a suribachi and grind into a paste.

3. Add ten to twenty percent unbleached white flour and mix.

4. Spread the paste on a towel or cloth (about one-half inch thick), and

apply so that the green mixture comes directly in contact with the skin. As with

the tofu plaster, you can apply the greens plaster to the forehead and/or the back

of the neck. Leave on for about 1/2-hour or until the plaster becomes hot.

Replace with fresh plasters until the fever breaks.

A plain cabbage leaf is also helpful for lowering fever. Simply go to your

refrigerator and pull several large leaves from a head of green cabbage. Place a

whole leaf on the forehead and/or the back of the neck. Keep the leaf in place

until it becomes hot or until the fever breaks. Replace with fresh leaves until the

fever comes down. This is known as a cabbage-leaf plaster.

These simple natural remedies are safe yet effective. They can help you

manage common health conditions at home without having to resort to

medication. They help the body discharge while easing the discomfort of

symptoms and are made from foods available in your refrigerator or pantry.

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Daikon Tea for Fever

As we saw above, fever represents the discharge of excess. The main

characteristic of fever is heat; during fever, the body’s heat producing

mechanisms shift into overdrive. Fever is thus a condition of overactive energy.

The macrobiotic principle of the five transformations can help us

understand the nature of fever more clearly. The five transformations, or five

energies, represent different stages in the continual cycle of yin and yang. In

nature, the tides ebb and flow, water evaporates and then falls as rain, plants

grow in the spring and decay in the fall. Everything, without exception, cycles

back and forth between yin or expansive energy and yang or contracting energy.

Yin or expansion produces upward and highly active energy. These stages are

respectively referred to as tree and fire energy. Yang or contracting energy

produces downward and highly condensed energy. These stages are known

respectively as soil and metal energy. In between yang and yin is a stage of

floating or dissolving energy. This stage of change is known as water energy.

In terms of the five transformations, fever can be classified as overactive

fire energy. The triple heater, the bodily function that regulates metabolism and

the generation of heat, is also classified in the fire energy category. During fever,

the triple heater becomes hyperactive, thus discharging excessive body heat. It is

through this mechanism that toxins are eliminated from the body.

Fire energy becomes overactive when the yin, or upward energy in the

body becomes excessive. In the cycle of the five transformations, fire energy is

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nourished by tree energy. Each stage of energy is nourished or supported by the

stage that precedes it, thus tree nourishes fire, fire nourishes soil, soil nourishes

metal, metal nourishes water, and water nourishes tree. At the same time, there is

another cycle in which opposite energies neutralize or offset each other.

Condensed metal energy offsets upward tree energy. Floating or water energy

neutralizes fire. Tree energy offsets downward, soil energy, while fire energy

cancels metal energy. Soil neutralizes or offsets water.

These cycles offer the key to neutralizing the symptoms of fever without

suppressing the natural process of discharge. In macrobiotic medicine, daikon

radish is used to offset fever. Daikon is a long white root. It is a dietary staple in

Japan, China, and other Asian countries and is now grown in the United States. It

is held is such high regard in Asia that the name daikon literally means “great

root.”

In the cycle of the five transformations, roots are classified in the metal

category. They grow below the ground and have powerful contracting energy.

When eaten raw, daikon has a strong pungent flavor. When cooked, it becomes

sweet. Even though it is classified in the metal category, raw daikon has strong

yin energy. It is often used as a garnish to offset the contracting effects of fish and

other forms of animal food. It also cuts through fat and breaks up stagnation.

Raw daikon is especially effective in neutralizing fever. Since it has

contracting, or metal energy, it cancels the upward or tree energy that nourishes

the fire energy of fever. Because it has a strong spicy flavor, raw daikon causes

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peripheral capillaries to dilate and accelerates production of sweat. A higher level

of perspiration causes the body temperature to drop. The person will literally

begin to “sweat out” the fever. These properties are accelerated when raw daikon

is taken in the form of a hot tea. Additional power to lower fever is provided by

adding a pinch of raw grated ginger to the tea. Like daikon, ginger is classified in

the metal category and has a strong spicy flavor.

To prepare daikon tea:

1. Grate about 3 tablespoonfuls of fresh daikon radish.

2. Mix the daikon with 1/4 teaspoon grated ginger and several drops of

shoyu.

3. Pour several cups of hot bancha twig tea over the daikon mixture.

4. Stir and drink as hot as possible.

To accelerate perspiration, wrap yourself in a blanket and lay down.

Because this tea has strong effects, it is better not to take it more than twice a day

for two or three days.

Raw daikon also acts as a diuretic. (The kidneys are classified in the water

energy category; metal energy stimulates water energy.) Increased urination also

helps lower fever. Excess heat is discharged from the blood into the urine which

is then excreted. Because the kidneys, which are water energy organs, are

activated, this has a suppressing effect on the active fire energy of fever.

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When used in combination with the tofu plaster, daikon tea is a safe and

useful remedy for lowering fever and allowing the body to discharge effectively.

It is based on understanding the energy of food, the energy of symptoms, and the

energy of life itself.

Source: This essay is from personal notes and lectures.

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41. Common Digestive Disorders

The modern low-fiber diet has wreaked havoc on the digestive systems of

millions of people. It is rare to find someone with healthy digestion and smooth

elimination. Digestive disorders are so common that most people regard them as

a normal part of life.

Tight, narrow lips are a sign that the digestive system has become tight

and constricted. This more yang condition is caused by too much animal food

and not enough fiber. A lack of whole grains, beans, and fresh vegetables is a

common cause. If the upper lip is thin and tight, the stomach and solar plexus are

tight and blocked. Among modern foods, chicken and cheese frequently cause

tightness in this part of the body. This tightness interferes with smooth digestion

and may be a sign of hypoglycemia, or chronic low blood sugar. Hypoglycemia

arises when the pancreas becomes tight, hard, and blocked, as a result of the

repeated consumption of foods such as eggs, chicken, and cheese. In this

condition, the pancreas is unable to secrete sufficient glucagon, the hormone that

causes the blood sugar to rise.

Tightness in the lower lip is a sign of tightness in the intestines. The cause

is similar to the above: repeated consumption of meat, chicken, cheese, and other

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forms of animal food, and not enough grains, vegetables, and other plant fibers.

Tightness and constriction in the large intestine is a common cause of chronic

intestinal stagnation and constipation.

Puffy of swollen lips have an opposite, or more yin cause. A swollen

upper lip is a sign of possible stomach disorders, including heartburn,

overacidity, and ulcers resulting from the repeated consumption of sugar,

caffeine, spices, alcohol, soft drinks, refined flour, potatoes and other

nightshades, and other yin extremes. When the stomach becomes lose and

swollen, the muscular valve, known as the cardiac sphincter, at the opening of

the stomach relaxes or operates inefficiently. The sphincter is normally closed

when food is in the stomach. The contents of the stomach, including stomach

acid, are regurgitated into the esophagus, causing a burning sensation in the

chest and neck after a meal. This symptom, commonly known as heartburn,

affects millions of people daily. Heartburn drugs, most notably antacids such as

Tums, Rolaids, and Mylanta, or acid blockers such as Zantac and Tagamet, are

currently a $5 billion industry in the United States.

A swollen lower lip is a sign of chronic overexpansion in the intestines

resulting from too many yin extremes in the diet. In this condition, the intestines

lose the contracting power of peristalsis. Stagnation occurs and the result is

chronic constipation. As we can see, constipation can result from an overly-

expanded or an overly-contracted condition.

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When the diet is deficient in whole grains, vegetables, and other foods rich

in fiber, a person tends to produce small hard stools. These stools accumulate in

the large intestine, and can not be passed without straining. Constant straining at

stool raises the blood pressure in the veins, causing them to become permanently

dilated, leading to hemorrhoids and varicose veins. Eventually, the outward

pressure caused by the accumulation of small hard stools can cause small

pockets, called diverticuli, to form in the wall of the colon. About 40 percent of

those over age 65 have this condition. When these pockets bleed and become

infected, the condition is known as diverticulitis.

Irritable bowel syndrome, sometimes called spastic colon, is also the result

of modern eating habits. The intake of sugar, chocolate, honey, milk, ice cream,

strong spices, tropical fruits, and refined foods, in combination with yang

extremes such as meat, chicken, and cheese, can cause symptoms such as

alternating constipation and diarrhea, abdominal pain, mucus discharge, and the

passage of small-caliber stools. These symptoms are known collectively as

irritable bowel syndrome. This condition is exacerbated by the chronic use of

antibiotics, aspirin, and nonsteroidal anti-inflammatory medications such as

ibuprofen. These medications kill normal intestinal bacteria and disrupt the

healthful ecology of the colon. Up to two thirds of persons using nonsteroidal

anti-inflammatory drugs suffer from inflammation of the small intestine.

The use of medications, in combination with the modern diet, can also

lead to overgrowth of intestinal yeast (candida) and an increase in intestinal

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permeability, a condition known as “leaky gut syndrome.” Foods such as sugar,

soft drinks, tropical fruits, spices, and chocolate accelerate these disorders.

Easing Digestive Distress

The macrobiotic understanding of energy-balance can help us determine the type

of home remedies to use when treating common digestive disorders. Diarrhea,

for example, represents an overly-yin or expanded condition. Its symptoms can

be categorized as follows:

Looseness

A watery condition

Overactive energy

An overacid condition

An internal remedy with the following energy characteristics would help

offset these symptoms:

Gathering energy

Solidifying effects

Stabilizing, soothing, or calming effects

Alkalizing effects

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Based on these criteria, our remedy of choice would be Ume-Sho-Kuzu.

Kuzu is a root that grows deep in the earth. It is strongly charged with yang or

contracting energy. It is used often as a thickener in macrobiotic cooking, and has

contracting or solidifying energy. It helps consolidate the bowel movement and

has a quieting effect on an overactive stomach and intestines. Umeboshi

neutralizes excess acid. An overly acid condition promotes diarrhea. Moreover,

umeboshi has strong antimicrobal power. It can neutralize micro-organisms,

including those that cause dysentery.

There is a constant balance in the stomach between the hydrochloric acid

secreted by one set of gastric cells and the mucus secreted by another set of cells.

Both hydrochloric acid and gastric mucus are yin. Since likes repel, the gastric

mucus that coats the inner lining of the stomach prevents gastric acid and

enzymes from irritating, ulcerating, or even eating-away the stomach wall. Kuzu

has a thick, viscous consistency, not unlike that of gastric mucus. It coats the

stomach and protects it from excess hydrochloric acid. Umeboshi plum, which is

strongly alkaline, neutralizes the harmful effects of excess stomach acid.

As we can see, Ume-Sho-Kuzu is broad-spectrum remedy that benefits the

digestive system as a whole. Together with a balanced macrobiotic diet, it can be

used to relieve such conditions as stomach ulcers and heartburn. The fiber in

kuzu, in combination with the anti-inflammatory effects of umeboshi, are helpful

in easing the symptoms of acute diverticulitis and irritable bowel syndrome.

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Moreover, because it is more contractive, Ume-Sho-Kuzu can reduce intestinal

permeability, thus relieving “leaky gut syndrome.”

To prepare this broad-spectrum natural remedy:

1. Dilute one heaping teaspoon of kuzu (kudzu) in two to three teaspoons

of cold water.

2. Add one cup of cold water to the diluted kuzu.

3. Place over a medium flame. Stir constantly to prevent lumping, until the

liquid becomes translucent. Reduce the flame as low as possible.

4. Add the pulp of one-half to one umeboshi plum that has been chopped

or ground to a paste.

5. Add several drops of shoyu and stir gently. Simmer for two to three

minutes and drink hot.

Ume-Sho-Kuzu can sometimes be made with grated ginger. However,

ginger is an energy-activator, and for acute conditions involving inflammation,

or in cases of active diarrhea, it is best omitted. Ume-Sho-Kuzu can be taken once

a day for several days until the condition improves. In addition, it is important to

make dietary changes so as to allow the digestive organs to heal and prevent a

recurrence of the condition. It is also important to chew well, eat regular meals,

and not eat before bedtime. These practices ease chronic distress in the digestive

system resulting from modern eating habits.

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A Soothing External Remedy

As we saw above, diarrhea is a more yin condition. Its main characteristics are

looseness, a watery condition, and a state of overactive energy. Diarrhea is a form

of active discharge. To offset these symptoms while helping the body discharge

in a more normal manner, we need an external remedy that produces contraction

and dryness, and that has calming or soothing effects. Sea salt, which is yang,

concentrated, and high in minerals, can be used for this purpose.

In order for the salt to be effective, it must have a deep, penetrating effect.

Heating the salt on the stove liberates its potential energy and creates this effect.

This remedy, known as a Roasted Salt Pack, is commonly used in macrobiotic

health care to soothe, calm, and strengthen the intestines. The Roasted Salt Pack

helps the large intestine to absorb water, thus aiding in the formation of a more

normal, solid bowel movement .

To prepare a Roasted Salt Pack:

1. Dry roast one and one-half cups of sea salt in a stainless steel or cast

iron skillet until it is very hot.

2. Wrap the hot salt in a thick cotton towel and tie securely with string.

(The salt can also be placed in a pillowcase first and then wrapped in a cotton

towel.)

3. Lie down and place the hot salt pack on the abdomen.

4. Change the salt or reheat when it starts to cool off.

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5. Save the salt as it can be used to make another salt pack. Discard the salt

when it becomes gray and no longer holds heat.

In addition to diarrhea, the Roasted Salt Pack can be used to ease the

symptoms of irritable bowel syndrome, heartburn, stomach ulcers, and “leaky

gut” syndrome. It can also be used to ease tension in other parts of the body; for

example to relieve stiff or sore muscles, the pain from arthritis or rheumatism, or

menstrual or other cramps. Like Ume-Sho-Kuzu, the Roasted Salt Pack is a

broad-spectrum natural remedy that is safe, effective, and easy to prepare at

home.

Relieving Intestinal Stagnation

Constipation can be caused by extremes of either yin or yang. Yin constipation is

the result of repeated intake of sugar, tropical fruit, chocolate, ice cream, soft

drinks, nightshade vegetables, and other yin extremes. These foods cause the

intestine to become expanded and loose. Peristalsis, the contracting rhythm that

moves digested food through the intestine, becomes weak. The result is

stagnation and a lack of movement. Yang constipation occurs when the intestine

becomes tight and contracted. When the diet is deficient in whole grains,

vegetables, and other foods rich in fiber, and too high in animal food, a person

tends to produce small hard stools. These stools accumulate in the large intestine,

leading to stagnation and chronic constipation. Too many hard, baked flour

products and salt can also lead to tightness and blockage in the intestines.

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Regardless of whether the cause is too much yin or too much yang,

constipation represents a blockage and stagnation of energy. In order to

counteract this, and encourage the movement of energy in the lower body, we

need an external remedy with energy-activating effects. The Ginger Compress

fulfills this need. When applied to the lower abdomen, hot ginger towels increase

the circulation of blood and energy, release stagnation, and encourage active

movement. To prepare the Ginger Compress:

1. Bring about four quarts of water to a boil.

2. Use a fine grater to grate a baseball-sized clump of fresh ginger.

3. When the water comes to a boil, reduce the flame to low, and place the

ginger into a double-layered cheesecloth sack. Tie with a string and squeeze the

juice from the sack into the water.

4. Place the sack into the pot and let it steep, without boiling, for about

five minutes.

5. Dip a towel into the ginger water, wring it out tightly, and apply it to

the abdomen. (It is best if you are able to lie down comfortably and have

someone else give you the compress.) Cover the first towel with a second dry

towel to hold in the heat.

6. Change the towel every two or three minutes, replacing it with a fresh,

hot towel. You can do this by using two towels and alternating them so that the

skin does not cool off between applications.

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7. Continue applying hot towels for about ten to fifteen minutes, until the

abdomen becomes warm and pink.

Because the Ginger Compress has strong energy-activating effects, it is

better not to use it on someone with a serious illness such as cancer, or when

fever, irritation, or inflammation are present. Therefore, it would generally not be

appropriate for the digestive disorders such as irritable bowel syndrome,

heartburn, and stomach ulcers.The Roasted Salt Pack, which has calming or

soothing effects, would be more appropriate in these cases. The Ginger Compress

can be applied every day for several days to relieve chronic constipation, or two

or three times a week for about a month to strengthen and activate the intestines.

Kuzu Variations

As we can see, the Ginger Compress can be used for both types of constipation.

However, when it comes to internal remedies, these must be adjusted to offset

the cause of the condition. Therefore, for yin constipation, a more yang remedy

can help bring relief; and for constipation caused by yang, a more yin remedy

would be beneficial. The large intestine is in the lower body and, although it is a

long hollow tube, it is compressed into a small space. Overall, energy moves

through the large intestine in a downward direction. These are characteristics of

more yang energy. In Oriental medicine, the large intestine was viewed as an

example of condensed or “metal” energy.

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Roots grow down below the surface of the earth and are also charged with

yang energy. They strengthen the intestines and lower body. Among roots, kuzu

(or kudzu) is especially strengthening and beneficial. In macrobiotic healing, we

use kuzu as a kind of neutral base for a variety of remedies. Kuzu preparations

can be adjusted toward yin or toward yang depending on the other ingredients

that are added to it. Therefore, for yin constipation, we can make the kuzu more

yang by adding more yang ingredients. For yang constipation, we make it more

yin by adding yin ingredients.

For constipation caused by overly expanded intestines, the Ume-Sho-

Kuzu drink described in the previous article can be used. In this preparation,

umeboshi plum and shoyu (naturally fermented soy sauce) are added to the

kuzu to give it a more yang, salty and alkaline quality. This drink can be taken

for several days in a row or several times per week to strengthen weak intestines.

For constipation caused by tight intestines, a more yin kuzu preparation

would be appropriate. We can give kuzu a more yin, sweet quality by adding rice

syrup (Ame) to it. This drink is known as Ame-Kuzu. To prepare Ame-Kuzu:

1. Dilute one heaping teaspoon of kuzu in several tablespoons cold water.

2. Add one cup cold water to the diluted kuzu.

3. Add one or two teaspoonfuls rice syrup.

4. Heat over a medium flame, stirring constantly to prevent lumping, until

the liquid becomes translucent. Drink while hot.

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If rice syrup is not available, you can use the same amount of barley malt

instead. Sweet kuzu can also be prepared with apple juice. Simply substitute one-

half cup of apple juice in place of the rice syrup. As with Ume-Sho-Kuzu, these

sweet kuzu drinks can be taken once a day for several days or several times per

week to relieve chronic constipation. Ame-Kuzu also helps relieve tension and

stress and the symptoms of hypoglycemia.

Source: This essay is from personal notes and lectures.

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42. Cravings and Addictions

Everything in the universe moves in waves. When seen from from a distance, the

movement of the planets around the sun takes the form of intersecting waves.

Our breathing, heartbeat, sexual libido, thoughts, and digestion move in

expanding and contracting waves. This wavelike motion is the key to

understanding cravings and addictions.

We are always balancing yin and yang. Salt (yang) makes us desire fluid

or sweets (both yin). A piece of toast which is dry and yang requires yin in the

form of jelly or peanut butter to make it more enjoyable. Coffee or wine (yin) are

balanced by cigarettes (yang.) These and other balances arise from the attraction

and harmony of opposites.

All desires are actually reflections of the attraction of opposites. Without

this ceaseless attraction, nothing would move, nothing would change. Another

word for the attraction of opposites is appetite.

Appetite is not negative at all. It is normal and quite essential. Without

appetite, we could not live. The bigger your appetite, the bigger your capacity for

living life to the fullest. What, then, is the difference between appetite, which is

essential, and cravings and addictions,which can often be destructive? The

difference is whether our desires are compulsive, extreme, and beyond our

control, or whether they are moderate and manageable.

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When someone has the feeling, “I simply must have chocolate or sugar,”

that is an example of a craving. When this urge becomes constant, so that the

person is obsessed with eating these foods, that is addiction. Appetite, on the

other hand, is simply the natural desire to eat something sweet following the

intake of salt, minerals, or protein. The sweet need not be sugar or chocolate. In

fact, these may not be desired at all. Foods such as squash, raisins, cooked

chestnuts, rice or barley syrups, cooked apples, or other mild sweets satisfy the

desire just as effectively.

There are three ways to approach cravings and addictions:

1. We suppress them without changing their cause.

This approach is often taken by various self-help programs. When

someone joins a self-help program to stop drinking, he or she is asked to refrain

from taking even an occasional sip of alcohol. However, since the cause of the

addiction is not changed, the person will simply substitute another extreme. It is

therefore not surprising that many self-help meetings feature plenty of coffee and

doughnuts.

2. We simply give in to them.

This approach is the opposite of the above. In this case, we fully indulge

ourselves. The problem with this approach is that when pursued without limit,

cravings and addictions are usually self-destructive. The downside to unlimited

indulgence is often sickness or premature death.

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3. We change their cause and quality.

This approach is the most constructive of the three. We begin by asking

why is it that we have certain cravings. Sugar, chocolate, and alcohol are all

strongly yin. If we are craving them, the cause must be something that is strongly

yang. To find the cause of a craving, look in the opposite direction. To eliminate the

craving, therefore, we must eliminate the cause. The craving or addiction will

then disappear without having to deny or suppress it.

To eliminate the craving for chocolate or sugar, we need to stop eating

yang extremes. In modern society, these cravings are usually the result of too

much meat, chicken, cheese, salt, baked or roasted foods, and eggs, all of which

are yang. These extremes also cause the craving for alcohol. Stopping or

drastically reducing yang extremes is therefore the first step in freeing ourselves

from cravings for strong yin.

