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Korean temple food Devil in the milk Healing back twinges – healing through introspection Health freedom or the world of the sceptics? The body feature
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While we may not wish to become Buddhist monks or nuns, there are times when we would like to live calmer, less frantic lives. Food can be our ally. Once we accept that what we eat affects how we feel, food can aid us in our search for calm. by Brien Cole
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t had always been my dream to visit Korea – not a major dream like walking in the Himalaya, but a persistent in the back of my mind desire which I knew, one day, would manifest. I don’t even know when the dream of Korea began, but I know why. I wanted to visit the temples. Buddhism arrived on the Korean peninsula in 372 A.D. via China – a Zen Buddhism (to use the commonly understood Japanese word, the original Chinese being ‘Chang’, Korean ‘Son’), a meditation-based Buddhist practice with a strong emphasis on cultivating the mind. The temples were not a disappointment, beautiful stone and wooden structures some of which date from around 500 A.D. Often founded as mountain hermitages the Buddhist temples are found amongst pine and deciduous forests surrounded by grey granite peaks. Some are open to tourists for what are called ‘temple stay’, an opportunity to share the lives of the monks and nuns for a couple of days to a couple of months, complete with 4am meditations
and sharing the simple food of the temple table. Naturally I joined a temple stay program, in my case at the Ganghwa Lotus Lantern International Meditation Centre. It was an true insight into Korean Son and Korean culture. However the greatest revelation for me was the temple food. I am a naturopath and a nutritionist – so it is not surprising that the food should interest me. I am particularly interested in the influence of what we eat on how we feel, a concept we in the West shy away from but is absolutely central to Korean temple life. This is a tradition with 1500 years of experience, and from that experience they have developed a very conscious practice of eating, which is both nourishing and supporting of calm reflection. This is food which avoids anything that might agitate the mind – it is the food of tranquility. I believe we can learn from this tradition. So what exactly does the food of tranquility look like? It practices vegetarianism, keeping strictly to the Buddhist ethic of doing no harm to other
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Brien Cole is a naturopath and nutritionist who practices in Caulfield and Rosebud, Victoria, and specialising in the management of anxiety, pain, weight and healthy ageing. He has had a long interest in Korean Buddhism and the connection between what we eat and how we feel.
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In Korea temple food has been attracting a lot of attention as an indigenous variation on the ‘slow food’ movement, and as a style of food that delivers great taste and health benefits, both physically and mentally. For me Korean temple food is a wonderful example of a cuisine designed to effect mood. It is a cuisine of tranquility. When we want to instill within ourselves a sense of calm, a counterfoil to the state of agitation in the modern world, this is the type of food we should turn to – a cuisine that shuns stimulating seasonings and spices, eliminates meat, is seasonal, local and simple. While we may not wish to become Buddhist monks or nuns, there are times when we would like to live calmer, less frantic lives. Food can be our ally. Once we accept that what we eat affects how we feel, food can aid us in our search for calm. I left the temple stay and rejoined our modern world of international terminals, security checks, and transit lounges but carried within myself a working example of what I have long contemplated, the food of tranquility. While I know I could not live entirely on the diet of the Korean monk – I would yearn for the energising spices of a Mediterranean cuisine – I sat in a state of exceptional calm until our Korean Air 747 touched down in Madrid International Airport.
