Showing posts with label Taoism. Show all posts
Showing posts with label Taoism. Show all posts

2021/08/25

The Tao of Health, Sex, and Longevity: A Modern Practical Guide to the Ancient Way: Reid, Daniel: 9780671648114: Amazon.com: Books

The Tao of Health, Sex, and Longevity: A Modern Practical Guide to the Ancient Way: Reid, Daniel: 9780671648114: Amazon.com: Books
The Tao of Health, Sex, and Longevity: A Modern Practical Guide to the Ancient Way Paperback – July 15, 1989
by Daniel Reid (Author)
4.6 out of 5 stars    451 ratings







406 pages
With a detailed introduction to the ancient philosophical, ethical, and religious Chinese practice of Taoism, The Tao of Health, Sex, and Longevity is a unique, comprehensive, and practical self-help guide to live a balanced and positive Taoist lifestyle.
Written by a Westerner for the Western mind, The Tao of Health, Sex, and Longevity is perfect for the modern reader interested in exploring the balanced and holistic health care system used by Chinese physicians, martial artists, and meditators for over 5,000 years.

Drawing on his extensive personal experience and research from original sources, author Daniel Reid covers all aspects of the healthy Taoist lifestyle, delivering concise information and instruction on diet and nutrition, fasting, breathing and exercise, sexual health, medicine, and meditation.

Featuring helpful charts and illustrations, The Tao of Health, Sex and Longevity makes the ancient practice easier to understand and more applicable to a modern Western audience than ever before.
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Editorial Reviews
About the Author
Daniel Reid was born and educated in America and lived in Taiwan, where he studied under numerous Tao masters. He is a Taoist practitioner and the author of several books, including the bestselling The Tao of Health, Sex, and Longevity; Guarding the Three Treasures; Chi-Gung; and Chinese Healing Herbs. He lives in Thailand.
Excerpt. © Reprinted by permission. All rights reserved.
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Chapter 1

Diet and Nutrition

Food and drink are relied upon to nurture life. But if one does not know that the natures of substances may be opposed to each other, and one consumes them altogether indiscriminately, the vital organs will be thrown out of harmony and disastrous consequences will soon arise. Therefore, those who wish to nurture their lives must carefully avoid doing such damage to themselves.
[Chia Ming, Essential Knowledge for Eating and Drinking, 1368]

One of the great advantages of learning Tao is that the same basic principles apply to everything from the macrocosmic to the microscopic. In the case of diet, the overriding Taoist principle of balance between Yin and Yang is established by harmonizing the Four Energies and Five Flavors in foods.

The Four Energies in food are hot, warm, cool and cold. These categories define the nature and the intensity of energy released in the human system when food is digested. Hot and warm foods belong to Yang; cool and cold foods belong to Yin. The former are stimulating and generate heat, while the latter are calming and cool the organs.

The Five Flavors are more subtle distinctions based on the Five Elemental Activities: sweet (earth), bitter (fire), sour (wood), pungent (metal) and salty (water). Each of the Five Flavors has a 'natural affinity' (gui-jing) for one of the five 'solid' Yin organs and its Yang counterpart: sweet influences pancreas/stomach; bitter moves to the heart/small intestine; sour has affinity for the liver/gallbladder; pungent affects the lungs/large intestine; and salty associates with the kidneys/bladder.

The therapeutic effects of the Four Energies and Five Flavors are as follows:

* Cool and cold Yin foods calm the vital organs and are recommended for summer menus, as well as for combating 'hot' Yang diseases such as fever and hypertension. Yin foods include soy beans, bamboo shoots, watermelon, white turnips, cabbage, pears, squash and lemons.

* Warm and hot Yang foods stimulate the vital organs, generate body heat and are recommended for winter consumption, as well as palliatives for 'cold' Yin diseases such as anemia, chills and fatigue. Yang foods include beef, mutton, chicken, alcohol, mango and chilies.

* Sweet 'earth' foods disperse stagnant energy, promote circulation, nourish vital energy and harmonize the stomach. Corn, peas, dates, ginseng and licorice are examples of sweet foods.

* Bitter 'fire' foods such as rhubarb and bitter melon tend to dry the system, balance excess dampness, and purge the bowels.

* Sour 'wood' foods such as olives and pomegranate are astringent, tend to solidify the contents of the digestive tract, stop diarrhea and remedy prolapse of the colon.

* Salty 'water' foods such as kelp soften and moisten tissues and facilitate bowel movements.

* Pungent 'metal' goods such as ginger, garlic and chili neutralize and disperse accumulated toxins in the body.

Taoists balance their diets according to favorable combinations of energies and flavors and strictly avoid combinations that conflict. They also avoid excessive consumption of any single variety of food-energy. For example, frequent excessive consumption of 'hot' fatty Yang foods can cause fevers, heartburn, congestion, chest stagnation and other unpleasant effects of 'heat-energy excess'. As this excess 'evil heat' seeks escape from the body, carbuncles and absesses may develop. Too much pungent food can cause gastro-intestinal distress, upset the stomach and result in hemorrhoids. Even the freshest, most wholesome foods are rendered nutritionally useless if consumed in combinations that interfere with digestion, cause putrefaction and fermentation, block assimilation and cause internal energy conflicts.

Mother Nature's Menu

When formulating personal dietary guidelines, it is helpful first to determine your own basic metabolic type, of which there are three: vegetarian, carnivore and balanced. The vegetarian and carnivorous types each represent about 25 per cent of the general population, with the remaining 50 per cent falling into the balanced category. These human metabolic types stem from the prehistoric switch by some segments of the human species from a fruit and nut based diet to a meat diet.

Vegetarian metabolisms are 'slow oxidizers', which means that they burn sugars and carbohydrates slowly. Because the body must burn sugar in order to provide sufficient energy to digest meat and fat, slow oxidizers have trouble burning sugar fast enough to efficiently digest large quantities of meat, eggs, fish and other concentrated animal proteins. Consequently, large doses of protein foods tend to make vegetarian types feel tired and sluggish after meals. An easy test for metabolic type is to eat a large steak or a whole chicken and see how you feel afterward. If it leaves you feeling 'wiped out', mentally depressed and lethargic, then you probably tend towards a slow-oxidizing vegetarian metabolism, in which case you should restrict protein and fat consumption and favor vegetables, fruits and carbohydrates in your diet. If a large intake of concentrated animal protein leaves you feeling strong, vital and mentally alert, then you probably lean towards a fast-oxidizing carnivorous metabolism.

Since carnivorous metabolisms burn sugar and carbohydrates very rapidly, excess consumption of sugar or starch tends to make them excessively nervous and agitated due to overstimulation of the nervous system. Fast oxidizers derive energy by digesting large quantities of animal fats and proteins, which are sent to the liver for conversion into glycogen. The liver then dispenses the glycogen into the bloodstream in the form of glucose -- the only form of fuel the body can burn -- in gradual measured doses, as needed. That's why fast oxidizers require a steady supply of protein and fat in their diets and should restrict intake of sugars and starches.

Fortunately, most of us have balanced metabolisms that can handle both varieties of food when properly combined. Although our digestive tracts were originally designed by nature for a diet of fruit and vegetables, our digestive systems have evolved the capacity to produce the gastric juices required to digest the meat that became part of the human diet 50,000-100,000 years ago. If large quantities of animal protein don't leave you feeling depleted, and if large doses of sugar and starch don't make you nervous, then you are probably a balanced metabolizer who needs only worry about selecting wholesome foods from both categories and combining them properly for consumption. In the Tao of diet, however, these are just the first steps in regulating diet. Season and climate, for example, must also be considered in order to ensure that the extreme external cold winter is balanced by the extra internal heat of Yang-foods, hot summer weather is complemented by cooling Yin-foods, dry climates are compensated with extra moisturizing foods, and so forth. Foods consumed out of harmony with season and climate can cause all sorts of problems, including skin eruptions, constipation, gas, fatigue and bad breath.

Taoists tend to favor local produce because it is far more likely to be fresh and brimming with the vitality of its own chee. Today, the modern food-processing industry, in conjunction with high-speed transport, has made it possible to eat Florida oranges in Alaska, frozen prawns in the middle of the desert and all sorts of processed packaged 'junk food' any time of day or night, anywhere on earth. As a result, modern diets are completely out of synchrony with the natural prevailing conditions of geography, season and unseen cosmic forces.

Taoists also make a point of eating foods with natural affinities for their weakest organs and related energy systems. Taoist diets aim at strengthening four major systems in the body: digestive, excretory, respiratory and circulatory. When these four functional systems are properly nourished, harmonized and healthy, the health and vitality of the entire organism are assured.

A major goal of Taoist diets is to enhance sexual potency by stimulating sexual glands and strengthening sexual organs. The purpose here is not to increase sexual pleasure -- though that is a definite side benefit -- but rather to increase the body's store of hormones, semen and other forms of 'vital essence' required for optimum vitality and immunity. Sexual essence provides our greatest internal source of chee, and sexual potency is a major indicator of good health.

Since meat forms such a large part of Western diets, a few Taoist guidelines on meat consumption should be helpful. The great Tang physician Sun Ssu-mo and other Taoist dieticians have always warned against the long-range ill effects of eating large quantities of domestic animal meats, such as beef and pork. The only domestic meat they regarded as safe and healthy for the human system was dog, and that was recommended only for its potent warming effects during the intense cold of mid-winter. The reason that domestic animals are such a poor source of human nutrition is that their own diets consist mainly of kitchen slops, garbage and dried straw. Today, the situation is further aggravated by all the synthetic hormones, antibiotics and other drugs routinely fed to livestock.

Taoists have always recommended wild game as the most nutritionally beneficial type of meat for man. Venison is especially good, primarily because deer feed on all sorts of wild nuts, leaves, berries, barks and other herbs which appear in the Chinese pharmocopeia as remedies for man. The benefits of a wild deer's herbal diet are naturally transmitted to your own system when you eat its meat, just as all the chemical drugs injected into livestock today are transferred to your system when you eat a hamburger or fried chicken.

Note, however, that you will gain very little nutritional benefit from even the freshest wild game if you cook it 'to death'. Any meat that is suitable for human consumption should be eaten as rare as possible, preferably raw or at least partly raw. Steak tartare and Carpaccio are good examples of raw beef dishes that are brimming with their own natural enzymes and are delicious as well. Japanese sashimi (raw fish) is even better; indeed sashimi is arguably the most nutritionally potent, enzymerich, naturally digestible form of animal protein on Mother Nature's entire menu, a fact reflected by the longevity of the Japanese people. Taoists always recommend wild fish from seas and rivers over domestic fish raised in stagnant ponds and fed on 'fish chow'.

The same principle applies to chicken. Chinese physicians today still recommend that their patients consume only tu-ji ('earth chickens') and avoid yang-ji ('cultivated chickens'). Earth chickens are those left to roam about fields and forests to forage for themselves, rather than being fed the artificial, denatured diets of domestic fowl.

In order to prevent putrefaction, promote digestion and facilitate rapid elimination of wastes, all meals in which cooked meats form the major element should be supplemented with a dose of active proteolytic ('protein-digesting') enzymes, which are readily available at health and food stores today.

You may assist rather than interfere with Mother Nature's digestive principles by observing the following basic Taoist dietary guidelines:

* Eat sparingly, and you will live a long and healthy life. The basic Taoist measure is to eat till you are 70-80 per cent full. Mother Nature invariably punishes gluttons with all sorts of misery. The human body simply cannot utilize the enormous quantities and complex combinations of food with which civilized, sedentary man tends to gorge himself daily.

* Chew food thoroughly before swallowing it. This applies especially to carbohydrates, which require initial digestion by the alkaline ptyalin enzyme in the saliva of the mouth. Gandhi's advice on this subject rings with the wisdom of Tao: 'Drink your food and chew your beverages', which means that solid foods should be chewed to liquid form before swallowing, and liquids should be swallowed as slowly as solid food.

* Avoid extreme hot and cold temperatures in foods and beverages. Excessively hot soup, for example, irritates the tender lining of the mouth and esophagus, which impairs salivation and peristalsis. One of the worst digestive offenses is to drink ice water or other freezing cold fluids with meals. Such freezing infusions on a stomach full of food freeze shut the tiny ducts which secrete gastric juices in the stomach, thereby halting digestion and permitting putrefaction and fermentation to occur instead. By the time the temperature of the stomach returns to normal, it is too late for proper digestion to commence. In fact, any beverage taken in large quantities together with food dilutes the gastric medium and impairs digestion. Wine and beer, however, are exceptions because they are fermented (i.e. pre-digested) and thus they actually assist digestion when taken in moderate quantities. Even the Bible advises one to 'take a little wine for the stomach's sake'.

The Human Dietary Devolution

Modern man bristles with pride on his 'evolution' from cave man to space traveler and looks upon his primitive past with disdain. When it comes to diet, however, the human species has experienced a severe 'devolution' in eating habits, a devolution sparked by the much ballyhooed advent of civilization, an event that has driven a permanent wedge between man and nature.

For millions of years prior to the tiny drop in the bucket of time which we call 'history', humans and other primates lived entirely on diets of coarse, fibrous foods gathered in nature and consumed raw. Throughout the realm of nature, animals that rely on diets with a high ratio of indigestible fibrous bulk and low concentrations of protein have evolved relatively long digestive tracts, whereas carnivores such as lions and tigers evolved short tracts. The human alimentary canal, which winds its way from mouth to anus with 40 feet of tubing, is one of the longest digestive tracts relative to body weight in all of nature.

Man's dietary devolution took a serious turn for the worse when he 'advanced' to become a hunter of animals and adopted meat as his major dietary staple. This occurred primarily in the northern hemisphere, where flesh became the only viable source of food in winter. Those human populations that switched to meat developed digestive juices and metabolisms capable of extracting nutrients from animal fats and proteins, even though their digestive tracts remained forever fixed in the vegetarian mold. This development is the source of the two basic metabolic types in man, one geared towards a bulky diet of fresh fruits and vegetables, the other to a fiberless diet of flesh.