Underlying most cravings for alcohol or sweets is the condition known as

hypoglycemia, or chronic low blood sugar. This condition is caused by a lack of

complex carbohydrates in the diet and too much protein and fat, especially from

animal foods. Foods such as cheese, eggs, and chicken cause tightness and

blockage in the pancreas, the organ that regulates blood sugar. (A tight pancreas

can also be caused by too much salt or too many baked flour products.) This

tightness interferes with the secretion of glucagon, the pancreatic hormone that

raises blood sugar levels. As a result the person experiences low blood sugar and

will crave sugar, chocolate, or alcohol in an attempt to raise the level of glucose,

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or sugar, in the blood. However, simple sugars such as these are rapidly

metabolized, causing the blood sugar to quickly drop and the cravings to begin

again

Hypoglycemia occurs when the pancreas becomes too tight and yang.

Therefore, together with avoiding cheese, chicken, eggs, and other over-yang

foods, in order to cure hypoglycemia, we need to base our diet on naturally

sweet complex carbohydrates such as whole grains, beans, and naturally sweet

vegetables. Foods such as brown rice cooked with chestnuts, sweet brown rice

and mochi, amasake (sweet rice milk), and millet and squash soup are all

naturally sweet. When eaten on a regular basis they help restore a normal

balance to the pancreas. It is also helpful to include regular servings of carrots,

onions, green cabbage, parsnips, squash and other naturally sweet vegetables in

the diet. Naturally sweetened desserts, such as squash, amasake, rice, and

chestnut puddings, when necessary sweetened with rice syrup or barley malt,

can also be eaten regularly. The sweet vegetable drink described in the last issue

also helps the pancreas heal and accelerates the recovery from hypoglycemia.

If someone craves alcohol, they can eat, in addition to foods with a

naturally sweet flavor, naturally fermented foods such as miso, shoyu, umeboshi

plum, and pickles, including organic sauerkraut. Cravings for alcohol are also

caused by a lack of fermented foods. However, since these foods are processed

with sea salt, be careful. Too much salt (yang) can cause cravings for the opposite

extreme. Salty foods are best eaten in moderation.

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These suggestions can help everyone become free from cravings and

addictions. As the source of cravings and addictions disappears, the natural

attraction of opposites becomes moderate and easy to control. Healthy appetite

replaces addiction. As you become sensitive to your needs, a dish of naturally-

sweetened chestnut puree becomes just as satisfying as a chocolate doughnut. An

occasional glass of beer, cup of sake, or glass of apple juice is enough to help you

relax. As your compulsions evaporate, you are free to enjoy your appetites and

desires without harm to your health and well being.

Source: This essay is from personal notes and lectures.

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43. Menopause and Macrobiotics

The essence of life is change. Like everything in nature, women and men pass

through stages in their growth and development. Menopause is one of these

natural transitions. As with puberty and childbirth, menopause is a normal stage

in a woman’s life. In the modern world, however, there is a tendency to turn the

natural processes of life into medical events. Such is the case with menopause.

Aging is the opposite of growth. Growth is yin or expansive, while aging

is the process in which things become yang or contracted. During menopause, a

woman becomes physically more yang. At the same time, her yin, invisible

nature--in other words, her wisdom and spirituality--become deeper and richer.

During menopause, a woman produces less estrogen and progesterone,

the primary female sex hormones. With that, menstruation gradually becomes

less regular and eventually stops. If a woman is naturally healthy, these changes

occur smoothly, and the transition through menopause is not accompanied by

uncomfortable symptoms. However in today’s world, unnatural dietary and

lifestyle habits are causing many women to experience a variety of symptoms

during menopause. Many of these symptoms continue beyond menopause into

old age.

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The menstrual cycle is a beautiful example of the harmony and balance of

yin and yang. Menstruation is initiated by hormones produced by the pituitary

gland located at the base of the brain. These hormones, known as follicle-

stimulating hormone (FSH) and luteinizing hormone (LH) are strongly charged

by yang energy spiraling down from the cosmos. This contracting force, known

as heaven’s force, enters the body at the top of the head. Heaven’s energy charges

the spiral center at the crown of the head as well as the region around the mid-

brain, including the pituitary. As a result, pituitary hormones are strongly

charged with heaven’s contracting energy.

The lower body is complementary and opposite to the head. It is strongly

charged by energy coming up from the earth. The ovaries and uterus are located

in the lower body and receive a strong charge of earth’s yin expanding force.

When the pituitary produces FSH and LH, the ovaries respond by producing

eggs. When an egg is produced, it sends out hormonal messages that tell the

pituitary to reduce the production of FSH and LH. Yin counteracts and

neutralizes yang. At menopause, the ovaries no longer produce eggs, and thus

the pituitary keeps producing these two hormones without the usual

counteracting effect. This yang activity causes the level of these hormones in the

blood to increase. At menopause, therefore, a woman’s condition naturally

becomes more yang.

Symptoms During Menopause

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Studies of women in Japan, China, and other parts of the world where grains and

other plant foods comprise the mainstay of the diet, show that they experience

far fewer menopausal symptoms than women in the West. The Japanese, in fact,

have no word in their language for “hot flashes.” These studies, in addition to

the many cases of symptom-free menopause experienced by macrobiotic women,

suggest that a plant-based diet reduces, if not eliminates, many of the symptoms

of menopause.

The macrobiotic principle of yin and yang can help us understand why

some women experience no symptoms at menopause, while others experience

many. As we saw above, menopause is a time when a woman naturally becomes

more yang. If her diet is based on more yin vegetable quality foods which

counteract the effects of strong yang, then she can more easily pass through

menopause without symptoms. If, however, her diet includes plenty of meat,

eggs, chicken, cheese, and other strongly yang animal foods, her condition

becomes unbalanced and she will be more likely to develop a host of short- and

long-term symptoms.

A review of the common symptoms of menopause suggests they are part

of an overall syndrome resulting primarily from an overly yang or contracted

condition.

Hot Flashes At least three-quarters of American women experience hot

flashes during menopause. During a hot flash, heat and energy are discharged. A

woman experiences a feeling of heat (her skin temperature increases), followed

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by a period of sweating. In some cases, hot flashes interrupt sleep, producing

symptoms of sleep deprivation such as mood swings, fatigue, and chronic

irritation. Hot flashes occur when excess energy builds up inside the body. This

excess gathers toward the center of the body and is then discharged outward

toward the periphery. The most common dietary sources of this excess are foods

such as chicken, cheese, eggs, meat, and high-fat fish such as tuna and salmon.

Estrogen is a more yin hormone. At puberty, it stimulates the development

of soft fatty tissue in the female body. During the menstrual cycle, estrogen

causes the endometrium, or lining of the uterus, to become swollen and

engorged with blood. Up until menopause, the estrogen secreted by the ovaries

helps to counteract excess yang in the body. However, at menopause, the decline

in estrogen makes it easier for excess yang to accumulate, leading to hot flashes

and other symptoms.

Vaginal Dryness and Thinning The lining of the vagina consists of many

layers of cells. Those at the surface are the most yin and most dependent upon

estrogen. When estrogen levels fall, the outermost layer of cells--about six cells

thick--often becomes depleted. Thinning of the vaginal lining produces

symptoms such as dryness, itching, and pain during intercourse. In some cases

the more yin, outermost cells of the urethra also become thinner, leading to

frequent urination.

The dietary cause of this condition is the repeated consumption of eggs,

chicken, meat, cheese, and other animal products, together with too much salt

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and foods high in sodium. The repeated intake of foods high in saturated fat and

cholesterol causes a layer of hard fat to build up just below the surface of the

vagina. These deposits interfere with the flow of moisture and oils to the surface,

resulting in dryness and constriction. Too many baked flour products, such as

cookies, bread, crackers, and chips, also contribute to an overly dry condition.

Vaginal dryness is not unlike the drying and hardening of the skin that

occurs following years of eating plenty of animal food. When the skin becomes

dry and tight, excess energy no longer discharges through the normal channels.

Hot flashes are one way in which this accumulated energy is discharged from the

body. A macrobiotic diet, which is low in fat and cholesterol, can prevent

excessive dryness from occurring, both at the surface of the body and in the

vagina.

Mood Swings and Depression These symptoms are the result of low

blood sugar, or hypoglycemia. The hormonal changes that occur at menopause

exacerbate blood sugar imbalances. Hypoglycemia is related to the condition of

the pancreas, the organ that regulates blood sugar. Normally, blood sugar is

maintained in balance by the pancreatic hormones insulin and glucagon. Insulin

cause the blood sugar to drop, while glucagon causes it to rise. Insulin is strongly

charged with yang, contracting energy, while glucagon is charged with yin,

expansive force. If the pancreas is healthy, these hormones function appropriately

and the person’s blood sugar stays within the normal range.

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However, in many cases, repeated consumption of strong contractive

foods such as chicken, cheese, and eggs causes the pancreas to become hard and

tight. In this condition, the cells that secrete glucagon become tight and

constricted, and their output is reduced. When this happens, the blood sugar

tends to settle below normal causing the person to crave sugar, fruit, alcohol,

coffee or other stimulants in an attempt to raise it. The brain is especially

sensitive to fluctuations in blood sugar and when there is a deficit, a person’s

moods tend to be depressed or down. Depression can be eased through the

intake of simple sugars or stimulants, but these have only a temporary effect. A

person must continually take them in order to lift his or her mood. They also

cause a gradual and steady depletion in the person’s energy as a whole.

Some women experience a lack of clear thinking during menopause. This

condition is known as “fuzzy thinking” and is primarily due to hypoglycemia.

Low blood sugar deprives the brain of the glucose it needs for optimal

functioning, resulting in a loss of clarity. Sugar or alcohol, which are often used

to relieve hypoglycemia, further interfere with mental clarity. They also produce

extreme emotional fluctuations. As with the symptoms described above,

hypoglycemia and mood disorders are primarily the result of the repeated intake

of animal food.

Long-Term Symptoms

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The long-term symptoms associated with menopause are consistent with the

repeated consumption of meat, dairy, and other animal foods, or in other words,

a diet based on too many yang extremes. These symptoms include the following.

Osteoporosis It is well known that countries with the highest intakes of

meat and dairy have the highest rates of osteoporosis. (The highest rates of

osteoporosis are found among the Eskimo, who eat a diet comprised almost

entirely of animal food.) Countries with a low intake of meat and dairy, and a

high intake of grains, vegetables, and other plant fibers, have low rates of this

disease. Women who consume a modern meat- and dairy-centered diet are

therefore at high risk for osteoporosis. Because of their diet, many American

women experience up to a two to five percent loss of bone during menopause,

with some degree of bone loss continuing after menopause.

Although female hormones play a role in the health of the bones, the loss

of bone often begins prior to menopause, an indication that long-term dietary

and lifestyle factors are just as important as the decline in estrogen at

menopause. Estrogen, which is yin, prevents bone loss, while progesterone,

which is more yang, stimulates the formation of bone. In the macrobiotic view,

bone loss results from extremes of either yin or yang. The high consumption of

meat, dairy, and other animal foods (yang) causes an over-acid condition in the

blood. In order to neutralize this acid, the body mobilizes calcium and other

minerals from the bones. The saturated fat found in these foods reduces the

absorption of calcium from the diet, thus compounding the problem.

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Sugar, soft drinks, and other yin extremes also produce an acid reaction in

the blood that leads to a similar mobilization of calcium and bone loss.

Phosphorous also produces an acid reaction and foods high in this element, such

as soda and red meat, promote osteoporosis. Alcohol and caffeine (extreme yin)

also promote loss of calcium, as does cigarette smoking and consumption of too

much salt (extreme yang). As we saw above, desire for alcohol and caffeine arises

as a result of hypoglycemia. Low blood sugar triggers the desire for sugar or

stimulants that cause a temporary rise in blood sugar. Cigarettes or salty snacks

are often taken to balance the intake of coffee, sweets, and alcohol, thus setting in

motion a pattern that leads to a progressive loss of calcium. Along with diet, lack

of exercise contributes to bone loss.

Avoidance of meat, dairy, chicken, and other animal foods makes it easier

to stay away from sugar, soft drinks, and caffeine. A balanced macrobiotic diet

based on whole grains, beans, fresh vegetables, sea vegetables, and other whole

natural foods, many of which are high in calcium, in combination with a

normally active lifestyle, is the best way to prevent osteoporosis while

safeguarding the health of the bones.

Heart Disease It is well established that the modern epidemic of heart

disease is primarily a function of the modern high-fat diet and sedentary lifestyle

rather than a function of diminished estrogen levels at menopause.

Epidemiological and other studies support the role of a diet high in meat, eggs,

chicken, cheese, and other animal products in causing high cholesterol levels and

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an elevated risk of heart attack and related cardiovascular problems. Conversely,

numerous studies support the role of a balanced grain- and vegetable-based diet

in preventing and reversing heart disease.

Because it is yin, estrogen counteracts the yang factors (arising primarily

from repeated consumption of animal food) that lead to heart disease. One

National Institute of Health study showed that women taking estrogen or an

estrogen-progesterone combination showed had lower cholesterol levels and

clotting factors than women not taking hormone replacement. Strong yin

(synthetic estrogen) counteracts the buildup of hard fatty deposits in the blood

vessels. Aspirin and other cholesterol-lowering drugs, also strongly yin, have a

similar effect. However, both hormone replacement therapy and cholesterol

drugs have side effects. Changing to a grain- and vegetable-based diet is a far

more sensible way to lower cholesterol and reduce the risk of heart disease.

Natural Hormone Replacement

Hormone replacement therapy (HRT), in which synthetic or naturally-derived

hormones are given to women during and after menopause, has now become a

routine part of medical practice. An estimated 40 percent of menopausal women

in the United States are using HRT. Premarin, an estrogen replacement made

from the urine of pregnant mares, is used by more than 8 million American

women, making it the most popular drug in the U.S. Hormone creams and

patches are being used by millions of more women.

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Although it is used by millions of women, HRT has serious drawbacks.

Several studies have linked HRT with an increased risk of breast and endometrial

cancer. HRT can produce a variety of other side effects. As we saw above,

estrogen is strongly yin or expansive. HRT is an extreme answer to symptoms

caused by an extreme diet, especially too many yang animal foods. HRT does not

change the cause of these symptoms; it merely counteracts them while producing

side effects of its own.

A far more sensible answer to the symptoms of menopause is to avoid

strongly yang animal foods while basing the diet on whole grains, beans, and

fresh local vegetables. Recent studies have shown that grains, beans, and

soyfoods such as tofu contain phytoestrogens (phtyo = plant); mild estrogen-like

compounds that act like estrogen in the body. These phytoestrogens can help

relieve menopausal symptoms caused by estrogen deficiency.

Phytoestrogens actually lower the risk of breast and endometrial cancer,

both of which are linked to high estrogen levels in the body. Mild phtyoestrogens

and the potentially pathological estrogens that accelerate female cancers are both

yin. Phytoestrogens are mildly yin, while potentially pathological estrogens are

extremely yin. (Potentially pathological estrogens are accelerated by the intake of

milk, ice cream, sugar, and chocolate, as well as by animal fats.) Since likes repel,

the intake of foods containing phytoestrogens causes pathological estrogens to be

excreted from the body. The higher the intake of foods rich in phytoestrogens, the

greater the excretion of pathological estrogens.

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Both types of estrogen compete at receptor sites. The beneficial estrogens

may block the reception of potentially harmful estrogens. This may help explain

the relatively low rates of breast cancer among Chinese and Japanese women.

Asian women regularly consume tofu and other foods rich in phytoestrogens.

Tofu has a cooling effect on the body and is also helpful in relieving hot

flashes. It can be lightly cooked with vegetables, or in severe cases, eaten on

occasion raw with a pinch of grated ginger, chopped fresh scallion, and several

drops of shoyu. Tofu also contains calcium, and when eaten with other calcium-

rich foods, such as green leafy vegetables, sea vegetables (especially hiziki and

arame), beans, and seeds, as a part of a balanced macrobiotic diet it can help

prevent or reverse osteoporosis.

The mood swings that accompany menopause can be remedied by basing

the diet on complex carbohydrates, especially naturally sweet foods such as

whole grains (including sweet brown rice and mochi), sweet vegetables (such as

squash, pumpkin, cabbage, carrots, and onions). Naturally sweet desserts, such

as chestnut purees, rice, sweet rice, squash, and amasake puddings, and cooked

fruit desserts, occasionally sweetened with rice syrup or barley malt, help ease

hypoglycemia and mood swings.

A plant-based macrobiotic diet is low in saturated fat and cholesterol, and

helps restore normal moisture and flexibility to the skin, including the lining of

the vagina. The regular use of high-quality sesame oil in sauteing can help in

naturally moisturizing the skin. Daily body scrubbing with a hot wet towel also

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helps open the pores while melting away hard fat deposits below the skin that

block or interfere with the flow of moisture to the surface.

Women who eat macrobiotically have cholesterol levels that are far below

the normally high averages in the United States and other Western nations. (In

studies of macrobiotic people conducted by researchers at Harvard and

elsewhere, the average cholesterol level was found to be 125mg/dl.) Women with

high cholesterol who change to a macrobiotic diet often experience a rapid drop

in their cholesterols within several weeks. Clearly, macrobiotic eating can prevent

and even reverse heart disease.

A diet based on whole natural foods is the cornerstone of a healthy,

symptom-free menopause. When she is free of unnecessary symptoms,

menopause can be a happy time in which ha woman’s spirituality and

consciousness develop continually toward deeper and richer levels.

Source: This essay is from personal notes and lectures.

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44. Daikon for Health and Healing

Daikon, literally “great root,” in Japanese. was tradtionally valued for its ability

to cleanse the body. This long white radish is like other members of the radish

family in its ability to counteract the potentially harmful effects of eating too

much animal fat and protein. It is grown throughout the United States and is

available in natural food stores and supermarkets. Daikon greens are highly

nutritious and can be cooked along with the daikon root. To prepare whole

daikon:

1. Wash a medium-sized organic daikon, including the root, stems, and

leaves under cold running water. (Use a natural bristle vegetable brush to gently

scrub the root portion.)

2. Place whole daikon on a wooden cutting board.

3. Slice the whole daikon into thin slices as follows, keeping each section

in a separate place on the cutting board:

A. the white root portion

B. the hard green stems

C. the green leaves

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4. Bring 1 inch of spring water to a boil in a covered pot.

5. Add A (the sliced root) to the boiling water.

6. Cover, lower the flame slightly, and cook for 5 minutes.

7. Add B (the sliced stems), cover, and cook for 2 minutes.

8. Add C (the sliced leaves), and sprinkle a tiny pinch of sea salt or several

drops of organic soy sauce (shoyu) over the daikon and greens.

9. Cover and cook for 2 minutes.

10. Serve hot.

Eat the daikon and greens as a side dish or by itself. This dish is best when

freshly made. If organic daikon is not available, you may substitute organic

turnips and turnip greens.

This dish contains a perfect balance of yin and yang, or upward and

downward energy. The root portion strengthens the legs and lower body (yang),

while the stems and leaves energize the arms and upper body (yin.) It can be

eaten three or four times per week as a part of a balanced natural diet.

Yuki Nabe (Snow Nabe)

Grated daikon also has a variety of healing properties. In this dish, freshly grated

daikon is cooked with tofu in a clay Nabe pot. (Nabe pots can also be used to

prepare a variety of vegetable and noodle dishes.) Yuki Nabe has a pure white

color. Hence the the name Yuki Nabe, which means “pot of snow.”

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Ingredients and Utensils:

1 1/2 cup fresh daikon radish

1/3 cup tofu

pinch of sea salt (Si-salt is preferred)

small or medium Nabe pot (a regular cooking pot and lid can be used if a

Nabe is unavailable)

vegetable grater (for fine grating)

Japanese-style vegetable knife

Preparation:

1. Peel and grate daikon.

2. Place grated daikon in Nabe pot.

3. Add a small pinch of sea salt.

4. Cover and place on a medium flame.

5. Cook for 3 to 5 minutes.

6. Slice tofu into cubes.

7. Place in Nabe pot with grated daikon.

8. Cover and cook for 3 to 5 minutes (until tofu is done.)

9. Remove cover and serve.

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Yuki Nabe can be eaten by itself, with brown rice, or as part of a meal.

Yuki Nabe has a delicious sweet flavor and doesn’t require additional seasoning.

The Nabe pot serves a dual function. It is used to cook the dish and also to serve

it. Simply remove the Nabe from the burner and place it on your table with a pot-

holder under it.

Yuki Nabe offers the healing benefits of grated daikon without the strong

pungent taste. When cooked in this way, the daikon and tofu become sweet.

Daikon and tofu both have cooling effects and can ease hot flashes. Yuki Nabe is

also good for dissolving fats and softening hardened deposits in the body. It

helps melt away stagnation (just like melting snow), relax inner tension, and

establish active energy flow. It can be included several times per week.

This essay is from personal notes and counseling sessions.

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45. Spirals of Health

The factors that create our health are part of our environment as a whole. They

form an inward-moving spiral in which we occupy the center. The outer orbits of

this spiral are made up of our environment as a whole. At the periphery is our

environment in nature, which is composed of solar and other forms of energy, air,

water, soil, and other living things. Within this is our more immediate

environment, including the climatic and geographic region in which we live, our

living place, for example, whether city or country, our work and social

environment, and our home.

It is within this environment that we think and act each day. Our thinking

and actions are the product of the above plus daily food, which is the

concentrated form of the environment that we internalize several times a day.

Our daily thoughts and actions, which can be termed “lifestyle,”

determine our choice of food. Food in turn affects our thoughts and actions.