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“Meditation is neither concentration nor relaxation. It is not something that you create or try to get at. It is something that you fall back into. It is like a homecoming�
3. Recipes are usually simple Korean Buddhism is a simple practice – it seeks to clarify rather than confound, and its food reflects this. It allows a wild mushroom to be just that a wild mushroom – not one of many ingredients of extravagant sauces. Consistent with its aim to encourage a ‘simple mind, beginner’s mind’ is a corresponding approach to food. Food remains central to the temple – in all things we approach life with simplicity, with clarity and with honesty. Food is not something else – it is integral to the meditation. 4. Seasonings are limited as much as possible to preserve the original taste and flavour of the main ingredients
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sentient beings. The pungent herbs, garlic, onion, wild leaks and wild onions are avoided. Strong seasonings are also avoided, to preserve the original tastes of the main ingredients. Whenever possible the main ingredients are grown locally. They are always seasonal and always fresh. Simple, seasonal and fresh vegetables, fruits and grains, seaweed, pickled cabbage (kimchi) fermented soy, tofu or tempe, and mountain mushrooms make up the meals. As in all Korean meals, the food is laid out on the table in small bowls, a bowl of pickled cabbage (Kimchi) a bowl of vegetables, another bowl of mushrooms, rice and seaweed. One selects food from the assortment of bowls and places it in a single bowl. Temple etiquette is that while you are allowed to return for more you are not allowed to leave food in the bowl. In fact traditionally you would wash your bowl after eating with water and drink that water, wasting nothing. The food is eaten in silence, even to the point of not scraping spoons noisily across the bowl. There is a strong environmental message to this tradition, born of a time when food was scarce. There is also a strong practicality to the food. Consider the four main pillars of temple food: 1. Five pungent herbs (garlic, green onions, wild leeks, wild onions, asafetida) are avoided These have an energising effect on the human body, and this stimulation runs counter to the state of reflective calm Korean Buddhism encourages. In Buddhist practice, this sort of excitement adversely influences one’s training in a significant way – so this is why these ingredients are avoided in temple food. Korean Buddhists believe temple food should control your mood, not depend on it. This is a strong acknowledgement of interdependence between what we eat and how we feel, which is so often absent from the Western understanding of nutrition. 2. Major ingredients are cultivated and wild vegetables, roots and husks of trees, different types of seaweeds and grains This is food grown in the temple gardens or gathered in the surrounding area. It is therefore fresh, seasonal, and local. It is also in touch with and respectful of its origins. As such it is prepared in a manner which doesn’t distract from its intrinsic flavours, clean, wholesome, and simple presentation.
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I
believe in the power of action/reaction physics. I call these physics The Mirror Theory. The mirror theory helps me to understand the emotional acting out I have done toward others since the acting out I do comes back in whatever way catches my attention. If I am kind to others, I feel that kindness in others. If I am critical, criticism is felt. Whether I speak of someone I know, someone I’ve read about, heard about, or seen about, the mirror returns regardless; and it returns because, emotionally, all hearts are one. Therefore, whatever I give to others, I give to myself. Because of these physics, I feel ill-at-ease as soon as I make another feel ill-at-ease. And since ill-atease is dis-ease, dis-ease becomes disease. My body is a tool to help me recognise my emotional choices. To demonstrate how this works, I share the following experience. Several years ago, I had twinges in my back. In my effort to heal that pain, I went to a chiropractor. His solution worked temporarily but the twinges continued. Then I took up yoga. Yoga made my body stronger and improved my muscle tone, but the twinges continued. At this point, I decided to see if the mirror theory could help me. The first question I asked myself was: what does my back represent to my body? Well, it represents the physical support allowing me to walk and function as an upright human being. From there, I went to the concept that if my back was not supporting me in the way it was supposed to, maybe I wasn’t supporting others in the way they needed support? Several questions popped up as I tried to answer this question: Am I the friend to others that I want others to be me? Do I nag instead of praise? Am I appreciative of the people around me? Am I critical and condescending? Am I helpful to co-workers, or do I blame them for all the mistakes that happen? It didn’t take long to realise that I was not supportive; I was nagging under the guise of constructive criticism. To
consciously stay aware of this discovery, I put post-its around the house reminding me that I needed to help my friends, encourage my children, and compliment my co-workers. Believe it or not, two weeks later, the twinges were gone. How could my attitude make such a difference? I don’t understand the mechanics of this transformation; I only know it happened. Why didn’t I try it sooner? Because I got distracted by the acting out of others. Finding the answer wasn’t difficult, but it did take honesty, or, the willingness to look at what I was doing instead of what others were doing. I had to remember that when I looked in a mirror, the person I saw was me – not the people I’m related to, not my friends, not co-workers…. me. As I have gone on and used this theory more, I’ve learned that thought alone does not create, whether that thought is positive or negative. On the other hand, if I give that thought away, or intentionally impose it upon another, it does create. This may seem like a small distinction but, in the reality of emotion, it is huge. For instance, if I hold a boomerang in my hand for a long time, it gets heavy (negative thought usually does) and it feels uncomfortable (negative thought always does), but other than that, I don’t create discomfort. On the other hand, if I throw that boomerang out into space, it whips back with horrendous force to the energy it sprang from. As I live this process, I try not to judge myself; everyone has dark moments once in a while, and since I know that action behind thought is the key to emotional stability, I initiate the following routine to get the negative out of my mind and body in a healthy way. When someone hurts my feelings or makes me angry (pretty much the same thing), I wait until I am alone and then I kick a pillow, pretending the pillow is the person who hurt my feelings. Kicking is often accompanied by a lot of screaming, yelling, and cursing. Not a pretty picture, but after my solitary tantrum, I’m able to look at these emotions and understand what they are. Once I know what they are, I can remember when I gave them
Healing back twinges – healing through introspection Betsy shares with us the analogy of a boomerang in explaining the nature of thoughts and their effects. If we know that action behind thought is the key to emotional stability, then we can employ her routine to get the negative out of our minds and bodies in a healthy way. Betsy Otter Thompson
to someone else. Until they’re out, however, they’re too overwhelming to view objectively. When I can’t view them objectively, I view them subjectively. When I view them subjectively, I make other people the source of the problem. When I make others the source of the problem, I want them to change. More importantly, until I am objective, I don’t have any power over the situation. Power comes from realising that I am the source of the problem because I gave
pranic power
that problem to someone else. As soon as I understand that truth, I can take a different action to get what I prefer. Betsy Otter Thompson worked as an Account Executive at radio stations and as an Executive Assistant to the President of Warner Bros. Betsy is the author of Walking Through Illusion, published by O-Books; The Mirror Theory, published by Hampton Roads Publishing; and LoveParent, published by Ascension Press and available as an ebook.