Agriculture triggered the final stage of human dietary degeneration. When grain became the main staple of the human diet, a new element was introduced into the digestive tract, an element not at all intended by nature as food for man. That culprit is starch. The fact that grains are the only items in the entire human diet that cannot be eaten and digested in the raw state is sufficient proof that these items were not meant for human consumption. Grains became the world's first 'processed foods.'

Evidence indicates that precivilized man knew better than to consume grains as food. It seems that humans first began gathering and later cultivating grains not for food but rather to feed domestic animals and ferment beer. It was only after population pressure made wild plants and animals insufficient to feed the species that man turned to grains for sustenance.

Grains have been the mainstay of the human diet for only 6,000 or 7,000 years, and thus the Taoist sages of ancient China recognized them as relative newcomers to the human diet with deleterious effects on human health and longevity. Throughout the ancient Taoist literature on health and longevity we find the term bi-gu ('avoid grains') cropping up over and over. This agrees completely with the findings of such great contemporary nutritional scientists as Arnold Ehret, Dr Herbert Shelton, Dr Marsh Morrison, Dr Norman Walker and V.E. Irons, whose theories we'll look at in more detail later. The fact that for the past several thousand years the traditional Chinese diet has consisted of 80-90 per cent grains simply reflects the requirements of over-population. Taoists who 'avoid grains' live much healthier and longer lives than the general populace, but at least the traditional Chinese diet combines grains much more harmoniously than modern Western diets.

Thanks to the dietary devolution fostered by civilization, the human diet today, especially in the Western world, consists primarily of refined, denatured, overcooked food indiscriminately combined. Some of the consequences people suffer by eliminating coarse fibrous foods from their diets and relying instead on concentrated animal protein and concentrated refined starches are described here by Dr Robert Jackson:

The removal of this waste matter [fiber] also removes from our foods the natural stimulus to the muscular activity of the bowel wall...This means a slowing up of the intestinal current. Slowing up the intestinal current means the decomposition of the protein contents and a fermentation beyond what is normal of the carbohydrate contents, the former resulting in evolution of very depressing poisons and the latter of irritants to the tube lining...Thus a vicious cycle is set up, leading to a chronic state of body poisoning from the food canal, for slowing up not only adds to the fermentation and decomposition, it also allows more time for the absorption into the blood of the poisonous products produced.

About ten years ago, an interesting study was conducted to compare the average daily bowel movements of people in India and America. The results at first baffled researchers: although the average American consumed over three times as many calories every day as the average Indian, the latter produced daily bowel movements that weighed more than double the American average. India's diet, based primarily on vegetables and whole grains, provides a high ratio of fibrous bulk to propel wastes through the alimentary canal, while the typical American diet, rich in processed calories but poor in natural bulk, moves through the digestive tract so slowly that much of it putrefies and ferments rather than digests, and the resulting toxic wastes are retained for days, or even weeks, resulting in a chronic state of toxemia (a form of autointoxification of the blood caused by the constant presence of toxins in the stomach, colon, liver and other tissues). This condition is responsible for a host of chronic ailments rarely found in primitive societies, including arthritis, constipation, gastritis, fatigue, infertility, impotence and lack of immunity to infectious disease.

Master faster and colonic specialist V.E. Irons describes the modern American dietary disaster as follows:

In many cases, food can stay in a person for months or even years. This food will rot and decay and will get buried in the crevices and folds of the colon...Most people's colons, instead of being fast-moving sewer systems, have become stagnant cesspools.

Trophology: The Science of Food Combining

Compared to Taoist concepts of balance, the Western notion of a 'balanced diet' is simplistic and superficial. Western physicians advise everyone to take 'a little of everything at every meal,' jumbling together such disparate ingredients as meat, milk, starch, fat and sugar. Such indiscriminate consumption of food is no different than pouring a combination of gas, oil, alcohol and sugar into the gas tank of a car. These blends will not burn efficiently, will provide little power and will quickly clog up the engine so badly that the entire system grinds to a halt. The advice given in the quote at the beginning of this chapter, from a book presented to the founding emperor of the Ming Dynasty on the occasion of the author's 100th birthday, clearly reflects the fact that the ancient Chinese were well aware of the importance of the science of food combining. This wisdom was once known to the West as well, as evidenced by Moses' strict regulation that meat and milk must never be consumed at the same meal.

In plain English, the Yin and Yang of diet boils down to 'trophology', a term which you and no doubt your doctor have probably never heard before. Modern medical training in the West, especially in America, is notoriously deficient in nutritional science, although there are a few enlightened nutritional scientists in America and Europe today who, despite sneers from their peers in the medical establishment, are making great medical strides through the science of trophology.

The Western scientific equivalent of Yin/Yang balance in food combinations is something we all learned in elementary high school chemistry: acid/alkaline balance, or 'pH'. We all know that if we did add a measure of alkaline to an equal measure of acid, the resulting chemical solution is as neutral as plain water. That's the principle behind reaching for bicarbonate (a strong alkaline) to relieve 'acid indigestion'.

It is an established scientific fact in Western medicine that, in order to initiate efficient digestion of any concentrated animal protein, the stomach must secrete pepsin. But it is also a well-known fact that pepsin can function only in a highly acidic medium, which must be maintained for several hours for complete digestion of proteins. It is an equally well-established fact of science that when we chew a piece of bread or potato or any other carbohydrate/starch, ptyalin and other alkaline juices are immediately secreted into the food by the saliva in the mouth. When swallowed, the alkalized starches require an alkaline medium in the stomach in order to complete their digestion.

Anyone should be able to figure out what therefore happens when you ingest protein and starch together. Acid and alkaline juices are secreted simultaneously in response to the incoming protein and starch, promptly neutralizing one another and leaving a weak, watery solution in the stomach that digests neither protein nor starch properly. Instead, the proteins putrefy and the starches ferment owing to the constant presence of bacteria in the digestive tract.

This putrefaction and fermentation are the primary cause of all sorts of digestive distress, including gas, heartburn, cramps, bloating, constipation, foul stools, bleeding piles, colitis, and so forth. Many so-called 'allergies' are also the direct result of improper food combinations: the bloodstream picks up toxins from the putrefied, fermented mess as it passes slowly through the intestines, and these toxins in turn cause rashes, hives, headaches, nausea and other symptoms commonly branded as 'allergies'. The same foods that cause allergic reactions when improperly combined often have no ill side-effects whatsoever when consumed according to the rules of trophology. The final fact of the matter is this: when you immobilize your stomach and impair digestive functions by consuming foods in indiscriminate combinations, the bacteria in your alimentary canal have a field day. They get all the nutrients and thrive, while you get all the wastes and suffer.

According to a recent survey in America, the average American male today carries about 5 pounds of undigested, putrefied red meat in his gut. Leave 5 pounds of meat in a dark, warm, moist place for a few days and see for yourself the results of putrefaction. The severely septic condition of the human intestinal tract is unique in nature, yet Western physicians take it for granted and even insist that it is harmless to the rest of the system.

In fact, however, in order to protect itself from the chronic toxic irritation of improperly combined meals, the colon secretes large quantities of mucus to entrap toxic particles before they damage the colon's sensitive lining. When this occurs at every meal, every day, every week, throughout the year -- as is quite typical in modern Western diets -- the colon ends up secreting a constant stream of mucus, which accumulates and gets impacted in the folds of the colon. This results in a narrowing of the passage through the colon and a constant seeping of toxins into the bloodstream by osmosis. When the impacting of toxic mucus in the colon reaches a critical pressure, it causes a pocket to balloon outward through the colon lining, causing a condition called diverticulosis. Colitis and cancer are the next stages of colon deterioration caused by these conditions.

Having correlated the Tao of diet with Western scientific terminology, let's take a close look at the practical side of trophology with some concrete examples of food combining. The following categories of food combinations cover most of the 'culinary crimes' against nature committed daily throughout the world today. This list is based mainly on the work of Dr Herbert M. Shelton, one of America's most distinguished nutritional therapists and author of the 'bible' of correct culinary combinations, Food Combining Made Easy:

* Protein and starch. This is the worst possible combination of foods to mix together at a single meal, and yet it is the mainstay of modern Western diets: meat and potatoes, hamburgers and fries, eggs and toast, etc. When one consumes protein and starch together, the alkaline enzyme ptyalin pours into the food as it's chewed in the mouth. When the masticated food reaches the stomach, digestion of starch by alkaline enzymes continues unabated, thereby preventing the digestion of protein by pepsin and other acid secretions. The ever-present bacteria in the stomach are thus permitted to attack the protein and putrefaction commences, rendering nutrients in the protein food largely useless to you and producing toxic wastes and foul gases, including such poisons as indol, skatol, phenol, hydrogen sulphide, phenylpropionic acid, and others.

If that is the case, you may well wonder, then why does the stomach have no trouble handling foods that naturally contain both protein and starch, such as whole grains? As Dr Shelton points out, 'There is a great difference between the digestion of a food, however complex its composition, and the digestion of a mixture of different foods. To a single article of food that is a starch-protein combination, the body can easily adjust its juices, both as to strength and timing, to the digestive requirements of the food. But when two foods are eaten with different, even opposite, digestive needs, this precise adjustment of juices to requirements becomes impossible.'

Rule: Eat concentrated proteins such as meat, fish, eggs and cheese separately from concentrated starches such as bread, potatoes and rice. For example, eat toast or eggs for breakfast, the hamburger patty or the bun for lunch, meat or potatoes for dinner.

* Protein and Protein. Different proteins have different digestive requirements. For example the strongest enzymatic action on milk occurs during the last hour of digestion, whereas on meat it occurs during the first hour and on eggs somewhere in between. It is instructive to recall the ancient dietary law which Moses imposed on his people, forbidding the simultaneous consumption of milk and flesh.

Two similar meats such as beef and lamb, or two types of fish such as salmon and shrimp, are not sufficiently different in nature to cause digestive conflict in the stomach and may thus be consumed together.

Rule: Eat only one major type of protein at a single meal. Avoid combinations such as meat and eggs, meat and milk, fish and cheese. Insure the assimilation of the full range of vital amino acids by varying the types of concentrated proteins taken at different meals.

* Starch and acid. Any acid food taken together with starch suspends secretion of ptyalin, a biochemical fact of life upon which all physicians agree. Therefore, if you consume oranges, lemons and other acid fruits, or acids such as vinegar, along with starch, no ptyalin is secreted in the mouth to initiate the first stage of starch digestion. Consequently, the starch hits the stomach without the vital alkaline juices it needs to digest properly, permitting bacteria to ferment it instead. A single teaspoon of vinegar, or its equivalent in other acids, is all it takes entirely to suspend salivary digestion of starch in the mouth.

Rule: Eat starches and acids at separate meals. For example, if you eat toast or cereal for breakfast, skip the orange juice as well as eggs. If you're eating a starch-based meal of noodles or rice, avoid vinegar as well as concentrated protein.

* Protein and acid. Since protein requires an acid medium for proper digestion, you'd think that acid foods would facilitate protein digestion, but that's not the case. When acid foods enter the stomach, they inhibit the secretion of hydrochloric acid, and the protein-digesting enzyme pepsin can work only in the presence of hydrochloric acid, not just any acid. Therefore, orange juice inhibits the proper digestion of eggs, and a strong vinegar dressing on salad inhibits the digestion of a steak.

Rule: Avoid combining concentrated proteins and acids at the same meal.

* Protein and fat. In McLeod's Physiology in Modern Medicine, we find a fact accepted by all physicians: 'Fat has been shown to exert a distinct inhibiting influence on the secretion of gastric juice.' For two to three hours after the ingestion of fat, the concentration of hydrochloric acid and pepsin in the stomach is sharply decreased. This delays digestion of any proteins taken together with the fat, which gives bacteria ample opportunity to putrefy the protein. That is why fatty meats such as bacon and 'marbled' steaks, or lean meats fried in fat, sit so heavily in the stomach for hours after eating them.

Rule: Eat concentrated proteins and fats at separate meals. When you cannot avoid mixing them, eat plenty of raw vegetables to assist their digestion and passage.

* Protein and sugar. All sugars, without exception, inhibit the secretion of gastric juices in the stomach. That's because sugars are digested neither in the mouth nor in the stomach. Instead, they pass directly into the small intestine for digestion and assimilation. When consumed in combination with protein, such as cake after steak, not only do the sugars inhibit digestion of proteins by suppressing gastric secretions, the sugars themselves get trapped in the stomach instead of moving swiftly to the small intestine, and this delay permits bacteria to ferment the sugars, releasing noxious toxins and gases which further impair digestion.

Rule: Avoid consuming sugars and proteins at the same meal.

* Starch and sugar. It has been established that, when sugar enters the mouth along with starch, the saliva secreted during mastication contains no ptyalin, thereby sabatoging starch digestion before it reaches the stomach. Furthermore, such a combination blocks passage of sugar through the stomach until the starch is digested, causing it to ferment. The by-products of sugar fermentation are acidic, which in turn further inhibits digestion of starches, which require alkaline mediums for digestion. Bread (starch) and butter (fat) is a perfectly compatible combination, but when you spread a spoonful of honey or jam over it, you introduce sugars to the blend, which interfere with the digestion of the starch in bread. The same principle applies to breakfast cereal sprinkled with sugar, heavily frosted cakes, sweet pies, and so forth.

Rule. Eat starches and sugars separately.

* Melons. Melons are such a perfect food for humans that they require no digestion whatsoever in the stomach. Instead, they pass quickly through the stomach and move into the small intestine for digestion and assimilation. But this can happen only when the stomach is empty and melons are eaten alone, or in combination only with other fresh raw fruits. When consumed with or after other foods that require complex digestion in the stomach, melons cannot pass into the small intestine until the digestion of other foods in the stomach is complete. So they sit and stagnate instead, quickly fermenting and causing all sorts of gastric distress.