Environment, lifestyle (including our day to day thoughts), and food all combine

to create our present state of health.

If these factors are in balance, or in other words, if our daily life and diet is

harmonious with our environment in nature, we experience a continual state of

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health and well-being. If, on the other hand, these factors are extreme or one-

sided, we lose harmony with our environment and experience sickness.

Macrobiotic healing is based on the principles of change and balance.

Macrobiotics recognizes that change is the basic law of life. Change occurs

whether we like it or not. It is the order of the universe. Yet, as manifestations of

the universe, we have the ability to cause or initiate change. Everyone has the

power to change their directionf from sickness to health. The first step in healing

is to realize that change is possible, and to begin to act upon that realization.

However, in order to initiate such positive change, we need a clear

understanding of how to change the factors that create our health condition into

their opposites. We need a guiding principle, or compass, that can help us find

our direction. It is for this reason that the principle of yin and yang, or the

universal laws of harmony and balance, is invaluable.

Let us take daily diet as an example. Daily food and drink are the direct

source of our physical makeup. Our blood, cells, organs, tissues, and glands are a

transformation of the minerals, proteins, lipids, enzymes, water, and other

nutrients that we ingest daily. Therefore, any consideration of physical health

must of necessity begin with daily food.

So many of today’s health problems are caused by the repeated

consumption of meat, eggs, cheese, poultry, and other foods of animal origin.

These health problems, including chronic degenerative conditions such as cancer

and heart disease, are the result of problems of quantity and quality.

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In terms of quantity, people eat much more animal food than they did

several generations ago, far beyond what is necessary or reasonable for our

human constitution. Animal foods are essentially the centerpiece of the modern

diet. In terms of quality, modern artificially inseminated, hormone- and

antibiotic-fed livestock bear little resemblance to their natural ancestors. The

appearance of “Mad Cow” disease and the European Community’s refusal to

accept hormone-fed American beef underscores just how serious these issues

have become.

Modern chicken is especially problematic; all the more so because many

people believe it to be a “healthy” alternative to meat. John Robbins, in his classic

expose’ of the food industry (Diet for a New America), gives a detailed description

of how chickens are confined indoors in small cages. They are so weak and

susceptible to infection that they require regular doses of antibiotics to keep them

alive. They are also fed synthetic growth hormones to speed their development.

One result of these practices, according to Robbins, is that as many as 95% of the

chickens going to market have some form of cancer! Clearly, modern chicken is

not a health food.

Now, suppose someone is facing a health crisis caused by over-reliance on

animal food. How can he or she change their situation into its opposite, or in

other words, change their direction toward health? The first step would be to

change from an animal-based to a plant-based diet. However, by understanding

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the macrobiotic principle of yin and yang, we can take this process one step

further.

With yin and yang, we see that the problems caused by the modern diet

are not due to the repeated consumption of animal food alone. Meat, eggs,

cheese, chicken, and other animal products are generally yang or contractive.

Plant foods have the opposite--more yin or expansive--quality. However, some

plant foods are extremely yin, while others are moderately so. The most

comprehensive factor in determining whether plant foods are moderate or

extreme is their climate of origin. Foods such as sugar, chocolate, spices, tropical

fruits, nightshade vegetables, and coffee come from tropical zones. The heat of

the tropics produces lush and expanded growth. Moreover, the greater speed of

the earth’s rotation at the equator creates strong centrifugal or expansive force.

Foods that come from the tropics are generally extremely yin.

On the other hand, plant foods that grow in the temperate zones are

exposed to colder temperatures which causes them to be relatively more compact

or yang. Within the overall spectrum of foods, they are more centrally balanced.

The whole grains, beans, local vegetables and fruits, and other foods in the

standard macrobiotic diet are from the temperate regions and are therefore more

balanced.

The modern diet is high in extremes of both yin and yang. Foods such as

meat and sugar, chicken and chocolate, cheese and tropical fruits are consumed

regularly. It is this extreme dietary pattern as a whole that leads to a gradual

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deterioration in health. Simply stopping animal foods without also reducing the

intake of yin extremes is therefore not enough to restore good health. To change

the modern dietary pattern into its opposite, we need to change from an extreme

to a moderately balanced diet.

When we avoid extremes and eat in the middle, our food becomes our

medicine. (The word “medicine” is from the Latin root, “to walk in the middle.”)

Our food enhances, rather than inhibits, healing and regeneration. Daily diet is

the central issue in our lifestyle as a whole. It is a reflection of our priorities and

way of looking at society, nature, and the universe.

Dietary change, combined with an understanding of the principle of

balance, can serve as the focus for a change in lifestyle. Unhealthy lifestyle

patterns and environmental influences can be reviewed and changed into their

opposites, so that they can be brought into alignment with natural harmony.

Changing diet sets in motion a spiral that affects all aspects of life. The whole

direction of your life will change from sickness to health.

Source: This essay is from personal notes and lectures.

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Part III: Reflections on the Order of the

Universe

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46. The Spirit of the Earth

Many times I have wondered about the origin of the ancient Chinese symbol of

yin and yang. It is interesting that of all of the ancient symbols that portray the

complementary opposites that govern the universe, the old Chinese circle is such

an enigma. Yet, a solution to this problem appears from two completely opposite

directions: traditional Japanese Shintoism, and a new branch of science called

magnetospheric physics.

In Shintoism, there are three treasures that for thousands of years, have

been stored in the shrine, or spiritual storage house. There are about

sixtythousand shrines in Japan, the most notable of which are the Grand Shrines

at Ise, and shrine at Izumo on Japan’s western coast. These treasures, which

originate from ancient times, are the mirror, the sword, and the beads. The first

two were used as reflecting devices to measure recurring changes in the position

of the sun, and thus determine the arrival of the solstices and equinoxes.

The orderly progression of the seasons, highlighted by the regular

appearance of the solstices and equinoxes, formed the basis of the vast

cosmology of these ancient people, of which their calendar was a very useful and

practical expression.

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The third of these treasures, the string of beads, also served a practical

purpose as a calendar. Originally, each string contained 365 beads, one for each

day of the year, with special beads representing the solstices and equinoxes.

These special beads were carved into a curved shape corresponding to the

symbols for yin and yang in the old Chinese circle.

Now, why that particular shape? To answer that question, we need to

understand that ancient people had a different view of reality than we do. They

had a clear perception of the invisible world of spirit and considered it to be a

part of their daily lives. For example, they built simple shrines to honor the spirit

of nature, often choosing a beautiful, natural object such as a waterfall or

mountain, to worship. That is not unlike the reverence for nature found among

Native American, African, and other wholegrain eating cultures. Shrines were

also placed in homes to honor deceased ancestors and relatives.

Since all of nature was seen as a manifestation of spirit, or energy, it was

understood that the earth itself possessed spirit. The curved beads that represent

the solstices and equinoxes are shaped like the invisible field of energy

surrounding the earth. When two beads are combined, we have the Chinese

symbol for yin and yang. Modern scientific investigations into the nature of the

earth’s invisible magnetic field can help us understand this more clearly.

Until recently, it was thought that the earth had a dipolar magnetic field

that extended into space. A dipolar field can be visualized as a series of

concentric circular lines radiating outward equally on either side of the earth’s

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axis. However, recent discoveries brought about as the result of satellite

observation have changed that view considerably.

At the turn of the century, it was understood that the sun emits highly

charged particles in the form of an ionized gas consisting of free electrons. These

emissions were believed to occur periodically, and to be the cause of such things

as the aurora borealis, or northern lights, and magnetic disturbances that occur

from time to time in the upper atmosphere. However, observers soon began to

speculate that these emissions do not occur in spurts, but continuously pour out

from the sun, and that these charged particles create a medium that permeates

interplanetary space. That speculation resulted from speculation that the tails of

comets are caused by their impact with these energetic particles.

With the advent of satellites, scientists were able to measure the earth’s

magnetic field. They discovered that it contains a significant number of highly

charged electrons and protons, and that regions of the magnetic field close to the

earth are radioactive. These radioactive regions were named the Van Allen belts.

It was discovered that the highly charged electrons and protons contained in the

magnetic field originate from solar emissions, and that these emissions, which

were named the solar wind, profoundly affect the shape of the magnetic field. As

additional satellite data became available, the concept of a dipolar magnetic field

gave way to a newer model, in which the region of the magnetic field—renamed

the magnetosphere—extending toward the sun is compressed by solar wind,

while the area extending away from the sun is elongated.

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Recent studies have revealed that the solar wind consists mostly of

ionized hydrogen (high energy protons and electrons) flowing continuously

outward from the sun in a spiral pattern at speeds of between 350 to 800

kilometers per second. In general, gases that are ionized, which means that their

atoms are separated into electrons and protons, are called plasmas. Plasmas are

now considered to be a fourth stage of matter, and are capable of conducting

electricity and generating their own electromagnetic field. The study of plasmas

has produced a new branch of science called plasma physics.

Ancient people were aware of the plasma stage of matter, and considered

it as the borderline between the visible, material world and the invisible world of

energy or spirit. In ancient Japan, the syllable Hi was used to signify spirit or

energy. When translated, it means fire, or plasma. Ancient people placed a

symbol representing fire or spirit on their ancient calendar, called KanagiGuruma,

signifying the application of the cyclic order of change recorded in the calendar

to both the worlds of matter and spirit.

The spirit of the earth, as symbolized in the special beads and in the

Chinese circle, is simply an approximation of the earth trailing its

electromagnetic field as it orbits around the sun. When two of these beads were

combined, the symbol for yin and yang was created. The small circles at the

center of each half of the symbol represent the earth, while the surrounding

fishshaped tail shows the energy field surrounding the earth. By combining two

beads, ancient people were combining into one sign the position of the earth at

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opposite times of the year, for example, at the spring and autumn equinoxes. The

yin and yang symbol shows the continual cycling of the earth back and forth

between opposite poles. What science calls the earth’s magnetosphere, which

consists of highly charged plasma contained within an invisible electromagnetic

field, ancient people considered the spirit of the earth.

Science has encountered plasmas in other areas, most notably in

association with biological bodies. The study of what are now termed bioplasmas

resulted from the development of a special technique of photography, called

Kirlian photography, in which living things such as plants and animals were

found to be giving off a constant stream of electrically charged energy. From the

study of Kirlian photography, it seems that the human body is surrounded by an

energized, plasmic field, or aura. These discoveries are particularly interesting

when we consider that both the special beads and each half of the Chinese

symbol bear a strong resemblance to the curled spiral of the human embryo. In

fact, when we look at an illustration of the magnetosphere, we notice that it too

resembles the human form.

Perhaps in creating the beads in their particular shape, ancient people

were leaving clues not only to the form of the earth’s spiritual body, but to the

origin of the human form as well. A similar understanding is found in the

principles of Oriental medicine. The traditional medicine of the Orient is based

on the idea that we posses an invisible, electromagnetic body that runs along a

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series of channels, or meridians. In Japan, the energy of life is called ki, while in

China, it is referred to as ch’i.

With the strong resemblance of the ki of the earth, or the magnetosphere,

to the human form, we can speculate that the human body is a small replica of

the energy body surrounding the earth. We can extend that analogy to the period

of embryological development, viewing the fertilized ovum as a miniature

version of the earth. Like the earth, the ovum rotates and has an electromagnetic

field surrounding it. All things on earth are influenced by energy from the sun,

and because of that influence, pressure from the solar wind may cause the field

of energy around the ovum to assume a shape like that of the earth’s

magnetosphere, which, as we have seen, resembles the human form. As the

ovum begins to divide and grow, as the result of nourishment received from the

placenta, it develops according to a preexisting pattern, emerging after nine

months in the form of a human baby. After birth, growth continues until we

achieve adult form. Our growth after birth may be guided by an invisible

pattern, this time by the shape of the earth’s magnetosphere itself.

Studies on the earth’s magnetosphere, the solar wind, and the currents of

energy contained in all life are leading science into a new frontier: the invisible

world of energy or spirit. That ancient people had penetrated and understood

the world of energy is clear from the symbols they have left us, enshrined simply

in such things as the three treasures of Shinto and the Chinese symbol for yin and

yang. Ancient people considered all things to be a manifestation of spirit, and

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lived accordingly. Science has developed in the opposite way, starting with

matter as the basis of reality, and from there, has uncovered the world of spirit.

Ours is a time of synthesis, in which these complementary approaches to life can

be brought together. The meeting of ancient and modern, East and West, intuitive

and analytical at the frontiers of science will enable humanity to appreciate life in

its totality.

Source: This essay is based on an article entitled, Yin/Yang and the Spirit of

Earth, published in The Order of the Universe, Boston, Mass., 1977.

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47. Balance in the Art of Cooking

Cooking is the art of creating life itself. From it arises happiness or unhappiness,

success or failure, health or sickness. The quality of our diet determines whether

our life is one of continuing health and development, or one of progressive

decline and decay. Cooking is so vital that every person, both male and female, is

encouraged to develop a good working knowledge of how to select and prepare

basic daily foods. The study of cooking can begin at home as soon as a child is

able to understand, and can continue throughout life. Proper cooking is essential

to every aspect of our life and destiny, yet we rarely find a school or college that

includes basic cooking in its curriculum.

The modern world is facing many difficulties brought on largely as a

result of ignoring the importance of food and cooking. One need only refer to the

statistics that record the rise of cancer, heart disease, stroke, mental illness, and

other chronic disorders, together with social decline and disorder, to confirm just

how widespread are the challenges that confront us as individuals and as a

society. As large as these problems seem and as illusive as their solutions appear

to be, each can be traced back to what takes place in the kitchen. A peaceful and

healthy world will not be created at conference tables, in scientific laboratories, in

college or university seminars, or through international negotiations or

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discussions. It will emerge as we come to understand the importance of food and

begin to apply that understanding in our daily lives. In a very real sense, a

healthy and peaceful world begins in the kitchen.

In the midst of the physical and social decay that confronts us, however,

is the growing awareness that proper food and proper cooking is the way to

reverse our modern predicament. From the steadily expanding natural foods

movement, to the emerging interest among leaders in government and medicine,

we see the growth of a realistic attitude toward food and its relationship to our

complete well-being.

In macrobiotic cooking, we try to make balance with our natural

environment. The origin of balance is the two fundamental forces found

throughout the universe. In macrobiotics, we refer to these universal forces as yin

and yang.

Yin represents the primary expansion of the universe, and produces such

tendencies as centrifugality, expansion, low temperature, upward growth or

motion, diffusion, lightness, and countless other appearances. Yang represents

the primary force of condensation or materialization that arises within the

infinite depth of the universe. It produces such relative appearances as

centripetal force or movement, contraction, high temperature, downward growth

or motion, density, heaviness, and countless other appearances.

In macrobiotic cooking, we combine the various yin and yang factors in

our food and environment to create balanced meals. The more yang or

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contractive environmental factors include fire, pressure, salt, and time (aging);

while the more yin or expansive factors are oil, water, lack of pressure, and less

cooking time (freshness). Foods, like every phenomena in the universe, can be

classified into two general categories, beginning with the distinction between

foods that come from the vegetable kingdom (yin), and those from the animal

kingdom (yang). Then, within each category of food, individual items can be

identified as being either more yin or more yang.

Cooking, for the most part, is the process whereby we take yin, vegetable

foods and bring them into the center by making them more yang with fire,

pressure, salt, aging, and other factors. In all but the most extreme polar climates,

cooked vegetable-quality foods can comprise the mainstay of our diet. Eating a

plant-based diet makes balance with our biological needs. Proceeding along the

scale from yang to yin, daily foods can be classified as follows: (1) salt, eggs,

meat, poultry, and fish, all of which have more extreme contractive energy; (2)

whole cereal grains, beans, local vegetables, seeds, nuts, and temperate fruits,

which in general have more balanced energies; and (3) tropical fruits,

concentrated sweeteners, refined sugar, chemical additives, and drugs and

medications, all of which are extremely expansive. Among dairy foods, hard,

salty cheeses are extremely yang, while milk, yogurt, cottage cheese, and butter

are extremely yin.

In order to create the ideal conditions for health, we need to choose foods

that are centrally balanced in terms of yin and yang. Cereal grains are generally

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the most balanced among daily foods, and it is for that reason that they can

comprise the mainstay of our diet, followed by locally grown, seasonal

vegetables, beans, and sea vegetables, in addition to such supplementary foods

as white meat fish, seasonal fruits, seeds and nuts, condiments and seasonings,

and others that are generally within the centrally balanced range.

Through macrobiotics, we can easily maintain physical, mental, and

spiritual health. However, health is not the final goal of macrobiotics, but only a

means to the enjoyment of life and the realization of our dreams. Simple, natural,

whole foods, when properly prepared and aesthetically served, are actually the

most appealing to our taste. We should not have the feeling that we are denying

ourselves any particular taste or range of foods, but need to understand that

through macrobiotics, our appreciation of taste expands tremendously. The goal

of macrobiotic cooking is to prepare meals that are healthful, balanced, and

thoroughly enjoyable.

Once you are able to use natural and healthful ingredients to create

attractive and delicious meals, you begin to understand that you are not

following a particular diet but instead are eating in the way a human being was

intended to. At the same time, you begin to realize that proper food is the key to

a healthy, peaceful, and happy life—the secret that has been in front of us all

along.

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Source: This essay is from the Foreword to An Introduction to Macrobiotic

Cooking, East West Foundation, Boston, Mass., June, 1978.

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48. Food for Spiritual Development

Designed originally according to a Buddhist mandala, or chart of the universe,

the ancient city of Kyoto is considered by many to be the cultural center of Japan.

It contains more shrines and temples than any other location in the country. The

city is surrounded by mountains, and within its borders are many rice fields and

small vegetable gardens. It escaped the bombing of World War II, and so many of

its ancient structures remain. Several of the leading schools of Zen Buddhism

have their centers in Kyoto, and, as Zen has continued to grow in popularity in

the West, an increasing number of people from America, Europe, Australia, and

other places have gone there to study.

My wife, Wendy, and I became friends with a number of these young

students during our stay in Kyoto, and often discussed the similarities between

macrobiotics and Zen during the open house dinners that we presented in our

home. One of these students, a young Englishwoman named Erica, was

especially interested in the relationship between food and spirituality. Erica had

gone to Japan several years earlier following a year of Yoga study in India, and at

the time we met, was studying and practicing Rinzai Zen at the Dai-Toku-Ji

temple in Kyoto. Although she found the practice of meditation quite fulfilling,

she had nonetheless developed a number of health problems that were

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interfering with her practice. Her major problem had been periodic attacks of

sharp pain in the middle back, for which the original diagnosis had been

pancreatitis and later kidney stones. Her physician had advised surgical removal

of the stones, but, at the urging of her husband, an American businessman, she

decided to postpone surgery and try to heal her condition with macrobiotics.

Kidney stones, and other types of stones or cysts, develop through a

simple mechanism that is dependent on how we eat and drink. The repeated

intake, over an extended period, of foods such as milk, cheese, ice cream, butter,

yogurt, and other dairy products, as well as meat, eggs, chicken, and refined

sugar, produces a “sticky” and fat-filled bloodstream. A fat-filled bloodstream,

which to some degree affects practically everyone who consumes the modern

diet, could very well be the underlying cause of many illnesses, including, along

with kidney stones, heart and cardiovascular disease, blood disorders, cancer,

diabetes, arthritis, and others.

All of the above-mentioned foods had formed the basis of Erica’s diet

during childhood. However, a developing interest in Yoga led her to stop eating

meat several years before she moved to Japan. She adopted a semi-vegetarian

regime that had included white rice, nightshade vegetables, tropical fruits, eggs,

dairy foods, and sugar. As a child, she had suffered from frequent illness, and her

semi-vegetarian way of eating had not reversed that tendency. Her continuing

consumption of dairy products, sugar, and eggs had produced an unbalanced

condition in her body, leading to the formation of fat and mucus deposits, and

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these deposits formed the underlying basis for the development of kidney

stones.

Kyoto is well known for having one of the hottest summers in Japan, due

mostly to the tendency of the mountains that surround it to hold in heat and

moisture. Following the rainy season in June, cold soda, milk, fruit juice, beer,

and ice cream are consumed in great quantities. In modern Japan, where vending

machines proliferate, there were many opportunities for Erica to find the

additional factor required to crystallize these deposits into hard stones. The

additional factor is the tendency of these fluid-like colloidal deposits to solidify

when cold or iced foods or beverages are consumed.

The macrobiotic approach to kidney stones is quite simple, and, in many

cases, highly successful. It involves two principal elements: (1) approaching the

problem from the inside by causing the blood to clean and regenerate itself

through proper diet; and (2) stimulating, from the outside, the discharge of

existing stones by using simple home remedies.

When Erica first contacted me, she was in tremendous pain. It seemed that

a stone had dislodged itself and gotten caught in the urinary tube. To provide

temporary relief, I advised her to apply a hot ginger compress over the painful

area. The heat generated by the ginger compress has the effect of activating blood

circulation and producing a general expansion or relaxation of the tissues and

blood vessels. The ginger compress is especially effective in cases of kidney

stones, particularly to bring relief from pain that results when a stone becomes

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blocked in a urinary tube. The heat from the compress causes the tube to expand,

thus permitting the stone to pass into the bladder. When a kidney stone becomes

blocked in the urinary tube, it is advisable to dilate the blocked tube by drinking

plenty of hot bancha tea or other hot liquids. In some cases, a special tea can be

made by grating about a tablespoonful of fresh daikon, adding several drops of

shoyu, and then filling the cup with hot water or bancha tea.