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achieved by Einstein and even Descartes himself, were achieved through an intuitive leap.
Reductionist and holistic
Health freedom or the world of the sceptics? We deserve the freedom to use any therapy we want, so long as it is ostensibly non-harmful, and especially if it does not create long-term side-effects that are liable to be a burden on taxpayers down the track. By Martin Oliver
W
e live in interesting times. Wherever you look, things are in a state of accelerating flux. Against such a backdrop many people are searching for something solid to hold onto or believe in. In some cases this is provided by one’s family; in others religion, and increasingly people are flocking to science. If the militantly atheist British author Richard Dawkins is correct, God does not exist, and we should instead believe in a reductionist form of science. Elevated to
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the level of a religion, this risks taking on some of religion’s less desirable qualities, such as a marked intolerance of everything that fails to fit inside its version of what is true. In addition to this is a belief that all human experiences can be defined through scientific terms. While the most devout within this community reject such non-scientific qualities as intuition, knowingness and gut feelings, they ignore the fact that many scientific breakthroughs of the past, such as those
Reductionism (or Cartesianism), a scientific view championed by the French philosopher Descartes in the 17th century, is essentially the belief that a biological system such as an animal can be reduced to the sum of its parts. Today this forms the basis of much of modern science. Such a philosophy is highly mechanistic, and indeed Descartes himself believed that creatures were essentially complex machines. While reductionism is valuable to a point, it falls down when faced with multifaceted interactions such as those between body and mind, which are increasingly regarded as a single continuum and could play a role in the placebo effect. These can only be explained through holism, a fundamentally different scientific direction that involves creating wholes out of the small Cartesian pieces. In today’s scientific community, while curiosity is valued, certain non-reductionist lines of enquiry are generally frowned up, resulting in a mild form of censorship. However, some important discoveries have slipped through the net. In 1988, French scientist Jacques Benveniste claimed to have discovered, to his amazement, that water diluted to high-potency homoeopathic dilutions affects biological reagents. This effect was replicated in laboratories in Italy, Israel and Canada before being aggressively debunked.
PR offensives If scientists, attired in their white lab coats, are the priests of this new religion, the proliferating ‘sceptics’ groups could be likened to the evangelists crossed with the dragon-killing saints. They have a hardline attachment to ‘science’ and ‘reason’, and hold little sympathy for anything that fails to conform to their views. In the area of health, reductionism is generally the territory of pharmaceuticals,
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Health freedom, or health controversy The average sceptic nearly always advocates whatever involves a higher level of technology to its natural and traditional alternative, and this frequently triggers a vigorous debate with natural healing and
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When it comes to natural therapies, large numbers of people experience a remarkable benefit every day, but for those who are yet to be convinced, they have to look to outside sources of information, including the media, and decide who to believe. On both sides of the debate, arguments are often dominated by emotion and personality type rather than facts, with the nurturers (dominated by women) most supportive of it and the autocrats (dominated by men) most critical. Throw into this mix the far-reaching influence of the internet. Recently the British journalist George Monbiot raised the question of how many of the anonymous comments following online articles come from ‘astroturfers’ within corporate PR units, as a means of presenting an impression that a majority thinks a certain way. Monbiot was contacted by one whistleblower who claimed to be from a team working for corporate clients, and who posted under 70 different aliases, or ‘sock puppets’ as they are now known.