Rule: Eat melons alone or leave them alone.

* Milk. Now we come to one of the most controversial and misunderstood items in the Western diet. Orientals and Africans have traditionally avoided milk -- except as a purgative. But in the Western world, people are told to drink milk every day throughout their lives.

If we look at nature, we see that the young feed exclusively on milk until weaned away from it with other foods. The natural disappearance of the milk-digesting enzyme lactase from the human system upon reaching maturity proves that adult humans have no more nutritional need for milk than adult tigers or chimpanzees. Though milk is a complete protein food when consumed raw, it also contains fat, which means that it combines poorly with any other food except itself. Yet adults today routinely 'wash down' other foods with cold milk. Milk curdles immediately upon entering the stomach, so if there is other food present the curds coagulate around other food particles and insulate them from exposure to gastric juices, delaying digestion long enough to permit the onset of putrefaction. Therefore, the first and foremost rule of milk consumption is, 'Drink it alone or leave it alone.'

Today, milk is made even more indigestible by the universal practice of pasteurization, which destroys its natural enzymes and alters its delicate proteins. Raw milk contains the active enzymes lactase and lipase, which permit raw milk to digest itself. Pasteurized milk, which is devitalized of lactase and other active enzymes, simply cannot be properly digested by adult stomachs, and even infants have trouble with it, as evidenced by cholic, rashes, respiratory ailments, gas and other common ailments of bottle-fed babies. The lack of enzymes and alteration of vital proteins also renders the calcium and other mineral elements in milk largely unases immediately upon entering the stomach, so if there is other food present the curds coagulate around other food particles and insulate them from exposure to gastric juices, delaying digestion long enough to permit the onset of putrefaction. Therefore, the first and foremost rule of milk consumption is, 'Drink it alone or leave it alone.'

Today, milk is made even more indigestible by the universal practice of pasteurization, which destroys its natural enzymes and alters its delicate proteins. Raw milk contains the active enzymes lactase and lipase, which permit raw milk to digest itself. Pasteurized milk, which is devitalized of lactase and other active enzymes, simply cannot be properly digested by adult stomachs, and even infants have trouble with it, as evidenced by cholic, rashes, respiratory ailments, gas and other common ailments of bottle-fed babies. The lack of enzymes and alteration of vital proteins also renders the calcium and other mineral elements in milk largely unassimilable.

During the 1930s, Dr Francis M. Pottenger conducted a 10-year study on the relative effects of pasteurized and raw milk diets on 900 cats. One group received nothing but raw whole milk, while the other was fed nothing but pasteurized whole milk from the same source. The raw milk group thrived, remaining healthy, active and alert throughout their lives, but the group fed on pasteurized milk soon became listless, confused and highly vulnerable to a host of chronic degenerative ailments normally associated with humans, including heart disease, kidney failure, thyroid disfunction, respiratory ailments, loss of teeth, brittle bones, liver inflammation, etc. But what caught Dr Pottenger's attention most was what happened to the second and third generations. The first offspring of the pasteurized milk group were all born with poor teeth and small, weak bones -- a clear-cut sign of calcium deficiency, which indicated lack of calcium absorption from pasteurized milk. The offspring of the raw milk group remained as healthy as their parents. Many of the kittens in third generation of the pasteurized group were stillborn, while those that survived were all sterile and unable to reproduce. The experiment had to end there because there was no fourth generation of cats fed on pasteurized milk, although the raw milk group continued to breed and thrive indefinitely. If that is insufficient proof of the ill effects of pasteurized milk, take note of the fact even that newborn calves fed on pasteurized milk taken from their own mother cows usually die within six months, a fact which the commercial dairy industry is loathe to admit.

Despite such scientific evidence in favor of raw milk and against pasteurized milk, and despite the fact that until the early twentieth century the human species thrived on raw milk, it is actually illegal to sell raw milk to consumers in all but a few states in America today. It is far more profitable to the dairy industry to pasteurize milk to extend its shelf-life, though such denatured milk does nothing whatsoever to extend human life. Furthermore, pasteurization renders milk from sick cows in unsanitary dairies relatively 'harmless' by killing some, but not all, dangerous germs, and this too cuts costs for the dairy industry.

It required only three generations for Dr Pottenger's pasteurized milk fed cats to become sterile and enfeebled. That's about how many generations of Americans and Europeans have fed on pasteurized milk. Today, infertility has become a major problem for young American couples, while calcium deficiency has become so rampant that over 90 per cent of all American children suffer chronic tooth decay. To make things worse, milk is now routinely 'homogenized' to prevent the cream from separating from the milk. This involves the fragmentation and pulverization of the fat molecules to the point that they will not separate from the rest of the milk. But it also permits these tiny fragments of milk fat to easily pass through the villae of the small intestine, greatly increasing the amount of denatured fat and cholesterol absorbed by the body. In fact, you absorb more milk-fat from homogenized milk than you do from pure cream!

Women worried about osteoporosis should take note of these facts about pasteurized milk products. That such denatured milk does not deliver sufficient calcium to prevent this condition is abundantly evident from the fact that American women, who consume great quantities of various pasteurized milk products, suffer the world's highest incidence of osteoporosis. Raw cabbage, for example, supplies far more assimilable calcium than any quantity of pasteurized milk, yogurt, cottage cheese, or any other denatured dairy product.

Recent studies at the Human Research Center in Grand Forks, North Dakota, indicates that the element boron is also an essential factor in absorbing calcium from food and utilizing it to build bones. Even more noteworthy, the level of estrogen in the blood of women given sufficient quantities of boron more than doubled, eliminating the need for estrogen replacement therapy, which is a common stopgap measure against osteoporosis in the West. And where do we find boron? In fresh fruits and vegetables, especially apples, pears, grapes, nuts, cabbage, and other leafy vegetables, where we also find calcium. Nature has already provided abundant sources of all the vital nutrients we need in synergistic form, but man insists on cooking and processing them to death, and then wonders why his diet doesn't 'work.'

Adults should seriously reconsider milk as a constituent of their daily diets, unless they are able to obtain raw certified milk, which is an excellent food. To stuff children with pasteurized milk in order to make them grow 'strong and healthy' is sheer folly, because they simply cannot assimilate the nutrients. Indeed men, women, and children alike should eliminate all pasteurized dairy products from their diets, for these denatured dairy products only gum up the intestines with layer upon layer of slimy sludge that interferes with the absorption of organic nutrients.

Rule: Eliminate pasteurized and homogenized milk entirely from your diet. If raw certified milk is available, consume it as a whole food in itself, not in combination with other foods.

* Desserts. One should avoid any sort of sweet dessert after a big meal, for this type of food combines poorly with everything. Even fresh fruit should be avoided right after a big meal, because it will back up in the stomach and ferment instead of digest. If you really have a 'sweet tooth' and crave cakes, pies and pastries, indulge your habit occasionally by making a whole meal of them. They are still not good for you, but at least taken alone they will not cause as much gastric distresss and toxic by-products as when taken after meals.

Rule: Avoid sweet starchy desserts, as well as fruits, after large meals of protein or carbohydrates.

Correctly combining foods makes all the difference in the world to proper digestion and metabolism. Without complete digestion, the nutrients in even the most wholesome food cannot be fully extracted and assimilated by the body. Moreover, incomplete digestion and inefficient metabolism are prime causes of fat and cholesterol accumulation in the body. A low-calorie diet of overcooked, processed and improperly combined foods will still make you fat and leave sticky deposits in your arteries, just as the wrong mix of fuels will leave carbon deposits on the spark plugs of an engine, clog the pistons, and create foul gaseous exhaust. On the other hand, if foods are properly combined for consumption, then regardless of how many calories or how much cholesterol they contain they will not make you fat or clog up your veins and organs, especially if at least half your daily food intake is taken raw.

If one follows the rules of trophology, there is no need to be a fanatic about controlling one's diet, no need to count calories, and no need to worry about cholesterol. Note also that there is no such thing as a food that is 100 per cent protein or 100 per cent carbohydrate. What counts is whether protein or carbohydrate is the major nutritional element in any particular food. Generally speaking, if a food item contains 15 per cent or more protein, then it's categorized as a 'protein food', while 20 per cent or more carbohydrate makes it a 'carbohydrate food'. When combining different types of food in a single meal, it doesn't matter much if a little bit of protein is added to a basically carbohydrate meal or vice versa, especially if plenty of raw vegetables are included to provide active enzymes and fibrous bulk. Appendix I at the end of this chapter lists a wide range of foods according to the categories of protein, starch, fats, fruits and vegetables. As this list clearly shows, there are plenty of wholesome foods from which to construct a healthy meal, without resorting to artificially refined, processed foods. Appendix II provides sample menus for a week.

Ideally, one should consume only one variety of food at a single sitting. A glance at nature proves this point. Carnivorous animals never consume starchy items with their meat, but they do supplement digestion and occasionally purge their bowels by chewing on wild weeds that have medicinal properties. It has also been observed by birdwatchers for centuries that birds eat bugs and worms at one time of day, seeds and berries at another, but never both together. What makes modern man think that his digestive tract is so different from all other species in nature?

Even though the traditional Chinese diet relies heavily on rice, a closer look at Chinese eating habits shows that, up until the mid-twentieth century, the rice was consumed according to the rules of trophology. For example, when Chinese families eat at home, their meals are usually heavy in fresh vegetables and beancurd products and very light in meats. When Chinese go out for a big banquet in a restaurant, rice is generally not served at all, specifically so that it does not interfere with the enjoyment and digestion of all the meat, fish and fowl that always appear on banquet menus. Today, however, modern lifestyles have eroded these healthy eating habits among urban Chinese, much to the detriment of their health and longevity.

Back in the 1920s, before the modern world had much impact on Chinese lifestyles, an extensive study was conducted in China by Western nutritional scientists to compare the typical eating habits of Chinese and Americans. The regions surveyed were located in central and coastal China, in rural areas where traditional lifestyles and eating habits had not changed much for many centuries, but where relative peace and prosperity gave local households the full range of choice in foods. The study revealed that the average Chinese derived over 90 per cent of their food energy from grains and grain products, with only 1 per cent coming from animal products and all the rest from fresh vegetable sources. A blend of 90 per cent carbohydrate and 1 per cent protein, supplemented with the enzymes and roughage of fresh fruits and vegetables, is about as close to a perfectly combined diet as is practically possible.

The same study then turned towards the eating habits of typical Americans, with most revealing results: 39 per cent of the average American's food energy came from grains, 38 per cent from animal products, and most of the remaining 23 per cent came from refined sugars. Vegetables and fruits accounted for a miniscule portion of the American diet. One could hardly concoct a more poorly balanced diet from the point of view of trophology! According to the results of Dr Pottenger's experiments with cats, the damage from such denatured diets can be transmitted to the next generation.

Let's take a close trophological look at the 'Great American Meal', which is rapidly spreading digestive and metabolic malaise throughout the world via huge corporate fast-food chains. That all-American meal consists of a cheeseburger with French fries, washed down with a milk shake or sweet cola. A cheeseburger combines two different varieties of concentrated protein -- meat and cheese. On top of that goes a big, fluffy bun of highly refined white flour -- pure starch. Next comes a big bag of deep fried potatoes, thereby adding more concentrated starch, further fattened by deep-frying in stale oil, to the meal. Finally, this mess is washed down with a big frozen milk shake, adding pasteurized milk to the meat and the starch and the fat, plus several spoons of refined white sugar to thoroughly gum up the works. Breaking one or two rules of trophology at any given meal is bad enough, but the Great American Meal breaks at least six. Small wonder that in a recent nationwide health survey in America, reported in an Associated Press bulletin in July 1986, 49 per cent of the population reported chronic, daily stomach pain, gastrointestinal distress, constipation, and other ailments of the digestive tract.

The dietary situation in the Western world is far more serious than any government health authorities care to admit. This is largely because the food industry has become one of the largest, most powerful businesses in the Western world, especially in America, where the processed food industry is represented by one of the most powerful lobbies in Washington. The Food and Drug Administration (FDA), which decides what foods may be sold in the market, is staffed primarily by professional bureaucrats, not nutritional scientists, and it conducts no scientific tests whatsoever. Instead, it relies on tests and reports submitted by the very corporations which want to get a new food product onto the market! Raw certified milk has become illegal in most states, and gone are the days when people could go down to a local open-air market to purchase fresh produce, as is still the custom in Asia and much of Europe. And so Americans continue to suffer among the world's highest incidence of heart disease, cancer, digestive disorders and other deadly ailments.

Facts are facts, so have a look at the following startling facts about diet and malnutrition in America, compiled by American medical scientists and published in the March/April 1958 edition of the American Journal of Clinical Nutrition. A careful comparative examination of the diets and health of beggars in India and apparently healthy young American teenagers revealed that in India the average daffy calorie intake of the typical beggar amounted to less than half that of the typical American. Yet only 6.25 per cent of the beggars showed any signs of nutritional deficiency, while a staggering 75 per cent of the American teenagers showed signs of severe malnutrition. Only 1.25 per cent of the Indian beggars suffered dental cavities, compared with over 90 per cent of the young Americans. Conclusion: the typical beggar in India derives greater health from his meager diet than the average American teenager does from his 'rich' diet.

A similar study in Mexico found similar results. The September 1951 issue of Harper's Magazine reports the results of a long-term study of the dietary habits of Mexican peasants, conducted by MIT's Dr Robert Harris. States the report,

To the surprise of investigators, these poverty-stricken Mexicans showed less evidence of malnutrition deficiencies than did Michigan school children...
Analysis of all their foods by Dr. Harris' group showed that the Otomis (Indians dwelling in the arid Mesquital Valley north of Mexico City), like the slum dwellers of Mexico City, were obtaining nearly adequate quantities of all nutrients except riboflavin. In fact, their nutrition was definitely superior to that of the average person living in the Boston and New York areas of the United States.