These simple remedies brought immediate relief. Within several days,

Erica called for advice about her diet. I suggested that she avoid sugar, dairy

food, eggs, and iced foods or beverages, and begin the standard macrobiotic diet.

I advised her to continue the ginger compress and daikon-bancha tea for several

days.

Erica improved steadily over the next few months, so much so that the

painful spasms in her back began to disappear. As a result of her dramatic

improvement, she began to introduce macrobiotics to her friends at Dai-Toku-Ji.

At one time, proper dietary practice formed an integral part of the Zen

way of life, as it did with other forms of spiritual discipline. Zen monks

underwent a rigorous program that including plenty of physical activity,

meditation, and experiencing extremes of hot and cold weather. The cooking at

Zen monasteries was known as Shojin-Ryori, or “cuisine for spiritual

development,” and emphasized the balanced preparation of whole brown rice,

fresh garden vegetables, including pickles, sea vegetables, and processed

soybean foods such as miso, shoyu, and tofu. Had Erica gone to Japan a hundred

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years ago, there is a good possibility that she would have cured her condition as

a result of living at a Zen monastery.

The purpose of this more natural way of life is to bring a person into a

state of physical, mental, and spiritual health as the foundation for attaining an

intuitive and spontaneous awareness of the order of the universe. The awareness

of the order of the universe is referred to in Zen as satori. A balanced natural diet

provided the foundation for achieving spiritual awareness. At the same time,

Buddhist monks were traditionally noted for their robust health and longevity. In

recent times, however, the tradition of Shojin-Ryori has been modified, due to the

influence of modern techniques of food processing and transportation. Instead of

organic brown rice, many temples in Japan serve white rice, while white sugar,

once unknown in Japan, has found its way into some Shojin recipes.

Sound physical health is synonymous with mental and spiritual

development. Spiritual development is rooted in our daily way of life.

Students of Zen, in particular, are well aware that it is very difficult to sit

for any length of time in the cross-legged lotus position or in the seiza mediation

posture if they are troubled by arthritis of if their joints are stiff and swollen.

Good health is obviously necessary for activities such as these, but what is the

most sure way to achieve health? Good health begins from the food choices we

make each day. A balanced natural diet creates the optimal condition for the

purification of our blood, cells, and consciousness. As each cell and our organism

as a whole begins to function in harmony with the solar system, the galaxy, and

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neighboring planets and distant constellations, as well as with more immediate

natural cycles of weather and planetary motion, we achieve, in addition to

physical health, the realization that we are always one with the infinite order of

the universe. That realization is the aim of spiritual development.

Source: This essay is from Macrobiotic Cooking for Everyone, Japan

Publications, Tokyo and New York, 1980.

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49. The Beauty of a Rice Field

One of the most profound experiences I have had took place a number of years

ago on a clear October day in the mountains and rice fields that surround the city

of Kyoto. During an afternoon walk on the outskirts of the city, I decided to stray

from the main road onto one of the paths that led to a large clearing at the foot of

a mountain. The plain was overflowing with fields of ripening rice, and as I

continued walking, I found myself surrounded on all sides by acre after acre of

golden grain. The sun was shining in a warm, late afternoon yellow and the sky

was a crystal blue. The pine-studded mountains off in the distance were a

brilliant green.

In that beautifully natural setting, everything seemed in perfect harmony--

living, breathing, vibrant with the energy of heaven and earth. Underlying the

feeling of peace, harmony, and serenity, which seemed to extend throughout the

universe, was the deep sense of attraction and oneness I felt for the ripening rice.

The magnetism that I experienced so vividly that afternoon is a result of

the natural attraction that human beings have for the vegetable kingdom,

especially cereal grains. Without such attraction, we literally would not exist,

since without primary foods, there would be no human life. However, as

fundamental as it is, our attraction to cereal grains is only one of a countless

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number of complementary and antagonistic, or yin and yang relationships

existing in nature.

In his essay, Compensation, Emerson describes these relationships as

follows:

Polarity, or action and reaction, we meet in every part of nature; in

darkness and light; in heat and cold; in the ebb and flow of waters; in male

and female; in the inspiration and expiration of plants and animals; in the

equation of quantity and quality in the fluids of the animal body; in the

systole and diastole of the heart; in the centrifugal and centripetal gravity;

in electricity, galvanism, and chemical affinity.

The duality which bisects nature originates within the wholeness or

oneness of the infinite universe, and comes into being when the oneness of the

universe polarizes itself into two complementary and antagonistic forces, or yin

and yang. The creation of yin and yang is without beginning or end, and occurs

in the form of a spiral, which is the most basic form of everything in the universe.

The spiral of life flows continuous and unbroken through time and space.

I could sense the dimensions of the spiral of life that day in the rice field. The

rice, the sacred grain of Far Eastern peoples, gives itself, changes itself into

human flesh and spirit. The rice, along with all other products of the vegetable

kingdom, is in turn created by the sky, wind, earth, and water. These elemental

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forms are created by the aggregation of electrons, protons, and other particles

that comprise the preatomic world. All of these worlds are alive with energy or

spirit, and are the product of the everlasting and imperishable forces of

centrifugality and centripetality, or yin and yang, that emanate continuously

from the oneness of the infinite universe itself.

Humanity exists at the center of the spiral of life. Macrobiotics is the art of

harmonizing these universal forces as they appear on earth. In that way, we

move in the same direction as the spiral of life. Biologically, the condition of

harmony is referred to as health, while psychologically, we refer to it as

happiness. The macrobiotic way of life is based on the understanding of the

order of the universe itself. It offers not only a common sense approach to

personal health, but a fundamental method for the achievement of social

harmony and peace.

I returned home energized and inspired. I realized that my experience in

the rice field had brought me closer to an understanding of universal truth.

Source: This essay is from the Introduction to Macrobiotic Cooking for

Everyone, Japan Publications, Tokyo and New York, 1980.

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50. Our Cosmology of Life and the

Universe

Our study of macrobiotics, which we hope will help lay the groundwork for the

civilization of the future, is based on a view of life that encompasses the entire

universe.

At the basis of macrobiotic understanding is the logarithmic spiral of the

universe. That basic form, which appears throughout nature, reveals the

mechanism of creation and the fundamental unity and interconnectedness of life.

The spiral enables us to unify all of the seeming contradictions in modern science

and in all other domains of modern thought.

One of the most serious problems confronting humanity today is the split

between science, or the study of the material world, and philosophy or religion,

which have traditionally concerned themselves with the invisible domains of

mind, consciousness, and spirit. However, the notion that these worlds are

separate is an illusion. Both are within the spiral and are different appearances of

the indivisible unity of life.

At many points in history, the split between religion and science has

erupted into conflict. During the Middle Ages, the church was the dominant

power in Europe and science was still in its infancy. However, since the church

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often interpreted Biblical teachings in a dogmatic way, it was unable to embrace

the new form of knowledge that science represented. Witness the persecution of

Galileo, Copernicus, and others who presented views that differed from those of

the church. Strengthened by these early difficulties, early scientists persevered

and continued to spread their views, so that eventually, the scientific viewpoint

replaced the church as the dominant viewpoint in Western civilization.

In 19th century England, science and religion again clashed as Darwin’s

scientific theory of evolution appeared and challenged those who believed in the

literal interpretation of the account of creation presented in Genesis. However, if

we refer to the logarithmic spiral, we can see that these opposite views are

complementary. The Book of Genesis describes the evolution or creation of the

universe in terms of a seven-staged process, beginning with the absolute,

undifferentiated world of God or infinity. Universal genesis continues on through

the worlds of polarization, or yin and yang (heaven and earth); energy or

vibration (light and darkness); the preatomic world (the firmament); the world of

elements (dry land and water); culminating in the appearance of plants, and then

animals and man, as represented by Adam and Eve. Darwin was attempting to

describe the process of change that has occurred within the inner orbits of the

spiral of creation; more specifically, since the appearance of biological life on

earth.

Everything in the relative world (the area inside the spiral) is governed by

the eternal and unchanging law which originates with the polarization of the

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universe into yin and yang. The law of change is very simple: yin changes into

yang and yang changes into yin. The area outside the spiral represents the

absolute, unchanging world of infinity or God itself. All phenomena are

manifestations of the two complementary tendencies of expansion and

contraction, and can classified according to their yin and yang natures. So, for

example:

Yang!

Yin

Energy!

Longer wave,!

Shorter wave,

lower frequency!

higher frequency

Preatomic!

Proton!!

Electron

Elements!

Heavier!

Lighter

Vegetables! !

Cold climate,!Warm climate,

more developed!

more primitive

species!

species

Animals!

Modern!

Primitive

species!

species

The way in which these universal forces operate is described in

macrobiotics in terms of the Seven Principles and Twelve Theorems of the Order

of the Universe. All scientific, philosophical, social, and practical problems can be

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understood and solved in light of these universal laws. The Seven Principles and

Twelve Theorems are as follows:

Seven Principles of Unity

1. All things are differentiations of one infinity.

2. Everything changes.

3. All antagonisms are complementary.

4. All phenomena are unique; there is nothing identical.

5. All things have front and back.

6. The greater the front, the greater the back.

7. All things have beginning and end.

Twelve Theorems of Diversity

1. One infinity manifests itself into the two universal tendencies of yin and

yang, the antagonistic and complementary poles of endless change.

2. Yin and yang are arising continuously out of the ceaseless, eternal

movement of one infinite universe.

3. Yin appears as centrifugality; yang appears as centripetality. The

activities of yin and yang together create energy and all phenomena.

4. Yin attracts yang. Yang attracts yin.

5. Yin repels yin. Yang repels yang.

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6. Yin and yang combine in an infinite variety of proportion, creating an

infinite variety of phenomena. The strength of attraction or repulsion always

represents the degree of difference or similarity.

7. All phenomena are relative and ephemeral, constantly changing their

direction toward more yin or more yang.

8. Nothing is solely yin; nothing is absolutely yang. Everything is created

by both tendencies together.

9. There is no neutrality; either yin or yang is always dominating.

10. Great yin attracts small yin. Great yang attracts small yang.

11. Yin at the extreme point always changes into yang. Yang at the extreme

point always changes into yin.

12. Yang always focuses in toward the center. Yin always diffuses out

toward the periphery.

The study of macrobiotics is the study of the eternal process of change that

governs all things. The process of change can be expressed philosophically, in

terms of the Seven Principles and Twelve Theorems presented above, or visually,

in terms of the spiral process of change including cycles such as the five stages of

transformation.

An awareness of the law of change can be found in every great culture

throughout time and space. It forms the basis for religious, spiritual, and

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metaphysical understanding of the invisible worlds of mind and spirit, as well as

for scientific inquiries into the workings of the visible world of matter.

The philosophy of change encompasses a cosmological view that can be

traced to the origins of human knowledge in both East and West. From a

universal origin in the ancient one-world, an understanding of the law of change

was adopted both in the East, where it formed the basis of Oriental philosophy

and religion, including Oriental science and medicine; and in the West, where it

led to the development of Near Eastern and Greek philosophy and science. The

ancient Greeks may have visited the former Near Eastern centers of civilization,

including the remnants of Sumerian culture, and studied their arts and sciences.

It was here that they may have encountered the remnants of an ancient

cosmology expressed in terms of the law of change. The cosmology of the

ancients can be summarized as follows:

1. All things are constituted of energy or vibration.

2. All things share the same origin in the world of energy.

3. All things are governed by two primary forces or tendencies--that of

centripetality, or contraction (yang); and that of centrifugality, or expansion (yin).

4. All things are in a constant state of flux or change.

5. The continual process of change takes the form of recurring cycles.

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From studying ancient Greek thought, it is apparent that the law of

change was encountered in a more fragmented form rather than in its entirety.

Many of the early Greek philosophers--from Thales of Miletus to Heraclitus, and

from Empedocles to Aristotle, attempted to reconstruct the cosmology of the

ancients.

Now it is possible to synthesize the traditional cosmology of the order of

change, expressed in terms of the logarithmic spiral and Seven Principles and

Twelve Theorems, with present concepts of matter and energy, body and mind,

time and space, science and religion. By so doing we can help unify science and

philosophy, West and East, modern and traditional understanding and lay the

foundation for the planetary civilization of the coming millennium.

Source: This essay is based on material published in the booklet, Science

and the Order of the Universe., Boston, Mass., 1980.

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51. Spirals and Life Cycles

Everything in the universe is moving and changing. Nothing is static. There are

many ways to express the universal process of change; for example, in the form

of laws such as yin attracts yang and yang attracts yin; yin changes into yang and

yang changes into yin. It can be presented visually in the form of circles or

spirals, or expressed in terms of the sequence of stages all things pass through as

they continuously change form. The five transformations, or GoGyo, is an

example of this latter method of explanation.

In one of his many books on old Japan, Lafcadio Hearn describes his visit

to a cemetery around the turn of the century. Carved into many of the markers,

or sotoba, were symbols representing the five transformations, or stages of energy.

An understanding of universal cycles of change underlies the Hindu and

Buddhist belief in reincarnation, and is one of the fundamental tenets of Oriental

philosophy.

Oriental medicine is based upon an awareness of the cycle of the five

transformations, and ancient philosopherhealers classified many things,

including plants, foods, internal organs, and colors into each of these five stages.

The five transformations were understood in the West. In the Gospel According

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to Thomas, Jesus referred to them as “five trees in paradise,” and stated that

whoever understood them would know eternal life.

Daily life reflects the movement of energy through this cycle. In the

morning, yin, upward energy is strong. People get up and begin their daily

activities, exchanging the yang, horizontal position of sleep for a yin, standing

posture. Also, under the influence of morning energy, people leave their yang

center—the home—and go out into the world. Ancient people named this stage

of energy tree nature.

Expanding energy reaches a peak around noon, or midday, at which time

it changes direction and starts to move downward. The peak of expanding

energy was named fire nature. In the afternoon, we tend to become quiet and

reflective, compared to feeling more active and “up” in the morning. Downward

energy reaches a peak in the evening, around dinnertime, and this stage in the

cycle was given the name metal nature, to convey the image of density or

solidity. A more yang process continues through the evening, so that at night,

downward energy causes us to exchange a yin, vertical standing or sitting

position for the yang, horizontal position of sleep.

At night, our body functions become still and quiet. We receive energy

from the universe, in contrast to the active discharge of energy that occurs during

the day. The atmosphere tends to float between expansion and contraction, and

ancient people named this stage water nature. The first rays of the morning sun

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appearing above the horizon trigger the movement of energy in an upward

direction, and the cycle begins again.

The daily cycle is one of countless examples of the five transformations.

We can chart five stages in the changing of the seasons, the monthly cycle of the

moon, in the movement of energy through the human body, and throughout

nature. The five transformations are simply a more detailed way of expressing

the principle of change according to yin and yang. Tree and fire energy are stages

of yin, expanding energy; soil, metal, and water represent different degrees of

yang, contracting movement. These stages are not static elements, but transitory

phases in a neverending cycle. As an example, let us see how the five

transformations can be used to understand current thinking about the life cycle

of stars.

Over the centuries, astronomers have attempted to classify stars into

groups. They have discovered that most stars (including our sun) maintain a

relative degree of equilibrium, not unlike the condition of homeostasis

maintained by living organisms. These more stable stars are classified into what

is known as the main sequence. Stars in that group are further classified

according to color and brightness, with bright blue Population I stars at one end

of the spectrum, and less brilliant, red Population II stars at the other.

Astronomers have discovered that blue Population I stars tend to be

located more in the peripheral regions of galaxies, while red Population II stars

cluster more toward the condensed central regions. In terms of position,

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therefore, stars in the Population I group are yin, while stars in the Population II

group are more yang. The classification of stars in this manner is consistent with

the classification of stars according to color, since blue is a yin and red a more

yang color.

Stars are believed to form from clouds of electromagnetically charged dust

and gas that inhabit vast regions of interstellar space. They are formed when

galactic forces intersect in the middle of one of these clouds. These forces include

more yang energy spiraling in from the periphery of the galaxy to the center, and

more yin energy that spirals out from the center of the galaxy to the periphery.

The intersection of these forces sets in motion a huge inwardly moving spiral.

The gaseous cloud condenses around the center of the spiral, eventually taking

the form of a protostar. With continuing contraction (yang), pressure inside the

protostar begins to rise, as does temperature. Heat produces expansion, and

expansion combines with the centrifugal force generated by the star’s rotation to

slow and eventually stop the process of contraction. At that point, the star

stabilizes, beginning its life in the main sequence.

After billions of years in the main sequence, a star begins to decompose

(yin); eventually expanding to many times its previous size, and taking the form

of what is known as a red giant. These gigantic stars are sometimes several

hundredmillion miles in diameter, equivalent in size to the area extending from

the sun to Mars.

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There are a number of ideas about the fate of a star once it becomes a red

giant. According to one hypothesis, the expanding star generates so much

centrifugal energy that it can no longer hold on to its mass. Most of its mass flies

off into space, leaving a tiny condensed star the size of the earth. These tiny stars

are believed to be whitehot and are referred to as white dwarfs. If a star is very

large to begin with, its final collapse may be accompanied by a sudden discharge

of matter, in what is called a supernova. When that occurs, the star may

momentarily discharge hundreds of millions of times more light and heat than

an ordinary star.

Although many of the details are hypothetical, we can nevertheless

perceive the general pattern of stellar evolution: contraction, leading to the

formation of a star; followed by a state of stability; and then a phase of expansion

and eventual decomposition. The life of a star can be understood in terms of the

five transformations. Condensation of the primordial gaseous cloud leading to

the birth of a star corresponds to soil and metal nature; and expansion and

eventual dissolution of the star to water, tree, and fire nature. The cycle begins

again when the matter discharged by a decomposing star eventually begins

recondensing into a new star.

Similar patterns of contraction and expansion, formation and dissolution,

birth, death, and rebirth are found everywhere, from the movement of the tides

to the life cycle of the stars. They represent the fundamental rhythm of life. In

studying these cycles we come to terms with the essence of life itself.

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Source: This essay is based on material published in the booklet, Science

and the Order of the Universe., Boston, Mass., 1980.

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52. New Science

As we saw in the previous essay, cycles of change are universal, and can be

expressed in terms of the five transformations, or GoGyo. As Michio Kushi and

other macrobiotic teachers have explained, GoGyo is simply a more detailed way

of illustrating the stages all things pass through as they progress from a more

yang or condensed phase, to a more yin, or expanded one, and back again in an

endless cycle. In this article, let us see how the familiar states of matter—solid,

liquid, and gas—move and change in accord with yin and yang and the five

transformations.

In its most diffused, or energetic state, matter decomposes into ions, for

example, hydrogen into free electrons and protons. Ionization represents the

separation (yin) of an atom into its constituent parts. Here matter exists as

plasma. Plasma is created when gases are heated to high temperatures. In

Oriental cosmology, the more diffused and highly energized state of change is

classified as KaSei, or fire nature.

Upon reaching a diffused state, a process of solidification or condensation

takes over and causes preatomic particles to come together to form atoms, and

atoms to join with each other to form molecules. The process of solidification is

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known as DoSei, or soil nature. Here atomic and molecular bonds become

stronger, causing matter to assume a definite form.

In its least energetic state, matter exists in a solid form. Solids come in two

types: more yin amorphous solids, such as glass, which display many of the

properties of a highly viscous liquid; and more yang crystalline solids. In solid

matter, molecular bonds are strong enough to lock the atoms and molecules of a

substance into rigid alignment. In contrast to plasmas, which are composed of

diffused, highly energetic, and freely moving ions, the atoms and molecules of a

crystal are densely packed and have a limited range of motion. Appropriately

enough, ancient people referred to the more yang, condensed state of matter as

KinSei, or metal nature.

When a solid is exposed to energy in the form of heat, its atoms and

molecules absorb energy and vibrate rapidly. Hence, the solid melts, and changes

into a liquid. The molecules of a liquid move more actively than do those of a

solid, and have a freer range of motion. However, the molecules of a liquid are

held together by strong forces of molecular bonding, and thus liquids have both

a strongly yin and strongly yang nature. In ancient cosmology, the liquid state is

referred to as SuiSei, or water nature.

If the molecules of a liquid are further energized, for example, through a

rise in temperature, the forces of molecular attraction can be overcome, causing

the substance to decompose. Here, the molecules enter a state of very rapid and

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random motion, and the resulting state is known as a gas. Ancient people

referred to the actively expanding stage of matter as MokuSei, or tree nature.

The Solid State

Of the more than 100 known elements, most exist naturally in solid form. As we

have seen, there are two categories of solids:

Amorphous Solids The more yin form of solid matter is sometimes

referred to as a supercooled liquid. Amorphous solids have properties of both

liquids and solids. Familiar examples include glass, tar, and some plastics. When

these compounds are cooled from the liquid state, their molecules solidify in a

random arrangement similar to that of a liquid. When struck with a hammer and

broken, they display a curved fracture surface and do not break along definite

lines. Interestingly, amorphous solids have no clearly defined melting point.

Crystals These more yang solids have clearly defined melting points, and

their constituent atoms, ions, or molecules arrange themselves in clearly defined,

repeating, threedimensional patterns called crystal or space lattices. When

crystals are struck with a hammer, they break along clearly defined planes.

The arrangement of crystals in the natural world reflects the order of the

universe. Just as there are seven colors in the light spectrum and seven musical

tones, there are seven possible crystal systems or arrangements.

Freezing Point/Melting Point

Under the influence of yin, lower temperatures, the molecules of a liquid

begin to lose energy. Cold causes molecules to slow down, so that the bonding

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forces between them become stronger, causing them to lock into fixed positions.