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while holism is frequently encountered in the field of naturopathic healing. For its efforts, naturopathy has faced aggressive and well-orchestrated media and PR campaigns. Effective PR involves constructing a narrative that might be a gross distortion of the true picture, and to keep repeating it endlessly until it will hopefully sink into the mainstream consciousness. However, despite all the bad press that natural therapies have received over the years, many would say unjustifiably, consumers continue to flock to it.
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Inside the sceptic mindspace
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Science = reductionist science. Reason = the sane and responsible view of people who embrace ‘science.’
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Quack = a derogatory term for a naturopath, often a practitioner of a therapy whose scientific basis conflicts with the reductionist model.
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Snake oil = a similar derogatory term, except that it carries connotations of dishonesty in the practitioner supposedly peddling a healing method that he or she knows does not work. Alternative medicine = another favoured term for natural healing modalities, as it inaccurately conveys the impression that they would only be used by a small number of people.
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Woo = derogatory term for non-reductionist science, and beliefs in energies and forces whose objective existence is disputed by the scientific mainstream. It is primarily intended to highlight the supposed weakmindedness of people who have left the straight and narrow reductionist path. Energy = a reference to electricity and other fuels, or sometimes to sound and light. Sceptics consider anybody who refers to ‘energy’ in the context of healing to be guilty of a ‘woo’ heresy.
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Witchcraft = a heavy-handed comparison intended to deter people from a natural therapy by playing on irrational fears of evil. Superstition = derogatory term for the precautionary principle when applied to risky technologies such as GM food.
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related topics, and there is no vital reason why vaccination, which seems to rile the sceptic community more than any other, should be an exception. Another important issue is freedom of choice – while in most countries adults are treated as such, and it is assumed that they are capable of thinking for themselves, in Australia this is not always the case. While the sceptics are well organised, they are outnumbered; about 60% of Australians use some form of natural therapy each year. We deserve the freedom to use any therapy we want, so long as it is ostensibly non-harmful, and especially if it does not create long-term side-effects that are liable to be a burden on taxpayers down the track. If such a therapy is found to make a major impact in preventative health terms, then there is an argument for government subsidies such as those provided for pharmaceuticals. Ultimately, extreme ideological positions generally fail to shed light on the truth. What we need is a nuanced rather than a polarised debate based on all of the facts, rather than spin, and at the moment we are not getting it.
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Resources PRO-HEALTH FREEDOM Australian Vaccination Network www.avn.org.au Australian Fluoride Action www.australianfluorideaction.com Alliance for Health Freedom Australia www.health-freedom.com.au Alliance for Natural Health Europe www.anh-europe.org Alliance for Natural Health International www.anhinternational.org SCEPTIC SITES Stop the AVN www.facebook.com/stopavn Australian Sceptics www.sceptics.com.au Young Australian Sceptics www.youngaussceptics.com Martin Oliver is a writer and researcher based in Lismore (Northern NSW).