Enzymes: The Culinary Spark of Life

Another important principle in the Tao of diet is to select foods that are fresh rather than stale, 'living' rather than 'dead', and, as far as practically possible, to consume them either raw or lightly cooked.

The best working definition of 'live food' was made by Dr McCullum of Johns Hopkins University over 50 years ago: 'Eat nothing unless it will spoil or rot, but eat it before it does!' Refined white flour, for example, will not spoil, while freshly ground whole grains will. Indeed, rats fed on diets of refined white flour soon die of starvation. In America, food wholesalers are now adopting the heinous practice of extending the shelf-life of fresh produce by radiating it with powerful doses of gamma rays. Bugs and bacteria will not attack an apple or head of cabbage that has been radiated because such food is not fit for consumption, but the food industry knows that humans will eat almost anything due to ignorance of basic nutrition.

The distinguishing feature between live and dead foods is the presence of active enzymes in the fresh product. Taoist physicians refer to this active living factor in foods as chee, and enzyme-chee constitutes by far the most vital element for health in food. Western science knows perfectly well that enzymes are fragile compounds that are easily destroyed by exposure to high heat, excess moisture, oxygen, radiation, and synthetic chemicals, all of which occur during cooking, canning, refining, preserving and pasteurising food. All enzymes are effectively 'killed' at temperatures exceeding 130°F, which is far below the boiling point of water (212°F) and less than pasteurization (140°F).

Traditional East Asian diets are rich in two types of enzyme-active foods: flesh raw foods such as fruits and vegetables and, in the case of Japan, raw fish; and foods prepared for consumption by treatment with aspergillus plant enzymes, which provide all the enzymes required for the digestion of proteins, carbohydrates and fats.

Aspergillus plants, which have been used to prepare foods for centuries in Asia, are exceedingly rich in vital enzymes and are used to prepare such nutritious and therapeutically active foods as tofu (beancurd), yuba (beancurd skin), nado (fermented soy sprouts), miso (fermented porridge of barley, rice or soybean) and other traditional foods. By adding active aspergillus enzymes to cooked grains and beans, the enzymes destroyed in the cooking process are replaced, and the food is consumed without further cooking. Every bite of tofu, nado or miso provides the body with potent infusions of enzymes, the vital culinary spark of life.

The term 'natural food' has become a much-abused label on commercial food products these days, appearing on everything from pasteurized yoghurt to sweet starchy candy bars. For our purposes, we define a food as 'natural' only if all the natural enzymes, vitamins, minerals, and other vital nutritional factors are still intact, which eliminates almost everything labeled as 'natural' in modern markets. On the other hand, there are plenty of good natural foods to be found in any supermarket without being specifically labeled so, such as raw fruits and vegetables, raw meat and fish, molasses, and unblanched, unroasted nuts and seeds. Even certain dehydrated foods, such as prunes, raisins and dates, retain their vital enzymes in dormant state if they are sun-dried rather than sulphur-preserved, and these enzymes are activated by the warmth and moisture of the mouth and stomach.

A careful look at how enzymes act reveals why they are so important for proper digestion, efficient metabolism and overall physical health.

Enzymes are biochemical catalysts secreted by the pancreas and other glands and organs. Some are used for digestion, others enter the bloodstream to scavenge for dangerous microbes, dead and damaged cells, and toxins. In the stomach, there are about 5 million microscopic glands which secrete various enzymes required for digestion, such as pepsin. All enzymes are specific in their actions, fitting the biochemical reactions for which they are designed as precisely as a key fits a lock. When incompatible enzymes are secreted together, owing to conflicting signals sent by incompatible food combinations, their actions are impaired or neutralized.

But enzymes are far more than mere catalysts in the conventional chemical sense of the word. One of America's leading authorities on enzymes, Dr Edward Howell, supported by over 50 years of clinical experience in the field, wrote in a 1979 issue of Healthview Newsletter,

Catalysts are only inert substances. They possess none of the life energy we find in enzymes. For instance, enzymes give off a kind of radiation when they work. This is not true of catalysts.

Aske

Product details
Publisher ‏ : ‎ Fireside (July 15, 1989)
Language ‏ : ‎ English
Paperback ‏ : ‎ 406 pages
ISBN-10 ‏ : ‎ 067164811X
ISBN-13 ‏ : ‎ 978-0671648114
Item Weight ‏ : ‎ 1.54 pounds
Dimensions ‏ : ‎ 6 x 1.1 x 8.9 inches
Best Sellers Rank: #96,340 in Books (See Top 100 in Books)
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daniel reid highly recommend must read thousands of years years ago sex and longevity easy to understand food combining eastern philosophy great book martial arts excellent book recommend this to anyone chinese medicine writing style book is excellent books ever thank you daniel wonderful book breathing exercises

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Jonathan Roseland
5.0 out of 5 stars I've been reading this book about Taoism and longevity.
Reviewed in the United States on August 27, 2019
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 So some people might hear Taoism and say: Isn't that like a religion? Isn't this a branch of Eastern Spirituality?
Yeah, it's kind of a religion, but it's like religion light.
There are no 10 commandments
There's no heaven
There's no hell
Mostly it's a lifestyle system to live a long, vibrant life with some spiritual undertones.

One of the things that become pretty obvious early on in this book is that Taoism is basically like The Force from Star Wars - minus the lightsabers (unfortunately) and the celibacy (fortunately!)

Taoist masters over a very long time developed a breathing technique that's very effective, proven and a little counter-intuitive so I think it's appropriate to say that this is how a Jedi would breath.
In principle, breathing is a science, but in practice it is an art. (3119-3120)
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sndmn
5.0 out of 5 stars Seriously good information come and get it.
Reviewed in the United States on December 9, 2013
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I can't remember how many copies I have bought of this book. I wind up loaning it to people that interested in the subject mater. Which is an explanation of how to look for in the Tao Way. I have read many books that relate the 5 elements, Air, Fire, Water and Earth or any combination of of them and which governs which part of the body. OK so how am I supposed to use this information to benefit my mind body and soul with sex thrown in. This is exactly where this book was the eye opener for my wife and my self. This book is focused more male centric a then from the female direction. However, any one can benefit from this information which is very easy to understand terms, then use the information of this to help your self make better decisions on what, when and what combinations you should eat. The author Mr Reid provides a beginning level exercise breathing which we all do and is the bases the level of exercise from None to hours. My wife and I followed the simple diet rules. You eat foods in the proper order and if so other foods that will help complicate nutrients of your meal. This is a simple rule as well eat the food that needs to travel to the lower intestine like Mellon and simple sugars, before you eat a food that is going have to set digest like heavy fats or oil in your gut which not equipped to separate the food groups to change the order if you add them in the wrong order. I just can't say enough about how comforting it is to learn and make tiny course correction to gain the health you are willing to invest effort time into. Start of with the seated breathing exercise and progress slow but steady into moving exercise.
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Laughsalot
5.0 out of 5 stars Lots of great insights and DIY home remedies for many issues
Reviewed in the United States on December 18, 2014
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Very informative book. Lots of great insights and DIY home remedies for many issues. I love the eye exercises; do them daily and have noticed a great deal of improvement. I don't wear glass; had to start using reading glasses about a year ago but am noticing that I don't need them as much since I've been doing the eye exercises. There's lots of great info in this book and I would highly recommend it to anyone who's interested in implementing a healthier lifestyle.
13 people found this helpful
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John R Batcheler
5.0 out of 5 stars If you want to heal and accend consciously, this book is for you.
Reviewed in the United States on September 2, 2016
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Practiced for many years. Everything he explains is carefully presented for your use to awaken. Noone tells you how. He gives you the only way to understand what made us. He does say what Yoda said. Do it or don't. There is no half measure. I know what he means. This book should be added to the bible so people actually will possibly start to learn what Jesus taught. The "Way" or TAO Reid explains is our hopeful return to what Christianity calls "the garden of eden." Reid helps you understand the real reason you exists. I would suggest also reading a translation of the TAO te ching. Stephen Mitchell has a good one. Then put the TAO te ching down for 10 years. Then read it again after practicing everything in The TAO of Health, Sex and Longevity. Prepare to have a different understanding. Wait for it......this will show you how your consciousness is changing. 🖑
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Demitri Pevzner
3.0 out of 5 stars Not All It Claims To Be
Reviewed in the United States on February 24, 2009
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I would like to start by saying I have a few books written by Reed, and generally enjoy his writing. While this particular book contains a great wealth of information, some of it seems to contradict a variety of other materials on TCM, and some of the sources are dubious.

As one example, the author's advice on healthy eating where he advises to stick to raw foods, seems directly in conflict with much of the established TCM theory (see Bob Flaws' Arisal Of The Clear, Tao Of Healthy Eating, or Prince Wen Hui's cook book as perfect examples.) His advice to stay away from processed foods, however, is right on. I did find the fasting section to be interesting.

The Qi Gong (fitness exercise) section is ok, nothing special or unique, but helpful to a complete beginner. I am not qualified to comment on the Taoist sexual practices, but the information seems to be derived directly from the Yellow Emperor's Classic, and as such, seems genuine.

I also found it a bit disconcerting that the author advertises certain products that he is particularly fond of, as well as colonic baths. Much of the quotes and references in the book come from modern doctors and fitness gurus, which in my opinion detracts from this being a TCM book. Still, it can be said that every author/doctor has his own unique approach, so judge for your self, and ALWAYS cross reference the material.
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Red Moon Master
5.0 out of 5 stars One of the Greatest Books Ever!
Reviewed in the United Kingdom on March 6, 2019
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I wish I had read this book years ago. In fact, such an impression did it make on me, that I made a resolution to only read the most important books from now on. It must've been written a long time ago, though, as the author refers to the Soviet Union. Imagine what Mr Reid would say now -- in these days of electro-magnetic radiation, GM crops, fluoride, and chemtrails!
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John
5.0 out of 5 stars Interesting, Practical and Eye Opening.
Reviewed in the United Kingdom on June 14, 2019
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So good I bought this twice. Well, I began with the kindle version but have also taken the plunge on a physical copy to let me use it as a more convenient reference. It's well thought out and designed to give you multiple ways to increase the quality of your life. More than just hearsay each recommendation is backed up with examples and ways to impliment. Who would have thought that a simple book would have got me to breathe differently, eat differently and even splash out on a juicer. Highly recommended.
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paddie1958
5.0 out of 5 stars Much ancient wisdom + a pinch of salt!
Reviewed in the United Kingdom on September 27, 2012
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I would have my reservations about eating this way forever as it made me so hungry. However: when I first read this book I had been discharged from hospital weighing around 60 pounds, with an open stoma and a large abscess which was still draining after a year and 10 months.This was from a series of complications following a perforated Gastric Ulcer.
There was practically no hope, my specialist told me, of the sinus healing as the abscess was not healing. I was pretty desperate to be honest!
I was still visiting the district nurse every other day to have the mess that was my stomach dressed.
I tried the diet: very strictly I might add. Did it work??? No one was more amazed than me:in 5 days my stoma had healed over. In 10 days my abscess stopped draining: I was advised to have the area lanced, which I did; but there was very little infectious matter in it. It healed over totally in the next 5 days and has remained closed ever since. I stayed on the Tao diet for the next year or so but once I got to a normal weight I now just eat a healthy (vegetarian mostly)diet.
OK some of his ideas may seem whacky: but the dietary advice certainly worked for me and if were ever ill again I would repeat the advised methods.
His sexual tips are pretty hot too, not sure about the benefits for men about "retention" though. Also he sounds a lovely guy but he does look very old for his age so perhaps the pinch of salt is his "life expectancy". A great alternative opinion: I am so very grateful ;-)
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Katya
5.0 out of 5 stars Incredible wealth of practical and spiritual knowledge
Reviewed in the United Kingdom on May 27, 2017
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As the title states, this book has provided me with some life changing tools which I have already started to employ on a daily basis, and an already enjoying the benefits. Just wish I found it when I was much younger!
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robert hay
5.0 out of 5 stars Wisdom of the ages
Reviewed in the United Kingdom on November 11, 2019
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Truly valuable information on wellness..My very first book on Taoist practise..My second copy as after 20 years first one fell apart..A must have😊
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2021/08/22

A RELIGIOUS SOLUTION TO THE SOCIAL PROBLEM 1954

 PREFACE

First Printing 1954 Second Printing 1964

THE following essay was first published in Requests for its reprinting have come to Pendle Hill from time to time since that edition was exhausted. The original material is here reproduced because it appears more timely now than when it was first issued more than ten years ago.

The elation produced by war-time prosperity and the attainment of victory seems, at first sight, very different from the gloom of depression during which these pages were written. Yet many are aware that prosperity based on unprecedented destruction of the world's resources is both artificial and dangerous. The social illness which is here diagnosed is more clearly evident now than formerly. It is coming to the surface in a virulent form. This is obvious enough in the so-called enemy countries, where two of the remedies suggested in this book. tribalism and authoritarianism, have been tried to the limit with disastrous results. That the same social illness which has almost destroyed Europe is also attacking us is, perhaps, less obvious.

But here, as there, the individualistic atomization of society is balanced by increasing authoritarianism and mass-mindedness both in economics and politics. I-lere also there is an over-dependence on self-interest, intel-Iectual analysis, and scientific knowledge arising out of a materialistic interpretation of life. Here also there is a tendency for trihalistic nationalism to take the place of the Christian religion in furnishing the object of supreme loyalty. Ideas, if unopposed, have a way of proceeding to their logical conclusion. These ideas lead straight into totalitarianism, though it is riot probable that an American totalitarianism would bear more than a family resemblance to the various types of totalitarianism in other countries.