At that point, the liquid changes into a solid. The temperature at which a liquid

becomes solid is known as the freezing point. Freezing illustrates a basic natural

law: yin, or cold, produces yang; solidity and condensation.

The reverse situation occurs when we apply more yang, higher

temperatures. Under the influence of heat, molecules become active and

energetic, weakening the molecular bonds to the point where the crystal breaks

down. At that point, a solid changes into a liquid. The temperature at which solid

change into liquids is known as the melting point. Melting illustrates a basic law:

yang, or heat, produces yin; decomposition or diffusion.

Vapor Pressure

According to the principles of macrobiotics, all phenomena are yang at the

center and yin at the surface. Crystalline solids behave in accordance with this

law. The molecules of a crystal are tightly packed at the center, and becoming

progressively more energized and loose as they approach the surface. Some of

the molecules at the surface are so energized that they break free from their

lattices and pass directly into the gaseous state. The loss of atoms occurs

constantly, and produces a detectable upward or outward pressure known as the

vapor pressure of a solid. Because of the density of their structures, however,

most crystals have low vapor pressures in comparison to liquids.

Molecular Bonding Forces

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In order to better understand the nature of the solid stage, let us consider

the forces that bind their molecules into crystal systems. The forces of molecular

bonding illustrate the basic principle: yin (negative) attracts yang (positive), and

yang (positive) attracts yin (negative). The molecules of a crystal are held

together by the attraction existing between the total positive charge of one atom

and the negative electrons of another.

Ionic Bonds NaCl (salt) is an example of an ionic bond. In the case of salt,

an atom of sodium gives up one of its electrons to a chlorine atom. The sodium

atom then takes on a more yang, positive charge, while the atom of chlorine

becomes negatively charged. These charged particles, or ions, have a strong

attraction for one another, and bond to form strong crystalline molecules.

Covalent Bonds In covalent bonds, the more yang protons of an atom

share one or more yin electrons of another atom. The attraction between protons

and electrons is so strong that crystals of tremendous hardness are produced.

One example is carbon, which, when exposed to heat and pressure (yang), forms

a diamond.

Metallic Bonds This type of bonding is similar to the above in that it

involves the sharing of electrons. However, in metallic bonding, electrons are not

attached to any particular atom but roam freely from atom to atom, forming a

cloud. Roaming electrons can hook up between any two atoms. The electron

cloud produces several unique properties, including the ability to conduct heat

and electricity. When heat is applied to one end of a metal rod, the electrons in

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that area speed up and collide with other particles. Collisions between particles

occur until the heat is transferred along the entire length of the rod.

The Liquid State

In some respects, liquids behave like gases, and in others, like solids. They are

both abundant and rare in nature. Of the 103 known elements, only two—

mercury and bromine—occur naturally as liquids. At the same time, however,

water, the most familiar liquid of all, covers more than threefourths of the earth’s

surface and makes up more than 60 percent of the human body by weight.

Besides water, petroleum is the only other fluid found abundantly in nature.

Like solids, liquids are held together by strong molecular attractions, but

like gases, their molecules are in a constant state of motion. Their cohesiveness is

the result of molecular bonding forces such as those mentioned above, which

reflect the attraction between more yang, positively charged factors and more

yin, negatively charged ones. For example, hydrogen molecules are formed when

the nucleus of a hydrogen atom attracts and bonds with the electron of another

hydrogen atom, in a process known as covalent bonding. A molecule of water is

formed when two atoms of hydrogen (yang) attract and share electrons with an

oxygen atom (yin).

In another type of bonding, known as hydrogen bonding, water molecules

link up to form chains. Linkage occurs when the yang, positively charged

hydrogen nuclei of one molecule attract and link up with the yin electrons

contained in the oxygen atom of a neighboring molecule. Water molecules are

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also held together by Van der Waals forces, named after a 19th century Dutch

scientist. These forces create a weak electrical link between the yang oxygen

nucleus of one molecule and the yin electrons in an oxygen atom of a nearby

molecule.

It is the strength of the hydrogen bonds in water that create its tight

cohesiveness and relatively high boiling and freezing temperatures. Water and

other liquids display the following properties in accord with the movement of

yin and yang:

1. Under the influence of higher temperatures (yang), the molecules of a

liquid fly apart (yin), and the liquid becomes a gas.

2. Under the influence of lower temperatures (yin), the molecules of a

liquid are drawn into rigid alignment (yang), and the substance becomes solid.

3. The closer the molecules of a liquid come to each other (yang), the less

smoothly it will flow. This property is known as the resistance, or viscosity, of a

liquid. Examples of highly viscous fluids include molasses and heavy oil.

4. Unlike gases, which are more yin, the volume of a liquid will generally

remain constant regardless of whether it is poured into a small container or a

large one. This more yang property is due to the mutual attraction exerted by the

molecules of a liquid on one another.

5. Since liquids are more yang than gases, they have the tendency to repel

pressure, a more yang factor (yang repels yang; yin repels yin). Therefore, while a

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gas can be compressed, a liquid will resist attempts to compress it or reduce its

volume. A liquid will in turn repel pressure by transmitting it to every part of the

vessel that contains it. Natural repulsion forms the basis for the science of

hydraulics, a term that comes from the Greek words for “water” and “pipe.”

6. Unlike solids, which generally hold a fixed shape, liquids are yin

enough to assume the shape of the container they are poured into. However, if

the volume of a liquid is very small, the centripetal or yang forces that hold it

together cause it to assume the shape of a droplet. A more yang liquid such as

mercury will more readily bead up in the form of droplets than will a more yin

liquid such as water.

7. As everyone knows, liquids create the phenomenon known as wetness.

For example, when water is poured onto a glass surface, it spreads over the glass

like a sheet. Wetness is due to the attractions existing between the water

molecules and the molecules of the substance with which the water comes in

contact. In the case of water and glass, this results from the molecular attraction

existing between the more yang nuclei of the hydrogen atoms contained in the

water molecules and the more yin oxygen atoms in the silicon dioxide surface of

the glass.

Now let us consider several properties of liquids (using water as an

example) that reflect the interaction between yang, downward energy (heaven’s

force), and yin, upward force or movement (earth’s force). These two forces

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power countless natural cycles that reflect the movement of energy through the

five transformations.

When liquids are exposed to yin, lower temperatures, they come under

the influence of heaven’s more yang contracting force and condense into solids.

Under the influence of higher temperatures, liquids are influenced by earth’s

expanding energy and evaporate into a gas.

Let us now review several of the properties of liquids, using water as an

example, with the interplay of these basic forces as a background.

Vaporization

Vaporization is the more yin process in which a liquid vanishes into a

vapor and becomes a gas. It can occur slowly through evaporation, or quickly

through boiling. Let us consider each in detail.

Evaporation As with solids, the molecules at the surface of a liquid are

more active and energetic than those in the central or lower regions. These

energetic molecules have the tendency to separate from the body of the fluid and

fly off into the surrounding atmosphere. The result is a gradual evaporation of

the liquid.

Evaporation, a more yin process, is activated by yang, in the form of heat.

Evaporation produces a temporary drop in the temperature of the remaining

liquid as more highly energized molecules leave. A familiar example of this is the

chilly feeling that we experience after coming out of an ocean or lake.

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When a liquid is placed in a closed container, a state of equilibrium is

reached when the number of yin molecules leaving the surface is balanced by the

number of yang molecules condensing back into liquid. As with solids, pressure

created by these evaporating molecules is called the vapor pressure. When the air

above the liquid becomes filled with vapor to the point of equilibrium, it is said

to be saturated. If no equilibrium exists, the process of evaporation will continue

until all of the molecules of the liquid vanish.

Boiling The boiling of a liquid offers a clear illustration of the interaction

between heaven and earth’s forces. Heaven’s force causes the atmosphere to

press downward onto the surface of the liquid. Earth’s expanding energy creates

an opposite, upward flow of molecules into the atmosphere.

The ratio of heaven to earth’s forces is about seven to one, meaning that

heaven’s downward energy is generally seven times stronger than earth’s rising

power. As a result, in order to come to a boil, liquids need the extra jolt provided

by heat, which activates their molecules to the point at which their vapor

pressure approaches equality with the atmospheric pressure. When vapor

pressure overcomes atmospheric pressure, the liquid loses its surface tension

(caused by the downward pressure of heaven’s force), vapor bubbles form, and

the liquid boils away.

The centrifugal force generated through boiling can be very powerful.

Water expands more than 1500 times when it boils into steam, and it was the

harnessing of such tremendous power that began the Industrial Revolution.

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A great deal of additional energy is required to overcome the strength of

the hydrogen bonds that hold water molecules together. Generally, it requires the

same amount of heat (a calorie) to raise the temperature of one gram of water 1

degree C. up to the boiling point. However, upon reaching the boiling point, an

additional 540 calories are required to convert the water into vapor.

At normal atmospheric pressure, water boils at 100 degrees C. However,

what happens to the boiling point when the pressure is lowered? The lowering of

atmospheric pressure means that heaven’s downward force is lessened.

Therefore, less energy is required to overcome the downward push of heaven’s

force and convert water into steam. In other words, water boils at a lower

temperature. Mountain climbers experience this when they cook foods at high

altitudes. Since the temperature required to boil water is lower, food takes longer

to cook at higher altitudes. On the other hand, an increase in pressure, which

produces a more yang condition, increases the boiling temperature, and

promotes more rapid cooking. This is the principle behind pressure cooking.

Freezing Freezing, the process whereby a liquid changes state and

becomes a solid, offers a clear illustration of the basic principle, yin (cold)

produces yang (condensation or solidification). Following the application of cold,

most liquids condense, and upon reaching the freezing point, assume their most

dense form. At that point, the more yang, frozen sections of the liquid sink under

the influence of heaven’s downward force.

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Water follows the same general pattern until it reaches 4 C. above the

freezing point. At that temperature it begins to expand; when it reaches 0 C.

(freezing point), it begins to expand rapidly. Instead of pulling together at 4 C.,

the molecules of water expand. This is due to the fact that water, a compound,

contains strong polarity between its more yin oxygen and more yang hydrogen

atoms. These strongly polarized atoms react in an opposite way to cold. They

lose their attraction for each other and begin to separate, causing the water

molecule to expand.

Ice, the product of the freezing of water, has a crystalline structure which

is more open and airy than liquid water. Ice is yang (hard and compacted) on the

outside and yin (open and expanded) on the inside, and since it is less dense than

water, it floats. As a result, the waters of the earth continue to flow during the

winter. If that did not happen, the waters in the far north and far south would

freeze solid during the winter, and would block many of the ocean’s currents,

causing severe weather around the globe that would make it difficult for life to

exist.

The Gaseous State

Gases are named after the Greek word “chaos,” since their highly energetic

molecules fly about seemingly without order. Gases display the following

characteristics:

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Expansibility (yin) Gases expand either through an increase in

temperature or a decrease in pressure. Heat causes the molecules of a gas to

vibrate more rapidly and therefore cover a wider area.

Compressibility (yang) Gases can be compressed through a decrease in

temperature or an increase in pressure. Due to their more yin character, the

molecules of a gas are widely separated, and can easily be forced closer together,

or yangized.

Diffusibility (yin) Gases operate largely under the influence of the more

expansive, upward force of the earth. Their highly energized molecules are in a

constant state of rapid motion and tend to diffuse upward and outward.

Liquefiability (yang) All gases can be made to condense into liquid, if

they are cooled and compressed. The temperature at which a gas changes into a

liquid is known as its critical temperature, while critical pressure defines the

amount of pressure necessary to affect such a change. The molecules of a gas

attract each other at close range. Lowering the temperature and increasing the

pressure of a gas forces the molecules together and eventually causes the gas to

change into a liquid form.

During the Middle Ages, it was discovered that the atmosphere, which is

composed largely of gas, has weight. One of Galileo’s associates, a man named

Toricelli, invented a device that demonstrated the existence of air pressure.

Toricelli filled a glass tube with mercury, and placed the open end into a dish.

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Some of the mercury from the tube ran into the dish, while about 30 inches were

left in the tube.

Toricelli guessed that it was the pressure of the atmosphere pushing down

on the mercury that caused some of it to remain in the tube. His device came to

be known as a barometer, and is used today in measuring atmospheric pressure.

In our terminology, the barometer works as a result of the downward push of

heaven’s more yang descending force on the surface of the mercury.

In France, a man named Pascal repeated Toricelli’s experiment; this time

with a glass tube that was 46 feet in length. Pascal confirmed that the

atmospheric pressure would support a column of water 33 feet high. He

confirmed that the atmospheric pressure varied according to the altitude at

which the measurement was taken. He placed a barometer on the top of a

mountain in central France and discovered that the column was about 3 inches

lower than at sea level.

Such a variation can be readily understood when we consider the

influence of heaven and earth’s forces. Mountain ranges are generally pushed up

through the activity of the earth’s more yin, expanding or ascending energy.

Expansive force becomes greater the more we rise above the earth’s surface. On

the other hand, heaven’s force, which generates atmospheric pressure, increases

in strength as we approach the center of the earth. (The pressure under the ocean

is far greater than at sea level, and increases with depth.)

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The dynamics that exist between these two fundamental forces—that of

centripetality, or heaven’s force (yang), and centrifugality, or earth’s force (yin)—

can help us understand all of the physical phenomena on earth. An

understanding of yin and yang forms the basis of the cosmology and science of

many ancient civilizations, and can be found in the traces they have left behind.

Our macrobiotic studies represent the first steps toward reviving ancient

understanding and applying it as a solution to the problems of the modern

world.

Source: This essay is based on material published in the booklet, Science

and the Order of the Universe, Volume Two, Boston, Mass., 1980.

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53. Albert Einstein

and the Order of the Universe

The year 1979 marked the hundredth anniversary of Albert Einstein’s birth.

Several national magazines commemorated the occasion by publishing

summaries of his theories. Within the scientific community, Einstein is generally

regarded as the greatest thinker of the modern era. Accordingly, let us review

several of his ideas from the perspective of the unifying principle.

1. E=mc2 (energy is equivalent to matter; matter is equal to energy). In

macrobiotic thinking, everything is constantly changing. Day becomes night,

winter becomes summer, activity becomes rest, energy becomes matter, and

matter becomes energy. Einstein’s formula is essentially a statement of the law of

change.

Einstein’s view of the unity of matter and energy is similar to the

traditional Oriental concept of Ki. In the view of Oriental philosophy, Ki, or

universal energy, assumes an endless variety of forms. It can take more diffuse

forms, such as invisible waves, or more dense, solid, and material forms. Energy

continually cycles back and forth between yin and yang: invisible waves

eventually condense, giving rise to the physical universe; at the same time, all

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things in the universe eventually decompose and return to the world of energy.

In the traditional Far Eastern view, there is no distinct borderline between matter

and energy. Both are considered different forms of Ki.

2. Light travels at the constant and unchanging speed of 186,000 miles per

second. Macrobiotic cosmology begins from the understanding that everything

changes. In our universe, the only constant is change itself. It is only in the

absolute world, which exists beyond all manifested things, that we find

constancy and permanence. Light has both a wave and a particle nature, and

exists within the spiral of the relative world. Accordingly, the speed of light must

be variable, increasing in proportion to the distance from its source. As light,

which is yang, radiates further outward into the darkness of space (yin), its

velocity increases, as does the force of attraction which the endlessly expanding

depth of the universe exerts on it. Ultimately, it approaches infinite speed, at

which time it becomes one with the darkness. At the same time, the darkness of

space is continually producing stars, planets, and other infinitesimal points that

radiate light. Light changes into darkness and darkness into light in a never-

ending cycle.

3. The notion of “curved” space. Einstein’s idea that space is curved is similar

to the macrobiotic view that all things are created in the form of a spiral. For

example, the earth is actually the most dense, visible part of a huge

electromagnetic unit that extends into the solar system. The earth’s vibrational

field is held in balance by two basic forces: more yang, centripetal energy

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generated by the universe in toward the planet, and more yin centrifugal force

generated outward by the rotation of the earth.

Since the earth is continually rotating, these forces move spirally.

Astronomers have detected a spiral pattern in the behavior of small particles

above the earth. The sun is continually discharging a stream of energized

particles made up largely of ionized hydrogen, or hydrogen that has been broken

down into free electrons and protons. These high-energy particles are known as

the solar wind, and create a subtle medium that permeates interplanetary space.

When these particles arrive arrive in the vicinity of the earth, they behave

in an interesting way. Centrifugal force is strongest at the equator, since that is

where the rotation of the earth is fastest. Centripetal force is strongest at the

poles. When these particles arrive high above the equator, they are deflected by

the strong centrifugal force there and spiral north and south toward the poles. At

the poles, they are caught in the strong current of centripetal force and spiral

down toward the atmosphere. At the North Pole, they spiral in a

counterclockwise direction, the same direction as the earth’s rotation. At the

South Pole, they spiral clockwise. When these high-energy particles collide with

the gases in the upper atmosphere, they produce the phenomenon known as the

aurora borealis, or “northern lights.”

All celestial bodies, from the sun to planets, stars to comets, galaxies to

asteroids, rotate in a spiral pattern. The universe itself is a gigantic rotating

spiral. Movement in a straight line is actually an illusion; all motion is spiral

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motion. It is possible that Einstein had an intuitive awareness of the spiral when

he suggested that space is curved.

4. The existence of gravity waves. Possibly the most basic concept in modern

science is that of universal gravitation, as formulated by Isaac Newton.

According to the famous story, Newton conceived his theory after watching an

apple fall. He reasoned that the earth was exerting some type of force on the

apple that caused it to fall to the ground. Newton extended his concept to

include all bodies in the universe, and hypothesized that each exerted an

independent gravitational force.

Newton’s theory seemed to explain why stars, planets, and the moon are

held in their orbits, why the tides ebb and flow the way they do, why water runs

downhill, and why things fall to the ground. However, in macrobiotic thinking,

Newton’s perspective is upside-down. George Ohsawa was the first to examine

universal gravitation from a wider view. According to Ohsawa, gravity does not

originate within independent physical bodies, such as the earth or sun, but is a

unifying property of space itself. Space expands endlessly in all directions. Yet,

expanding force presses in on physical objects from all directions. From our point

of view on earth, it appears as an incoming, centripetal force. On the earth,

centripetal force pushes everything toward the center of the planet, or down

toward the earth’s surface. The earth did not pull the apple down; incoming force

from the universe pushed it to the ground.

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Incoming force also pushes the planets toward the sun. However, like all

other physical bodies, the sun gives off centrifugal, outward force. Outgoing

force holds the incoming force in check and prevents the planets from being

instantly pushed into the sun. Instead they revolve around it, although, as

Ohsawa pointed out, not in fixed orbits. They gradually spiral toward the sun.

Although Newton explained in general terms the manner in which this

force operates, he mistook the result for the cause. From a wider view, we see

that his interpretation is not unlike the pre-Copernican notion of the solar

system. In the pre-Copernican, geocentric view, stars, planets, the sun, and other

celestial bodies were believed to revolve around the earth. In proposing that

gravity takes the form of subtle waves, Einstein was most likely in agreement

with Newton’s hypothesis about the origin of universal gravitation.

5. The search for a unified field theory. During the Einstein centennial,

Newsweek published an article, “Of Quarks and Quasars,” about Einstein’s search

for a unified field theory, or one set of laws that govern the whole universe. The

article stated:

For 2,500 years, scientists of the Western world have been on a scavenger

hunt, looking for an underlying unity to the universe. They have probed

everything from atoms to integers, seeking a single thing or concept that

would explain any situation anywhere. Their chief conclusion to date is

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that this Holy Grail will prove to be not a bit of matter but some primeval

force.

Lacking a unified theory the world seems to operate by several sets

of rules acting independently of each other: gravity, which rules over the

planets and galaxies; the strong nuclear force, governing the mechanics of

particles within atomic nuclei; and electromagnetism and the weak

nuclear force, which control events as disparate as bolts of lightning and

radioactive decay. The task of reconciling them is awesome; Albert

Einstein spent thirty years vainly trying to unify only two of the forces,

gravity and electromagnetism, and his failure scared off others, who

concluded that he must be mired in a scientific backwater. Einstein

floundered in a morass of equations. But beyond them, he believed, lay an

irreducible simplicity. And it was this aesthetic appeal, more than any

pragmatic benefits, that motivated theorists to continue the quest.

So as to help bring the search for a unified field theory to a more rapid

conclusion, I would like to suggest that a unified theory of life already exists. The

Holy Grail that science is searching for may be nothing more than the unifying

principle of macrobiotics. The irreducible simplicity that Einstein yearned for can

be found in these fundamental laws. Yin and yang explain the universal

movement of life; they operate beyond time and space and can be used to explain

any situation anywhere.

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Why was Einstein unable to see beyond his equations and grasp simplicity

of life? For one, he was looking in the wrong direction, analyzing and dividing

rather than seeking a broad, unifying synthesis. Although guided by an intuitive

awareness of unity, his understanding was conceptual rather than practical.

Moreover, the way we interpret the universe is the direct result of the quality of

our health, including the functioning of the brain and nervous system. If our

physical condition is chaotic and disorderly, our view of life will be chaotic and

disorderly. Rather than appearing as a simple, orderly, and unified whole, the

universe appears as a confusing mix of contradictions that are impossible to

resolve.

Making Peace with the Universe

Recently, scientists have been promoting the idea of a “violent” universe. In a

recent popular science magazine, the subtitle to one article reads: “Red-giants,

white dwarfs, black holes and other wondrous things in a universe vaster and

more violent than anyone imagined.” The image of a violent universe is closely

related to the prevalent notion of how the universe came into being: the “big-

bang” hypothesis. Why is it that modern scientists see the universe as violent,

and imagine it was created in a huge explosion?