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health freedom advocates. Some areas in the health field include: Natural therapies: Behind the mudslinging, two herbal substances, St. John’s wort and kava, both have as good an evidence base as allopathic medicine. For herbal medicine as a whole, and nutrition, to give two examples, a good body of evidence for health benefits exists. Home birth and midwifery: Despite the scaremongering, studies find that for low-risk women this is on average as safe as, or safer than, birth in a hospital. Water fluoridation: While there are only six countries (including Australia) where more than 50% of the population receives fluoridated water, and dental fluorosis is a major issue among young people, sceptics are fully in favour of the practice. Vaccination: Campaigners advocating freedom of choice for parents commonly challenge the ‘herd immunity’ theory that purports to explain why vaccinated children are at risk from those who haven’t received vaccines. Health benefits of organic food: The sceptic narrative here involves such terms as ‘middle-class fad’ and ‘gullible’. This ignores the fact that many people prefer not to ingest chemicals, and also buy organic food for its environmental benefits. Nutritional supplements: While we are told that it is possible to obtain all our nutrition from conventionally grown food, its nutritional levels have been dropping for decades. Studies have shown improved health outcomes a range of different supplements, including fish oil and a daily multivitamin. Electromagnetic radiation: We are exposed to fields that are millions of times greater than the levels experienced prior to the industrial age. Many studies have identified biological effects below levels that are capable of producing heating of tissues. Upholding the right to choose One cornerstone of democracy is a right to freedom of expression. Over the past couple of years, the Australian Vaccination Network has been targeted both by sceptics and the NSW Government. However, people routinely make controversial statements that challenge the status quo on a wide range of health-
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Devil in the milk What Prof Woodford writes about in this book should be of concern to hundreds of millions of people. It is a story of research, business, government and vested interests. Those whose interests seem to be least considered in the way milk is presented to us are the consumers of the milk. A review by Daan Spijer of the book by Keith Woodford
M
ost people in Australia, New Zealand, North America and Europe drink cows’ milk, some in large quantities and many from an early age. What Prof Woodford writes about in this book should therefore be of concern to hundreds of millions of people. It is a story of research, business, government and vested interests. Those whose interests seem to be least considered in the way milk is presented to us are the consumers of the milk. Although I suggest that you read the book for yourself for its clarity and detail, I will give a summary of the issues it deals with. Keith Woodford is Professor of Farm Management and Agribusiness in New Zealand. He explains and expands on broadly two types of bovine milk: A1 and A2. Cows that produce A1 milk are descended from cows that around eight to ten thousand years ago went through a genetic mutation. A2 milk is the original, un-mutated variant. The difference between the two types of milk is that in the A1 variant there is a substitution of an amino acid in a particular position on a casein (milk protein) molecule. This substitution can cause a seven-amino acid fragment to break off when digested. This fragment, known as beta-casomorphone-7 (BCM7),
has opioid (narcotic) properties and may be a factor in developing autism in susceptible individuals. It also appears to play a role in some auto-immune conditions, including Type 1 (early-onset) diabetes, as well as possibly causing arterial disease in later life. Prof Woodford presents compelling evidence for all of the above. A2 milk is now readily available in Australia and New Zealand. The relevant gene that is responsible for the A1 variant is co-dominant with the original A2 variant, as a result of which cows produce 100% A2 milk or 50% of both A1 and A2 milk or 100% A1 milk. Because of this, it is straightforward to breed cows to produce 100% A2 milk and, therefore, to breed entire herds to do so; consequently, it is possible to create a supply of pure A2 milk. Theoretically this would be possible around the world and it would be feasible to breed out the A1-producing cows entirely in about ten years. The material in this book seems to make that a logical choice and it would have huge beneficial health results. Even though the evidence supporting such a move has been clear and available for some seven years, it hasn’t happened and is unlikely to happen for some time. Why? Devil in the Milk explains this clearly: commercial vested interests and
government regulators apparently are more concerned with protecting the dairy industry than in protecting and improving people’s health. One of the main factors in this is Fontera, a company that controls more than half of the world trade in dairy products as well as over 90% of the New Zealand dairy industry and almost half of the Australia industry. It seems that Fontera does not want to allow the breeding out of A1 cows as this may have consumers questioning the safety of the milk they are currently drinking, which could lead to an overall drop in milk consumption which would, in turn, hurt Fontera’s profits. It is shameful that so frequently our wellbeing is compromised in the interest of commercial enterprise. However, in the case of milk, we can use our ‘consumer power’ to purchase only A2 milk (available from all major Australian supermarkets and widely in New Zealand) and force the dairy industry to change. In countries where A2 milk is not marketed, consumers can demand that it be made available. Prof Woodford has done a wonderful job at bringing together all the scientific, commercial and political elements of the story and presenting it in a straightforward and uncomplicated way. The reader needs no scientific or statistical knowledge, as
Craig Potton Publishing 2007 (updated 2010) ISBN: 9781877333705 NZ$34.99 257 pp, including index none is assumed in the evidence presented and in the explanation and discussion of the evidence. I commend this book to anyone who is concerned with looking after their own health and that of their children and it should be compulsory reading for all doctors, dieticians, nutritionists, naturopaths and other healthcare practitioners. Daan Spijer graduated in law in 1972 and practised in Melbourne. In 1976 he travelled through Europe and then worked for two years in London in residential social work, where he also trained in psychotherapy. For 16 years he worked for a postgraduate medical college; 11 years as CEO. Daan now writes full-time: poetry, short stories, essays and plays. He has won many awards. His essays have appeared in journals and his short stories and poems in anthologies. Two of his short plays have been given public readings. He is currently editing novels for a number of Melbourne-based writers.
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