Man will inevitably sink lower or rise higher than the unstable humanistic level of rationalized self-interest. He must either sink to the sub-human authoritarian level in which his self-centered desires are controlled by force, or he must aspire to a level above the human. The latter condition can be achieved through a religiously centered community life in which selfishness is overcome by an invading Light and Power from above. Such a solution may appear imprcticablc to many owing to the highly individualistic conditioning of modern minds, a con ditioning brought. about by the type of culture in which we live and by the degeneration of spirit into intellect. This is the fault of ourselves, not the fault of the solution. Man is so constructed that he cannot long exist as an isolated sell-centered atom. 1-Ic must either become a cell in a social organism, the soul of which is breathed into it by Divine Love, or he must become a cog in a social mechanism, soulless and controlled from without.

Darkness is now increasing over great areas of the world; perhaps because clouds of selfishness and hatred temporarily obscure the sun; perhaps because the night of a new dark age is setting in. Yet wherever Divine Light enkindled within man's heart shines out into the world there is no darkness.

—HOWARD H. BRThT0N INTRODUCTION

FT' XCEPT for some alteration in phrasing and changes 1  in a few sentences which applied only to the

situation in this essay is reproduced as it was first

published. A new paragraph on agape has been added on page 21.

It may not be out of place to outline briefly the genesis and later development of the ideas contained in this little book. While editing for the American Friends Service Committee a monthly paper entitled Service, Howard Brinton wrote in an editorial (September, 1919) "The recent. war demonstrated that humanity has progressed much further scientifically than it has socially . . . The scientist had better lock up his laboratory until the 'visionary' peace propagandist and the dangerous' economic reformer teach humanity cooperation and self-control."

A scientist himself, Howard Brinton was unwilling to lock up his own laboratory until he could foresee by what means such cooperation and self-control could conic to be. Unexpectedly he found the way toward the answer in the obscure writings of Jacob Boebme (175-I624), the German mystic, who described, by means of the vivid symbolism of alchemy, the process through which Light, the Son of God, enters into the midst of conflicting forces in nature and man, harmonizing them and creating out of this unity a new being with wholly different properties.* Somewhat the same ideas are set forth in the writings of Smuts, Lloyd Morgan, Whitehead and other thinkers of emergent evolutionism. but without the same degree of emphasis on Divine Creative Love uniting the warring parts into a living integrated whole.

Scc The Mystic Will, by Howard H. Brimosi. Macmillan, 1930.

In the history of Quakerism Howard Brinton found evidence of the effectiveness of the Divine Light Within in producing peace and unity both in the individual and the group. This Light was found to be capable of creating what appeared to him to be the next stage in the evolution of life on this planet. the Holy Community. Accordingly in 1928, he did lock up his laboratory after giving a lecture in Philadelphia which was published under the title, Vocal Ministry and Quaker Worship.

In Creative Worship, the Swarthmore lecture. London, iqi, he portrayed the Quaker meeting as capable of becoming an "emergent" or "mutation," a whole greater than the sum of its parts, the crown of a long process of development through which individual parts become fused together into a living organic whole by a Divine integrating factor, the Presence in the midst. In the essay now reprinted, which was delivered as his inaugural address when the author became acting director of Pcndle Hill in iq, this God-indwclt community is pictured as overcoming self-centered individualism and attaining unity not only through worship but, in widely varying degrees, in its economic life also. Soon after this the author became aware of the penetrating criticism of Protestant individualism by modern Catholic philosophers such as Dawson and Maritain and also of the profound psychological analysis of our present social disease by Gerald Heard. These writers furnished valuable supports and supplements to his own conclusions.

In Divine-Human Society, the William Penn Lecture of 1938 (now out of print), the manner in which a religiously centered community may function in its worship, its church business. and in its economic and social relations is described. In Quaker Education in Theory and P,iwtice, (1940, now out of print) Howard Brinton described methods formerly used by the Society of Friends to educate its young people for the responsibility of being members of a Divine-Human society which is "in the world but not of it." Critique h' Eternity (1943) is a series of essays dealing further with the theory that God descends into the world to integrate the individual and the group by rebirth into a new and higher life.

TILE PUBLICATIONS Committee Pendle Hill

1945.

====

A RELIGIOUS SOLUTION TO THE SOCIAL PROBLEM

A RELIGIOUS solution to the social problem involves an answer to two preliminary questions—what social problem are we attempting to solve and what religion do we oiler as a solution? 

Since religion has assumed a wide variety of forms it will he necessary, if we are to simplify and clarify our approach, to adopt at the outset a definite religious viewpoint. To define our premises as those of Christianity in general is not sufficiently explicit because historic Christianity has itself assumed a wide variety of forms. For the purpose of the present. undertaking 1 shall approach our problem from the original point of view of the Society of Friends, which, in many ways, resembled that of early Christianity. Such an approach need not imply a narrow sectarian view. Early Quakerism exhibited certain characteristics common to many religious movements in their initial creative periods. Later Ouakerism has shared the fate of other movements in failing to carry on the ideals of the founders.

As for the sodal problem for which we seek a solution, it is the fundamental dilemma out of which most present-day social ills arise. Stated as briefly as possible, we seek a remedy for excessive individualism, and we require of this remedy that it s/ia!l at the same time respect the hard-won rights of the individual.

The paradoxical character of this statement suggests that, if there be a solution, it may turn out to be a religious one, for religion feeds on paradox. No merely logical scheme, based wholly on science and reason, will,

It is probable, do more than submerge the individual through some sort of mechanical collectivism. Religion at its highest and most creative stage is, we shall find. the one solvent, for excessive individualism which at the same time enhances the respect for individual personality.

To assume that the problem has a religious solution is not, however, to offer a substitute for economic, sociological, political, or psychological analysis and planning. A budder who uses steam-driven machinery (toes not claim that.steam alone can build a house or a bridge. Obviously, mathematical calculation, materials, tools, and skilled workers are also needed. By similar token the religious thinker does not claim that religion alone can reform our social order. It provides power, not tools, nor blueprints. Many social reformers today are like builders who order "work ahead at full speed," while the fires are going out under the boilers. We are seeking a way to rekindle those fires.

The Primitive Christian Solution

The primitive Christian community when it met together for worship was like an early Quaker meeting in the freedom with which various members exercised their gifts; also in the absence of a service programmed in advance and dominated throughout by ritual and human leadership. In both early Quakerism and early Christianity religious groups were formed whose individual members were fused together as fire fuses metals, by a living infusion of the Spirit. No outer mechanical bond was necessary.

The coming of the Spirit was indeed the great miracle of early Christianity. The Leader had departed, leaving His followers forlorn and scattered. Suddenly in the flames of Pentecost He returned seeking fresh incarnation in the body of the Church. At the beginning it was the personal leadership of Jesus which held His followers together. Alter Pentecost a new tie of a different sort was formed. Eventually this permeative bond held together every Christian community from Jerusalem to Rome. It came most vividly to consciousness in the a gape or love feast; a common meal partaken of reverently in remembrance of the Last Supper. Congregations became united with each other and with their Leader in a living organic communion. "Christians of the first generation," says Burnett H. Streeter, "troubled themselves little about the theory either of doctrine or of Church Order .......lie most vivid fact of present experience was the outpouring of 'the Spirit'."

In the early Christian meeting for worship, the Spirit exercised the same function that the soul exercises iii the body; it united and coordinated the units of which the whole was composed. The doctrine that the church was the mystical body of Christ arose by a natural process. "The God of our Lord Jesus Christ," writes Paul, "gave Him to he the head over all things to the church which is His body. the fullness of Him that filleth all in ahl.j' Man is saved, therefore, not through an external historical transaction, as has been declared in many Protestant creeds, but through the Spirit of Christ inspiring and unifying the Church. Salvation accordingly becomes a social process in which the group takes part. It is not merely a transaction between God and isolated individuals. Sin is estrangement. The individual in him

Primitive Christianity. p. 73. f Eph. t: 22,2.

3

self is lonely and incomplete. He is saved, that is, his isolation is overcome, by finding and being found by a greater Life which unites him at once with Itself and with his fellows. This Life, he feels, does not come up from the biological level below, like the life of the body. It possesses a special quality whereby it is recognized as divine and coming from above. Only the upward glance senses it.. its presence fills the worshiper with reverence and awe. It creates new life in him and new life in the group. It is the same creative spirits which has always brooded over the world, bringing order out of chaos. "Without Him was not anything made that bath been made. in Him was life and the life was the Light of men."

The central doctrine of the great Church of the Mid. dc Ages held that tHan is saved in and through it Christian Society which is the body of Christ inspired by His Spirit. In the hands of theologians and priests this doctrine became mechanized. It was often given .t. ritualistic interpretation. But the Church never forgot that Christ was present in the house of His worship. His presence was realized in the sacrament. Nor was it forgotten that fellow Christians could contribute to one another's salvation, though in the doctrine that sinners might have some share in the abounding merit of the saints only a shadow remained of the early belief. The Catholic Church has developed, more directly than is often realized by non-Catholics, in unbroken continuity out of the Pritniti%'e Christian Church.

There are many ways by which an aggregate of mdi. viduals can overcome excess of individuality in its parts and be united as a whole. The means may be biological. as in the family and the tribe; they may he economic, as in the trade union or business organization; or they may be political, as in the state. There is, however, as history has repeatedly shown, no more dynamic nor effectual means of social integration than that which we call religious. The roots of the Church go deeper than the roots of family, of state, or of any other type of human organization. These roots pierce through the surface life of the intellect to the unseen depths of the soul. The early Church was a religiously integrated group bound together by an invisible presence in the midst. The individuality of each part was not thereby canceled out; rather it was lifted up into something higher, through which the essential purpose of each individual was discovered and fulfilled. Out of this higher unity in the Spirit, the lower types of organization were generated, including the economic structure. The Church at Jerusalem acted at first like one large family. The initial communism was soon given up, but there remained a considerable degree of economic interdependence. The poor continued to he carefully provided for.

The Early Quaker Solution

Early Quarkcristn went, even further than early Christianity in its dependence on it purely spiritual type of unity. Baptism was given up because it was felt to be an unnecessary external addition to an inner spiritual reality. There is some evidence that the agape or love feast occurred in some primitive Quaker groups.' but quite early and generally the supper of the Lord was celebrated wholly in silent spiritual communion.

The Quaker meeting was a religiously integrated

See Barciay's 'innrr 1_ik of the Religious Sockties of Ihr Commonwealth," pp. 57-377. Barclay the Quaker Apologist defines the "Lovc Feast" as "to cat and drink together in the dread and presence of the Lord as His people which cutSorn we1tal( not couth;nn."

4 5

group. There was no bond but the Spirit, no creed but that which came fresh and upwclling from the Eternal Fountain of Truth. The unit was not the individual but. the meeting, for it was the sense of the meeting" and not the sense of the majority of the individuals which determined the course of action.

As in early Christianity, the higher unity generated the lower types. There was in early Quakerism a large degree of economic interdependence—the poor, the sick and the persecuted were carefully looked after by the meeting. Francis Howgill thus describes the nature of the bond which united i he early Friends' meetings: "The Lord a1)1,earc1d daily to us, to our astonishment, ainaciiieri t, at id gTcat admiration. insomuch that we often said one unto another with great joy of heart: "What? Is the Kingdom of God come to he with men?' And from that day forward our hearts were knit unto the Lord and unto one another in true and fervent, love, not by any external covenant or external form, but we entered into the covenant of life with God, and that was a strong obligation or bond upon all our spirits which united us one unto anot.her.'*

The Quaker doctrine of the Inward Light has sometimes been interpreted as an extreme form of religious individualism. This seems at first sight to he a natural deduction. If man has a Light within, he is, by this view, independent of Church. Book, and Society in his search for truth and salvation. 1-Ic is subject to no law outside himself, for his final authority is the Inner Guide. This individualistic interpretation has arisen partly from the mistaken belief that Quakerism is the extreme left wing of Protestantism and the result of Protestant doctrines carried to their logical conclusion.

rtIo- concerning Edward Bunough.

According to this view. Protestantism, in abolishing the Church as a means of salvation, substituted a direct relation between man and God. Fearful, however, of the anarchy resulting from so extreme an individualism, Protestantism sought for a means of external control which it found ready at hand in Bible and in creed. Quakerism, however, did not retreat. It placed its whole dependence on a direct relation with God, Whom it found within. Creed, Bible. and ritual were dispensed with and religion was reduced to pure interiority. Quakerism, according to such an interpretation, is simplicity in religion. By a process of subtraction it would have eliminated all that is institutional, ritualistic, and historical. Protestant individualism is thus carried to its logical conclusion by removing every trace of authoritarianism.

There was, indeed, a Reformation Group in England which followed this path, but it. was not the Society of Friends. The Ranters, with whom George Fox had many vigorous disputes. declared that everyone who considered himself inspired by the Light was a law unto himself. To have God within was to be God and so become incapable of sin or error. Fox denied the Calvinistic doctrine of total dcpravity, but. he as vigorously denied this easy means of attaining perfection.* There was, however, a Ranter party in the early Society of Fricnds.f When a form of church government was

"Justice Hotham said If God had fbi raised tip this principle of life anci light which I preached the nation hint beets overrun with Ranterism."

George Fox's Journal, Vol. L. p 95; 1910 edit.

In early Christianity the new found liberty from the Isiw of Moses gave rz to the same problem. Paul twice warns the Corinthians that "All things are lawful: bitt all things are not expedient." (I Cor.. 13:12:

group. There was no bond but the Spirit, no creed but that which came fresh and upwchhing from the Eternal Fountain of Truth. The unit was not the individual hut. the meeting, for it was the "sense of the meeting" and not the sense of the majority of the individuals which determined the course of action.