The answer can be found in the quality of foods that are consumed widely

today.

The modern diet is based on the intake of meat, eggs, poultry, cheese, and

other yang extremes. Physically, a diet based on animal foods leads to

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inflexibility, hardening of the arteries, and the development of deposits of

cholesterol and fat throughout the body. Excessive consumption of these foods

can lead to heart attack, stroke, various types of cancer, and other degenerative

illnesses. Psychologically, a diet high in animal food often results in fear,

nightmares, and a tendency toward violence and aggression. It is this physical

and mental condition that interprets the universe as violent and envisions

creation as a sudden cataclysmic event, something like a sudden heart attack or

stroke.

A diet based on these foods limits our scope of vision, so that it becomes

hard to conceive of the notion that matter originates from non-matter, or energy.

Looking at Einstein’s physiognomy, we can see that his early diet included plenty

of grains and vegetables, thus he was better able to conceive the fundamental

unity of matter and energy. On the other hand, the big-bang hypothesis begins

from a more limited, materialistic perspective. It states that the universe began as

a primordial lump of matter that exploded, giving rise to stars, planets, galaxies,

and all the matter in the universe. However, because it is based on a limited view,

it cannot explain where primordial matter came from. Astronomers have

discovered that our universe is expanding; galaxies are flying away from each

other at enormous speeds. The expansion of the universe is thought to have

originated with the big-bang.

If we enlarge our view somewhat, we see that our universe is expanding

because the one next to it is contracting. The one next to that is expanding, and so

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on in an infinite pattern of waves that alternately expand and contract endlessly

as part of what Michio Kushi calls the super-universe. The infinite universe, or

infinite nothingness, gives rise to polarization, or yin and yang, expansion and

contraction, up and down. These primary forces create waves that branch

endlessly through time and space. These waves give rise to the super-universe.

Within the super-universe, energy condenses into matter, giving rise to a

countless number of universes composed of galaxies, stars, and planets. On some

of these planets, plant, animal, and ultimately human life arise from universal

movement. The big-bang is simply a product of the modern imagination. Like

other incomplete concepts, it will eventually be forgotten and replaced by a new

idea.

In order to release ourselves from delusions such as the “big-bang” and

the “violent” universe, we need to adopt a less extreme diet based on whole

cereal grains, beans, fresh local vegetables, and other traditional foods. A diet of

whole grains and vegetables establishes physical health while clearing the mind

of delusions. It enables us to unify the worlds of spirit and matter, energy and

substance, and see the universe as it is, a peaceful, orderly, and harmonious

whole governed by the endless order of change.

Source: This essay is based on an article in the pamphlet, Science and the

Order of the Universe, Boston, Mass., 1980.

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54. The Cyle of Energy

and the Common Cold

The average person today has several colds a year, an indication that the modern

diet and way of life have become increasingly unnatural. Colds are much less

frequent among people who eat a naturally balanced diet. Colds represent the

discharge of excess from the body that originates in daily diet. The symptoms of

a cold are usually nasal discharge—including runny nose—sneezing, coughing,

and mild fever. Some people develop pink watery eyes and a slight whitish-

yellow eye discharge. Irregular bowel movements and sometimes diarrhea may

accompany colds.

Colds primarily involve the upper respiratory organs—the throat, sinuses,

and nasal passages. The flu affects these areas, but usually produces more

generalized symptoms. In some cases, it involves the digestive organs, a

condition known as “intestinal flu.”

When the discharge of a cold involves the upper body—the nasal

passages, head, and throat—the primary cause is the repeated intake of

excessively yin items. These can include simple sugars, concentrated sweeteners,

fruit and fruit juice, spices, tomatoes, potatoes, and other highly acidic

vegetables, soft drinks, ice cream, and too much liquid. When the discharge

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affects the lungs and middle section of the body, including the stomach, the

primary cause is the repeated intake of these more yin items plus fats and oils,

including those in dairy products, poultry, and other animal foods. Discharges

that affect the small and large intestines are caused by the repeated intake of

more heavy animal fats in addition to the items mentioned above.

Colds typically follow a natural course. They represent the movement of

energy in the body. The typical cold cycle begins with a more yin, expansive and

outward phase, and finishes with a more yang, inward, or consolidating phase.

The more yin phase is commonly called the acute or early stage of the cold. It

generally lasts for three or four days, during which time excess begins to

accumulate and is discharged through the upper respiratory tract. The discharge

is at first watery and loose, and inflammation spreads throughout the mucous

membranes in the nose and throat. Fever begins and the person may start to

discharge through coughing.

Once the initial stage has been completed, the cold cycle enters a phase of

consolidation and resolution. This is commonly known as the late stage of the

cold. The thin, watery discharge usually becomes thicker and yellowish in color.

Appetite and energy start to return. Swollen, inflamed mucous membranes

return to a more contracted, normal state. Coughing usually continues and may

be worse in the evening during the time when energy in the lungs and large

intestines is more active.

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Ultimately, more normal discharge processes take over the elimination of

remaining excess. Discharge is then accomplished through the kidneys, skin,

lungs, and intestines. Then the cold resolves itself and the person’s condition

returns to normal.

People often want to eat less when they have a cold, especially in the

beginning stages. When a cold develops, instead of trying to force yourself to eat,

it is better to have a variety of simply prepared dishes available when you feel

hungry. Grains may be more appealing when soft-cooked or served in soups. Soft

brown rice or millet porridges (served hot) are preferred, as are lightly seasoned

brown rice, millet, or barley soups with vegetables. It is better to minimize the

intake of baked flour products, as these make the intestines tight, although a slice

or two of non-yeasted sourdough bread, preferably steamed until soft, or whole

grain noodles in broth, may be eaten occasionally. Light miso soup and tamari

broth soups may be eaten if desired.

It is better to avoid raw vegetables and oil during the recovery period, as

these can make the intestines weaker. Vegetables can be lightly steamed, boiled,

cooked nishime style, water sauteed, or served in soups and stews. Sweet tasting

vegetables, including squash, cabbage, onions, and carrots are especially

recommended.

Beans, soybean products such as tempeh and tofu, and sea vegetables may

be eaten daily. Fish is best avoided during recovery, although a small amount of

white-meat fish may be eaten if desired, preferably in a soup or stew with plenty

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of vegetables. Desserts can be made with cooked apples and other seasonal

fruits, to which a pinch of sea salt can be added to make them less acidic. A small

serving of natural, sugar-free dessert may be eaten during the later stages of the

cold. Rice or amazake (rice milk) pudding may be served if desired for a mild

sweet taste.

Nuts and nut butters, which can create blockage in the intestines, are best

avoided during recovery. It is better to avoid juices, sparkling waters, and other

more yin beverages when you have a cold. Bancha twig and roasted barley tea

are preferable. Cold or iced beverages are best avoided. Foods and beverages are

best served hot, warm, or room temperature. A variety of special dishes and

drinks can be prepared to help ease the discomfort of a cold. Lotus root tea helps

ease coughing and nasal discharge, and can be taken daily for several days. Ume-

sho-kuzu, a soothing drink made from umeboshi plum, tamari soy sauce, and

kuzu helps relieve diarrhea, and eases digestive discomfort and aches and pains.

It can be taken daily for several days. Tea made from grated raw daikon with

several drops of tamari soy sauce induces sweating and helps relieve fever. It can

also be taken once a day for two or three days. Guidelines for preparing these

special drinks are described in Michio Kushi’s book, Basic Home Remedies,

published by One Peaceful World Press, 1994.

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Source: This essay is based on personal notes and lectures and research for

the book Raising Healthy Kids, Avery Publishing Group, Garden City Park, New

York, 1994.

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55. The Yin Yang Game

A long time ago, each of us set out on our cosmic journey. We were very eager to

experience life on earth and had a tremendous appetite for adventure. After

traveling along a huge spiral of materialization that encompasses the whole

universe, we arrive at the center and take the form of a human being. When we

arrive here, however, we are often disappointed by what we find. Instead of a

healthy and happy world where everyone is playing freely, we find the opposite;

our society, our world is very unfree and very unhappy.

When we set out from the infinite world, we established what we might

call the rules of the game. In other words, we established certain rules for our

amusement and enjoyment. What are these rules? They are very simple, and not

complicated at all. We can learn them in several minutes. The rules of the game

are nothing but endless change or movement according to yin and yang.

From infinity, the greatest expansion, we are attracted to and eventually

become this tiny, condensed body. Once we reach this point, what attracts us the

most? Nothing but infinity itself; the biggest yin. Everybody is actually seeking

that—that is actually our play in this life, to seek infinity, and in so doing realize

health, peace, and happiness. Ultimately, everyone returns to infinity, regardless

of their desires or intentions.

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Why did you come to the Macrobiotic Summer Conference? Was it to take

a vacation from cooking, or to go to the party on the final evening? Each of us has

a reason. However, these reasons are nothing but expressions of yin and yang.

The most basic reason is that each of us felt there was something at the

conference that we lacked; in some cases, health, in others, spirituality, in others,

good food, because our cooking is not good yet. The polarity we felt with some

aspect of the conference created an attraction that brought us here. Then, after we

attract and take in whatever it was we came for, we don’t want to stay any

longer. We are no longer attracted and want to go home.

The same thing happens when you take a trip. Suppose you go to Europe.

The reason you want to go there is because Europe is different from Nebraska, so

you want to see and experience opposite things, things that are different, and

after you do that for a while, you start to miss home and want to go back. The

constant interplay between opposites is actually the process of life itself. In the

same way, in the morning, after a night’s sleep, you don’t want to stay in bed;

you want to get up and do DoIn, and once your body is energized, begin your

daily activities. Then, after you’ve experienced a full day, you are no longer

attracted to standing up and being active, so you lie down and sleep.

This morning you were probably hungry, so you wanted to fill yourself

with food, you wanted to eat. Once you were full, you didn’t want to eat more;

you were repelled by food. Instead, you wanted to be active in order to discharge

what you had eaten. In other words, what we call life is nothing but the constant

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movement back and forth between yin and yang. These permanent rules were

established long ago when each of us began our cosmic journey. If we

understand these simple rules we can play the game of life more freely.

How you play in life is entirely up to you. Play can take as many forms as

there are people. Some forms of play last for only a short time and cover a small

space; others last much longer and cover a very wide area. In other words, the

forms of play are defined by time and space, and can be classified into the

following categories.

Mechanical Play When do we play mechanically, without conscious

awareness? Actually, we do that all the time. Our heart is expanding and

contracting, blood is circulating, organs are expanding and contracting, impulses

are traveling from your nervous system to the different parts of the body. These

things take place automatically, without our being aware of them.

During the time we spent in the womb, we created our entire body out of

one cell, one fertilized cell. What an incredible masterpiece! We could never

duplicate that through conscious effort. The vehicle for our earthly play—our

human body—is created out of one cell; but we were not aware of that creative

process at all; we were not thinking, “Now it’s time to make the liver, now the

lungs, now the fingers.” That unbelievable act of creation takes place

mechanically without conscious awareness.

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Mechanical responses are very immediate. For example, if I were to take

hammer and shatter a piece of chalk, the chalk would respond immediately. A

strong yang stimulus (the hammer) would produce an instantaneous yin

response (fragmentation of the chalk). A computer works on the same principle;

you press a key and there is an immediate response. Mechanical responses have

a short duration, and their space is limited to the space in which the interaction

itself takes place. If we play on the mechanical level, without conscious

awareness, we limit ourselves to a very small playground.

Many people spend a great deal of time playing on that level. They are

governed by unthinking responses such as, “Look, there’s a fastfood restaurant,

let’s drive in and get something to eat.”

People often have purely mechanical objections to macrobiotics, saying

things like, “It takes too long to cook macrobiotic food; it’s much easier to pop

something into the microwave.” Modern civilization as a whole is moving in that

direction. A survey of eating habits in America found that the average man wants

to spend no more than twenty minutes a day cooking; the average woman is a

little better, she is willing to spend up to thirty minutes in the kitchen. Beyond

that, many people don’t want to be involved in preparing food, and could care

less about the effects of their diet on their health.

We have to ask ourselves why people are in such a rush that they can’t

take the time to cook properly. Are they rushing around in order to have time for

watching television?

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Sensory Play At the next level, we play with and experience our

environment sensorially, like a baby does with a mobile hanging above his crib.

He starts to play with it; enjoying the experience of space, distance, and color.

The baby also starts playing with his fingers. He wants to explore his

environment and know such things as, What is it like to feel water?, so he puts

his fingers in water and experiences it directly. What an incredible experience it

must have been to begin hearing, tasting, and seeing for the first time.

However, sensory play is limited to what is in front of us at the time; to

what we can immediately detect through our sense organs. So, chocolate ice

cream is delicious only if it comes in contact with our taste buds. Sensory

experiences have a short duration. They are shortlived and ephemeral. We

experience them and then they are gone.

In Japan, the ephemerality of the sensory world is symbolized in the

image of the cherry blossom. Japanese cherry trees blossom very beautifully

every spring. However, their beautiful blossoms only last for a week and then fall

to the ground. Yet, given the impermanence of the sensory realm, many people

spend their lives seeking taste or pleasure, as"if the purpose of life were to

appease the senses. Sensory awareness is important, and we all play at that level,

but there are much larger dimensions of experience existing beyond the senses.

Emotional Play Emotional play involves feelings that extend far beyond

our immediate sensory realm. Here we enter the realm of vibrations that can’t be

quantified. Feelings are subjective and unique to each person. At that level, as in

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all the others, yin and yang are always at work. At the emotional level, we

experience opposites such as love and hate, and like and dislike; at the sensory

level, hot and cold, hard and soft, pain and pleasure.

Film studios in Hollywood are making millions of dollars by exploiting

these levels of play. Films stimulate the senses and emotions. Most fiction,

including novels like Gone with the Wind, also plays on the emotions. In modern

politics, winning an election depends largely on a candidate’s appearance and

ability to manipulate the emotions of the voters. Music is often strongly

emotional; the symphonies of Beethoven are examples. Rock music is based on

stimulating the senses, although in some cases, it plays on the emotions as well.

Intellectual Play Intellectual play, or the world of ideas and concepts,

comes next. The intellectual level of play is much wider. Here we work with the

ability to use language, arrange symbols and concepts, and extract

comprehensive ideas from our experiences. For example, when Newton saw an

apple fall to the ground, he tried to figure out why that happened, and

developed a theory to explain it. He extended his theory to everything in the

universe; including the motion of stars and planets. Ideas cover a wider area and

have a longer life than emotions or sensory experiences. However, like

everything else in the universe, they are governed by yin and yang, the rules of

the game, which means they are relative, not absolute, and have a beginning and

an end.

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Social Play Social play is inspired by a dream or vision of an ideal society.

It is based on the recognition of self and other, individuals and society. It starts

with the interaction between mother and child, and expands to include

relationships within the family, neighborhood, community, and ultimately the

world.

Social play has a much longer duration than the levels that come before it;

it can extend far beyond one lifetime. In the case of more yang social play,

someone may achieve his vision within his lifetime, after which he experiences

decline. With more yin social play, such as that enjoyed by thinkers and

philosophers, it takes more time for someone’s vision to be achieved; however,

the results last much longer.

Philosophical Play Until we reach philosophical understanding, the

direction of play is generally horizontal; starting with oneself, it extends outward

horizontally until it covers the earth. At the philosophical level, our focus

becomes vertical; our awareness extends far beyond the earth, and we enter a

much wider playing field. Here we wonder about such basic questions as what is

human life, why did we come to the earth, and what is the best way for a human

being to live. When we answer these questions, we graduate to a very large scale

of play.

Confucius was playing at the philosophical level, as were spiritual leaders

such as Moses, Lao Tsu, Buddha, and Jesus. Yet, as farranging as that level of

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play is, it is still governed by the rules of the game, meaning that all our

philosophies, teachings, and doctrines will eventually vanish and be forgotten.

Universal Play At the next level, we begin cosmic or universal play. Our

play becomes infinite, endless, and absolutely free. We are free to play on any

level in the entire realm of creation; in other words, the entire universe is within

our scope. We may think that someone who is playing on the universal level

spends all of his time fasting and meditating in the mountains. He or she may do

that from time to time. At the same time, he may enjoy going to the movies or

binging with friends. He is free to play on any level at any time, according to

whatever his dream happens to be. At that level, we know that our play

continues forever. As long as we want to continue playing, we play.

One way to test your ability to play is test your degree of bodily flexibility.

Children are more flexible than adults, both in body and mind, and don’t want to

come to a lecture like this. They are too busy playing. If children are fed properly,

and given proper guidance, then throughout life they naturally develop toward

the widest scope of play. That is humanity’s natural course. In modern society,

however, we do our best to block or interfere with the natural process of

development. As a result, most people stop playing and give up.

When your body and mind are flexible, you can choose any role that you

like; you are not boxed in. However, because of inflexibility, many people limit

themselves to a narrow role, thinking, “I’m only going to play as an accountant,

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or as a housewife, or my role is such and such.” In that way we limit ourselves.

When we were children, however, we enjoyed being cops and chasing the bad

guys. We also enjoyed being the bad guys. We could go back and forth, assuming

a variety of roles without feeling a contradiction.

When children meet someone from another country—suppose another

child—do they first ask to see his passport? Do they say, “You are from a foreign

country, I can’t play with you?” or “Our countries are enemies, we can’t

associate.” No. They encourage him to join the group and play. They judge him

as he is, and not because of some artificial label or distinction. Flexibility is very

important if our goal is to see things as they are.

The key point in being able to play freely is to keep ourselves flexible, or

to restore flexibility if we have lost it. Rigidity, whether in body or mind, is an

enemy of play. Mental rigidity comes from physical rigidity; from hardening of

the body, the joints, and the brain. It narrows our scope, diminishes our sense of

infinite wonder, and causes us to miss many opportunities for play.

Food and Play

Some foods enhance our ability to play; others reduce it. Foods that make the

body hard and inflexible are especially problematic. For example, after many

years of eating foods high in saturated fat, a thin layer of hard fat develops under

the skin, even if we are not overweight. Incidentally, the average American today

is 25 pounds overweight, and a large number of people, including many

children, are obese. It is much harder to play actively when you are carrying a lot

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of excess around, or when it is a struggle just to move. Excess weight definitely

interferes with our ability to play.

As fat accumulates under the skin, our receptivity to environmental

energy starts to diminish, and our world becomes more narrow. We sense fewer

possibilities for play. We are slower to respond to changes and less able to take

advantage of the opportunities available to us. Foods that make the body hard

and tight produce stress. Rather than being stimulated by the challenges around

us, we feel weighed down by them. The primary cause of stress is the repeated

intake of foods that create tension in the body, especially animal foods such as

eggs, meat, cheese, and chicken.

Aside from reducing the intake of animal food and basing your diet on

whole grains and vegetables, keeping physically active and scrubbing your body

every day with a hot towel helps melt these hardened deposits. Body scrubbing

opens the pores, charges the meridians and body with energy, and reestablishes

your sensitivity. You become more receptive to energy coming from the

environment and from other people. It helps dissolve stress.

Refined sugar also reduces our ability to play freely. Sugar depletes energy

and weakens memory. Eating sugar makes us forget where we have come from

and why we are here. Once we forget why we are here, we have difficulty

creating our own goal or purpose, and usually accept a purpose formulated by

someone else. Someone may say, “My goal is to make a million dollars,” or “My

goal is to become a corporate executive and own a condo.” Originally, they may

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not have wanted to do these things at all, but because they forgot their purpose,

they bought into a purpose designed by someone else.

In order to recall your real purpose, and design your own dream, you

have to regain your memory. Avoiding sugar and eating unrefined complex

carbohydrates, such as whole grains, beans, and local vegetables, strengthens

memory and enhances your ability to play according to the dream that you

yourself create.

Chronic fatigue reduces our capacity for play. Hypoglycemia, or chronic

low blood sugar, is a common cause of fatigue. Low blood sugar is caused by

eating too much animal food, especially chicken, cheese, and eggs. Not only do

these foods make us tense, they also cause the pancreas to become hard and

tight, and inhibit its secretion of antiinsulin, the hormone that raises blood sugar.

Because of low blood sugar, we often feel tired and fatigued, especially in the

afternoon, and crave sugar, chocolate, and other sweets.

Supercooled foods and drinks, including ice cream and frozen yogurt,

deplete energy. People often feel tired during the summer, largely because of

their high intake of things such as ice cream, iced water, or cold soda. When you

consume supercooled foods or drinks, your body temperature actually rises in

order to make balance. If you take them continuously, you deplete your reserves

of energy and become chronically tired.

The solution to these problems is actually quite simple. The first thing to

do is to avoid cheese, chicken, eggs, and other heavy animal foods, all of which

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cause trouble in the pancreas. Secondly, base your diet around complex

carbohydrates—whole grains, beans, vegetables, especially cabbage, squash,

carrots, onions, and others with a naturally sweet flavor, and sea vegetables.

Emphasize the naturally sweet taste of your foods, and be careful not to overuse

salt and salty seasonings or to eat too many hard baked flour products. As your

physical condition improves, you will have more than enough energy to pursue

your dreams day after day. Eating a grain and vegetablebased diet helps restore

flexibility to the body and mind.

As the process of play unfolds, we play actively at each level, experiencing

it fully, before we graduate and go on to the next stage. The unfolding process of

play takes the form of a spiral that winds outward toward wider and wider

dimensions. As we reach the higher levels of play, do we need to become a big

philosopher with a chair at Oxford? Or do we behave like a saint or holy man?