As in early Christianity, the higher unity generated the lower types. There was in early Quakerism a large degree of economic interdependence—the poor, the sick and the persecuted were carefully looked after by the meeting. Francis Howgill thus describes the nature of the bond which united the early Friends' meetings: "The Lord appeared daily to us, to our astonishment, amazement, and great admiration, insomuch that we often said one unto another with great joy of heart: "What? Is the Kingdom of God come to he with men?' And from that day forward our hearts were knit unto the Lord and unto one another in true and fervent love, not by any external covenant or external form, but we entered into the covenant of life with God, and that was a strong obligation or bond upon all our spirits which united us one unto another."

The Quaker doctrine of the Inward light has sometimes been interpreted as an extreme form of religious individualism. This seems at first sight to he a natural deduction, If man has a Light within, he is, by this view, independent of Church, Book, and Society in his search for truth and salvation. 1-Ic is subject to no law outside himself, for his final authority is the Inner Guide. This individ nalistic interpretation has arisen partly from the mistaken belief that Quakerism is the extreme left wing of Protestantism and the result of Protestant doctrines carried to their logical conclusion.

Ttimony concerning Edward Bunough.

According to this view. Protestantism, in abolishing the Church as a means of salvation, substituted a direct relation between man and God. Fearful, however, of the anarchy resulting from so extreme an individualism, Protestantism sought for a means of external control which it found ready at hand in Bible and in creed. Quakerism, however, did not retreat. It placed its whole dependence on a direct relation with God, Whom it found within. Creed, Bible, and ritual were dispensed with and religion was reduced to pure interiority. Quakerism, according to such an interpretation, is simplicity in religion. By a. process of subtraction it would have eliminated all that is institutional, ritualistic, and historical. Protestant individualism is thus carried to its logical conclusion by removing every trace of authoritarianism.

There was, indeed, a Reformation Group in England which followed this path, but it was not the Society of Friends. The Ranters, with whom George Fox had many vigorous disputes, declared that everyone who considered himself inspired by the Light was a law unto himself. To have God within was to he God and so become incapable of sin or error. Fox denied the Calvinistic doctrine of total depravity, but. lie as vigorously denied this easy means of attaining perfection.* There was, however, a Ranter party in the early Society of Fricnds.t When a form of church government, was

"Justice Hotham said if God had not raited up this principle of life and light which I preached the nation had been overrun with Ra nterism."

George Fox's Journal, Vol. I., p 95; 1910 edit.

In eaiiy Christianity the new found liberty from the law of Mes gave rise 10 the same problem. Paul twice warru the Corinthians that All things are lawful: but all things are not expedient." (I Cot. 6:12; 30:23.)

6 7

set up through meetings for business, there resulted a separation on the part of some who believed in a purely individual form of guidance. This was the Wilkinson-Story separation of 1676.

The Society of Friends took the position that the source of guidance was not merely an individual light but the "sense of the meeting," in other words a communal light. This communal light which illumined the group was reached in a spirit of worship through which each individual aspired to a super-individual level of reality where all individual lights merged into one. It is difficult to make this process clear to anyone who has not actually experienced it. Individual insight is not suppressed, but rather it is expanded into something higher and more inclusive, just as a view gained from the footh ills is not denied, but fulfilled and interpreted by the view from the mountain top. The individual view may not be wholly in error. It may be simply fragmentary and incomplete. The individual, provided, of course, that he is in the true spirit of a worship which orients him toward something higher than himself, finds himself saying in the end, "that is just what I really meant but did not quite see clearly."

Dean Inge says mistakenly that "Quakerism is an individualistic mysticism"*,but Troeltsch is right in asserting that "the Quakers overcame the natural antisocial or rather individualistic tendency of mystic-ism."f The group method of arriving at conclusions is one of two contributions which Quakerism has made to Christian thought and practice, the other being the Quaker form of public worship. Trevelyan says that "George Fox made at least the most original contribu-

The Social Teaching of the Church, P. 21.

f The Social Teachings of the Christian Churches, Vol. II, P. 700.


Lion to the history of religion of any Englishman."

The Quaker method is more than just a secular process of group thinking such as is described in several current hooks. It is a group thinking where God is present in the group. Groups often tend to sag below the moral level of the individuals of which they are composed. But. the divine presence insures integration on a higher level. A mob can be fused into unity by looking downward to the infra-huntan instinctive level. A Quaker meeting aims to become united by looking upward to the supra-humari, that is to something higher than any one individual or any collection of individuals.

This is not a "democratic" method in the narrow sense of that term. There is no domination of a majority over a minority. 11'a good degree of unity is not reached. no action is taken. It sometimes happens, of course, that an individual who disagrees will either submit as best he can or follow his own guidance at all costs. More often he finds that the conclusion arrived at expresses his own deepest insight. The search for unity is not a search for compromise nor for the greatest conunoii divisor of a number of diverse opinions. It comes rather as an integration in which the parts are not overborne, but transmuted into something more complete than any part could become by itself, just as oxygen and hydrogen in uniting to form water are not destroyed. but trims-formed. This figure can be carried further. As in the combination of oxygen and hydrogen energy is released which can cut through the strongest steel; so a group of persons if it be able to arrive at a higher unity generates a spiritual energy which becomes available for practical use.

*Hit4Or1 of bland, p. .15 1.

Such, for instance. M W. S. Elliott. The Proem al Croup Think-irg. or M. P. Follett, Creative Experience.

9

set up through meetings for business, there resulted a separation on the part of some who believed in a purely individual form of guidance. This was the Wilkinson-Story separation of 1676.

The Society of Friends took the position that the source of guidance was not merely an individual light but the "sense of the meeting," in other words a communal light. This communal light which illumined the group was reached in a spirit of worship through which each individual aspired to a super-individual level of reality where all individual lights merged into one. It is difficult to make this process clear to anyone who has not actually experienced it. Individual insight is not suppressed, but rather it is expanded into something higher and more inclusive, just as a view gained from the loot-hills is not. denied, but fulfilled and interpreted by the view from the mountain top. The individual view may not be wholly in error. It may be simply fragmentary and incomplete. The individual. provided, of course, that he is in the true spirit of a worship which orients him toward something higher than himself, finds himself saying in the end, "that is just what I really meant but did not quite see clearly.'

Dean Inge says mistakenly that "Quakerism is an individualistic mysticism"*, but Troeltsch is right in as.scrtinl.ç that "the Quakers overcame the natural antisocial or rather individualistic tendency of mystic-ism."f The group method of arriving at conclusions is one of two contributions which Quakerism has made to Christian thought and practice, the other being the Quaker form of public worship. Trevelyan says that "George Fox made at least the most original contribu-

The Social Teaching of the Church, P. 21.

f The Social Teachings of the CJLri.tüirz Churches, Vol. 11, p 700.

8

Lion to the history of religion of' any Englishman."

The Quaker method is more than just a secular process of group thinking such as is described in several current hooks. It is a group thinking where God is present in the group. Groups often tend to sag below the moral level of the individuals of which they are composed. But. the divine presence insures integration on a higher level. A mob can he fused into unity by looking downward to the infra-human instinctive level. A Quaker meeting aims to become united by looking upward to the supra-human, that is to something higher than any one individual or any collection of individuals.

This is not a "democratic" method in the narrow sense of that term. There is no domination of a majority over a minority, if a good degree of unity is not reached. no action is taken. It souictiflics happens, of course, that an individual who disagrees will either submit as best he can or follow his own guidance at all costs. More often he lincis that the conclusion arrived at expresses his own deepest insight. The search for unity is not a search for compromise nor for the greatest conunozi divisor of a number of diverse opinions. It comes rather as an integration in which the parts are not overborne, but transmuted into something more complete than any part could become by itself, just as oxygen antI hydrogen Ill uniting to forum water are not destroyed, but transformed This figure can be carried further. As in the combination of oxygen and hydrogen energy is released which can cut through the strongest steel; so a group of persons if it he able to arrive at a higher unity generates a spiritual energy which becomes available for practical use.

History of Fng!avd, p. 431

Sin ii, for inMance. ac W. S. Elliott. The Proi.cs o (.roup Think-

jug. ui M. P. Follett, Creative EXf.?'i'JCtJCC.

9

The History of the Social Problem.

The significance and character of this Quaker method

can be l)Cfler anderstood if we turn now to the social problem, This problem can best be defined through an historical approach. It arises in an age of transition when a highly individualistic culture has run its course and the time is ripe for society to pass over into some more collective form.

A change such as this occurred in the early Christian

centuries when it decadent individualistic Gracco-Roman culture passed over into the collective culture of the Middle Ages. The Graeco-Roman culture at its beginning was centered first in the tribe and then in a collection of tribes forming the city-state. These were essentially religiously integrated communities. Eventually, with the building of great Cities, the expansion of commerce, and the wide development of learning, individualism set in. Society lost all inner cohesion and could only be held together by the dictatorial policy of

L Caesar. Religion, which had once been an integrative

social force, degenerated into a skeptical or pantheistic philosophy, or into a solitary world-denying mysticism, or into a passionate effort to secure personal immortality. Finally when all inherited reserves of social unity had been exhausted; when, in the ruthless struggle for economic advantage, wealth had become concentrated in the hands of a few, the whole structure crumbled to a chaotic mass and barbarians from the north walked in upon the ruins undeterred.

Yet in this chaos and disintegration there existed

islands, religiously integrated groups of Christians who offered to the world a new way of life. They were not thinking of a purely individual salvation. They had their gate fixed upward awaiting a Messiah who had

promised to descend and inaugurate a new social order. But they did not wait passively for His coming. The set UI) examples of that new, promised social order in their own groups where the Messiah had already conic in the Spirit. The visible Church became the kingdom of God on earth at least in germ, as Augustine shows in his "City of God." This Church, the outward body of Christ the Messiah, grew and increased in power until in the twelfth and thirteenth centuries it dominated the whole culture of Europe. In itself the church united all things: philosophy, theology, science, art, politics, language, education. It cut across national boundaries as the League of Nations was designed to do.

But, like all living things. the Church reached its zenith and decayed. Its current of life grew weak until the whole structure seemed to many to be only a lifeless mechanism. in the sixteenth and seventeenth centuries a new era of transition set in. This dine it was in the opposite direction from the earlier transition of the fourth and fifth centuries. A growing individualism broke up the old dying group life expressed in church, trade guild, and feudal system. The Protestantisin of Luther and Calvin abolished the church as the means of salvation and substituted an individual relation between man and God. The mechanics of Galileo and Newton revealed a world governed by law, not a world integrated by souls. The Spirit had no place in their system. The great humanists of the Renaissance tiii-covered the brilliant age of classical antiquity when once before man had used the matchless power of his own individual reason to discover truth, goodness, and beauty. Great explorers opened new vistas of human wealth and adventure. Philosophers discovered that knowledge is power to overcome nature with the tools

10 11

of science; wisdom no longer consisted of passive con• templation of changeless truth. Man reveled in his

"like the giant refreshed with new wine." The old supernaturalism with its other-worldly standards of' ilk was thrown off like prison fetters. The seventeenth century was an age of giants whose achievements increased the general self .confidcnce,—Bacon, Shakespeare, Cervantes. Kepler, Galileo, Newton, Harvey, Descartes, Pascal, Locke, Spinoza. Lcibnitz,—the list could be extended much further. Quite naturally there grew up a doctrine, strange to the Middle Ages, that progress is inevitable. The discovery of biological evolution in tLic nineteenth century seemed to confirm this belief.

In the nineteenth century individualism in the well-known form of "liberalism" asserted the right of every man to freedom and equality of opportunity. Among its principal philosophers were Mill and Spencer. Under the stimulating influence of this type of thought a rapid advance was made in many fields of human achievement, though not, in art or religion. To be "liberal" meant to be willing to give to everyone the right to advance his own opinions whatever they might be. The result was new light on many questions. It meant also the right of the strong man to accumulate wealth in whatever rank of society hc might be situated, provided he played according to the rules of the game. The result was a rapid increase in the total amount of wealth. Yet

liberal isimi by itself, however important its achievements, is an incomplete and one-sided philosophy of life. In defending the rights of the parts it tends to forget the rights of the whole. It stands for increased freedom, but

has Less to say of increased responsibility.

With ilic rapid advance of humanism and individualism time sri perh unman has gradually faded from the pic-

Lure. Protestantism venerated it, but banished it to Bible times or to a future state. Science could discover nothing higher than human reason, and reason seemed capable of solving every practical problem. Writers on social theories, endeavoring to be scientific, declared that enlightened selfishness was enough to hold society together. Their "economic irian" pursued his own interests but he was compelled to regard the interests of others in so far as they affected his own. In the nineteenth century science succeeded in reducing the world of matter to a swarm of molecules and atoms each going its own individual way regardless of any spirit of the whole. In the same way scientific economists reduced society to a collection of litmnian atoms each pursuing its OWfl interest, Iii politics also, science set the pace. As in mechanics the bigger swarm of atoms exerts a greater force than the smaller, so in politics the bigger swarm of human atoms Prevails over the smaller swarm. ()ues-ions of right and wrong are settled by counting heads just as in the science of mechanics problems are solved by counting pounds and feet.

In every field of human endeavor the process of atomization continued. Art broke away from the whole of culture and wanted to he art for art's sake. Religion declared that it would stick to its own field and leave politics and social questions alone. Science declared its independence of religion. The field of knowledge be-carne completely departmentalized so that a professor of physics was proud to know nothing of psychology.

It is a curious fact that science, the chief instrument of nian in his victorious struggle against nature, was the first to betray him and hand him over, hound hand and loot, to nature his adversary. Science declared that man has no freedom of wilt, but is the helpless victim of

12 13

blind mechanical forces; that instead of it fallen angel he is only a riseti animal; that his mind (if any) is a mere bundle of reflexes; that his most exalted emotions result from certain chemical compounds exuded by his glands; that his most heartfelt opinions can be manufactured by the science of propaganda. It is as hard to understand why man has endured all these insults from science with such serenity as it is to understand why the Calvinist takes a kind of pride in his total depravity and eternal damnation.