Actually, it is better to appear as an ordinary person, since in the coming age, the

full scope of consciousness and play will be available to everyone. The time

when everyone can realize and play on all levels is rapidly approaching. In other

words, the time in which all people can play freely on the earth is about to begin.

Suppose we don’t know yin and yang. Since ice cream is delicious, we

may assume that play consists of eating as much of it as we can. It’s easy to do.

However, what is the result? Without knowing the rules of the game, we

ultimately lose our ability to play. We get sick or dissolve our body. We can no

longer play in our wonderful human form. Therefore, whoever knows yin and

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yang has a tremendous advantage. Knowing the laws of the universe, we can

manage our day to day life successfully, change ourselves at will, and develop

the ability to play freely throughout time and space.

Source: This essay is from a lecture at the Macrobiotic Summer

Conference, Great Barrington, Mass., 1988.

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56. On Unity and Polarity

What is the origin of polarity? Everyone knows, for example, that men and

women are different, but where do these differences originate? Polarity does not

originate with yin and yang. It originates from unity, from oneness. Polarity is an

expression or manifestation of the oneness of the universe. It is found

everywhere and in all things.

Let us take an eraser as an example. An eraser has a front and a back, hard

and soft parts, dark and light parts, and a part that is used for erasing the

blackboard and a part that is not. The eraser is composed of numerous polarities.

Multiple polarities exist within this one object, as they do in all objects.

Moreover, the eraser does not exist by itself. It exists in relation to other

things, and to the environment as a whole. If we compare the eraser to other

things, we see that these comparisons are based on polarity. For example, the

eraser is bigger than some things, smaller than others. It is lighter than some

things, heavier than others. The eraser also exists in time; its duration is defined

by a beginning and an end. The eraser exists for a longer time than some things,

and for a shorter time than others.

The human body is composed of polarities. The unity of the self arises

from the harmony of opposites. Our body has a front and a back; the front is

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generally softer and more expanded, and the back, condensed and harder. We

have a left and a right side that work together in a complementary way. The

body has a center and a periphery, and parts that are hidden and parts that are

revealed. The body has a top and a bottom, or an upper region and a lower one.

When taken together, these numerous complementary opposites comprise the

unity of our our existence.

If we compare ourselves to other people, we discover that our differences

are based on polarity. If we compare men and women, we see that men are larger,

and women smaller. Men have less hair on their heads, while women have more.

Men have rougher skin and more facial and body hair, while women have less

body hair and softer, smoother skin. Their body structures are different. The

female body is softer, more rounded, while the male form is leaner and more

compact. Men have more bone and muscle, and women, more soft fat.

A man’s thinking tends to be centered more in the left-brain, the source of

analytical and rational abilities. A woman’s thinking is centered more in the

right-brain, where creative, intuitive, and artistic abilities originate. Men have the

tendency to formulate a dream or vision and then act in order to realize it.

Women tend to go in the opposite direction; they are well-grounded in practical

reality and from there, aspire toward an idealistic dream. We can say that women

begin from the earth and aspire toward heaven, and men begin from heaven and

seek to achieve their dream on earth. In that way, men and women complement

each other very well.

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Energy from the universe, is constantly coming in to the planet. Universal

energy, which we refer to as heaven’s force, moves downward and inward, and is

more yang. Meanwhile, the earth is continually rotating and giving off

centrifugal force. Earth’s force moves upward and outward, and is more yin.

Some things are more representative of heaven, while other are more

representative of the earth. Men receive more of heaven’s force, and women more

of earth’s force. This fundamental difference is reflected in their body structures

and in the way they think.

Although heaven and earth are strongly polarized, they originate in one

infinite universe. Because of that, opposites have the tendency to attract, go

toward, and seek to be together with each other. That movement occurs

throughout the universe, and among men and women, creates the desire to be

together physically, mentally, spiritually—on all levels. Unity creates polarity,

and all polarized things seek to reunite. Love is a cosmic process—a universal

dance, a cosmic drama—that we see acted out again and again in countless forms

among countless numbers of people.

Source: This essay is from a lecture at the Macrobiotic Summer

Conference, Amherst, Mass., 1990.

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57. Discovering Yin and Yang

Not long ago I received a letter from a student with questions about the discovery method

of teaching that we use at the Kushi Institute. The following article is based on my reply.

Thank you for your questions about our way of teaching macrobiotic philosophy

at the Kushi Institute. The discovery method has many advantages over other

methods of teaching, especially those in which the teacher simply presents

information. In regard to the Order of the Universe, which is the class I teach,

these advantages can be summarized as follows:

1. The discovery method is a dynamic process that offers both teacher and

student the opportunity to explore the varied applications of the order of the

universe together.

2. The discovery method addresses students’ questions and concerns as

the class progresses, while sharpening their ability to think and answer

questions.

3. The discovery method allows students to see and experience the order

of the universe through practical, common examples, such as the observation of

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common objects and daily life, and allows students to express their discoveries in

class.

4. The discovery method allows students to discover the order of the

universe on their own, thus revealing their original, native understanding.

5. The discovery method avoids the static memorization of concepts and

information, instead focusing on the development of each student’s native

intuition.

In the classes on the Order of the Universe, we begin our discovery by

seeing how all things are composed of complementary opposites. One way to do

illustrate complementary opposites is to invite a volunteer to come to the front of

the class and ask the students to make a list of the polarities that comprise a

human being. We do the same for the complementary factors in the room, and

study different types of movement, seeing how complementary/opposites exist

in motion and structure. Through these exercises, we begin to see that

complementary/opposites exist everywhere.

Next, we try to make order out of these pairs of opposites by arranging

them in a comprehensive classification, with our goal being to see them as a

reflection of the most basic forces of nature. In so doing, we discover yin and

yang on our own, rather than simply accepting a list or classification compiled by

someone else. At that point in the class, our discussions often become dynamic

and exciting, with students offering many opinions and asking many questions.

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Let me briefly explain how the process works. Before we can develop a

consistent yin and yang classification, we need to establish a uniform frame of

reference. Using the earth as our common point of reference, it is possible to

classify numerous polarities in two columns. For example, if we begin with the

polarity between up and down and horizontal and vertical, we see that

movement in an upward direction means movement away from the earth, while

downward movement implies movement toward the center of the earth. Things

with vertical forms have a greater portion of their mass extending upward away

from the earth, while things with horizontal forms have a greater portion of their

mass lying closer to the earth. Therefore, upward movement gives rise to vertical

forms, while downward movement creates horizontal forms.

If we view the earth from a distance, we see that its center corresponds to

the inside, while its surface corresponds to the outside. When things fall

downward they are actually moving inward toward the center of the earth, while

things that go up are moving away from the center and toward the periphery .

Based on these consistencies, we can link these pairs of opposites as follows: (1)

upward movement, vertical forms, outward movement, and a peripheral

(outside) position; and (2) downward movement, horizontal forms, inward

movement, and a central (inside) position.

When things expand, they increase in size, and when they contract, the

become smaller. Largeness is produced by expansion, and smallness by

contraction. These attributes can be related to the above as follows: expanding

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force makes things gather toward the center, and motion in an upward direction

is actually outward, expanding motion away from the earth. Movement in a

downward direction is actually a form a contracting motion toward the center of

the earth. Largeness and expansion therefore match the characteristics listed as

(1) above, while smallness and contraction match those listed as (2).

Once expansion and contraction are added to the list, it becomes

relatively easy to classify a variety of other complementary attributes into either

of these categories. For example, as things expand, they become lighter and less

dense, and become increasingly dense and heavy as they contract. Lightness can

thus be classified with the first group of attributes, while density and heaviness

can be listed with the second group. Liquids and gases are lighter and more

diffuse than solids, and thus go with the attributes listed in the first group, while

solid matter is more consistent with the attributes in the second.

In our classes, we categorize a wide range of polarities. All

complementary tendencies display either a stronger tendency toward expansive

force or movement, or toward contractive force or movement. These primary

forces were given different names by people in various cultures around the

world. The ancient Chinese referred to them as yin and yang, and these are the

terms we use today in macrobiotic philosophy.

At this critical time in history, it is essential that we understand the

principles of macrobiotics and apply them correctly on a daily basis. Macrobiotic

principles are the key not only to personal health, but to turning the modern

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crisis toward health and peace. The discovery method offers an opportunity for

everyone to proceed step-by-step toward a genuine understanding of these

fundamental principles of life and health.

Source: This essay is from personal notes and correspondence.

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58. The Pulse of Life

The rhythm of the heart is symbolic of the pulse of life. The heart is constantly in

motion, expanding and contracting without pause. It reflects the alternating

rhythm of yin and yang found throughout nature. The heartbeat is produced by

the interplay between the forces of heaven and earth. We are constantly receiving

energy from the universe. It spirals in from infinite space toward the center of the

earth. Heaven’s energy moves downward and causes the heart to contract.

Meanwhile, the earth is continually rotating. It gives off centrifugal force that

moves upward. Earth’s rising power causes the heart to expand. As long as these

forces are maintained in balance, the heart beats smoothly and without

interference.

The human heart is about the size of the fist; in an adult it averages 12 cm

in length, 9 cm in width, and 6 cm in thickness. It is enclosed in a double-walled

sack called the pericardium. The pericardium contains fluid that enables the

heart to move actively. The heart itself is composed of three layers: a yin, outer

layer called the epicardium; a middle layer known as the myocardium; and a

yang, inner layer called the endocardium.

The condition of these three layers can be seen in the lines on the hand.

The inner, lower line on the hand, sometimes referred to as the “life line,” shows

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the endocardium. The middle line shows the myocardium, and the upper line,

sometimes called the “line of intellect,” shows the condition of the epicardium. If

these lines are deep and clear, it shows that these sections of the heart are strong

and healthy. If a line is broken or obscure, it shows potential weakness in the

corresponding section of the heart. These imbalances are caused by extremes in

diet and way of life.

Similarly, the three sections of the heart can be seen in the three ridges of

the ear. The inner ridge shows the innermost region of the heart; the middle

ridge, the middle region; and the outermost ridge, the outer region. When the

outer ridge of the ear becomes red, it shows that the heart is overactive, due to

too many strong yin foods or drinks, including sugar, coffee, fruits, spices, and

alcohol.

The Spiral of Circulation

At the center of the circulatory spiral is the heart. The upper orbits of the spiral

represent the upper regions of the body; the lower orbits, the lower regions.

Blood circulates through the body in the following order: (1) it begins in the heart

(yang), and then flows to the lungs (2) in the upper body (yin); to the abdomen

(3) in the lower body (yang); to the neck and head (4) in the upper body (yin); to

the kidneys (5) in the lower body (yang); to the arms and hands (6) in the upper

body (yin); and to the legs and feet (7) in the lower body (yang). The spiral of

circulation encompasses seven orbits alternating from yang to yin, and is a

perfect representation of the order of nature.

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Blood circulates in two directions—from the center (yang) to the periphery

(yin), and from the periphery (yin) back to the center (yang). Blood flowing

outward from the heart and lungs contains oxygen, a more yin element, and

blood flowing from the periphery of the body to the center contains carbon

dioxide, a more yang compound. In the heart, blood pressure is at its highest

(yang), and it becomes progressively lower (yin) as blood flows outward through

the body.

Heart Rate

If we study the rate at which the heart beats (detected by the pulse), we can

discover the way in which the forces of heaven and earth, or yang and yin,

influence our life. Our heart rate varies according to age and sex as follows (the

numbers show the average number of beats per minute):

Age

birth: 140

1 year: 120

10 years: 90

adult: 70

Sex

women: 72-80

men: 64-72

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Our heart rate increases with age; also, women have a faster rate than

men. Why is this so? Heart rate is generated primarily by the more yin,

expanding energy of the earth. Although they are physically yang—small and

compact—babies and children are actively growing, which means they are

strongly charged with earth’s expanding force. As we mature, heaven’s energy

becomes stronger in our bodies and our heart rate decreases. Women are more

strongly charged with earth’s force, and thus have a more rapid pulse.

When we stand up, the charge of earth’s force in our bodies becomes

stronger, and thus our heart rate increases. When we lie down, the charge of

heaven’s force is stronger, and our pulse and other life functions slow down.

Activity means that our bodies are charging earth’s energy more strongly;

inactivity means that heaven’s force has become stronger; thus, heart rate

increases with exercise and activity, and slows during rest. Mountains are

strongly charged with earth’s rising power; valleys with heaven’s descending

energy. Thus our pulse rate increases at higher altitudes. Emotional excitement is

produced by a strong charge of earth’s activating force, and thus increases the

heartbeat. Oxygen (more yin) is strongly charged with earth’s force; it increases

the heart rate. Carbon dioxide (more yang) is more strongly charged with

heaven’s force and slows it down.

Blood Pressure

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Blood pressure is the opposite of the heart rate. It increases as heaven’s

contracting force becomes stronger. It is highest during the contraction of the

ventricles, which are the lower chambers of the heart. If we study a picture of the

heart, we can see how the lower chambers (ventricles) are more contracted, and

the upper chambers (atria) are more expanded. The atria are more strongly

charged with earth’s force, and thus receive blood from the lungs and other parts

of the body. The ventricles are more strongly charged with heaven’s force. Thus

they contract strongly and propel blood throughout the body.

Blood pressure is expressed as a fraction, for example, 120 over 80. The

upper number shows the pressure during the contraction (systole) of the heart;

the lower number during the heart’s expanding phase (diastole). The systolic

blood pressure tends to change with age as follows:

birth: 40

1 year: 80

12 years: 100

20 years: 120

40 years: 125

65 years: 134

after 65: tends to rise

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Women’s blood pressures tend to average 8 to 10 points lower than those

of men until age sixty; after which the blood pressures of men and women tend

to become more equal. These averages confirm that blood pressure is primarily a

function of heaven’s contracting energy. As we saw above, children are strongly

charged by earth’s force; adults by heaven’s energy. As we mature, heaven’s

contractive force becomes stronger in the body, and thus our blood pressure

tends to rise. The female body is more strongly charged by earth’s force, and thus

women have lower blood pressures than men. However, as a woman ages, she

becomes more yang, and her charge of heaven’s force becomes stronger. After

age sixty-five, her blood pressure tends to become more like that of a man’s.

Maintaining the Pulse of Life

Food is the key to keeping the heartbeat smooth and strong. Foods are charged

by heaven and earth. Foods such as meat, eggs, cheese, chicken, and refined salt

are extremely contractive. They are strongly charged by heaven’s force. Foods

like sugar, fruit, soft drinks, ice cream, chocolate, alcohol, and spices are

extremely expansive. They are strongly charged by earth’s force. Both extremes

interfere with the smooth rhythm of the heart.

Eating a diet rich in animal foods (yang) causes the heart and circulatory

vessels to become overly contracted. These foods contain plenty of saturated fat

and cholesterol which, when eaten in excess, cause the blood to become too thick.

Saturated fat and cholesterol eventually accumulate throughout the circulatory

system, resulting in blockages that impede the flow of blood. In many people

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today, blockage of the circulatory system leads to heart attack or stroke. Because

the modern diet is so high in fatty animal foods, heart and circulatory disorders

of that type affect millions of people and are the leading cause of death in the

modern industrialized nations.

Yin extremes also lead to heart disease. Foods like sugar, tropical fruits,

alcohol, coffee, and chocolate cause the heart and circulatory vessels to dilate or

expand. If they are consumed with regularity, the heart and blood vessels

become weak and fragile. The heart may become enlarged and unable to pump

blood efficiently. If the blood vessels become weak enough, they may rupture,

leading to hemorrhage. When that occurs in the brain, the result is a stroke. In

comparison to the type of stroke caused by a blood clot, this type of stroke,

known as cerebral hemorrhage, is more yin.

Foods such as whole cereal grains, beans, fresh local vegetables, sea

vegetables are not extreme. They conduct heaven and earth’s forces in a more

even way and can be considered centrally balanced, both in terms of their energy

and their effect on the body. They are low in fat and contain no cholesterol.

Avoiding or minimizing extremes and eating primarily centrally balanced foods

is the primary way to avoid heart disease. Changing to a more moderately

balanced diet can even reverse blockages in the circulatory system and restore

weakened blood vessels to a normally healthy condition. By balancing the

expanding and contracting energies in our diet and lifestyle, we make the heart

strong and healthy and thus maintain the pulse of life.

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Source: This essay is based on an article entitled, The Pulse of Life,

published in The Rice Paper, Columbia, S. C., Autumn, 1992.

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59. Relativity

Truth or facts are relative and changeable, and depend upon our perception.

Suppose there are three cars driving on a road, all moving at different

speeds in the same direction. The first is going very fast, the second, at a medium

speed, and the last, very slow. If you are in the last car, the two cars in front of

you appear to be moving in the opposite direction from you, one at a faster and

the other at a slower rate. If you are in the lead car, the two cars that are behind

you appear to be moving away from you. If you continue at the same speed, they

will eventually disappear behind you. If you are in the middle car, the lead car

seems to be moving away from you in one direction (forward), while the last car

is moving away from you in the opposite direction. When seen from above,

however, all of the cars seem to be moving in the same direction but at different

rates of speed. What we perceive as truth is always relative and dependent upon

our point of view.

Yin and yang is the study of relative motion. Whether we judge something

as more yin or more yang depends entirely upon our point of view. When you

say that tomatoes are yin, they are yin only in relation to other things, such as

squash and carrots. They contain yang factors as well. If something were yin

only, that would mean it was composed of pure expanding energy and thus

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would not exist. If something were yang only, it would contract infinitely and

disappear. Both yin and yang are present in all things.

For example, yin and yang manifest in the continual cycling of day and

night and the seasons. However, these cycles always appear in a relative form.

When it is daytime in Boston, it is nighttime in Japan. When it is summer in

Paris, it is winter in Buenos Aires.

There is a tremendous daily and seasonal relativity existing along the

earth’s north/south axis. At the North Pole, there is no distinction between the

days and the seasons. There is only a continual day that lasts for about six

months during the summer, and a continual night that lasts for six months

during winter. Here, day is equivalent to summer and night is equivalent to

winter. At 70 degrees north, or about the latitude of Lapland and Siberia,

summer/day lasts about 70 days, and winter/night lasts about 55 days. The

remaining days alternate between brightness and darkness.

At the Arctic Circle (about 65 degrees north), there is no perpetual

brightness or darkness, just very long days during the summer, and long nights

in the winter. In the temperate zones, the two Polar seasons differentiate into four

distinct seasons, with the days becoming longer in the summer, and shorter in

winter. In the tropical zones, there is little variation in the length of day and

night; night follows day at almost the same hour throughout the year. Also, in

most tropical regions, there are only two distinct seasons during the year.

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We should always be careful about believing that relative phenomena are

“absolutely true.” The scientific method, for example, is highly relative and

changeable. There is no such thing as an “exact” science in our relative world.

However, when you went to school, you were taught that one plus one is equal

to two. That was not presented as a possibility, but as an absolute truth. If you

did not agree with that equation, you were judged “wrong.” One plus one may

not always equal two; other answers may be equally correct.

Throughout history, there have been many attempts to define the relative

world in terms of some type of absolute and unchanging unit. At one time, atoms

were thought to be the ultimate, indivisible unit of matter, and that notion

continued until preatomic particles were discovered. The notion that matter was

indivisible became obsolete with the discovery that preatomic particles such as

electrons and protons are not discrete particles at all, but are something like

minute clouds of condensed energy.

When evaluating a theory or hypothesis, keep in mind that anything that

can be weighed, measured, seen, imagined, or conceived of is a relative

phenomenon. Scientific theories are themselves only approximations or guesses

about the nature of reality and should not be mistaken for absolute or

unchanging principles. The scientific “laws” of one generation are often

outmoded by the next. The scientific method itself is only one way of looking at

the world. There are other, complementary ways of understanding reality that

are equally valid.

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Source: This essay is from a lecture at the Macrobiotic Summer

Conference, Poultney, Vermont, 1993.

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60. Jurassic Science

The image that people have of science is often revealed in popular culture,

including art, literature, and film. A variety of recent films offer insight into the

way people view the development of science. One of the more popular of these

films is Jurassic Park. In this film, based on the best-selling novel by Michael

Crichton, scientists use genetic engineering to clone dinosaurs. This is done in

order to create a theme park, something like Disney World, where people would

pay to see real dinosaurs. However, the dinosaurs eventually get out of control,

and the people have to run for their lives in order to escape. The implication is

that techniques such as cloning and genetic engineering have the potential to

cause widespread destruction.

Art is a reflection of life. Jurassic Park and films like it reveal an underlying

apprehension about recent developments in science. Perhaps they will shock

people into thinking seriously about where science is headed. They may

convince people that a change of direction is needed.

There are many examples in history where the techniques of science have

been used in an unethical way. The ethics of so-called “double-blind” studies, for

example, in which a group of people with a certain illness is given medicine,

while a control group is given a placebo, are somewhat questionable.

438

Macrobiotics is difficult to test in that way, because you cannot pretend that

brown rice is pizza, or that tofu is fried chicken. Moreover, when someone adopts

macrobiotics for a particular illness, that is a fully conscious choice. The decision

to change your diet to overcome illness is actually an important part of the

healing process. In health and healing, the biochemical effects of brown rice, miso

soup, and azuki beans cannot be isolated and analyzed apart from the role of the

mind.

Ideally, scientific discoveries should be freely available to everyone, and

not used for narrow political or economic gain. At present, the opposite is true.

The majority of science graduates in the United States eventually go to work for

industry or the defense department. In Jurassic Park, the person behind the

dinosaur scheme was a businessman, not a scientist. Profit is also the motive

behind the recent development of genetically engineered foods.