In spite of all this humiliation by science, it general belief in human self-sufficiency lingered until the first World War. The shock of this catastrophe and even more the inability of man to learn anything by it or take any valid measures to prevent its recurrence has given a terrific jolt to faith in the inevitability of huniati pt-ogress. One thing yet remains, however—a faith in the inevitability of scientific progress. The Century of Progress, celebrated at Chicago. clearly marked it great and calctilal>le scientific advance. Here it was shown that if science cannot make life significant, it can at. least make it comfortable. But even this last hope seems now to be vanishing. Vast ogress in the mechanical means 01 in;tuiufacturing goods has not brought physical comfort as much nearer as might be supposed. It has increased the extremes of greed and want and piled up goods which the needly are unable to obtain. The result is a gigantic depression which still contiu ties. No wonder that pessimism is replacing the optimism of a generation ago. It is the pessimism of the isolated individual alone in it friendless universe, with no means of 

This sentence, tiihOLIgh now ivapptical)k. tt;tc l)IXII left itt the

fiti printing because t iie e is every reason to believe that the suiir condition will nitirn alter the Latioit of eonsuntjon through dt'structic,n.

meeting the vast impersonal economic and physical forces which bid lair to overwhelm him.

Now it group of modern humanists conic forward with their remedy. The excellence of their literary abilities 54:)InewlIan conceals the naïveté of this plan of salvation. They ask man to assert his lutinanity; to deny that he is a l:east or a machine; to defy the tyrant Nature and to declare his independence of natural appetite and natural law. But they can point to no source of power through which this declaration of independence can be made effective. They can only assert that this attitude is essentially reasonable (or human). They do non seem to realize that man can raise himself above the aninial level only by laying hold upon that which is higher than himself. Without external help he cannot lift himself spiritually any more than he c:an lift himself physically. Man is not self-sufficient. He becomes independent of nature only in so far as lie becomes dependent on that which is above nature. The modern literary huxmuiisLs ask u.s to take our standards of conduct from the humanistic ages of classical antiquity or of the Renaissance. But these ages. unlike our own, followed immediately upon epochs when itiam i reached up to the divine and it was largely front those epochs that the humanism of the past drew its reserves of power. An present the reserves of power arc becoming slowly exhausted, and the pull from below appeals stronger than the pull from above, Three centuries ago man began to lose his faith in the super-huitiart- link did lie know then that this loss of faith ill the superhuman would cause It inn to lose faith in the hititnan also. Losing his grip on the higher he sags into the lower.

1'his new fall of IU;L11 is not just a declaration on tfic part of science that man is either an animal organism,

as biology asserts, or a machine as mechanistic physics would have us believe. It is more than a change of viewpoint. if, in this God-forsaken world, man believes that he cannot look upward for help he may conclude that. he can at least look downward. Why not be a beast in fact as well as in theory and enjoy with a clear conscience, the satisfaction of animal appetites. The animals are natural and unaffected. They are not, apparently, tormented by a sense of lonely isolation in a merciless universe. Our human isolation is due to our artificiality and hypocrisy; our attempts to be other than that which. Freud tells us, we really are. Let us therefore forget out-troublesome

urtroublesome pretensions and indulge ourselves in a health),, sincere sensuality.

But can we forget? The sensuality of the modeni man is a deliberate, self-conscious sensuality, not a sell-forgetful animal naturalness. In his endeavor to be it natural beast he becomes an unnatural man. 1 us enjoyment of sensuality often depends largely on the attrac-I ion possessed by forbidden things. The fruit is sweet because it comes from the tree of the knowledge of good and evil. This is shown particularly in the sex literature so voluminous today which lives on a knowledge of its owii depravity. Such a sophisticated sex interest is very different from the healthy sensuality of the barn-yard. It is accordingly no real escape from self-Conscious individuality, its emptiness is illustrated by the nature of its principal medium, the silver screen, which, when it portrays the pleseilt time, depicts a civilization as soulless and unstable as the shadows of which the pictures are composed. The moving picture presents. in more senses than one, a two dimensional world with no depth. In order to exist this shadow-world Must always continue in restless motion.

As neither humanism nor sensualism are aware of the true nature of the social problem they make no attdnipt to meet it. They are content to think of man in individual terms. There are, however, three important remedies for excessive individualism which recognize the nature of the problem—the first is autocracy; the second, world denunciation or asceticism; the third is a religiously integrated group. Let us consider each in turn.

The First So1nion—A utocrac'y

When men have lost faith in themselves they tend to seek refuge in a strong man. The rise of dictatorships today, whether of the fascist or communist type, is evidence of the retreat of the individual and his failure of nerve. Just as individual pieces of matter, not united by an inner bond, can he held together and coordinated by force externally applied, so over-individualized men can be forced to cooperate by the power of the state. This is the oldest of all remedies, but it is always a sign of decadence. It means that there is no living power which can vitalize the comm unity. The soul has fled and a mechanisin is left behind. Some philosophers of communism* realize this but. they believe that a dictatorship is a preliminary stage to organic unity. This is probably untrue. Mechanisms produce in ed tan isuis. We do not know of any case where a mechanism has produced life. It may be that a religious (ire is burning beneath the surface in Russia, fusing individual elements, but of this we do not yet know.

The line of retreat to a mechanical level is exhibited also in the growth of extreme nationalism. Past history has shown that international anarchy has front time to

As, for instuwc. John Macmurra)'.

16 17

nut' EICCII overcome by the dictatorship Of One nation, alter a career of conquest. As there is apparently no present possibility of a Pax Romana,' we must look either to a balance of power which sooner or later will become unstable and result again in war, or to an organic union of nations, such as is imperfectly foreshadowed in the League of Nations. Extreme mdi-vidutalism in nations is as intolerable as extreme indi rid ual isin in persons.t

The Second Solution—World Ren uizciat ion

The second solution proposed for the problem of ,.cv-i ndividualismn is ret, uiuciation. The individual in his loneliness and isolation cannot contend with the forces ag-ainsr him, so he retreats from "the vain pomp and glory of this world." As long as lie is confident of success in this world his religion is generally a religion of action. When, however, this confidence is lost, the pain of individuality and inadequacy is assuaged by complete surrender to that which is above and beyond the world. The ascetic crucifies the flesh that his spirit may be purified and freed from carnal bonds. The solitary mystic purges himself of all that is sensuous in order that he may achieve union with the super-sensuous. This solution was particularly wide-spread at the time when the Graeco-Roman civilization was crumbling into individual atoms. When Indian cult tire had reached a similar stage the Buddha preached a less

When this was written there ap.at'ed no 1bilcy of a Pax Romana but there is now a serious prospect of a "peace" to he enforced by military might

t It is i ceresting to notice In this coflfletlicm that the Council of the League of Nations ;u-rived at its decisions much after the manner or a Quaker meeting. As one objection in m* casts made action impossi-bk it was usLiess to take a vote and so conclusions were anivrd at by general aent.

ascetic form of this method. I-Ic held that suffering is due to desire for possession ins:linling even the desire to possess a self. Eliminate all such ego-centric desire and nothing of the ego will remain which is capable of suffering. The isolated soul by uasilIg to exist as isolated, enters the nameless peace of Nirvana. The process by which desire is eliminated is elabomate, hut the cud is simple. The Buddhist overcomes his individuality by destroying it.. However this may agree with the teaching of the Buddha himself, the history of Buddhist lands shows that this doctrine may solve the individual problem but it does not solve the social problem. No ideal ibis-world community suidi as the Christian King-(torn of God is projected by the Rul(klhist faith.

This method of world renunciation assumes many other intermediate forms. It is not the fashion today to retire to the wilderness but there are many who refuse to light the battle of life because it no longer seems to them important. They are spectators, not part i(:ipators. looking sometimes cynically. sometimes with mild amusement at those who struggle to improve the world. It is good form today not to take anything very scri-ously.* To many this world is sometimes interesting but generally boring. It cannot harm them for they can al ways smile at it, knowing that at any moment the dial can be turned to a different wave length carrying another tune. This sense of futility arises because the individual is alone. He has found no great cause in which he can forget himself, no group in which he can merge his life.

The doctrine of occasional retirement from the world Since this was written, World War II has given to inatty a great

cau for which to live and die. Btit the sense of lut ilir will return

when it is seen i lr.it the world has not become better through war but worse.

18 19

may, however, become the very essence of a healthy normal religion. As the body must sometimes rest, so the spirit cannot always strive. There must be some area of calm into which the wearied soul may withdraw for renewal of strength. There must be some quict time of worship when life's course is reset by pilot stars. There must be some pause on the journey when the traveler can refresh himself at the well of eternal life. It is only when such a period of refreshment becomes the only goal that religion is a method of escape. The Soviets called religion "an opiate of the people," and such indeed it can be if its whole emphasis is on the other world. But the life which is wholly this-worldly is often like a stream which runs dry because it is not renewed by a source beyond itself. The world's great religious leaders and social reformers have in general discovered a balance between a this-world religion of good works and an other-world religion of retirement from struggle; a retirement in which strength and insight are renewed.

The Third Solution—The Religio u51y

Integrated Group

In our third type of release from over-individualism we find a balance between world-affirmation and world-renunciation. This has already been described as existing in the early Christian community and the early Friends' COMM till iIV. in such groups, when they live up to their ideal, the individual is neither suppressed by authority nor eliminated by retirement. His mdi-viduality is lost in that of the group but it is regained on a higher plane. In submitting to authority he falls to an infra-individual    mechanistic level. In uniting with the spirit of the group he rises to a super-individual organic level.

This word "organic" is olteii used in a purely biological sense. It is used here metaphorically to designate a type of social organism made up of persons who are bound together not externally by force but internally by love and friendship. To the scientific mind which recognizes no categories except those of mechanistic science it is incredible that a unified group can be formed of persons who fully respect one another's freedom and individuality. Time answer to this paradox is not scientific in the narrow sense but religious. The cementing force is not. only love of one another: It is also the love of God. If the members of the group looked only to each other they might react against each other like billiard halls, striking and rebounding. Instead they look to that which is al)Ovc them all yet in them all; they look to the Spirit which unites from above.

Such a synthesis of the vertically directed love of God and the horizontally directed love of man is called in the Greek of the New Testament agape (pronounced a gá pay). It is different from another type of love which the Greeks called eros (pronounced eros) which is human alld possessive. Agape says l';tul "se.eketh not her own" (1 Cor. 13:5). The Corinthian Church was disordered by rival claims. The cure, said Paul, is agape. "Though I speak with the tongues of men and of angels and have not. agape, I am become as sounding brass and a tinkling symbol." John declares that "God is love (agape) - * If we love one another God dweticth in us" (I John 4;8, 12). John also says. "God is light - . - If we walk in the light as he is in the light we have fellowship one With another. (I John 1:5, 7)

ibis phrase k totloweti by ";iiut Ole- blood ot frsu.. (:h km hi Son d,,aitseth us frrm :ill sin. Wineei our rheolog liii', may seem to he

i tn-%ruiui - Rut it liis a piolound iuw'aniutg. (See .\ppcudix for

further (ii imttt;Irv.

20 21

This method according to which religion comes into the world as a lbower which creates social unity has a Ion- history. !hc tribe and the patriarchal family were largely biological units but, when individualism arose, they could not depend wholly on biological tics. Tribal or family religion was of such a character that the indi—vidual itt participating in its ritual felt himself united to a whole. In the Chinese patriarchal family the shrine where the ancestors are worshiped has been the tiiost powerful of family bonds. The totem of the tribe is worshiped as a symbol of an integrating life force, At a time when the 01(1 Greek deities were rio longer intellectually accepted. Greek statesmen advocated their continued worship as a means of unifying the City-state. It was the worship of Jehovah which held Israel together and made her victorious over tier enemies. Many races and peoples look back to some golden age when the individual I outid freedoiti and joy as a mew her of i gwitp.

But this family or tribal type of religion was rooted in the soil. Its gods were localized in field or Ironic or tcinple. When commercial expansion first came and men began to move freely over the earth this local tic began to weaken. 1-lorses, iron, larger ships, broke up the old gi-oups and gave men new power over theit fellows. The rich grew richer and the poor, poorer. Through the disintegrating force of commerce which mixed up men from widely scattered places the first great age of individuahisni set in—roughly about the seventh and sixth centuries B.C. Many like Amos bewailed the good old days and pronounced a doom on greedy merchants who exploited their brethren. Almost at the satire time in widely scattered places great religious geniuses appeared offering their remedies for the decline of social forms of religion. Jeremiah preached a personal religion, a new convenant written not on tables of stone but on the heart. In China, Confucius and Laotze; in India, Buddha, Mahavira and the writers of the Upanishads: in Persia, Zoroaster: in Greece, the first philosophers and the nameless founders of the "mystery religions"; all appeared to offer some solvent, for an excess of individuality. Sin is estrange-merit, loneliness, separation. Salvation is it closing of the gap between the isolated life arid a higher life, an atonement or at-one-merit with deity. The remedy is a re-direction of will (Judaism) or a mystic union (Taoism, Orphism) or annihilation of isolated sel fhmood (Buddhism) or social adjustment through decorum (Confucianism).

These methods of aiding the isolated human atom, either to endure existence or to dispose of it, have met the needs of many millions for many centuries hut it is doubtful whether any of them will widely appeal to the occidental world of the twentieth century. Nor can we go hack no the tribe, the patriarchal family, or the siiiall city-state. There is, however, one remedy which fully meets the difficulty arid which is consistent with modern life and modern conceptions of the universe. 'VEils is the religiously intqqrated community comparable to that which existed in early Christianity and early Quakerism.