Scientists have discovered that tomatoes and other vegetables will stay

fresh longer if animal genes, such as those of pigs or sheep, are inserted in them.

Tomatoes are very yin. They are watery, acidic, high in potassium, and originate

in South America. Once picked, they quickly spoil. More yang, hardy vegetables,

like squash and onions, keep longer in their natural state. Sheep or pigs are yang

in relation to tomatoes and other vegetables. Introducing their more yang genes

into vegetables slows the rate at which vegetables spoil, thus increasing “shelf

life.” However, the practice of genetic engineering could easily become

nightmarish. Suppose animal genes are inserted into a staple food such as wheat.

439

If you go to a restaurant and order whole wheat toast, without knowing it, you

will be eating animal food. For many people, including ethical vegetarians, such

a situation is clearly unacceptable.

The genetic engineering of food has the potential to create chaos in the

biological world. It represents humanity’s latest assault on the biosphere. The

integrity of species is inviolate. Life evolved into its present forms because of the

clear distinction between the plant and animal kingdoms. If we we tamper with

that distinction, especially on a mass scale, we are threatening the entire network

of biorelationships on earth.

Here and there, prophetic voices have warned humanity not to succumb

to the illusion that it can control nature. Mary Shelly, in her 18th century classic,

Frankenstein, tried to show the front and back of scientific attempts to manipulate

life. Her point was that if we create monsters, they will come back and destroy

us. Shelly knew intuitively that we live in a world of compensation, of yin and

yang, or action and reaction. Whatever we do comes back to us. Jurassic Park

offers a modern version of that same message.

Source: This essay is from a lecture at the Macrobiotic Summer

Conference, Poultney, Vermont, 1993, and published in One Peaceful World,

Autumn, 1993.

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61. Reflections on the Philosopher’s

Stone

It is premature to reduce the vital process to the quite insufficiently developed

conceptions of 19th and even 20th century physics and chemistry.

L. de Broglie

The takeoff from Hartford was smooth and trouble-free. The USAir 737 turned

out over the Atlantic and headed south. The weather was rainy and the

temperature mild for early December. After a brief stop in Charlotte, I boarded

the forty-minute connecting flight to Atlanta. This was my third visit to Atlanta

for lectures since 1984. Following Atlanta, I was scheduled to return to Charlotte

for several days of teaching.

During the flight, I reflected on the book I just finished editing. Titled The

Philosopher's Stone, it is based on Michio Kushi’s lectures on alchemy and

transmutation. According to legend, the philosopher’s stone was the mysterious

element used by medieval alchemists to transmute base metals into gold. To me,

the philosopher’s stone symbolizes the invisible law that produces all of the

changes in the universe, including the transmutation of one element into another.

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Transmutation has intrigued me since the beginning of my macrobiotic

practice over twenty years ago. Much of the early macrobiotic literature

contained references to the work of Louis Kervran, George Ohsawa, and others

in the field of transmutation. Kervran, a French biochemist, discovered the

transmutation of sodium into potassium in French workers in the Sahara. His

findings were summarized in the book, Biological Transmutations (Happiness

Press, 1987). George Ohsawa worked with Kervran and devoted the later years of

his life to proving transmutation in the laboratory. In my thinking, transmutation

offers proof of the mutability of the material world, and is at the core of the

macrobiotic philosophy of change.

Writing in Biological Transmutations, Kervran describes the relationship

between transmutation and modern chemistry and physics:

The serious error of scientists consists in their saying that reactions

occurring in living matter are solely chemical reactions, that chemistry can

and must explain life. That is why in science we find such terms as

“biochemistry.” It is certain that a great number of manifestations of life

are produced by chemical reactions. But the belief that there is only

chemical reaction and that every observation must be explained in terms

of a chemical reaction, is false. One of the purposes of this book is to show

that matter has a property heretofore unseen, a property which is neither

chemistry nor nuclear physics in its present state. In other words, the laws

442

of chemistry are not on trial here. The error of numerous chemists and

biochemists lies in their desire to apply the laws of chemistry at any cost,

with unverified assertions, in a field where chemistry is not always

applicable. In the final phase the result might be “chemistry,” but only as a

consequence of the unperceived phenomenon of transmutation.

When I visited Prague in 1990, friends took me to a section of the city

called “Alchemists’ Row.” It is a narrow street on either side of which are curious

tiny houses. Our guide explained that these houses were where medieval

alchemists had lived and conducted their experiments. Prague was one of the

centers of medieval European alchemy. The tiny houses on Alchemists’ Row now

serve as boutiques and gift shops for tourists.

Over the years, Michio Kushi has lectured on transmutation, and

transcripts of these lectures were published in his seminar reports. Michio

worked with Ohsawa and Kervran on transmutation experiments in New York

and Cambridge. When I edited Michio’s book Other Dimensions: Exploring the

Unexplained (Avery, 1992), I included a chapter on transmutation. I also lectured

on the macrobiotic view of transmutation at the East West Foundation in Boston,

and later as a part of the Kushi Institute’s Level III program in Becket.

More recently, Michio announced that a group of scientists at a university

in Texas had achieved the transmutation of carbon into iron, using Ohsawa’s

pioneering experiments as a guide. Michio announced that he was planning to

443

introduce the transmutation of carbon into iron to industry in the hope of

perfecting a method for the mass production of steel. As he states in The

Philosopher’s Stone, transmutation could be the key to changing industrial

civilization and solving the global environmental crisis.

As the plane landed in Atlanta, my thoughts came back to the task at

hand. I was met at the airport by Fred Rueff. Fred and his wife Marsha had

started macrobiotics nine months before. Originally from Basel, Switzerland,

Fred had undergone a triple bypass and had changed his diet to avoid a

recurrence of his condition. With the help of Dr. Dean Ornish, Fred eliminated

animal food and began to eat whole grains and vegetables. He eventually

adopted a macrobiotic diet, and in nine months, the fat content of his body went

from 12 to 8 percent. He explained that he was exercising on a regular basis and

felt better than he had in years.

Fred and Marsha had arranged for the seminars to take place at the

Doubletree Hotel outside Atlanta. Fifty people came to the Friday and Saturday

night lectures. Following the weekend in Atlanta, I returned to Charlotte. I was

met at the airport by Michel Matsuda. I first met Michel twenty years before in

Boston, when both of us were studying with Michio and living in a macrobiotic

student house. When Wendy and I visited Japan in 1978, Michel helped us get

settled in Kyoto, his home city. Michel and his wife Libby, who is originally from

Ireland, now run a macrobiotic study center in Charlotte. Aside from being a

444

student of macrobiotics for the past thirty-five years, Michel is a skilled

acupuncturist. His practice in Charlotte is now quite active.

After leaving the airport, Michel and I went to a Japanese restaurant not

far from his home. I mentioned the recent developments with atomic

transmutation. Michel told me that he had been involved in transmutation

research in Kyoto in the mid-Sixties. He led a group of young students, known as

the Circle of Seven (named after Kurosawa’s Seven Samurai) in the study and

practice of transmutation. The group, inspired by the work of George Ohsawa

and his associates, met weekly in an abandoned textile warehouse in Kyoto. The

group started out with seven members, and eventually grew to include several

dozen.

In June, 1964, Ohsawa achieved the transmutation of sodium into

potassium (with the addition of oxygen) in the laboratory, under low

temperature, pressure, and energy. He later achieved the transmutation of carbon

into iron (with the addition of oxygen) under similar conditions. These

discoveries challenge the prevailing notion that elements are fixed and separate,

and change into each other only under very extreme circumstances, such as in a

particle accelerator, during a thermonuclear reaction, or in the sun.

Inspired by Mr. Ohsawa’s results, the Circle of Seven met weekly from

1965 to 1967. According to Michel, after much trial and error, they achieved the

low-energy transmutation of carbon into iron. For Michel, these times were the

most exciting in his thirty-five years of macrobiotic practice. He gave me the

445

addresses of several member of the Circle of Seven after I expressed interest in

writing to them for more information about their experiences.

In 1978, the U.S. Army commissioned a report on biological

transmutations. The report concluded:

Two investigators, Kervran and Komaki [an associate of George

Ohsawa’s], have been recently nominated for a joint Nobel prize for their

work involving experimental proof that elemental transmutations were

occurring in life organisms. Elements which were definitely proven to

have been transformed were sodium (to magnesium), potassium (to

calcium), and manganese (to iron). Actually, observations have been made

for almost 200 years that elemental transmutations were occurring, but

little credence was given to them because they resembled alchemy--a relic

of the middle ages.

Modern physics and chemistry were born in the laboratories of the

medieval alchemists. However, the quest for the philosopher’s stone took a

destructive turn in the 20th century. In place of the peaceful, natural methods

employed by ancient alchemists, modern researchers began to utilize violent and

destructive methods to achieve transmutation.

In 1920, Rutherford changed nitrogen into hydrogen and oxygen by

bombarding nitrogen atoms with subatomic alpha particles. Ten years later,

446

Ernest Lawrence invented a device called the cyclotron in which atomic particles

were accelerated with high energy and used to “smash” target atoms. In 1932,

scientists discovered that neutrons could be used as “bullets” to smash atoms,

and in 1939, the nucleus of uranium was “bombarded” with free neutrons,

causing it to “split” and release energy. In 1942, Enrico Fermi at the University of

Chicago used these discoveries to achieve a chain reaction, and soon afterward,

Oppenheimer and other researchers in the Manhattan Project used these

discoveries to build the first atomic bomb.

After World War II, scientists used these discoveries to pursue nuclear

fusion. Using an atomic bomb, they forced two atoms of hydrogen to fuse and

form an atom of helium, releasing tremendous energy in the process. That led to

the development of the thermonuclear, or hydrogen bomb. In 1953, the United

States and the Soviet Union began to actively manufacture these weapons of

mass destruction. Since then, nuclear weapons technology has spread around the

globe. According to Newsweek, twenty-five nations have, or may soon have,

nuclear weapons. The disposal of nuclear waste is also a gigantic problem. The

U.S. Government recently revealed that it stores 33.5 metric tons of deadly

radioactive plutonium in six states. Many of the storage facilities for nuclear

waste are old and deteriorating rapidly. As we can see, the modern scientific

pursuit of the ancient dream of the alchemists has led to a situation that threatens

both humanity and the environment.

447

The discovery of peaceful, natural transmutation offers an alternative to

these destructive methods. Atomic transmutation can be achieved under natural

conditions without having to attack and destroy atoms. The work of George

Ohsawa, Louis Kervran, Michio Kushi, the members of the Circle of Seven, and

other pioneers in peaceful, natural transmutation have shown that the world of

matter is not fixed and static, but dynamic and changing. These discoveries could

revolutionize science and open the door to a new era for humanity. If the

knowledge of transmutation is properly understood and applied, the age-old

quest for the philosopher’s stone will contribute to an age of peace and

prosperity. The transmutation of the atom is thus a metaphor for the

transmutation of society itself.

Source: This essay is from an article entitled, Reflections on the Philosopher’s

Stone, published in MacroNews, Philadelphia, Pa., Spring, 1994.

448

62. The Wheel and the Spiral

From the outside

To the inside

A spiral weaves its track.

From the center to the outside

It always spirals back.

Always moving, always changing

In a sea of infinity.

For everything to understand

A spiral is the key.

--The Spiral Song

Once upon a time, a long time ago, a son was born into a royal family. His

mother, the queen, died soon after giving birth. His father, the king, was so

distraught over the loss of his beloved wife that he vowed his newborn son

would never experience any form of suffering. Following the king’s wishes, the

prince grew up surrounded by luxury without being exposed to the poverty,

sickness, and suffering that existed outside the palace.

449

The prince grew into a healthy young man. He married a beautiful

princess, and together they conceived a son. One day, a musician came to the

palace. She sang in haunting tones of distant lands, stimulating the prince’s

curiosity and imagination. He asked his father if he could venture outside the

palace to see the world outside.

The king, still wishing to shield his son, arranged for the prince to be the

center of a parade through the town. He decreed that all aged or sick people be

kept out of sight, and arranged that only healthy young people be seen by the

prince. On the day of the parade, the gates of the palace opened, and the prince

and his escort began winding their way through the town. Both sides of the street

were lined with young people who cheered the prince and threw flowers in his

path.

As the procession continued, two old men appeared on a side street. The

prince saw them and asked, “What is wrong with those men?” One of his trusted

friends, who was wise in the ways of the world, answered, “They are old. Aging

is the decline of the body and is something everyone must go through.” The

prince suddenly realized there was much more to life than what he had

experienced in the palace. With a burning desire to discover the truth, he climbed

down from his carriage and ran down a side street with his trusted friend close

behind.

The prince came upon a several huts where the villagers were living in

poverty. He asked his friend what was wrong. His friend replied, “These people

450

are living in poverty. They often don’t have enough to eat. Most of the people in

the world must struggle daily just to survive.” For the first time in his life, the

prince was confronted with the harsh reality of human suffering. Then, from

within one hut, the prince heard the sound of moaning and wailing. When he

entered the hut, he saw a sick man lying on a straw mat surrounded by his

family. He asked his friend what was wrong and his friend replied, “That man is

suffering from sickness. Sickness is the breakdown of the body and is something

everyone experiences in one form or another.” Again the prince was astonished.

Continuing his journey, the prince came to a river. He came upon a sight

that was even more troubling. He saw a group of people moaning and wailing.

At the center of the group was a funeral pyre. The flames were consuming the

body lying in the middle. The prince asked his friend what was wrong and his

friend replied, “That man has died. Death is the ultimate dissolution of the body.

We all die eventually. No one can escape death.”

At this point, the prince was overcome with emotion. He felt as if the

flames were burning away his own delusions. He felt the pain of the dead man’s

relatives and vowed he would never go back to his previous life. He resolved to

devote himself to finding a way for humanity to escape from suffering.

That night he told his father of his desire to leave the palace. The king

loved his son very much and begged him to stay. He told his son that his search

was pointless. Everyone, he said, is caught in the wheel of karma, or cause and

451

effect. No one can escape the eternal cycle of birth, suffering, death, and rebirth.

That was humanity’s fate. The wheel of karma turned forever.

The prince’s intuition told him that his father’s view was not correct: that

everything changes; and that nothing, not even the wheel of karma, was static.

There had to be a way for human beings to escape such a condition and achieve

freedom. Late that night, while everyone in the palace was asleep, the prince

bade a silent farewell to his wife and infant son and slipped away. The journey of

self-discovery he was about to embark upon would change the world.

The prince joined a group of ascetics who had renounced the world and

retreated to the forest. There he fasted, meditated, and performed spiritual

practices. His life as an ascetic continued for a number of years until one

morning, while down by a river, he overheard a conversation in a boat that was

passing downstream. The conversation was between a musician and his pupil.

Holding a stringed instrument, the musician said to his student, “If the strings

are too tight, they will break. If they are too loose, they won’t play.” At that

instant, the prince had a revelation about the path he would follow.

The prince realized that the path to enlightenment was found in the

“middle way,” in between extremes of yang (too tight) and yin (too loose.) He

decided to accept a bowl of brown rice offered by a young woman, and began to

eat to restore his strength and vitality. He continued on his own with his

meditations and spiritual practices, eventually achieving the freedom and

452

enlightenment he was seeking. Later, the prince, whose name was Siddhartha,

would become known as the Buddha, or “enlightened one.”

Central to the Buddha’s teaching was his understanding that behind the

world of manifestation is the eternally non-manifest. The manifest arises from

the non-manifest and is as transitory and ephemeral as a dream. To exist is to

change. Change is the only constant, the one eternal fact. Change occurs in an

orderly cycle, and that cycle appears not as a wheel, but as a spiral. The spiral is

the one constant that governs the world of being. Being equals spiral; spiral

equals being. To be is to spiral. To spiral is to be.

His insight was revolutionary. It directly challenged the view that

humanity was tied to an endless cycle of birth, suffering, death, and rebirth. The

spiral liberated humanity from the wheel of karma. Through correct living and

thinking, human beings could advance or evolve along a spiral path that led to

spiritual freedom.

All movement occurs in spirals. Yin and yang appear in the form of spirals

of moving energy. Spirals are visible throughout nature, from the shape of

galaxies to the formation of electrons. (Try making a list of at least twenty spiral

forms in nature.) The spiral explains the genesis or creation of the universe. In

the infinite ocean of the universe, beyond time and space, two opposite poles

arise, which we call yin and yang. Yin and yang give birth to energy and

movement, causing spirals to appear like whirlpools in a stream. These spirals

wind inward, so that energy condenses into matter, giving rise to our physical

453

universe. When a spiral reaches its condensed center, it begins to expand,

eventually dissolving into the infinite ocean from which it came.

Spirals are governed by two forces: the condensing force that causes them

to form (yang), and the expanding force that causes them to dissolve (yin.) Yin

and yang are the origin of time and space, and time and space are the origin of

our relative, ever-changing world. All things exist within the matrix of time and

space, and, like the universe in which they appear, are themselves constituted as

spirals. And, like the universe itself, all things follow the spiral of change and

development, continually appearing (yang), disappearing (yin), and reappearing

in a new form.

In macrobiotics, we call the creation of the universe “spiralgenesis.” The

process of spiralgenesis occurs in seven stages:

7. One infinity (the eternally non-manifest or non-being; the source of all

manifestation and all being)

6. Polarization (the two primary forces that give rise to being or

manifestation)

5. Energy (the first appearance of being; endless movement in the form of

contracting and expanding spirals)

4. Preatomic particles (condensed spirals of energy that take the form of

electrons, protons, etc.)

3. Elements (further condensed and complex spirals of energy)

454

2. Plant life (further complex, self-replicating spirals of energy)

1. Animal life, and ultimately human beings (the most condensed,

complex, and free of all energy spirals)

When we view spiralgenesis from a human perspective, we can say that

we attract or take in the various forms of our environment. We eat plants and

elements in the form of food and water. We breathe air and absorb solar energy

and other forms of light and radiation. We take in yin and yang in the form of

heaven and earth’s forces, and these are actually complementary expressions of

one infinite force. We can look at sprialgenesis from the opposite point of view.

When we see it from the perspective of totality, it can be said that infinity

changes into each of these worlds, ultimately taking human form.

The world we inhabit is the condensed form of infinity. Infinity is the

expanded form of our world. Infinity moves at absolute speed, beyond space and

time, yin and yang. Movement at infinite speed also equals absolute stillness.

Infinity is the constant and unchanging source of the spiral, and exists both

within and outside of it. The relative world is the world of spiral motion. It

changes constantly and is governed by yin and yang, the unchanging order of

change. Absolute and relative are not separate. One is the continuation of the

other.

Infinity is the origin of our relative world. Infinity did not create our

world; it changed into our world. The process of spiralgenesis, in which the large

455

becomes small, the infinite produces relative forms, is yang. Humans are the

center of that universal process, having passed through and assimilated all

previous worlds. Human life represents an ending and a beginning: the

conclusion of spiralgenesis and the beginning of spiralconsciousness. Like the

cereal grains that are the food of their species, human beings are both the fruit

and the seed of a cosmic process. Spiralconsciousness is the yin, expanding

process in which a human being returns to and merges with infinity. From the

human perspective, spiralgenesis is the visible front, spiralconsciousness, the

invisible back.

The Buddha was spiralconscious, as were other spiritual teachers and

guides. Spiralconsciousness enabled these teachers to realize their unity with

God or infinity. It pointed the way toward life eternal and the development of

consciousness through the worlds of matter and spirit. Spiralconsciousness

opens the possibility of endless spiritual evolution, leading to absolute freedom.

In the new millennium, we have the opportunity to unite behind a

common awareness of spiralgenesis, spiralconsciousness, and the order of

change that governs both. Spiralawareness and yin yang consciousness can be

available to everyone. The simple, yet universal, laws of change are humanity’s

magic carpet, Alladdin's lamp, and Holy Grail. They are the key to health, peace,

and happiness in this world and all the worlds to come.

456

Source: This essay is from the Yin Yang Primer, One Peaceful World Press,

2000.

457

Books by the Same Author

Healing Planet Earth

Notes from the Boundless Frontier

The Pulse of Life

Basics and Benefits of Macrobiotics

Yin Yang Primer

with Michio Kushi

Natural Healing through Macrobiotics

Cancer and Heart Disease: The Macrobiotic Approach

Crime and Diet

Other Dimensions

The Macrobiotic Approach to Cancer

Nine Star Ki

Forgotten Worlds

The Teachings of Michio Kushi

Holistic Health through Macrobiotics

Healing Harvest

The Philosopher’s Stone

Spiritual Journey

Basic Shiatsu

458

Dream Diagnosis

with Michio and Aveline Kushi

Raising Healthy Kids

Macrobiotic Pregnancy and Care of the Newborn

with Wendy Esko

Macrobiotic Cooking for Everyone

459

About the Author

Edward Esko is one of the most active contemporary macrobiotic teachers in the

world. Over the last twenty-five years, he has lectured and counseled in Europe,

Asia, Latin America, and throughout North America, and has written and edited

numerous books and articles. Building on the teachings of George Ohsawa,

Michio Kushi, and other modern macrobiotic pioneers, he has applied yin and

yang--the universal principles of change and harmony--to helping solve personal

health concerns, as well as problems related to crime and violence in society, the

environmental crisis, and other social ills. He has served as Vice President of the

East West Foundation in Boston and as a faculty member of the the Kushi

Institute in the Berkshires. He is the co-founder of One Peaceful World Press,

KINA, LLC, a natural products company, and eMacrobiotics.com, a popular

website dedicated to personal and planetary health.

460

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