It may well be asked.—why insert the adverb "religiously''? Are there not amotind us a vast nunriher of associations of all sorts in which the modern individual in some measure overcomes his isolation; such associa tioris as clubs, lodges, political parties, trade UfliOflS, and organizations for the advancement or elimination of everything conceivable? These, however, are held

99 23

together by what might he called a horizontal relation between man and man. Those who have common interests find cooperation and mutual adjustment of individual desires essential to success. Such associations range all the way from a business corporation organized through a system of authoritative control to a discussion group interested only in a search for truth. These associations may contain religiously-minded individuals but, Willi some possible exceptions, they are not religiously integrated. In religious worship the horizontal bonds are supplemented by vertical bonds leading up to a higher Being who unites men by drawing them all to Himself. The integration is on a higher level. When Jesus said, "Wherever two or three are gathered to. gether in my name there am I in the midst of them,' he did not mean that he would come as one individual among other individuals. His Spirit includes but tran-scends

ramscend.s each individual. "I am the vine, ye are the branches" (John xv, ). "And I. if I be lifted up, will draw all men unto inc" (John Xli, 32). Men can be united by all falling into the same pit or they can be itinted by climbing by various paths to the same mountain top. A lynching mob is obviously integrated on a lower level than a religious meeting gathered into unity by the spirit of Christ.

An upward striving toward a higher world can, under Certain conditions, create the strongest human bond, This is the fundamental paradox of religion which resists all attempts at rationalization because it is creative of the new and uiipredic:table. So lal progress is a child both of this world and of a higher world. Each world is sterile without the other. The other-wordly person seeks only for a flight Iroiu this "vale of tears" to a haven of peace and security; the this-worldly person

24

ignores the "supernatural"" as mere "wish fulfillment," a means of escape for those unfit for life's struggle. Yet the history of mankind shows, especially in Lite great creative periods, that it is only the fertile union of both worlds which can bring about a new birth on a higher level of existence.

Protestantism has failed to bring about such a union because, by its very nature, it seems doomed to he one-sided. For a long time it condemned this world as evil, teaching a purely individual salvation through faith in Book, creed, sermon, and ritual. Now it is either swinging toward the old exclusive dependence on the supernatural and transcendent, or it is preaching a social gospel devoid of characteristically religious elements. Protestantism has evolved no religious method nor theory for [using the two. Nearly a thousand years ago Catholicism effected a practical synthesis of nature and super-nature which satisfied the mind of the Middle Ages but which carries into thc present so much obsolete baggage that it cannot without making serious concessions to modernism lead in social or theoretical advance. In early Judaism, as described in the Old Testament, the conception of a iloly Community integrated by a common worship of Jehovah was devcl-oped by the prophets and in large measure actualized. This Holy Community was the parent of the Christian Church, In modern Judaisni, scattered about as it is over the face of the earth, there is little opportunity to revive this ancient order.

Such words as "si,permttnal" and "other worldly" are tiiifortunatc Inheritances front the. past A life which is qiialir.atively higher is no more 'unn;it nial'' nor "miracukins" than the lower, nor i It othej-worldly in tile sense that it cinitnc come into organic relation with ihik world.

25

Qieakensrn and The Ideal Corn munity Quakerism combines in religious worship two elc-ine its which are usually considered incompati blc,—a mystical approach to God and a social relation to our fellows. The lonely mystic knows only the vertical relation to God, the exponent of the social gospel too often only the horizontal relation to man. but group rnysti-cim takes account of both God and man. in the group we find that we need our fellow worshipers in the search for God and we need God in the search for our fellows. Each search leads into the other. In the silence of living worship we strive to create a sensitivity to the Divine Presence by removing selfish, individual desires. We find that the partition which separates God and nian also separates man and man. Or we may first reach out in love toward our fellows in an endeavor to understand them and the conflicts and problems which rouble thcrn;—and suddenly some window of the soul Opens and the breath of a diviner air comes in. Once more the Spirit which has brooded over chaos from the beginning has sJ)okcml the creative Word and chaotic human atoms are reborn into the unity of a higher life. "We know that we have passed out of death into life l)ecalise we love the brethren" (I John c:

Tire words "one another" occur with surprising fre-

quency in the early Friends' writings. Fox in his letters often identifies the tie which unites worshipers to God with the tic which unites them to each other. "Mind," he says, "that which is pure in one another which joins you together"; "therefore, all Friends, obey that which is pure within you and know one another in that which brings you to wait on the Lord"; "Friends, meet together and know one another in that which is eternal which was before the world was." "feel the power of

26

God in one another," ''that all may he as one family l)uildiIIg up one another and helping one another."* Penn, in his preface to Fox's Journal, speaks of the early Friends as "treating one another as those that believed and felt God !)reflt."

The group that has thus found God has solved the social problem within itself. None of its members henceforth face the world alone as individuals. The ties which bind it together are not easily broken by material or economic forces. It cannot ignore the needs of any of its members. But it., is not a Noah's ark built to save a few ftoni a drowning world. Experience proves that an over-plus of spiritual power is generated which seeks outlet in a larger field. If there is no going ow. from the group to transform the world into a greater 1101)' Corn-munity then the group is either dead, or it is a plantlike existence. If the group is to resemble the highest type of living things it must, like them, modify its etiviioflht)eflt. An inner sense of peace, security, and spiritual power is attained in group worship but it is not henceforth confined to any particular place or time. Each member carries this about in his heart wherever he goes and acts according to it. Ile becomes an apostle of a new social order patterned after time type 01 procedure which created a living unity in his own more limited group.

This type of social order is based not on the tyranny of an individual nor of a majority of individuals who use violence or threat of violence to enforce their wishes. Differences are adjusted by a process of integration in which no individual is submerged but in which every viewpoint finds some 1Aacc or exerts sonic influence in the

These qilouttions ttic taken from flryshaw. 'Tiic Qttrr.%," page 99.

27

final acliicvcniciit. The way to bring about such a new social order is to achieve it first, in one's heart and in the religious group to which one belongs and then to live in it wherever one may be. The same spirit, will then be aroused in the hearts of others. It will grow by contagion. Such a method involves serious risk to those who undertake it for a person living in this kind of a social order becomes subject to the violence of those who are not within it. Nevertheless this method of venture and sacrifice is the one method by which the kingdom of God propagates and reproduces itself.

Quakerism at its best presents this answer to the Social Problem. It is not a plan based on (though it does not exclude) economic or political theories. It is a social dynamic arising out of a certain type of unifying experience. The history of the Society of Friends gives ample evidence that this experience is intimately bound up, both as cause and effect, with social reforms of a practical and far-reaching character. But the general application of the Quaker method has hardly begun. There are large areas of conflict, particularly in industry, Mitch await pioneers of social improvement.

There are some reasons why the present age may be more favorable to the Quaker religious and social method than was Lite seventeenth century wimemi the Society of Friends arose. In the seventeenth century, as we have already seen, the man of western Europe was ;tisi emerging from the control of medieval culture and acquiring an unlimited confidence in himself. A new continent awaited his exploitation and a new science was ready to furnish him with the means to exploit it. Newton was a contemporary of Fox but Newton in-

Such as religious liberty, fxce. the abolition of slavery, temper-atlet', prison reform, the care of ilic insane, etc

creased while Fox decreased. As science developed, man's faith in his ability to control his destiny grew and faith in a religion which looked to the superhuman for help correspondingly lessened. The Society of Friends retired into a shell of rigid discipline in order to preserve the pattern of life which it had developed. But in the last few years the current has changed its direction. Humanism. which was everywhere triumphant a moment ago, stands baffled and without resources before a crumbling social order. Man is losing confidence in the power of science to save him. What is even more significant and prophetic, the greatest scientists of today have turned to philosophy and have discovered that the older mechanistic conceptions describe only a shadow world. The deeper reality, they say, is living and its nature is revealed not through clock, balance or measuring rod but by the mystic vision.

An age of collectivism of some sort is apparently dawning. The central question is this: will il be a collectivism based on external authority to meet a purely economic or political need or will it he a genuine culture,—that is, a collectivism based on Spirit which guides men from within. If the second alternative is the hoped-for answer we must realize that this can be achieved not through sonic sudden revolution but only through a long, slow process of growth. Because the Kingdom of Heaven is an organism and not a mechanical collectivism Jesus compared itt to a tree which begins in a very small seed. Like a tree, it cannot grow if it is cut. off either front the Light of Heaven above or from the dark earth beneath.

That the case is Ear from hopeless can be shown by it comparison of the present time with the time in which Christianity arose. There is the same excess of mdi-

28 29

vidualism and a corresponding effort to establish a collectivism based on authority. There is the same failure of nerve, the same cynicism, scepticism, and stoic apathy. the same sense of futility in the face of blind economic and political forces. No wonder that to many men of the first century the situation seemed hopeless and the only remedy a sudden revolution and the coining of the Messiah from the clouds of heaven. No wonder that to many men today changes wrought by violence seem the only remedy.

But the early Christians did not wait, for revolution. They set up the new social order in their own religious communities. These communities were the seeds of the kingdom. The Church became the kingdom of God on earth, very imperfectly of course, but a living entity through which men were raised up to a higher and a more than individual life. That the Church later compromised with the state and adopted some of its methods does not detract from its great achievement in offering a real solution to the problem of excessive individualism. The hope of building up a social order in which the Sermon on the Mount would he accepted for what it obviously means was never given up. In the monastery a sincere effort was made to avoid compromise with the world and to create spiritual and economic interdependence in a religiously integrated community.

'I'lic world today awaits such ministration to its needs as the early Christian communities offered to the needs of their time. The remedy for social disintegration is not more centralized authority which sooner or later is destroyed by the very forces which it sets in motion. Nor is it a retreat to a monastery, nor to an attitude of indifference, nor to a purely other-world mysticism. We must have a kind of social cement which binds from within so that the unity formed is not mechanical but living. Where can we get it except from the source whence it has always conic; from a type of religious experience which at once creates and is created by an organic social order? In this task we can take only one step ata time. Mechanical thing-scan be made quickly but. living things grow slowly. It is in our power, if we have patience to wait for real growth, to build up small bits of the kingdom here and there wherever a group of persons become united and lifted up by the "Presence in the midst." Such groups will increase and multiply, for reproduction is the law of all life. It is essential that we help bind up the wounds of the world. It is even more important that we set about making a world in which wounds shall not occur.

Christianity." says Heiler in The Spirit of Worship,. "is weary of individualism which weakens and divides; it. IS striving to escape from the narrow bondage of the subjective into the wide freedom of the objective, the Universal; from the limitations of the isolated individual to the ftilness of strength of the great Corn-inunity." Many are the seekers searching for such fulness of strength. They will find it in an upreaching self-forgetful mind which unites and creates; in a mystical insight which senses both the upward pull of Divine power and the frail tendrils of lonely human lives reaching out for support: in a sacrament which is at once communion with God and with man. This was the earliest human search. It will also be the last.

THE FUNDAMENTAL CHRISTIAN

DOCTRINE*

Can there be a social salvation which ignores the Christian (locrnnc of the atonement? To many persons today this is not an important question, but its consideration brings to bear on our central problem some interesting and significant facts. The individualistic interpretation of the atonement, as set forth in most Protestant creeds, is of little help. but primitive Christianity, as we have already seen, did not put its central emphasis on individual salvation. It provided a social gospel to meet a social need.

In the history of our religion we find many attempts to express by symbols the nature of that living power which holds society together from within. The early Christians symbolized it in the common meal partaken of in memory of the Last Supper. In the first account of that Supper to be written (I Cor. ii). Jesus takes the cup and says "This cup is the new covenant in my blood." These words may mean little to us today but to the men who heard them spoken they were fraught with profound meaning. Perhaps their minds went back to the old covenant tuade between Jehovah and Israel at Mount Sinai. Here a contract was sealed according to which the people of Israel formally adopted Jehovah as their God and promised to serve Him only. He, in turn, prom. iscd to aid and protect them. The Old 'resrament, taking its name from this contract, was written to show that Jehovah had always kept His part of the agreement. but Israel had been many times unfaithful and had suffered in consequcncc. MOSeS sealed the conirau by -in impressive ritual (Exod. XXIV). The people stand before Jehovah who is represented by an altar. Animals are sacrificed and their blood is poured into bowls. I-fall of the blood is sprinkled over the altar. Moses then reads the terms of the agreement and the people say. "All that the Lord hath spoken will we do and be obedient." The remainder of the blood is then sprinkled over the people. with the words "behold the blood of the covenant."

This ritual had a profound meaning. The blood represented "life" (Lev. XVII: is. i.4). Two parties formerly independent of

Contimiaticn of fOotnOte page 21.

32 each other are united into a living whole because each is made to share in the same blood, that is. in the same vital essence, To accomp1ih this it is necessary that the life of a third living creature be sacrificed in order that its life, being shared by the other two, may unite them into a single life. Before the covenant was sealed Jehovah and Israel were external to each other. After the covenant they were united by a living bond, a third life, in which both shared.

What more natural than that Jesus, knowing that his own life would he sacrificed on the morrow, should think of his blood as the "blood of the new covenant" creating like the blood of the old covenant a living bond between man and God. His life was to become that third life, bridging the gap between the divine and human, thus overcoming the isolation of the individual, the estrangement which is called "sin." This is "at-onemcnt," she central doctrine of the Christian faith.

'Fhouglu the symbols by which religion speaks change from age to age, old truths remain. It is in that inner bond of unity between man and God which Moses and Jesus symbolized by blood that we must seek the power of social salvation. In the early Church Jesus saved the individual because it was His Spirit which was the soul of the Christian community, and it was in and through the Christian community that the individual was saved from insufficiency and isolation. Among the early Quakers it was the Christ within. Who was the Spirit not only within the individual but also within the group as a living whole Who bridged the gap between the separate individual and a larger whole of life. In the religiously integrated community the individual finds his problem solved for he is no longer alone. He has found man and Cod, each through the other.

"But now in Christ Jesus ye that once were far off are made nigh in the blood of Christ. For he is our peace who hatli made both one, and broken down the middle wall of partition" (Fplt. II:iq.

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